As the group began to spread towards the interior of the present-day Bugis heartland, they become increasingly diverged from their neighbouring Makassarese, Mandarese and Torajan brethren; simultaneously, the proto-Bugis too would assimilated the former Austronesian tribes in the sparsely-populated area, a process whereby the native populations would gradually adopt the language of the new arrivals.

Hence, a redesigned hybrid-identity through ethnogenesis emerged, binding the original elements derived from the indigenous people together with the introduction of revolutionary techniques, items and ideas bought by the new settlers, including weaving, metal arts and theological doctrine.

Around A.D. 1200, the availability of prestigious imported goods including Chinese and South-East Asian ceramics and Gujarati print-block textiles, coupled with newly discovered sources of iron ore in Luwu stimulated an agrarian revolution which expanded from the great lakes region into the lowland plains to the east, south and west of the Walennae depression.

The archeological findings near Bantaeng and Ara unearthed ancient artifacts dating from 300 to 100 BC, denoting evidence that the southern part of Sulawesi has played an integral role in the axis of early insulindian trade.

Conversely, the Muslim-Malay traders from Patani, Pahang, and Ujung Tanah in the Malay Peninsula; as well as from Champa in Indochina; and Minangkabau in Sumatra settled throughout the port cities in the western coast, including Suppa', Pancana-Tanete, Siang, Tallo, Sanrabone and Gowa.

[44] It can be inferred that following the Conquest of Malacca by the Portuguese Conquistadors, the trading links intensified between South Sulawesi to other commercial powerhouse: namely Johor and Patani in the peninsula, Acheh in Sumatra, Banjarmasin in Borneo and Demak in Java – all having the status as a bastion for Islamic faith.

Further baptism continued in 1545 by a priest, Father Vicente Viegas, which was involved the Christianization of Bugis rulers in Alitta and Bacukiki', according to Manuel Godinho de Erédia, kings of Sawitto and Sidenreng also participated, all were allies of Suppa' part of Ajatappareng alliance.

[48] One member of the voyage, Manuel Pinto, decided to remain in South Sulawesi, he recorded the political development and involved in discussions with several Bugis-Makassar rulers in the region before returning to Malacca (via Java).

However, in 1575, during the visit by Abdul Makmur (Dato' ri Bandang), one of the Minangkabau proselytizers of Islam, he noted that there are several difficulties to convert the locals – the superfluous liking towards dried boar flesh, raw deer liver diced with blood (lawa) and palm liquor.

As for prohibition, there are also strong enforcement against adultery and the consumption of pork; other behaviors including consuming alcohol and opium, offerings to sacred places, worshipping at regalia, lending money with interest (Riba) and gambling were also condemned.

Beginning from the end of the 17th century and the dawn of the 19th, the highly delicate balance of power in South Sulawesi was completely plunged on a downward spiral due to a series of radical changes in the local statecraft, including internal dynastic disputes, geopolitical tensions, growing secondary influence from the western consumerism and the Fall of Makassar.

This required the Makassarese to removed most of its fortification, relinquish its trade in spices, end its import of foreign goods with the exception of the Dutch East India Company, banish the Portuguese and other non-Dutch Europeans, and reject any other attempts of suzerainty, in both Bugis lands or other parts of the archipelago.

The cosmopolitan harbour of Makassar become a crucial maritime starting point for not only for the Makassarese, but also for the Bugis who seek for wealth and fame in the western Archipelago, as the Dutch set a heavy restriction for their access on the eastern spice islands.

Translated as the "four corners" – Sulappa Eppa represents the ancient philosophy, ideas and theories of the Bugis-Makassar on the notion that the universe was built in a form of a giant rhombus, created by four salient fundamentals – wind, fire, water and earth.

Thus, the classical Bugis-Makassar aesthetic vibes, articulations and nuances are largely created and envisioned in a dominant four-cornered composure; including on their traditional writing scripts (the lontara), architectural layouts, ceremonial cuisines (songko and songkolo), artistic designs, textile (sarong motives) and philosophical values.

In the Bugis Language, the writing system is styled as "urupu sulapa eppa", being described as "square" or "four-cornered letters", which served as a vivid illustration of the early Bugis-Makassar interpretation on the four ingredients that molded the universe – fire, water, earth and air.

Relatively on an almost similar parallel module with its sister scripts, Jawi and Pegon for Malay and Javanese respectively, the Serang writing system incorporated the usage of Arabic elements with few additional characters to integrate with the local language.

[99] During a traditional wedding ceremony, the groom would also accompanied by a highly elaborated accessories, including Tataroppeng (Keris), Pabekkeng (belt),[100] Rope (Songket), Sigara (headgear), Salempang (sash), Gelang (bangle) and Sapu tangan (handkerchief).

Based on the classical Bugis myth and understanding, the stars, skies and constellations held a great divine significance; in response, a human is entrusted to maintain the harmonious arrangement of the universe – in order to have a safer and tranquil life, as well as to avoid natural calamities (notably floods, landslides, tornado and earthquake).

[70] Their extensive maritime and trading expedition has historically bought them to be as one of the notable regional players in the transoceanic journeys to Indochina, Macau, Manila, Papua and northern Australia, together with the Southeast Asian islands that lies between these areas.

[119] In order to identify the course of their maritime routes, the sailors would typically inclined to use a multitude of convergent nautical practice, from determining the rising and setting points of the sun; the location horizon, stars and constellations; the marine environment – the flow of the oceanic swell, the form of the waves and the water appearance; fauna – the actions of the fish and the flight arrangement of the birds; the wind directions; and specific geographical landmarks.

Being a highly dedicated boatsmith community, the Konjo people are traditionally restricted from sailing to the seas, as their elders feared that their clan would not return to their homeland, creating a perilous risk of losing their valuable shipbuilding wisdom amongst their kinsmen.

[125] Tales and trails from the past waves of sails and settlements can still be witnessed until the present day, evidently illustrated by their extensive centuries-old ethnic enclaves and various diaspora communities established throughout the islands and coastal regions of maritime Southeast Asia.

By the 14th century, their radical transformation from local warlords to major kingdoms was largely coincides by the unprecedented population boom across the peninsula, which in turn being a correlated result intersected from the earlier improvement of the agricultural practices.

[33][32] Blood, sweat and tears have had been shed over the soil in the quest of favorable harvests, for instance during the 16th century, the Ajatappareng confederation (constituting the Bugis states of Sidenreng, Rappang, Suppa', Bacukiki, Alitta', and Sawitto) was incorporated by the expansionist pursuit by Gowa, driven by their ambitions to control the bountiful local corps of the region.

[134] Furthermore, the Bugis and Makassar families would also arrange Massuro Baca, special ceremonial doa and feast held a week before Ramadhan to remember the departed relatives, as well as a preparation to cleanse the inner-self before the holy month.

The Bugis would commonly organized a selamatan feast for divine favor, protection, thanksgiving and gratitude – including weddings, newborn celebration, aqiqah, house construction ceremony, sending a pilgrim for umrah and hajj, and funerals.

[135] However, with the rise of various socioeconomic and educational revolution, together with mass industrialization and the introduction of modern farming and fishing techniques throughout the 19th and 20th century, the collective impact of these festivals began to waned in favor of a much aligned practice with Islamic understanding among the mainstream Bugis society.

Historically among the members of Bugis nobility, dance was perceived as a social importance to develop and mold an individual's personal qualities on kedo (mannerism) and ampe (speech) according to the royal standards and etiquettes.

To some extent, each of the artforms serves as an episode to the past and navigated as a kaleidoscopic narration on the complex development of their intricate ethnic identity – from the once prevalent ancient ancestral beliefs led by a Bissu; the royal court and military traditions during the classical era; the extensive bilateral cultural exchange with the Makassarese; and the subsequent Islamisation of the mainstream Bugis society.