The Meaning of Tulembang and Tupakbiring Mantras in the Life of Makassar Ethnic

The mantra was the oldest form of literature in Indonesia as an aspect of old culture which still survives and was used by traditional communities until now. Makassar traditional societies use mantra according to their needs. Mantra for planting rice or mantra for cultivation is called Tulembang, while mantra for fishing was called Tupakbiring. The mantra was in the form of expressions or words and could bring magic power. The power aims to provide strength for human in performing various activities. The forms could be praises for something to be considered as sacred such as gods, spirits, animals, or God usually uttered by sanro (shaman) and pinati (diviner).The meaning of mantra text contains recognition, hope, the sanctity of self and heart, serenity, and inner satisfaction. The inheritance strategies were vertical and horizontal.


Introduction
The significance of study on mantra in the traditional literature is based on the existing link between mantra and society. The community creates a mantra. It cannot exist if there is no heir society. Similarly, the traditional societies that cling to the customs cannot be separated from the life of mantra. Beliefs in supernatural power always encourage them to realize that power into concrete manifestation to meet their needs. In the life of traditional society of Makassar, the mantra is used in a variety of customs, i.e during the rice planting ritual (Tulembang mantra) and ritual of fishing season (Tupakbiring mantra). The two kinds of mantras cannot be separated from the community within society, the community living in the plains and those living in coastal areas. People who live in mountainous areas are called Tulembang or Turaya while people who live on the beach are called Tupakbiring (Maknun, 2006;1-2). It is then formed two types of mantra in Makassar community.
Tulembang and Tupakbiring mantras need to be preserved and the noble values of local culture need to be uncovered to enrich the cultural heritage. Tupakbiring and Tulembang mantras contain elements of language, a Hasanuddin University Makassar, Indonesia Tulembang and Tupakbiring mantras can be used as literary texts because they use language as a medium and have a system of signs that have meaning. Ratna (2006: 97) says that by means of signs, the process of human life becomes more efficient. With the mediation of signs, people can communicate with each other, even with other beings outside himself. Therefore, mantras of Tulembang and Tupakbiring as one kind of long poems are interesting to study the aspects of semiotics.
Tulembang and Tupakbiring mantras are chosen as the research object because those mantras are still used by farmers in the area Bukrung-bukrung, District of Pattalassang, Gowa. Tupakbiring mantra is also still used in the area of Pallaklakang, District of North Galesong, Takalar. Fourteen mantras in both villages are taken into consideration based on the function and the intensity of the use of mantras in the life of Makassar community.
In addition, the reason for choosing Tulembang and Tupabbiring mantras is due to the fact that in spite of the majority of Makassar people are Moslem but they still use mantras. This suggests that mantra does not only have a uniqueness and richness in the use of archaic words that are rarely used in everyday conversation, but the meaning of words in the mantra represent things that exist in the lives of Makassar people. In addition, each mantra of Tulembang and Tupakbiring contains natural and supernatural things, customs and cultural aspects. The research indicates the importance of documenting cultural treasures through mantras used by Makassar community.
Semiotics is a science of signs that studies sociocultural phenomena including literature as a system of signs (Preminger, 1974: 980). Signs have two aspects, namely: the signifier and signified. Signifiers are the formal form of the sign, in the form of units of sounds or letters in written literature, while the signified is characterized by the signifier.Based on the relationship between signifier and signified and the sign, there are three types of signs, namely: icons, indexes, and symbols. The icon is a sign that the signifier and signified indicate to have a natural relationship, which is the signifier is the same as the signified, such as a picture of a house on a map showing that the house is signified and marks a real home.
The index is a sign in which the signifier and signified show a natural affinity that is causality, such as a smoke marks out the fire, cloud overcast rain. Symbols are signs that did not signify any natural affinity, an arbitrary relation by convention. Most of the language sign is in the form of symbols. In addition to the three signs, there is a sign of the so-called symptoms that the signified is uncertain. For example, the high body temperature does not indicate a specific disease (Culler, 1981: 40).
As regard to the signification of the mantras of traditional Makassar community, Riffaterre (1978: 2-3) semiotically argues that in poetry, indirectness of expression has the main position. Indirectness of expression is an expression of thoughts or ideas expressed indirectly. The indirectness is caused by the presence of displacing of meaning, distorting of meaning, and creating of meaning. Riffaterre (1978) states that the replacement of sense is caused by the use of metaphor and metonymy, as well as another figurative language. Irregularities of meaning are caused by three things: ambiguity, contradiction, and nonsense. Creating of meaning is through enjambement, homolog, and typography.
In this study, the reading of the text's meaning of the mantra is done heuristically and hermeneutically in order to find coherent and intact units of meaning. Related to the analysis of the previous function, the meaning of the text of Tulembang and Tupakbiring mantras is examined using theological, social, and cultural meanings The signification in Tulembang and Tupakbiring mantras is a word or phrase that can bring magical power, spells, and charms that can contain the power and granted wishes according to the owner intentions. It can be seen from the choice of words and the use of symbols of various things that are considered sacred (prophets, companions of the prophet, the angels and the forces of nature). This kind of signification is considered as part of expressing intention in the form of indirectness of meaning.

Research Method
In order to assess mantras of Tulembang and Tupakbiring, this study used a qualitative research design. According to Semi (1993: 23), a qualitative study does not use figures but put internalization before the interaction between concepts being studied empirically. Moleong (2000: 6) says that the qualitative study indicates that the collected data are in the form of words, images and not numbers.
Viewed from the nature of the research that discusses the culture of an area, the research is required to obtain data and assess the social problems of local society. Therefore, this study is included in fieldwork research. The 3 research starts from the acquisition of the texts. The texts were obtained by recording the informant reading mantras and then transcribed in accordance with the voice recordings. Text transcripts were then translated into Indonesian. For the sake of analysis, Tulembang and Tupakbiring mantras were amended and its translation is adapted. Furthermore, field research was conducted to obtain data of Tupakbiring and Tulembang mantras.
The research also made use of library study in the form of research reports or other articles that are relevant to the issues being investigated as a source of secondary materials. In addition, information was also taken from electronic media through the internet, for example, the articles, electronic books, and research results.
The method used is descriptive analysis, describing aspects of literature contained in Tulembang and Tupakbiring mantras. Both mantras are analyzed by means of a semiotic interpretation. For example, the meaning contained, resulting from heuristic and hermeneutic readings unveil the model found in Tulembang and Tupakbiring mantras.
In relation to the signification of Tulembang and Tupakbiring mantras, it is the duty of reader or researcher to give the meaning of a literary work. Particularly in the signification of a poem, the process begins with the heuristic reading, namely the first level of reading to understand the meaning linguistically. It is then followed by capturing the sense of the existing text and interpreting it with the appropriate language. Readers should have the linguistic competence in order to capture the meaning and elements according to language skills based on the function of language as a means of communication to present the outside world (mimetic function).Then, the reader should upgrade it to a second level that is hermeneutic reading to interpret the meaning intact. Readers should understand what they have read and modified their understanding of it. Inside there are codes of literary works to be revealed (decoding) on the basis of its significance. To that end, the sign in poetry has a meaning after reading and signification to it. Riffaterre also revealed the method of poem signification meaning semiotically. Accordingly, Riffaterre theory is right to describe mantras of Tulembang and Tupakbiring, as one kind of poetry. Steps of poem signification presented by Riffaterre give space to reveal the meaning contained in Tulembang and Tupakbiring mantras totally.

Results and Analysis
Signification in Tulembang and Tupakbiring mantras is a word or phrase that can bring magical power, spells, and charms that can contain the power and grant according to the owner intentions. It can be seen from the choice of words and the use of various symbols that are considered sacred (prophets, companions of the prophet, the angels and the forces of nature). This kind of signification is considered as part of expressing intention in the form of meaning indirectness.

The meaning of Tulembang mantra text
The text of Tulembang mantra was interpreted theologically and became the foundation for traditional farming communities of Makassar ethnic, in accordance with the faith of the owner community. Theologically, Tulembang mantra is able to give inner calmness and strength of belief as a divinity of the owner society.
(1) Mantra of selecting seeds (Akbine) Bismillahirrahmanirrahim Tallasak  Theological meaning of Akbine mantra is seen in the opening sentence, namely Bismillahirrahmanirrahim. Bismillahirrahmanirrahim means 'by uttering the name of Allah, the Most Gracious, Most Merciful. The traditional farmers of Makassar society say Bismillahirrahmanirrahim before doing an activity. The line Bismillahirrahmanirrahim derived from Arabian. The word is the creation of a meaningful index that gains or gets something desired because of God. It means that hope is an index to the belief in the power of Allah.
Denotatively, the lines above indicate, that Allah is believed to be Compassionate, the Merciful. Connotatively, these lines showed high expectations of the address, so as to bring the magic of the mantra. Other evidence theologically is the name of the Prophet Muhammad. The use of the name shows the meaning of addresser's faith. Theologically, Allah is believed to bring blessing and the Prophet Muhammad as an intermediary that can bring God's intercessory because it is believed that Sabak Taalah singing nabbi Muhammad 'Allah with Prophet Muhammad'. The Prophet Muhammad is believed to be the Apostle of God to convey the teachings of Islam to mankind.
Theological meaning of Akbine mantra is seen in the use of the word Adam. It is understood that the beginning of the process (selecting seeds) and the end (harvest) should be done with seriousness and rigor. If that is done, it will provide happiness and pleasure. In other words, this mantra is considered as a mediation request that the process of sowing the seeds are given a perfect result so that the next harvest bring about happiness due to good results (2)  Theological meaning of Pammula Annanang Asesama mantra with Aklessoro Ase and Appasuki Pakjeko mantras is seen in the closing sentence Barakka Lailaha Illallah. Denotatively, the sentence shows the oneness of Allah that there is no God but Allah. Connotatively, the sentence indicates the recognition of the addressor. In searching for sustenance we must have a clean heart and acknowledge that there is no god but Allah and Allah is the only Substance that is worthy of worship and able to provide sustenance. The word Barakkais a hope of blessing and Lailaha Illallah show the recognition of the owner community. 5 Another thing defined is the use of the word yakkung 'I'. The word is the kind of nonsense word, while the connotation of the word yukkung is that it can be interpreted as God. This is confirmed in the sentence Kupasicinik mako Anne yaccing 'I bring you rice'. The meaning 'to unite' in the sentence is understood that God is the owner of sustenance and only God can give sustenance and prosperity. With that meaning, traditional farmers of Makassar believe that it is important to approach the Lord so that all the wishes come true.
The sentence Anrong tumallasukkan nu / Mangge tumappajarinu 'the mother who had you / father who made you', is expected that by uttering the name of father and mother as the parents of origin of any human seed is a reference to the process of planting a seed that is considered to be like the process of human birth. This mantra contains many iconity. The word anrong 'mother', mangge 'father', Yukkung, yakkung, yaccing become iconic signs that reinforce the meaning of this mantra. The word 'mother' means birth, the word 'father' means 'planting', Yukkungis interpreted as speakers or living executor, yakkung is interpreted as God or giver of sustenance and livelihood, yaccing is interpreted as rice or source of life.
The iconic words are interrelated with each other. Those words reflect the intent and purpose of this mantra, the pleading or the expectation that at the beginning of the rice planting they have been given a blessing and safety, as well as abundant sustenance.
Theological meaning of Pammula Annanang Ase mantra is seen in the use of the phrase Nakammiko patampulo malaekak 'you are guarded by forty angels'. This mantra has a theological meaning because interpret angel as a guardian. Angel is a symbol of holy beings created by God to meet the needs of humans and other creatures. That is to say, this sentence is interpreted as an expectation of protection from something that is purified.
( Theological meanings of Annanang Ase mantra is the same as Pammula Annanang Ase, Aklessoro Ase, and Appasuki Pakjeko mantras, bearing the closing line Barakka Lailaha Illallah. Denotatively, the line indicates the oneness of Allah, that there is no God but Allah. Connotatively, the line indicates the address recognition. In searching for sustenance we must have a clean heart and acknowledge that there is no God but Allah and Allah is the only substance that is worthy of worship and able to provide sustenance. The word Barakka is the hope of blessing and Lailaha Illallah shows the recognition for the owner community.
Another thing that can be interpreted is inner peace since this mantra is a prayer to God and will bring inner satisfaction for the addresser and addressee. It is seen in the phrase Ritallung bulang kisicinik 'three months to The theological meaning of Rappo Ase mantra is seen in the closing sentence Barakka La Ilaha Illallah. The addresser recognition of the oneness of God becomes the life foundation of the owner society. In searching for sustenance we must have a clean heart and acknowledge that there is no God but Allah and Allah is the only substance that is worthy of worship and able to provide sustenance. The word Barakka is the hope of blessing and Lailaha Illallah is a recognition for the owner community. That is, there is a balance between the mundane and the afterlife. One side this mantra is a spiritual satisfaction. On the other side, this mantra is an attempt to work with vigor. Rappo Ase 'the rice contents' is defined as the symbolic sense of divinity, the sense of request that occurs because of circumstances. The situation forms a solemn and reverent atmosphere.
The theological meaning of Rappo Ase mantra is seen in the use of words angel and guardian, which is defined as the process of rice accompaniment. Both are believed to be the names of the guard of paddy so as not to be eaten by pests and that the contents of rice thrive. In other words, the uttering of angel and guardian names refers to the request for protection from something considered sacred. In addition, the lines I timborok -I warak 'in the South -North', I raya -I lauk 'in the East -in the West' show hablum minannas relationship between human beings who remain to have a good relationship. I rate -I rawa 'Above -Below' implies a religious meaning hablum minallah relationship between mantra reciter with Allah. 'Is there anyone looking for you?' 'Those in the East please come to the West.' 'Those in the West please come to the East.' 'Those in the South, please come to the North' 'Those in the North, please come to the South' 'Those above, please come down' Those below, please go up' 'The mistakes that I don't mention' 'For you come earlier' 'I will get you down paddy' 'on the trays where you will be cooked' 'On your golden berth' 'go and go again' 'You are not companies by the wind' 'you are not shined by the sun either'

Barakka Lailaha Illallah Barakka Anna Muhammadarrasulullah
The theological meaning of Appa Sulapa Nikutanang is seen in the line Tenamo tumaboyanu 'is there anybody looking for you'. The sentence is an interrogative sentence which is implicitly asking that there is substance beyond the human self which can give blessings in life. Human life can be a blessing if there is a merger between the physical and the spiritual lives. Serenity and inner satisfaction are the key factors in the communities living with farming activities. The concept develops sincerity of the owner society. This is seen in the line Lao-lao pole 'and go again'. Literally, it is interpreted that the rice is grown and harvested and planted again and again. The meaning implies that in every life, something comes and goes. Like a cycle that always spins following the time. The understanding adds the inner strength for the addresser and addressee.
Based on the analysis, the theological meaning of the Tulembang mantra is dominated by indexical signs that imply a belief in God as the Single Ruler. To God, men plead and pray. The mantra also indicates more symbols of the meaning creation that raise the notions of strength and recognition of the divinity. This mantra shows a knowledge of divinity and the basic belief in God based on the holy book of the Koran.
Theological meaning of Appa Sulapa Nikutanang is seen in the mention of the phrase oh Yaccingku nia ngaseng jako ilalang/Tenamo tumaboyanu 'O paddy are you all there inside?'/'Is there anyone looking for you?' is an attempt to convey the meaning that the content of grain is fully charged. This is done by giving a greeting to the rice about to be harvested the next day. The mention of the phrase 'Is there anyone looking for you?' is an attempt to call the rice so that the contents remain in the grain.
The mention of the phrase Iraya kalauko mae/Ilauka angraikko mae/Timboraka warakko mae/warakka timborokko mae/Irateya naungko mae/Irawayya naikko mae 'East please come to the west/Western please come to the East/South please come to the North/North and please come to the South/below please rise to the top/above please get down to the bottom 'is an attempt to bring in the hope that the content of rice can be contained, despite being located in the area of rice fields. The phrase also refers to the condition of paddy and ground elements. Rice contents (above) can be lowered to the ground. Thus the results that rice can be harvested and become the result of fertile land. The words I rawa -I rate 'from below to the top' refer to the treatment and fertilizing so that the fertilized soil can bring maximum yields. The mention of Nakupanaungko anne yaccing 'I bring you down paddy' is the submission of a request for permission in order that the coming harvest can run smoothly. The mention of Ridulang-dulang pallunnu/ri pallakka bulaeng 'on your cooking trays', 'on your golden berth' is a request that the rice can contain so that the crop can be stored in its berth ripammakang/pallakka farmhouse ceiling or granary. The uttering of Lao-lao pole/tanairikmako anging/tanararang mako allo 'go-go again/you are not accompanied by the wind/You really are not exposed to the sun 'refers to the condition of rice stored in barns that are no longer in contact with the wind and the sun, as if resting. It is expected that the harvest of rice is filled and can be stored on the pallakka/barn. Rice is placed on top or in the upper house because rice is considered as the source of life of the traditional farmer Makassar people.

The meaning of Tupakbiring mantra text
The text of Tupakbiring mantra has theological meaning like the Tulembang mantra. For a traditional fishing community of Makassar ethnic, God becomes the foundation to carry out daily activities. Each activity cannot be separated from the divinity within the owner community. This is because the activities undertaken need physical and mental strength. An understanding of divinity can provide a strong foundation for the truth about Islam or religious faiths of the community. The theological meaning of Songka Balais seen in the use of Kainakke minne Muhammad 'and I am Muhammad'. This line is a type of contradiction and paradox. This line is a statement that is contrary to the speakers. In other words, this is not a sentence indicating the speaker, i.e. Prophet Muhammad, but it emphasizes that through the Prophet Muhammad, the distress or danger will stay away.
The theological meaning of this mantra is apparent in the use of metonymy of the Prophet Muhammad. This sentence shows the belief as a form of relationship between man and God through the Prophet Muhammad. Prophet Muhammad is considered as a transmitter of faith about the existence of Most Perfect Allah, Omnipotent 9 and has other properties of perfection. This is supported by reinforcements of word bala 'danger'. This word implies that everything in life has evil spirits, and so an approach to God is needed to be protected from harm.
The theological meaning of Songka Bala mantra is seen in the use of the phrase Nanu songka sikamma bala nantattabayya 'and protect us from all impending danger'. Religiously, the mantra text is interpreted as a protector from danger. This is reinforced by the mention of Imanrembassang as a symbol of Noah's boat. It means that the danger will not be able to rock the boat like Noah's boat. The traditional fishing communities of Makassar ethnic believe through Imanrembassang to be saved from dangers threatening at any time when at sea. Moreover, flying fish Isarangki will come, that is female flying fish and Itajijintu, the male fish to have sexual intercourse and lay eggs in the fish trap of the mantra users to take home.
The Noah name mentioned above is expected to provide protection to avoid big waves in the sea. In the name of Noah, it is expected to help the fishermen who use mantras to avoid the local winds, for example, Irala (strong winds coming at night), Laso Anging (hurricane or tornado), Imuharrang (wind which attract each other sometimes appear to have eyes like a human). The theological meaning of Loloanaa Sombalakku mantra is seen in the use of the word nyawaku 'my life'. This word implies that everything in this life will die. There is a recognition that there is a substance in power beyond their capabilities. As a traditional fishing community of Makassar, it is important to keep away from things that can not be predicted when fishing. Therefore, the theological meaning of this mantra is a safety relief request by using metonym my with physical presupposes of the human body and the boat as a whole that can not be separated. The fishermen ask God to be given health and safety in the search for sustenance in the sea. This is interpreted as a manifestation of God's creation and those are created to be united that add strength and confidence.
The theological meaning of Loloanaa Sombalakku mantra is noted in the use of the word, Tappapupi nyawaku na tappauk todong lolonna sombalakku 'when I die later the rope of my sail will also break'. It indicates that all of God's creation will be destroyed when the time comes. In addition, the word 'boat' is a symbol interpreted as blessing bearer, spirit, and safety. The meaning is evident from the way it treats the boat. The sawi chooses light color paint, for example, a combination of blue with white, below part of the boats are painted in blue and white at the top. They paint the boat in order to look brighter and give rise to a new spirit.
In addition, the sawi fill the boat with various fly fishing gear, offerings (papparappo), rice, coffee, sugar, and fresh water. Sorongang contains onion, garlic, laksa, ginger, nutmeg, cinnamon, kalomping, and gambier. Those sorongang contents are useful as drugs as they would go to sea for days. Special papparappo contains betel leaf (lekok), betel nut (rappo), chicken eggs, and red candles (tai bani). Traditional fishermen of Makassar ethnic will stop on the island of Sanro Bengi to lower the offerings, placed on the waves up and down near the island.