JRSSEM 2023, Vol. 02, No. 9, 1953 – 1967

E-ISSN: 2807 - 6311, P-ISSN: 2807 - 6494

DOI : 10.59141/jrssem.v2i09.437 https://jrssem.publikasiindonesia.id/index.php/jrssem

THE EXISTENCE OF SIRI CULTURE IN THE ERA OF DIGITAL

COMMUNITY, SULAWESI SELATAN

Nursalam

St Haniah

Wahyuddin Hamid

1,2

Faculty of education sociology Makassar Muhammadiyah University, Unismuh

Makassar, Indonesia

Faculty of education sociology Bulukumba Muhammadiyah University, UM Bulukumba

Makassar, Indonesia

e-mail: nursalam.h@unismuh.ac.id, dr.hani1968@gmail.com, wahyuddinhamid159@gmail.com

*Correspondence: nursalam.h@unismuh.ac.id

Submitted

: February 28

2023

Revised

: April 04

2023

Accepted

: April 18

2023

Abstract: The existence of Siri culture has been demonstrated by the implementation of local

wisdom which is still maintained today. Unity, mutual assistance, and village community concern

for one another show a form of Siri's culture that is still quite strong within the village community.

The Siri culture is culturally shown through 5 types of local wisdom that still exist, namely: Marakka

bola, Masarappo or mabbaruga or mawalasuji, community service, and cooperation. The

perspective of the Village Community regarding Siri's culture received various responses. Siri's

culture according to the social view is shown by the manners shown by someone. How to behave

and treat others. In addition, someone who always takes care of his spirit will also be maintained

and will get treatment and appreciation from other people because he is good at taking care of

himself.

Keywords: siri's local wisdom culture: perception.

Nursalam

St Haniah

Wahyuddin Hamid

| 1954

INTRODUCTION

Culture is that complex which includes

knowledge, belief, art, morals, laws, and

customs, and any other capabilities and

habits acquired by man as a member of

society. (Abdullah, 2016) states that Siri's

Bugis culture is a value that is naturally

constructed and institutionalized in Bugis

land, South Sulawesi Province. The

construction of these values is certainly

inseparable from the roles of the Bugis

community so this culture is

institutionalized and becomes the main

value that underlies other cultures. The

phenomenon of the designation of Siri'

Bugis culture is sometimes found in terms

of fights. When someone is masiri' then

never back down, it's better to die fighting

than to endure Siri'. The unique thing is that

sometimes the implementation of Siri' is

very rarely based on considerations of

ratios but more based on considerations of

feelings. Another distinctive feature is seen

in the general character of the Bugis

people, namely being known as a society

with a tough character, but highly

upholding honor. To maintain honor, the

Bugis people are willing to commit acts of

violence. However, behind that tough

character, the Bugis people have a friendly

attitude, really respect other people, and

have solidarity.

In general, it is described that the views

of the Bugis people on Siri and the problem

of solving Siri are essentially the same.

Likewise with the problem of customs as

their ancestral heritage. But sometimes in

everyday life, emotions often dominate

ratios. This is closely related to the problem

of the series. That is, when the sense of

honor is offended (identity is disturbed),

then that means Siri. Because Siri is the

pride or majesty of self-esteem. The Bugis

tribe, which is inherited the mandate to

uphold their customs (Tenriajeng, 2015).

According to Hamid Abdullah spirit is a

principal element within them. There is no

single value that is most valuable to be

defended and maintained on earth apart

from Siri. For the Bugis community, Siri is

their soul and self-esteem. Therefore, to

uphold and defend siri' which is considered

polluted or polluted by other people, the

Bugis Bone community will be willing to

sacrifice anything, including their most

precious soul, for the sake of spirit in their

lives.

Siri' is a view of life that contains ethics

that distinguishes humans from animals,

namely the existence of a sense of self-

respect, dignity, honor, and decency

inherent in humans, and teaches moral

morality in the form of recommendations,

rights, and obligations that become life

guidelines to protect, maintain or enhance

human dignity (Sirajuddin, 2015). The

essence of Siri's problem is self-esteem,

which is a legacy that must be maintained

and maintained in upholding human

dignity.

The Bugis place Siri' as something very

important to the point that even death can

be of equal worth to maintain this Siri'. The

background of the many killings in South

Sulawesi by Siri shows that to a certain

extent, these Bugis cultural values still exist

in the daily lives of people in South

Sulawesi. Siri is not merely a personal

matter that arises spontaneously. Siri' is

more to something that is shared and is a

form of social solidarity. This can be an

1955 | The Existence of Siri Culture In The Era of Digital Community, Sulawesi Selatan

important driving motive for social life and

a driving force for achieving a social

achievement for the Bugis community. That

is why many Bugis intellectuals tend to

praise Siri' as a virtue (Tenriajeng, 2015).

Pesse' or complete passes babble

which means sharing the suffering of others

in one's stomach, indicates a deep feeling

of compassion (empathy) towards

neighbors, relatives, or fellow members of

a social group. This symbolizes solidarity,

not only for someone who has been

humiliated, but for anyone in the social

group who is in a state of deprivation,

grieving, experiencing calamity, or suffering

from a serious illness. Mutual Pesse'

between members of a group is an

important unifying force. An agreement

between two people to become "fellow

brothers", as well as awareness as members

of the same group, thus, carries with it a

responsibility that cannot be neglected, so

as not to lose honor. The saying goes piano

sir, ma'palete passe ri pa'masareng

esse'(honor can lead to your death, and

compassion can lead you to the afterlife).

That means that between spirit and passed

there must be a balance to neutralize each

other's extreme points (Pelras et al., 2006).

Literature Review

Culture

Culture is very closely related to

society. Melville J. Herskovits and Bronislaw

Malinowski argued that everything

contained in society is determined by the

culture that belongs to the community

itself. The term for that opinion is Cultural

Determinism. Herskovits views culture as

something that is passed down from one

generation to another, which is then

referred to as superorganic. According to

Andreas Eppink, culture contains the whole

understanding, values, norms, knowledge,

and all social, religious, and other

structures, plus all intellectual and artistic

statements that characterize a society.

According to Edward B. Tylor, culture is

that complex whole that includes

knowledge, belief, art, morals, law, customs,

and any other capabilities acquired by a

person as a member of society. Meanwhile,

according to Selo Soemardjan and

Soelaiman Soemardi, culture is a means of

creation, taste, and creation of society.

From these various definitions, an

understanding of culture can be obtained

which will affect the level of knowledge and

includes the system of ideas or ideas

contained in the human mind, so that in

everyday life, culture is abstract, while

cultural embodiments are objects created

by humans. Humans as cultured beings, in

the form of behavior and objects that are

real, for example, behavior patterns,

language, tools of life, social organizations,

religion, art, etc., all of which are intended

to help humans carry out social life

(Maulida, 2016).

Thus, culture or culture concerns all

aspects of human life, both material and

non-material. Most of the experts who

interpret culture like this are most likely

heavily influenced by the view of

evolutionism, namely a theory that says

that culture will develop from simple stages

to more complex stages.

The idea of 'culture' is more

metaphorical than descriptive and

philologically, is a variation of agricultural

or horticultural processes which include

cultivating the land, farming, and raising

Nursalam

St Haniah

Wahyuddin Hamid

| 1956

the concept mentioned above, 'civilization'.

Describes a kind of stasis, a member state

of belonging to an entity, even a status

once earned, is never relinquished whereas

the latter, 'culture', resonates with other

ideas about emergence in change, perhaps

even with transformation.

The culture of every nation or society

consists of large elements as well as small

elements which are part of a unified whole.

According to Melville J. Herkovits, there are

four main elements of culture, namely (1)

technological tools, (2) economic system,

(3) family, and (4) political power.

Koetjaningrat divides cultural elements

namely:

1. Language

A beautiful pronunciation in

cultural elements and at the same

time being the main intermediary

tool for humans to continue or adapt

to the culture. There are two forms of

language, spoken and written.

2. Knowledge System

This element revolves around

knowledge about the natural

conditions around it and the

properties of the equipment it uses.

The knowledge system includes the

knowledge space about the natural

surroundings, flora and fauna, time,

space and numbers, the

characteristics and behavior of fellow

human beings, and the human body.

3. Community system and social

organization

It is interpreted as a group of

people whose members feel one with

each other. Social organizations

include kinship, associations and

associations, the state system, the

system of living units, and

associations.

4. Life equipment system and

technology

Technology here is interpreted as

the total number of techniques

possessed by the members of society,

including the whole way of acting

and acting about the collection of

raw materials, the processing of these

materials to be made into work tools,

storage, clothing, housing, and

means of transportation. and other

needs in the form of material objects.

The most prominent technological

element is a physical culture which

includes the means of production,

weapons, containers, food, and

beverages.

5. Live livelihood system

This is all human efforts to obtain

the goods and services needed. This

economic system includes hunting

and gathering, farming, animal

husbandry, fishing, and trade.

6. Religious system

A combination of religious

beliefs and practices that are related

to sacred things and are beyond the

reach of reason. This system includes

belief systems, value systems and

outlooks on life, religious

communication, and religious

ceremonies.

7. Art

Art can be interpreted as all

human desires for beauty. The various

forms of beauty arise from creative

imagination that can provide inner

satisfaction for humans. The mapping

of art forms can be divided into three

1957 | The Existence of Siri Culture In The Era of Digital Community, Sulawesi Selatan

broad outlines, namely: fine arts,

sound arts, and dance arts.

Perspectives on Siri's Culture

Siri' in the cultural system is an

institution of defense of self-esteem,

decency, and religious law as one of the

main values that influence and color the

human mind, feelings, and will. Siri' in the

social system is to manipulate the balance

of the existence of individual and

community relations to maintain the

balance of kinship. Siri' in the personality

system is a concrete embodiment in the

human mind which upholds honesty, and

balance to maintain human dignity.

Siri' na posse are two syllables

consisting of the word spirit and the word

posse. C.H Alam Basjah and Sappena

quoted in Mattulada's work provide a

limitation on the word spirit by providing

three categories of meaning, namely (a). Siri

means shame, Isin (Javanese), and Shame

(English). (b). Siri' is the driving force to

eliminate, alienate, expel, and so on

anything or anyone who offends. This is a

customary obligation, an obligation of

customary norms that has customary

sanctions, namely punishment according to

customary norms if it is not carried out. (c).

Siri' is a driving force that can also be aimed

at generating energy to work hard, work

furiously, for a job or business (Mattulada,

2015).

Meanwhile, please or complete pesse

babua which means sharing the suffering of

others in one's stomach, indicates a deep

feeling of compassion (empathy) towards

neighbors, relatives, or fellow members of

a social group. This symbolizes solidarity,

not only for someone who has been

humiliated, but also for anyone in a social

group who is in a state of deprivation,

grieving, experiencing a disaster, or

suffering from serious illness (Pelras et al.,

2006).

The concept of spirit na posse for the

Bugis community is the foundation that

makes the Bugis community a dignified

social society, and capable of creating a

harmonious environment. Siri as a value

that arises within the Bugis community

which is capable of being a driving force in

taking steps to produce what is desired,

and passes is a feeling that can balance

steps in achieving goals and plays an

important role in creating harmony in the

Bugis community environment, so it is not

surprising that in every activity of the Bugis,

the community is often attached to the

word spirit na posse.

The personal characteristics of spirit na

posse are manifested in the human person

who is Tawakkal to Allah SWT has a good

heart, is sincere, honest, intelligent,

courageous, firm in his convictions,

consistent in taking action, highly

competitive, tenacious, believes in hard

work and perseverance, so that success can

be achieved by creating, acting fairly or

properly, careful, responsible, open,

independent, solider, creating (referring to

the ultimate goal).

It is not surprising that at this time

outsiders view the Bugis community as

sensitive, easily offended, aggressive, and

with high prestige. This happens when the

concept of spirit only contains the meaning

of self-esteem, while not accompanied by

shame as usual (Masiri'-siri'), shame when

being an unproductive human being (Sri'-

Masiri'), and juxtaposed with Pesse. So, this

often causes social problems in Bugis

Nursalam

St Haniah

Wahyuddin Hamid

| 1958

society.

MATERIALS AND METHODS

The purpose of this study is to analyze

more deeply the existence of Siri's culture

and how the perspective of the Bugis

community in Makassar City relates to Siri's

culture. This research is a

phenomenological study using 7

informants with data collection methods

using interview methods and analyzed

descriptively qualitatively. Analysis of

research data in the form of interviews and

observations through re-checking of

various informants.

RESULTS AND DISCUSSION

Siri' is a culture that has been

institutionalized and trusted by the Bugis

tribe, so to discuss further this philosophy

it is necessary to conduct research and

studies on the history and concept of spirit

that existed in the Bugis tribe since ancient

times. The Bugis tribe who inhabit parts of

South Sulawesi are indigenous people who

already have their cultural institutions, long

before the official birth of the kingdom of

Gowa which is a kingdom from Eastern

Indonesia that has considerable influence.

The Kingdom of Gowa began when

Tumanurunga arrived at Takakbassia

Tamalate, based on a government

agreement between Tumanurunga and

Nine Kasuwiang which occurred around

1300 AD (Limpo, 1995).

The existence of the Siri culture in the

research in question is the existence of the

spiritual culture which is applied by the

Bugis people who live in Makassar City

both in behavior and in the local wisdom of

the Bugis culture itself. The researchers

asked for responses from informants about

the persistence of the Siri culture regarding

what local wisdom exists in South Sulawesi.

Furthermore, the informant explained:

“local wisdom that still exists such

as markka bola, Making sarape,

and Ala suji”

Local wisdom that is still maintained

today includes activities such as what the

informant mentioned. Marakka bola means

lifting the house, where the community lifts

the house together without overhauling

the house which is moved using bamboo.

Furthermore, other informants gave

quite different answers, viz:

"Talking about local wisdom a lot,

including, in this case, cooperation

which is usually done in the

community"

Gotong royong is one of the local

wisdom which is still maintained by the

people of Bonto Padang village, where

cooperation activities are always carried

out without coercion but with awareness

from the people themselves. Like what was

done in the Marakka ball activity, making

Sappo, and so on.

Based on the results of the interviews,

it was found that 5 types of local wisdom

still exist and are related to Siri's culture.

Among them namely:

a. Marakka bola

Marakka ball or lift, move the

House. This is a local wisdom that is

always maintained because of the Siri

culture. Where the people of the

Bonto Padang village always carry

out markka ball activities in a crowd.

1959 | The Existence of Siri Culture In The Era of Digital Community, Sulawesi Selatan

As shown in the following image:

As explained by one of the

informants who took part in the

markka ball activity:

“it's embarrassing to see

people helping each other and

I'm just watching, even though

I'm able to help”

This site culture then becomes

the foundation so that local wisdom

is maintained.

b. Masarappo atau mabbaruga atau

mawalasuji.

Masarappo means making a

place for the party to be prepared.

This activity is always carried out

when a wedding ceremony is held in

Bugis custom. Decorating the house

of the owner of the event with

bamboo which is made as an

entrance gate and a sign for the bride

and groom's welcoming gate.

Wala Suji is shaped like a gate

but resembles the front of a house on

stilts for the Bugis-Makassar tribe. As

shown in the following figure:

The roof is triangular in shape

and supported by a series of woven

bamboo. As a decoration, don't

forget to give coconut leaves. As

explained by the informant:

“Masarappo activities cannot

be carried out alone, since

ancient times until now

masarappo activities have

always been carried out by a

group of people both from

within the family and from

outsiders, we as neighbors

always participate, there is no

need for calls, because we

uphold the culture of mutual

respect. help each other”

This mascara implementation

shows that the Siri culture is still

strong and attached to the Bugis

community who live in Makassar City.

c. Community service

Community service is a routine

for the Bontopadang village

community to carry out, whether it's

welcoming the seventeenth

celebration or just cleaning the yard

of their own house or around the

village. This activity is a separate

agenda for the village community,

who always gather and talk. Build

good communication through

community work activities.

As explained by one of the

informants about the

implementation of community

service:

"We are always cleaning

around the village, the aim is to

keep the environment clean

too, right, now because it

concerns the shared

environment, we are

embarrassed if we don't

participate, now this is our

village, where we live, if the

village looks dirty then those

who are ashamed and

responsible Yes, we are also the

people of the village of Bonto

Padang”

The awareness of the

Bontopadang village community

regarding village cleanliness always

creates togetherness and is a

manifestation of the Siri culture which

Nursalam

St Haniah

Wahyuddin Hamid

| 1960

is always maintained by the

community.

d. Basenji

Entering the month of Rabi'ul

Awal (Mawlid month), some Muslims

always celebrate barasanji culture. To

welcome the birth of the Prophet

Muhammad SAW, the chanting of

shawalat and praise for the Prophet is

always heard from mosques and

prayer rooms. With a melodious

voice, accompanied by the strains of

a tambourine, it makes the charm of

the joy of the month of Mawlid.

Berzanji or Barzanji is a prayer,

praise, and storytelling of the history

of the Prophet Muhammad which is

recited with a rhythm or tone that is

usually sung at the birth,

circumcision, marriage, and birthday

of the Prophet Muhammad. The

contents of Berzanji tell about

Muhammad's life, which is

mentioned successively, namely his

genealogy, childhood, youth, and

youth until he was appointed as an

apostle. It also tells of the noble

qualities of the prophet Muhammad,

as well as various events to serve as

role models for mankind.

Besides being done to welcome

the birth of the Prophet Muhammad,

it is also done during births,

circumcisions, and marriages. This

culture has been carried out since

ancient times and is the legacy of our

ancestors.

This barasanji activity is always

carried out by the village community,

where each house provides a male

representative to participate in

reciting the prayers, guided by a

religious figure. This became a

moment to strengthen the

relationship between the head of the

family and the sons. The reflection of

the Siri culture in the implementation

of barasanji is always visible, where

their obedience helps each other and

maintains the culture which is a

manifestation of the Siri culture itself.

e. Gotong royong

Gotong royong activities for the

community are not new. This activity

will be carried out without any

request. The community is always

aware if someone in the community

needs help. As seen in the following

image:

The activity in the picture above

shows the cooperation of the

community helping one of the

residents who will mappalecce the

ball. As explained by the informant:

“mappalcce bola activity there

are people but for mappable

bola, it requires a lot of tools,

for example, bamboo, the

bamboo is lifted from afar,

there we work together, it's

impossible for us to just look

around there are people who

are busy going here and there

and we are just watching, yes

please help, called not called

let's help, there is a feeling of

joy When working together and

telling stories about many

things, that's a moment for us

men in the village to become

role models too later with our

sons, right, seeing his father not

1961 | The Existence of Siri Culture In The Era of Digital Community, Sulawesi Selatan

doing nothing”

They are personally called to

help. This is a reflection of the

existence of the Siri culture which is

still preserved in local wisdom. The

Siri culture, according to the

informant, has existed since ancient

times and is still being maintained

today. Where the Siri culture is one of

the legacies that is always passed

down from generation to generation

to posterity so that they always have

a spirit within themselves. So that the

Siri culture will protect us from

actions that violate religious, social,

cultural, and government regulations.

Local wisdom is not a new thing

for the people of Bonto Padang

village, this local wisdom has been

around for a long time, passed down

from generation to generation, and is

still being maintained today.

Siri's culture can be interpreted

broadly and can be flexibly applied to

keep up with the times in the era of

globalization. Where when a person

instills a culture of spirit in himself,

that person will be ashamed to do

things that will cause embarrassment

to himself let alone other people. So,

in other words, this Sri culture can

prevent us from doing shame.

A similar opinion was also given

by a member of the community who

was the head of the neighborhood

(RT) responding to the application of

Siri's culture to local wisdom:

"In terms of maintaining it, we

have to provide an understanding

to the public about the rules and

how to maintain the spirit culture.

Maintaining Siri's culture can be

done by providing understanding to

children as the next generation with

various approaches that can be

understood by various groups.

Meanwhile, the opinion of one of

the youth leaders responded quite

differently regarding the application of

Siri's culture to local wisdom:

"There are two guidelines that have

always been implemented, namely

the first is taro ada taro gau which

is when someone makes a promise

he must be consistent with what

he said, the same goes for Siri na

pace"

The application of spirit culture by

several informants implemented

through local wisdom that had long

existed, namely by instilling the principle

of taro ada taro gau, which is often used

as the regional motto of the Buis

community so that when speaking or

making promises one will behave

according to promises and carry out

according to what is said. said.

Various opinions were given by

informants, all of which show that the

application of Siri's culture to local

wisdom itself lies in the understanding

of the community in interpreting the

site's culture into local wisdom.

As explained by the head of the

village, the response to the spiritual

culture is understanding in

implementing it in the field of

government so that it runs according to

the rules, while the religious leaders

mention the slogan of local wisdom

based on the spiritual culture of

Nursalam

St Haniah

Wahyuddin Hamid

| 1962

Sipakaiga, Sipalalebbi, Sipakatau, and

Taro, there is taro gau, which means that

Sigunakannge means reminding each

other, speak or means humanizing each

other in any condition, and sipakalebbi

means mutual respect for one another.

Meanwhile, taro ada taro gau

means fulfilling promises, or what is said

is not different from what is done. The

application of this local wisdom

continues to be passed on to

generations starting with introducing

the Siri culture itself to generations since

childhood.

Maintaining the Siri culture among

the people is not an easy thing. Where

sometimes misunderstandings occur

due to a lack of communication or

because one of the parties is emotional.

However, when conflicts or disputes do

occur and can be mitigated without

violence or matters that have legal

implications, the Siri culture is

maintained because it has been able to

defuse and resolve conflicts as a family.

Various conflicts and incidents that

violate the rules, be it the rules of

religion, government, and the culture

itself are sometimes unavoidable, but in

this case, the culture of spirit can still be

applied, namely in conflict resolution.

Such as incidents of pregnancy out of

wedlock, can be resolved by legally

marrying the two of them and providing

assistance so that this does not happen

again and becomes a lesson for other

people.

Meanwhile, disputes over

inheritance can be carried out through

deliberations and take legal action if

necessary. Do not take the law into your

own hands, this is already an application

of the Siri culture in society.

Based on the responses of each

informant explained that many

violations occurred when the Siri Culture

was being implemented. The application

of Siri's culture in the era of globalization

cannot be underestimated, whereas

technology develops, the door to

foreign cultures opens wide and

influences society, especially children.

But along with these violations, it

shows that the Siri culture still exists and

is maintained through the efforts of

parents in providing understanding to

the family about keeping shame means

protecting oneself, and protecting one's

name.

Even though according to the

informants' view that there has been a

shift in the Siri culture, there are still

many who continue to apply the Siri

culture to their families and other

communities. As in the results of

interviews related to efforts to instill a

culture of spirit carried out through

various efforts and approaches. Such as

bringing a shift in the existing Siri culture

by placing spirit culture on cultural

understanding only, but it has been

instilled in social aspects as well.

As for the existence of the Siri

culture, it can be seen from the local

wisdom that has survived to this day and

is carried out jointly. Local wisdom that

is maintained is influenced by the

preservation of the Siri culture so that it

is still firmly held as a principle and

guideline for life.

If related to social theory, the

existence of Siri's culture is consistent

1963 | The Existence of Siri Culture In The Era of Digital Community, Sulawesi Selatan

with social facts according to Emile

Durkheim. Where this theory states that

social facts can occur in two ways,

namely social facts that are experienced

as external coercion rather than internal

encouragement.

Social facts such as external

coercion, not internal encouragement,

are the initial stages of implementing

the Siri culture itself. At the beginning of

the application, a person feels a lot

about why we should be ashamed of

others, why we should care about

others, and why we should take care of

ourselves. However, in line with the

cultivation of the Siri culture and as

people get older, a person will feel that

spirit is important and must be owned.

Because Siri itself protects us from

something that will harm us.

Siri's culture is also very flexible in

its application if it is developed in the

realm of religion, culture, society, and

government. In the realm of religion,

spirit or shame before God, of course,

will prevent us from sinning before the

Creator, while in the realm of crocodiles,

with the spirit we will protect what is the

message and advice of our parents.

Furthermore, in the social realm,

with the Siri culture, we will always

maintain our good name, and protect

ourselves by not committing offenses

that will embarrass us in front of society.

Meanwhile, in the realm of government,

we will carry out what is our duty and

obligation as best as possible. It will be

a shame if we deny many people's trust,

which will also hurt us.

3 serial cultures are still very strong

in being maintained. The description is

as follows:

a. Traditional party

The feast there is a tradition that is

still very strong and is an ancestral

heritage. Adat is a cultural notion

consisting of cultural values, norms,

habits, institutions, and customary laws

that are commonly practiced in an area.

If this custom is not implemented,

confusion will occur which will result in

unwritten sanctions by the local

community against perpetrators who

are deemed to deviate from Wikipedia

sources. That's a little description of the

culture and the following is a typical

South Sulawesi ceremony that must be

included in planning destinations if you

visit South Sulawesi.

In Bone Regency, several rituals are

known, such as the pane party, custom,

and mappaddekko. This tradition is

carried out in cooperation and rollicking.

Community participation in the

implementation of this tradition is

obtained voluntarily. Awareness of the

people who think that they are part of

the tradition. The implementation of the

party is reflected in how the

togetherness and spirit culture persist in

the community.

The Siri culture itself can be seen

from the participation of the people who

always keep the tradition going and

keep the sacredness of each of these

traditions.

b. Enthusiasm (overseas)

Migrants or commonly called

people who leave their hometown and

try their luck to other people's areas

which are quite far away. The principle of

migrating for the Bugis community is

Nursalam

St Haniah

Wahyuddin Hamid

| 1964

"never go home before success" This

principle in turn makes the nomads

enthusiastic at work.

Their persistence in working and

trying their luck in other people's areas

is due to economic factors. The desire to

change their destiny makes those who

migrate determined to leave their

hometown armed with predecessors

who are always successful and will only

return when they are successful. As for

the Siri culture, which is reflected in the

spirit of work, reflected in the

independent attitude of those who work

abroad, aka far from home and family,

they are certainly more independent

individuals. Being away from their family

makes them have to be prepared to face

everything on their own. Everything

must be done alone. Manage everything

yourself, from getting up early,

preparing food, going to the doctor

when sick, monthly shopping, and more.

There will be no parents or household

assistants to accompany you like when

you were at home. Automatically,

independent living becomes a necessity

and eventually turns into a habit.

The next attitude shown in other

positive things by migrant workers is

courage. Dare to try new things and

ultimately be open-minded. By working

in other cities or even countries, workers

who migrate are still migrants. They do

not know the customs or customs in a

place. Not to mention the intricacies of

locations that are still unfamiliar and

must be mastered. Feeling foreign will

make people dare to ask questions, dare

to socialize, dare to make acquaintances,

and dare to mingle with new

surroundings. Courage like this is finally

implemented in work. Overseas workers

are usually more courageous in

providing ideas, suggestions, and

arguments.

Migrating work makes a person

more responsible with his life, especially

work. You have sacrificed away from

your family and the results are in vain.

Overseas workers will do everything,

especially work to the best of their

ability.

It could be that this job is what you

have been fighting for and dreaming of,

even though you have to be far away

from your family. Every behavior at work

can be accounted for. They will not waste

the opportunity.

c. Honor and dignity

In general, human dignity is the

value of humans as creatures of God

Almighty, who are equipped with

creativity, taste, and initiative as well as

human rights and obligations, while

dignity is the level of human dignity and

an honorable position.

Respect and dignity for the Bugis

community are self-respect. With honor

and dignity, it is the same as keeping

Siri'. The Bugis people care about Siri' in

their social life. Therefore, the Bugis are

very, very obedient to custom because

they violate custom, they are considered

as humans who do not have Siri.

A popular case of the biggest

violation of adat is silariang (elopement).

Traditional jurists argue that silariang is

when a girl/woman and a young man

leave the household without the

knowledge or consent of the family and

then they get married. Chabot

1965 | The Existence of Siri Culture In The Era of Digital Community, Sulawesi Selatan

continued to say that the two of them

still create Siri, whether the will is mutual

or not.

This type of violation becomes Siri

and can result in murder. This shows that

the Bugis people are very loyal in

guarding Siri'. In addition to maintaining

Siri's (self-esteem) in a social

environment, the Bugis maintain

kinship, namely the concept of Pakatan,

sipakalebbi. As an expression of high

brotherhood, Rebba Sipatokkong, Mali

Siparape, Malili Sigunakannge, Siriu

Menre Te Siriu QR¥ (lying down on one

another, drifting against each other and

disappearing, awaken one another, and

receive advice).

As a form of kinship that is built, it is

implicated in an attitude of unity,

solidarity, togetherness, loyalty, and a

sense of humanity. These attitudes are

implemented into cooperation.

Cooperation is very prominent, such as

building houses, working on rice fields,

and helping others who experience

disaster. In addition, activities that are

social and religious in nature such as

building mosques, repairing roads, and

ceremonial Islamic holidays.

Subsequent social facts are

generally inherent in all societies or not

inherent in any particular individual, this

is relevant to the existence of spiritual

culture. Siri' has existed in humans since

birth, where there will be a feeling of

guilt when you make a mistake. But

sometimes these feelings are eroded

along with the development of the

association and wrong upbringing. So

that the spiritual culture that is applied

will further strengthen one's principles

of behavior.

Siri's culture is inseparable from the

cultural system of society. The cultural

system is abstract, cannot be seen, and

cannot be touched, it is identical to

people or individuals, resides in

everyone's head, and consists of

concepts, ideas, beliefs, and values. The

cultural system is accepted by every

person or group of people from the

results of their cultural development.

Consciously or unconsciously, humans

are influenced by and receive various

legacies, teachings, beliefs, interactions,

and results of group work through

internalization and socialization from

within the household to the influence of

the community environment in which

the human grows.

If the site's cultural tradition in

society has been impregnated by each

person or group, then his behavior will

almost become automatic, without

realizing that his behavior has been

socially accepted.

There are three general cultural

patterns found in various societies,

namely:

a. guilt-culture

b. shame-culture

c. fear and-culture

Reflection of cultural behavior,

different for each ethnic group or

community group. The three kinds of

culture above can be an encouragement

for someone to behave by the prevailing

norms, but can also be an obstacle. The

culture of shame (shame-culture) is very

prominent for the Bugis tribe, it can be

identified with spirit. Siri shapes a

person's mood, if there is a violation of

Nursalam

St Haniah

Wahyuddin Hamid

| 1966

social norms and values. Moods are

formed, often by filiation (family ties),

regardless of life and property, namely

trying to restore self-esteem, resulting in

killing or sacrificing others. Other

people's sacrifices are not felt as a

mistake (guilt culture) but are even felt

as pride because such things involve

self-esteem.

Thus, it can be concluded that social

facts correspond to the existence of

spiritual culture which is related to how to

behave in individuals as external coercion,

or it can also be said that social facts are

ways of acting that are commonly used by

society and at the same time exist

regardless of individual manifestations.

CONCLUSIONS

The existence of Siri culture has been

shown by the implementation of local

wisdom which is still maintained today.

Unity, mutual assistance, and village

community concern for one another show

a form of Siri culture that is still quite strong

in the community. The Siri culture is

culturally shown through 5 types of local

wisdom that still exist, namely: Marakka

bola, Masarappo or mabbaruga or

mawalasuji, community service, and

cooperation. The government must provide

an understanding of Siri' Pacce culture as a

whole both in cities and in rural areas so

that this culture continues to exist and is

not forgotten. The government can also

hold cultural festivals every year for the

continued existence of culture

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