Indonesia, an archipelago nation renowned for its immense cultural tapestry, is home to countless unique traditions. This article aims to showcase one such remarkable cultural tradition found in the heart of South Sulawesi: Mappadendang. Delve deeper into the broader context of Indonesian heritage by exploring our dedicated section on Indonesian Culture and History. More than just a celebration of agricultural yield, Mappadendang, a deeply meaningful harvest festival of the Bugis ethnic group, transforms into a powerful symbol of unity and harmony between communities, especially between the To Wani To Lotang (adherents of local beliefs) and Muslims living side-by-side in the area.
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Understanding Mappadendang: A Bugis Tradition of Gratitude
Etymologically, “Mappadendang” comes from the word “Ma,” meaning to work or perform an activity, and “Padendang,” meaning to rejoice or have fun. Therefore, Mappadendang is widely known as a Bugis farming ceremony or festival, an expression of gratitude to God for a successful rice harvest.
This tradition is performed through unique Bugis traditional art performances, producing rhythmic sounds from rice mortars and pestles. Despite modern advancements, Mappadendang remains preserved, especially in Bola Bulu Village, Sidenreng Rappang (Sidrap). Its continuity is not without reason; it is here that the togetherness of farmers, both Muslim and To Lotang adherents, unites to carry out the ritual together.
The To Wani To Lotang Community: Guardians of Local Beliefs
The To Wani To Lotang community refers to an ancient Bugis society that still firmly upholds their ancestral customs and traditions, passed down through generations. They reside in the southern part of South Sulawesi, specifically in Sidenreng Rappang Regency.
Before the arrival of Islam, the Bugis people generally recognized a local belief system called Attorioloang or Aattaurioloang. The To Wani To Lotang community believes in a supreme God called PattotoE or Dewata SeuwaE (The One and Only God). They also possess sacred scriptures in the form of Lontara manuscripts and believe in Pammali (taboos), Bala’ (calamity), and Panggondroang (guardians of places). Elements of these indigenous beliefs remain preserved and even blend with formal religions.
The Mappadendang Ritual: Deep Symbols and Processions
Every stage in the Mappadendang tradition is filled with profound religious symbols. Its procession involves both communities, from determining the day of execution to the final stages.
A. Preparation Phase
- Determining the Auspicious Day: The initial stage of Mappadendang begins with selecting an auspicious day determined by the customary elder (ketua adat). Friday is often chosen, with preparations starting on Thursday evening. The belief in auspicious and inauspicious days related to the quality of rice fertility is carefully observed.
- Equipment and Offerings: The main equipment used are a 3-meter mortar (Palungeng) and 10 pestles, each 1.30 meters long. Various offerings are prepared, such as Dupa (incense), Pesse Pelleng (candlenut), Benno’ padi (rice popcorn), Ota’ (betel leaves), Leppe-leppe (coconut leaves), several combs of king bananas (loka ulereng’), red oil, and candies. All these items are arranged in a baki’ (round tray).
B. Execution Phase
- Animal Sacrifice: The slaughter of an animal (usually a goat or buffalo if the harvest is abundant) is an expression of gratitude. The animal is butchered in the morning by the punggawa lompo battowa (village imam), and its meat is then cooked together by the local community next to the bola-bola dewatang (small house/baruga). Funds for purchasing the animal are collected voluntarily from rice field owners.
- Maccera Padendang: This ritual is the purification process of the Paddengan (mortar). The customary elder leads by reciting the Pasalama taulinoe pesempang dallekk prayer, meaning “grant salvation to the people of the world and grant abundant sustenance.” This tradition is also considered a manifestation of tola bala’ (warding off disaster) to prevent crop failure.
- Bringing Offerings: The community brings offerings such as leppe-leppe, king bananas, and benno’ to small houses on the border of the rice fields and settlements. This is done due to the belief that the edge of the rice fields is inhabited by Panggondroang, and these offerings signify the safety of the entire village.
- Maccera Tojang: This ritual involves consecrating or purifying the tojang (a type of ritual swing or seating). People wearing baju bodo (traditional Bugis attire) play the padendang lompo battowa, then the punggawa lompo battowa marks the head and ears with benno’.
- Bungge’ Tellu’e (Seven Wells): The community brings offerings to the lompo battowa, an area in the middle of the rice fields with seven wells and small houses. This ritual is to fulfill a promise to Dewi Sanggiang Serri, the deity who brought the Mappadendang tradition, after the harvest. The well water is believed to have healing properties.
- Closing the Padendang Hole: After all ceremonies are completed, the mortar is lifted and stored, and the padendang hole is covered by the local indigenous community. It is believed that this is important to prevent the rice from moving to other areas.
Mappadendang: A Bond of Solidarity Between Communities
One of the most striking aspects of Mappadendang is its role as a vessel of solidarity that strengthens the bond between the To Wani To Lotang community and Muslims. Factors reinforcing this are strong family, neighborhood, and kinship ties.
Differences in beliefs do not pose a barrier; instead, these relationships are deeply rooted in their lives. The contestation of this tradition serves as an effective solution to defuse potential internal conflicts between the Muslim majority and the To Lo’ (To Lotang) minority.
During the execution, both communities collaborate, fostering a spirit of mutual cooperation. They sit together and enjoy meals without segregation, demonstrating that differences do not hinder peaceful coexistence. This tradition also serves as a means of cultural transfer from one generation to the next, preserving its existence to this day.
This article is compiled based on in-depth research discussing the forms, elements, and religious symbols within the Mappadendang tradition, as well as its role as a vessel for inter-community solidarity. The author, Dwi Surti Junida, is a researcher whose work focuses on the study of local culture and religion. You can explore more of her scientific publications through her Google Scholar profile: Dwi Surti Junida – Google Scholar.
Preserving Mappadendang for the Nation’s Future
The existence of Mappadendang is a reflection of extraordinary local wisdom in maintaining harmony and preserving culture. It is crucial to continue involving the millennial generation in the practice of this tradition, supported by local government through regional regulations, so that this valuable heritage continues to thrive and inspire a pluralistic nation. For more insights into the diverse heritage of Indonesia, visit our Indonesian Culture and History section. Mappadendang is tangible proof that differences can unite in harmony through the threads of tradition and togetherness.