Novel Tiba Sebelum Berangkat adalah sebuah karya fiksi yang tidak tercatat dalam sejarah, tetapi peristiwa-peristiwa yang dialami bissu merupakan konstruksi sejarah periode 1960-an. Penelitian ini bertujuan untuk mengangkat permasalahan mengenai bentuk-bentuk diskriminasi manusia bissu serta resistensi bissu terhadap bentuk diskriminasi yang terjadi. Jenis penelitian yang digunakan adalah deskriptif kualitatif, dengan pendekatan teori sosiologi sastra Ian Watt. Hasil penelitian menunjukkan hal-hal sebagai berikut: Pertama, fenomena diskriminasi dilakukan oleh pemerintah dengan menganggap bissu sebagai kelas gender yang menyalahi kodrat manusia serta dianggap tidak Islami. Kedua, fenomena diskriminasi dilakukan juga oleh masyarakat, sehingga membuat keberadaan bissu tidak lagi dihormati, bahkan dijadikan sasaran lemparan, dan olok-olokan oleh masyarakat Sulawesi Selatan. Ketiga, fenomena diskriminasi dalam bentuk budaya berdatangan secara bersisian dari masyarakat maupun pemerintah setelah berakhirnya huru-hara gerombolan DI/TII. Dari masyarakat sendiri, bissu tidak lagi diposisikan sebagai masyarakat adat. Sementara itu, pemerintah melakukan revitalisasi adat yang menyebabkan bissu dilarang untuk mengadakan upacara karena tidak sesuai dengan nilai dan tradisi. Mereka hanya diperbolehkan sebatas aktivitas seni untuk menarik perhatian para wisatawan. Dari bentuk diskriminasi yang ada, para bissu mencoba melakukan reaksi (resistensi), yang sebenarnya dilakukan untuk bertahan hidup serta mempertahankan kepercayaan mereka kepada dewata.(Novel Tiba Sebelum Berangkat is a fiction work that is not recorded in history, but the events experienced by bissu a historical construction history in the 1960s period. This study aims to raise the issue of bissu human forms discrimination and bissu resistance to the forms of discrimination that occurs. Type research is descriptive qualitative, with the approach the sociology literature study Ian Watt. Results showed: First, the phenomenon of discrimination made by the government about bissu as gender class that violates human nature and considered un-Islamic. Second, the phenomenon of discrimination made by the society, so that makes the existence of bissu no longer respected, even targeted for the throw, and mockery by the society of South Sulawesi. Third, the phenomenon of discrimination in the form of culture came simultaneously both society and government after the end of violence group DI/TII. From society, bissu no longer positioned as indigenous peoples. Meanwhile, the government did cultural revitalization that causes bissu forbidden to hold a ceremony for being incompatible with the values and traditions. They are only allowed to the extent of arts activities to attract tourists. Of the forms of discrimination that exist, the bissu tries to do the reaction (resistance), which does to survive and maintain their belief in dewata.)

In some areas of Indonesia, local wisdom of coastal communities becomes an important factor and even determines the conservation initiative and mangrove-based ecotourism destinations; Wringinputih, Muncar, Banyuwangi, for instance. As a matter of fact, shrimp farms in this particular area were developed through reclamation in the 1980’s, and in consequence, many of the mangrove forest areas performed distinctly different functions. However, shrimp farming did not last long here as most shrimps suffered to death from white spot syndrome at the beginning of 1990’s. Thus, as most businessmen went bankrupt, they just left the shrimp farms and let the environmental conditions not taken a good care. Hence, in 1997 a number of community leaders of Wringinputih expressed their concerns and initiated local wisdom in the form of mangrove forests in favor of ex-location of shrimp farms. The research data were collected through descriptive qualitative method and in-depth interviews with some community leaders, the management of mangrove forests, selected individuals to obtain valuable information on local wisdoms related to the conservation of mangrove forests and the making of ecotourism destination. As a result, Wringinputih village community eventually restored mangrove forests in favor of the shrimp farms, and this particular success can apparently be applied elsewhere. Hence, with mangrove forest restoration, other natural resources grow exponentially and many mangrove-based tourism resorts are developed. The coastal communities can accelerate through many activities and job vacancies that they eventually can improve their social welfare.

The purpose of this study describes historical fact background character of bissu and describes historical fact of the life character of bissu. The historical aspect in question is how history is rewritten in the novel Tiba Sebelum Berangkat. This study is a qualitative descriptive study, using a mimetic approach is based on Plato's perspective. The validity of the data used to observe the semantic validity of the data units of words, sentences, discourse, dialogue, which is found in the novel. Reliability data using interrater and interrater. Reliability interrater used reading and reviewing repeatedly to find the consistency of the data while interrater had discussions with people who can appreciate literature. Analysis of the data used is content analysis to determine the content and meaning contained in the novel Tiba Sebelum Berangkat. Results in this study, first, historical fact background character of bissu includes: bissu as the traditional ceremonial leader indigenous; stage becomes bissu; the hierarchy of community bissu. Second, historical fact of the life character of bissu includes: bissu becomes the center of Operation Tobat DI/TII; syncretism of bissu and Islamic religion; bissu title pilgrim to Mecca; government intervention against bissu; now bissu as beauty salon worker; novel Tiba Sebelum Berangkat as a form of social criticism. The findings based on that novel have a relationship with bissu real life. Thus, the novel Tiba Sebelum Berangkat contains historical narrative bissu life in South Sulawesi. The impacts resulting from this research can reveal the historical facts that occur in the content of the novel.

Falia expression is a spoken language formulated in the linguistic and cultural facts supporting the community. This study aims to describe the falia expression of Muna society in Barangka district serves as a control to protect the forest, rivers, sea, flora, and fauna. The study used a qualitative approach with methods ecolinguistics. Source of research data is an oral speech in situations informant said that natural and candid as the primary data and research resources that have been published as secondary data. Time data collection was done in January 2019 until June 2019 in the region Barangka district. Data collection is conducted with involved participation techniques, observations, and interviews. Analysesare carried out during collection, reduction, presentation, and conclusions/verification. Data analysis is inductive-qualitative. The results showed that the role falia as of protecting the environment in Barangka district classified into five categories: First, falia as the protection control of forest; Second, falia as the protection control of river; Third, falia as the protection control of sea; Fourth, falia as the protection control of flora; Fifth, falia as the protection control of fauna. In general, falia expression classified in the imperative statements, either command or forbidden.

The author does not make texts from their original thoughts, but rather compiles from preexisting texts, so, the text is "a permutation" of intertextuality in the space of a given text from other text, intersect, and neutralize one another. Kristeva asserted that studying text (literature) as intertextuality like put it into social and historical text. This intertextuality is an ideologeme of a cross from the literature arrangement that will refer to the other text space. This paper discusses the novel Silariang Cinta Yang (Tak) Direstui with the opposition concept by Julia Kristeva. The opposition is always exclusive giving the illusion of an open structure, impossible to finish, never complementary and reconcile. Also, this paper is as an attempt to apply Julia Kristeva's theory of intertextuality which has not been sufficiently available in research studies. Research shows that opposition in the novel seen in socio-cultural aspects as the domain is occurred in the elopement (silariang), pride/shame (siri'), and social class. The domain opposition attitude and behavior between the young generation and the old generation.