The Buginese are one of the biggest tribes from South Sulawesi. One of the values they uphold is kindness, which is still found today in the prohibition of mappasolla-solla. Mappasolla-solla is an act of showing anger and jealousy by stomping and crying. This prohibition is very popular in my hometown, Sinjai Regency. I am interested in sharing this story because my parents often remind me of the ban on mappasolla-solla. This is the story of why mappasolla-solla became prohibited.
This story takes place during the ancient times, in a village located in the East of the Sinjai Regeny. The village is surrounded by dense forest and nestled between rivers.
Itte’ and Rahma live with their parents, who are farmers. Each day is spent working in their cassava garden. Itte’ is small and stubborn, with brown skin and round eyes. Rahma has wavy hair, and her eyes are slanted like her mother’s. Rahma is warm like the sun, always helping others. Many of the young men in the village admire her. Beddu Rahing, in particular, has adored her since they were children.
The air is soft and sweet. Itte’ and Rahma pull cassava from the garden. The stems are rough and burn the palms of their hands as they pull up the roots.
Beddu Rahing passes by the rice fields, using both hands to steady a bucket of water. He notices Rahma in a black batik skirt and blue Kobaja shirt and his face turns the colour of a ripe tomato.
Rahma's father sees Beddu Rahing and smiles, shaking his head slowly.
‘Iya ko elokko massappa hurane iya padae Beddu Rahing, mafasye ampe-ampena,’ he says. ‘Later, when you want to find a husband, remember that Beddu Rahing has good character’.
Beddu Rahing hears this. Later, he approaches his father who is sitting in a lazy chair in his room.
‘Abba, samanna sedding eddi heddinna massappa makkundraai,’ he says. ‘Dad, I think now it is time that I start looking for my future wife.’
‘Bah mafasye itu nak, ne mullena musedding mallibui ki dafureng e hikka fitu?’ his father replies. ‘That is a good thing, but do you understood what your obligations will be, as husband?’
‘Yes Dad,’ Beddu Rahing says. ‘It’s not something to worry about.’
Beddu Rahing tells his father that Rahma is the woman he wants to marry, and his parents go to mammanu-manu. It is traditional that the neighbouring houses or relatives are asked about the prospective partner’s personality. It is agreed upon that Beddu Rahing will propose to Rahma.
Beddu Rahing arrives at Rahma’s house dressed in traditional clothing, where he is warmly welcomed. His eyes are like two stars. Itte' and Rahma are dressed in dark green Bodo clothes (traditional clothes from Buginese), their hair adorned with the traditional crown of Buginese tribes.
When Beddu Rahing expresses his intent to marry Rahma, Itte’ balls her hands into fists, her face the colour of boiled crab. Once alone, Itte’ is unable to supress her anger. She begins to cry and stomp her legs, deeply embarrassed that her younger sister will be married before her.
The news of the wedding spreads throughout the village. Itte’ is tormented by the gossip. Each morning, as she is working in the rice fields, she slams down her bucket and stomps her legs in anger.
On the day of the wedding day, Beddu Rahing is dressed in a red bridal shirt that is traditional for the Buginese tribe. He glances around, hoping to see Rahma in her wedding dress. His gaze lands on a woman dressed in a white cloth shirt and a maroon red batik skirt. Despite the woman’s heavy makeup, Beddu Rahing recognises her instantly as Rahma. He tries to catch her gaze but she keeps her head turned away from him.
***
Itte dissapears the day before the wedding, Rahma finds her in a small hut in the middle of field. She threatens to commit a suicide, explaining that all of the gossip was too much for her. Rahma tries to calm her down but she is mappasolla-solla. Fearing for her sister’s life, Rahma agrees to allow Itte’ marry Beddu Rahing.
***
This story is relayed to Beddu Rahing’s parents and they agree to allow the marriage to continue. Beddu Ranhing smashes a tall vase, his eyes glinting in anger. Blood drips from his hand where the sharp edge has cut into the flesh, but he pays no attention.
Beddu Rahing's father takes his son aside.
‘Nak, wissemui dena mufuji ki Itte’ ne elonni diaga ko pakkeddi ki hada lalenna? Namau te maraga, dari pada mancaji sirikki botti bahanni, ma mafasye muto itu Itte,’ his father says.
‘Son, I understand your anger but I think this is your destiny, you cannot avoid it. It is better that you agree to this marriage, rather than bear the shame of calling off the wedding.’
Thinking of his family's dignity, Beddu Rahing agrees to marry Itte’.
Beddu Rahing’s heart remains with Rahma, long after he and Itte’ are married, and Itte’ grows to deeply regret her actions.
Since the incident, mappasolla-solla is also considered an action that can cause bad events, bring disaster, and is a policy manifestation or behaviour
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