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"It is widely known that the Bugis people, originally from

South Sulawesi, have been migrating to many places,

including both the Indonesian and Malaysian sides of the

borders today. The translocal and transnational movements

of the Bugis people, especially to North Kalimantan of

Indonesia and Sabah and Johor of Malaysia, have occurred

in several waves, particularly during the 17th century,

around 1965 and from 1980 to the present. The fall of the

kingdom of Somba Opu in South Sulawesi and the rise

Dutch colonial power have been the triggers for the early movement of the Bugis to both the Indonesian and

Malaysian borders. This was followed by the second push of

the Islamic rebellion in South Sulawesi, around 1965,

creating another big wave of Bugis movement. The most

recent one has been mainly due to economic reasons. These

different phases of the movements, as well as the dynamic

interplay of various aspects, such as citizenship, ethnic, and

sub-ethnic groupings, practicing of cultural traditions and

keeping the language, to mention a few, have contributed to

the process of the construction of the multiple identities of

the Bugis. Indeed, the Bugis people are no longer identified

or identify themselves as a single group, but rather have

fluid and contesting identities. This paper will discuss three

main issues: the history of the translocal and transnational

movements of the Bugis to North Kalimantan, Sabah and

Johor; the process of adaptation to these new places; and

the construction of Bugis identities."

"Konflik perebutan kekuasaan dalam Kerajaan Johor pada abad ke-18 ikut menyeret orangorang Bugis yang ada di kawasan tersebut. Keberhasilan menaklukkan Raja Kecik membuat Upu Daeng Bersaudara mendapat jabatan penting dalam Kerajaan Johor sebagai Yang Dipertuan Muda (YDM) dan dinikahkan dengan para bangsawan Melayu serta saudara perempuan sultan. Secara tidak langsung, dua hal ini membuat identitas sebagai orang Bugis perlahan menghilang. Keturunan Bugis yang menikah dengan orang Melayu tidak lagi menyandang nama daeng, melainkan nama raja. Penelitian ini dilakukan menggunakan metode penelitian sejarah, yaitu heuristik, kritik sumber, interpretasi, dan historiografi. Hasil penelitian ini dianalisis menggunakan pendekatan identitas kultural. Penelitian ini menunjukkan bahwa keturunan Bugis yang hidup dan menetap di Kerajaan Riau Johor sejak abad ke-18 dikenal sebagai Melayu Bugis. Hal tersebut berangkat dari penggunaan nama ‘raja’, yang merupakan satu bentuk identitas kultural baru bagi orang Bugis yang sudah berbaur dengan orang Melayu. Penggunaan nama ‘raja’ dimulai sejak dilibatkannya keturunan Bugis dalam pemerintahan serta pernikahan antara bangsawan Bugis dengan Melayu.

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Internal conflict in the struggle for power within the Kingdom of Johor in the 18th century involved the Bugis people in the area. The Upu Daeng Brothers earned the Yang Dipertuan Muda (YDM) in the Kingdom of Johor, married Malay nobles and the sultan's sister after they successfully conquered Raja Kecik. Accordingly, these situations led to the disappearance of Bugis person’s identity. In other words, Bugis descent who marry Malays no longer bear the name Daeng but Raja. The study employed historical research methods applying heuristics, source criticism, interpretation, and historiography, in which the data analysis was from the perspective of the cultural identity approach. This research revealed that the Bugis descent who lived and settled in the Johor Riau Kingdom since the 18th century were known as Bugis Malays. The new identity was due to the title 'raja,' bestowed upon the Bugis who married the Malays. The use of the new title began with the involvement of Bugis descendants in government and marriages between Bugis and Malay aristocrats."

"ABSTRAKPenelitian ini merupakan studi tentang kegiatan ekonomi masyarakat perbatasan di desa Aji Kuning di kecamatan Sebatik kabupaten Nunukan Kalimantan Timur, yang terintegrasi dengan pasar Tawau, wilayah Sabah Malaysia. Dalam penelitian ini, saya menyebutnya integrasi ekonomi. Penelitian difokuskan pada pasar sebagai arena transaksi. Pasar menjadi entry point untuk melakukan pengamatan.Kondisi paradoks desa Aji Kuning, satu sisi sebagai desa terpencil dan miskin bagi Indonesia, disisi lain strategis sebab dekat dengan Malaysia yang memiliki kondisi sosial-ekonomi lebih baik, membuka peluang-peluang masyarakat desa mengaktifkan potensi sumber daya sosial budaya untuk membangun kepentingan-kepentingan ekonomi bagi kesejahteraannya.Masyarakat Aji Kuning di perbatasan membangun jaringan ekonomi sebagai bentuk solidaritas sosial bagi kepentingan penguasaan sumber-sumber ekonomi untuk kesejahteraan hidupnya. Negara dalam hal ini institusi politik lokal membuka peluang masyarakat membangun pasar yang sangat fleksibel dalam pengaturan perdagangan lintas batas. Pasar adalah entitas yang tidak sekadar menopang keberlangsungan ekonomi dengan mempertemukan penjual dan pembeli. Pasar memiliki tanggung jawab dan fungsi yang jauh lebih kompleks. Sebagai sebuah sistem kebudayaan, ia menjaga dan menyangga dinamika sosio-budaya masyarakat di perbatasan. Masyarakat Aji Kuning membangun jaringan-jaringan perdagangan yang berkaitkelindan dengan sosial, politik, budaya, kekerabatan dan etnik. Mereka mengaktifkan simpul kekerabatan dan etnisitas untuk membangun jaringan. Identitas etnik bersifat kontekstual bergantung pada kepentingan dan motif ekonominya.Jaringan perdagangan meliputi berbagai unsur, mulai dari pembeli, penjual, pemodal dan broker, dengan keragaman etnik dan kebangsaan serta pembagian kerja. Jaringan berfungsi banyak, sebagai jaringan komunikasi dan informasi harga dan permodalan serta berbagi keuntungan dan resiko dengan variasi pertemanan, kekerabatan dan patron-klien. Demikian pula meliputi berbagai institusi, pemerintah, kelompok etnik dan aparat perbatasan Indonesia dan Malaysia. Kesemuanya terintegrasi dalam suatu kegiatan ekonomi lokal di perbatasan.Jaringan etnisitas menjadi basis integrasi ekonomi. Pengamatan terhadap identitas etnik dan pemanfaatannya dalam jaringan ekonomi, ditekankan pada interaksi kelompok-kelompok etnik dalam kegiatan ekonomi di semua jaringan berdasarkan komoditas yang diperdagangkan. Pengamatan terhadap jaringan-jaringan menyimpulkan bahwa integrasi ekonomi sarat dengan berbagai interaksi social, sebagai arena aktivitas budaya dan ekspresi politik, jaringan arus informasi, serta pusat interaksi masyarakat dengan keragaman sosial, ekonomi, etnis dan agama, sekaligus gabungan kelompok2 budaya, yang berbenturan, bekerja sama, berkolusi, bersaing, dan mengalami konflik. Strategi-strategi melintas batas menjadi pilihan rasional, dan bahwa masyarakat perbatasan kerap menggunakan etnisitas dan dwikewarganegaraannya untuk melanggengkan perdagangan melintas batas. Politik menjadi sarana membangun ekonomi, sebaliknya tanpa kekuatan ekonomi kekuasaan politik tidak akan bertahan lama.

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ABSTRACTThis research is the study of economic activities in the border villages Aji Kuning in the Sebatik Island, in the district Nunukan of East Kalimantan, which is more integrated with the market Tawau, Sabah area of Malaysia. In this study, I call it economic integration. It focused on the market as an transactions arena. Market as an entry point for making observations.Aji Kuning village is a paradoxical condition, one side of a remote and poor villages of Indonesia, on the other hand is close to Malaysia, which has socio-economic conditions better. This can open up opportunities for rural communities to enable the potential socio-cultural resources to build the economic interests for their welfare. In the Aji Kuning market community was found that the borderlanders build the economic network as a social solidarity formation for economic resources benefit. The related countries especially the local politic institutions provide more opportunity to the borderlander developing a flexible market for borderland trade regulation. The market is not just an entity that sustains the economic sustainability by bringing together sellers and buyers. The market has a responsibility and a much more complex functions. As a cultural system, he is maintaining and supporting the socio-cultural dynamics in the border communities.Aji Kuning community build complexity networks. It?s not merely influence the economic dimension but also related to other dimensions especially social, political, cultural, and ethnic kinship. They enable the knot of kinship and ethnicity to build the network. Ethnic identity as a culture identity is contextual and it depends on economic interest and benefit. Trade networks includes a variety ofelements, among others buyers, sellers, investors and brokers, with ethnic and national diversity and the division of labor. The networks have many functions, as communication networks and information and price of capital and share profits and risks with a variety of friendship, kinship and patron-client relationships. Similarly, covering a variety of institutions, governments, ethnic groups and forces the border of Indonesia and Malaysia. All are integrated into a local economic activity at the border.Network of ethnicity is the base of the integration economy. Observations on ethnic identity and its utilization in the network economy, emphasis on the interaction of ethnic groups in economic activity in all networks based on the commodities are traded.Observation of the networks concluded that the borderline market is loaded with social interactions. There are arena of cultural activity and political expression, the network information flow. It is also the center of community interaction with the social diversity, economic, ethnic and religious, as well as the combined culture group which are clash, collaborate, collude, compete and conflict. Strategies across borderlinders becomes a rational choice, and that people often use their ethnicity and dual nationality to sustain the trade across borders. In this case, politics became the economic development facility. On the other hand, without economic power, the politic authority will not be long-lasting."

"Fokus penelitian ini adalah konstruksi nasionalisme masyarakat perbatasan dalam konteks komunikasi sosial. Penelitian ini menggunakan kerangka berpikir interaksionime simbolik yang dikembangkan oleh Mead 1967 mengenai konsep diri dan konstruksi realitas sosial dari Berger-Luckmann 1966 . Paradigma dalam penelitian ini adalah konstruktivis dan merupakan penelitian kualitatif. Teknik pengumpulan data dilakukan dengan wawancara mendalam terhadap masyarakat perbatasan yang tinggal di Desa Aji Kuning Kecamatan Sebatik Tengah Kabupaten Nunukan Kalimantan Utara. Penelitian ini menghasilkan identifikasi konsep diri terkait nasionalisme masyarakat perbatasan dalam proses konstruksi nasionalisme pada konteks komunikasi sosial berupa kompromi. Konsep diri kompromi ini terbagi dalam dua 2 kategori yaitu kompromi pada hal-hal tertentu limited compromise dan kompromi pada semua hal unlimited compromise . Konsep diri tersebut cenderung ditunjukkan dalam pengambilan peran sebagai seorang bangsa Indonesia. Konsep diri tersebut juga menuntun mereka dalam berkomunikasi dan mewariskan realitas subjektifnya kepada lingkungannya.

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The focus of this research is the construction of nationalism of border community in the context of social communication. This research using symbolic interactionism theoretical framework developed by Mead 1967 regarding self concept and construction of social reality by Berger Luckmann 1966 . The paradigm of this research is constructivist and it is qualitative research. The data were collected by conducting in depth interviews with border community in Aji Kuning Village, Sebatik Tengah District, Nunukan Regency, North Kalimantan. This research yielded identification of self concept in relation to the nationalism of border community in the process of nationalism construction in the context of social communication in the forms of compromise. This self concept in the forms of compromise is devided into two 2 categories, namely compromise in certain things or limited compromise and compromise in all things or unlimited compromise. The concept of self tends to show up in the assumption of a role as a member of Indonesian nation. This self concept also leads them in communicating and passing down the subjective reality to their environment."