Pontificated Buginese

Bridal Bugis Sengeka golla, na `u` Senge Kaluku ki, na to ri `` sirampe manennungeng, narekko massarakki bajae sangadie, napoleiki uddani congaki ribitarae tosiduppa riketengnge eye. Rekko pale maeloki missengi kareba ku `, ta` ri kkutanangi pasekku anging kessoe pumpkin. Engkatu flowers sitakke utanengakki, narekko makelle'i daunna tabollorangmanika kasi na saba `wae eye. Sarekkoammnengi engka mancaji passengereng Pallawa uddani.

Paseng / Paparingerrang in Language Bugis

Engngerangngi duwae - alupaiwi duwae:

• Engngerangngi pappedecenna tau lao laingnge rilaemu
• Engngerang toi pappeja'mu ripadammu tau lao.
• Alupaiwi pappeja'na padammu tau lao rialemu
• Alupai toi pappedecemmu ripadammu tau lao.

Meaning:
Remember two matters and forget two things;

• Remember the good of others towards you
• Remember, too bad yourself against others.
• Forget your kindness towards others
• Forget also ugliness of others towards you.

Patampuangeng murennuangngi,
Seuwani awaraningengnge, maduanna accae, matelluna asugirengngi, maeppana dara'e.
What Aju tabu'e one sikuwae. Yes Aju tabu'e
Tellu onrong de'sa naonroi madeceng tu.
Ritaro ritanae nanre'i bebbu'e, ritaro'i uwae'i masigai atamang ri,
Ri Ritaro'i apie masigai puppu.
Meaning:
Do not expect to four types namely;
First; courage, second; cleverness, third; kekayaan.keempat degrees / descent.
Because this is the fourth instance weathered wood.
The weathered wood can not be stored properly.
On the ground termites. In the store will be submerged in water wet.
Kept in rapid fire burn out.

Eppai pasalewangengngi seddie tau;

• Teppalaloengngi there-there situdangeng naewae masala.
• Teppaliwengiengiengngi gau 'siratannae.
• Moloiwi ropporoppo narewe 'paimeng.
• Molai laleng namatike '

Meaning:
There are four things that make people happy;

• Not offended by the words of others that sat down.
• Do not exceed the limits of normality
• Meet janlan end, he returned
• Passing through a street, he was careful.

Eppa'i uwangenna paramata matappe'e
Sewuwani teppe'e
Maduanna issengnge
Gau Matellunna pattuju'e
Maeppanna siri'e
Meaning:
There are four gems that shed light onto our children and grandchildren prophet adam
First: faith and trust
Second: knowledge
Third: good deeds
Fourth: self-esteem

Czech riyala sanreseng
Pajaneng temmalampe '
Riyala pakkawaru.
Lempuu riyala sanreseng
Pajaneng masumange '
Madeceng laona
Meaning:
If the fraudulent nature guiding (back)
Surely not possible sustainable
To be hope
If honesty offered guidance (back)
Certainly would be something beautiful
Everything is going well

Uwappasengenngi makkatenning ri limaé akkatenningeng:
Mammulanna, there tongenngé,
Maduana, lempuk-é,
Matellunna, gettenngé,
Maeppakna, sipakataué,
Malimanna, mappesonaé pawinruk séuwaé ri,
Meaning:
I ordered five-grip hold on to:
First, the correct word,
Second, honesty,
Third, persistence in the belief,
Fourth, mutual respect for fellow human beings,
Fifth, submit to a single creator.

Paddioloiwi nia 'madeceng ritemmaddupana sininna gau'e.
Meaning:
Dahuluilah with good intentions prior to the implementation of all actions.

• Aja 'mumatelleng poadangngi rahasiya makkunraimmu,
• Aja 'mumatelleng sanre tosugi mammula menre'e ri.
• Akkalitutuiwi majjowa ri maloloe whitewater.
• Aja mutonangi wati sewalie Lopi.

Meaning:

• Be careful when opening the secret to your wife
• Be careful if you make friends with the newly rich.
• Be careful to follow leaders who are still young.
• Do not ride the boat with only float next door.

Five rupanna mappasala nawanawa;

1. Masero cinnae
2. Nabette rennu
3. Nalipe'e tau
4. Nawasue bacci
5. Maraja teyae.

Meaning:
Five kinds of thoughts that make people wrong;

1. Too willing
2. Too excited
3. Too scared
4. Too angry
5. Too do not want to.

Tanranna sulesana tau-e:
Mola-i there naparapi,
Duppa-i there napasau,
Matu there natuttukenna,
Taro-i gau 'nariakkuanna-e'.
Meaning:
Characteristic of the wise:
Able to follow the conversation,
In a welcoming speech he wrote back and beat him,
Arrange talks with the orderly and purposeful,
Doing the fitting.

Eppa 'tanranna tomadeceng kawali'e ati'e,
Sewuwani passui'e there 'nappatuju,
Maduanna matu'i there 'nasatinaja,
Matellunna there 'nappasau',
Na parapi molai Maeppa'na there.
Meaning:
There are four signs of good-hearted person.
First, remove the words are true (really talk),
Secondly, arrange the words of the wise,
Third, accept the word (advice), and prevail against it,
Fourth, careful in saying

Naiya solangnge'i mangkaue,
Sewuwani nabawampawangngi tebbe'e tau,
Maduanna denna situru'e there ribicara melempu'e,
Matellunna temmalempue'i ripadanna tau,
Alena maggau napesangi Maeppana tori 'ri tomaega'e onion.
Meaning:
Seseungguhnya destructive leaders are:
First, arbitrary act to the people.
Secondly, there is no agreement in honesty.
Third, it is not honest with his fellow beings,
Fourth does not prohibit the person applies arbitrary against the people.

Makkedai nabitta Muhammad. "Iyyaritu lino'e, eppa'i uwanggena,
Sewuwani whitewater malempu'e,
Madduanna Panrita bokoringngi'e lino'e, pakkasiwiyanna manri Puang napogau allah ta'ala,
Matelluna to'sugi'e Malabo na,
Ma'epana pakke're sabbar'ra.

Meaning:
Our master has said the prophet Muhammad. : The world is four-pole,
The first governmental mandate,
Both the scholars who pass over the world and just put messenger religion,
All three of the wealthy are generous and
The four poor patient.

Aniniiri 2, mupoadai 1, mupogau'i 1, muingerrangngi 2, muallupai 2 mulolang ri tau tengngana padammu way.

1. Aja 'mucellai pojinna tauwwe ...
2. Aja 'murekengngi appunnanna tauwwe ...
3. Anu Poadai sitinaja weddingnge napurio tauwwe ...
4. Pogau'i gau 'sitinaja weddingnge napudeceng tauwwe ...
5. Ingngerrangngi pappedecengna tauwwe lao ri IDI '...
6. Ingngerrangngi asalammu lao tauwwe ri ...
7. Allupaiwi pappedecengmu lao tauwwe ri ...
8. Allupaiwi asalangna tauwwe lao ri IDI '...

Duami passaleng nassabaari nasisala way tauwwe ri lalengna lino.
Anu temmanessae sibawa
Anu tenripahangnge "
Meaning:
Only 2 things that cause strife among humans in this world
It is not clear and
It is not understood

Catfish buluu tellele abiasang, naekia lelemoo abiasangengnge, abiasang toopa palelei
Meaning:
(Mount can move but can not move the habit, but habits can be changed if the habit is also a move)

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Bugis Overseas

Expertise in the Bugis sailed the ocean is quite widely known, and they were overseas territory to Malaysia, the Philippines, Brunei, Thailand, Australia, Madagascar and South Africa. In fact, on the outskirts of Cape Town, South Africa, there is a suburb named Maccassar, as a sign of the locals remember the homeland of their ancestors.

Cause Merantau

The conflict between the kingdom of Bugis and Makassar and Bugis kingdom fellow conflicts in the 16th century, 17, 18 and 19, causing no quiet area of ​​South Sulawesi. This causes the number of Bugis migrate mainly in coastal areas. In addition wander culture was also driven by the desire for independence. Happiness in Buginese tradition can only be achieved through independence.

Bugis in East Kalimantan

Some Bugis people of the kingdom of Gowa Wajo would not submit and adhere to the treaty Bongaja, they continued a guerrilla struggle and resistance against the Dutch, and others migrated to other islands of them have migrated to the area of ​​Kutai Sultanate, namely group led by Lamohang Mangkona Daeng (Pua Ado the first degree). Arrival Wajo Bugis people of the Kingdom of Gowa was well received by the Sultan of Kutai.

Of such agreements and treaties, by the King of Kutai entourage were given locations around the village take the floor, a low-lying areas that are good for the business of Agriculture, Fisheries and Trade. In accordance with the agreement that the Bugis people Wajo should help all the interests of King Kutai, especially in the face of the enemy.

All of the troupe chose the area around the estuary Coral Mumus (Selili across regions) but this area is causing difficulties in shipping due to the fast-flowing play area (berulak) with lots of dirt river. In addition to the background of mountains (Mount Selili).

Bugis in Sumatra and Peninsular Malaysia

Having mastered the kingdom of Gowa by the VOC in the mid-17th century, many Malay and Minangkabau nomads who occupy positions in the Bugis kingdom of Gowa with others, participate leave Sulawesi to the kingdoms of the Malay ground. Here they became involved in political struggle for the Malay kingdoms. Until this time many kings in Johor which is a descendant of Makassar.

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Buginese - Kingdom Period

Kingdom Period

Kingdom of Bone

Bone chaos in the area for seven generations, which later appeared a known Manurungnge To Manurung Matajang ri. Seven small kings swore Manurungnge ri Matajang as their king by the name Arumpone and they became legislators known as pitue ade. Ri Manurungnge Matajang also known as Mata Silompoe. The ade 'pitue consists of matoa ta, matoa tibojong, matoa Tanete riattang, matoa Tanete riawang, matoa macege, matoa ponceng. matoa term later became whitewater. after Manurungnge ri Matajang, Bone empire led by the son of La Ummasa 'Petta Panre Bessie. Then kemanakan La Ummasa 'son of the king married his sister who was born Palakka La Saliyu Kerrempelua. during Arumpone (the title of king bone) was third, a massive Bone has further expanded its territory to the north, south and west

Kingdom of Makassar

In the 12th century, 13, and 14 feet kingdom of Gowa, Soppeng, Bone, and Wajo, beginning with the social crisis, where people prey on each other like a fish. Kingdom of Makassar (Gowa) then set up a royal companion, namely the kingdom Tallo. But in the progress the royal twins (Gowa & Tallo) re-fused into the kingdom of Makassar (Gowa).
 

Royal Soppeng

In times of turmoil, the two men appeared Soppeng To Manurung. First, a woman known by the name Manurungnge Goarie ri ri who then ruled Soppeng Aja. and second, a man named La Temmamala Manurungnge Sekkanyili ri ri Soppeng who ruled in Lau. Eventually the two kingdoms became royal Soppeng twin.
 

Royal Wajo

While the royal Wajo come from the communes of the various directions that gathered around the lake Lampulungeng led by a man who has supernatural abilities called puangnge lampulung ri. After the death of him, the commune is moving to Boli led by someone who also has supernatural abilities. Lapaukke arrival of a prince of the kingdom of China (Pammana) some time after that, then build the kingdom Cinnotabbi. For five generations, this empire broke up and formed the Kingdom Wajo. Kingdom of the pre-Wajo Cinnongtabi led by each: La Paukke Whitewater Cinnotabi I, II Cinnotabi We Panangngareng Whitewater, Whitewater Tenrisui We Cinnotabi III, La Patiroi Whitewater Cinnotabi IV. thereafter, his two sons served as well as the Whitewater Cinnotabi V and La La Tenribali Tenritippe. After experiencing a crisis, the remnants of royal officials and citizens agree Cinnotabi La Tenribali chose as their king and establish a new kingdom that is Wajo. As for the title of king Wajo Batara. Wajo led by La Tenribali Batara Wajo I (former whitewater cinnotabi V), then La Mataesso Batara Wajo II and La Pateddungi Batara Wajo III. At the time, even a crisis happening again Batara Wajo III was killed. power vacuum led to the birth of La Paddeppa agreements containing rights of freedom Wajo. thereafter, the title of king was no longer Batara Wajo Wajo but the Whitewater Matowa Wajo to the Unitary Republic of Indonesia @ arm

The conflict between the Kingdom

In the 15th century when the kingdoms of Gowa and Bone began to strengthen, and Soppeng and Wajo began to emerge, then there is conflict in the border control between the political and economic domination of the kingdom. Bone kingdom expanded its territory to meet with the Gowa in Bulukumba. Meanwhile, in the north, Bone met Walennae Luwu River. Moderate Wajo, also slowly expanding region. While Soppeng expand westward until at Barru. The war between Luwu and won by Bone and Bone rob the royal umbrella Luwu then bring together their empire. Walennae River is the economic path of Tempe Lake and Lake Sidenreng toward the Gulf of Bone. To maintain its position, Luwu build alliances with Wajo, by attacking some of the areas of Bone and Sidenreng. Next Luwu region increasingly shifted to the north and controlled Wajo through conquest or amalgamation. Wajo then rub with a Bone. Invasion of Gowa and Bone, and grab some areas and Soppeng Wajo conquer. To counter the hegemony of Gowa, Bone kingdom, make alliances Wajo and Soppeng called "tellumpoccoe".
 

The spread of Islam

At the beginning of the 17th century, Islam came from Minangkabau announcer on the orders of Sultan Iskandar Muda of Aceh. They are Abdul Makmur (ri Datuk Bandang) which Islamize Gowa and Tallo, Suleiman (Datuk Patimang) spread Islam in Luwu, and Nurdin Ariyani (Datuk ri Tiro) the broadcast of Islam in Bulukumba.

Dutch Colonialism

Mid-17th century, there was fierce competition between Gowa with VOCs to occur several times a battle. While Arumpone detained in Gowa and resulted in the opposition-led La Tenri Tatta Arung Palakka Daeng Serang. Arung Palakka supported by Turatea, a small royal Makassar berhianat the kingdom of Gowa. While supported by the son of Sultan Hasanuddin La Tenri Lai Tosengngeng Whitewater Matowa Wajo, Maradia Mandar, and Datu Luwu. Devastating war that resulted in many casualties Gowa & allies. This defeat resulted in the signing of the Treaty of adverse Bongaya Gowa empire. Lapatau marriage with the daughter of Datu Luwu, Datu Soppeng, and the Somba of Gowa is a process of reconciliation to the conflict in South Sulawesi peninsula. After that no major war adalagi until later in the year 1905-1906 after resistance Sultan Husain Karaeng Lembang Parang and La Pawawoi Karaeng Segeri Arumpone extinguished, then the Makassar and Bugis people can only truly conquered the Netherlands. Empty local leadership resulted in the Dutch published Veklaring Korte, namely a short agreement on the appointment of the king as the recovery of the kingdom which was vacant after the conquest. The Kingdom is no longer sovereign, but merely an extension of the powers of the colonial Dutch East Indies, until then appeared to shift the Netherlands until the founding of the Japanese Homeland.

Period of Independence

The kings of the archipelago got the insistence by the Old Order (Soekarno) to dissolve their empire and melt in the container Homeland. In the 1950s-1960s, South Sulawesi, Indonesia especially preoccupied with the rebellion. This rebellion resulted in many of the Bugis leave his hometown. In the New Order era, cultural periphery such as culture in Sulawesi completely marginalized, so increasingly eroded. Now the younger generation & Bugis Makassar is the generation who eat more of material culture as a result of modernization, loss of identity due to the pattern of New Order's educational culture that marginalizes them. Along with the current reforms, comes the discourse of division. Mandar region to form a new province of West Sulawesi. Luwu split three Districts. While many township and village / village also bloomed. But unfortunately the soil is not expanded, even more narrow due to increasing population and transmigration.

Source : wikipedia

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Indigenous and Tribal Cultures Bugis

By: Andi Ahmaddin

Bugis or to Ugi 'is one tribe among many tribes in Indonesia. They settled in southern Sulawesi island. But in its development, current Bugis community has spread widely throughout the archipelago.

Bugis deployment throughout the country due to the livelihoods of people generally is fishing and Bugis traders. Some of those who prefer to go abroad are trading and trying (massompe ') in the land of others. Another thing is also due to historical factors Bugis people themselves in the past.

Bugis ancients thought their ancestors were natives who had been visited by a direct incarnation of the "world over" the "down" (Manurung) or from the "underworld" of "up" (Tompo) to bring the norms and social rules to the earth (Pelras The Bugis, 2006).

Generally Bugis people are believed to things to Manurung, does not happen much difference of opinion about this history. So that every person who is an ethnic Bugis, of knowing the origin of existence of the community. The word "Bugis" comes from the word to Ugi, which means the Bugis.

Naming "Ugi" refers to the first king of the Chinese empire (not the Chinese state, but located in South Sulawesi peninsula precisely Sub District Pammana Wajo currently) is La Sattumpugi. When the people of La Sattumpugi calling itself, they refer to their king. They called him as Ugi To or from La Sattumpugi orang-orang/pengikut. He is the father of Sattumpugi We 'and siblings with Cudai Batara Lattu', father of Sawerigading.

Sawerigading itself was the husband of We 'Cudai and gave birth to several children, including La Galigo that makes the greatest literature. Sawerigading Opunna Ware '(Yang Pertuan In Ware) is the story contained in the literary tradition of La Galigo in Bugis society. Sawerigading also known story in the tradition of community Luwuk Banggai, Kaili, Gorontalo, and some other traditions such as the Buton in Sulawesi (Source: id.wikipedia.org / wiki / Suku_Bugis).

Early civilization Bugis people are influenced also by the lives of the characters who lived back then, and told in the greatest literature in the world is contained within the La Galigo or sure 'Galigo by the number of approximately 9000 folio pages and related writings with the royal family tree, the kingdom, diaries, and other records related to both traditional (ade ') and the cultures of the period stipulated in Lontara'. The characters are told in La Galigo, among which is Sawerigading, We 'Opu Sengngeng (Mother Sawerigading), We' Tenriabeng (Mother We 'Cudai), We' Cudai (Wife Sawerigading), and La Galigo (Child Sawerigading and We ' Cudai).

Figures is described in the Sure 'Galigo as the initial formation of Bugis civilization in general. While in Lontara 'It contained the genealogy of noble families and descendants, as well as sage advice to guide people through life in this bugis. Its contents are more likely to messages that regulate social norms, how to relate well with others that apply to the local people and when people go wander in the land of the Bugis people.

The concept of Ade '(Indigenous) and Spirituality (Religion)

The concept of ade '(adat) is a central theme in the legislative texts and the history of the Bugis. However, the term ade 'was merely a substitute for long terms contained in the texts of the pre-Islamic era, social contracts, and agreements that come from that era. Traditional Bugis society refers to the concept pang'ade'reng or "customs", a set of norms related to one another.

In addition to the concept of ade 'generally contained in the draft pang'ade'reng, there is also talk (legal norms), rapang (norm ideals in social life), wari' (norms that regulate society stratification), and sara '(Islamic Law ) (Mattulada, Culture Bugis Makassar: 275-7; La Toa). The characters are known by the Bugis people like Sawerigading, We 'Cudai, La Galigo, We' Tenriabeng, We 'Opu Sengngeng, and others are characters who live in pre-Islamic era.

Is believed these figures have very close relations with gods at heaven. Even told in La Galigo that the twin brother of the Sawerigading We 'Tenriabeng became ruler in heaven. Thus the concept of ade '(indigenous) as well as social contracts, as well as the spirituality that occurred at a time when it refers to the life of the gods believed. The existence of the presentation ceremonies to the ancestors, the offerings on marine authorities, the offerings on the trees are considered sacred, and to the spirits of the local shows that what is believed by traditional Bugis community in those days was still adhered to the belief their predecessors.

However, after the acceptance of Islam in Bugis society, many changes occur primarily at the level of ade '(indigenous) and spirituality. Presentation ceremonies, the belief in spirits, sacred trees almost most no longer do so because contrary to the practice of Islamic law. Islamic influence is very strong in Bugis culture, even down through the generations of people bugis until now all embraced Islam.

Practice the teachings of Islam by the majority of the Bugis community adheres to understand Shafi, and customs applicable and not contrary to Islamic law itself. Culture and customs are heavily influenced by Islamic culture looks at weddings, ritual newborn (aqiqah), ML and tahlil reading letters to the deceased, as well as perform the Hajj duty for those who are capable to carry it out.

The factors that led to the introduction of Islam to the Bugis community at that time also through trade and combat power of the kingdoms at that time. After Bugis many nobles who embraced Islam, then over time eventually accepted the Islamic religion throughout the Bugis community. Application of Islamic Shari'a is also done by the kings of Bone, among napatau 'matanna' tikka 'Sultan Idris Alimuddin Matindroe' Dragon Ri Uléng, La Ma'daremmeng, and Andi Mappanyukki.

The concepts of Islamic teachings is found similarities in the writings Lontara '. The concept of norms and rules that govern human relationships, affection, and mutual respect, and remind each other is also present in Lontara '. It also has a similarity in the principles of human relations in Islam.

Bugis cultures actually applied in everyday life to teach things that are associated with the morals of others, like say tabe '(excuse me) while berbungkuk half body when passing in front of a bunch of old men who are being told, say IYE (in nggih Java language), when answering questions before the express reason, friendliness, and respect for elders and love the young. This is among the teachings of the Bugis in fact contained in Lontara 'that must be realized in daily life by the Bugis community.

Human Bugis

History of the Bugis people are very long, in texts such as literary history and Lontara La Galigo 'tell a good beginnings of civilization Bugis people, the kingdoms, culture and spirituality, customs, and genealogy of noble families. This suggests that the culture and customs should always be preserved as a heritage from our ancestors Bugis people are certainly full of positive values.

But this time was also found lots of value shifts that occur both in understanding and implementing the concepts and principles ade '(adat) and culture of the real Bugis society. Siri culture 'should be upheld and enforced in positive values, has now faded. In the Bugis-Makassar of human life, siri 'is a principal element in them. No one was the most precious values ​​to be defended and maintained in the face of the earth besides siri '.

For Human Bugis-Makassar, siri 'is their soul, their self-esteem, and their dignity. Therefore, to uphold and defend the siri 'is considered to be contaminated or polluted by others, the Bugis-Makassar people willing to sacrifice anything, including the most precious soul for the sake of siri' in their lives. (Hamid Abdullah, Human Bugis-Makassar. 37).

In this day and age, siri 'is no longer defined as something precious and should be maintained. In practice siri 'used as a legitimation of actions that anarchic, violent, and irresponsible. Though the value of siri 'is the sacred value of Bugis society, culture siri' corridor must be maintained at ade '(adat) and Islamic teachings in practice it.

Because that is the true interpretation of the Bugis people. So if viewed as a whole, is actually a human Bugis man full of principles and values ​​ade '(adat) and Islamic teachings in the run his life, as well as the nature pang'ade'reng (customs) attached to them personally.

Those who are able to uphold these principles are a reflection of a Bugis man who fell from the world over (to Manurung) to provide keteladan in bringing social norms and rules on earth.

Author: Graduate Student Dormitory Kaltim "Mangkaliat" Jogjakarta, Member of the Bone Student Forum Yogyakarta (FKMB-Y) and lectures at the Institute of Science & Technology AKPRIND Jogjakarta. Living in Aberdeen.

Sources: www.kaltimpost.web.id
Photo Credit: www.indonesiatourism.com

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At the beginning and development of tribal bugis

At the beginning of

Bugis is a tribe belonging to the tribes Deutero Malay. Go to the archipelago after the first wave of migration from mainland Asia rather Yunan. The word "Bugis" comes from the word To Ugi, which means the Bugis. Naming "Ugi" refers to the first king of the Chinese empire contained in Pammana, Wajo district today, namely La Sattumpugi. When the people of La Sattumpugi calling itself, then they refer to their king. They called him as Ugi To or people or followers of La Sattumpugi. He is the father of Sattumpugi We Cudai and siblings with Batara Lattu, father of Sawerigading. Sawerigading itself was the husband of We Cudai and gave birth to several children, including La Galigo that makes the greatest literature in the world with approximately 9000 folio pages. Sawerigading Opunna Ware (Yang Pertuan in Ware) is the story contained in the literature I La Galigo in the tradition of the Bugis community. Sawerigading also known story in the tradition of community Luwuk, Kaili, Gorontalo and some other traditions such as the Buton in Sulawesi.
 

Development

During its development, the community is growing and forming several kingdoms. These communities then develop the culture, language, script, and their own government. Some of the Bugis kingdom of classics, among others Luwu, Bone, Wajo, Soppeng, Suppa, Sawitto, Sidenreng and Rappang. Although scattered and formed the Bugis, but the cause of consanguinity marriage in Makassar and Mandar. Currently the Bugis scattered in several districts of Luwu, Bone, Wajo, Soppeng, Sidrap, Pinrang, Barru. Transition area between the Bugis Makassar is Bulukumba, Sinjai, Maros, Pangkajene Islands. Transition area is Bugis with Mandar regency and Pinrang Polmas. Luwu kingdom is the kingdom that is considered the oldest along the Chinese empire (which later became Pammana), Mario (later to become part Soppeng) and afternoon (the area Pangkajene Islands)

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