source value of siri’na pesse in formatting civic...

ISSN 2309-0081 Amin & Suryadi (2017)

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www.irss.academyirmbr.com October 2017

International Review of Social Sciences Vol. 5 Issue.10

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Source Value of Siri’na Pesse In Formatting Civic Disposition

(A Philosophy Review About Buginesse Life Wisdom)

MUHAMMAD AMIN

Civic Education Students, Postgraduate Indonesia University of Education

KARIM SURYADI Lecturer in Civic Education Program, Indonesia University of Education

Email: [email protected]

Abstract

This study aims to reveal Buginesse life wisdom that contained in lontarak, which is siri'na pesse culture

value. It was said siri'na pesse as Buginesse life wisdom because siri'na pesse has been transformed into

social-cultural system and Buginesse personality in form of attitude and behaviour in real world. In

relation to formation of civic disposition, the main study of this research is how the characteristics of

human behaviour which are ideal based on Buginesse perspective of siri’na pesse.

Keywords: Siri’na Pesse, Civic Disposition, Buginesse.

Introduction

The problem of culture and nation character today are become hot issue for Indonesian people. The issue is

about various life aspects that are contained in many papers in printing media, interviews, dialogues and

talk show on the electronic media. Besides on mass media, figures, experts, education observer and social

observer are talk about culture and nation character problem in various seminar forums both on local,

national and international. The issue that arises in society such us, declining politeness and honesty,

corruption, violence, sexual violence, destruction, fighting community, economic life that are consumerist,

materialistic and capitalist, as well as unproductive political life that became a hot discussion in mass

media, seminars and various other forums (Somantri, 2011)

It is not exaggerated if Woodrow Wilson, the 28th

President of USA, said that if you lost your wealth, your

lost nothing, if you lost your health, you lost something, but if you lost your character, you lost everything.

Thus, character is something that is highest value, very valuable, so if the character is not attached in a

person, then the person has no more self-respect and the dignity.

Indonesia known as a nation that has local cultural diversity, as it can be seen on "Bhinneka Tunggal Ika"

which it shows the tolerance life among citizens of different communities. Culture is an inevitability that is

no human being can life without culture values which it admittedly by the community. The culture contains

about the complexity of goals, ideas, values, norms, morals and belief that are produced by the community

mailto:[email protected]


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and become social institution, it function to set and create human behaviour in attitude and behave in

environment.

Siri'na pesse as one of local culture of Indonesia, is the ethos Buginesse culture, it grows and develops as

continuity of Buginesse life who are inhabit the territory of South Sulawesi such us; Bulukumba District,

Sinjai District, Bone District, Wajo District, Sindenreng-Rappang (Sidrap) District, Pinrang District,

Soppeng District, Polewali-Mamasa (Polmas) District, Enrekang District, Luwu District, Pare-Pare District,

Barru District, Pangkajene Islands and Maros District. Siri'na pesse contains universal values and its main

mission is to enforce of human dignity, it can be used as the main formation of civic disposition, through

cultural and empowerment process in environment like formal education, families and communities.

Concept of Siri’na Pesse

Siri’na pesse is word combination of “siri and pesse”. In Buginesse language, the word of siri' means a

sense of shame and self-esteem (dignity), whereas the word pesse means poignant, hurt, it feel on person

heart because he looked someone is suffering. The word combination of siri' and pesse are found on

Buginesse ancestor, that is;

“iya sempugikku, rekkua de’na siri’na engka messa pesse’na” (if there is no longer siri’ among us

Buginesse, at least there is certain to be pesse)

The concept of siri’ has been known and appreciated in buginesse community. It has been proved through

ancestor phrase (pappaseng, pappasang), a wisdom sentence that expressed by Buginesse ancestors as

follows:

1. Siri’ emmi ri aseng tau, means because siri' then someone named human. People who do not have siri'

are not a human being but they are rapang rapang-tau (dolls) or olok-kolok (animals);

2. Siri’ émmi ri onroang ri lino, means just because siri', then human are life in the world;

3. Naia tau dé’é siri’na, de’i ri lainna olokolok’é, means if someone does not have siri’, he just like

animal.

4. Siri’ emmitu, tariaseng tau. Narékko dé’i siri’ta, taniaki tau, rupa tau mani’assena, means if someone

does not have siri’, he is not human being anymore but he just act like human (Marzuki, 1995:37).

Those expressions are very popular in buginesse life, as well as it insists that, no moral values are more

important for buginesse except from siri’ so a person who is makurassiri’ (less of siri') or de'gaga siri'na

(do not have siri’) means he does not have shame values and self-esteem on himself. So, siri’ occupies

central position in buginesse life, as well as social identity and dignity. For buginesse, this life has meaning

if it carries with siri’. It proves that there is no one precious values to be defended and to be maintained in

this earth except siri', because for buginesse, siri is their souls, their dignity and self-esteem.

Mattulada (2015) understand that siri’ is an awareness of dignity value which is supported by every people

in buginesse life tradition. It said that siri' is very sensitive consciousness which is used for each person to

life to maintain, defend and enforce it.

Rahman (1985) see that siri' is the main value of Buginesse culture, because the value are universal, moral

and sacred which is accepted by all the Buginesse community. Further, Ibrahim (1983), in his paper with

entitled "The Relationship of Siri’ and Human Being Concept" is observing the existence of five

akkatenningeng (five basis) based on lontarak pappasang, which consisting of:


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1. Ada tongeng (right word), means human are hold on ada tongeng, do a thing based on what he spoken;

2. Lempuk (honestly), especially regard with honesty toward property

3. Getteng (affirm on right belief), means when a person belief on truth, he must consistent on his beliefs

no matter what

4. Sipakatau (humanizing), means we as human being, we must appreciate each other

5. Mappésona ri dewata séaué (surrender ourselves to God Almighty)

Ibrahim (1983) argues that people who are keeping siri’ on themselves are those who are holding five

akkatenningeng. Without it, a person is assume not keeping his siri’ on himself.

On July, 11th

2017 until July, 13th

2017, siri’ has been discussed and reviewed in national seminar which are

organized by Regional Police Command (KOMDAK) XVIII 190, it cooperated with Hasanuddin

University with theme “Mengolah Masalah Siri‟ di Sulawesi Selatan Guna Peningkatan Ketahanan

Nasional dalam Menunjang Pembangunan Nasional” Chief of Indonesian Police, Jenderal (Pol.) Drs.

Widodo Budidarmo, suggests that siri’ is society culture, as a result of human cultivation. Self-esteem and

honor as the essence of siri’ implicitly means shame. The result of consensus seminar had given the

concept and limitation of siri' which follows as:

1. Siri' in cultural system is the defence of the dignity, morality, legal, and religion as main values that

affect thoughts, feelings and human desire. As the concept of culture, it based on dynamic structure

functions in culture

2. Siri’ in social system is dynamic balance of the existence individual relationship and community to

maintain kinship as an open social dynamic to transmitting, transforming, and reinterpreting based on

culture development, so that siri' can strengthen Pancasila; and

3. Siri’ in personality system, is as the concrete embodiment of human minds that uphold honesty,

balance, harmony, faith and seriousness to maintain human dignity (Moein, 1977:42).

The results of that seminar are setting siri‟ limitation' as follows:

Siri' is a system of socio-cultural values and personality that is defence institution of self-esteem and human

dignity as individuals and community members.

Leonard y. Andaya (1979: 367), views siri' means shame, it also means self-respect, self-esteem, self-worth.

Andaya suggests that both shame and self-respect is refer to "... must always be kept in balance one with the

other. By maintaining this equilibrium a person remains whole, a full individual. Further, he said that siri'

is a term of pesse, which means poignant, painful, it intended as an expression of feeling sad, feeling pity

(pesse babua) when seeing and feeling the people who are suffering in his community. Pesse is conscience

(obbi), to involve themselves by social solidarity. Shortly, Leonard y. Andaya understand pesse as a

buginesse concept of empathy with members of one's community.

In addition, Leonard Y. Andaya also said, “even in situation where an individual has been made siri’

(ashamed) and has not yet been able to restore the equilibrium by regaining siri’ (self-respect), there it still

pesse, which identifies him as part of his community even in exile and disgrace… the ties between them are

thus reinforced and the solidarity of the group is mainted (1979, page 368). According to him, besides

pesse as the concept of empathy, pesse is also a kind of stimulus to raise a strong feeling of solidarity in

Buginesse circles.

For Mattulada (2015), siri‟ is conscience (obbi’) to express their social solidarity toward the enforcement of

siri‟. Pesse’ is helping each other as well as solidarity from the concept of siri’.


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It is interesting as Zainal Abidin (2005) says that literally, the word pesse means poignant, painful, empathy

when seeing someone is suffering. Pesse is include mood and collective consciousness toward society, it

function are bring us united, solidarity, together (sipakatau). Even if, there was a stranger who are starving

or they are threatening by enemy, so that they asking for help, certainly they will be helping and also their

family, because they want do anything for protecting and defending someone who are threatening. At that

time, Buginesse won‟t easy to kill a person who are escape and ask for help to them because they are pity.

H.D. Mangemba (1977:2) argue that, pesse is expressing sacrifice. It is said that someone who has pesse on

himself, he will prefer to prioritize public general interests rather than his own interests. The concept of

pesse is feeling painful not only it can be felt or expressed but also it can be proves by doing action such us

brave, solidarity, sacrifice both in material and nonmaterial. The writer understands that essence of pesse is

feeling empathy and solidarity towards others who are suffering, which it motivated Buginesse social

solidarity.

The Concept of Character

The word of character is from another words, namely kharakter, kharassein and kharax which means “tools

for making”, “to engrave”, and“pointed stake”. These words started to use again widely in French

"character" in the 14th

century and then in English, it become "character", before it became Indonesian,

"karakter" (Somantri, 2011, page 6). Character is character, habits, morals, virtues or personality that is

formed by virtues internalization result (Somantri, 2011).

Another definition about character on goggles as follows: (1) character is what you do when do no one’s

watching; (2) character is what you are in the dark; (3) character is needed to lead a good life; (4)

character is higher that intellect; (5) character is the jewel of human life; (6) character is the only secure

foundation of the state; (7) character is in the eye of the beholder; (8) character is defined by what you do;

(9) character is shaped in the womb (Somantri, 2011:6).

The process of inheritance and culture and character development for the young generation is very

important to improve life quality of peoples and nations in the future. According to Somantri (2011: 8),

there were six main core ethical values in the Declaration Aspen which is agreed to be taught on

educational system in America, it includes: (a) trustworthy means honesty and integrity; (b) treats people

with respect; (c) responsible; (d) fair; (e) caring; and (f) (good citizen).

Psychologically and social cultural in formatting individual character is a function from entire potential of

individual (cognitive, affective, conative, and psychomotor) in context of social culture interaction (in the

family, educational institutions and Community) throughout lifetime (Winataputra and Saripuddin, 2011:

35). The configuration of characters within context of psychology and social culture are grouped in

spiritual and emotion development, intellectual development, physical and kinaesthetic development, and

affective and creativity development (Kemendiknas, 2010: 10).

In national policy (2010: 7) the character is defined as "... the typical-well values (knowing good value,

wanting to do good, being good in real life and it can produce good impact on environment) by our

behaviour. Coherently, character is radiates from the results of thought, heart, sport as well as sense and

intention of a person or group of people. Character is the characteristic of person or group of people that

contain values, abilities, moral capacities, and steadfastness in facing difficulties and challenges.

Meanwhile, the national character is the quality of the collective behaviour with distinctive-good nation, it

reflected by awareness, understanding, sense, karsa and behavioural State and as a result of thought, heart,

though sense and intention, as well as the sports by person or a group of people (Winataputra and

Saripuddin, 2011: 15). The character of Indonesian will determine the collective behaviour of nationalities


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which are based on the values of Pancasila, Constitution 1945, various principles of Bhinneka Tunggal Ika,

and commitment toward Republic of Indonesia. Based on that concept, so building nation and character is

inevitability in the life of nation and State.

Character development is meant as "an effort of ... nation collective- systemic to embody the life of nation

and state that corresponding to base and ideology of the state, the constitution of the state and the country,

as well as the potential in context of national, regional and global era to form respite nation, competitive

nation, virtues, morally, tolerance, work together, patriotic, dynamic, cultural and science and technology

based on Pancasila and hearted by faith and piety to God Almighty. To embody the idea and commitment,

the nation character is set basic strategy that includes "... the process of socialization, education and

learning, empowerment, cultivating, and the cooperation of all components of the nation and State.

The Concept of Civic Disposition

Civic Disposition is the character or trait that should be owned by every citizen. In this context,

Budimansyah and Suryadi (2008) suggest that, "the concept of civic disposition can be distinguished into

two sections include the following:

a. private character, it related to the position of human as individual creature, such us moral

responsibility, self-discipline, and respect for the worth and human dignity of every individual are

imperative.

b. public character, it confirmed the position of human being as social and political creature, who have to

interact with other people or social groups, like caring each other as citizen, civility, respect for the rule

of law, critical mindedness, and willingness to listen, negotiate, and compromise. That character can

create harmony life, comfortable life and strengthen the sense of solidarity.

Further, private character and public character can be identified and elaborated in the following five points:

1) Becoming an independent member of society. This disposition encompasses adhering voluntarily to

self-imposed standards of behaviour rather than requiring the imposition of external controls, accepting

responsibility for the consequences of one's actions and fulfilling the moral and legal obligations of

membership in a democratic society.

2) Assuming the personal, political, and economic responsibilities of a citizen. These responsibilities

include taking care of one's self, supporting one's family and caring for, nurturing, and educating one's

children. They also include being informed about public issues, voting, paying taxes, serving on juries,

performing public service, and serving in leadership positions commensurate with one's talents.

3) Respecting individual worth and human dignity. Respecting others means listening to their opinions,

behaving in a civil manner, considering the rights and interests of fellow citizens, and adhering to the

principle of majority rule but recognizing the right of the minority to dissent.

4) Participating in civic affairs in a thoughtful and effective manner. This disposition entails becoming

informed prior to voting or participating in public debate, engaging in civil and reflective discourse,

and assuming leadership when appropriate. It also entails evaluating whether and when one's

obligations as a citizen require that personal desires and interests be subordinated to the public good

and evaluating whether and when one's obligations or constitutional principles obligate one to reject

certain civic expectations.

5) Promoting the healthy functioning of constitutional democracy. This disposition encompasses being

informed and attentive to public affairs, learning about and deliberating on constitutional values and

principles, monitoring the adherence of political leaders and public agencies to those values and

principles and taking appropriate action if adherence is lacking. This disposition also inclines the


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citizen to work through peaceful, legal means to change laws that are thought to be unwise or unjust.

(Branson, 1998:11-12).

Some Pertinent Ideas

This study uses character theory advanced by Lickona and Magnis Suseno to provide theoretical

explanations as the basis of analysis about the relevance of siri'na pesse in the formation of civic

disposition.

The Theory of Characters (Lickona)

Lickona (2012) emphasizes the importance of good character are consist of three components, namely

moral knowing, moral feeling, and moral action. It is necessary in order to make individual is able to

understand, feel and act in accordance with the values of virtue. First, moral knowing, there are six goals

which includes (1) moral awareness; (2) knowing moral values; (3) perspective taking; (4) moral

reasoning; (5) decision making; and (6) self-knowledge. Second, moral feeling, there are six aspects that

must be feel by a person to become human character, namely (1) conscience; (2) self-esteem; (3) empathy;

(4) loving the good; (5) self-control, and (6) humility. Third, moral action, that is an outcome from two

others components of character. To understand what are influencing a person to act morally, we must see

three others component of character, they are: (1) competence; (2) will; and (3) habit. It means, in Lickona

concept, the characters are formed by interconnection, inter-relation and one combination of what is

thought and what is believed and to do.

It further affirmed (Lickona, 1991: 51) that good character consists of psychological process of knowing the

good, desiring the good, and doing the good-habit of the mind, habits of the heart, and habit of action.

These three substances and psychological process are based on moral life and individual maturity.

More specifically, Lickona (2013: 16-21) identifies there are ten characters of human being that should be

owned by individual and social creature, namely: wisdom, justice, courage, self-control, love, positive

attitude, work hard, integrity, gratitude and humility. Four characters mentioned earlier, according to

Lickona, actually owned and practiced by Ancient Greece so that they grow up to be a nation who has high

civilization.

Theory about Good Personality (Magnis Suseno)

According to Magnis Suseno (1987), there are six priorities underlying good personality. The sixth thing

are concerns with conscience, those are; honesty, authentic, willingness to responsible, moral

independence, moral courage and humility. However, those sixth matters must be equipped with human

intellectual, namely realistic and critical attitude.

First is honesty. According to Magnis Suseno, morally every human effort to become strong person is

honesty. Without honesty, human cannot forward a step, because he afraid to be herself. Dishonest people

like flag who followed all wind directions. Without honesty, then others moral values would be disappear.

The second, authentic means original. Authentic human is a human who are appreciate and show his

identity. Third, the willingness to responsible means awareness to do something seriously. Fourth, moral

independence that is not easily affected by morals view in his environment, but he always make assessment

and the establishment of himself and act with it. Fifth, moral courage, show himself to maintain the attitude

that he believed as an obligation, though it may not be approved in environment. Those attitude has main

that never surrender for his responsibilities. Sixth, humility, it does mean humble himself, but rather the

inner strength to see himself in accordance with reality, be aware of his weaknesses and strengthens as


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human. Seventh, realistic and critical attitude. According to Magnis Suseno, the moral responsibility is

demand realistic and critical attitude, to fix and create a condition of citizen who have dignified and happy.

Research Method

This research approach is used qualitative approach, with research design by library research. Primary

data of this research was obtained from Buginesse classic manuscript called Lontarak, Lontarak Papasang

To Riolo, Lontarak Latoa To Riolo, and Lontarak Sukku‟na Wajo, and secondary data of this reserach was

obtained from the analysis of documents, literature, notes and research report related to siri'na pesse

(Nazarite, 2003: 27). To maintain the credibility of this study, then the research conducted triangulation

activity (Sugiyono, 2013), then the data was analysed using interactive analysis model which includes the

activities of data presentation, data reduction and data verification as well as the withdrawing conclusion.

Analysis data activity were reading Lontarak manuscript, identifying and classifying the whole data

thematically, interpreting data and withdrawing conclusion. Data reduction, classification and systematic

data, data presentation, data verification and withdraw conclusion are relate each other, before, during, and

after collecting data in parallel form, means that was a cycle and it was interactive.

Research Result

The concept of siri'na pesse create Buginesse character, called siri'na pesse personality. Personal qualities

with regard to pesse are; macca na malempuk, warani na magetteng, sipakatu, and aperrukeng.

Macca na malempuk (cleverness followed by honesty)

Macca in Bugis language is word form acca which means smart or clever. For Buginesse, person who are

acca (intelligent) is based on his competence, understand his job and able to do it as well as being able to

see the consequences that may occur from his plan, work or what he doing.

In addition, acca (intelligent) according to Buginesse is a person who are not arrogant, but he is humble

personality. His humble attitude does not mean humble himself , but rather seeing himself, not only seeing

his weakness but also seeing his strengths, so people who are smart is understanding the existence of

himself, so he appreciate human dignity toward others.

In lontarak, human must have knowledge, and smart humans marked by understand well things (naia

riasennge isseng madeceng), and then he practice (do) on his daily life (naissenngi madecennge napogau'i),

and leave all bad things (najeppui maja'e natettanngi), as well as he realize that knowldge that has is little,

it is meaningless when it compared to knowledge of God The Creator (nametau ri Dewata Seuae). With

those principles, then it can be said that napakatui padanna tau rupa tau (humanizing other) (LSW;

123;40).

Besides that, according to lontarak pappasang that there are four human characteristics of acca

(intelligent). First is firm in honesty (malempu'i namattette'). Second is less of angry (makurang ca'i). Third

is always doing worthy (mara'dena rigau sitinajae) and fourth is talk as it necessary toward fellow human

being (makurang pau'wi ri padanna tau) (LPT: 85:41).

Those characteristic shows that intelligent person (acca) aware and believe the truth that contain in honesty,

so he does not feel doubt, anxious, or agitated to practice that truth which finally it became a habit.

Similarly, intelligent person (acca) is able to control himself and understand bad consequences that may be


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caused by his anger. Intelligent person (acca) always keep his siri’ so it can separate good and bad action.

That is, people who are intelligent (acca) only speak as necessary, they don't talk a thing that is not useful.

An intelligence should be accompanied by lempuk (honesty). For Buginesse, honesty is characterized by

harmony between word and act (sadda mappabati'gau') is the embodiment of himself as tau (human).

Individuals who does not fit between the word (sadda) and act (gau') means breaking siri'. The term of taro

ada, taro gau are the expression that affirms Buginesse integrity in line with word and action.

In Bugis language, literally lempuk means straight, it opposed to word of jekko (bend). In many contexts,

the word lempuk can be interpreted as honest, good, clean, and sincere, meanwhile the opposite words are

cheating, lying, betraying (Said, 1996). In Lontarak Papassang To Riolo, it was found five indicators of

human beings that can be said honest, that is: first, honest man can see and admit his mistakes that he has

done (narekko salai naengauwi asalanna). This is very important because many people only see other

mistakes, while forgetting their mistake. Second, humans who can forgive other mistake (narekko rionroi

sala naddampengiwi tau ripasalanna). Human sincere are demand to forgive others mistake, because

human cannot escape from mistake. Third, when person gives a mandate, then he does not betray it

(narekko risanrekiwi de’na napacekoang), means he can do the mandate with full responsibility and he do

it seriously without break the rules. Fourth, the honest man is when he trusted, he does not betray it

(narekko rirennuangi de’na pacekoang). It means an honest man realized the importance of mandate value

that given to him. Those human being is a human who deserves to be trusted (rirennuangi).Fifth, the honest

man is a man who keep his promise that he pronounced (narekkko majjanciwi narupaiwi janjjinna). For

buginesse, a man who promise and he break it, then he can be said betrayal, he cannot be trusted again.

That‟s why Buginesse are very difficult to make promise because a promise that has been pronounced is a

debt which must be paid. If they cannot able to pay, the risks are very big, that is they willing to

excommunication from the community, especially to people who have heard their promise (LPT, 156; 29).

Being honest is not easy, it illustrated as wild birds which are not easily captured. Although the bird

arrested, but he don not know how to keep it, then the bird will fly high and go far. The way to keep it is

not give up. The food is careful and the cage is alert. If those terms has been done, the honesty will nest like

the bird on the cage. No one can able to face it and it protected by Allah Ta Ala (Mattulada, 2015).

Why honesty is the highest positions and is the central point for humans? Because, honesty is the

foundation for human beings to do well in his life. A man who does not have honesty, he might not help

others, including himself, his life is always filled with negative passions. That man become disaster and

disease source for community life. Therefore, honesty is very important factor for human. Lontarak has

been repeated many times the importance of being honest, that is, a honest man will get respect by others

and he get ridho from Allah Ta Ala.

There is also heart intention, when it based on courage, it can be said good, and when courage based on

great intention (good faith), it can be said good too, thus courage and great intention must base on honesty

(LLT; 32; 26).

Warani na magetteng (courage followed by constancy)

In Bugis language, the word "brave" called warani, means it is not easy to be afraid, it does not belong to

worry or anxiety person. In regard with courage, it does not mean reckless, but a moral courage to show

yourself with intention to maintain the attitude that he had been believed as an obligation for siri’. In

Lontarak Latoa, it explained that warani (brave) is characterized by: he is not surprise to hear good or bad

news (tettakkini napolei ada maja’, ada madeceng), he considering the news that he heard

(de’najampangiwi karebae, naengkalengai tenna engkalinga toi), he is not afraid when he told forward

(temmataui ri pariolo), he is not afraid when he told behind (temmataui ri pamunri), he is not afraid facing


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the enemy (temmataui mita bali), he brave to take action, both in difficult and general situations (waraniwi

passu ada matojo, malemma ri sipato nae), he is brave enough to speak loudly (waraniwi nrente’ bicara

materre, bicara mapecca’ risitongennae), he is brave to decide thing, whether it is hard or easy based on

truth, he is brave to advise master nor people (waraniwi mappakainge’, mappangaja ritomarajae,

ritobaiccu’e rinasangenae), he is brave to die (waraniwi mate) (LTT; 87, 43).

The meaning contained in Lontarak Latoa implied that the person who are courage, not afraid, not

surrender and responsible for defending the truth, even if he was insulted, kicked, isolated, and threatened

by anyone, including strong people that have power in community. Moral courage is a loyalty to the voice

of conscience which reveals ourselves in willingness to take risks. Courage realized by independence, and

independence is the main of intellectual (cognitive).

The strength of warani (brave) is able to control himself and his feelings, means that he not express his

anxiety if he heard the ctritic and he not easy to proud if he heard praise adressed to him. In Bugis

expression, it said that, "toddo puli temmalara " (never give up) in defending the truth, even though life is

the stake.

Encourage also should followed by constancy (getteng). A person who have constancy are not easy to be

influenced by temptations or challenges that could affect his belief. Constancy means faithful to the

promises, not broke the promises that had been made together. To Macca ri Luwu said: there are four

embodiment signs of constancy, they are: (1) he faithful to the promises and faithful to decision that had

been made together, although he receives threats from powerful man (tessalai janci enrennge tessorosi ulu

ada). He believes that promise that he made is an obligation to be obeyed. (2) He not tell the secret and he

not change the deal (tellukkae anu pura engrennge teppianre assituruseng); (3) if the talk, he always right

and if he do, he stop after he finished (rekko mabbicarai parapi’i rekko mabbinru’a purapi napajaiwi).

Person who have firm establishment, he is not talk much, his statement is to the point and he never give up

before the work is finished; and (4) if he says or do something, he always have basic (puadai ada kuwae,

topapogau gau’ makkenna tuttureng) (Lontara, 51:49)

Sipakatau (Humanizing)

In view of Buginesse, human action cannot be separated by other humans because it based on glory

principle toward human dignity (tau sipakatau). A person can be said a human, if he is able to put himself

as ' tau ' which means he treats human as well as his word and his action toward other. Tau sipakatau

principle is a sources of Buginesse attitudes and actions on their life. So, everything is centred on the

human itself. Human (tau) have responsibility on dignity as a human being.

Human have passions and common sense. When a person face something and it justified by passion, but not

preferred by common sense, then he do it no matter how bad the results, it is better than if he follow his

passion. To rioloe says if you want to do something and it is not follow your passion (nakko engka gau’

melo’mupogau’, tennamupujiwi, napessummu), but it is followed by your common sense, then do it

(napujiwisa tannga’mu, pogau’i). Even though there is bad impact (muengka ja’na, teccia ja’na), because

there is no human virtues absolutely who followed their passion (apa de’pura-purai decenna totturusienggi

napessunna), unless it suit with their common sense, then it is right (sanngadinna situru taue tannga’na, na

patuju) (LLT; 34;27).

In daily life, human beings must be careful with the influences that can damage their good intention,

because it sometimes can be defeated by bad passion which can make human do something bad. To matoae

also says that there are four kinds which make our intention or thoughts become bad, they are; first is


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willingness (elo'e); second is fear (taue); third is unwilling (tea-e), and fourth is anger (macai'e) (LLT; 37;

28). Those kind will make us lost intention or thoughts, and make us say something bad.

In individual and social dimensions, Buginesse must do two things: first is tau sipakatau means as human,

we should aware of human position as personal. Every individuals should be able to put themselves as tau

(human), as glorious creature among others in the world; and second is we are demand to maintain, defend

and uphold human dignity. So, dignified person is a person who aware to his position as tau and he has

courage and constancy to maintain and defend and uphold human dignity both for himself or other as social

creature.

Aperrukeng (Solidarity)

In Bugis language, apperukeng is a word of perru (heart) which followed by prefix "me" became maperru

(high sympathy and empathy). The term of tau maperru means person who have sympathy and empathy,

loyal to his friend, loyalty, quick act to help his family, neighbours, friends or others who are in trouble.

Lontarak stated that there are five conditions that must be filled to improve human relationship. First is

suffering and loving together (siansara-rasannge nasiammase-masei), when our member of family are

suffering, we must help them sincerely. Second is happy together (sipakario-rio), when we feel happy, we

must share our happiness to others, like a sailor who catch more fish, then it is worth to give to the

neighbours or close family. Third is willing to give property reasonably (tensicarinnaiannge ri sitinajae), if

our member of family, or our friend really need our help, then we are obliged to help them based on our

ability. Fourth is reminding good things together (sipakainge’e rig au patujue). In reality, if our member of

family or our friend break social norms, we must give them advices. Fifth is apologizing (siaddappengeng

pulane) other mistakes (LPT; 5; 87).

For Buginesse, solidarity or togetherness is marked by helping each other in achieving a virtue (rebba

sipatokkong), giving, helping in hard situation (mali siparappe’), not falling each other (sirui menre tessirui

no'), reminding or giving advice to avoid bad action (malilu sipakainge) (LPT; 191; 90). In family

relationship, it is not about how much we earn, but it is about how much we can give to others. Helping in

the truth, helping each other to complete difficult things, and building a relationship based on sincerity and

truth are an embodiment of the solidarity or loyalty.

Discussion

Siri'na pesse is social-cultural values system and buginesse personality, it is embodied within character and

real action that is affecting thoughts, feelings and willingness of human. For Buginesse, siri’ na pesse is

considered valuable, worthy, and important on their life, it function as the highest guidelines to give

direction and orientation for buginesse life. First, from moral knowing dimension, there are six things that

become teaching goals of moral knowing, namely (1) moral awareness; (2) knowing moral values; (3)

perspective taking; (4) moral reasoning; (5) decision making; and (6) self-knowledge. Siri‟ is a distinction

between good and bad action (moral awareness), it said so, because siri’ makes someone unwilling to do

bad things and siri’ embed dignity in a person to obey applicable norms in community. Second is moral

feeling dimension is an aspect from emotion that must be feel by a person to become human character,

namely (1) conscience; (2) self-esteem; (3) empathy; (4) loving the good; (5) self-control, and (6) humility.

Siri' occupies inner or conscience (heart) section, which determines the person can be said to be tau

(human). In Buginesse concept, inner awareness or conscience awareness is the basic of character guidance

in his life, to make himself as a human being. Therefore, inner or conscience is the most important role in

Buginesse inside (Millar, 1983). Third, siri’na pacce/pesse is an embodiment of moral action because siri’


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na pacce/pesse have been transformed into personality system as concrete embodiment in human minds

that uphold honesty, and balance to keep human dignity. Therefore, it is no wonder if siri' na pesse can be

understood and believed as an important element in formatting Buginesse mental (Afifah, 2015).

According to Magnis Suseno (1987), there are six priorities underlying good personality. The sixth thing

are concerns with conscience, those are; honesty, authentic, willingness to responsible, moral

independence, moral courage and humility. However, those sixth matters must be equipped with human

intellectual, namely realistic and critical attitude.

If this theory is linked with Buginesse view, as well as its manifestation in the form of siri'na pesse

personal qualities, it is clearly that moral values are required on personal and also become emphasis in

Buginesse ethic. So, the ethics of siri'na pesse in Buginesse society is emphasize on creating a personal

who has strong moral, for example in ethic of siri'na pesse, honesty is occupies main and essential position.

A person who has intelligence but it is followed by honesty, it will be very dangerous.

So, the moral of courage value is emphasized the ethics of honesty and intelligence. Without courage

means the struggle to retain human dignity may not be achieved. Therefore, a brave person who not

followed by firmness, rational consideration, obedient, and responsibility, then it cannot be said as siri'na

pesse personal. These personal qualities is a requirement for good personality based on Magnis Suseno

theory. Thus, the "flabby" personal does not have a place either in ethics of siri’na pesse or in Magnis

Suseno moral ethics.

Siri'na Pesse As Buginesse View In Formatting Civic Disposition

When it linked with civic disposition, then siri'na pesse has colouring and creating private character and

public character of Buginesse. The private character of Buginesse is based on attitude and behaviour in all

situation, it must be constantly adapted with fitrah as individual creature, which its position is the most

glorious among creature in the world. The private character of Buginesse are referred to: macca na

malempu (intelligent followed by honesty), warani na magetteng (courage followed by constancy), and

sipakatu (respect for human dignity). That characters absolutely must be owned by Buginesse to maintain

their siri‟, to keep themselves from bad action.

Sipakatau for example, in Bugis language known as phrase "pakatui ri padammu rupa taue". The word

pakataui, means you must respect other as a human being, the sentence ri padammu rupa taue, means

every tau (humans) must get same treatment based on his dignity as a human being without the

differentiating elements. Is he black or white, Buginesse or Javanese, rich or poor, Buddhist, Hindu,

Christian or Muslim, male or female, is obligated to give a prominent place toward human as dignity

creature, he is equal with fellow man, whatever his social status and his origins (Badewi, 2015).

The existence of sipakatau is based on siri' na pesse. It is revealed in a term of Bugis language, engka

siri'mu, engka muto siri'ku, aja' na to sipakasiri‟, you have siri', I have it too, human should not belie each

other as fellow human beings. It means every human being inside, there is siri', both you and I are a human

who have siri', both you and I and are not belie, eliminating, insulting or mocking each other but both you

and I must keep siri‟. Jagai siri'ku ujagai toi siri'mu, you keep my siri' then I will keep your siri’ too. The

phrase means, when you respect me and I will respect you. There is also pesse, which teach people to love

one another and empathy, it is practice through dialogue between people. Sipakatau is Buginesse

understanding about human relationship, which is manifest in their daily life (Badewi, 2015).

While, public character, confirms the position of human beings as social and political creature, who have to

interact with other people or social groups, like caring as citizen, polite, obedient and obeying social norms,

critical thinking and willingness to hear, negotiate and compromise. Those characters can manifest


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harmony life, comfortable life and strengthen solidarity. In Buginesse concept, public characters such as

solidarity (apparukeng) is characterized by social care which can strengthen family relationship, including

helping each other in achieving a virtue (rebba sipatokkong), giving, helping in hard situation (mali

siparappe’), not falling each other (sirui menre tessirui no'), reminding or giving advice to avoid bad action

(malilu sipakainge) (LPT; 191; 90). The concept of Buginesse solidarity or family relationship cannot be

seen from how much we earn, but how much we can help a person who are need it. Helping in the truth,

helping each other to complete difficult things, and building a relationship based on sincerity, not expecting

praise from human but merely expecting reward and ridho from Allah Ta Ala (Abbas, 2013).

Mutual assistance character is inherent in the nature of rural communities in general in working together

helping others, help to do something. Have joined together to build a public place, place of worship, assist

in the work of the wedding celebration or thanksgiving, worked together in helping our fellow human

beings who get unfortunate or who need help. Like the term of „Abbulo sibatang’ means it is like a piece of

bamboo, which are taken from nature bamboo stand strong, united hand in hand (Kasma, 2015).

Conclusion

Siri'na pesse is two twins concept that cannot be separated on Buginesse inside. That concept are oriented

on glorification toward human dignity which become citation for every social values in real world.

Actually, siri is sacred and principled, it become basic and main value for human life, that is shame value

and self-esteem, and human dignity, which it encourage human to do virtues in their life, either for

themselves or for others. While, pesse includes human conscience, that it encourage humans to strengthen

family relationships between fellow human beings, through empathy and helping other, as an action in

order to maintain human dignity. Shortly, siri'na pesse create Buginesse characters namely: macca na

malempu (cleverness followed by honesty), warani na magetteng (courage followed by constancy),

sipakatau (humanizing), and aperrukeng (solidarity). By those characters quality, it is very relevant and it

is believed that siri’ na pesse can become as source value in formatting civic disposition.

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