Introduction

The Indonesian people are well known for their very rich and diverse regional cultural heritage. This is evident from the history of the development of the Indonesian nation which has experienced peaks in the achievement of cultural creations and works which until now have amazed many people. However, not all of the regional cultures can be recognized properly, due to their widespread distribution throughout the archipelago.

The Indonesian nation is a nation that has a wide area with each region having a variety of tribes and cultures. One of the regions in Indonesia is South Sulawesi where there are various tribes such as the Mandar, Toraja, Makassar tribes and one of them is the Bugis tribe in the Bulukumba Regency area. The Bugis people of Bulukumba still preserve the culture and customs handed down by their ancestors.

Regional culture is a culture that is found in a particular area or area. The culture of the area itself consists of a combination of several tribes. Cultures in certain areas are more dominant in similarities than differences. This happens because tribes living in the same area live side by side and the frequency of dominant meetings also has an influence on cultural equality (Tantawi, 2020).

Traditions in the anthropological dictionary are the same as customs, namely the magical-religious habits of a resident's life which includes cultural values, norms, laws and rules that are interrelated, and then becomes a system or regulation that is already established and includes all conceptions of the cultural system of a culture to regulate social action (Arriyono and Siregar, 1985, p. 4) The

word tradition contains an understanding of the relationship between the past and the present. Tradition refers to something handed down by the past but still has a form and function in the present and also shows how members of a community group can behave, whether it is in worldly life or towards things that are supernatural or religious.

According to (Hakim Moh, 2013, p. 19) in the tradition it has been determined how humans are related to each other.

Method

1. Types of research

This type of research is a qualitative research, namely descriptive research that tends to use analysis so that the data collected is not in the form of numbers, but the data collected is in the form of interviews or interviews, reference documents in the form of previous research results and field notes. The purpose of this study is to describe the reality of the Bugis Bulukumba community towards the ma'sanro tradition.

2. Method of collecting data

In data collection, steps are needed to strengthen the necessary data collection which can be done with several techniques. Interview technique or interview, is a question and answer process between the resource person and the questioner whose purpose is to get answers in the form of information that can later be processed to support research data. Observation techniques, namely techniques that are carried out by observing or observing directly the location or field to find out firsthand the condition of the community and test the truth. Recording technique, this technique is also very necessary because everything that is obtained, whether obtained by observation or heard from the speaker's speech, all of this really needs to be recorded.

Results And Discussion

1. The Early Function and Role of Sanro in the Ma 'Sanro Tradition

From the results of interviews conducted, at first sanro or can be called a shaman in general is a call for someone who has the knowledge to heal sick people by using a type of plant or spice to make a herbal concoction because in ancient times there was no doctor. as well as medical sciences as they are today, especially during the royal era. Sanro at first acted as a helper who tried to heal people who were sick.

In general, sanro can be said to be a traditional healer who is not a medical worker who has a formal educational background in the health sector, but sanro is just an ordinary person who basically has qualified skills and abilities in the field of traditional medicine. A sanro can clearly know the various types of plants that can be used as a potion or medicine that can cure a disease. So, it is certain that a sanro has many plants that have medicinal properties or antidote to disease.

2. Sanro's Transition Today

Culture and humans or vice versa cannot be separated just like that. Anything that becomes a matter of discussing culture is a discussion of humans as well. Without culture, humans will be less able to maintain their life and existence. The formation of the implementation of culture originates or comes from living together and working together from a group of people (Jamhuri, 2019).

In general, it can be said that civilization or civilization is a concrete form of a culture. In a civilization, a culture is able to manifest itself in real terms. What is seen there are all aspects, both material and spiritual, of a culture (Maran, 2000).

Culture has a tremendous beneficial impact on humans. The various types of authority that the community and its followers have to face, such as natural or other forces, are not always good. Except, humans need maturity both in material and spiritual terms. These needs can be met by culture whose source actually comes from the community itself (Maran, 2000).

According to interviews and observations, the mention of sanro or shaman is also intended for people who have magical powers or knowledge (magic) who also usually study sciences related to non-medical matters. So, sanro also began to be included in the customs that are usually carried out by the community.

The community believes that this sanro has the ability to help smooth the implementation and sacredness of the community's customs through reading and reading that they have. The knowledge possessed is sometimes passed down from generation to generation, such as through dreams, and some is deliberately sought by people. Not a few who abuse the sciences of this sanro. Sometimes, there are also those who use their knowledge to perform rituals of witchcraft and so on for personal gain.

3. The Ma' Sanro Tradition of the Bugis Society and Its Relation to Belief

As it is known that tradition is something that has been carried out for a long time and has been integrated as an element of the activities of a group of people so that it can be carried out from generation to generation in community groups. It can be said that the very essence of a tradition is the transmission of information from one generation to the next, both in writing and orally. Without it, a tradition will be lost.

Tradition is like the spirit of culture. Without tradition, it is impossible for a culture to be able to continue to survive. With tradition, the relationship between individuals and community groups is able to form a harmony so that the cultural system is able to stand firmly. If a tradition is eliminated, there will also be an opportunity for a culture to be lost (Rofifah, 2020, p. 19)

In the Bugis community, especially in Bulukumba Regency, the ma' sanro tradition is still often practiced, especially for people who live in rural areas who are still thick with traditional customs. and customs. As previously mentioned, sanro has now become a part of the implementation of the Bugis people's customs. For example, in carrying out marriage customs, sanro will be called upon to assist in a process called ammaca which is accompanied by burning incense with the aim of giving thanks and the community's belief that sanro is believed to be able to help smooth every wedding procession.

In addition, sanro is also believed to be able to sterilize homes whose family members have recently died. The procession is carried out after the bodies of the deceased have been buried. Sanro burned incense then while reading the readings he believed in and then around every corner of the house. Next, this sanro will sprinkle water that has been given a spell using a plant. The used water is then given to everyone in the house to be washed on the face which is believed to prevent family members from seeing unpleasant things such as spirits or forms that resemble deceased family members.

In addition, not a few people believe in sanro to cure non-medical diseases such as witchcraft and other black magic. Not only non-medical diseases, sanro is also believed to solve other problems related to the occult sciences.

The role of sanro in other traditional ceremonies is more active in special areas such as the Kajang tribal area which does have a very strong custom which until now still limits itself from the outside world. In contrast to urban communities, only a small proportion of people still practice the ma'sanro tradition.

If we look closely, we can see that until now, the Bugis people, mainly in Bulukumba Regency, still really believe in the existence of magical things that can be done by the sanros or who can generally be called shamans or smart people. They believe that what they are doing is the right thing, so they dare to put their trust in this sanro to perform treatment even as part of the traditional procession itself.

Conclusion

Each region has their own traditions that they must preserve. Tradition is like the spirit of culture. Without tradition, it is impossible for a culture to be able to continue to survive. Tradition is something that has been carried out for a long time and has been integrated as an element of the activities of a group of people so that it can be carried out from generation to generation in community groups.

The Bugis tribe, mainly in the Bulukumba district, is still carrying out their tradition, namely ma' sanro. Although at first ma'sanro was only used for traditional medicine, nowadays it is believed by the community to be able to support and perform rituals and treatments beyond human reason.

References

Arriyono and Siregar, A. (1985). Anthropology Dictionary. Pressindo Academic.

Culture, P., District, B., Province, B., & South, S. (nd). District Culture and Language Profile. Bulukumba, South Sulawesi Province.

Hakim Moh, N. (2013). Traditional Islam and Reformed Pragmatism. Traditional Islam and Reformed Pragmatism, 29.

Jamhuri, W. (2019). Cordova Journal. Cordova Journal, 9(1), 129�145. doi: 10.20414/cordova.v9i1.1778

Kusumah, D. (2017). Traditional Medicine of the Bugis-Makassar People. Patanjala: Journal of Historical and Cultural Research, 9(2), 245.

Maran, RR (2000). Humans & Culture in the Perspective of BasicCultural Sciences (First). PT Rineka Cipta.

Rofifah, D. (2020). Paper Knowledge . Toward a Media History of Documents, 12�26.

Tantawi, I. (2020). Fundamentals of Cultural Studies (Description of the Personality of the Indonesian Nation) (H. Susilo (ed.)). Prenadamedia Group.

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