FORT ROTTERDAM

Ford Rotterdam is one of the best-preserved examples of Dutch architecture in Indonesia. This old fortress on Jl. Ujung Pandang, overlooking the harbour right in the heart of the city, is one of the principal attractions of Ujung Pandang. Rebuilt in Dutch style the fort now bears the rather more nationalistic title of Benteng (Fort) Ujung Pandang.

The fort's big La Caligo Museum consists of 2 buildings, one covering ethnology and the other history. See the assortment of exhibits including rice bowls from Tanah Toraja, prehistoric kitchen tools from South Sulawesi, musical instruments from Manado and various traditional marital costumes. The gift shop sells beautiful Bugis sarung of pure silk.

It's open Tuesday to Thursday 0800 - 1400 pm., Friday 0800 - 11.30 pm., Saturday & Sunday 0800 - 12.30 pm. Monday and holidays closed. Entrance is 7500 Rp. adults, 2500 Rp. children (maybe more for now).

RELIGION CEREMONIES

Rambu Solo’ is a series ceremonies for the dead, and is also called Allu Rampe Matampu’ meaning Ritual of the west, the direction which is connected with death.

Death is a sad event but for the people of Toraja it is also an occasion for happiness, a celebration of the passage of the soulk to puya, the land of Souls, and ultimately to reach the level of becoming a deity.

The most important ceremony in the life of Torajans, Rambu Solo’ is a series of ceremonies celebrated by the kinship group and participated by the community in a festive atmosphere.

There are several types of funeral ceremonies depending on the status of the dead, his or her social class and wealth, as well as the area. The higher the castle, the more elaborate are the ceremonies. Those of the lowest tana’ kua-kuatana’ bulaan hold two different rituals and sacrifi many buffaloes and pigs. The ceremonies last several days and they are highly publicized and attract many visitors to the area. or slave class, have very simple rituals while the nobility

Since the many offerings received help the soul of the dead to reach the status of deity, the funeral ceremonies can be very expensive to the family and it can take place months or years after death.

The ranbu solo’ besides providing for the soul of the dead, is meant to signify the social status of the family and is an opportunity to repay favous and gifts received by the dead person during his or her lifetime. One most important function of these ceremonies is the division of the inheritance, for whoever, son or daughter, contributes the most buffaloes for the sacrifice at the funeral feast, he or she is entitled to a greater share of the inheritance.

As wealth and power are needed to reach Puja, Torajans aspirate to accumulate wealth and power during their lifetime so that they can hold a death ritual befitting their status.

Accrding to Toraja beliefs, a dead person is considered a sick person until the death rituals begin. Called tomasaki ulunna, meaning one whose hesd sick, the corpse is kept in the special place in the house reserved for that purpose. Meanwhile. The soul departs through the head and wanders in the village. Still the dead is regarded as asick person and is treated as such and laid with the head to the west. Meals are placed by the side of the corpse, and neighbours and relatives came calling, bringing betel nuts and tobacco.

There is nothing unusual about the family sleeping in the same rooms as a corpse. Any decaying smell is ignored althougth now there are more cases of embalming or enclosing the body in a temporary coffin, with a bamboo cylinder extending from it like a narrow chimney to carry the smell out of the house.

This is the time for the funeral prepations and the kinship group start to save money and collect rice for the death ritual. It is scheduled when all relatives can be a matter of days, weeks, months and even years.

The “sick” person becomes tomate really ead when the rituals begin. On the ma’karu’ dusun day, sacrifice of a buffalo indicates the real death. Its innards are cooked in a bamboo container and offered with palm wine to the dead.

From this day, the relatives start their mourning, eating no meat or rice. The body is moved from the southern room to the centre room and laid wuth the head pointing south. As this is a position for the dead, it is taboo for the living to sleep with their heads pointing south.

For the nobility, this is the first ritual for the dead and can last for seven days. Many buffaloes and pigs are sacrifieced and the corpse is symbolically wrapped and put into a temporary bangka, coffin, hich is then placed in the the western part of the Sali or centre room.

Some tme passed befor the second rituals is held. Preparations include the construction of temporary houses around the rante or ceremonial field. A simbuang batu, ceremonial stone and palm tree are erected as aplace to tie the buffaloes, a bala kayan, meat tower and lakkian, a tower for the dead in the shape a tongkonan house are built.

When all is ready, the corpse is taken out of the temporary coffin, and is hung for a few days from the ceiling of the house before being removed to the base of the rice barn, opposite the house. Here it is wrapped in a decorative funerary sack by the death priest.

Then it is time for the funeral procession with the wrapped corpse carried in Tongkonan-shaped bier with widow or widower following in a chair covered with a black canopy. The effigy made in the image of the ded, is accompanied by gong beaters, war dances and buffaloes. The mouerners dressed in black, hold a red length of cloth, which extends from the bier, over their heads.

RELIGION

Aluk Todolo, the ancestral religion, is still followed by a small minority of Torajans today as more and more are converting to Christianity.

According to 1981 statictics, the majority of the people of Toraja are Protestan, about 66%; followed by 12% Catholics,about 7% Moslem and only 15% are adherents of Aluk todolo. Still most Torajans follow the traditional customs of their ancestors.

Officialy recognized as related to Hindusm, Aluk Todolo has a panthem of gods and the supreme God is Puang Matua (the old lord) who also the Creator. It is he who unified all gods, created mankid and all other creatures.

According to the Toraja myth of creation, before there were gods, there was heaven and earth. The universe created the gods and Heaven and Earth were the first parents of Pong Tulak Padan (he who supports the Earth), Pong Banggai Rante (he whose plain is large) and Gaunti Kembong (selfexpanding cloud). Together they grew up and formed the trinity and created the sun, moon and the stars.

They separated to become Lords of the underworld, the earth, and the upperworld. Gaunti Kembong, the lord of the upperworld, removed a rib who became Usuk Sang Bamban (the one special rib) who grew up and married Simbolong Manik who emerged from stone in the east. From their union, Puang Matua was born.

As in the upperworl, the earth is supposed to have a head (ulu), which faces north (daya, rekke) and a tail (ikko’) which faces south (lo’sau,) east(lan, tama) is for sunricse while west (diong, rokko) is linked with sundown. Based on this, north and east are considered the sphere of life and south and west of death. By this same nation, the north and east are the domain of the gods, protectors of plants, domestic animals and human-life, while south and west is where the souls of thedesd reside until the completion of the direction of southwest.

From the land of the souls puya, the ancestors after completion of the death rituals, are deified and enter heaven via a palm tree. As wedding ceremonies.

The sacrificial ritual of the east or ranbu tuka, which mans “smoke ascending” is held on the east or northeast of the tongkonan and the priest faces east.

Rambu solo’ “smoke descending” is the sacrificial ritual of the west and is held at sundown, on the west side of the house.

The rituals in this category are those for the dead, aluk tomate perfomed by the tomebalun such as offering to the souls, slaughter of animals for the dead and the wrapping of the corpse. The tomebalun or death priest is usually shunned and only visits homes when there is a death in the family.

Observance of the religion insolves the performance of various aluk ceremonies and avoiding certain taboos.

HISTORY

The real name of Toraja was Tondok Lepongan Bulan Tana Matarik Allo which means “ a country of one administration, religion and culture as rounds as the moon (bulan) and the sun (allo).”

The Toraja came into existence in the 17^th century, coined by the Bugis of Luwu from To-ri-ja meaning to (people), ri (from), aja (inner west). Another version says it means “men of the mountains.”

According to same sources, the early Torajans migrated from southeast Asia, probably Annam beginning in 3,000 B.C. According to tradition, the ancestors came in eight lembang (canoes), from the mythical islands Pongko’,

Somewhere in the southwest and up the Sa’dan river, setting in what is now the Enrekang area. As new waves of migration occurred, the earlier groups were forced to retreat into the mountains where they wandered under the leadership o Puang Pararrak. There were 40 arruan (groups), coordinated under a Tangdino. Then came the Tomanurun, meaning people descended from heaven, led by Tamborolangi’ who introduced new agricultural method, the caste system and the practice of the seath rituals.

The early settlers coming in boats set the patern of the prowshaped roofs of the tongkonan houses as they converted thir boats into houses, having no place to live.

A legend tells of the tomanurun, who were celestial beings and descended on the mountain peaks. One of them, Tomanurun Tamborolangi’,lived in kandoro. He had son, Puang Sanda Boro who ruled the southern part of Padang di Puangngi and two sons. One of them, Lakipadada, went in search of eternal life and arrived in Gowa (the mighty kingdom in the south) and so impressed the king that he was given the princes in marriage. They had three sons who grew up to each rule Gowa, Toraja and Luwu. They were known as the Tallu Botto (top Three).

Legend and actual history seem to be interwoven as the royal regalia kept in Kaero Sangalla are believed to belong to Patta Labantan, the first son of Lakipadada and Karaeng Tarallolo, who ruled Toraja.

There seemed to be contacts between Toraja and java in the 15^thth century, war broke out with Bone. Toraja was defeted by Aru Palaka of Bone but five years later the Torajans resisted and defeated the intruders. Islam was introduced by coffe and slave traders, but only a small part in the south, Duri, was converted. century, through traders. Also with the Bugis who sold Indian cloth, Dutch coins and Porcelain. However , there was always some friction and in the 17

Several years later a peace treaty was signed.

The Dutch first arrived in Toraja in 1905 from the north, during a period of internal conflict. Under Pong Tiku, the Torajans fought a losing battle against the superior forces of the Dutch and two years later Toraja fell under the rule of the Dutch East Indies government. Pong Tiku who was captured, was executed in Rantepao.

Not long sfter, in 1913, protestant missionaries arrived, followea by the Catholics in 1937. Between the Dutch and Dutch colonial government and the Missionary Alliance of the Dutch Reformed Church, many changes were brought about in education, traditional life and political structure.

Toraja has gone through several administrative changes, and is now administered by a bupati (district head) posted in Makale who reports to the governor of South Sulawesi, as it is a part of this province.

THE PEOPLE

The population of Toraja is about 332,000 and it has a high rate of emigration by high school graduates seeking further education or jobs in the more urbanized areas of Sulawesi or the more develoved islands of Indonesia.

Population density is about 92 persons to a square km, most of whom are engaged in agriculture. All farms belong to smallholders. Rice is the main crop, and secondary crops are corn, peanuts, soyabean, cassava, sweet potatoes, vegetable, coffee, cloves, nutmeg, vanilla and fruit. The mountain grown coffee is exellent and alsowellknown is the passionfruit or marqisa which is processed for its jice, bottled and exported. Palmwine (tuak, or in Toraja ballok) which is found throughout South Sulawesi, is very common in Toraja being drunk in the ricefields as well as at festivals. It ranges from seet to sour, the latter having a red colour from a bark additive. Its pink foam can be seen bubbling from the long bamboo tubes carried by villagers going to rituals or to market. Fishery and animal husbandary are other means of lifelihood in this landlocked district.

The Torajans are belived to belong to the same Proto-Malay groups as the Dayaks of Kalimantan and the Bataks of Sumatra. However, there are many similarities ethnologically between them and the people of ancient Annam, from where they could have originated, migrating to the seas in their sailing boats which set the pattern for their tongkonan houses.

From early times, the society was divided into classes with the nobles at the top of the social structure and the slaves, who were either hereditary or enemies who, were captured in the battle, lowest ranking.

The caste system was widely practiced in Toraja and consiste of :

Tana’ bulaan referring to the noble class who functioned as adapt chiefs using titles such as Puang, siambe’ and ma’dika.

Tana’Bassi, the lower noble class of assistant adapt or traditional chiefs or members of the community councils.

Tana’ karurung the commeners, among them priests.

Tana’Kua-kua, the lowest class of slaves and workers, including the death priests or tomebalum.

Still practiced to same extent today, the caste system is a adhered to during traditional rituals, particularly the death ceremonies for which no one can aspire to rites intended for a higher caste.

The social structure allows equals right for men and women, especially in inheritance for which neither sex nor age is of any consideration. Division of inheritance dep[ens wholly on service to the deceased during his/her lifetime and the and the contributions made by members of the ramage, kinship group at the death ceremonies.

Hiltops were considered sacred by the Torajans as the first ancestors descended there, and village were formerly built on the summits. Fortified walls surrounded the villages, providing a defensive shield against enemies. However in the early parts of this century when Toraja came under Dutch rule, the people were ordred to move to more accessible valleys and plateaux. The village complex consist of separate farms, surrounded by paddyfields, the rante where the rites for the dead are held and the rocky clifft where the burial caves are located.

The village is further divided into two parts, high and low, each one forming a ceremonial bua’ circle unit.

Buffaloes represent a status symbol used chiefly for ceremonial purposes and are not considered as draft animals. They are slaughtered for sacrifice during the funeral ceremonies and the meat eaten. Pigs and chickens are also slaughtered and eaten at ceremonies, such as funerals and the consecration of new tongkonan.

As the death rituals are the most important ceremony in a person’s passage of life, wealth and power are important to attain the status needed to enter Puya (Land of Soul). So Torajans aspire to accumulate wealth through lolo tananan (plants), lolo patuan (animals) and lolo tau (children) which are the elements necessary to attain the power for the funeral ceremony.

The Torajans speak an Austronesians language related to that Bugis of South Sulawesi. Referred to as the Sa’dan Toraja Language, it is divided into thre dialects; the Makale-Rantepao dialect of east Toraja, in the west Saluputti-Bonggga Karadeng and in the south Sillanan-Gandang Batu. The language as used by the ritual priests differ from those used by the ordinary people and are sometimes diffiocult to undersatand.

Since Bahasa Indonesia is the language of instruction and administration it is understood and spoken by all, and English is becoming a popular second language in schools.

In spite of improved education and migration ti other parts of the country, the people of Toraja remain tid to their ramage and kinship groups, retuning for funerals and, if they should die away from their homeland, every efforts is made to return then for the ;last funeral rites.