PRESERVING SONGKOK RECCAK IN MODERN ERA: IDENTITY OF BUGIS PEOPLE IN BONE REGENCY
Main Article Content
Abstract
This study explored the preservation of a cultural heritage of Bugis community in Bone Regency. The cultural heritage which is named songkok reccak is a skullcap used to cover head, which in the royal period of Bone Kingdom was functioned as a sign of social strata. As the change of royal system to democratic system that terminated the power of the king and the noblemen and the influence of the globalization, the songkok reccak then transformed to adapt to the social cultural change in the society, therefore the songkok now is used as accessories by all class of people to cover the head of men when they perform prayer. The use of songkok reccak for religious performance proved that songkok reccak is still good for the community and at the same time showed the adaptability of Bugis community to the world change.
Article Details
This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.
References
Almeida-Klein, Susanne. (2001). Viet Nam’s cultural diversity:approaches to preservation United Nations Educational,Scientific and Cultural Organization.
Mahesa, Abdi. 2022. Personal Interview, February 1st, 2022.Abdullah, et.al., 2019. From Selfism to Indifferentism: Challenges FacingIndonesian Society and Culture, 2015–2045. Academic Journal of
Interdisciplinary Studies. Vol 8 No 3November 2019
Ahmadin, M. (2019). The Social System of Buginese People in Modern Era: A Review of Sociological History. In 1st International Conference on Advanced Multidisciplinary Research (ICAMR 2018) (pp. 394-397). Atlantis Press.
Alimuddin, Asriani. (2018). Komunikasi Simbolik Songkok Reccak’ di Kabupaten Bone. Al Qisthi: Jurnal Sosial Dan Politik, 31–50.
Asfina & Olivia. (2016). Be Proud of Indonesian Culture Heritage Richness and be Alert of It’s Preservation Efforts in the Global World. Humanus, Vol. XV, No 2, October, 2016.
Bennett, M. J. (2012, February). Turning cross-cultural contact into intercultural learning. In Proceedings of the Universidad 2012 8th International Congress on Higher Education. Havana: The University for Sustainable Development.
Budhi, Setia. Bugis Pagatan: Migration, Adaptation and IdentityOSR Journal Of Humanities And Social Science. (IOSR-JHSS)Volume 20, Issue 5, Ver. 1 (May. 2015), PP 71-78
Bochner, S. (Ed.). (2013). Cultures in contact: Studies in cross-cultural interaction (Vol. 1). Elsevier.
Herdiansyah, H. (2013). Wawancara, observasi, dan focus groups: Sebagai instrumen penggalian data kualitatif. Jakarta: PT Raja Grafindo Persada.
Ilhan &Yosafat Tamara Durry. (2020). Persepsi Masyarakat Terhadap Songkok To Bone Sebagai Pakaian Adat Dalam Upacara Pernikahan Masyarakat Bugis Bone. Jurnal SILABI Education Vol. VIII No. 3, Januari-Maret 2020, .
Murad, Syamsidar, The Existence of Bugis Migrants (a Study of Social Interaction Strategy in Kendari, Southeast Sulawesi-Indonesia) (2013). RJSSM: Volume: 03, Number: 05, September 2013, Available at SSRN: https://ssrn.com/abstract=3269367
Murgiuanto, S. (1993). Moving between unity and diversity: Indonesian dance in a changing perspective. TDR (1988-), 37(2), 131-160.
Onyima, B. N. (2016). Nigerian cultural heritage: Preservation, challenges and prospects. OGIRISI: a new Journal of African Studies, 12, 273-292.
Pelras, Christian. (2006). Manusia Bugis. Jakarta: Nalar.
H.L. Purnama. 2014. Kerajaan Bone Penuh Pergolakan Heroik. Makassar: Arus Timur.
Suliyati & Rochwulaningsih. (2019). Social Changes and Strategies for Bugis Ethnic Cultural Retention in Karimunjawa. Journal of Maritime tudies and National Integration, 3 (1), 14—21.
Segara,I Nyoman Yoga. 2018. The Cultural Treasures of Kampung Bugis
in the Customary Village of Serangan, Denpasar. Heritage of Nusantara. International Journal of Religious Literature and Heritage, No.1 Juni 2018.
Yushand, Andi Muhammad. 2022. Personal Interview. February 3rd, 2022.
Zhang, J. (2019). New functionalism: rejuvenating historical and cultural heritage through urban revival. International Journal of Anthropology and Ethnology, 3(1), 1-14