This study examines the meaning of symbols and interpretations of local wisdom in ma’nene’ rituals in the Baruppu community of North Toraja Regency using a qualitative descriptive approach. Data regarding words and behavior in rituals were obtained through interview techniques, note-taking, recording, and documentation in the form of photos and videos. Data analysis used Pierce's semiotic theory. The results of this study indicate that the implementation of the ma’nene’ ritual is divided into two stages, namely: 1) Preparation (a) Ma'kongan ada', (b) Kapenomban pa'paranduk, (c) Manta'da, (d) Ma' pakande ada', (e) Umpasun bombongan; and 2) Implementation of (a) Ma'bungka', (b) Ma'kassa'i, (c) Massomba tedong, (d) Manglokko tedong sola bai, (e) Ma'pakande nene', (f) Mantutu', (g) Capenomban pa'paupu'. In carrying out the ritual, there are various symbols, including: (1) Tau-tau, (2) Bombongan, (3) Pangngan, (4) Kain ba'ru, (5) Tedong sola bai, (6) Bo'bo 'sola duku', (7) Punti leaves, (8) Tallang. Based on the semiotic analysis of the symbols in the ritual, several types of local wisdom were found, namely: (a) religious values, (b) brotherhood, and (c) unity.

Penelitian ini bertujuan untuk mengidentifikasi dan mendeskripsikan bentuk interferensi fonologi yang menyebabkan terjadinya interferensi dalam tuturan pemandu wisata dan wisatawan di Pantai Ujung Batu Kelurahan Sumpang Binangae Kabupaten Barru. Metode penelitian yaitu kualitatif deskriptif. Teknik pengumpulan data pada penelitian ini yaitu metode simak, teknik sadap sebagai teknik dasarnya beserta teknik lanjutannya teknik simak libat cakap dan teknik simak bebas libat cakap. Selain itu, menggunakan teknik rekam dan teknik catat. Data penelitian ini berupa tuturan lisan pemandu wisata dan wisatawan yang mengalami interferensi bahasa. Menurut Weinreich, Interferensi merupakan penyimpangan salah satu bahasa yang terjadi dalam tuturan para dwibahasawan sebagai akibat dari pengenalan terhadap lebih dari satu bahasa sehingga menghasilkan kontak bahasa. Pengambilan unsur terkecil pun dari bahasa pertama ke bahasa kedua dapat menimbulkan interferensi. Bahasa Bugis tidak menggunakan fonem /m/ dan /n/ di akhir kata. Jadi, apabila ada kata bahasa Indonesia yang berakhiran /m/ dan /n/ akan berubah menjadi /ng/ akibat interferensi bahasa Bugis.

One of the community groups in South Sulawesi Province, to be precise in Benteng Hamlet, Tana Toa Village, Kajang District, Bulukumba Regency is known as the Ammatoa community. This community is unique compared to other community groups in Bulukumba Regency, which always appears in black traditional clothes. Of course, this phenomenon raises academic questions as to why the Ammatoa community always appears in traditional black clothes. In fact, apart from always appearing in black, the Ammatoa community also has a white identity color, especially in “pacaka pute” (knee-length pants). However, this paper only focuses on black representations. This paper aims to examine the hidden dimension behind the black representation of the Ammatoa community in Bulukumba Regency, South Sulawesi. To analyze the cultural dimension in question, the semiotic theory of culture is used. Data were collected by means of participatory observation and interviews. The participatory observation method is carried out by directly observing the attitudes and patterns of daily life actions of the Ammatoa community. The interview method was carried out by interviewing the customary leader and several other community members about the cultural system or cultural value that underlies the appearance of the all-black clothing. Both methods are accompanied by audiovisual recording and note-taking techniques. Data were analyzed qualitatively - interpretatively. The results showed that the representation of black in the traditional clothing of the Ammatoa community has a symbolic meaning: (1) human life eventually becomes 'dark'; (2) the attitude of “sabbarak” (patient) , “gattang” (firm), “lambusuk” (honest), and  “pisona” (surrender); (3) “tallasak kamase-mase ri lino” ('living unpretentiously in the world) and “kalumannyang kalupepeang allo ri boko” (rich in the afterlife), “inne lino pammari-mariangji” (this world is just a stopover), “akherak pammantang karakkang” (afterlife is an eternal place) . This concept is embedded in the oral folklore “pasang ri Kajang” 'messages (rules / norms) for the Kajang community'. In addition, there are pairs of signs of opposition (binnery opposotion), namely “pute”' (white) x “lekleng” (black / dark); “ammumba” (rising) x “sakra” (setting); “kamase-mase” (unpretentious) x “kalumannyang” (rich); “singarak” (light) x “sassang” (dark); “lino” ('world) 'x “akherak” (afterlife); “tallasak” (alive) x “mate” (dead).