Shared responsibility; Some aspects of gender and authority in Makassar society

Abstract

A long time ago, a bamboo cane came floating down the Jeneberang river from Mount Bawakaraeng. A beautiful woman emerged from the bamboo. She went ashore near our village and sat down on a big red stone. There some people from the village found her and asked her to follow them to their houses. There was no ruler in the village at that time, and continuous quarreling and disputing prevailed among the inhabitants. They called the woman Bombong Koasa and asked her to become their ruler, since she was a divine being. Bombong Koasa married a man from our village, and they had children. Ever since, all our rulers have been descendants of Bombong Koasa. She ruled for many years, but one day she died, and her body went back to the sacred mountain from which she had come. Her spirit, however, has remained on earth, living in an object she had left in the village before ascending again to Mount Bawakaraeng. This object is our kalompoang. This version of a myth, which is spread throughout many parts of South Sulawesi, was recorded in Bontoloe, a Makassarese village in highland Goa. 1 Paralleling many other local versions of this myth-including the one referring to the former kingdom of Goa-the first divine ruler (tu manurung) of Bontoloe is said to have been a woman. The political authority of village rulers in highland Goa, each of whom must tracé his descent back to a tu manurung, is legitimated by certain objects that are regarded as sacred, since they are believed to have been left by the divine being before she ascended back to the sacred peak of Mount Bawakaraeng. The shape of these sacred heirlooms, which in the local language are called kalompoang ('greatness') or kalabbirang ('magnificence') varies. In the area under investigation, kalompoang include different kinds of swords or daggers as well as ancient bells, porcelain plates, and, as in the case of 1 Besides this myth, there are still others concerning the origin of village leadership, which, however, do not refer to a tu manurung. Nevertheless, the version cited in the text is the most widely accepted myth explaining the origin of the local government.

Gender Relations in an Indonesian Society

“…This study shows the Soroakan adoption of Bugis adat in their daily activities and how the mining company has impacted on the social relationship of the surrounding community as the result of the development of political economy in Soroako, including their marital relation. Röttger-Rössler's (2000) examines some aspects of gender and authority in Makassar society. She found that right, obligations, and the scope of authority are not dominated by men, but must be evenly distributed between men and women, and that responsibility is shared between the sexes in this society.…”

Participating in Parliamentary Politics: Experiences of Indonesian Women 1995�2010

“…For women in the Makassar area of South Sulawesi, authority in the political arena is reflected in the institution of female ada ' (ada' bainé), where women act as partners to male members in the traditional governmental council (Röttger-Rössler, 2000). Makassar women may also play the role of mediator between general society and local leaders.…”

“…Makassar women may also play the role of mediator between general society and local leaders. Another factor, which might suggest the significance of Makassar women's role in the political arena, is that a husband might obtain a high-standing social position, such as a customary leader, based on the status of his wife (Röttger-Rössler, 2000).…”

“…For instance, safeguarding the sacred heirlooms (kalompoang), the possession of which is an important symbol of sociopolitical authority, is deemed to be one of the highest priorities in Makassar society. Those individuals considered best able to protect the heirlooms in some parts of South Sulawesi are women (Röttger-Rössler, 2000). This position of guardian is seen by many as the highest rank within the traditional governmental structure (Röttger-Rössler, 2000).…”

“…Those individuals considered best able to protect the heirlooms in some parts of South Sulawesi are women (Röttger-Rössler, 2000). This position of guardian is seen by many as the highest rank within the traditional governmental structure (Röttger-Rössler, 2000). In contrast, men are often excluded from all kalompoang rituals relating to individual belief and familial matters.…”