THE RULE OF BUGINESS FAMILY IN PRESERVING

BUGINESS LANGUAGE

Andi Dalatika Batari Maya ¹, Mega Riskiyatul Masfhufah², Raihan Firman³, Rismawati Sri Wanda⁴,
Azka Nazla Shadrina⁵, Muh Ikhsan Maulana⁶
Alauddin Makassar State Islamic University, Gowa, South Sulawesi

Abstract
This research aims to study the role of the Buginess family in preserving the
Buginess language. Buginess language, a dialect originating from a certain region, faces
serious challenges in maintaining its existence amidst globalization and rapid
technological developments. In an effort to maintain the continuity of this language, this
research focuses on the important role played by the Buginess family in maintaining and
passing on the legacy of this language to the younger generation.
The research was conducted through a structured interview method with members
of the Buginess family. The interview covered aspects such as the use of everyday
language in the family, the challenges faced in preserving the Buginess language, and the
family's efforts to support learning the Buginess language. The data obtained from the
interviews were analyzed qualitatively to identify emerging patterns and findings.
The results show that the Buginess family has a significant role in preserving the
Buginess language. They act as the main socialization agents who introduce and use this
language in the everyday family environment. In addition, the family also plays a role in
maintaining traditional practices related to the Buginess language, such as religious
customs and ceremonies.
This research provides a better understanding of how the Buginess family can
contribute to maintaining their language. The implication of this research is the important
role of the family in the preservation of minority languages, especially in facing the threat
of losing cultural identity. However, greater efforts are still needed to face future
challenges and ensure the survival of Buginess for future generations. The results of this
research can become the basis for developing programs and policies that support efforts
to preserve the Buginess language by families and the wider community.

1. INTRODUCTION
Language is a powerful means of communication, cultural expression, and identity
builder. Language reflects the collective history, values, and traditions of a community.
However, in an increasingly connected world through globalization and technological
advances, many minority languages face the threat of extinction. The Bugis language, a
unique dialect originating from a particular area, faces serious challenges in preserving its
existence and ensuring that its cultural heritage continues to be transmitted between
generations. In this context, understanding the important role played by the Bugis family
in preserving and maintaining the Bugis language is very important.
Language is not only a means of communication, but also an important aspect of
cultural identity and heritage. Throughout history, many languages have faced the threat
of extinction due to factors such as globalization, urbanization and cultural assimilation.
Among these endangered languages is Buginess, a unique and distinctive language
spoken by the Buginess family. The Bugis language has significant cultural values and has
been passed down from generation to generation within the Bugis community. However,
in recent decades, the Bugis language has faced challenges in its preservation and
continuity.
Language is one of the key aspects of the cultural identity of a community.
However, in an era of globalization and rapid technological development, many minority
languages face the risk of extinction. The Buginess language, a regional dialect, is also
facing serious challenges in maintaining its existence. In order to maintain the continuity
of this language, it is important to understand the important role played by the family in
preserving and passing on the heritage of this language to the younger generation.
Previous research has shown that the family has a central role in the preservation of
language and cultural identity. They act as the main socialization agents who transmit
values, traditions and language to the younger generation. Families also create an
environment that supports the use of minority languages in everyday life. Therefore, in
the context of the Buginess language, the role of the Buginess family is considered crucial
in maintaining the continuity of this language.
The Bugis language, also known as "Bahasa Bugis" or "Bahasa Ugi," is a dialect
predominantly spoken by the Bugis ethnic group in South Sulawesi, Indonesia. The
language has deep roots in the ancient Bugis Kingdom which was famous for its seafaring
traditions, cultural diversity and linguistic richness. The Bugis language includes a variety
of dialects that reflect the distinctive local nuances and socio-cultural context within the
Bugis community. However, despite its historical significance and cultural importance, the
Bugis language is currently facing challenges that threaten its survival.
Globalization and modernization have led to increased mobility, migration and
exposure to dominant languages and cultures. The rapid spread of mass media,
technology, and the internet has also increased the influence of the dominant language,
often resulting in decreased use and proficiency in the minority language. Bugis, like many
other minority languages, is at risk of being forgotten by Indonesian, English, and other
globally dominant languages. In addition, societal attitudes, educational policies, and
economic factors can also contribute to the decline in the use and transmission of the
Bugis language. The purpose of this research is to explore the role of the Buginess family
in preserving the Buginess language and passing on this cultural heritage to the younger
generation. In this research, we will look at how the Buginess family maintains the use of
the Buginess language in their daily lives, how they communicate intergenerationally, and
the efforts they make to support the learning and preservation of the Buginess language.
In addition, this study aims to identify the challenges and opportunities faced by Bugis
families in their efforts to preserve the Bugis language. By exploring the experiences and
practices of the Buginess family, this research seeks to shed light on the strategies used to
preserve the language and the obstacles they face in this endeavor. Understanding family
efforts to maintain the Bugis language will provide valuable insights into the dynamics of
language preservation and the importance of family contributions.
The significance of this research lies in its contribution to a broader understanding
of the role of the family in preserving endangered languages and cultural heritage. By
examining the experiences of the Buginess family, this research provides valuable insight
into the complex interactions between language, family, and cultural preservation. These
findings will not only benefit linguists and researchers, but also inform policy makers and
communities struggling to preserve their endangered languages.
To achieve this goal, this study will use a qualitative approach. The study involved
structured interviews with Bugis family members across generations, representing diverse
social and economic backgrounds. In-depth interviews will provide rich insight into the
use of the Bugis language in the family context, the way Bugis families communicate, and
the efforts made by the family to support learning and preservation of the Bugis language.
Through a qualitative approach and using a structured interview method, we will
interview members of the Buginess family. The findings of this research will provide a
deeper understanding of the role of the Bugis family in preserving the Bugis language and
passing on this cultural heritage to the younger generation. The findings of this study will
provide an important basis for stakeholders in the development of programs and policies
that support the preservation of the Bugis language by Bugis families and the wider
community. The data we obtain will be analyzed qualitatively to identify emerging
patterns and findings regarding the role of the Buginess family in the preservation
buginess language. In addition, this research will explore the challenges faced by Bugis
families in preserving their language. Factors such as the encroachment of dominant
global languages, socio-economic changes, and migration can pose significant barriers to
maintaining and using Buginess. Recognizing this challenge will highlight the importance
of the Buginess family's commitment to language preservation and the need for
collaborative efforts with educational institutions, cultural organizations and local
communities.
This research has important implications for efforts to preserve minority
languages. With a better understanding of the role of the family, this research is expected
to provide valuable insights for stakeholders in developing programs and policies that
support the preservation of the Buginess language by families and the wider community.
In the following sections, we will discuss the methodology used in this research,
including details about the interviews, data analysis, and the theoretical framework that
underpins this research.
In this context, there are several relevant theoretical concepts that will form the
basis of this research. First, the theory of language socialization emphasizes the role of
the family as the main agent in transmitting language and culture to the younger
generation. This concept assumes that the family creates an environment that supports
the use of the Bugis language in everyday life and facilitates language learning for
children.
Furthermore, the concept of language use in the family context is also important in
this study. The use of language in the family can be influenced by factors such as language
dominance, interaction between generations, and the influence of the mass media.
Understanding how the Bugis language is used in the family will provide insight into the
level of continuity of the language and the strategies used by Bugis families to maintain
the Bugis language within their family environment.
In addition, it is important to consider the role of language ideology in this
research. Language ideology refers to beliefs, attitudes, and values related to language.
Understanding the language ideology of the Bugis family will help us understand their
views on the importance of preserving the Bugis language and how this view shapes their
language practices within the family. In this study, data collection will be carried out
through structured interviews with Bugis family members from various generations. The
sample will be selected taking into account social, economic and demographic diversity.
The interviews will focus on topics such as the use of the Bugis language in everyday
families, interactions between generations in the context of the Bugis language, and the
efforts made by Bugis families to support the learning and preservation of the Bugis
language.
The collected data will be analyzed using a qualitative approach. The analysis will
involve identifying thematic patterns, grouping data, and developing key findings that
support the research objectives. The findings of this study will provide a deeper
understanding of the role of the Bugis family in preserving the Bugis language and can
form the basis for developing effective language preservation strategies and programs.
It is hoped that this research will make a significant contribution in efforts to
preserve the Bugis language and understand the role of the family in maintaining its
sustainability. This research can also provide useful insights for stakeholders in developing
educational policies and programs that support the preservation of the Bugis language at
the family and community level at large. With a better understanding of the role of the
 Bugis family in preserving the Bugis language, more effective efforts can be made to
maintain the continuity of this language.
In addition, the results of this study can provide a basis for developing Bugis
language learning materials that are more relevant and contextual. By understanding how
Bugis language is used in the family context, teaching strategies can be developed that
actively involve families in learning Bugis language. It is important to remember that
efforts to preserve the Bugis language do not only depend on the family, but also require
support and collaboration from various parties, including educational institutions, the
government and the community. This research can provide a better understanding of the
challenges faced by Bugis families in maintaining the Bugis language, and provide policy
recommendations that can strengthen the role of the family in preserving the Bugis
language.
In conclusion, this study aims to investigate the role of the Bugis family in
preserving the Bugis language and passing on this cultural heritage to the younger
generation. By understanding family communication practices, patterns of language use,
and educational strategies implemented by Bugis families, it is hoped that effective steps
can be developed in preserving the Bugis language. This research is expected to make an
important contribution to efforts to preserve the Bugis language and can become the
basis for the development of sustainable policies and programs.
In short, this study investigates the important role of the Bugis family in the
preservation of the Bugis language. By examining their methods of language
transmission, cultural practices and challenges they face, this study aims to highlight the
contributions of families in preserving endangered languages. Ultimately, understanding
the efforts of the Buginess family will contribute to a wider discourse on the preservation
of language and cultural heritage in an ever-changing world.
In the following chapters, this study will explain the design methodology used,
including details about the interview process, data analysis, and the steps to be taken to
collect and analyze the data.

2. REVIEW OF LITERATURE
2.1 “THE BUGIS PEOPLE’S NAMING SYSTEM IN BUGIS ETHNIC TRADITION BY
MUHSYANUR ”
The tradition of migrating in Bugis ethnic communities is known as sompek or
passompek. Abidin 2016 connects language, culture and naming, stating that one of
the languages that holds turmoil in the development of Bugis culture is the language
attached as the Bugis' proper name. Bugis proper names, which have become the
distinctive identity of the Bugis people, have experienced a long history of change.
These changes were caused by the cultural contact of the Bugis people with other
 ethnic civilizations from outside South Sulawesi, which mainly resulted in religious
changes, political upheaval, and shifts in the understanding of values in Bugis society.

Name-giving in Bugis society is part of local wisdom that encompasses various

policies. The naming is not just a name, but has values and meanings that are closely
related to the cultural elements of Bugis society. If we compare the past with the
present, the past is more cultured than the present. This is due to the influence of
science and technology which is growing rapidly. With the progress and development
of science and technology, it certainly has an influence on culture, especially Bugis
tradition.

Therefore, basically everyone's naming system is influenced by various factors such

as culture, religion, language, and so on. According to de Haviland Basoeki2013, the
naming systems of various Indonesian cultures and societies are different, the
manner of variation depends on the origin of the island, ethnicity, culture, language,
and education obtained. This is also the case in Bugis tradition. The process of
naming oneself or naming the community is not only based on aspects of language,
culture, and/or tradition. However, it is also based on the system that binds the Bugis
community itself.

This study describes the system of naming the Bugis in the Bugis tradition. The Bugis
naming system is based on the family tree, which reflects the importance of family in
Bugis culture. The study shows that the Bugis naming system is still used today,
which indicates the continued importance of family in Bugis culture.

2.2 “ PRESERVING LOCAL WISDOM : CULTURAL STRATIGIES OF BUGINESSE-PAGATAN

ETHNIC GROUP LIVING IN A MULTICULTURAL SOCIETY BY NURHANUDDIN ARAFAH”

This study aims to describe the cultural strategy of the Bugis Pagatan community,
one of the ethnic groups in Indonesia, in preserving local wisdom that lives in a multicultural
society. The findings of this study show that the Bugis-Pagatan community uses two
strategies to maintain their Bugis identity in a pluralistic society, namely the strategy of
interaction patterns and the use of ethnic symbols. In the interaction pattern strategy, they
apply adaptive and inclusive interaction patterns. This strategy is represented by the
mastery and use of regional languages other than Bugis, inter-ethnic marriage, and
participation in social activities.

Meanwhile, in the strategy of using ethnic symbols, they form an identity that is
different from that in Sulawesi. This strategy is represented by the use of ethnic symbols
such as wearing Bodo clothes, bone caps in marriage rituals and moving to a new house,
 preserving the ancient Bugis house model for settlement, and forming a new cultural
identity called PJAEE, 17 6 2020 10039 Maccera Tasi. This research identifies local values that
are preserved and held by the community as a cultural strategy in building a harmonious
society.

The existence of a community's local culture must be recognized as a culture

because recognition of each local culture will characterize modern culture, namely identity
in diversity. According to Parekh 2000, the spirit of culture in modern situations must be
within the framework of identity in difference, that is, all cultures need recognition. In this
regard, this study considers that the Pagatan Bugis tribe is a separate cultural entity that is
different from and similar to the culture of the Bugis community in South Sulawesi, which
has its own identity and differences.

Cultural theory recognizes that today's culture is shaped by a complex set of

interactions. The market has become the dominant force shaping new values in society.
According to Appadurai 1994, the market is the main cause of the blurring of local
boundaries of traditional cultures. More than that, technology completely changes the
structure of society and shapes new spaces. In our society, that phenomenon is also
happening. However, another phenomenon also occurs, where local cultures do not fall, but
implement strategies to adapt to any changes. In this regard, Irwan Abdullah 2006 169
writes as follows The tendency can also be seen from the adaptation made by a community
to various external influences.

This article explores the cultural strategies of the Buginese-Pagatan ethnic group in
preserving their Buginese identity while adapting to the multicultural society they live in.
The study found that the people of Bugis-Pagatan have an adaptive cultural strategy in
which they preserve their Buginese identity while also adapting to the multicultural society
they live in. The study shows that the Bugis language is still used in daily life, which indicates
the continued importance of preserving the Bugis language.

3. RESEARCH METHODOLOGY

3.1 Types of Research

The type of research used in this research is descriptive qualitative research. This research is
a descriptive research because it describes the data. Then, the data is explained to get the right
analysis. There are six characteristics of qualitative methods (Bogdan and Biklen, 2007). First,
research must be done in a natural setting. Both are key research instruments. Research is a key
research instrument, where researchers collect data directly. Third, this research is written in a
descriptive form and the data is in the form of words, not numbers. Fourth, the research process is
more important than the results. Fifth, the meaning of research is the main goal in research. Finally,
research tends to be inductive. It can be said that qualitative research does not formulate
hypotheses before testing them.
3.2 Research Objectives

The purpose of this research is to examine the maintenance of qualitative "Bugis" regional
languages. For the purpose of this study, interviews with informants were conducted. The interview
was conducted online using the WhatsApp voice note application due to conditions that could not
directly approach the informant and ask a number of questions. Aminah [20] for the Bugis language.
In the interview, we asked about what language is used at home and in daily conversations, daily
conversations with family members or in family gatherings (family area with parents,
brothers/sisters, grandparents, wife/husband ). Neighbors (neighborhood with neighbors, relatives,
guests). the use of language was determined directly by the informant with the following
information: Keep using Bugis language in daily conversations with family members, relatives and
neighbors For educational or campus environments, you still have to adjust between Bugis and
Indonesian because you have always used the Bugis language since childhood and vocabulary in
Indonesian is still lacking and there are differences in meaning with intonation in pronunciation
which can cause misunderstandings. maintenance in the family, environment, educational
environment, and society. Interviews were conducted by looking for families who still maintain the
regional language or Bugis language through information obtained from reliable sources. Therefore,
the results can describe the phenomenon of language maintenance that still persists. The interview
was conducted for approximately 40 minutes.

4. FINDINGS

No Bahasa Bugis Morfem asal Bahasa Morfem asal Keterangan

makassar

1 Melokmukak Melok + mu + Erokjak/erokjaka Erok + ja + kak Kata “mu”

kak dan “ja”
2 Melokmuko Melok + mu + ko Erokjako Erok + ja + ko berarti
“benar-
3 Melokmukik Melok+ mu + kik Erokjakik Erok + ja + kik benar”
4 Melokmui Melok+ mu + i Erokji Erok + j(a) + i (Penegasan)

5 Melokkak Melok + kak Erokkak Erok + kak Kata “ka”

berarti Kala
6 Melokko Melok + ko Erokko Erok + ko Kini
 7 Melokkik Melok + kik Erokkik Erok + kik

8 Melok-i Melok + i Erokki Erok + i

9 Meloknak Melok + na + kak Erokmak Erok + m(a) + Kata “na”

(k)ak dan “ma”
10 melokno Melok + na + ko erokmako Erok + ma + ko berarti Kala
Lampau
11 Meloknik Melok + na + kik Erokmakik Erok + ma + kik

12 Melokni Melok +na + i Erokmi Erok + m(a) + i

13 Melokpak Melok + pa + kak Erokpak Erok + pa + Kata “pa”

k(ak) berarti Kala
Datang
14 Melokpo Melok + pa + ko Erokpako Erok + pa + ko

15 Melokpik Melok + pa + kik Erokpakik Erok + pa + kik

16 Melokpi Melok + pa + i Erokpi Erok + p(a) + i

17 Meloktokkak Melok + to + (k) Eroktongak Erok + tong + Kata “to”

kak (k)ak berarti
18 Meloktokko Melok + to + (k) Eroktongko Erok + tong + “juga”
ko ko (Penegasan)

19 Meloktokkik Melok + to + Eroktongkik Erok + tong +

(k)kik kik

20 meloktoi Melok + to + i eroktongi Erok + tong + i

Sub Findings

In comparing adverbs of time and the use of pronoun suffixes in Bugis and Makassar languages,
based on the table above, the internal reconstruction will be described as follows:

Pronominal Suffix
If you look at the reconstruction of pronouns in the table above, the use of pronouns in Bugis and
Makassar is the same, namely:
kak : I (first singular pronoun suffix
Ko : you (singular second pronoun suffix)

Kik : you (sufiks pronomina pertama jamak) I :

you (third singular pronoun suffix)

1. Word of affirmation (really)

There is a difference in the use of the word affirmation "really":

In the Bugis language the word "really" means [mu], while in the Makassar language the word "really"
means [ja]. Observe the table below:

Melokmukak Melok + mu + kak Erokjak Erok + ja + kak

Melokmuko Melok + mu + ko Erokjako Erok + ja + ko

Melokmukik Melok+ mu + kik Erokjakik Erok + ja + kik
Melokmui Melok+ mu + i Erokji Erok + j(a) + i

1. Description:
a. In the table in line number 1 above, in Bugis language there is no omission between the
word affirmation and the first singular pronoun suffix. Meanwhile, in Makassar language, the
first singular pronominal suffix phoneme [kak] is omitted /k/ The removal of the first singular
pronoun suffix phoneme in Makassar language is found in the word Erokjak where the
original morpheme of the word is erok+ja+kak and should be read like the original
morpheme but the first singular pronoun suffix phoneme disappears from [kak] to /k/.

b. In Bugis and Makassar languages, there is consistency or no change in the use of the
affirmative word "really" in the first plural pronoun suffix. Bias seen in row 2 of the table
above.

c. Row 4 in the table above does not occur in Bugis language, whereas in Makassar language
there is a fusion of the phoneme /a/ because in that word two low vowels /a/ meet with a high
vowel /i/, so that the existence of the phoneme /a/ melts or melts because the vowel /i/ has
more power than the vowel /a/.

2. Present tense (activities in progress)

The use of the present tense in Bugis and Makassar languages is the same. Where, the use of the
present tense in Bugis and Makassar languages is zero (Ø)

Melokkak Melok + kak Erokkak Erok +kak

Melokko Melok + ko Erokko Erok +ko
 Melokkik Melok + kik Erokkik Erok + kik
Melok-i Melok + i Erokki Erok + i

Description:
At the present time (ongoing activities) the two languages are the same, that is, the two languages
are not listed or the morpheme is zero.

3. Past tense (already)

The past tense (already) in Bugis is different from Makassar. In the Bugis language the past tense
"already" means [na] while in Makassar language it means [ma]. There is a phonemic
correspondence between /m/ and /n/.
Meloknak Melok + na + kak Erokmak Erok + m(a) + (k)ak
melokno Melok + na + ko erokmako Erok + ma + ko
Meloknik Melok + na + kik Erokmakik Erok + ma + kik
Melokni Melok +na + i Erokmi Erok + ma + i

a. Description:

a. There was a partial omission of the first singular pronoun suffix in Bugis and
Makassar languages

Meloknak Melok + na + kak Erokmak Erok + ma + kak

The word meloknak should be read meloknakak, but with the omission of some of the
first singular pronominal suffix, namely [ak]

b. In the Bugis language, the past tense [na] is omitted to become /n/ and the pronominal
suffix [ko] becomes /o/. Meanwhile, in Makassar language it remains intact or
consistent.

Melokno Melok + na + ko erokmako Erok + ma + ko

Meloknik Melok+na+kik erokmakik Erok+ma+kik
 The word melokno should be read according to its original morpheme, namely
meloknako, but because of the omission of the phoneme /a/ in [na] and the omission
of some phonemes in the second singular pronoun suffix, namely from [ko] to /o/. The
construction happened

also in the use of the past tense which is inserted into the first singular pronoun suffix,
namely the word meloknik, it should be read as meloknakik.

c. The fusion of the phoneme /a/ occurs because the word /a/ meets two low vowels /a/
and the high vowel /i/, so that the existence of the phoneme /a/ melts or dissolves.
The smelting of /a/ by /i/ occurs, because /i/ is a high vowel that has power compared
to the vowel /a/.

Melokni Melok +na + i Erokmi Erok + ma + i

Judging from the construction of the original morpheme, the words melakoni and erokmi should
be read
melonnai and erokmai.

4. When it comes

When to come (later) in Bugis language with Makassar language is the same, namely [pa]

Melokpak Melok + pa + kak Erokpak Erok + pa + kak

Melokpo Melok + pa + ko Erokpako Erok + pa + ko
Melokpik Melok + pa + kik Erokpakik Erok + pa + kik
Melokpi Melok + pa + i Erokpi Erok + pa + i

Description:
a. In both languages, the omission occurs at the time of coming (later) with the first singular
pronoun suffix [kak], second singular [ko] and first plural [kik]. [pa] becomes /p/ and [kak]
becomes [ak] (the omission occurs at the beginning of /k/ )

Melokpak Melok + pa + kak Erokpak Erok + pa + kak

Melokpo Melok + pa + ko Erokpako Erok + pa + ko
Melokpik Melok + pa + kik Erokpakik Erok + pa + kik

a. In the Bugis language, [pa] is omitted to become /p/ and in the pronoun suffix [kik] it becomes
[ik], whereas in Makassar language it is consistent or does not change.
b. b. The fusion of the phoneme /a/ occurs because the word /a/ meets two low vowels /a/ and the
high vowel /i/, so that the existence of the phoneme /a/ melts or dissolves.

Melokpi Melok + pa + i Erokpi Erok + pa + i

 5. The word affirmation (too)

The word affirmation (also) in Bugis is different from Makassar. In the Bugis language, the
word affirmation (also) means [to], while in the Makassar language it means [tong].

Meloktokkak Melok + to + (k) kak Eroktongak Erok + tong + (k)ak

Meloktokko Melok + to + (k) ko Eroktongko Erok + tong + ko
Meloktokkik Melok + to + (k) kik Eroktongkik Erok + tong + kik
meloktoi Melok + to + i eroktongi Erok + tong + i

Description:

a. In the Bugis language, epenthesis occurs, namely the addition of /k/ which is useful for making
pronunciation easier. Whereas in Makassar language there is no epenthesis, but dissolution
occurs in the first singular pronoun suffix, namely [kak] becomes [ak].

b. The occurrence of consistency in the Makassar language means that there is no change. And
in the Bugis language in line 4 there is consistency.

Based on the results of the internal reconstruction of the description in Bugis and Makassar
languages in the use of adverbs of time, affirmations and pronoun suffixes, it can be concluded
that:

1. Pronoun suffixes in Bugis and Makassar languages are the same

2. In the Bugis language there is no omission between the affirmation word and the first singular
pronoun suffix. Meanwhile, in Makassar language, the first singular pronominal suffix phoneme
[kak] is omitted to /k/

3. In the Bugis and Makassar languages, there is consistency or no change in the use of the
affirmative word "really" in the first plural pronoun suffix.

4. There is no omission in Bugis language, whereas in Makassar language there is a fusion of the
phoneme /a/ because in that word two low vowels /a/ meet with a high vowel /i/, so that the
existence of the phoneme /a/ melts or dissolves because of the vowel /i / is more powerful than
the vowel /a/.
5. In the present tense (ongoing activities) the two languages are the same, that is, the two
languages are not listed or the morpheme is zero.

6. There was a partial omission of the first singular pronoun suffix in Bugis and Makassar
languages

7. In the Bugis language, the past tense [na] is omitted to become /n/ and the pronominal suffix
[ko] becomes /o/. Meanwhile, in Makassar language it remains intact or consistent.

8. In both languages, the omission occurs in the future (later) with the first singular pronoun
suffix [kak], second singular [ko] and first plural [kik]. [pa] becomes /p/ and [kak] becomes [ak]
(the omission occurs at the beginning of /k/ )

9. In the Bugis language, [pa] is omitted to become /p/ and in the pronoun suffix [kik] it becomes
[ik], whereas in Makassar language it is consistent or does not change.

10. The word affirmation (also) in Bugis language is different from Makassar language. In the
Bugis language, the word affirmation (also) means [to], while in the Makassar language it means
[tong].

11. In the Bugis language, epenthesis occurs, namely the addition of /k/ which is useful for
making pronunciation easier. Whereas in Makassar language there is no epenthesis, but
dissolution occurs in the first singular pronoun suffix, namely [kak] becomes [ak].

5. DISCUSSION

From the data above Despite the population numbering only around six million and
constituting less than 2.5% of the contemporary Indonesian population, the Bugis are
influential in the politics in the country; and historically influential on the Malay peninsula,
Sumatra, Borneo, Lesser Sunda Islands and other parts of the archipelago where they have
migrated, starting in the late seventeenth century. The third president of Indonesia, B. J.
Habibie,[6] and a former vice president of Indonesia, Jusuf Kalla, are Bugis. In Malaysia, the
eighth prime minister, Muhyiddin Yassin[7] and former deputy prime minister, Ismail Abdul
Rahman, have Bugis ancestry.The Bugis people speak a distinct regional language in addition
to Indonesian, called Bugis (Basa Ugi), with several different dialects. The Bugis language
belongs to the South Sulawesi language group; other members include Makassarese, Toraja,
Mandar[8] and Massenrempulu. The name Bugis is an exonym which represents an older form
of the name; (To) Ugi is the endonym.[9]

6. CONCLUSION
 The conclusions that can be drawn from the above writing are as follows:
1. Language is an important aspect of a community's cultural identity, but
many minority languages face the risk of extinction in an era of globalization and
rapid technological developments.
2. The Bugis language, a dialect originating from a certain area, faces serious
challenges in maintaining its existence and passing on its cultural heritage to the
younger generation.
3. The Bugis family plays a significant role in the acquisition of the Bugis
language. They are the main socialization agents who introduce and use this
language in the everyday family environment.
4. Bugis families also maintain traditional practices related to the Bugis
language, such as customs and religious ceremonies, as part of efforts to preserve
their language and culture.
5. Challenges in preserving the Bugis language include the influence of global
language dominance, socio-economic changes, and migration. Bugis families need
to overcome these barriers to ensure the survival of the Bugis language.
6. This research provides a better understanding of the important role of the
family in the preservation of minority languages and cultural heritage. This research
also shows the importance of family commitment in maintaining the Bugis language
and the need for support from educational institutions, cultural organizations and
the local community.
7. The findings of this research can become the basis for developing programs
and policies that support efforts to preserve the Bugis language by families and the
wider community.
8. This study also provides insight into the theory of language socialization,
language use in family contexts, and language ideology that is relevant in the
preservation of the Bugis language.
With a deeper understanding of the role of the Bugis family in overcoming
the Bugis language, it is hoped that efforts to preserve minority languages such as
the Bugis can be increased and continued for generations to come.

REFERENCES

https://www.researchgate.net/publication/
369584646_The_Bugis_People's_Naming_System_in_Bugis_Ethnic_Tradition
https://philarchive.org/archive/KAHPLW
https://www.bing.com/search?
q=peran+keluarga+buginess+dalam+mempertahankan+bhasanya&qs=n&form=QBRE&sp=
-1&ghc=1&lq=0&pq=peran+keluarga+buginess+dalam+mempertahankan+bhasanya&sc=0-
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https://123dok.com/document/y96xx0gv-pemertahanan-bahasa-bugis-keluarga-negeri-
rantau-sulawesi-tengah.html
https://en.m.wikipedia.org/wiki/Bugis
journal of language and literature,vol 23.No 1,April 2023,hlm 103-167-76
DOI: 10.24071/joll.v21i1.5062 https://e-journal.usd.ac.id/index.php/JOLL/index