BACKGROUND

Culture basically has existed since the presence of the first humans on this earth. Culture functions to
meet the needs of human life, both supranatuaral and material needs. The needs of the community are
for the most part fulfilled by culture originating from the community itself.

Culture is a number of ideals, values, and standards of behavior that are supported by some members
of the community, so it can be said that culture is always in every society in the world. Nevertheless it
is important to realize that all that does not mean uniformity. In every human society, there are
distinctive and unique cultural differences. Then culture can be understood as the identity of a group
of people concerned.

Mandar is the name of a tribe (ethnic) found in South Sulawesi and the name of culture in the
National Cultural Institute and the National Cultural Assessment Institute. Termed as ethnic because
Mandar is one of the ethnic groups of the four tribes who inhabit the South Sulawesi province, namely
the Makassar ethnic group (makasara ’), the Bugis ethnic group (ogi’), the Toraja ethnic group
(toraya). This grouping is intended in a study group called "lagaligologi".

Mandar in accordance with the meaning of the quantity contained in the geographical context is the
area from the boundary nail (polmas area) to Surename (Mamuju district area). However, in terms of
quality and symbol we can limit ourselves within the scope of the Balanipa kingdom as the foundation
of the kingdom development (ideal foundation and structural foundation), and as the father of all the
kingdoms in the Pitu ulunna Salu and Pitu Ba'pana Binanga territories.

The mandar tribe is the only maritime tribe in the archipelago that deals directly with the deep sea,
without an island cluster. Their marine technology has been so systematic, which is a legacy from
their ancestors. Mandar as one of the tribes in South Sulawesi has a variety of distinctive cultural
patterns. With the specific characteristics of the mandar culture, I will raise the description of the
mandar tribe in my paper.

LANGUAGE

The mandar tribe uses a language called the mandar language, so far it is still easy to find its
use in several areas in Mandar such as: Polmas, Mamasa, Majene, Mamuju and North
Mamuju.

Nevertheless in some places or regions in Mandar also have used other languages, such as for
Community Policing in the Polewali area can also be found using the Bugis language.
Likewise in Mamasa, using the Mamasa language, as their language which is indeed found in
many differences with the Mandar language. While in the Wonomulyo area, there are also
many people who speak Javanese, especially ethnic Javanese who live and have also become
Mandars in the area. Except in some Mandar places, such as Mamasa. In addition to the
Mandar area or now the area of the West Sulawesi Province, the Mandar language can also
be found in communities in the Ujung Lero area of Pinrang Regency and Tuppa Biring in
Pangkep Regency.

MARRIAGE

For marriages in the Mandar area in general, the outline goes through 14 phases such as:
1) Massulajing

Massulajing means to nominate and match between two people who will be edited. This
phase is carried out by the man's parents and their closest relatives. This means mutual
respect between families and is a sign that management and all responsibilities will be shared.

2) messisi 'or Mammanu' manu

messisi ’is a preliminary step that functions as a way to open a way in the context of the
approach of the men towards the women. This task is usually carried out by one or two
people taken from people whose positions can mediate this matter. This means he has family
relations with women and also family relations with the men.

The nature of Messisi's visit is very confidential. As far as possible other parties do not know
it. There are 2 things to be achieved in this confidentiality:

• If it fails, men don't feel ashamed.

• To prevent other parties who want to obstruct this relationship.

The point of this phase of the discussion is simply to ask:

• Does the girl …… have anyone proposed?

• Does the child ……… .. from the child …… .., be able to receive if he comes to apply?

3) Mettumae or Ma’duta

Mettumae or ma'duta is sending envoys to apply, it is an advanced process to further ensure

and prove the results achieved in the mammanu'-manu phase. Duta means an envoy
consisting of several married couples who are usually from close families, traditional leaders
and religious leaders with traditional dress.

In this phase it usually takes place crowded because the envoys have the opportunity to
convey their intentions symbolically through poetry or 'kalinda'da mandar'.

4) Mambottoi Sorong

Sorong or dowry is something that has moral and material values that are absolutely present
in a marriage. Without a dowry, marriage is considered illegal according to customary rules
and according to Islamic law.

While according to the adaptation of the Mandar tribe, "shoving" is a picture of the self-
esteem and dignity of women which are determined according to customary rules which are
validated by a tradition that should not be contested or bargained up and down. This person
belongs to the woman who must be appointed by the man according to her own strata. Until
now, Sorong is known in five levels:

a. Sorong for the king's ruling son uses the term "Tae" whose real value varies:
• One tae balanipa is worth 4 reals

• One tae sendana is worth 3 reals

• One tae is proud of the value of 2½ real

• One tae pamboang is worth 2½ real

• One tappalang value is 2½ real

• One goal is worth 2½ real

• One tae binuang is worth 2½ real

b. Sorong 180 nobility and 300 reals

c. Sorong Tau pattola children canat 120 or 160 reals. If you are in power to become a
member of hadat, you can get 200 reals.

d. Sorong or cryptic (ordinary people), 60 and 80 reals

e. Sorong to batua (slave), 40 reals were then taken by his master.

Since the Mandar, Bugis, Makasar, and Toraja tribes were born in South Sulawesi, there have
also been born and developed cultures and customs that underlie and regulate their respective
activities.

If the activities are carried out with the same ethnic group, there will be no problems. Even if
there is a problem the solution is easy because they both hold the same culture and customary
rules. But if the activity is, the marriage is carried out by different tribes, then there is a
problem about which culture and customary rules will underlie the marriage.

If both parties insist on applying their respective cultures, then marriages that are supposed to
be carried out well can become null and void. This is a lot happening for those who do not
know the agreement "customary rules" in South Sulawesi which was put by three brothers
namely I-TabittoEng Balanipa (Mandar), La Palangki Aru Palakka (Bugis) and I-Reration
Gowa (Makassar) around the year 1460 M, whose contents are in Indonesian:

"The Mandarites and Gowa people went to Bona, then Bonelah him; the Mandar and the
Bone went to Gowa, Gowalah him; If Gowa and Bone go to Manar, Mandarlah him ”

This implies that the people of Mandar and the people of Gowa (Makassar) residing in Bone
(Bugis) must use or use the customs of Bone (Bugis) and vice versa so on

If a Gowa (Makassar) man will apply for a Mandar woman, according to adat, he must come
to apply at the airport. Since this event is conducted in Mandar (within the women's sphere),
according to the adat agreement in South Sulawesi which must underlie the application,
marriage and the whole series are Mandar culture and customs, including "shove" or "dowry"
and vice versa.
Although there are customary rules agreed upon as mentioned above, if there is a dispute
about this there is still another way that is justified by the customary rules and rules that grow
and develop in the community of South Sulawesi so far as it reads:

"Matindoi is 'all' sasamaturuang"

Meaning:

"Customary rules (can) do not apply to parties who want to make peace or look for other
good agreements".

Mambottui sorong means to decide (determine) the dowry. In this phase all the problems
related to the requirements of the dowry and their implementation have been discussed and
decided, especially regarding the shoves themselves, shopping, the time of the marriage
contract, paccandring and others.

At this event, it usually runs busy and exciting because "sipappa soro-shove" means each
other urgently to urge each other's proposals. It is said to be crowded because this proposal
can usually be conveyed symbolically with kalinda'da Mandar for example as follows:

Party:

"Poleang ma'lopi sande

Five ngura sobalna

Jappo

Mewalango ta'garang "

Meaning:

"We came boating sande

Five veins of sail cloth

Weathered anchors

The anchor has also rusted "

One thing that must be considered in submitting a proposal to a woman is that the kalinda'da
used must be humble, must not boast because of nobility, because it is rich, because it is
smart, and so on.

If the shoves reach an agreement then the next stage can be carried out.

5) Bring Paccanring

Bringing paccandring is a statement of joy by the men for reaching an agreement on shoves
and spending. Which brought dominant fruits of all kinds and as much as possible. According
to custom, this paccanring is distributed to all families and neighbors, and the introduction
must be with a procession.

6) Ma'lolang

Is a man's struggle with his friends to a woman's house. This is the official statement of the
engagement and the first introduction of men to be married to all the families of the women.

What he did included holding a musical game Gambus, Lute and others. Regarding
consumption in this event fully borne by the men.

7) Mappadai Balaja

This means that the men deliver the spending money that has been agreed to by the women
with a more crowded procession. This is done before the "eye gau" and delivered according
to the request of the woman.

8) Mappasau

Performed at night before the match tomorrow Mappasau means a steam bath, so that all the
foul odors that may be present in the bride disappear.

The material is made from plants called "flower leaves" a type of pandan leaves and some
other spice mixture. The way to implement this pappasaungan is, flowers and mixtures in the
form of fragrant leaves that smell boiled with water until boiling. The mouth of the pot is
given a cloth wrap and perforated. In the hole is fitted with bamboo channels. The girl
covered her body with cloth as thick as possible. After the girl sweated and considered
adequate, the blanket was opened. After that sigadis bathed to clean the remnants of steam
attached to the girl's body. After that, the Pappasaungan event was finished.

9) Pallattigiang

Pallatiang in the Mandar tribe there are 3 namely pellattigiang by custom, pelattigiang by
kings, and pelattigiang by pauli or medicine.

There are 2 types of timed Pelattigiang:

 Simultaneously with the marriage contract day

 The day before the marriage contract

The customary implementation of pellattigiang must be dressed complete with a dagger on

the waist, specifically pellattiang pauli (medicine), clothing and other accessories are free.

10) Mambawa Pappadupa

It is the delegation of delegates from the women to the house of the men carrying "lomo
masarri or mangi fragrance" and clothes that will be worn during the marriage contract. The
main purpose of this Padduppa is a statement of the readiness and willingness of the bride to
be married. This is done at night, heading for the wedding to be married.
11) Matanna Gau

Is the culmination of all the events in the wedding ceremony. In this section a more lively
procession was carried out beforehand to take the bridegroom to the bridegroom's house.

There are two main things that are delivered, namely the prospective bridegroom and dowry.
The bride groom is separated from the prospective bridegroom before being handed over to
the bride's guardian. To enliven the motorcade the goods that are arranged are arranged as
follows:

1. Lomo or oil is intended so that the pickles run smoothly and if there are difficulties the
solution is easy.

2. Sugar or sweets, intended so that the implementation of the event goes well.

3. Kappu flowers or fragrances are intended so that the smoothness and goodness of the
implementation of this event is famous in all directions.

4. Masi-masigi is intended so that the prospective party of the bride and groom always in the
same direction and desires, and at the same time be a sign that the paraded is Muslim.

5. Bualoa means like a tax from the value of the agreement. These are distributed by adapters
in the ceremony.

6. Introductory group of women.

7. The prospective bridegroom along with the dowry brought by a man of strong love and
spiritual and trustworthy.

8. Male delivery group.

9. Tambourine music group.

Grooms with shoves and their bearers are under an umbrella. After the prospective
bridegroom arrives at the prospective bride's home, he is picked up by a family of brides.
Arriving at the stairs picked up with a sprinkling of rice is intended so that both husband and
wife can build a prosperous, happy and spiritual home.

Event sequence in the eye of the eye:

§ Recitation of the Holy Qur'an

§ Pellattingiang takes place together with dance

§ Submission of dowry

§ Submission of guardianship from the bride candidate's guardian to the person to be married

§ Implementation of Kabul consent

§ pronunciation of the groom's pledge to the bride

§ Mappasinga means to do the first legal grip.

§ Installation of alternating wedding rings

§ Feed each other

§ Requesting the blessing of 4 parents and other relatives from both parties

§ The bride and groom sit together at the aisle to receive guests.

12) Nilipo

It is the family visit of the bride and groom's family. This is done at least 3 times in a row
every night after evening prayers.

This is intended to strengthen family relations between families of both parties. This
opportunity also held the 'mappapangino' event, which is the bridegroom looking for, hunting
and catching memoirs of women.

13) Mando E Bunga

It means taking a flower bath to scent and cleanse yourself of the great ceremonies that may
occur after the marriage contract. This is done together with the bride and groom in one jar,
to enter the next stage.

14) Marola or Nipemaliangngi

Marola means to follow or refer is the second visit of the bridegroom to the bridegroom's
house. This activity is done just for fun, playing music and others. This opportunity is usually
the parents of men doing the provision of valuables such as land, plantations, houses and so
on as a statement of gratitude and joy for the marriage.

TYPICAL FOOD

1. The smell of peapi

This culinary is a typical food of the Mandar tribe, West Sulawesi. The main ingredients of
Bau Peapi are tuna, tuna or skipjack. This dish is the main food in Mamuju, Majene and
Polewali Mandar Regencies. To make it, fish will be processed with onion, turmeric, coconut
oil and mango acid. This culinary has a sour and savory taste and is usually served with Jepa
(made from cassava).

2. Pawa bread

If you look at the shape, this culinary has a shape that is very similar to the Bakpau. But of
course Roti Pawa has a difference with bakpau, because to make Roti Pawa, its flour will be
mixed with rice flour. At first Roti Pawa only had bean filling mixed with brown sugar and
granulated sugar. But in West Sulawesi now there are already many variants of the contents
of Roti Pawa, including chocolate, green beans and coconut.
3. Tetu cake

Another typical Mandar food that is very popular in West Sulawesi is the Tetu cake or boat
cake. This cake is one of the breaking fast food which is very popular there. Besides in West
Sulawesi, you can also find Tetu cakes in Palu. Tetu cookies are made from flour, coconut
milk and palm sugar which are then wrapped in banana leaves, to resemble a boat. After it is
steamed until cooked. This Tetu cake has a savory, slightly salty, and sweet taste.

4. Kui Kui Cake

This culinary is one of the culinary specialties of the Mandar tribe, West Sulawesi. Kui Kui
cakes are usually served at Mandar tribal events, but currently these cakes are easily found in
Sulawesi. The main ingredient for making Kui Kui cookies is flour mixed with grated young
coconut. The process of making it is still roasted on hot coals. Kui Kui cookies have delicious
and savory flavors.

5. Bolu paranggi

This culinary cuisine is also a typical food of the Mandar tribe, West Sulawesi. Bolu Paranggi
is one of the snacks that can be easily found there. Although the size of a fist, but this cake
has a soft texture and sweet taste. Bolu Paranggi is usually brown because it is made using
flour mixed with palm sugar. People in West Sulawesi often make this cake as a snack in the
afternoon and eaten with a cup of tea or hot coffee.

THE CUSTOMS OF THE DECEASED

The customary procession of the funeral which was held in the village of Lantora Polewali
Mandar began with the ritual of mapasintaduk tedong or buffalo fighting in the field or
garden witnessed by residents.

Furthermore, the buffalos that will be sacrificed are herded into the party arena to be
slaughtered called the mebaba ritual. The whole meat is then distributed to all relatives and
local residents. But for relatives and residents who are Muslim, also prepared a number of
buffaloes slaughtered by local mosque imams.

The day after the mebaba ritual, the body is ready to be buried. The body was wrapped in red
cloth and adorned with hundreds of grams of pure gold slabs. When the body will be lifted a
buffalo again sacrificed blood from the buffalo must be stepped on all the children and
grandchildren of the deceased before leaving to take the body as a form of final respect for
the deceased also so that the children and grandchildren left behind always get an abundant
blessing.

The body was then carried on a stretcher where the bearers and mourners cheered along the
road to the burial site. This is in accordance with the custom of the Mamasa people that when
the body leaves the house to the cemetery there should be no sadness so that his soul is
received with great joy in the afterlife.
Arriving at the burial site, the body was placed in a building that had a Mamasa traditional
house called alang. Prayer for the removal of the remains was carried out.

The tradition of ma'pandan or solo signs is often a cultural tourism object that increasingly
enriches the local cultural treasures in the Polewali Mandar area.