Oleh
Nik Abdul Rakib Bin Nik Hassan
Saya
pernah melawat Universiti Hasanuddin di Ujungpandang Sulawesi Selatan. Dan seorang
kawan pensyarah peringkat Prof. di universiti tersebut, Pak Prof. Dr. Muhlis
Hadrawi , Fakulti Ilmu Budaya, Universiti Hasanuddin membawa saya serta
keluarga dan Sdr. Zawawi paka Amin, pensyarah Prince of Songkhla University,
Kampus Pattani ke Desa Patani di Kabupaten Talakar. Desa Patani adalah sebuah
desa mukimin penduduk yang berhijrah dari Daerah Jambu atau Jering, Patani, Selatan
Thailand ke Sulawesi Selatan. Dan diserah sebuah Kawasan tanah oleh Raja Goa
untuk menjadi tempat mukimin. Tempat itu juga dinamakan Desa Patani. Kali ini
saya kemukakan sebuah kertas kerja tulisan Prof. Dr. Muhlis Hadrawi tajuknya “Sea
Voyages And Occupancies of Malayan Peoples At The West Coast of South Sulawesi”
yang tersiar di sebuah Jurnal akademi Uiversiti Hasannudin iaitu International
Journal of Malay-Nusantara Studies, Vol. 1, No. 1, May 2018. Isi kandungannya
adalah seperti berikut:-
The maritime activities at South
Sulawesi has already advanced in the sixteenth century which marked by the
establishment of foreign relationship and international trading and sailing
networks in Nusantara islands (Reid, 2011). Since
that century, local ports along the west coast of South Sulawesi, such as
Suppa’, Siang, Tanete, Sanrabone, Kaluku Bodoa, and Samboapu, have already
operates they maritime activities. These maritime activities at South Sulawesi
was continued to advance
until the eighteenth century and set the trading
activities as a life icon for Bugis-Makassar peoples,
beside agrarian activities. One interesting development related to these
maritime activities in the early period was the relation and massively presence
of Malayan peoples at South Sulawesi.
The development
of maritime life at kingdoms in South Sulawesi was also
benefited from strategic geographical position of Sulawesi Island which has
already became a natural route of crossing and stopover for inter-islands sea
voyages between Moluccas and Malacca which crossed through Buton and Selayar
(Ammarell, 1999). This is parallels to Pelras
(2006: 9) who notes that this
sea route was the most preferred by Portugese traveller such as Tome Pires who
choose this route because it was shorter than other routes such as southern
route which crossed northern Java’s coast. This Sulawesi route was called as
middle routes which only has one direction, eastward, from Malacca to Moluccas,
and vice versa. Thus, this route was
very suitable for sea voyages which are very dependent on the prevailing
monsoonal winds which changed from time to time. When the wind was blown
eastward, the ships from Malacca would sail to Moluccas. In contrast, when the
west monsoonal was prevailed, and the windblown westward, the ships would sail
back from Moluccas to Malacca (Halimi, 2006). It was in this context,
the ports at South Sulawesi
played their role as
important ports of call that provide freshwater, ship repairs, and so on. This
middle route was already depicted in Amanna Gappa’s (a Gowa harbour master in seventeenth century)
sailing map.
The position of South Sulawesi as a sea
routes was became more important in
the mid-sixteenth century, particular ports at the west coast of South Sulawesi which became more visited
by foreign traders such as Portuguese, Arabian, Persian, and Malayan (Mattulada,
1982). In particular, the Malayan who sailed from Sumatera and Malay
Peninsula were already noted in Bugis and Makassar manuscripts as important
traders and have a close relationship with Bugis-Makassar local authorities.
Indeed, besides trading, the Malayan already had a special area to build their
settlement in the lands near to ports.
In this context, Tome Pires in Suma Orientale (cited in Cortesao, 2016)
noted that South Sulawesi societies were already having strong maritime forces by the sixteenth century. He said that
Bugis and Makassar people love to adventures, trade, and sometimes pirates at
sea. There were more than fifty small and big kingdoms in South Sulawesi. All
of those peoples were brave and warlike.
Moreover, men from Sulawesi were the most feared pirates in the world because
of their biggest groups, bravery, and fighting skills on the sea.
The same thing is suggested by Pelras
(1985) who noted that Bugis peoples in that era were only used keris and their strength. They sailed
here and there, being feared everywhere, even by the pirates. They sailed to
Pegu, Moluccas, Banda, and all
islands around Java. Joined with the Bajau, these Bugis- Makassar lanun (pirates)
were sailed round over Sumatera Island. The loots were sold at Jumaia, near
Pahang. Meanwhile, non-pirates Bugis-Makassar sold their trade goods to Malacca
by palari, their traditional ships.
Since fifteenth century, transit ports
that exported natural products and plays an important role in Eastern Indonesia
have been established in South Sulawesi. These ports were visited by foreign
ships, includes Malayan and Javanese ships which loaded natural products from South
Sulawesi. The noblemen of Bugis and
Makassar kingdoms were also engaged as ship owners, ports managers, and
involved in the expeditions of trade ships.
The advanced sea voyages development
reached by Bugis-Makassar peoples since fifteenth century has led to the
establishment of international trading
and sailing networks. This achievement, though, was not documented much in
historical records which caused this maritime civilization was not known by many peoples. The concept or design of “sea
toll” development by Indonesian
Republic government does not
assigned Makassar as a crucial point in
Indonesian maritime networks development.
The presence of Malayan in South Sulawesi has social implications which led to
social interactions, socio-political relationships, and intermarriages with
local peoples. This paper describes the trading and sailing activities at South
Sulawesi in the past time which related to the occupancy of Malayan peoples
which came from Sumatera and Malay Peninsula through the toponyms of kingdoms
at the west coast of South Sulawesi.
The development of maritime life in South Sulawesi
The maritime development in South
Sulawesi, particularly in Gowa, has reached its peak in mid-seventeenth century
which marked by the Amanna Gappa’s Law of Sea Voyages and Trades. This law was
arranged in Bugis language and called as “Ade’
Allopo-loping Bicaranna Pabbalu’é” or “The Law of Sea Voyages and Trades”. It was arranged by La Pataello, a
Buginese who has titled as Amanna Gappa. It is noted that he had assigned as a Matoa or headman of Bugis Wajo people who lived in Makassar city in mid-sixteenth
century.
In addition to the
law about sea voyages and trades, Amanna Gappa’s Law is also
describes the coverage areas and routes of trading and sailing of Bugis-
Makassar which formally organized by Makassar harbour masters. There were
several ports in Nusantara which connected to South Sulawesi noted in Maritime
Code of Amanna Gappa: Pasir (or Passéré’ in
Bugis language) at Kalimantan, Sumbawa, Kaili, Acheh,
Kedah, Kemboja, Selangor, Malacca, Johor, Tanapulo,
Tarapuo, Jakarta, Palembang, Aru, Semarang, Sambas, Pontianak, Ambon, Banda, Kei, Ternate, Berau, Sumenep,
Timor, Selayar, Mempawah, Sulu, Bali, Manggarai, and Buton (Tobing, 1977: 48-49).
Each port has its own fee according to the distance of sea voyages.
The Bugis-Makassar’s Maritime Code is
contains everything which related to the trading and sailing activities, as
well as the violations on sea voyages
and trade goods. Things that are regulated in the code includes ship loads, skipper, boat equipment,
buy-and-sell, debts, inheritance rights, trade disputes, sea voyages disputes,
borrowing, ponggawa-sawi relationship,
and mandate from Amanna Gappa. All of the substance listed in Amanna Gappa’s
Law of Sea Voyages and Trades were
reflected the maritime world civilization at South Sulawesi.
The ANRI lontara manuscripts roll 17/28 noted that the sailing vessels owned
by Gowa noblemen, in instance, has sailed eastward to Timor (Timoro’) island, Moluccas (Maloku), and Buton (Butung) (Cumming,
2010). It is also noted in this manuscript about Gale, a special type of ship owned by Gowa
King which already used since sixteenth century. Irawan (2011: 278 and 283)
found that this Makassar Gale is also
known as “Ghali” in Malacca kingdom. Moreover, Ghali i 1
or
Gale ships were also used in Banjar
kingdom, Lampung, and Portugal.
Map:
Sea voyage routes of South Sulawesi which connected ports outside
Nusantara
(Source: O. L. Tobing,
1977)
The lontara
manuscripts noted that there
were seven Gale ships owned by Sultan
Alauddin, the King of Gowa kingdom, which has length in average of 13 to 20 depah
and width of 3 depah.
The seven ships has its own unique name, such as Idondona (the biggest
ships) which has length of 20 depah and
width of 3 depah; Iyanyesunggu which
has length of 15 depah and width of 3
depah; Igalesiga which has length of
13 depah and width of 3 depah, etc. Those ships were used by
Gowa’s king to perform inter-island sea voyages and trades in Nusantara, either
in the western (Malacca, Riau, Mempawah, Kalimantan) or in the eastern (Banda,
Timor, Flores, Bima, Ternate, and North Australia) (Chambert-Loir, 2011).
Gale ships belonged to Makassar’s King, has
three prows (or guling in Bugis
language), which make this kind of ship more superior than one-prow ships. The three-prow ships
have faster acceleration and more
agile in face the sea waves.
This kind of ships is usually owned by the rich and kings of Bugis and
Makassar. In inter-island trading, Makassar Gale
ships were considered as the most powerful ship, and therefore used by
Bugis-Makassar and Malayan noblemen to transport rempah ratus from Moluccas. It should be noted that Gale ship has improves the maritime
trading in Gowa, as well as other ports in South Sulawesi, since sixteenth
century.
Photo:
Bugis-Makassar’s Pinisi boat sailing
on the sea
The development of Bugis and Makassar
civilization in maritime world was attributed to the development of villages
and ports alongside rivers and its estuaries. The rivers were used as routes
that connected villages and hinterland with natural products richness and ports in the coasts, the place for foreign traders to anchor their ships. Meanwhile, they also used the sea as the primary means
for inter-islands trades and commercials.
In general,
the establishment of settlement
(villages) and seaports in Bugis and
Makassar kingdoms at South Sulawesi such as Gowa, Bone, Luwu, Suppa’, Tanete,
Bacukiki, Sawitto, Siang, Tallo, Sanrabone, Garassi’, Bantaeng, Sinjai, and
Wajo, were depended on rivers and sea as a vital transportation lane. This
phenomena was still could be seen until eighteenth century such as noted in
“Lontara Bilang Gowa” or the Diary of Ahmad al-Saleh (1175-1812 AD),the 23rd King of Bone Kingdom. It was said that the visits by La Tenri Tappu to ally kingdoms were already used
the sea routes, rather than land routes. The King of Bone has travelled
from Bone to Makassar and also to Pare-pare and Suppa’ using the ship which sailed from Bone Bay
to Makassar Strait.
Since the fifteenth century, the
kingdoms at South Sulawesi’s west coast such
as Suppa’, Siang, Sanrabone,
and Gowa-Tallo have played
their own rules
as port cities that interests the traders from foreign world. In this
context, Rasjid (2000: 1) has found that Gowa in that time has already became
an important port in the networks of silk trades which connected commercial
places in Asia and Europe. This role was supported by the position of South
Sulawesi as a strategic point in the intersection of commercial routes between
East (Moluccas) and West (Kalimantan, Java, Sumatera, Malacca, South Asia, and Europe).
Besides that, the ports at South Sulawesi were also
connected with commercial routes in the northern regions (Philippine, Japan,
and China) and South regions (Nusa Tenggara
and Australia).
This development reveals that silk
trading between Asia and Europe, which initially used land routes, has been
shifted to use sea routes in fifteenth century. Subsequently, in sixteenth
century, the sea routes of silk trade were improved by the involvement of Chinese
traders who reached Europe
(Jung-Pang, 2012). These silk trade routes, either by ships through the
sea or horse and other animals through the land, were called as “Silk Roads”.
The Silk Roads has become important
with the increase of sail
voyages through Malacca
Strait, which followed by Pasai, Jambi, Aceh, and others. All of seaports in Malacca Strait were served as harbour cities
which altogether creates the trading networks in Malay world. Pasai, in
particular, in its historical development was emerged as an important Islamic
kingdom which connected Malacca, Java, Kalimantan, Makassar, and Ternate. In
the context of global trading
networks, South Sulawesi eventually emerged as an important place in the chains
of international trading networks which crossed through Pasai and Malacca.
In fact, since fifteenth to sixteenth
centuries, the ports of Bugis kingdom, such as Suppa’, and Makassar kingdom,
such as Siang, were already known by their important roles in the trading
activities along the west coast of South Sulawesi. In the mid-sixteenth
century, however, the political and economic power of Suppa’ and Siang kingdoms
were taken over by Gowa through the conquest of wars (Druce, 2009). Gowa
kingdom, in that time, has reached its heyday and therefore capable to dominate
the trades at South Sulawesi. By doing that, Gowa kingdom was rapidly
flourished and have commercial armadas with ships equipped by weapons. Immediately, Gowa has emerged as
a ruler of the sea in Eastern
Nusantara which could not be matched by others local kingdoms. Almost all local kingdoms
in Makassar, Bugis, and Mandar regions have already
conquest by Gowa. But the glories of Gowa
as the strongest maritime kingdom in Nusantara was fell in the second half of
seventeenth century because of their war with Bone Kingdom. The fall of Gowa Kingdom was marked by Bungaya Pact in 1667 and dimmed its maritime
power.
The occupancy of Malayan in South Sulawesi
Pinto, a Portuguese traveller, who
visited South Sulawesi in 1544 has met Malayan traders in Suppa’ and Siang.
Pinto noted that the Moslem Malayan were came earlier to Suppa’ and Siang at South
Sulawesi than Portuguese. Moreover, it was informed that
in 1512 to 1515, Suppa’ and Siang ports were already visited by ships and trade boats from many
countries and foreign traders outside South Sulawesi (Fadillah, 2006). The
Malayans were said to be one of important merchants and traders who have a
close relationships with Siang communities. Those Malayan traders were come
from Malacca, Johor, Champa, Minangkabau, Pattani, and Pahang, which all of
them were already embraced Islam religion (Noorduyn, 1972; Rasjid, 2000: 25).
That why, it was said that the arrival of Malayan at South Sulawesi were not
only for trade but also to spread Islam religion (Perret, 2001).
In Gowa, under the rules of
Tunipallangga (1548-1566), a great numbers of Malayan traders were already
arrived in Sombaopu port. As noted in lontara
manuscripts, in the era of Tunipallangga, the Malayans were well accepted,
and thus so many Malayans came to South Sulawesi for trade and spread Islam
religion. It was also said that this
King of Gowa has established Mangallekana, an area in the south of Sombaopu, as the settlement for Malayan.
Among the special treatments gave by Tunipallangga for the Malayans were the
territorial and diplomatic rights in Mangallekana. Therefore, Mangallekana
village which became the initial settlement of Malayan was continued to growth
under the governance of next Gowa’s King, Tunijallo (1566-1590)
Tunipallangga was also trusted the
Malayan by giving them the right to have a position as harbour master at
Sombaopu port. I Mangambari Daeng Mangaweang, in this instance, is a Malayan
descendant who held a position as a harbour master which has duties to run the
economies of the port and Gowa kingdom’s trades. As the descendant of traders,
those Malay-descent harbour masters were proved to be more expert in manage the
port and trading transactions. The position as harbour master was already given
to Malay-descents from time to time.
In ANRI collection manuscripts roll
77/15, Datuk Rajab is noted as an important Malayan figure of in Sanrabone. He
was said as the first Malayan who teaches Islam religion to Makassar peoples in
Sanrabone. Based on his lineage, Datuk Rajab was the second generation in the
descendants of Datuk Leyang and Datuk Mahkota who first came and settled at
Sanrabone in 1512. Datuk Leyang and Datuk Mahkota were two figures who started
the occupancy and life of Patani and
Minangkabau Malayan at Sanrabone.
About his origin country, lontara noted that Datuk Mahkota was
came from Pagaruyung Kingdom, West Sumatera; whereas, Datuk Leyang was from
Patani (Southern Thailand). These two Malayan figures were brought a group of
Malayan from their original countries even though there is a possibility that,
in those groups, there were other Malayan who came from Malacca which leaves
their countries because of Portuguese occupancy in 1511.
Stories about the arrivals and
lineages of important Malay-descent figures were also noted in G and roll
77/17 manuscripts. Both documents noted about Malayans such as Datuk Leyang, Datuk Makkotta (or Datuk
Mahkota) and Datuk Leang Abdul Kadir and his
wife Tuan Fatimah.
The interesting thing is that Datuk Leang and Datuk Mahkota were
noted as the ancestors of Malayans in
Sanrabone who had married with Makassar people.
Datuk Rajab has introduced Islam
earlier than the formal acceptance of Islam
in 1605 at Gowa
Kingdom. He was also noted as an Islamic guru with titled as “Guru Mangkasara dan Melayu serta sekalian hambah Allah” (the Guru
of Mangkasara, Malayan, and all Allah servants) for Malayan and Makassar peoples at Sanrabone. The
term “guru” is based on Datuk Rajab’s role and responsibility as a Moslem
leader who teaches Islam to Makassar and Malayan peoples in Sanrabone. Datuk
Rajab was also known as Mukmin bin Abdullah Al-Makassar Al-Sanrobone.
Another interesting thing is about the
Malayan identity at Pattani and Salajo Sanrabone which marked with the use of
“Incek””4
title in front of their proper name, i.e., Incek Ali, Incek Hasan, Incek
Mauluk, and Incek Huseng. In particular, the
Incek title was only used
by the Malayan elite who have
position in Sanrabone kingdom. This Incek title, however, was also used
by Malay-descents who lived at Gowa-Tallo, Pangkep, Tanete, and other areas
which assumed started to use it in
seventeenth century. Rasjid (2000: 17) has found that “Incek” was used by the
descendants of Datuk Leyang. The widespread use of Incek title by
Malay-descents is the results of family relationship through marriages. Until
now, Incek title is still used by certain peoples who are a Malay-descent even
though they blood is already intermixed with Bugis-Makassar through intermarriages.
There was some archaeological evidence
in the form of Malayan graves found at Pattani
and Salajo villages, such as
Datuk Rajab’s grave that was known as a tasawuf
theologian. Local peoples called this grave as “Kuburan Patani”. Besides that, at Balaparang village, also in Salajo, there were graves
of other
Malayan figures which are Datuk
Makkotta (Mahkota) and Datuk Abdul Kadir. All
of those Malayan graves in
Pattani, Salajo, and Balaparang, were now moved to Sanrabone.
Photo:
Datuk Rajab’s grave
at Patani village, Sanrabone, Takalar
The next wave of Malayan arrivals to
Sanrabone was occurred in the early half of seventeenth century. In
163225,
a Patani charismatic figure named Datuk Maharajalela and his entourage were landed in Sanrabone. It was noted
that Datuk Maharajalela was a Patani nobleman who leaved his country
because of political chaos in Patani palace.
He and his families were leaved Patani and
then moved to Makassar. Beside the chaos in the royal families, Patani was also
disrupted by outsider such as China pirates and Siam-Thai kingdom in 1632 to
1638 period.
Conclusion
The presence of Moslem-Malayan at South
Sulawesi since fifteenth century, other than initiated the establishment of
Malayan villages, is also led social integration between them and
Bugis-Makassar peoples through intermarriages. The Malayans were trusted by
local authorities through their assignment as Harbour Masters, which, in turn,
has increased the transportation and trading relationships between Makassar and
other countries in Malay World. The establishment of inter-countries trading
networks in Malay world was not only a result of inter-islands and inter-ports
trading, but also resulted from the development of Islam religion. It is in this context that a Malayan harbour master
who embraced Islam religion was also played a role as a preacher and built
Islam foundations for the communities who lived at various places alongside the
coast of South Sulawesi. This is one
of the reasons why the Portuguese were failed to spread their religions in this
area since it was hard to match the position and influences of Malayan traders,
harbour masters, and preachers at South Sulawesi.
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