Central Sulawesi, Tribes, Map

Central Sulawesi 42 Tribes

Central Sulawesi, Tribes, buol, totoli, dampelas, dondo, tomini, boano, lauje, pendau, balaesang, taijo, taje, kaili, mandar, moma, uma, napu, bada, lindu, pamona, sedoa, mori atas, mori bawah, padoe, saluan, balantak, batur, banggai, bunku, bahonsuay, tombelala, tomadino, koroni,

South central portion of central Sulawesi, Lore Selatan subdistrict, 14 villages; Pamona Selatan subdistrict, 2 mixed villages; Poso Pesisir subdistrict, 4 mixed villages; Parigi subdistrict, some in Lemusa village; Ampibabo subdistrict. Ako in northern Mamuju District, Pasangkayu subdistrict. 23 villages or parts of villages. Alternate names: Bada’, Tobada’. Dialects: Bada, Ako. Lexical similarity: 85% between Bada and Behoa [bep], 91% between Behoa and Napu [npy], 80% between Bada and Napu [npy]. The three are geographically, politically, culturally separate.
Bahonsuay 300 Islam
Central Sulawesi, Bungku Tengah subdistrict, Bahonsuai village on the east coast. Dialects: Lexical similarity: 71% with Tomadino [tdi], 68% with Mori Atas [mzq], Mori Bawah [xmz], and Padoe [pdo].
Bajau 154.000 Islam
5,000 or more in North Maluku (Grimes 1982), 8,000 to 10,000 in South Sulawesi (Grimes 1987), 7,000 in North Sulawesi and Gorontalo, 36,000 in Central Sulawesi, 40,000 in Southeast Sulawesi (Mead and Lee 2007), and several thousand in Nusa Tenggara (Wurm and Hattori 1981, Verhiejen 1986). North Maluku on Bacan, Obi, Kayoa and Sula Islands; South Sulawesi, Selayar, Bone, and Sinjai districts; Gorontalo Province, Popayato and Tilamuta subdistricts; North Sulawesi, Wori, Tumpaan and Belang subdistricts. Widespread throughout Central and Southeast Sulawesi and islands of the East Sunda Sea. Alternate names: Badjaw, Badjo, Bajao, Bajo, Bayo, Gaj, Luaan, Lutaos, Lutayaos, Orang Laut, Sama, Turije’ne’. Dialects: Jampea, Same’, Matalaang, Sulamu, Kajoa, Roti, Jaya Bakti, Poso, Togian 1, Togian 2, Wallace.
The Bajau (also called the Bayo, Gaj, Luaan, or Lutaos) are a highly mobile maritime people group that is found throughout the coastal areas of Sulawesi, Maluku, Kalimantan, Sumatera, and East Nusa Tenggara. Their high mobility led to outsiders calling them ‘sea gypsies.’ In eastern Indonesia, the largest numbers of Bajau are found on the islands and in the coastal districts of Sulawesi. Their everyday language is the Bajau language, which is a branch of the Melayu (Malay) language cluster.
While some Bajau have begun to live on land, many Bajau are still boat dwellers. Among the Bajau boat dwellers, local communities consist of scattered moorage groups made up of families whose members regularly return, between intervals of fishing, to a common anchorage site. Two to six families will group together in an alliance to regularly fish and anchor together, often sharing food and pooling labor, nets, and other gear. The boats that are used as family dwellings vary in size and construction. In Indonesia and Malaysia, boats average 10 meters in length with a beam of about 2 meters. They are plank constructed with solid keel and bow sections. All are equipped with a roofed living area made of poles and kajang matting and a portable earthenware hearth, usually carried near the stern, used for preparing family meals. The marine life exploited by the Bajau fishermen is diverse, including over 200 species of fish. Fishing activity varies with the tides, monsoonal and local winds, currents, migrations of pelagic fish, and the monthly lunar cycle. During moonless nights, fishing is often done with lanterns, using spears and handlines. Today, fishing is primarily for market sale. Most fish are preserved by salting or drying. The boat-dwelling Bajau see themselves (in contrast to their neighbors), as non-aggressive people who prefer flight to physical confrontation. As a consequence, the politically dominant groups of the region have historically viewed the Bajau with disdain as timid, unreliable subjects.
The Bajau are Sunni Muslims of the Shafi’i school.
Balaesang 6.300 Islam
Central Sulawesi, Balaesang subdistrict, Manimbayu Peninsula. 5 villages. Alternate names: Balaesan, Balaisang, Pajo. Dialects: Not closely related to any other language.
Balantak 31.000 Animism
3,000 are monolingual. East central Sulawesi, Banggai District, eastern peninsula, Luwuk, Balantak, Tinangkung, and Lamala subdistricts. 49 villages, or parts of villages. Alternate names: Kosian. Dialects: Related to Andio [bzb], Coastal Saluan [loe]. Lexical similarity: 66% with Andio, 51% with Coastal Saluan, 39% with Bobongko [bgb].
Banggai 140.000 Islam
CeSulawesi, tribe, banggai, sukuntral Sulawesi, off eastern peninsula, Banggai Islands. 157 villages, or parts of villages. Dialects: East Banggai, West Banggai.
Batui 3.000 Christian
Central Sulawesi Province, Banggai Regency, Batui subdistrict, Balantang, Tolando, Sisipan, Batui villages. Alternate names: Baha. Dialects: Lexical similarity: 74% with Saluan, 60% with Ando [bzb], 54% with Bobongko [bgb], 46% with Balantak [blz], 38% with Banggai [bgz].
Behoa 8.800 Christian
Central Sulawesi, Lore Utara subdistrict, Napu Valley. 8 villages. Alternate names: Besoa. Dialects: Geographically, politically, culturally, and lexically distinct from Bada [bhz] and Napu [npy].
Boano 4.800 Islam
Central Sulawesi, Montong subdistrict, Bolano village, on the south coast. Alternate names: Bolano, Djidja. Dialects: Lexical similarity: 83% with Totoli [txe].
Bobonko 1.700 Islam
1,100 in Lembanato and 400 in Tumbulawa. Central Sulawesi, Togian Islands, Lembanato village; Batu Daka Island, Kilat Bay north, Tumbulawa village on northwest coast. Dialects: Related to Saluan. Different from Andio [bzb]. Lexical similarity: 53% with Coastal Saluan [loe], 44% with Andio, and 30% with Gorontalo [gor], 25%–30% with Gorontalo-Mongondow languages.
Bugis 3.500.000 Islam
Western coast of southeast Sulawesi in Kolaka, Wundulako, Rumbia, and Poleang districts. Also in major towns of Sulawesi. Large enclaves also in other provinces of Sulawesi, Kalimantan, Maluku, Papua, and Sumatra; coastal swamp areas such as Bulukumba, Luwu, Polewali in Polmas, Pasangkayu in Mamuju districts. Also in Malaysia (Sabah). Alternate names: Boegineesche, Boeginezen, Bugi, Buginese, De’, Rappang Buginese, Ugi. Dialects: Bone (Palakka, Dua Boccoe, Mare), Pangkep (Pangkajene), Camba, Sidrap (Sidenrang, Pinrang Utara, Alitta), Pasangkayu (Ugi Riawa), Sinjai (Enna, Palattae, Bulukumba), Soppeng (Kessi), Wajo, Barru (Pare-Pare, Nepo, Soppeng Riaja, Tompo, Tanete), Sawitto (Pinrang), Luwu (Luwu’, Bua Ponrang, Wara, Malangke-Ussu). Bone or Soppeng dialects are central.
The Bugis (sometimes called the Ugi) live in the province of South Sulawesi. The Bugis region is called Tellumponcoe, and it consists of the regencies of Bone, Wajo, and Soppeng. There are also Bugis people settled throughout the regencies of Luwu, Sidenneng, Polmas, Pinrang, Pare-pare, Barru, Pangkajene, Maros, Bulukumba, and Sinjai. The Bugis are a dynamic and highly mobile people, considered by many to be the dominant people group in South Sulawesi. Many Bugis have left their home area to seek success and wealth. In particular, they have migrated to Sumbawa, Jawa, Papua, and even Malaysia. Their Ugi language is divided into several dialects, namely Luwu, Wajo, Bira Selayar, Palaka, Sindenneng and Sawito.

Most Bugis make their living by hunting, fishing, farming, raising livestock or making handicrafts. Typically, the Bugis who live in the mountain ranges gain their livelihood by working the soil, while those living in the coastal areas generally work as fishermen. The Bugis traditional dress is called Wajo Ponco, which is believed to have originated from Melayu (Malay) dress. Currently, the dress is only used for traditional ceremonies and dances. The Bugis believe very strongly that certain days are good days, with good fortune for events and activities held on the first Wednesday and last Thursday of each month. Conversely, they consider Saturday to be a bad day, with misfortune more likely to happen on this day. In Bugis tradition there are different levels of social status that are based upon one’s ancestors. These different levels include descendants of a king, descendants of nobles (La Patau), descendants of district administrators (Aru Lili) and descendants of various kinds of slaves. Two of the most important cultural values for the Bugis people are called siri (personal honor) and siri-pesse (communal honor). A Bugis person must defend, maintain, and build one’s own siri. The effort to obtain and maintain siri varies according to the context. For instance, in an economic context, siri means working hard and being faithful. In a personal context, if a person’s siri is offended serious forms of revenge will be considered. Islam reinforced the traditional Bugis concept of siri in such a way that today the typical Bugis person sees siri as the key to his or her self-identity as a Bugis Muslim. The Bugis line of descent is bilateral (traced through both parents). After marriage the newlyweds may choose to live near either the husband’s or wife’s family, although initially, they live at least briefly near the wife’s family.
The Bugis people are famous for their fervent adherence to Sunni Islam.

Bunku 24.000 Islam
100 Routa, 16,400 Bungku, 2,500 Torete, 1,000 Tulambatu, 800 Landawe, 650 Waia. Central Sulawesi, Bungku Utara, Bungku Tengah, and Bungku Selatan subdistricts, along east coast; 45 villages or parts of villages. Tulambatu in northern Southeast Sulawesi, Konawe District, Asera, Soropia,Bungku and Lasolo subdistricts, with difficult access. Alternate names: “Nahina”. Dialects: Bungku, Routa, Tulambatu, Torete (To Rete), Landawe, Waia. Lexical similarity: 81% with Torete, Waia, Tulambatu, and Landawe dialects, 38% with Pamona dialects [pmf], 88%, with Landawe dialect, 84% with Waia dialect, 82% with Torete dialect, 74% with Wawonii [wow], 66% with Taloki [tlk], Kulisusu [vkl], and Koroni [xkq], 65% with Moronene [mqn], 54% with the Mori and Tolaki groups, 82% with the Routa dialect.
The Bungku people (also called “To Bungku”) live in the districts of North Bungku, Central Bungku, South Bungku, and Merui, in the Poso Regency of Central Sulawesi Province. They are also found in several other areas of Sulawesi. The Bungku people are further divided into subgroups such as Lambatu, Epe, Rete, and Ro’Uta. The language used by the Bungku people is Bungku (often called Bungku Laki, or Male Bungku), which is of the same group with various Filipino languages. This language can be divided into several dialects, such as Taa, Merui and Lalaeo. The immigrant communities in this area use their own language, such as the Bugis, Bajo and Jawa languages. Many marriages take place between the Bungku people and the immigrant peoples, hence the relationship between the groups is relatively good in this region. In the past, Bungku people lived in remote inland areas and had little contact with outsiders. With the building of the Trans-Sulawesi highway, they have become more open to outsiders. Although they are inhabitants of Southeast Sulawesi, their culture is greatly influenced by the Bugis culture. According to history, some of the Bungku ancestors were a group of Bugis who migrated to the area.
The Bungku make their living as farmers. They grow rice, corn and sweet potatoes as their primary crops, and coconuts and sago palms as secondary crops. The Bungku also harvest resin and rattan that grow in the thick jungles that still exist in their area. Their land is typically less fertile than other areas of Southeast Sulawesi. Formerly, Bungku communities were segregated into three classes. The heads of the village formed the elite group. The common people formed the middle group. The slaves were the final and lowest group.
The majority of the Bungku people have embraced Islam.
Buol 82.000 Islam
Central Sulawesi; Paleleh, Bunobogu, Bokat, Momunu, Biau, Baolan subdistricts; north coast near Gorontalo Province border. 68 villages. Alternate names: Bual, Bwo’ol, Bwool, Dia. Dialects: Lexical similarity: 61% with Totoli [txe].
The Buol people live in the districts of Biau, Momunu, Bunobugu and Paleleh, in the regency of Toli-Toli Regency, in the northern part of Central Sulawesi Province. Formerly mountain dwellers, the Buol now live in scattered villages on the central part of the northern peninsula of the island, to the northwest of the Gorontalo people. Sometimes, the Buol are treated as a subgroup of the Gorontalo due to cultural and linguistic similarities. They speak the Buol language, which is very close to the Toli-Toli language spoken by their neighbors. The history of the Buol region is one of the rise and fall of small kingdoms and their occasional confederation into larger entities for defense and conquest. It seems likely that the region was inhabited originally by people of Toraja stock, with a gradual shaping of a Buol ethnic identity through linguistic diversion and the institutions of territorial rulers.
There is not a good road system in this area, so most contact between the Buol people is by sea as the area is bordered by the Sulawesi Sea. Even though the various Buol villages are limited in their contact, they still maintain a sense of unity as a people group. They are united by language and cultural practices. Most Buol people earn a living through irrigated and un-irrigated rice farming. They also plant coconut groves and cloves, which are export commodities. The tropical rain forest in the area also supports them with harvests of rattan, resin, cinnamon, and brown sugar. Along the coastal regions the Buol are fishermen.

In addition to these occupations, there are also those who work as traders. In former times the Buol people lived under the authority of Buol Kingdom. As a result of the kingdom’s social patterns, there were several classes in the society. There was the class made up of the king’s family (tan poyoduiya); the nobility that had close ties with the king (tan wayu); the class that had distant ties with royalty (tan wanon); the common class (taupat); and the slave class made up of people who had broken traditional laws or were captives as a result of war. During this era, every class was distinct and people could discern the class of an individual by observing their everyday dress. The former class structure now appears to have changed as a result of the influence of Islam and the advancement of education. Advances in the economy have also influenced the lifestyle of the Buol people. At the present time, status is based upon one’s position as a government or religious leader, as well as educational achievement. Even so, cultural leaders and those considered elders continue to be honored.
Most of the Buol people have embraced the Islamic religion

Da’a Kaili 55.000 Islam
Da’a and Inde. 3,000 to 5,000 Da’a and Inde are in south Sulawesi. Central Sulawesi, South Sulawesi provinces in Marawola, Dolo, Sigi-Biromaru, Palolo, Banawa subdistricts. ‘Bunggu’ used for Da’a and Inde in south Sulawesi, Mamuju District, Pasangkayu subdistrict, near Palu. Alternate names: Bunggu, Da’a. Dialects: Da’a (Pekawa, Pekava, Pakawa), Inde. Some intelligibility with Ledo dialect of Kaili, Ledo [lew] and other Kaili varieties, but with major sociolinguistic differences. Lexical similarity: 98% between the Da’a and Inde dialects.
Dampelas 11.000 Islam
Central Sulawesi; Dampelas Sojol and Balaesang subdistricts. 8 villages. Alternate names: Dampal, Dampelasa, Dian.
The Dampelasa people live in the district of Damsol (Dampelasa Sojo), in Buol Regency, Central Sulawesi Province. Their area on the northwestern peninsula of Sulawesi is bounded by the straits of Makassar to the west, Tomini District to the east, and Dampal Selatan District to the south.
The word Dampelasa originates from the words dampe and las. The word dampe means “seed” or “ancestry”. The word las is used as an abbreviation of the word Ihlas, which was the name of the first king that ruled in this area. Therefore, “Dampelasa” means those who are descended from the line of King Ihlas. Before the Dutch entered, this area was a small kingdom under the rule of King Banawa.The Dampelasa people believe that their forefathers were Tomanoru. These beings from heaven could incarnate themselves in certain plants and one of these incarnated plants became a man.The Dampelasa make their living primarily as hunters, farmers and craftsmen. As a result of their farming methods, they frequently are forced to move as they do not use methods that will keep the soil fertile. When the land begins to produce a poor crop they move to look for a more fertile area.Most of the land is mountainous and is used for agricultural purposes. However, in the interior areas, the forest is still virgin. The jungle is noted for its harvest of rattan, lumber and resin. The major commodities of the area exported to other islands are copra, cloves, rattan, and resin. Traditional handicrafts include woven silk and crafts made from cloves exclusive to Toli-Toli.
The majority of the Dampelasa people have been Muslim for many generations.
Dondo 14.000 Islam
Central Sulawesi; Tolitoli Buol District, Tolitoli Utara, Baolan, Dondo, Galang, and Dampal Utara subdistricts on the north coast. 25 villages, or parts of villages. Dialects: Consider Dondo a separate language from Totoli [txe]. Probably separate from Tomini [txm].
The Dondo people live in the districts of Baolan Dondo, Galang, and North Dampal, in the regency of Toli-Toli in the Province of Central Sulawesi. They tend to live in groups spread throughout these areas. Generally speaking, they prefer to dwell on riverbanks in the jungle. These groups usually take their name according to the name of the rivers where they live, such as the Salungan, Ogomolobu, Oyom and Kambuno.The Dondo speak Dondo language. According to the Dondo people, this language is different from the Toli-Toli language. This occurred because the Dondo are separated from the Tomini area. The people of Oyom village are the most traditional and isolated Dondo subgroup.
The principle livelihoods of the Dondo people are farming and fishing. They practice migratory agriculture (shifting from one field to another), mainly because their farming practice deplete the nutrients in the land and they cannot maintain the soil’s fertility. New farmland is opened by cutting down trees and burning the underbrush.They tend to plant rice in unirrigated fields and have several secondary crops such as bananas, coconut, chocolate and coffee. The jungle is noted for its harvest of rattan, lumber and resin. They also hunt kijang (small deer), pigs and wild chickens. They hunt with spears, traps, bow and arrow and are helped by hunting dogs. The traditional house of the Dondo people is built on a raised platform and made from wood, bamboo and rattan. Houses are raised off the ground as high as 2 meters. The houses are rectangular, usually about 5 by 7 meters. Usually they have only one door and a ladder at the front of the house. Roofing is made from the leaf of the sago palm.In their earlier history, Dondo was a sultanate. The Dondo sultan, along with his nobles and aides were chosen through their ancestral lines. During those times there were four classes among the people: royalty, nobility, commoners and slaves. At sixteen years of age, a Dondo person is considered an adult. This status is symbolized by the young person having their teeth filed in a community ceremony. After marriage, the new bride and groom may choose to live with either the husband’s or the wife’s family. According to Dondo custom, a man may have more than one wife. Divorce is permitted if the couple is no longer compatible. However, the divorce has to be witnessed by a traditional leader (Kapitalau).
The Dondo people have generally embraced Islam for many generations. Some Dondo continue to practice animism, especially those who still live in the highlands. Historically, the Dondo kept the body of a deceased person inside a sago palm trunk that had been scraped out. The burial took place in the yard of the family residence and the family members bid farewell to the spirit of the deceased by sleeping around the grave for several days
Koroni 600 Islam
Central Sulawesi, Bungku Tengah subdistrict, Unsongi village on east coast south of Bungku town. Dialects: Lexical similarity: 75% with Taloki [tlk] and Kulisusu [vkl], 66% with Wawonii [wow], Bungku [bkz], Tulambatu dialect of Bungku [bkz]; 65% with Moronene [mqn].
Lauje 48.000 Animism
Central Sulawesi, Dampelas Sojol, Dondo, Tinombo, Tomini, and Ampibabo subdistricts, along Tomini Bay, Sidoan River area. Alternate names: Ampibabo-Lauje, Laudje, TiLauje_tonenombo. Dialects: Ampibabo. Ampibabo dialect may be a separate language.
Traditionally, the Tomini (of which the Laudje are a sub-group) were governed by a sultanate, with each tribe being headed by a hereditary chief and his council of assistants. Four classes existed: the royalty, the nobility, the commoners, and the former slaves. After independence, some of the former rajas (kings) and their families found positions in government, while others became businessmen.

In the late 1950’s, youth in Sulawesi led separatist movements against the Indonesian government. In the Tomini region, this peaked with the Permesta Rebellion of the 1960’s. For several years thereafter, the area produced no marketable items. Since that time, however, the government has made an effort to improve the economy. Cloves were successfully introduced on plantations, and lumber firms were also begun.

The coastal Laudje are very active in clove production, as well as in copra (dried coconut meat yielding oil) and palm plantations. A number of Laudje earn their living as merchants, while others have become lumberjacks or sailors. The highland Laudje cultivate dry rice, maize, and sago (a type of palm). They also gather rattan (palms, the stems of which are used to make wickerwork, canes, and furniture) for coastal trade.

Laudje villages, which are located mainly on the coastal strips, are small and consist of houses built on stilts. Marriages within the villages follow a Muslim pattern and are arranged by a mediator. This “go-between” also negotiates the bride-price, the amount depending on the girl’s social status. Marriages to cousins are preferred. While polygyny (having more than one wife) is permitted, it is rarely practiced. Once married, a couple usually lives with his or her family until their first child is born.
Islam is the dominant religion

Ledo Kaili 142.000 Islam
128,000 Ledo, Doi, Ado, and Edo together, 7,500 Ija and Taa together, 55,000 Rai and Raio together, 43,000 Tara (Barr, Barr and Salombe 1979). 8,000 to 10,000 are in south. Central and south Sulawesi. Alternate names: Ledo, Paloesch, Palu. Dialects: Ledo (Palu), Doi, Ado (Pakuli), Edo, Tado (Ri Io, To ri Io, Torio, Toriu), Tara (Parigi), Rai (Sindue-Tawaili, Tawaili-Sindue), Raio (Kori), Ija (Sigi), Taa (Palolo), Ta’a (Sausu, Dolago-Sausu). Doi dialect is intelligible with Ledo, Edo; Ado next most intelligible; Tado a little less. Some intelligibility with Da’a [kzf], but major sociolinguistic differences. Lexical similarity: 80%–88% between Ledo and the Ado, Edo, Doi, and Lindu dialects.
The kaili, sulawesi, tribe, sukuKaili Ledo people live in the northern part of Central Sulawesi. More precisely, they live in the city of Palu and the surrounding areas of Buromadu, Dolo, Marawola and Tawaili. The area is highly mountainous. Even so, Palu is known to be the driest place in Indonesia.The word ledo means “no.” In everyday life the people use the Kaili Ledo language, which has several dialects including Palu, Ado, Edo, Tado, Tara, Rai and Sigi.
The family is very important to the Kaili Ledo people. They give great honor and obedience to their parents and elders, especially those of advanced age. Decisions are always made by the family as a whole, and the parents give an increasing place of prominence to the eldest son as he becomes an adult. The Kaili Ledo villages are relatively small and comprised of houses on stilts. The coastal Kaili Ledo are very much engaged in commercial clove production, as well as copra and palm plantations. A number earn their living as traders, and others as fishermen or sailors. The highland Kaili Ledo cultivate rice in unirrigated fields and grow corn and sago. In the late 1950’s separatist movements seeking Independence from the Indonesian government were led by youth groups throughout the island of Sulawesi. In the Tomini region this reached a peak with the Permesta Rebellion of the 1960’s, and for several years the area produced no marketable products. This almost totally destroyed their local economy.Since that time, the government has made an effort to integrate the area into the national and international economic systems. Cloves were successfully introduced in large plantations and national and international lumber firms have established themselves throughout the area. (However, their production has decreased dramatically in recent years.) Marriage arrangements are a mix of Islamic and traditional influences. The matchmaker will arrange a bride price according to the social status of the girl. Marriage between first cousins takes place among the Kaili Ledo. Even though polygamy is technically allowed by both religious and governmental law, it rarely takes place. After marriage, the couple usually lives with one of their two families until they have a child.
The vast majority of the Kaili Ledo people are Muslims.
Lindu 2.500 Christian
Central SulaSulawesi, tribe, , lindu, sukuwesi, Lindu subdistrict; Anca, Tomado, Langko villages near Lake Lindu. Alternate names: Linduan, Tado. Dialects: Lindu is very similar to Moma [myl]; considered by some a Moma dialect.
Mandar 273.000 Islam
West Sulawesi, Majene and Polewali-Mamasa districts, Mamuju District, a few settlements; Pangkep District islands, and Ujung Lero near Pare-Pare. Alternate names: Andian, MandarMandharsche, Manjar. Dialects: Majene, Balanipa (Napo-Tinambung), Malunda, Pamboang, Sendana (Cenrana, Tjendana). A complex dialect grouping, there may be more dialects than those listed. Balanipa and Sendana may each be more than 1 dialect. Balanipa is the prestige dialect. Mandar, Mamuju [mqx], and Bambam [ptu] are separate languages in a language chain
The Mandar (or Andian) people live in the low coastal plains and mountains of the regencies of Majene, Mamuju, and Polewali Mandar in the province of West Sulawesi (in Indonesian Sulawesi Barat). Their language is the Mandar language, which has four dialects: Balanipa, Majene, Pamboang, and Awok Sumakengu. The Mandar have been greatly influenced by the larger neighboring Bugis, Makassar, and Toraja Sa’dan peoples.The Mandar region is surrounded by mountains with a large area in the middle suitable for rice fields. Their main sea products are the cakalang fish and turtle. A rare and protected type of bird in the area is known as the mandar bird (in the armimadea family).
Many Mandar live by farming rice fields or orchards while some work as fishermen. In the Sendana and Malunda areas, their produce includes copra and cocoa. The rice fields of Polmas are irrigated, while other regencies still use the traditional means of depending on rainfall. As a society that used to be an independent kingdom, the Mandar people recognize three social classes. The high class consists of the nobility (Todiang Laiyana), the middle class is the commoners (Tau Maradika), and the lowest class is the slave class (Batua). The nobility are referred to as Daeng for the “royal class” and Puang for the “proper class”.The history of the development of the Mandar family system has been marked by several periods. First was the Tomakala period, which was during the time when there was no regular government and no law. Second was the the transition period (Pappuangang), when the social relationship system began to form. Third was the Arajang period, which had systematized structures, regulations, and values. Arajang guidelines are still influential but they have been fused with Islamic and modern structures. Currently, the king does not rule by hereditary right, but is chosen by the traditional leaders (hadat). In the Mandar tradition, if the headdress of community leaders is worn angling to the left, it is a call for the king to reconsider his leadership and policies. If all the elders come and walk in front of the palace while wearing their headdress angling to the left and also carrying spears and keris (sacred knives), this is sign for the king to step down from his throne voluntarily. If the king does not step down voluntarily, then they will try to depose him with force (even to the point of killing him). If they are not able to accomplish this by force, then many of them will leave their villages. In the Mandar viewpoint, a king is regarded as a bad king if the people leave in this manner.
The Mandar people are Muslims.
Moma 5.500
Central Sulawesi, Kulawi subdistrict, primarily Kulawi and Toro town areas. Alternate names: Kulawi. Dialects: Historically a varietyof Kaili, but strong lexical influences from Uma [ppk].
Mori Atas 18.000 Islam
southeast peninsula neck, Mori Atas, Lembo, and Petasia subdistricts; south Sulawesi. 25 villages or parts of villages. Alternate names: Upper Mori, West Mori. Dialects: Aikoa. Lexical similarity: 73%–86% with Mori Bawah [xmz] and Padoe [pdo].

Sulawesi, one of the major islands of Indonesia, is a home to the (also known as the Aikoa). Sulawesi is a large, crab-shaped island that is generally mountainous and marked by volcanic cones. Tropical rain forests cover most of the land up to 1,000 feet in elevation, with dense forests occurring at higher altitudes. Due to the volcanic activity, deep valleys and gorges can also be seen throughout the area.

Mori villages are built with the village temple in the center. The Mori have a strong loyalty to their tribe, which is made up of several villages having a common “mother” village. If one village is endangered, it is the duty of the rest of the tribal members to protect it.

Although agriculture is the principal means of livelihood in the region, ironwood and ebony are also valuable commodities. Sulawesian industry varies from wood carving and rice milling to the manufacturing of pharmaceuticals.
The island of Sulawesi has a hot, humid climate with an average yearly temperature of about 27 degrees C (80 degrees F). The average yearly rainfall is from 305 to 368 centimeters (120 to 145 inches). Most of the Mori are wet-rice farmers, although they also grow maize, tobacco, and coffee for export. Some Mori are blacksmiths who are particularly skilled at making swords. Their primary diet consists of fish, rice, and maize.

Within the Mori tribes, aristocratic rulers head up the political hierarchy, with elders leading local “kin groups.” These rulers were once thought to be divine, but this belief has faded over the years. Traditionally, the Mori went on headhunting raids against their enemies. Heads were also required to maintain general village welfare, as well as for the building of new temples. Until as recently as 1905, headhunting was a common practice.

Most of the Mori live in houses that have only a sleeping room and a large living room. The living room may, which may also serve as the kitchen, usually contains a rectangular hearth filled with clay and ashes. These houses often stand on stilts about 1.8 meters (6 feet) high. The space underneath is used for cattle stalls or chicken coops, or to store tools and firewood. The floors and walls are made of timber or flattened bamboo. The roofs are covered with either clay tiles or with thatch made out of palm leaves.

The Mori are a very festive people and are famous for their traditional dances. Their art forms, such as wood carvings and weaving, are also well known. A colorful skirt called a sarong is typically worn by both the men and women.
The Mori follow the beliefs of Islam, but with a strong core of spirit worship. Some of the more important deities that they worship are associated with smallpox, rice, air, and fate. When an important person dies, his bones are cleaned and put into caves at the tewusa or death feast. Then every three to five years, another ceremony called the woke” is held to honor these deceased ancestors. Here, the bones of the honored dead are removed from the caves, rewrapped, and buried. Such ceremonies are usually conducted by a priestess who has a familiar spirit.

Mori-Bawah 18.000 Christian
Central Sulawesi, southeast peninsula neck; Petasia and Lembo subdistricts, 24 villages, or parts of villages; south Sulawesi. Alternate names: East Mori, Lower Mori, “Nahina”. Dialects: Tambe’e, Nahina, Petasia, Soroako, Karonsie. Lexical similarity: 73%–86% with Mori Atas [mzq], 75% with Padoe [pdo].
Napu 7.000 Animism
Central Sulawesi, Lore Utara subdistrict, Napu Valley. 10 villages. Alternate names: Pekurehua. Dialects: Most similar to Behoa [bep].
Padoe 7.100 Christian
South Sulawesi, east Luwu Utara District in Nuha, Malili, Mangkutana subdistricts; Central Sulawesi, Banggai District, Mori Atas subdistrict, 2 villagePadoes, Pamona Utara subdistrict, 1 village. Alternate names: Alalao, Pado窠South Mori. Dialects: 2 dialects. Lexical similarity: 73%–86% with Mori Atas [mzq], 75% with Mori Bawah [xmz].
Pamona 170.000 Christian
Central and South Sulawesi provinces, Poso District, Poso Kota, Poso Pesisir, Parigi, Lage, Pamona Utara, Pamona Selatan, Tojo, Ulubongko, Ampana Kota, Ampanatete, Una-Una, Mori Atas, Petasia, Bungku Utara, Bungku Tengah subdistricts; 193 villages. South Sulawesi, Luwu Utara District, Mangkutana, north Wotu and Bone-Bone subdistricts. Alternate names: Bare’e, Baree, Poso. Dialects: Pamona, Laiwonu (“Iba” ), Rapangkaka (“Aria” ), Tomoni, Tobau (Tobao, Tobalo, “Bare’e” ), Tokondindi, Topada, Taa (Wana, Topotaa). Related to Tombelele [ttp]. Laiwonu and Rapangkaka dialects may be separate languages. Lexical similarity: 76% (Taa)–90% among dialects, except for Tombelala, which has 66%–76% with other Bungku Tengah dialects, and is considered a separate language.

Pamona tribe, or often called Poso tribe, inhabiting almost all districts of Poso, Tojo Una-Una, Morowali, even South Sulawesi (North Luwu). While a small part of life wander in various regions in Indonesia. If there is a tribe in an area Pamona, Poso Pillars are usually always there, the container assembly of the tribe to do the activities in the area. Religious affiliation of nearly all members of this tribe are Christians.

Christianity entered the area about 100 years ago and until now accepted as a popular religion. Now all like-minded churches to this church shelter under the auspices of the organization’s central Sulawesi Christian Church (GKST), based in Tentena, Poso district, Central Sulawesi. Most of the people’s daily use of language Pamona (Bare’e) and Indonesian language with local language style. They work as farmers, civil servants, Pastor, entrepreneur, and others.

Real interest is not synonymous with ethnic Pamona Poso Poso Because in principle there is no tribe. That there is an area called Poso, inhabited by a tribe of Pamona. The word “Poso” itself in Pamona language means “broken”. Origin of the name of Poso, which means broken, supposedly starting from the formation of Lake Poso. That said, Poso lake formed from a slab of hilly land, where under the slab of the hill there is a spring. Lowlands around the hill is, so that the flow of water from the mountains of gathered around the hill.

Stagnant water eroded the soil around the hill so the longer the water is sipped into the ground, met with the water in the bowels of the earth. The result is abrasion is the cause of volatility in the structure that is rather sandy soil. Gradually the outskirts of the hill no longer hold back the hill on which the load, resulting in rupture of the bottom of the hill came in, fell into the pool of spring water under the hill, thus forming a small lake. For the people of the era Pamona tribe narrated this incident as an outbreak of the mountain that forms the lake, so dinanai “Danau Poso” the newly formed lake, more and more enlarged, because the springs in the mountains surrounding the lake to flow towards the new. As a result, lake water discharge from time to time continue to rise, so that its surface area to be so wide. accordance with the properties of water are always looking for the lowlands, then at a certain altitude, tebentuklah sebua river that leads to the sea shore of the lake as a result could no longer accommodate the flow of water. Because the river comes from the Poso lake, then the new river, named the same name, namely Poso (Poso river). New river estuary which formed was then inhabited by some residents, because in the new river was there a lot of fish. Collection of new settler population was then named the village with the same title, namely Poso.

Dero dance, or Madero is a dance popular among the Tribe Pamona. This dance is held at folk festivals. Usually performed by young people. Circular dance performed by holding hands, while unrequited rhyme cheerful music lacks. Some areas in Palu prohibit activities or Madero Dero dance because it is often triggered fights among youths who fought the attention of the girls.


Pendau 3.500 Islam
Central Sulawesi, centered in Balaesang subdistrict, Walandano, Sibayu and other villages; about half live scattered north to the Totoli [txe], with some near Balaesang subdistrict. Alternate names: Ndaoe, Ndau, Umalasa.
Rampi 8.000

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2,300 in South Sulawesi, 5,700 in Central Sulawesi. South Sulawesi, Luwu Utara District, Masamba subdistrict. 6 isolated mountain villages; Central Sulawesi, Poso, Donggala districts, Sabbang Limbong, Wotu, and Mangkutana subdistricts. 15 villages. Rato have moved elsewhere. Alternate names: Ha’uwa, Leboni, Rampi-Leboni. Dialects: Rampi (Lambu), Rato. Leboni is prestige dialect.

Hidden in the highlands of North Luwu in South Sulawesi, live the Rampi tribe, which have always lived under the protection of their traditional laws. Lives tock roam freely, doors are never locked and the environment sustainably managed. The  people have no concept of prisons or law enforcers, and relations between tyoung people are still regulated by customs. How have they been able to sustain this traditional culture? Tempo reporter Irmawati in Makassar studied the life of the Rampi tribe three weeks ago and wrote the following report for Tempo English Edition.  

HEAVY rain, steep and slippery banks, unstable sandy tunnels and rivers were the conditions Tempo went through on the way to Rampi district. From Masamba–the district closest to Rampi—one had to walk as far as 100 kilometers, as the path was impassable by vehicles. But all the exertion paid off on reaching at Rampi. We feasted our eyes on natural beauty that defied description. Soaring mountains surrounded the six villages of Leboni, Sulaku, Onondowa, Dodolo, rampi and Tedeboe. They sat on hillsides, at altitudes ranging from about 200 meters to 2,000 meters.

Amid the mountains, life in Rampi seems to have frozen ini time. Most of the settlements comprise wooden houses on stilts, unpainted and unvarnished. Some homes are partitioned, others are single units. Tehere is minimum furniture. Woven pandanus mats serve as seats. Occasionally, a wooden bench could be seen. Few families have cupboards. So they hang their clothes from a rope strung across the room, or fold them and wrap them in sarong bundles, stored in a corner.

Housewives cook with firewood, sometimes a nila fish when a neighbor happened to be emptying their fish ponds. On occasion, they would treat themselves to game meat, when hunters share their catch. But other goods can be quite high: sugar costs Rp 20,000 per kilogram and gosaline Rp 12,000 per liter.

The area is so remote that for almost 10 years, Rampi never had a police presence, despite its status as a district. Today only two police officers control the whole area. “Its population is small and there’s a great distance to cover, while personnel in North Luwu is limited, so we see it unnecessary to set up a police post  there,” said North Luwu Resort Police, Chief Adj. Sr. Comr. Agus Risendi. “Besides, no serious cases have happened in Rampi. Everything can be solved in the traditional way,” he added.

The customary law in this district of 3,000 people is strong and strictly enforced. A few crimes were settled according to the traditional law, withoutpolice intervention. One example was the beating of a resident at Totahi village, last month. As he was carrying pies from Bada village to Sulaku, 30 year old Epak was waylaid and beaten up by Taimba. The cause was trivial: a previous drunken quarrel. The head of Sulaku ordered Taimba to pay a Rp 1.5 million fine. “Taimba’s wife had to sell several sacks of cement to get that sum,” said Hajjah Hadera, the owner of the local shop where Taimba’s wife sold the cement.

Rembulan Gasang, 22, had another story to tell. About five years ago, he was punished by the Leboni traditional council for having relations with a 13-year-old girl. “Because I didn’t want to marry the girl, I was subjected to a fine,” he said. The fine? In addition to giving livestock to the family of the girl he took advantage of, he was ordered to provide some livestock to her fellow villagers, as a peace token. The  cattle is normally cooked and consumed together by the villagers. “As I had no cattle, I paid the fine with pigs,” said father of one child.

PAULUS Sigi, 53, the Rampi customary chief, said the traditional laws obeyedby the communities in the district’s six villages had been passed down through the generations. “The ancestral rule continues to be applied today. What they are, the violations and the punishments are recorded and kept by each village’s protectors of the customs,” he said.

The one at Onondowa village, is headed by Paulus. He is assisted by nine councilors functioning as “ministers.” Each of them  is given a specific duty: Kabilahan (judge), Topekoalo (spokesman), Bololae (guard/liaison), Topobeloi (agriculture and forestry expert), Pantua (financial expert), Tobolia (health expert), Timoko (livestock expert), Pongkallu (in charge of start-up activities) and Pobelai (land reclaimer).

Each village is led by the chief of this customary council  (Tokoi Bola), who is also assisted by nine councilors. The officials are elected based on consultations between the council and the villagers, for an indefinite period. Some of the crimes regulated in the customary law of the Rampi ethnic group are theft, punishable by a fine worth twice the value of the amount stolen; murder and slader, punishable by beheading; rape, punishable by a fine of four buffalos as sacrifice and one buffalo as peace token  and as compensation for adultery. The four buffalos are given to the victims. “If they are both unmarried, two buffalos is the fine,” said Paulus.

When any of the law is broken, the victim usually reports it to the customary council. Sometimes, the cases are immediately investigated. After everything is clear, all council members, administration and the affected parties are invited to discuss the case.

This system manages to maintain order at Rampi, despite the absence of official security personnel. Livestock are not fanced in and homes are mostly uslocked. “We have no prison,” said Paulus. However, to keep the peace between the customary council and government officials, the villagers make sure they consult with the officials on cases. “But our priority is customary law before the public law,” said rampi District chief, Yan Imbo.

NEARLY all the residents of Rampi are poor farmers. They plant their rice fields just once a year. When they are not growing crops, the men make a living by hunting in the nearby forest. The games hunted are consumed as well as sold to the local market. Others seek honey in the forest and collect palm water to make liquor. Women help to plant. When harvest time is over, they pan for gold on the banks of the Malotu River, to get axtra income.

As their livelihood depends on nature conservation has become part of the customary law. For instance, they are banned from  felling trees to conserve their forest and prevent disasters like landslides and droughts. “If some residents need wood to build houses, they must report it first to the local customary council,” Paulus explained. Even when hunting, they must be selective. Their prey must be utilized to the maximum.

Parts of the customary law are quite strange. References to the name of parents-in-law in everyday life must be avoided. “I cannot use the name of my father-in-law to describe something,” said Mun, a male resident of Onondowa. Mun’s father-in-law is named Kulit (skin), so he is careful never to use the word meaning skin, using instead another word to replace it. When Mun says he is peeling the skin off something, he will use another work to describe skin. Meanwhile, Rin, living in the same village as Mun, has a father-in-law called Suara (voice). “In church, every time people sing psalms which have the same word as my parent-in-law’s name, I have to keep silent,” said Rin.

This practice can be traced to a history of the Rampi tribe, during a time  when when Buhu, a Rampi wanted to propose to his would-be bride, Moniwa, he promised his prospective parents-in-law never to call them by their names. This became a symbol of Buhu’s respect for his parents-in-law. This example is followed by their descendants.

***LIKE IN other villages, the influence of external culture is hard to stop. Local people now enjoy electricity from micro-hydro power generators. Several houses even own TV and radio sets. “The effect is that there’s freer behavior among the younger generation today,” Paulus said.

“Formerly, socializing between men and women  was clearly restricted. Even brothers and sisters lived in separate homes,” he explained. In fact. male and female family members tended to live separately. They always built two homes; one for the males and the other for  the females. A number of such homes could still be found when Tempo visited the area recently.

To mask their shame when parents in Rampi see their children going out with the opposite sex, they suggest that the couples get married soon. Indeed, there are many early marriages among Rampi villagers, particularly among the young women.


Saluan 116.000 Christian
East central Sulawesi; Luwuk, Balantak, Lamala, Buko, Totikum, Kintom, Batui, Pagimana, Bunta subdistricts. 136 villages. Loinang in mountains. Alternate names: Loinang, Loindang, Mondono, “Madi”. Dialects: Loinang (Coastal Saluan, Lingketeng), Baloa’ Kohumamahon, Kahumamahon, Luwuk, Kintom-Pagimana-Boalemo. Related to Balantak [blz], Andio [bzb]. Lexical similarity: 74% with Batui [zbt], 53% with Bobongko [bgb], 62% with Andio, 51% with Balantak.
Sedoa 1.000 Christian
East central Sulawesi, Lore Utara, and Poso Pesisir subdistricts; Sedoa and parts of Tambarona Pinedapa villages. Alternate names: Tawaelia, Tawailia, Topobaria. Dialects: Not a dialect of nearby Napu [npy] or of the Kaili languages. Most closely related to Moma [myl] in Palolo Valley.
Seko-Padang 6.600 Christian
2,300 in the Seko area. South Sulawesi, Luwu Utara District, Limbong subdistrict, northeast section; half resettled Central Sulawesi, Palolo Valley. Alternate names: Seko, Sua Tu Padang, Wono. Dialects: Lodang, Hono’ (Wono).
Seko Tengah 2.900 Christian
Northern south Sulawesi, west Limbong subdistrict along Betue River. Alternate names: Pewanean, Pewaneang, Pohoneang, Seko. Dialects: Lexical similarity: 71% with Seko Padang [skx], 67% with Panasuan [psn].
Taijo 9.800 Islam
Central Sulawesi; Ampibabo, Tinombo, and Sindue subdistricts. 21 villages, or parts of villages. Alternate names: Adjio, Kasimbar, Ta’adjio, Tadjio.
Taje 400 Islam
Central Sulawesi, Ampibabo subdistrict, Tanampedagi village; Sindue subdistrict near Sipeso. Alternate names: Petapa.
Tomadino 800 Islam
Central Sulawesi, Bungku Tengah subdistrict, Sakita village on east coast, outskirts of Bungku town. Dialects: Lexical similarity: 71% with Bahonsuai [bsu], 68% with Mori Atas [mzq], Mori Bawah [xmz], and Padoe [pdo].
Tombelala 1.300 Islam
Central Sulawesi, Bungku Tengah subdistrict. 4 villages. Alternate namTombelalaes: Mbelala, Belala, Bela, “Baria”. Dialects: Lexical similarity: 66%–76% with Pamona [pmf] varieties and 38% with Bungku [bkz].
Tomini 33.000 Islam
The Tomini people live in the districts of Tomini, Tinombo, and Moutong, in the regency of Donggala, in Central Sulawesi Province. The Tomini are said to be the original inhabitants of this area. The Tomini area in these three districts stretches from the northeast to the south and forms a half circle facing the Tomini Bay.The coastal area is made up of plains, specifically in the northern part of Moutong District. The plains grow narrower to the south. While the coastal regions are flat, the interior is mountainous. Many of the valleys in the interior have fertile irrigated rice farms and the land is well cultivated.The other native groups living in Donggala are Dampelasa, Balaesang and Pikoro. The Tomini people use the Tomini language, however several sub-dialects of Tomini are used as a result of interaction between various groups through trade.
Tomini villages are made up of small wooden houses built on stilts. The Tomini living on the coastal areas are farmers of clove and copra. Many of these Tomini also seek supplemental income from trading, forestry or fishing. In the mountains, the Tomini people cultivate rice and corn, and gather rattan to be sold on the coast.The marriage system follows Islamic guidelines. An intermediary talks with the parents of the bride and makes arrangements according to the status of the girl. Marriage is allowed between first cousins, and polygamy, although allowed, rarely occurs. After marriage the couple usually stays with one of the two families until the first child is born.The cultural history of the Tomini can be divided into five periods: the traditional period; the period when Islam entered their area; the period of Dutch rule; the period of Japanese rule in WW II; and the period from Indonesia’s Independence in 1945. In earlier times, Tomini was a sultanate. The sultan, along with his aides were chosen through the ancestral line. During those times there were four classes among the people: royalty, nobility, commoners and slaves. In the late 1950’s separatist movements against the Indonesian government were begun by youth groups throughout the island of Sulawesi, including the Permesta Rebellion of the 1960’s in the Tomini region. For several years the area produced no marketable products. Since that time, the government has made a significant effort to integrate the area into the national and international economic system. Cloves were successfully introduced in large plantations and national and international lumber firms have established themselves throughout the area.
The Tomini people have embraced the Sunni Islam faith but are not very strict followers. Many of the Tomini people still hold to their local ancient religion of animism. They believe that inanimate things are indwelt by spirits. Many Tomini mix worship of their ancestors and nature with the Islamic religion.
Totoli 25.000 Islam
Central Sulawesi, north coast, Tolitoli Utara, Galang, Baolan, Dondo, subdistricts. 29 villages, or parts of villages. Alternate names: Gage, Tolitoli, Tontoli.
Uma 25.000 Christian
15,000 in the region, 5,000 outside (1990 SIL), 500 in Benggaulu. Central Sulawesi, Donggala District, South Kulawi and Pipikoro subdistricts, Pipikoro, ‘banks of the Koro’ and Lariang ‘Koro’ rivers. 32 villages. Bana in South Sulawesi, Luwu Utara District, enclave within the Seko Padang [skx] dialect area; Benggaulu in South Sulawesi, south Pasangkayu District, Mamuju subdistrict; some migrated to Gimpu and Palolo valleys, Palu and Pani’i, north of Palu. Alternate names: Pipikoro, Koro, Oema. Dialects: Winatu (Northern Uma), Tobaku (Western Uma, Dompa, Ompa), Tolee’ (Eastern Uma), Kantewu (Central Uma), Southern Uma (Aria), Benggaulu (Bingkolu), Bana. Literature exists in Kantewu dialect, but many would prefer to read their own dialect.
Unde Kaili 22.000 Islam
Central Sulawesi, Banawa, Palu and Tawaeli subdistricts; south Sulawesi, Pasangkayu subdistrict. Alternate names: Banava, Banawa. Dialects: Lole, Ganti.
The Kaili Unde people live in the northern area of Central Sulawesi. More precisely, they live in the districts of Palu and Banawa, which are located on the west coast. Some of the Kaili Unde also inhabit the southern part of Donggala and are spread throughout its coastal areas.
The Kaili Unde villages are small and comprised of houses on stilts. The coastal Kaili Unde are engaged in commercial clove production, as well as copra and palm plantations. A number earn their living as traders, and others as fishermen or sailors. Some Kaili Unde cultivate rice in unirrigated fields, and grow corn and sago. The family is very important to the Kaili Unde people. They give great honor and obedience to their parents and elders, especially those of advanced age. Decisions are always made by the family as a whole, and the parents give an increasing place of prominence to the eldest son as he becomes an adult. When a child reaches the age of 12, there is a ceremony called Nokeso or Noloso. This ceremony is very important because at this time the young person begins his or her adult life. The young person is then given the title Toniasa, which comes from the words tona (person) and nipaka asa (made an adult). Marriage arrangements are a mix of Islamic and traditional influences. The matchmaker will arrange a bride price according to the social status of the girl. Marriage between first cousins takes place among the Kaili Unde. Even though polygamy is allowed, it rarely takes place. After marriage, the couple usually stays with one of their two families until they have a child.In the late 1950’s separatist movements against the Indonesian government were led by youth groups throughout the island of Sulawesi. In the Tomini region this reached a peak with the Permesta Rebellion of the 1960’s, and for several years the area produced no marketable products.Since that time, the government has made an effort to integrate the area into the national and international economic system. Cloves were successfully introduced in large plantations and national and international lumber firms have established themselves throughout the area. However, their production has decreased dramatically in recent years.
Most of the Kaili Unde people are devout Muslims.

The Tau Taa Wana is a sub-group of the numerous people who speak variants of the Ta’a language of Eastern Central Sulawesi, Indonesia.Tau-Taa-Wana_tone

The Tau Taa Wana people are an indigenous tribe who live in small villages or lipu’s around the rivers Bulang and Bongka. Since the year 2000, the Wana have implemented rotational farming as a means of maintaining themselves. Before this they lived as a nomadic tribe.

The Tau Taa Wana are currently under threat. This is mainly constituted over land trouble. Since 1994 incursions from the government of Indonesia’s transmigration program have affected their traditional ways of life. Yayasan Merah Putih is a non-profit, NGO in Palu that has been a supporter of Wana rights since 1999 and has also introduced sekolah lipu’s or village schools in order to help the Tau Taa Wana community.



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