Jumadi, Rifai Nur, and Patahuddin: Revitalization of  South Sulawesi 
 

52 
 

REVITALIZATION OF SOUTH SULAWESI SOCIO-CULTURAL VALUES RELATING 
TO DEMOCRACY IN THE ERA OF REGIONAL AUTONOMY 

 
Jumadi, Rifai Nur, and Patahuddin5 

 
 

Abstract 
This research aims to understand the principles of democracy enforcement in the 

implementation of regional autonomy, to promote and to revitalize the South Sulawesi socio-
cultural values relating to the issue of democracy in the era of regional autonomy, the 
development of the region potency and the diversity of community to achieve regional and 
national progress. South Sulawesi since the empire era has posessed socio-cultural values that 
are closely related to the principles of democracy enforcement. The Socio-cultural values are 
potential for the regional development, especially in the era of regional autonomy. Social values, 
one of them are embedded in the democracy principles and foundations in South Sulawesi as the 
legal basis for organizing the kingdom in South Sulawesi: “rusa’ taro datu, ten rusa’ taro ade’, 
rusa’ taro ade’ ten rusa’ taro anang, rusa’ anang  ten rusa’ taro tomaegae”.means that the decision 
of datu / king can be canceled by ade ' (council) but the decision of  ade' can not be canceled by 
the king / datu, the decision of ade' can be canceled by public figures, but the willingness of 
public figures can not be canceled by public figures, the willingness of public figures can be 
canceled by the society, but the willingness of the society can not be canceled by public figures. 
This means the highest decision belongs to the society. 

 
Keywords: Socio-Cultural Values and Democracy in the era of regional Autonomy. 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

                                                           
5 Faculty of Social Sciences University of Makassar & FKIP Haluuleo Kendari. 
 



IJSS.Vol.12, No.2, September 2016 
 

53 
 

 
 
Introduction 

The research related to the socio-cultural 

values and local democracy in this era of 

regional autonomy is the development of 

some previous research results. The first 

research, recommends the enforcement of 

regional freedom authority in policy-making, 

decision-making and governance. The 

principle of centralization in budget-planning 

and decision-making is still very strong 

compared to the bottom-up principle. 

Consequently, the level of regional 

dependence on the central area is still very 

large (Nur Rifai; 2007). Then the second 

study, emphasizes the need for equality 

enforcement of all local communities, socio-

cultural life as well as governance, prioritizing 

the preservation of equality. As a result, in the 

implementation of regional autonomy, a 

negative impact occurs namely the 

development of primordialism principle based 

on ethnic and religion (Nur Rifai; 1999). 

Local democracy in the autonomous regional 

government is a prerequisite to reach the 

progress. People in the region were placed on 

the importance position (putting people first) 

in decision-making. At the level of society, the 

democracy talks about the freedom of 

individuals and groups in society; whereas the 

level of center-region relations, democracy 

requires the regional freedom to regulate 

itself. The existence of individual and group 

freedom is necessary, so that the individual 

progress can be achieved as beside as a way to 

guard against possible violations of the public 

rights and interests by the State. Later in the 

level of center-region relations, autonomy is 

desirable to develop independence and leads 

to the progress in all areas suitable with the 

views or based on the socio-cultural values 

and community needs. 

Problems 

Based on the background of the research 

problem, the problems in this research are: 

1. How are the principles of democracy 

enforcement in the implementation of 

regional autonomy ?. 

2. How to promote and revitalize the socio-

cultural values of South Sulawesi local 

culture relating to the issue of democracy 

in the era of regional autonomy ?. 

3. How to encourage the development of 

region potency and the community 

diversity to achieve  regional and national 

progress ?. 

 

Research Urgency 

Research on extracting soclo-cultural 

values in relation to the democracy in the era 

of regional autonomy is important to be 

developed in the areas which implement an 

autonomous government, beside it is intended 

to promote the progress of the region as well 

as to prevent the negative impact of the 

implementation of regional autonomy. This 

research is expected to provide benefits in 

theoretical contribution for the social 

sciences, especially the studies of 

democratization, increasing the sense of 

responsibility from the local society  for 

regional and national progress in the areas of: 

social and cultural, and the contribution and 

input to local governments in decision-making 

related to the the principles of local 

democracy based on soci- cultural values of 

the area. 

Meanwhile, the expected outcomes are 

the existence of values for local democracy 



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54 
 

enforcement in the era of regional autonomy. 

The existence of  values that can support the 

enforcement of local democracy as a system in 

order to encourage regional and national 

progress, the existence of socio-cultural 

revitalization mechanism in order to promote 

regional and national progress. 

 

Discussion of The Research Result 

a. The Principles of Democracy and The 

Development of Democracy in Indonesia 

Various opinions about democracy both 

classical and modern such as Socrates (469-

399 BC) which is considered as the prototype 

of the democracy hero, especially in the 

freedom of speech and freedom of inquiry. 

Although Socrates did not leave any writings, 

what is known about Socrates comes from his 

student Plato (427-347 BC). The other 

Prominent of classisal democracy is Aristotle 

(384-322 BC), his works on politics are so well 

known among scientists. Aristotle's political 

composition is a starting point for a 

systematic discussion of the political life in 

western world, comprehensively about the 

form of government, virtues that support it, 

the meaning of citizenship and the role of 

education in political life (Nur Rifai, 2007) 

Aristotle argued that the form of the state 

can be perceived to be good if it is directed to 

the public interest namely the interests of 

each individual, his contribution in providing 

a view of democracy also seen from his 

thought about; personal freedom, the 

government based on the Basic Law 

(constitution), and the importance of a large 

middle class. 

The democratic process in third world 

countries began in 1974, which was marked 

by the advent of the 25 April coup in Lisbon, 

Portugal. Although it is hard to believe from a 

movement to democracy across the world 

because the coup is more often dropped than 

delivers a democratic regime, but it still was 

placed as the beginning of the third wave of 

democratization. The coup on April 25, 1974, 

was the beginning of an unintentional, for the 

enforcement of democracy, if democracy 

movement triggers a global scale, far from the 

minds of the leaders of the coup. This 

expression is spoken by Anhar Gonggong in 

his book "Indonesia; Democracy and the 

Future "(Anhar Gonggong, 2002). 

The rapid development of the 

democratic process which had begun in 1974, 

which was marked by the emergence of a 

spirit of togetherness and openness in a 

democratic frame. This spirit can be seen in 

view of Gorbachev, the concept of perestroika. 

Perestroika with the spirit of openness and 

democracy movement has had an impact not 

only on the state of the Soviet Union but also 

extends and gets  into other countries in 

Europe. Communist ideology of power that 

has been going on for around  70 years, 

eventually collapsed and the wave of 

democratization grows in the region. Two 

historical events with very broad impact have 

happened and changed the order as well as 

the political power in mondial scale. 

Although the two incidents are merely 

mondial symptoms at the beginning of the 

democratic process, the will of the community 

to create a more democratic way of life is a 

universal and common symptom. This review, 

at least encourages people to understand the 

early history of the democratic process. Then 

it is translated by experts in accordance with 

their scientific view. Huntington (1995), 

considers that democracy as a form of 

government, its use starts in  the modern age. 

Since the revolutionary upheaval in Western 



IJSS.Vol.12, No.2, September 2016 
 

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society, namely at the end of the 18th century. 

In the mid 20th century in the debate about 

the meaning of democracy, three general 

approaches occur. 

Various notions of democracy are 

adapted to the procedure. One of them stated 

that the main procedure of democracy is the 

election of the leaders on a competitive basis 

by the people they govern, this view is related 

to the democratic procedures to form a 

government. People of this view is among 

Joseph Schumpeter (1942) in his book 

"Capitalism, Socialism, and Democracy cited 

by (Rifai Nur; 2007), explains that democratic 

methods are institutional procedures to 

achieve political decisions in which 

individuals acquire the power to make 

decisions through competitive struggle in 

order to obtain the most votes. 

Whatever the perceptions of democracy which 

are accepted, there are some things in a 

democracy that needs to be understood fully 

by the community of these countries, as 

proposed by Ryllis and Omar Ghosihni in (Nur 

Rifai, 2007) that: 1) independence; 2) self-

government; 3) responsibility acceptance; 4) 

differences of opinion; 5) tolerance; 6) 

patience, and 7) a chance. If so the perceptions 

of democracy, then surely democracy is a 

democracy which will not be realized without 

freedom, and independence will only thrive 

with a self-government. Hence, democracy can 

only thrive well, if accompanied by a sense of 

responsibility for adhering to the rules (laws) 

agreed by the citizens. Democracy also means 

that there is a toleration for dissent and on the 

side is an important function of criticism. But 

a willingness to dissent will only tangible best 

if all are willing to build a tolerance that is 

sustained by patience. In addition, in a 

democratic society, all citizens must obtain a 

reasonable place and therefore open 

opportunities is one of the main elements in a 

democracy. 

Enterprises realization of democracy 

must undergo various struggles. Seen from the 

history of how Hammurabi, King of Babylon in 

the 18th century BC, with his law, which is the 

will to live by the rules of democratic life 

based on rules "agreed upon". History is also 

familiar with the birth of "Magna Charta 

Libertum" which is the great charter of liberty 

institution marked a victory for the United 

Kingdom is considered as a basic freedom for 

the British people, also showed the people's 

participation in governance and power in a 

democratic spirit. Likewise with the outbreak 

of the French Revolution, marking the urge to 

organize a more democratic and prosperous. 

Indonesia has conducted a long 

dialogue about democracy and how it is 

applied, and in the end they agreed with the 

conclusion that there is a definite and obvious 

difference between democracy developed in 

the West from Indonesia. Hatta, associated 

with democracy in Indonesia, explained that 

the principle of democracy implies that 

sovereignty is in the people. All laws must be 

based on a sense of justice and truth that lives 

in the hearts of many, and the rules of life 

should be perfect and joyful for the people if 

reasoned for the sovereignty of the people. 

The principle of sovereignty is jointed by any 

kind of civilized men, that every nation has the 

right for self-determination. 

The differences between Western 

democracy and Indonesian democracy in the 

view of Hatta, as follows; that Western 

democracy is carried out by the French 

Revolution, which brought no freedom of real 

people, but raised the power of capitalism. 

Therefore, political democracy is not enough 



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56 
 

to achieve real democracy, the sovereignty of 

the people. There must be some economic 

democracy, which holds the reason that all the 

earnings on the livelihoods of many people 

must apply under the crowds as well. 

This view is in line with what is 

proposed by Sukarno, who does not accept the 

Western democratic system. The views of 

Soekarno state that political democracy itself 

unable to save the people. Even in countries, 

such as Britain, the Netherlands, France, 

America and so on, where 'democracy' has 

been run, rampant capitalism and the 

miserable Marhennya people. Democracy 

which is suitable with the Indonesian 

community in view of Soekarno is what is 

called the Socio-democratic democracy. 

Entering the 21st century starts with 

the advent of two (2) large power poles which 

are different in terms of ideology. America and 

its allies are within the Western bloc dealing 

with capitalist ideology, Eastern bloc is led by 

the Soviet Union and its allies with the 

communist ideology. The fight and feud from 

the two blocks in order to have influence in 

the world are so prominent, until the birth of a 

neutral view of the non-aligned movement 

which sought to ease tensions between the 

two blocks in order to create a more peaceful 

world and democratic. 

A fact that entering the 21st century, 

people are faced with the reality of the 

demands for the creation of a more open state. 

This fact is supported by at least three (3) 

factors, namely; first; the increasing number 

of residents or citizens educated who have 

been taking instruction in a variety of higher 

education; second; the demands of the 

embryonic group of 'middle class which is 

called by Marz as class struggle 'or the group 

of middle-class struggle to change his life, and 

the third; the appearance of labour group or 

workers as oppressive power, the background 

level of demand for the improvement of their 

welfare, not only that this group consists of 

laborers but also other workers who feel 

pressured by the organization they are 

employed. 

What is expected from this three 

conditions, is the desire for finding a formula 

that is more beneficial to all parties for their 

demands to obtain a more open atmosphere. 

Institutions of the constitutional state is 

expected to find its function more accurately 

and correctly. Likewise, of course, political 

organizations and mass are also expected to 

further empower themselves by adhering to 

the rules of the organization which are 

created and agreed. All of these mean that the 

process of empowerment component of 

government, private and political 

organizations and the masses will be realized 

simultaneously with the motion-viable for 

maturation itself as politically democratic. 

Indonesia on its way at least, has 

entered the fourth occasion in an attempt to 

organize themselves as an independent nation 

based on democratic constitutional order or 

system. The first opportunity of Indonesia can 

be seen in a transition period to maintain the 

independence war 1945-1949 as a period of 

liberal democracy (parliamentary). The 

Constitution was applied in 1949 (federal 

state) and replaced by a Provisional 

Constitution 1950 (a unitary state). It seems 

that the understanding of liberal democracy 

can not be relied upon. The frequent change of 

cabinet, based on freedom and opposition 

occurs without regard to the stability of the 

state government, and eventually this period 

expires. 



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57 
 

The second period, with the so-called 

guided democracy as a substitute for liberal 

democracy is considered unreliable in 

guarding democratization in Indonesia. 

Enforcement of guided democracy marked by 

the re-enactment of the 1945 Constitution as 

the Constitution which is regarded as the 

order of life. Not much different from liberal 

democracy, guided democracy also finally fell 

after ruling about 6 (six) years. Some 

rebellions and other movements lead to the 

collapse of guided democracy. 

The fall of guided democracy, which 

also marked the collapse of the charismatic-

authoritarian as expressed by Anhar 

Gonggong in his book: Indonesia, Democracy 

and the Future; marking the emergence of 

new powers which aspire to restore the rule 

in accordance with the order of society, then 

the terms of constitutional democracy was 

back which indeed is one manifestation of the 

independence mandate. 

Indonesian society is better known by the 

name of multicultural communities. How is 

democracy in multicultural society?. Founders 

(foundation father) have created a series of 

words that are so memorable for the people of 

Indonesia, Unity in Diversity. Since the 

beginning, the Founding Fathers are 

determined to develop and create a 

democratic social order. Surely it is the 

opposition to the nature of the social order 

which is more authoritarian, centralized and 

discriminatory. A democratic society order is 

a promising hope, but at the same time 

beautiful shadows that can be lost. 

In the relation to democracy, the embodiment 

of the democratic order is the creation of 

spaces that can be used by all citizens of an 

independent nation, so that true democracy is 

more than just a set of rules or constitutional 

procedures. This is the situation faced by the 

Indonesian state, multi-ethnic society who 

build a multicultural society at large, certainly 

not an easy job to build a multicultural society 

because it will also deal with issues that are 

also multi-complex. This fact applies in 

Indonesian multicultural society, so not easy 

to create democratic spaces. But with the 

spirit of unity in diversity, it is gradually 

revealing itself that even though Indonesia is a 

multicultural nation, they still look for the 

future as a nation who want to live together 

and be more democratic. 

The ideals of the struggle for 

independence of the nation was to establish 

democracy in the independence of Indonesian 

nation, in addition to democracy, as well as 

social justice in the independence of 

indonesian nation, the country's 

independence, democracy and social justice 

are the three (3) major milestone that 

supports the existence of the independence of 

Indonesian nation. By itself, the democratic 

values contain human rights (HAM), because 

democracy and human rights are an integral 

unity. A country that claims to be democratic 

must be necessarily consistent in the practice 

of respect to human rights, because 

democracy without respect for the rights of 

every society is not democratic, but it was 

fascism or totalitarian state (Muchtar Lubis, 

2005). 

A democratic state also covers other rights 

such as the right of freedom of the press, the 

right of expression and thought, the right to 

elect the representative members of the 

people in free and secret, the right of religious 

freedom, the right to artistic freedom, the 

right of association, equality of women with 

men and so on. It is clear that democracy is 

based on the value of the rights of human 



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freedom. The freedom that underlies 

democracy should be a positive freedom and 

not a freedom of anarchy. Freedom or 

independence in a democracy must sustain 

and protect democracy with all human rights 

contained therein. Independence in favor of 

democracy should have the power to protect 

democracy from threats that can destroy 

democracy itself. 

Furthermore, today's era, the 

Indonesian nation, besides they are willing to 

live in a society that is more democratic in the 

frame of the unitary Republic of Indonesia 

with the spirit of regional autonomy. One 

thing that is so important in the context of the 

struggle to be independent Indonesia, 

democracy is nucleated on the sovereignty 

and the power is in the people. This 

fundamental change in today's era of reform is 

the change in the order of life together and 

government. Regional autonomy was born, 

based on Law No. 22 and 25 in 1999. The 

importance of the Act, how the 

implementation or application. 

Further in the research, Held (1996) states 

that democracy is "the realization of the 

principle of autonomy would require the 

creation of a system of decision-making which 

allowed extensive involvement of citizens in 

the diverse forms of political affairs that 

Significantly Affect Them. Furthermore, 

democracy has five (5) criteria as stated by 

Dahl (1989), quoted by Held, namely: effective 

participation, enlightened understanding, 

voting equality at the decisive stage, control of 

the agenda, and inclusiveness ". Held stresses 

the principle of autonomy in the creative 

freedom and the participation of local resident 

in making decisions. 

Then, Maswadi Rauf (2005) stated that 

regional autonomy is one of the real form of 

democratic practices. Regional autonomy 

must begin with open space for the 

development of freedom as a condition of 

progress and independence. According to 

Maswadi Rauf "freedom must be interpreted 

as freedom which is restricted by the 

applicable legislation. So it is not an absolute 

freedom as absolute freedom gave birth to 

anarchy. 

Freedom rooted in the legislation can 

be productive and bring the initiative and 

creativity which are essential to the 

development and advancement of the human. 

According to Rauf "democracy of the view that 

progress must start private. Coercion by the 

political authorities (state) of what is good 

and what is not good for society members will 

only turn off the self-reliance that impede the 

progress of individuals and society "(Maswadi 

Rauf, 2005). 

Rauf democratic theory can help to 

understand the implementation of the 

principle of democracy in local governance in 

South Sulawesi. The phenomenon was 

discovered in the kingdoms that later became 

the autonomous regional government in 

organizing government. The foundation of 

democracy can be found starting from the 

beginning of the establishment of the kingdom 

to the kingdom completeness tools / swapraja 

and procedures for running the government. 

Approach and Potential Development of 

South Sulawesi Socio-Cultural Values in 

Relation to Democracy and Autonomy 

Approach to socio-cultural values is 

used to observe the symptoms of local 

government with broaden autonomy. 

Autonomy provides space and opportunity for 

the region to try to develop cultural potential 

in accordance with the culture and interests of 

local communities. Parson quoting Geertz 



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views culture as a system of symbols. Through 

this system, people give meaning to their own 

experience. 

Kingdoms in South Sulawesi 

established the kingdom through an 

agreement. It begins with the arrival of To 

Manurung which is told so dramatically in the 

'lontara' contribute to this "coincidence" 

condition. People's lives are portrayed by La 

Galigo as the anre bale Taue ended when Bate 

Salapang (Gowa), Matoa / Ulu Anang (Wajo), 

Miapatamiana (Buton) leaders of the country 

made a political contract with To Manurung to 

jointly build and organize a kingdom with a 

legal or pangadakkang (Makassar), and 

pangngadereng (Bugis) in certain territorial 

areas. 

The principle of democracy appears 

also in the basic law of kingdom 

implementation in South Sulawesi, such as: 

Deer 'taro Datu, ten deer' taro ade 'deer' taro 

ade 'ten deer' taro anang, deer 'anang ten 

deer' taro tomaegae (Sanusi D. Mattata, 1967). 

That is, the decision of king / datu can be 

canceled by ade '(council) but the decision of 

ade' can not be canceled by the king / datu. 

The decision of Ade' can be canceled by public 

figures, but the willingness of public figures 

cannot be canceled by public figures. The 

willingness of community leaders can be 

canceled by the people, but the willingness of 

the people cannot be canceled by public 

figures. In other words, the highest decision 

belongs to the people. 

Patuppui ri adee, ri pasanrei sara'e, 

muattangnga ri rapangnge, mupatarettei ri 

warie, mualai peppegau ripobiasange (Sanusi 

Dg. Mattata, 1967). The meanings are namely, 

joint on customs, lean to sara' (Islam), note 

the state of society, organize it according to 

the rules and compare the habit. Each 

decision-making and implementation should 

advance based on customs, Islamic teaching, 

community life, regulations and customs of 

the community. 

South Sulawesi, as well as other 

regions have their own customs which are so 

thick in the order of society. South Sulawesi 

people are familiar with the principle of life 

'siri na pesse', which became a lifeline in a set 

of social institutions that they have received 

from generation to generation and through 

such a long time prosess. The values of a 

society based on Ade '/ ada’ who have lived a 

long time in society life have shaped people's 

lives in South Sulawesi. The principle of life is 

what leads to the community's way of life in 

South Sulawesi, an ordinary person (to sama), 

independent person, and nobility interact to 

each other. The perpetrators can be changed; 

leaders of tradition, village leaders, other 

leaders may change, but Ade and ada' stay 

intact and eventually became the sustainable 

capital and order of community living in favor 

of supporting community life. 

South Sulawesi's population is strongly 

tied to a system, norms and rules of 

customary. They have what is called 

Pangngadereng or pangngadakkang. This 

term, according to Mattulada (1974), is the 

overall norm that includes how a person 

should behave towards his fellow human 

beings and the social institutions on a 

reciprocal basis, and that led to their 

movement or dynamics of the community. An 

essential element in pangngadereng or 

pangngadakkang, which regulates the life of 

the Bugis-Makassar, known within five (5) 

basic elements: 1) Ade '/ ada'; 2) bicara; 3) 

Rapang; 4) Wari, and 5) Sara ' 

Ada’ or Ade', covers all businesses of 

the Bugis-Makassar people  in living together. 



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Every aspect of human activity contains 

elements Ade 'or ada' in the customary 

learning process or pangngadakkang / 

pangngadereng. For example in the case of 

marriage, also set in Ade 'or ada', about the 

norm which may or may not get marry. Ade' 

or ada' serves as an aspect of geneology and 

social status in marriage. The norms 

governing the rights and obligations in the 

household life are better known by the term 

legal aspects of marriage, even in the ideal 

aspects of marriage patterns, as well as ethics 

and education are also managed in Ade 'or 

ada’. 

All cultural aspects of marriage that 

has been arranged in Ade 'or ada' are 

maintained as well as ordered and 

maintained, if not, it will come into contact 

with aspects of siri’ which is an aspect of 

stabilizers in the marriage relationship to the 

household and their integration outside the 

household itself. It is simply illustrated that 

the very large role of Ade' or ada' in 

maintaining the integrity of South Sulawesi 

people, especially in holding to the existing 

habit to set the order of the community social 

life. Not only in the aspect of marriage Ade' or 

ada' function in the government and state 

affairs; they can also be intangible in state law, 

the legal relations between countries as well 

as the ethical and political guidance. 

Ade 'or ada’ entry in the governance 

and the state, regarding the norms that govern 

the lives of citizens and familial status or 

regulate relations between countries, set the 

terms of state descent holders. This involves 

aspects of constitutional law, governs how 

states and citizens related reciprocity in 

implementing their rights and obligations. For 

the norms that govern the pattern of state life, 

how the country should treat itself and its 

citizens as expected by the ideal patterns of 

the country. Likewise the ethics and education 

of political human. For these norms to be 

applied, the norms governing typical self and 

personality of the country and its citizens are 

necessary, they know the norms of Siri Tana, 

which regulates aspects of stabilizers and 

dynamistsor in all national and international 

activities of the country (Anhar Gonggong, 

2004). 

To preserve and maintain all the norms 

mentioned above, we need a form of 

supervision and guidance, which is in the 

Bugis-Makassar, usually carried out by some 

customs officials, as Pakkateni ada', 

Tumangngala ada’' meaning customary 

holders. In addition, it is also known Puang 

Ade’ and Karaeng ada' which means 

seigniorial customs. 

Further aspects of community living 

arrangements in South Sulawesi is Bicara, 

which is an essential element in the customs 

system of Bugis-Makassar. That element, 

concerning all activities and concepts that 

have to do with justice less the same as 

procedural law. Determining the procedure 

and the rights and obligations of a person who 

told some cases. About this Bicara element 

position in relation to Pangngadereng or 

Pangngadakkang, Mattulada states that: 

bicara, as one of the principal elements of 

Pangangadereng or Pangngadakkang, it can 

not escape from the entire system of 

psychiatric grounding. Therefore, the 

boundaries aspect of the activity cannot be 

clearly separated from other aspects, without 

offending the other aspects that will remain 

logged in the integral activities of social life. 

But any aspects as already stated in a speech 

symbol of bicara, from the beginning has 

highlighted the typical facets and take a 



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61 
 

stronger role of other aspects contained in 

that rounded system. 

Aspects of bicara, has a position that is 

typical in the search for justice and truth in 

South Sulawesi community, thereby aspect of 

bicara was transformed into an important 

aspect in the survival of South Sulawesi 

people, so that in the implementation it must 

also strive to approach justice based on truth, 

must be objective. Bicara in the 

implementation as well as repressive actions, 

grounded in objective circumstances. 

Therefore, it compares equal lightweight to 

both sides of a dispute about the sanctions 

and the establishment of both parties. Bicara 

is repressive because it aims to re-establish or 

restore the correct (tongeng). The justice will 

only be realized if there is an oversight in the 

implementation. In the implementation of 

bicara in the community, there are regulatory 

agencies such as Pambicarae / Pambirayya. 

The third aspect of Pangngadereng or 

Pangngadakkang is Rapang, which is 

interpreted as an example, analogy, metaphor, 

equality, or figurative. However, in some 

views it is commonly referred to as the 

regulation. Only difference is that the 

regulation  is fully written rules or laws, 

whereas  Rapang contains a broader sense, 

including the so-called unwritten conventions. 

Rapang serves as a stabilizer because it 

contains properties of the regulations to keep 

the statutes, uniformity and continuity of 

some action from time to time even until now. 

Rapang also serves as a comparison in the 

absence or no norms or a regulation to 

regulate something, so this Rapang is more 

called as comparison over some provision in 

the past that ever happened. In addition, it 

also serves as a protector, giving strict 

regulations in the form of pemali-pemali or 

Paseng ' that serve to protect public property 

from the encroachments of the individual. 

Similarly, serves to protect a person from a 

dangerous situation, so therefore, Rapang, is a 

parable or allegory for the conduct-ideal 

behavior and ethics in the field of life, such as 

in the field of politics and government. 

Pangngadereng or Pangngadakkang, 

the fourth aspect is Wari, which is a 

classification of all objects, events and 

activities in society, for example to maintain 

the placement and the arrangement of certain 

things in society. These arrangements are to 

maintain the lineage of social strata. It also has 

preserved the arrangement of kinship 

between people and even between regions / 

countries. Wari also connotes a system of law 

that determines regulations or law which are 

applicable or void or according to the 

standpoint of the type of material and formal 

powers. 

Furthermore, aspects pangngadereng 

or pangngadakkang called Sara ', which is a 

sign of the entry of Islamic law into the 

livelihood ofSouth Sulawesi people. This 

element becomes a spirit or soul than 

Pangngadereng or Pangngadakkang, due to be 

core elements that are crucial in the life of 

society. Sara' in the element of Pangngadereng 

or Pangngadakkang, marks the integration of 

all aspects than Pangngadereng or 

pangngadakkang, to be the crucial core as a 

result of various beliefs and behavior patterns 

that have long been part of people's lives, such 

as; worship, meditation, offerings later called 

attoriolong, maintaining sacred places, change 

after adjusted with the concepts and teachings 

of Islam. 

In the development, the system of life 

in South Sulawesi, the implementation of Sara' 

was organized by the organization of Ade or 



Jumadi, Rifai Nur, and Patahuddin: Revitalization of  South Sulawesi 
 

62 
 

Ada'. Marking that it has devided jobs. Sara' 

sets religious life and Ade' sets temporal and 

political life of the country. For example, in the 

days of empire in South Sulawesi precisely in 

Wajo Kingdom, the role of Sara' and Ade' is so 

important in the life of the country, it can be 

observed, such as in the activities of 

deliberation kingdom, where Arung Matoa 

Wajo sitting in the midst among officials Ade 

'and Sara' , officials Ade' sitting on the left and 

officials Sara sitting on the right. 

So important, the living arrangements 

of individuals, groups of citizens, and the state 

have been set in Pangngadereng aspect in 

South Sulawesi community. The elements 

have rules that cover all aspects of Bugis-

Makassar human life. In South Sulawesi public 

life, in addition to Pangngadereng, there is 

also that by Mattulada named Azas, which 

includes four (4) sections, First, Mappasilasa'e 

principle, embodied in the manifestation of 

ade' occurred the harmony in attitudes and 

behavior of human beings in treating himself 

in Pangngadereng. In the actions, it serves as a 

deterrent or preventive and rescue measures; 

Second Principle Mappasisaue, embodied in 

the manifestation of ade' to impose flogging to 

each violation of ade' which is expressed in 

bicara. This principle states the legal 

guidelines and refressive which runs very 

consistently. Also implemented in terms of 

teaching good and bad things; Third principle 

Mappasenrupae, to maintain the continuity of 

the patterns that already exist in advance, to 

the developments that will arise, this is 

implemented on the terms Rapang; and 

Fourth, Mappalaiseng principle, embodied in 

the manifestation of ade ' to provide a clear 

delineation of the relationship between 

human and social institutions, so that people 

can live orderly (Mahmud Tang, 1995). 

Conclusion 

The principle of democracy in 

Indonesia has grown along with the 

development of democracy in the world. 

Indonesia has undergone various phases of 

the democratic development of liberal 

democracy, guided democracy, to enter a 

period of constitutional democracy. The 

journey of democracy in Indonesia is 

influenced by factors of diversity in Indonesia. 

As in South Sulawesi region since the days of 

empire has had socio-cultural values that are 

closely related to the rule of democracy. As in 

one of the tenets and principles of democracy 

in the legal basis for organizing the kingdom 

in South Sulawesi, such as: rusa 'taro Datu, ten 

rusa' taro ade ' rusa' taro ade 'ten rusa' taro 

anang, rusa 'anang ten rusa' taro tomaegae, 

That is, Decision of datu / king can be 

canceled by ade' (council) but the decision of 

ade' cannot be canceled by the king / datu. 

The decision of ade' can be canceled by public 

figures, but the willingness of public figures 

can not be canceled by public figures.  

The willingness of community leaders 

can be canceled by the people, but the 

willingness of the people cannot be canceled 

by public figures. In other words, the highest 

decision belongs to the people. Likewise the 

term customary in South Sulawesi 'Patuppui ri 

Adee, pasanrei ri sara'e, muattangnga ri 

rapangnge, mupatarettei ri warie, mualai 

peppegau ripobiasange. That is, joint on 

customs, lean to sara' (Islam), note the state of 

society, regulate according to the rules and 

compare to customs rules. Each decision-

making and implementation should advance 

based on customs, Islamic teaching, 

community life, regulations and customs of 

the community. Principles of the rule of 

democracy in South Sulawesi community have 



IJSS.Vol.12, No.2, September 2016 
 

63 
 

a value to the potential development of the 

region and nation, especially in the era of 

regional autonomy. 

South Sulawesi since the kingdom until 

today has been committed to the principle siri 

na pacce, contained in a system, norms and 

rules of customary. In restructuring the 

system of social culture, the people of South 

Sulawesi hold what is termed Pangngadereng 

or pangngadakkang, which are a whole norm 

that includes how a person should behave 

towards his fellow human beings and the 

social institutions on a reciprocal basis, and 

that led to their movement or dynamics of the 

community. Somehow, constituents of 

pangngadereng or pangngadakkang regulate 

the life of the Bugis-Makassar, Ade '/ ada'; 

bicara; rapang; Wari, and Sara '. 

 

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