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The  Long  Path  of  Bissu  in  South  Sulawesi,  Indonesia  From  Glory  to  Disappearance  

Abdul  Hakim,  M.A.    Who  Are  the  Bissu?       The  word  Bissu  comes  from  the  word  bessi,  which  means  clean.  Transvestites  who  become  bissu  are  considered  as  sacred  or   ‘not  dirty’  persons  because  they  do  not   have   breasts   and   do   not   menstruate   (Makkulawu,   2012).   Bissu   are   religious  priests  of  the  ancient  Bugis  before  Islam  came  to  Sulawesi,  Indonesia.     Bissu  are  considered  to  have  two  elements  of  human  gender  emboding  both  female  and  male  elements.  In  addition  Bissu  are  also  able  to  experience  two  natures  such  as:  nature  of  human  beings  and  nature  of  spirits  which  means  Bissu  are  able  to  communicate  with   the   gods   (this   is   done   by   the   bissu   only  when   they   do   sacred  rituals).    

According  to  Nasruddin  (2102),  there  is  no  one  who  can  accurately  describe  the  origin  of  bissu  presence  in  South  Sulawesi.  People  can  only  determine  that  they  are  from  the  legend  of  the  community  such  as  the  legend  of  I  La  Galigo.  Saidi,  Puang  Matoa,   the   Supreme   leader   of   Bissu   community   in   South   Sulawesi,   said   that   the  Bissu’s  arrival  can  be  known  from  the  I  La  Galigo  epic.  It  says  that  the  existence  of  Bissu   in   human   history   is   considered   contemporary   with   the   birth   of   the   Bugis  people.  When  Batara  Guru,  the  leader  of  the  ancient  Bugis’  Gods  came  down  to  earth  from  bottinglangik  or  Kayangan   (heaven)   and  met   the   queen  We  Nyili   Timo   from  buriq  liu’  or  the  underworld,  along  with  Him  the  first  bissu  named  Lae-­‐Lae  was  also  sent   to   the   earth.   His   roles   embodied   the   presence   of   the   ancestors   of   the   Bugis  people   and   the   intermediaries   between   the   ordinary   people   with   the   Gods   in  Khayangan  or  in  paradise.    

Sharyn   Graham  wrote   that   there   are   four  main   roles   of   Bissu   in   the   Bugis  culture:  first  Bissu  are  considered  as  the  communicators  between  humans  and  gods  through   traditional   ritual   and   ceremony   which   uses   bahasa   to   ri   langi’   or   god  language.   Bissu   use   their   own   language   to   communicate  with   the   Gods,   ancestors  and  with  other  Bissu  especially  in  ritual  ceremonies  to  worship  the  gods  for  fertility  and  peace  experienced  by  people  on  earth.    

Next,   Bissu   act   as   the   guardians   of   the   sacred   regalia   called  arajang  where  the  Bugis  ancient  literature  named  sure  La  Galigo  is  kept.  The  reason  that  the  Bissu  were  powerful  enough  to  guard  and  protect  the  regalia  was  that  they  combined  the  strength  of  male  and  female,  and  of  mortal  and  deity.  This  combination  imbued  the  Bissu  with  an  energy  so  strong  that   they  could  not  be  defeated,  and  thus  no  being  was  able   to  steal   the  sacred  regalia.  Bissu  also  played  a   role   to  maintain  all  of   the  

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implementation  of   the   traditional   life   cycle   ceremonies,   such  as   the   ceremonies  of  pregnancy,  birth  of  babies,  marriage  and  death.    

Lastly,   Bissu   served   as   the  Kings’s   adviser.   Andaya   (2008)  notes,   “Through  myths  and  legends,  which   link  the  Bissu  with  the  ancient  gods  and  rulers  of  South  Sulawesi,   their   status   in  Bugis   society   is   legitimized.  The   links  between  Bissu   and  the   heavens   are   reaffirmed   in   epics   La   Galigo   and   in   the  writings   by   the   Bissu   in  praise  of  their  royal  patrons”  (p.          )    

Gilbert  Hamonic   (Makkulau,   2008)   said   that  Bissu   is   a   small   community   in  Bugis  society  but  they  have  an  important  position  in  the  kingdom.  They  were  fully  responsible  for  the  ritual  ceremonies,  supplies,  and  equipments  that  belongs  to  the  kingdoms.   As   a   community   which   is   considered   sacred,   Bissu   obtained   special  treatment  by  the  kings.  The  Bissu’s  leader  was  even  granted  a  few  acres  of  land  to  be  managed  by  the  Bissu  community  and  the  results  are  used  to  support   their   life  and  for  the  preparation  of  traditional  ceremonies  and  rituals.    

 

                 A  group  of  Bissu  are  blessing  the  rice  seeds  before  planted  in  the  rice  fields                              

Source:  http://www.melayuonline.com/image/artikel/bissu    

Becoming  a  bissu  is  not  easy.  There  are  several  phases  that  must  be  followed  in  order   to  meet   the  criteria  of  being  a  part  of   this  community.  Before  deciding   to  become   a   Bissu,   a   transgender   person   usually   joins   the   Calabai’s   community:   the  transgenders   who   generally   work   as   indo   botting   or   in   bridal   makeup   in   beauty  salons  and  are  also  the  transvestites  who  share  exactly  the  same  style  with  women  and   “date   men”.   Calabai   in   the   community   tends   to   mean   something   negative  because   they   are   considered   deviant   behaviors   sometimes   involving   sex   scandals  with   men   who   became   their   boyfriends.   However,   not   all   calabai   can   be   a   bissu,  

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there  are  several  conditions  that  must  be  met  such  as:  stop  the  habits  of  dating  men  and  willing  to  wear  more  conservative  clothes.    

 In  addition,  to  become  a  bissu  a  calabai  must  pass  through  a  long  process  and  

sacred  ritual  called  Irebba  or  Bissu  initiation.  Usually,  there  are  few  calabai  able  to  meet  these  requirements;  even  a  number  of  calabai  remain  as  a  calabai  because  they  consider  that  the  requirements  to  become  a  Bissu  are  too  difficult  to  be  fulfilled.  

 

 Bissu  in  their  formal  dress  

Source:  http://janeontheblog.files.wordpress.com    

  There  are  two  major  motivations  of  why  a  Calabai  would  want  to  become  a  Bissu.   First   is   the   change   of   the   social   status.   In   the   past   a   Calabai   will   seek   to  become   a   Bissu   because   they   will   have   the   opportunity   to   live   and   work   in   the  Kingdom’s  palace  and  all   their  needs  will  be  provided  by   the  king.  Even   the  Bugis  people   always   give   some  money   to   the   bissu   every   planting   season   and   after   the  harvest   time.   Calabai   still   think   that  Bissu   are   a   representation   of   the   royal   Bugis  from  past.  A  number  of   them  are   trying   to  become  a  member  of  Bissu   in  hopes  of  increasing  their  social  status.  Having  the  status  as  the  heir  of  the  tradition  of  royal  Buginese  is  an  honor  for  Bissu.       Second,  a  Bissu  is  considered  as  one  who  has  a  very  privileged  position.  They  would  be  the  adviser  of  the  king  in  terms  of  the  royal  ritual  ceremonies.  Halilintar  Lathief  described  them  as,  “Although  there  is  now  no  longer  kingdoms,  a  number  of  calabai  still  want  to  be  Bissu  because  in  some  places  in  South  Sulawesi,  the  Bissu’s  presence  is  still  recognized  by  the  traditional  Bugis  communities.    

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  Bissu  still  perform  the  rituals,  become  shamans  and  the  village  government  advisers.  Even  villagers  still  give  donations  to  the  bissu  after  the  rice  planting  ritual  called  mappalili”  (Lathief,  2005).       Indirectly,   Bissu   will   get   special   treatment   and   their   existence   will   be  respected  by   the   traditional  Bugis   society:  as  a  holy  man  and  a  mediator  between  man  and  the  gods.    

 Puang  Upe’,  the  Vice  Bissu  Leader  (holding  a  sacred  sword)  is  talking  to  

Bissu  Matang  at  Arajang,  the  Bissu’s  community’s  “palace”.  Source:  http://stat.ks.kidsklik.com  

 During   the   1950s   to   1960s   there  was   an   uprising   of   the   rebellion   of  Darul  

Islam/  Tentara  Islam  Indonesia  or  DI/TII.  One  of  the  goals  of  this  movement  was  to  prohibit   all   activities   that   deviate   from   the   teachings   of   Islam.   In   the   era   of   the  rebellion  of  Kahar  Muzakkar,  a  number  of  Bissu  were  killed,  many  arajang  or  Bissu  regalia’s   palaces   and   a   lot   of   ceremonial   equipments  were   destroyed   and   thrown  into   the   sea  by   the   forces  of  Kahar.  The  bissu  who  were  not  killed  were   forced   to  shave  their  hair  and  demanded  to  live  as  a  normal  man.    

The  suffering  of   the  Bissu  continued  when  the  new  order  regime  came  into  power.  Opreasi  Toba’  or  The  Repentance  Operations  undertaken  by  the  communities  sponsored   by   religious   organizations   conducted   a   cleansing   operation   of   Bissu  communities   in   South   Sulwesi.   The   Bissu   were   forced   to   choose   the   one   religion  recognized  by  the  state;  if  they  refused  that,  they  will  be  considered  as  communist  followers  that  should  be  killed.  The  bissu  who  wanted  to  survive  as  a  bissu  choose  to  hide  in  the  forests  or  mountains.  Halintar  Lathief  wrote,  “The  Bugis  societies  that  

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had  protected  them  could  not  do  anything  because  whoever  supported  the  activities  of   the   Bissu  would   also   be   regarded   as   perverted.   The   Bissu   followers   remaining  today   are   the   last   generation  who   inherited   the   glory   of   the   classical   tradition   of  Bugis”  (Lathief,  2005).  

 

 Bissu  Nure’  and  Matang  performing  Maggiri’,  the  invulnerable  dance  Source:  http://dyanchiby.files.wordpress.com/2011/11/maggiri.jpg  

 The  Islamic  scholars  believed  that  the  Bissu  community  is  part  of  the  past  era  

that  does  not  need  to  be  preserved  since  their  belief  is  contrary  to  the  teachings  of  Islam.  As   a   result,   Bissu  do  not   need   to   be   given   the   space   to   exist   in   the   society,  while  the  local  government  argues  that  Bissu  is  the  cultural  heritage  from  the  past  that   should   remain   preserved.   According  Makkulau   (2008),   if   Bissu   are   given   the  space  to  live,  people  will  automatically  accept  their  presence,  there  is  nothing  to  be  worried   that   Bissu   would   spread   bad   teachings   because   this   community   itself   is  very   small   and   has   no   significant   influence   on   the   development   of   the   Islamic  religion.    

The  survival  strategies  used  by  the  bissu  now  are  to  incorporate  elements  of  Islamic   teachings   in   their   ritual   ceremonies   such   as   using   the   phrase  Bismillahirrahmanirrahim   for   the   opening   of   the   ceremonies   or   rituals   and   say  Alhamdulillah  at  the  end.  On  Friday  Prayers,  Bissu  dress  like  men  in  general  in  order  to  join  the  prayer  at  the  mosque.  Like  other  Muslims,  on  the  feast  days  of  Islam,  the  Bissu  participate  by  contributing  to  worship,  fasting  during  Ramadhan  and  praying  in  the  guidance  of  Islam.      

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Puang  Matowa  Saidi,  The  Former  Bissu  Leader    

                                       Saidi  in  his  Bissu’s  formal  dress  

           Source:  www.  lontaraproject.com/wp-­‐content/uploads/2012  

    He  had  an  oval  face  and  slender  body  with  a  height  of  about  160  centimeters.  His  behavior  reflected  that  he  always  wanted  to  appear  as  a  woman,  but  there  were  three  strands  of  hair   left   to  grow  long  on  his  neck  that  made  him  seem  masculine.  Long  shiny  black  hair  neatly  rolled,  then  tucked  under  a  black  cap  that  can  never  be  separated   while   traveling   or   receiving   official   guests.   A   white   scarf   was   always  draped  over  his   shoulder.  Sometimes   the  scarf  become  a  head  cover  and  replaced  the   black   cap.   Everyday,   he   preferred   to   wear   feminine   clothes   and   dressed   like  women.    

Saidi   was   born   in   Taraweang,   a   small   village   in   Pangkep   district   of   South  Sulawesi,   Indonesia,   in   1951.  His   father  was  Rudding   Parellu   and   his  mother  was  called   Tiha.   According   to   Muhammad   Adam,   one   of   Saidi’s   cousins,   there   were  differences   between   Saidi   and   the   other   kids   in   the   village   such   as:   Saidi   would  rather   play   and   act   like   a   girl   such   as   play   dolls   and   dress   like   a   girl.   Saidi   even  continued  acting  like  a  girl  until  he  was  a  teenager.    

Risnawati,  one  of  Saidi’s  sisters,  said  that  Saidi  several  times  was  beaten  by  his  father  for  his  conduct  in  imitating  the  style  of  women.  Saidi’s  father  was  worried  that   his   son  would   one   day   become   a   transvestite,   and   this  was   considered   as   an  embarrassment  to  the  family.  “Every  day  I  was  beaten  and  tortured  until  my  body  injuries,   swelling,   and   bleeding.   I   even   some   times   taken   to   a   hospital   emergency  

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room  as  the  result  of  the  torture  by  my  father.  However,  it  did  not  kill  my  desire  to  become  a  Bissu”,  Saidi  said.  

In  fact,  when  Saidi’s  parents  gave  him  an  option  to  leave  the  house  since  he  persisted  to  become  a  Bissu,  Saidi  chose  to  leave  the  house.  The  challenges  came  not  only  from  the  family  but  also  from  religious  communities  that  forced  Saidi  and  other  Bissu  to  stop  their  activities.  Saidi  was  finally  forced  not  just  to  leave  the  house,  but  also   leave   the   village   until   the   situation   improved.   Saidi   said   that   his   parents  eventually  took  him  back  after  an  old  Bissu  told  his  parents  that  Bissu  has  become  Saidi’s  destiny  and  therefore  they  should  willingly  accept  that  condition.  

Puang  Lolo  Bissu,  the  vice  puang  matowa  Bissu  named  Upe’  has  a  story  about  Saidi’s  childhood.  “He  was  very  young  when  interested  in  being  bissu,  who  we  might  say  are  old.  Back  then  we  were  surprised,  because  besides  still  very  small,  none  of  us  had  ever  invited  him  to  come  into  bissu’s  ceremonies.  If  there  was  mabissu  event  or   other   sacred   events   involving   Bissu,   he   usually   came   first.   We   often   find   him  acting   as  Bissu  with  his   friends,   so  we  wonder   that  he  will   become  a  Bissu   in   the  future”.      

For   years,   Puang  Matoa   Saidi   is   one   of   the  most   important   Bissu   in   South  Sulawesi,   especially  among   the  Bissu  communities   in  Pangkep,  Wajo,  Soppeng,  and  Bone.  The  presence  of  Saidi  as  the  leader  of  the  Bissu  communities  is  being  recorded  in  the  history  of  Bugis  societies  in  South  Sulawesi  and  Indonesia.  The  era  of  Saidi  can  be  regarded  as  the  turning  point  of  the  gloom  era  in  the  past  when  Bissu  activities  were  forbidden  to  appear  in  public.  In  this  point,  Saidi  is  recognized  as  the  one  who  has  done  the  work  in  re-­‐vitalizing  and  preserving  the  Bissu  tradition.  

In   a   conversation   between   the   author   and   Saidi   in   2001,   Saidi   said   that   to  become  a  Bissu  is  not  because  of  following  a  trend  or  forced  by  someone  but  it  is  a  calling  and  destiny.  Saidi  mentioned  that  the  call  of  becoming  the  Bissu  was  already  being  felt  even  when  Saidi  was  nine  years  old.  “When  moving  up  to  a  teenager,  I  was  having  a  disease  that  was  difficult  to  be  cured.  For  months  I  laid  in  the  house  until  my  body  became  emaciated.  Facing  that  situation  I  then  promised  to  myself  that  if  I  could  recover  from  this  illness  I  would  be  bissu.  I  was  completely  healed  and  began  to  feel  there  is  a  distinct  power  suddenly  arose  in  me”.    Walking  The  Destiny    

The   meeting   with   the   former   leader   of   Bissu   in   Pangkep,   Sanro   Seke’,  ultimately  changed  Saidi’s  life.  From  Sanro  Seke’,  Saidi  learnt  various  spells,  prayers  and  the  sacred  rituals  of  Bissu.  Saidi  then  deepened  his  ability  to  read  and  memorize  the   script  of  La  Galigo  until  he  was  able   to  master  nine  chapters  of   this   long  epic.  Because   of   his   sincerity   to   be   a   Bissu,   Saidi   eventually   went   through   the   Irebba  ritual.   The   ritual   was   conducted   to   inaugurate   the   new   bissu.   According   to   Saidi,  

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when   he   underwent   this   ritual,   his   body  was   laid   on   a   pile   of   rice   that   has   been  dried,   then  Sanro  Seke’   recited  prayers   and  mantras.  The  other  Bissu   then  danced  followed  by  drums  and  other  Bugis  traditional  music  instruments.  The  culmination  of  this  procession  was  when  Saro  Seke’  stabbed  Saidi’s  neck  and  his  abdomen.  Saidi  was  was  very  scared,  but  it  did  not  hurt  him.  Apparently  when  Saidi  underwent  the  process  of   Irebba  his  body  had  been  possessed  by  supernatural  powers  so  that  he  was  immune  to  any  weapons.  

Starting  from  2000,  together  with  his  fellows  in  Pangkep,  Saidi  spent  his  time  working  on  maintaining,  protecting  and   running   the   customs  and   traditions  while  teaching   them   to   anyone   especially   to   the   young   Bissu   who   were   interested   in  developing   their   knowledge   in   Bissu   sacred   rituals.   It   is   no   wonder   among   the  communities   that   exist   in   some   particular   areas   of   South   Sulawesi   such   as   Bone,  Luwu,  Soppeng,  and  Wajo,  that  Saidi  is  well  known.    

 

                     Saidi  is  guides  the  King  of  Bone,  Andi  Mappasissi  performing  sacred  rituals.                http://c2o-­‐library.net/wp  content/uploads/2010/11/TheLastBissu06.jpg  

    Saidi’s  concern  in  the  ancient  Bugis  tradition  was  not  only  demonstrated  by  getting   involved   and   providing   input   on   a   number   of   custom   events,   but   he   also  often  travelled  around  the  rural  areas  to  look  for  ancient  objects  which  he  believed  is  still  a   legacy  of  its  predecessor  and  had  existed  since  the  time  of  I  La  Galigo  era.  Saidi  was  also  invited  by  a  number  of  professors  from  the  University  of  Hasanuddin  in   Makassar   South   Sulawesi   to   translate   chapters   of   I   La   Galigo’s   epic   since   the  language  used  in  the  script  is  Bahasa  Dewata  or  the  language  of  the  gods  that  could  not  be  understood  by  anyone  except  by  the  Bissu.  Saidi  sometimes  even  had  to  fly  to  Jakarta   and   other   cities   in   Indonesia   attending   the   invitation   of   the   Bugis   people  who   live   outside   of   South   Sulawesi   and   hold   a   Bugis   traditional   ceremony.   In  

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addition  Saidi  was  also  called  to  heal  various  non-­‐medical  sicknesses  while  helping  other  people  predict  their  future.    

 Saidi  is  leading  a  sacred  ritual;  the  Arajang  (sacred  plow)  washing  as  

part  of  Mappalili  (rice  planting)  ceremony.  source:  http://www.melayuonline.com/image/artikel/bissu-­‐02.jpg  

 

There   are   a   number   of   facts   that   make   Saidi   different   from   other   Bissu  throughout  South  Sulawesi.  The  first  is  Saidi  had  mastered  the  prayers,  mantras  and  all  Bissu’s  rituals  processes.  Most  of  Bissu  who  come  from  different  places  in  South  Sulawesi  came  to  Saidi  to  learn  mantras  and  prayers.  The  second  is  among  all  Bissu,  Saidi   is   the   only   one  who  was   capable   of  memorizing   nine   chapters   of   I   La   Galigo  epic’s   script.   Saidi   not   just   memorized   the   text,   but   also   understood   the   meaning  although  the  text  uses  the  ancient  Bugis  language  that  is  no  longer  used  in  everyday  conversation.    

The  next  is,  before  Saidi  was  elected  as  Puang  Matoa,  the  Bissu’s  community  leader,  the  Bissu  in  South  Sulawesi  competed  with  each  other  to  form  the  respective  communities  and  there  was  no  one  to  unite  them.  When  Saidi  was  appointed  as  the  supreme  leader  of  Bissu,  the  whole  Bissu  community  recognized  his  leadership  and  was  willing  to  be  led  by  Saidi.    

Saidi   was   able   to   unite   the   entire   community   of   Bissu   in   South   Sulawesi.  Although  Saidi  was  well  know  as  the  leader  of  the  Bissu  communities,  he  did  not  use  his  power  to  enrich  himself,  he  maintained  a  simple  life  and  continued  his  profession  as  a  bridal  makeup  artist.    

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                   Saidi  performing  Maggirik,  the  invulnerable  Dance  

                   Source:  http://stat.ks.kidsklik.com/statics/files/2011    Inaugurated  as  The  Suppreme  Leader  of  the  Bissu       In   November   2001,   Saidi   was   inducted   as   the   supreme   leader   of   Bissu  Dewata,   in   the   Segeri   Pangkep   community.   Saidi,   who   was   previously   known   as  Puang  lolo,  finally  reached  the  new  position  as  Puang  Matowa  Bissu,  the  top  leader  the   Bissu   community.   Saidi   was   appointed   by   the   head   of   the   district   council   of  Segeri  and  was  witnessed  by  the  community   leaders.   I  was  also  a  part  of   this  rare  event  since  at  that  time  I  was  involved  in  a  docummentary  film  production  entitled:  The   Last   Bissu,   directed   by   Rhoda   Grauer,   a   film   maker   from   Rhode   Island  University,  New  York,  United  States  of  America.       The  process   of   inauguration   of   Puang  Matowa  Bissu   Saidi  was  unique.   The  process  began  with  a  formal  speech  by  Camat  Segeri,  a   local  government,   followed  by  the  process  of  touching  Arajang   led  by  one  of  the  old  Bissu  named  Masse’.  Saidi  then   was   brought   to   the   market   in   order   to   introduce   him   to   the   public.   At   the  market,  Saidi  stood  at  the  yard  and  then  walked  to  touch  the  trunk  of  a  tree  that  had  been   planted   days   before   the   ceremony.  While   holding   the   tree,   Saidi   announced  himself  as  the  new  supreme  leader  of  the  Bissu  Dewata  community,  Segeri  Pangkep  

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by  saying:  makukuwae,  iya’na  riala  Matowa  Bissu  ri  segeri.  (Today,  I  am  appointed  as  Puang  Matowa  in  Segeri).     The  next  process  was,  Saidi  paraded  around  the  villages  to  be  introduced  to  the  public.  Villagers  welcomed  and  supported  him  by  waving  their  hands  during  the  parade.   Saidi   then   returned   to   Arajang   to   attend   the   reception,   to   welcome   the  guests,  and  prepare   for   the  ritual  at  night.  Starting   from  that   time,  Saidi  began  his  new   job  as   the   leader  of   the  Bissu   community   in  Segeri,  Pangkep,   South  Sulawesi,  Indonesia.        ‘Trapped’  in  the  Art  Performance  Industry    

Saidi   had   a   chance   to   join   the   La   Galigo   Theater   world   tour,   in   which   he  played  as  one  of  the  main  narrator  in  La  Galigo  theater  directed  by  Robert  Wilson.  As  a  Bissu  who  memorized  the  chapters  in  La  Galigo’s  epic,  Saidi  was  appointed  to  became  the  main  narrator  of  this  performance.  Having  the  opportunity  to  join  I  La  Galigo  world   tour   became  one   of   the   best  moments   in   Saidi’s   life   because   he  was  able   to   re-­‐introduce   the   tradition   that   he   had   protected,   saved   and   applied   for  decades.    

 

 Saidi  wearing  a  yellow  costume  and  sitting  in  front  of  the  stage  played  the  main  narrator  

in  the  performance  of  I  La  Galigo  theatre,  directed  by  Robert  Wilson  Source:  http://4.bp.blogspot.com-­‐  

 I   La   Galigo   theater  was   one   of   the  most   successful   performances   that  was  

staged   by   Robert   Wilson   and   got   a   tremendous   appreciation   from   a   number   of  countries  in  the  world.  Unfortunately,  the  success  of  the  staging  I  La  Galigo  also  had  negative   impact   for   Saidi   and   Bissu   community.   After   returning   from   traveling  

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around  the  world  to  introduce  I  La  Galigo,  Saidi  hoped  that  he  would  return  to  his  village,  and  continue  his  duties  as  the  Bissu  supreme  leader.  Saidi  had  promised  to  the  Bissu  community  and  the  Bugis  society  in  Segeri,  Pangkep,  that  after  the  tour  of  I  La  Galigo,  he  would  spend  most  of  his   time   in  Arajang   to   lead   the  rituals  and  take  care  of  all  matters  related  to  La  Galigo.    

However,  the  reality  was  in  contrast  to  Saidi’s  expectations.  Often,  he  had  to  leave   for   performing   in   various   places   in   Indonesia.   Saidi   was   unable   to   resist  because   he   had   signed   a   contract   with   the   producer.   In   some   cases,   Saidi   must  choose  one  of  two  important  events:  to  lead  the  ritual  Bissu  in  his  village  or  join  the  performance.   Unfortunately,   Saidi   was   more   likely   to   choose   to   follow   the  performance   rather   than   stay   in   the   village   leading   the   ritual.   His   duties   as   the  leader,   several   times   were   mandated   to   the   deputy.   Saidi   was   “trapped”   in   the  interests  of  “the  art  performance  Industry”,  and  he  did  not   find  a  way  to  solve  the  situation.  

 

 Saidi  wearing  yellow  costume  as  the  main  narrator  of  I  La  Galigo  Performance  

Source:  www.detik.com  

 The  saddest  moment  for  Saidi  and  also  what  hurt  the  Bissu  community  and  

Bugis  society  in  Segeri  was  when  Saidi  received  an  invitation  to  perform  I  La  Galigo  theater  in  Jakarta,  Indonesia  in  2005.  Whereas,  at  the  same  time  he  had  to  lead  the  mappalili   ritual,   or   better   known   as   the   ceremony   of   down   to   the   field,   the   early  commencement   ceremonies   for  planting   rice.   This   ritual   is   conducted  once   a   year  and  is  a  sacred  ceremony  that  is  very  important  for  the  Biss  community  and  Bugis  society  in  Segeri.    

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At   the   beginning,   Saidi   insisted   not   to   go   to   Jakarta   and   chose   to   stay   in  Arajang,   to   lead   the  ritual  preparation.   In   the  mappalili   ceremony,   the  presence  of  the   Bissu   supreme   leader   is   very   important   because   it   relates   to   the   success   or  failure   of   the   rice   harvest   in   the   future.   Saidi   was   the   only   person   who   was  considered  as  the  most  capable  person  of  communicating  with  the  gods   in  the  sky  and   asking   them   to   protect   the   rice   planted   from   pests   and   crop   failures.   The  society,  especially  the  rice  farmers  placed  great  hopes  on  Saidi.  

Saidi   was   confused   to   choose   between   the   two   options   he   considered  difficult,   go   to   Jakarta   for   the   performances   that  will   be  witnessed   by   Indonesian  President  Susilo  Bambang  Yudhoyono  or  remain  in  Segeri  and  meet  the  community  expectations.  Alternately,  the  officials  from  the  state  regents  to  the  governor  came  to  Saidi  and  asked  that  he  would  like  to  join  the  performance  of  I  La  Galigo  theatre  in  Jakarta   that   will   be   witnessed   by   the   president   of   the   Republic   of   Indonesia.  However,   Saidi   kept   refusing,   he   insisted   that  he  will   remain   in   Segeri   to   lead   the  mappalili  ritual.    

I   La   Galigo   director,   Robert  Wilson  was   confused  with   Saidi’s   attitude.   For  Robert  Wilson,  the  role  of  Saidi  can  not  be  replaced  by  anyone  because  he  is  the  only  capable   person   to   read   the  manuscript   of   I   La   Galigo  which   still   used   the   ancient  Bugis  language.  The  Vice  president  of  the  Republic  of  Indonesia,  Jusuf  Kalla,   finally  intervened.   He   came   to   Segeri   specifically   to   persuade   Saidi   to   go   to   Jakarta   to  perform   I   La   Galigo.   Saidi’s   “stubborness”   eventually   he   became   more   malleable.  Saidi  showed  his  respect  to  the  Vice  President  and  finally  make  a  consideration  to  go  to  Jakarta.       For  several  days,  Saidi  stayed  in  silence  and  prayed  in  Arajang.  He  conducted  a  special  ritual  to  invoke  the  gods  so  he  could  be  given  the  best  option.  Saidi  finally  received  a  clue  and  a  way  out.  According  to  him,  the  gods  allowed  Saidi  to  appoint  his  deputy,  Puang  Lolo    Bissu  to  replace  him  to  lead  the  mappalili  ritual.  Saidi  then  flew  to  Jakarta  with  a  “broken  heart”.   Indeed,  he  was  hoping  that  the  performance  could  be  postponed  to  another  day  so  that  he  could  lead  the  ritual  mappalili.  

 

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 Saidi  accompanied  by  Puang  Lolo  Bissu  at  Mappalili  Ritual  2011  

in  Segeri,  Pangkep  South  Sulawesi  Indonesia  source:  http://stat.ks.kidsklik.com/statics/files  

    Why  did  Saidi  insist?  In  his  book  “God  Still  Speaks”,  Asdar  Muis  wrote:  “It  is  true   that  now  Saidi   is  an  actor   in   I  La  Galigo   theatre.  However,   in  essence,  he   is  a  “savior   of   I   La  Galigo”  which  most   of   the  Bugis   society  believe.  At   that   time,   Saidi  insisted   because   he   did   not   want   any   bad   things   to   happen   to   the   society.   If   the  crops  in  Pangkep  failed  or  any  disasters  occured,  then  Saidi  would  be  blamed  by  his  people.  So  why  did  he  fly  to  Jakarta?  Apparently,  Saidi  still  had  not  found  a  way  out  of   the   ‘trap’   named   the   art   performance   industry,   specifically   the   theater   of   I   La  Galigo.       No  one  understood  the  way  of  thinking  of  Saidi  as  Puang  Matoa  Bissu.  He  was  the   essence   of   what   remains   of   I   La   Galigo   maintained   by   most   people   in   the  province,  but  he  was  also  the  core  actor  in  the  I  La  Galigo  theatre  which  is  not  just  an  artistic  performance,  but  also  a  ‘sacred  entertainment’.  He  was  one  of  the  evidences  of   the  existence  of   I  La  Galigo   that  retold   the  epic  which   is  now   in  demand  by   the  international  community.      

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 Saidi  in  his  daily  dress.  

Source:  http://stat.ks.kidsklik.com/statics/files  

    Saidi  was   the   core   actor   on   the   stage,   and   felt   he   belonged  with   the   global  entertainment   industry.   However,   he   was   just   a   regular   Bissu   who   loved   his  community  and  society.  I  La  Galigo  theatre  ‘Company’  and  the  governement  did  not  care  about  what  Saidi  believed  and  his  faith.  They  wanted  Saidi  to  comply  with  the  contract  that  he  had  signed  without  thinking  that  Saidi  is  a  leader  in  the  community  who  occasionally  should  not  leave  his  responsibilities  leading  the  sacred  rituals  and  ceremonies.   They   just   wanted   to   see   the   performance   succeed   and   earn   a   lot   of  money  from  the  ticket  sales.    Distressing  Stories  Presented  After  Saidi  Died         When   I   visited   the   Bissu   community   in   Segeri   Pangkep,   South   Sulawesi,   in  summer  2012,   I  had  an  opportunity  to  meet  with  three  old  Bissu:  Ma’  Temmi’,  Eka  and  Nure’.  From  these  Bissu,  I  found  information  about  the  current  situation  of  the  Bissu  community  and  more  information  about  the  life  of  Saidi  during  his  period  as  Puang  Matowa.  Surprisingly,  these  Bissu  provided  several  distressing  stories  about  Saidi.  They  described  that  Saidi  had  several  sins  that  would  never  be  forgiven  by  the  Bissu  community.       First,  according  to  these  Bissu,  Saidi  was  a  leader  who  often  humiliated  other  Bissu  in  front  of  the  public.  When  Saidi  got  angry  about  anything,  he  would  express  his  madness   uncontrolled   to   the   one  who   angered   him.   This  was   also   the   reason  why  several  Bissu  who  were  under  his  train,   ‘escaped’  from  the  training  and  never  returned.  According  to  Nure’,  Saidi’s  attitude  did  not  represent  the  characteristic  of  Puang  Matowa  who  was  considered  as  a  humble  and  patient  person.  Honestly,  I  had  witnessed  an  event  where  Saidi  expressed  his  anger  to  an  85  years  old  lady  named  

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Cupe’.  At   that   time,   I  was   in   charge   to  make   a   video   documentary   of   a   traditional  ceremony  held  by  a  villager  in  Pangkep,  South  Sulawesi.  Saidi  accompanied  by  five  Bissu   was   invited   to   perform   in   a   ritual   ceremony.   At   one   occasion,   Cupe’   who  served   as   Saidi’s   assistant   in  preparing   the   offerings,  made   a   small  mistake.  Cupe’  came  late  when  Saidi  needed  her  and  that  raised  Saidi’s  emotion.  He  yelled  at  Cupe’  with  bad  words   for  a   few  minutes  while  pointing   to   the  old   lady’s   face   in   front  of  public.  Personally,  I  thought  that  at  that  time,  Saidi  was  just  expressing  his  firmness  and   prudence   about   the   succes   of   the   rituals,   so   that   I   assumed   that   it   was   a  reasonable  thing  to  do  by  a  community  leader.       Next,   according   to  Bissu  Eka,   Saidi  was   even   involved   in   ‘raping’   a   guy.  He  said  that  Saidi  was  accompanied  by  two  other  Bissu,  who  allegedly  ‘raped’  a  man  in  an   elevator   at   a   hotel   in   Jakarta,   Indonesia,  when   they  were   invited   to   perform   a  Bissu   dance   at   an   event   held   by   the   Ford   Foundation,   Indonesia.   This   story   is  contraproductive  with  the  basic  character  of   the  Bissu  who  were  considered  to  be  holy  people  and  are  forbidden  to  be  involved  in  any  illegal  sexual  intercourse  during  their  time  as  Bissu.       Another   distressing   story   is   Saidi   was   accused   of   using   the   Bissu   cultural  revitalization   program   aid   fund   from   the   provincial   government   of   Southeast  Sulawesi,  for  his  own  interests.  Bissu  Eka  said  that  the  fund  should  be  used  for  the  maintenance   of   arajang   or   regalia,   to   purchase   a   variety   of   performance’s  equipments  and  to  help  the  economy  of  the  Bissu  especially  those  who  live  in  poor  conditions.  Most  of  the  Bissu  know  this  issue  because  they  were  contacted  directly  by   the   authority,   and   told   that   the   money   had   been   sent   and   accepted   by   Saidi.  Unfortunately,  according  to  Bissu  Eka,  Nure’  and  Ma’  Temmi’,  the  funds  were  never  discussed  with  all  the  members  so  the  use  of  the  money  became  unclear  and  can  not  be  accounted  for  administratively.     For  a  while,  these  stories  broke  my  heart,  because  in  the  last  two  decades,  I  though  that  Saidi  was  always  away   from  any   ‘dirty’  behavior  since  he  represented  the  Bissu  community.  I  believed  that  Saidi  would  act  as  a  holy  man  as  mentioned  in  I  La  Galigo  that  Bissu  is  one  of  the  representatives  of  the  gods  who  is  sent  to  the  earth  as  the  connector  between  the  humans  and  gods.  However,  I  should  not  just  believe  in  the  stories  told  by  these  Bissu.  I  am  worried  that  there  was  a  hidden  motivation  why   these   Bissu   accused   Saidi   with   the   distressing   stories.   I   assumed   that   they  might  be   jealous  with   the  succees  of  Saidi   in  ruling   the  Bissu  community.   I   should  not  decide  who  was  the  right  and  who  was  wrong  because  the  Bissu  community  and  the  Bugis  society  have  the  authority  to  make  a  judgement  on  this  case.       The  controversy  about  Saidi  continued  even  until   the   last  days  of  his   life.  A  number  of  people  said  that  the  ‘unusual  illness’  suffered  by  Saidi  before  he  died  was  because   of   the   ‘curse’   of   I   La   Galigo;   Saidi   was   considered   to   have   violated   a  restriction   that   is   sacred  by   the  Bissu  community.  The  restriction  was:   I  La  Galigo  

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should  not  be  changed  in  it’s  contents  in  any  circumstances  and  any  situations.  I  La  Galigo   theatre  performance  directed  by  Robert  Wilson  and   starred  by  Saidi  was  a  wrong   interpretation   of   the   main   sacred   values   of   this   epic.   The   values   and  messages   that  were  changed  caused   the  perfomance   to  be  out  of   context  with   the  tradition   and   culture   of   Bugis   society,   therefore   Bugis   people   then   loudly  condemned   anyone  who   has   been   ‘playing   disrespectfully’   with   the   script   of   I   La  Galigo.  One  of  whom  was  considered  partly  responsible  in  this  case  was  Saidi.  As  the  supreme   leader   of   Bissu   community,   Saidi   was   primarily   responsible   for  maintaining   the   purity   of   I   La   Galigo,   but   when   the   temptation   of   money   and  popularity   came,   and   Saidi   seemed   to   have   forgotten   his   commitment   as   the  guardian  of  the  tradition.    

 Saidi  was  visited  by  the  Governor  of  South  Sulawesi  a  few  days  

before  he  died.  Source:  http://makassar.tribunnews.com/foto/berita  

 Bugis  Society  and  Bissu  Community  

 At  the  present  time,  the  Bissu  no  longer  serve  in  the  palace  of  the  kingdom.  

The  Bissu  sometimes  are   invited  to  help  Bugis  society  who  hold  a  ritual  ceremony  such   as:   ritual   of   entering   new   houses,   wedding   ceremony,   circumcision   and   the  ritual  of  celebrating  the  first  steps  on  the  ground  for  a  baby.  Bissu  even  sometimes  are   invited   by   the   Chinese   community   to   perform   the   ‘invulnerable   dance’   during  the  Chinese  New  Year’s  celebration.    

This   is   one   strategy   for   the   Bissu   community   to   reinforce   its   presence   in  modern  society  and  one  way  to  survive  when  the  palace  is  no  longer  the  center  of  government  and  cultural  center  of  the  Bugis.    

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On  one  occasion,   the  Bissu  were  asked  to  perform  the  ritual  of  mabbissu  or  sacred   dance   by   the   former   Governor   of   South   Sulawesi,   Amin   Syam,   in   his  daughter's   wedding.   As   a   Bugis   nobleman,   Amin   Syam   felt   that   his   daughter’s  wedding   was   not   complete   without   the   presence   of   the   Bissu’s   dance.   This   fact  suggests  that  the  existence  of  the  Bissu  is  not  only  accepted  by  the  Bugis  societies  in  the   rural   communities   but   also   by   the   Bugis   middle   class   who   have   a   high  educational  background  but  still  have  the  desire  to  be  part  of  the  Bugis  old  tradition.       There   are   several   reasons  why   Bugis   people   still   accept   Bissu   as   a   part   of  their   culture  and   tradition  even  as  one  of   the   important  elements   in   their   society.  First,  one  of  the  roles  of  Bissu  is  a  healer,  in  Bugis  language  it  is  called  Sanro  which  also  means  shaman.   In   the  past,   the   largest  cause  of  death  of  Bugis  people  was  by  multiple  diseases  such  as:  nanre  sai  or  infectious  diseases,  peddi’  babua  or  cholera,  cika  or  acute  severe  diarrhea  and  sagala  or  chicken  pox  believed  to  be  caused  by  the  anger  of  the  gods.  Only  the  Bissu  were  believed  to  able  to  cure  the  diseases,  so  that  the  existence  of  the  Bissu  for  Bugis  people  was  needed  at  that  time.  Apparently,  the  diseases  mentioned  above  are  still  happening  today.  The  beliefs  that  these  diseases  are   caused   by   the   anger   of   the   gods   is   also   passed   down   from   generation   to  generation   orally   so   that   many   Bugis   people   who   live   in   modern   times   have   the  same  beliefs  as  their  predecessors.       Traditonal  societies  in  South  Sulawesi,  especially  Bugis  people  today  still  rely  on  the  Bissu  as  the  best  healers  who  can  cure  various  diseases.  They  would  rather  see  a  Bissu  or  sanro  than  meet  with  doctors  or  go  to  hospital.  First,  the  main  reason  is   the   costs   incurred   for   treatment   by   the   shaman   is  much   cheaper   than   seeing   a  doctor.  Even  if  patients  do  not  have  money,  sanro  would  receive  a  gift  in  the  form  of  fruits  such  as  bananas  and  rice.  Second,  the  methods  are  carried  out  by  traditional  medicine  is  considered  more  acceptable  for  example:  for  a  particular  disease  sanro  advises  to  drink  water  and  certain  herbs  that  have  been  given  a  mantra  or  spell  and  prayer.   The   water   and   the   herbs   can   be   continued   at   home   by   the   patients  themselves   by   adding   water   into   a   bottle   or   a   portion   when     decreased,   while  doctors  usually  recommend  taking  certain  drugs  with  high  bitter  taste  that  are  less  favored   by   traditional   society.   Doctors   even   sometimes   give   injections   for   some  people  that  are  considered  serious.       Another   reason   is,   almost   all   sanro   always   give   encouragements   that   are  promising,   raising   optimism   and   life   expectancy.   For   example,   when   treating   the  patient,  a  sanro  would  say:  “I  see  you  have  experienced  this  disease  ...”,  or  “I  can  see  that  the  cause  of  this  disease  is…    and  then  you  just  need  to  do  these  things  ...  to  be  cured”  or  “do  not  worry,  according  to  my  vision,  the  disease  will  be  cured  ...”.  People  believe  that  the  disease  will  be  cured  by  the  sanro  since  he  has  the  ability  to  see  the  future,  so  that  when  the  shaman  said  that  the  patient  will  recover  from  the  illnesses  suffered  in  the  future,  then  they  would  immediately  believe  this  prediction.  

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  The   next   is,   many   of   the   Bugis   people   come   and   still   asked   for   help   from  Bissu   for  several   things,   such  as:  asking   for  getting  a  mate.   In   this  case   the  people  that  usually  come  are  unmarried  girls  who  have  entered  a  certain  age.  They  will  ask  one  of   the  Bissu   to  perform   the  mabbukka  parekkuseng   ritual.  The  purpose  of   the  ritual   is   to   help   the   girl   in   getting   a   husband.  There   are   also  people  who   come   to  request   zimak   or   ajimat   or   ‘protector’   to   get   protection   from   various   hazards,  especially  for  those  who  want  to  travel  to  distant  places.  In  some  instances  there  are  people  who  came   to  ask   for  cenning  rara  or  naga  sikoi’    which   is  useful   to  make  a  person  look  more  beautiful  so  as  to  attract  a  man  or  woman  of  their  dreams.       According  to  Saidi,  some  of  Bugis  people  who  work  as  farmers  or  traders  also  come   to   see   the   Bissu   to   ask   for   guidance   on   good   days   to   start   a   trade   or   start  planting   and   harvesting   crops.   These   things   become   one   of   the   reasons   why   the  Bissu  are  still  accepted  as  part  of  the  Bugis  societies.  The  Bissu’s  role  in  assisting  the  people  in  the  matters  relating  to  the  supernatural  make  the  Bissu  communities  still  have   an   important   social   function   that   has   also   increased   and   strengthened   their  presence  in  the  society.     Finally,  Bugis  people  generally  run  the  teachings  of  Islam  in  a  syncretic  way.  They  apply   the  entire   teachings  of   Islam  such  as  prayer,   fasting,   zakat   (tithe),   and  perform   the   pilgrimage  while   still   running   the   activities   associated  with   animism  and  dynamism.  There  are  number  of  examples  of  practices  that  are  associated  with  animism  and  dynamism  such  as:  the  first  is  presenting  offerings  to  the  spirits  of  the  ancestors  in  the  beginning  of  the  fasting  month  or  Ramadan  and  at  the  feast  day,  the  next  is  looking  for  guidance  from  certain  people  on  a   ‘good  day’  to  start  work,  and  the   last   is  many  of   the  Bugis   people  who  have  done   the  pilgrimage   still   carry   the  habits  of  their  ancestors  which  are  not  taught  in  the  religion  of  Islam.  For  example,  Bugis   people   routinely   visit   the   cemetaries   of   famous   people   such   as   the   former  kings,  ulama   or  Muslim’s   scholars   and  people  who  are   considered   to  have   certain  great  abilities  during  their  lifetime.  Their  main  purpose  of  visiting  these  cemetaries  is   to   get   the   blessings   and   guidance   from   the   spirits   of   those  who   are   laid   in   the  cemetaries.    Factors  Why  Bissu  Still  Exist  to  this  Day         Based   on   my   observations   after   a   few   years   working   with   the   Bissu  communities,   there  are  several   factors   that  played  a  role   in  supporting   the  Bissu’s  existence  in  South  Sulawesi  especially   in  the  Bugis  communities.  The  first   factor   is  the  external  intervention.  The  number  of  researchers,  artists,  historians,  writers  and  antropologists  who  wrote  about  the  Bissu  has  raised  the  emotional  awareness  of  the  remaining  Bissu.  The  awareness  that  their  presence  is  really  special  and  has  become  an   important  part  of   the  history  of   the  South  Sulawesi.  Bissu  also  began  to  realize  

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that  their  communities  now  are  the  main  representation  of  the  past  glory  of  Bugis  people.  The  revitalizatinon  of  Bissu  community  programs  led  by  a  Non  Government  Organization   (NGO)   named   Latar   Nusa   in   1999   until   now   helped   the   Bissu  rediscover   their   identity   and  become  convinced   that   the   traditional   community  of  South  Sulawesi  still  needs  Bissu  in  their  social  life.     Another   external   factor   is   the   national   reformation   era   in   Indonesia  beginning  in  1998  until  now,  which  has  provided  opportunities  to  the  local  religious  communities   that   once   were   marginalized   and   now   begin   to   raise   in   status   and  show  their  existence.  Religious  organizations  which  previously  banned  all  activities  of   the   Bissu   seemed   to   be   less   strict   and   no   longer   question   the   ritual   activities  performed  by  Bissu.  My  understanding  is  that  these  organizations  began  to  realize  that   Bissu   do   not   invite   Muslim   people   and   other   religions   to   convert   to   their  religion,  and  the  Bissu  activities  do  not  bring  any  significant  influence  that  interferes  with   religious   teachings.   I   also   suspect   that   Muhammadiyah,   one   of   the   largest  Islamic   organization   in   Indonesia   which   prohibited   all   Bissu   activities,   has   made  reforms  in  the  body  of  the  organization.  Muhammadiyah  became  more  tolerant  to  all  activities   related   to   the   arts,   tradition   and   cultural   expressions   performed   by   the  traditional   communities.   Muhammadiyah   tries   to   keep   its   image   as   a   moderate  Islamic  organization  in  order  not  to  lose  the  support  of  the  community,  including  the  support  from  traditional  communities  like  Bissu.     The   last   external   factor   is   the   re-­‐establishment   of   lembaga   adat   or   the  traditional   customs   council   as   a   representation   of   Bugis   kingdoms   that   had  triumphed   in   the   past.   There   are   four   districts   in   South   Sulawesi   which   have   a  strong  tradition  of  Bissu  such  as  Pangkep,  Bone,  Soppeng,  and  Luwu.   In  these  areas  lembaga   adat   has   been   re-­‐established   to   be   a   substitution   of   the   kingdom.   The  presence  of   these   traditional   institutions  makes   a   good   effect   on   the   community's  existence  because  Bissu  community  are  formally  recognized  by  the  kingdom  which  is   now   represented   by   the   dewan   adat.   In   the   past   the   presence   of   the   Bissu  community  was  established  by  the  kingdom.  Although  there   is  currently  no  longer  the  Bissu   community   established  by   the  dewan  adat,   the  presence  of   these  dewan  adat   has   provide   a   formal   legitimacy   of   the   Bissu   as   the   part   of   the   kingdom.   So  when  the  Bissu  choose   the  new  top   leader  or   the  new  Puang  Matowa,  dewan  adat  will  inaugurate  him  formally.    The  Remains  of  Bissu  in  Gowa  and  Maros  Societies           According  to  Halilintar  Lathief,  in  the  past  Bissu  are  well-­‐known  by  almost  all  kingdoms   in   South   Sulawesi,   including   the   kingdom  of   Gowa   and  Maros.   In   Gowa  there  was  a  well  called  bungung  bissua  or  the  well  for  the  Bissu,  formerly  used  as  a  place  for  bathing  by  the  Bissu  before  going  to  war.  Currently  the  well   is  not   found  

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anymore  because  according  to  the  oral  story  of  Gowa  people,  the  well  has  been  filled  with  soils  and  stones  during  operasi  toba’  in  the  1970s  to  the  80s.  Whereas  in  Maros,  the  traces  of  the  Bissu  can  only  be  seen  is  the  mappalili  ceremony  or  ritual  for  rice  planting.  This  sacred  ritual  is  still  performed  until  today  although  no  longer  involves  the  Bissu.     There  are  several  factors  that  led  to  the  tradition  of  the  Bissu  not  surviving  in  Gowa   and   Maros.   The   first   is   the   influence   of   Islam   which   is   very   strong   in   the  kingdom   of   Gowa.  When   the   king   of   Gowa   Sultan   Alauddin   accepted   Islam   as   the  official  religion  in  the  kingdom  of  Gowa,  then  the  roles  of  the  Bissu  were  replaced  by  Qadi  or   Imam.   Rituals   that   usually   involve   Bissu  were   gradually   reduced   until   no  longer  done.  The  same  thing  happened  in  the  kingdom  of  Maros.  As  one  of  the  allied  kingdoms  of  Gowa,  Maros  tried  to  follow  the  policy  pursued  by  the  king  of  Gowa.  In  contrast,  in  the  kingdom  of  Bone,  Pangkep,  Luwu  and  Soppeng,  Islam  was  accepted  as  the   official   religion   of   the   kingdoms,   but   the   king   did   not   prohibit   the  implementation  of  the  local  religious  rituals.  The  roles  of  the  Bissu  were  still  either  as  organizers  of  the  royal  ritual  ceremonies  and  the  practice  of  healing  sicknesses.       The  second  factor  is,  the  ritual  of  the  Bissu  was  always  based  on  the  book  of  I  La  Galigo  which  uses  the  ancient  Bugis  language.  Mantras  and  prayers  that  are  used  in  the  ceremony  also  are  spoken  in  the  Bugis  language.  When  the  last  Bissu  of  Gowa  died,  the  whole  Bissu’s  rituals  stopped  for  this  day.  For  native  speakers  of  Makassar,  it   is   very   difficult   to   learn   the   ancient   Bugis   language   since   its   vocabulary   is   very  different   from   the   Makassar   language.   Gowa   and   Maros   people   are   reluctant   to  continue  this  tradition  not  only  because  there  is  no  re-­‐generation  process  of  Bissu  in  Gowa,  but  also  because  of  the  difficulty  of  understanding  and  using  the  language  in  running  the  Bissu  rituals.       The  last  factor  is  that,  there  are  lembaga  adat  in  Gowa  and  Maros,  but  they  no  longer  serve  as  a  representative  of  the  kingdom.  The  traditional  ceremonies  that  are  performed  no  longer  involve  the  Bissu  and  even  have  undergone  many  changes  due  to   adjustment   to   the   current   conditions.  The   current   lembaga  adat  was   set  up   for  tourism  purposes  and  are  sometimes  influenced  by  the  political  atmosphere  in  both  districts.       The  story  of  the  past  was  then  changed  step  by  step  with  the  assistance  and  efforts  of  various  works,  both  individuals  who  do  research,  as  well  as  a  number  of  organizations  (NGO)  that  advocate  for  the  existence  of  the  Bissu  community.  Then  in  2004  when  Robert  Wilson  brought  I  La  Galigo  to  the  international  stages  in  a  form  of   contemporary   theater,   then  began   the  more   intensive  activity  of  Saidi  who  was  directly  involved  in  promoting  the  Bissu  to  international  societies.  Reni  notes:  “Adat  (traditional  custom)  is  still  there,  but  the  life  is  falling  apart  as  it  is  now.  Leaders  and  authorities  have  done  a  lot  of  acting  that  are  not  true.  Justice  is  not  fair,  many  rich  people   are   forgetting   the   poor   and   no   longer   care   about   their   environment   and  

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nature  has   been  destroyed.  What   if   a   policy   or   custom  and  philosophy  of   life   had  been  lost  altogether?  Therefore,  I  sincerely  hope  that  more  people  want  to  explore  the  culture  and  customs  of  our  predecessors”  (Reni,  2012).        Bissu  Communities  Today       Currently,  the  Bissu  can  only  be  found  as  small  communities  in  several  places  in  South  Sulawesi.  There  are  number  of  Bissu  who  are  still  alive  but  are  now  very  old  and  no  longer  do  the  Bissu  activities.  In  fact  they  are  ashamed  to  admit  that  they  once  were  Bissu.       One  by  one  the  charismatic  Bissu  have  died  including  Saidi  who  died  in  2011.  The   number   of   the   Bissu’s   followers   are   decreasing   every   year.   The   regeneration  process  is  not  running  properly  so  that  the  future  of  the  Bissu  community  of  South  Sulawesi  is  difficult  to  be  predicted.     After  Saidi  died,  the  activities  of  the  Bissu  community  in  Pangkep  are  slightly  decreased,  and  ritual   ceremonies   that  are  often  carried  out  monthly  are  now  very  rare.  Even  the  important  mappalili  ritual  ceremony  is  no  longer  practiced  in  the  last  two   years   from   2011   to   2012.   Bissu   community   members   which   originally  numbered  around  30  Bissu  who  were   intensively  doing   their  activities   in  Arajang,  one  by  one   then  began   to  reduce   their  appearance  and   focus  more  on   their   job  as  bridal   salonists.   Now,   Arajang   once   busy   with   ceremonies,   entertainment   and  shamanic  practices  was  deserted  in  the  last  two  years.       The  author  had  visited  Arajang   in   July  2012  and  witnessed   that   this  sacred  palace  was  poorly  maintained.  Dust   scattered   everywhere   and   cobwebs   collecting  up   almost   the   entire   corners   of   the   building   due   to   nobody   living   there   anymore.  According  to  Bissu  Nure’  the  absence  of  Bissu  activities  in  the  last  two  years  caused  the  members  no  longer  to  be  interested  to  come  back  to  this  place.     The  delay  of  the  process  of  re-­‐electing  the  Bissu  leader  is  pointed  out  as  the  major   cause   of   why   the   Bissu   community   was   stopped   from   their   activities.  Lembaga  Adat  Segeri,  the  representative  of   the  Bugis  kingdom  which   is   the   formal  institution  to  initiate  the  election  and  inauguration  of  the  new  Puang  Matowa  is  now  less  concerned  about  this  issue  since  the  death  of  Saidi.  The  old  Bissu  who  are  able  to   replace   Saidi’s   position   did   not   dare   show   their   desire   to   be   Puang   Matowa  because  they  respect  the  customary  rules  that  have  been  used  to  appoint  a  leader  in  the  community.  

In  addition,  it  is  now  difficult  for  the  Bissu  to  survive  in  Arajang  since  there  is  no  particular  asset  that  can  support  the  activities.  According  to  Saidi  there  was  the  rice  paddy  land  heritage  given  by  the  kingdom  to  be  managed  by  the  Bissu  in  order  to  support  their  daily  needs  and  for  preparing  the  ritual  ceremonies.  However,  since  the   land  was   controlled   by   the   government   in   accordance  with   33   article   of   UUD  

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1945  and  Undang-­‐Undang  Pertanahan  1960  or  land  law,  now  the  source  of  the  Bissu  almost   is   entirely   dependent   on   the   Bissu’s   own   efforts   and   the   help   from  community  who  still  need  them.    

Bissu  Nure’,  the  one  who  lived  in  Arajang  for  years  mentioned  that  since  the  activities   of   Bissu   in   Arajang   decreased,   Bugis   people   who   usually   come   for  makkusiang   (presenting  ritual  offerings)  every  Monday  and  Wednesday,  and  other  people   from   different   places   who   come   to   ask   for   healing   to   Arajang   no   longer  appear  in  the  last  couple  of  years.    

The   Bissu   are   one   of   the   last   bastions   who   protect   this   ancient   Bugis  tradition.    There  are  big  questions  regarding  the  existence  of  the  Bissu:  Will  the  Bissu  community   survive   in   the   future   since   the   regeneration   process   is   not   running  properly?  What  will  happen  to  the  traditional  Bugis  community  if  the  Bissu  no  longer  exist?  Who  is  going  to  be  the  successor  of  Saidi  after  he  died?  These  questions  will  be  the  guidelines  for  future  research.       All   in   all,   there   was   an   ancient   Bugis   proverb  mentioned   by   Puang   Matoa  Bissu  Saidi,   in   the  Mappalili  or  rice  planting  sacred  ceremony,  2001   that   is  always  remembered   by   the   author:   “Engka   tellu   lino,   botting   langi’   onronna  dewatae,   lino  tengnga   onronna   rupa   tauwe   nennia   peretiwi   ri   buriq   liu’.   Laoko   mai   massuajang  tettongi   tongengnge   nasaba’   tegallao   temmateta”.   Translation:   There   are   three  worlds:   the   upper   world,   the   place   of   the   gods;   the   middle   world,   the   place   of  humans;  and  the  lower  world,  where  water  and  under  ground  creatures  live.  Come  earnestly  standing  on  the  truth  because  wherever  we  go  we  will  face  our  death.    Edited  in  Maba,  East  Halmahera,  North  Moluccas,  Indonesia  February,  10th  2014  

   

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