WEDDING CENTER SULAWESI ETNIS KAILI

WEDDING CENTER SULAWESI ETNIS KAILI AND ADAT PITUMPOLE

WEDDING CENTER SULAWESI ETNIS KAILI AND ADAT PITUMPOLE

TO KAILI or Kaili, is one of the largest ethnic sub ethnicities of 24 ethnic groups living in the province of Central Sulawesi. Most ethnic Kaili inhabit the Palu valley region, as the provincial capital, has a variety of cultural arts diversity into exotica, the charm of the beauty of community life, supported by a natural panorama that is no less appealing to other regions in Indonesia.

From the way the color of the dynamics of cultural life, until now still sustainable, maintained by the people of Kaili is ADAT MARRIAGE.

One of the marriage customs that is still preserved and carried out is a series of customs marriage ethnic Kaili Palu city in Central Sulawesi "PITU MPOLE".

PITU means seven and MPOLE means bond. The symbol of custom of PITUMPOLE is TAIGANJA (made of gold as a symbol of honor custom), DOKE and TINGGORA and 7 (seven) pieces of MBESA cloth (cloth bark) placed on PALANGGA DULA (leg clog), submitted by the family of the groom To the family of the bride at the time of NANGORE BALANJA (take the treasure).

The meaning of PITUMPOLE is MABOSU TAINA (enough food), MARANGGALA BUKUNA (strong / sturdy), WHERE POPAKEANA (enough clothing), MANOU BALENGGANA (shade), MAPIRI MATANA (deep sleep), MALINO TALINGANA (quiet in hearing), MAREME PANGANTOAKANA (Light in vision).

BEFORE MARRIAGE

Before the time of marriage arrive, first do some traditional ceremonies, namely:

1. NOTATE DALA

Whenever the choice of the wife-candidate has been agreed upon by the parents and the immediate family and the sons themselves, the business of NOTATE DALA, which paves the way for the possibility of an open road for the male family to continue the marriage.

The ceremony aims to find information about whether the bride is already attached to another man or not.

2. NEBOLAI

Nebolai or proposals, used for circles of kings or nobles. While for the common people called Neduta.

The purpose of the proposal is to apply to a girl to be married or mated with a man from the family who apply. In Kaili language the purpose of proposals is nantarima karava nujarita dako rimombine, meaning to receive clarity or assertiveness of the results of deliberations from the female family.

Talking at home.

3. NO OVO
After the NEBOLAI talks or the proposals are completed, both families continue their deliberations to determine or NO OVO implementation delivering groceries for the bride or NANGORE BALANJA, the determination of the dowry or SUNDA and the day of the marriage ceremony or EO MPONIKA, commonly called EO MPOBOTI EYE or wedding day.

4. NANGORE BALANJA
NANGORE BALANJA custom ceremony is the process of delivery of groceries from the family of the bridegroom to the home of the bride. The number of ceremonies is greater than the number of custom ceremonies NOTATE DALA and NEBOLAI.

5. MOTINDA ULA ULA

ULA ULA is made of cloth in the form of the scarecrows of 2 pieces, red and yellow are placed on the right and left side of the front door of the bride's house, wearing a pole of yellow bamboo. ULA ULA is a symbol of the implementation of a traditional party.

Install or install ULA ULA, also through a custom procession called MOTINDA ULA ULA.

6. M O D U T U 
MODUTU is the process of execution of the decoration of the room and the bed of the bride. Completeness of interior makeup room and bridal bed consist of various colorful cloth embroidered ornament typical area. This work is generally done by women, assisted by adolescents led by customary parents and bride-to-be (TINA NUBOTI) mothers.

7. NOMANU – MANU DAN NOMPASOA
NOMANU - MANU is a tradition in a series of Kaili noble marriage ceremonies that are entertainment before the ceremony held NOMPASOA (steam bath) for the groom. In the procession of this traditional ceremony the bridegroom candidate along with 6 other men wear a long glove (BUYA AWI) covering their entire body. These seven men, including the groom's candidate by the woman's indigenous parent, touched in the head to look for / guess which one of the real grooms.

8. N O G I G I
According to the belief of To Kaili (Kaili), every bride before marriage ceremony partially feathers both body should be shaved that is considered as a source of life accidents, commonly called VULU CILAKA. For the bride and groom, the shaved parts of the front of the hair including cervical hair, eyebrows and head hair part of face and hands and feet, should be smoothed. While for the groom only on the eyebrow or the back of his neck. Partially shaved this body hair called NOGIGI.

9. MOKOLONTIGI
MOKOLONTIGI means a girlfriend's night, a traditional ceremony from generation to generation carried out by Kaili ethnic, the day before the marriage ceremony.

10. NIPASALINGI 
NIPASALINGI is intended as a form of appreciation for the groom who will be officially a member of the bride's family.

11. MANGGENI BOTI
Preceded by the arrival of the messenger pickup from the family of the bride and groom who came to the house of the bride, the groom and his introductory entourage ready to go home the bride for the implementation of the marriage ceremony. From SOURAJA (Raja's residence), the groom is ushered / paraded by a group of indigenous parents, community leaders, religious leaders, relatives and family. The procession of bringing the groom is called MANGGENI BOTI.

12. MBATOMUNAKA BOTI
This is the procession of picking up the groom before entering the gate of the house of the bride, MBATOMUNAKA BOTI (bridal picking). At the gate of the house the bride is ready for a complete armed forces (TOPEAJU). War - a ferocity ensues between TOPEAJU of the groom with TOPEAJU from the bride. It is like they are insisting on each other to maintain the greatness of their King. ULU CINDE (cinde) and NIKAMBU OSE KUNI (scattered yellow rice) are symbolic in meaning that the prospective brides are cheap, can feel the sweetness of life, compact in wading the ark of the household and always given protection from God Almighty.

13. M O N I K A

MONIKA means marriage contract. Before the marriage ceremony is done, first begins with the delivery of SAMBULU GANA (betel nut complete) from the messenger who has been entrusted by the family of the groom's candidate received by the recipient sambulu who has been entrusted by the family of the bride. SAMBULU GANA is considered the customary head (BALENGGA NU ADA) to start a PITUMPOLE marriage custom procession for the Kaili ethnic nobility in the Palu valley. In Kaili custom, SAMBULU GANA should be headed (NOBALENGGA) in the form of 1 goat, brained (NOUNTO) in the form of gold ring, containing (NOISI / NOKANDEA) in the form of 25 liters of rice. In addition to SAMBULU GANA, also submitted SUNDA (dowry / dowry), usually in the form of cash and a set of prayer tools.

After handover SAMBULU GANA and SUNDA implemented, followed by the implementation of Ijab Kabul. In general, the procession of this event is in accordance with the Shari'a of Islam held by most of the people of Palu city.

14. NOGERO JENE

After the consent of kabul is executed, the groom is escorted to the bride's room to cancel ablution or NOGERO JENE. Also taken into the bride's room by the groom's delivery is SAMBULU GANA and SUNDA (dowry).

The procession of this event generally follow the rules according to Islamic Shari'a.

15. NOPATUDA
NOPATUDA means sitting side by side for both brides. This is when the two brides are sitting in the aisle (PUADE) to be witnessed by all present. For the ethnic Kaili ethnic group, the two bridegroom's sitting procedures have certain rules of NOSULEKA or sit cross-legged for the groom and for the bride, her right leg is lifted, both hands are held and placed over the right knee. Clothing worn by the bride also reflects the characteristic of the nobility is yellow.

AFTER MARRIAGE

MANDIU PASILI

This is a customary procession of marriage in Tana Kaili aims to strengthen the relationship of husband and wife, so that both can live in harmony and peace. MANDIU PASILI or shower flowers for the bride, performed at the door of the bride's house. Both brides who have officially become husband and wife wear long sarong (BUYA AWI). The man sits on an ax, while the woman sits on a traditional loom called BOKO - BOKO, beside which is placed PAKELA and SILAGURI grass.

These two types of grass are small in shape but their roots are very strongly pierced in the ground.

MEMATUA

Aside from being the final part of the entire ceremonial procession of the PITUMPOLE marriage ceremony, among the Kaili ethnic nobles, MEMATUA is the bride's first visit to her father-in-law's home. This ceremony aims to reward and honor the bride and her family's relatives to her two in-laws.

Before visiting her mother-in-law's house, the first bride and entourage who will take them are picked up by a messenger from the groom's family as a signal that the groom's family is ready to receive their visit. During the visit of ALL, the introductory group also brought PETAMPARI (souvenirs) and PO'OLO (a variety of typical cakes arranged in such a way that it formed a multilevel offering).

Before entering the groom's house, the two brides on the steps of the house first set foot in DULA NU ADA (customary dulang). This means that both bride and groom in wading the household ark always harmonious, peaceful and prosperous.

The food dish in NOSIPAKANDE consists of UTA TAVA TOMOLOKU (vegetable of sweet potato leaves), BAU (fish), DAGI (meat) and a glass of water. Everything means that the love between the two brides will not disappear, keep each other and protect, living in the descent as the growth of cassava.After all NOSIPAKANDE procession is completed, followed by the reading of prayers according to Islamic Shari'a.

Before the two brides are juxtaposed in the aisle, the MEMATUA customs ceremony ends with a souvenir (PETAMPARI) gift from the father and mother of the groom, siblings and close family to the child of the mantu as a form of rope of love for their happiness over the completion of the marriage celebration that has been performed.

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Culture of Central Sulawesi (Palu City)

Culture of Central Sulawesi (Palu City)

Adat Kaili

Culture and tribe of kaili Central Sulawesi (Palu City). Culture, talking about culture is one of the things that is always talked about all over the world, where culture is a growing custom or way of life that belongs to one or several groups of people, which then continues in the inheritance from generation to generation. Based on the results of research that culture is formed so that there are many very clear elements including, Political system, religion, language, customs, clothing, tooling, building, and artwork.
Indonesia. Yes, Indonesia is a nation that has a very wide variety of cultures, even almost all regions of Indonesia have a different culture-surgery and has the characteristics of each, which in which this characteristic has become a culture that continues to generation so hereditary Will continue to grow.

Photo By: Youtube

Culture in Indonesia will continue to grow if each region has the next generation that continues to maintain and maintain the culture itself, especially the central sulawesi city of hammer. Central Sulawesi is also known for its cultural diversity that has been known until now that many generations have inherited a culture that has been accepted from generation to generation.

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Kaili tribe (People Palu)

Kaili tribe is one of the tribes that exist in Indonesia which is known to have long and hereditary mendiamin Central Sulawesi region that is the city of hammer. Kaili tribe has spread to remote parts of central sulawisi region which is Donggala district, Sigi biromaru, and wilaya city of hammer, and also known that this kaili tribe has spread almost all areas of central sulawisi, in the area of Mount Nokilalaki, Gawalise, Mount Raranggonau , And kulawi. And it is also known that they also exist in the eastern coast of Central Sulawesi, which includes the Tojo Una-una, Poso, and Parigi moutong districts. The tribal people of Kaili are very broad they are also mdgvbnendiami in the village or kampong in Tomini namely, Moutong, Tinombo, Parigi, Ampana, Sausu, Tojo Una-una. And while in wilaya poso district they are known to have inhabited Uekuli, Mapane, and also Coastal Coastal Poso.

The Unique Kaili Language (Central Sulawesi)

Kaili language is a language used by ethnic kaili, where kaili language has become one of the language culture that will never disappear on this earth and will continue to be inherited to their children and grandchildren. Kaili language is one of the most unique language, where kaili language has spread all over the central sulawesi region. And it is known that the Kaili tribe knows more than twenty languages that are always used to communicate every day. However, the kaili tribe also has Lingua Franca, which is usually famous for the word "Ledo" or "Ledo". The meaning of the word ledo means "No", and uniquely, the language of this ledo can be used or can be used to communicate with other kaili languages. And based on on-site research, the language "Ledo" is still original or as it has not been contaminated with other regional languages or the languages of the migrants.

There are several Kaili languages that are interesting enough for us to see carefully

• Be careful: pakabelo
• Nose: onge
• Black: vuri
• Rain: nauda
• Life: tuvu
• Do not: nemo
• Away: nakavao
• Walking: nolipa
• Streets: manjayo
• News: kareba
• Exit: nesuvu
• Why: nakuya
• Legs: kada
• You (you): komiu
• Big brother: tuaka
• If: ane
• Goat: tovau
• To: ri
• Gardens: talua
• Small: kodi
• Pursue: body
• Cat: taveve
• Lamp: poindo
• Viewing: nanggita
• Eat: mangande
• Bathing: bathing
• Purpose / intention: patuju
• Night: bongina
• Mango: taipa
• Eyes: eyes
• Sun: eyo
• Buy: mangali
• Drowsiness: naroyo / nangantuk
• Sign in: nesua
• Indeed: mami
• Cooking: nariapu
• Waiting for: nopopea
• Drink: manginu
• Face / face: lenje
• Mouth: sumba
• Cheap: nesampo
• Mosquitoes: sani
• Waves: balumba
• Morning: padondona
• My boyfriend / girlfriend: tengea / tengeaku
• Hot: napane
• Climbing / climbing: pene / nompene
• Market: gade
• Go: hau
• Excuse me: tabe
• Boat: sakaya
• Banana: loca
• Beach: talinti
• Crowd: naroa
• Hit: boba
• House: banua
• Hair: bulua
• Pain: two / nadua
• Smile: nongiri
• Me: yaku
• Noon: tongeo
• Who: sema
• Afternoon: gowiana
• Save: boli
• Hands: pale
• Ears: talinga
• Friends: roa
• Sleep: maturu
• Wait: tonggoraka
• Light: reme
• Down: manau

Kaili's Livelihood

If analyzed in detail and very clear that the clan of society or tribe kaili is very beautiful and wise, where they have a livelihood by farming in the fields and in sawa and other than that there are also working as chicken farmers. By farming the community kaili can meet the daily needs with so complete and without lack of other foodstuffs. And it is known that most people kaili more cultivated by planting, corn, rice, coconut, coffee, cloves and other crops. But in the present time many people who collect kaili Damar, wood hits, and rattan are assumed to be quite expensive. Some of the people of Kaili often catch fish on the beach and in the river. Kaili tribe is also known as the traditional craftsmen or weavers that are usually called the Gloves Donggala.

Faith and Religion of the tribe kaili

In today's society kaili known many adheres to islam religion or belief of islam religion. And based on the historical record of the tribe kaili, that before the Islamic religion entered in the 17th century, kaili society still adheres to their common beliefs called "Balia" or worship of the gods and spirits of their ancestors. There are many of the highest gods they usually call with many titles such as Topebagi "The Determinant" Topejadi "The Creator", and when the Islamic religion began to enter the region of Central Sulawesi, the community began to recognize the term Alatala for his supreme god.

The community of kaili is also sting sensitive to the mutual help, which in the life of the community is very clear that, mutual cooperation and mutual help is very important for them, and can be seen in traditional ceremonies they do that kinship and brotherhood sting them in the life priority daily. Kaili kaili's kinship is "Sintuvu", and it can be seen clearly that the word "Sintuvu" deepens the social ties in tribal society.

Dance Arts Kaili tribe is very famous

The kaili community has a very famous dance art in Central Sulawesi, the art of "Pamonte" dance. This pamonte dance is often performed by community women when the rice harvest season arrives, and the Pamonte dance is also frequently performed or shown at important guest greetings and cultural festivals.

The meaning of Pamonte dance art

The meaning of this Pamonte dance is very important for the tribe of kaili people where this pamonte dance depicts excitement and deep gratitude when they get the harvest they get. The feeling of happiness for the results they get will continue to strengthen the relationship to continue to work together and work together to create a high togetherness and kinship of each other.

Conclusion:

This kaili tribe is one of the tribes that exist in Indonesia which is still an important battle in the cultural sosila, which where the kaili tribe has a variety of languages still maintained today. And we as the people of Indonesia are required to preserve the existing culture in our country, namely Indonesia highway.

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Kaili Customary Law

Kaili Customary Law

Human and culture is an inseparable in the life of society, because culture is the implementation of all human activity in creating something. Be it in the form of culture and in the form of behavior, inherited from generation to generation as a socio-cultural order that must be adhered to as part of the ancestral heritage, so it needs to be preserved and preserved by the support community. Through Media Kaili hopefully the public in the city of Palu can take learning and can apply it back in our daily lives.

Inventory and Legal Study and Customary Sanction Kaili Tribe in Palu City has not been done and has not been well documented. This Inventory and Study reveals the law based on past history, most of the people are not familiar with writing but compliance with applicable law is highly respected in order to maintain the tranquility of life and common welfare. Customary Law and Sanction in Kaili land applied before the religion entered in the valley of Palu and also the existence of foreign colonization. This is part of the process of kebudaayaan that became the Kaili community, who hold firm to their customs.

Customs law and sanctions are oriented towards Givu's determination for the Kaili people who are domiciled in the Palu valley. When traced from the aspects of culture and local wisdom it turns out the customary law and sanctions have noble values ​​and still upheld and obeyed. But in today's modern era most people have forgotten it and even considered a pamali (taboo) in everyday life. However, adat laws and sanctions are still guided to maintain the negative influence of modernization in destroying the order of life.

To maintain the harmonization of human relationships with His Creator, human relationships with man, human relationships with nature, and human relationships with his environment, everyone in the Kaili community always develops various values ​​and ethics in terms of association, behavior, speech and action Always always in customary agreement.


The Purpose of Adat Sanction

Customary sanctions apply to anyone who violates the custom including from the nobility (madika) to ordinary people. For the purpose of upholding the law of customary values ​​conceived, all citizens in 5 districts obtain the same law or sanction even though the tribe, rank and class are different. By using the philosophy: "where the earth is rested there the sky is descended", the strategic meaning of the word stands is to obey the customary law applicable to a region. The aim is to provide a cultivation of moral values, whose purpose is to protect all citizens from arbitrary and unlawful acts. Its benefits create peace and peace towards a life of cultural value. So if interpreted carefully customary law can humanize human.

Some suspect that the imposition of law and adat sanction seem heavy even inhuman, whereas its purpose is simply to reduce the number of crimes and offenses committed by people who feel strong. The meaning of the strategy of the Hukun and Kaili Customary Sanction in Palu City, to give peace and peace to avoid from various arbitrary, whether in the form of conflict issues or the actions of oppressing the private and community rights of the society itself.

Example

"RAPATESI SANJAMBOKO-RALABU RITASI" which means to be obliterated from the face of the earth by being killed or drowned in the sea together, in order to keep the Country safe and have the honor, because there is not one grave or graveyard of human being in the form of animal. This decision Received well and received full support from all the people including the families of the prisoners of both parties are also satisfied ".

Forms of Indigenous Violations and Sanctions

Basically a tribe, both remote tribes living in the hinterland, mountains, in valleys and coastal areas believe every mistake and violation there must be rewards / penalties / sanctions. Therefore, Kaili Topo Ledo / Rai / Tara / Doi / Unde stipulates that there is mpegivu (sanction / punishment) as follows: Sala Kana (attitude), Sala Baba / Sala Mpale (behavior), Sala Mbivi (talk).

1. Sala Kana (wrong attitude)
Vaya sala kana is one type of punishment given / imposed on a person who violates customary values ​​relating to deeds, actions, speeches and behaviors in the category of tambak nakaputu tambolo and bangu mate (severe sanctions), in the form of:

1. Adultery (Nosimpogau) on the basis of mutual will and / or rape is the element of coercion on the part of men.
2. Conflict fights and murders.
3. Insulting.

Type of Actions:

A. Vaya Mbaso Nakaputu Tambolo (Serious Penalty):

1. Vaya Nosimpogau (Penalty for Adultery) between father and child or mother and child, niGivu (subject to sanctions): Nilabu or nipali for life (burned or alienated for life by the Society)

2. Vina adultery between brother and sibling brother, niGivu (subject to sanctions): Nilabu or nipali for life

3. Vina adultery between in-laws with son-in-law and grandmother with grandchild, niGivu (subject to sanctions): Nilabu or nipali for life

4. Adultery Vaya between aunt (aunt) or siblings' uncle of father or mother, niGivu (subject to sanctions): Nilabu or nipali for life

5. Vina adultery between siblings of siblings with husband or wife, niGivu (subject to sanctions): Nilabu or nipali for life

6. Vina adultery with the empress or princess of the King (Magau / Madika), niGivu (subject to sanctions): Nilabu or nipali for life

B. Vaya Mbaso Bangu Mate (Death penalty):

1. Nobualo is the adultery of a woman who has a legal husband with another man (on the wishes / temptations of women). Givuna (punishment) is imposed on women in the form of (bualo), consisting of Nebualosi Bualo Kana (perpetrator known) and Bualo Lombe (or nisiri that is still in the suspicion of who the perpetrators). Or adultery of a man who has a legal wife with a woman has a legal husband sanctioned vayana / Givuna:

A. Santina Bengga / sampomava bengga in Indonesian two buffalo,

B. Sanggayu gandisi (Raposompora Radua) version of ledo in Indonesian fabric from bark,

C. Samata Guma (rapo sambale tambolona / tambolora Radua) means in Indonesian a type of garang machete to slit the neck of a partner who commits adultery,

D. Santonga dula (rapotande balenggana / balengara randua) which means in Indonesian a pair of places to store head,

E. Santonga tubu mputi (posonggo raana / raara randua) a pair of white bowls for the blood offering of adulterers slaughtered,

F. Sudakana (in the form of the Riyal currency with an odd number between eleven (11) to Ninety Nine (99).

G. Pu'u with a count of 15 pieces up to 17 pieces in the form of suraya (plates) if more than 10 mpu'u equipped with Mposanga suraya such as Pinekaso, Tava Kelo in the implementation of thousand traditional council, if it does not exist, allow notovali (Nosambei) with Plates.

H. In the Rai version the perpetrators of abuses for women are called Nopangadi.

I. Unde version plus 140 suraya plus 15 tail Kebe (aqiqa: removing 1 goat) all divided by 2 men and women.

Givuna (Punishment) in wearing on Male (nebualosi):

A. Sampomava Bengga (one buffalo), in the Kaili Tara approach when the mention of only the word "Bengga" can then be replaced with 5 Kambi Tovaou Mporesi (wild goat), when the mention of Bengga Navuri Buluna (Buffalo black fur) is worn by actual buffalo.

B. Santonga dula (rapotande balenggana), Kaili Tara's version is worn by the usual Dena Lena.

C. Santonga tubu mputi (posonggo raana), the Kaili Tara version is subject to Tubu Posanga like Tubu Mata Bengga and may be tubu ordinary.

D. Sudakana (in the form of the currency of Riyal with an odd number of between eleven (11) to Ninety Nine (99) .At present time adjusted to the value of the Rupiah currency.

Note: Givu must be paid to the State treasury (Polisa Nuada: Rai, Sompo Nuada: Ledo) within the time stipulated by the customary court and if Givu is not paid in due time both will be sentenced to death (nilabu) or Nipanaa (reminiscent to the adat court With Nibeko sanctions being ostracized from the public).
(Source: Balitbangda of Central Sulawesi Province)

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Request Rain

Request Rain, The Kaili tribe in Central Sulawesi undergo the Mora'akeke ritual

Image caption A danger and makatoko kaada dancing around a vunja tree in a Mora'akeke ritual in Sigi District, Central Sulawesi.

The rain that has never been down for several months makes thousands of hectares of paddy fields owned by residents in five villages in Sigi Biromaru sub-district, Sigi regency, Central Sulawesi, experiencing drought. The traditional elders in Sigi District also intervened by performing custom rituals for rain or Mora'akeke.
Hundreds of residents from the villages of Oloboju, Bora, Sidera, Soulove and Vatunonju in Sigi Biromaru sub-district, Sigi district, Central Sulawesi began arriving to witness the rituals held in early September 2015.
This ritual aims to ask God to dim the sunlight that causes a long drought as well as increase the dry water Vuno River.
On the banks of the Vuno River, various rituals of Mora'akeke custom procession were prepared.
Two topogimbas or drummers began to beat, a sign of the procession begun.
After slaughtering three goats on the banks of the Vuno River, the traditional elders carried the blood of the three animals as offerings for Nteka or rivers in Kaili. The meat of the three goats will be cooked by the villagers as gratitude for the implementation of this customary ritual.
An 80-year-old woman, watching everything. His name is Harija. He must make sure that everything is going accordingly: watching all the readiness of the custom procession, from the physical condition of the animal to be slaughtered to the offering to be offered to the river.
"This custom is only made once, so I have to make sure everything is complete," Harija told reporters from Palu, Erna Dwi Lidyawati.

Bayaha

Husni, one of the local customary elders, said the next customary Mora'akeke ritual was to slaughter dogs and pigs on banana trunks by facing the river or Mora'abinangga. It must be painful for animal lovers and animal rights activists, but it is mentioned, this is an important condition of Mora'akeke rituals ..
Dogs and pigs to be slaughtered must be one year old. The slaughtered pig should make a sound if they want to take the blood.
"The custom is true. If the dog should be cut off on the banana trunk by facing the river. If a pig is cut, it just does not break up just drawn his blood and his voice. This indicates that the customs for requests from these old people can be granted all, "said Husni.

Image caption Aco, a bayaha in the Mora'akeke ritual.

The ritual that has been done from generation to generation is always led by a bayaha or a man who is dressed up as a woman, who is also descendant of the previous bayaha.
Bayaha in this ritual called Aco, who dresses Kaili custom women.
"I am a man, I am a landowner here. I dress like this because it is custom Sigi, "said Aco.
Wearing Kaili's traditional yellow and green attire, Aco with two middle-aged women or so-called makatoko ka'ada began to circle the Vunja tree.
This vunja is an artificial tree, specially constructed for this custom. Vunja tree was then plugged in the ground and then decorated with yellow leaf and hung a few rhubes that have been cooked before.
In addition offerings of white rice, boiled bananas, raw lombok and grilled chicken prepared on a piece of banana leaf lined in front of the vunja tree. Various offerings of a pack of cigarettes, whiting and betel leaf also complement this custom procession. Then, they begin to circle the Vunja tree with the continuous accompaniment of the wash of the gimba.
The dribblers are getting faster, the three continue to revolve around the Vunja tree until one makatoko ka'ada enter the spirit and then fall. Gimba stopped playing.

Image caption The Vunja tree with a rhombus.

Mixed religion

Professor Juraid Abdul Latief, an anthropology lecturer at Tadulako University in Palu, said the customary rituals of Kaili in Sigi and Donggala regencies, Central Sulawesi, have been carried out hundreds of years ago. However, in contrast to the past, the rituals of today are mixed with religion.
"Mora'akeke ritual has been done for generations. But now the ritual is somewhat different because customs and religions are united, "Juraid said.
According to him, the ritual is loaded with symbols. One of them is the removal of animal blood slaughtered into the river.
"It means that blessings flow like blood. Blood is always involved in every sacred Kaili custom ceremony, "Juraid said.
Mentioned Juraid, the ritual means the rain in a broad sense.
"The rain is expected not only rain water, but also fortune. Well, the fortune can come in various forms, including rain, "said Juraid.

By Dimisril

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Aplikasi Pengawasan SIPP V.2.0

Cara Penggunaan Aplikasi Pengawasan SIPP V.2.0

1.    Copy file tunnel.php ke dalam folder Aplikasi SIPP :

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Contoh copy pada Windows…

2.    Jalankan Aplikasi Pengawasan

Masukkan IP server seperti user menggunakan Aplikasi SIPP seperti gambar berikut :

3.    Masukkan User, Password, dan Nama Database sesuai settingan MYSQL pada SQLYOG atau sama saja dengan settingan database pada dbconfig seperti gambar berikut :

4.    Pilih tahun validasi, klik validasi…Silahkan Klik Cetak jika muncul temuan.

5.    Sekian, Semoga bermanfaat dan jika ada tambahan hal apa saja yang perlu ditambahkan dapat mengirim email ke dimisril@gmail.com atw WA. 082194878992

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