Death is an inevitability. Parting with a loved one can be one of life's most challenging experiences. Everyone reacts naturally to separation, yet each person navigates grief in their own way. The indigenous people of Tana Toraja have a unique perspective on parting with deceased relatives. Most of them still reside in the karst valleys of northern South Sulawesi.
According to their beliefs, kinship does not end with death. In fact, they view death as the center of life—not the end of it. Their customs in maintaining relationships with the deceased have sparked my interest in understanding the essence of their traditions. I have observed that they require a readiness to face death. For this reason, they do not immediately hold funeral ceremonies for their deceased relatives; instead, they keep the body in the home, as if the person were merely ill. This readiness encompasses not only preparing the heart to let go of a loved one but also organizing a grand celebration for the funeral—an event that can be financially substantial. People with a modern and simplistic viewpoint, like myself, witness their tradition as a form of "living for death."
Buffaloes and pigs, valued at billions of rupiah, are sacrificed during this ceremony. Before the sacrificial rites, the buffaloes are pitted against each other in the Rambu Solo arena. This sacrifice serves a mystical eschatological function, determining the afterlife and influencing life on earth. The act of sacrifice embodies the philosophy of "I give so that you may give." This philosophy illustrates the relationship between humans, the divine, deities, and spirits, forming a system of life where they give in hopes of receiving blessings in the future.
In this belief system, a deceased person who has not yet undergone a burial ceremony is still regarded as "to makula'" or someone who is ill.
For centuries, shamans have reportedly used secret herbal concoctions to preserve corpses. Although this tradition continues today, the preservation process is generally assisted by chemical substances.
Following this, families proceed to the Tongkonan, the revered ancestral house. The Tongkonan connects life and death, completing the life cycle of the Tana Toraja community. When a person is born, their placenta is buried next to the Tongkonan, and upon their death, they are brought back to this ancestral home before burial.
Despite the fact that most Toraja people today adhere to Protestant Christianity, the traditions of their ancestral religion still resonate deeply within their souls. It is fascinating to observe how ancestral beliefs coexist alongside church teachings.
Throughout my exploration, I have learned many lessons about how to cope with separation through death. However, I was taken aback when a local resident shared their perspective on the current generation's view of this ancestral tradition. "Auntie has long embraced Christianity; in Christianity, there is none of this," they said. "The deceased are in a different realm, but Auntie tries to maintain a connection with family, so she wants to care for Mama's body until the rambu solo’ ceremony, but she does not provide food or talk to Mama since she passed away."
This work also reflects my concerns about the existence of indigenous communities, not only within Toraja traditions but also across our nation. I believe there are ancestral messages that have not reached our generation. When ancestral religions fade away, the fate of their environmental preservation may become a mere memory.
Michael S. Northcott once expressed the importance of religion in his book God and Gaia: Science, Religion and Ethics on a Living Planet. He argues that religious traditions have the potential to play a role in restoring or preserving the environment. His viewpoint is based on the idea that the recent ecological crisis stems from humanity's inability to solve its own problems, even with advanced technology and artificial intelligence.
If we reflect on the traditions of indigenous communities in the archipelago, we inherit a common thread that the ritual of farewell for the deceased is the most significant ceremony in life. The Mangongkal Holi tradition among the Batak involves transferring the bones of ancestors to bring their spirits closer to the Creator. The Ngaben tradition in Bali involves cremation to prepare for reincarnation. Tiwah among the Dayak involves moving bones to ensure the spirit achieves immortality.
These views and traditions demonstrate that death, for our indigenous communities, is not an end but a part of the life cycle. Society must honor and celebrate it with respect and appreciation. Death is an inevitability, while life inherently holds uncertainties. Yet, throughout the layered civilizations we have built, separation and death have taught us about life.
Yoese Mariam, is a geoscientist who also takes photographs and is passionate about visual storytelling. Aside of travelling and hiking, her love in photography started in line with her professional path and later devoted her time to photographing cultural and documentary subjects. She has attended several photography workshops. She is one of the selected participants of Panna Future Talents 2022, a one-year mentorship photography program run by PannaFoto Institute to foster the development of visual storytelling.