To Lore | |
|---|---|
    (from top: left to right)Bada people bark clothes are displayed at theTextile Museum, twoBehoa women wearing their traditional clothes,Napu women play a bamboo flute-type musical instrument, andSedoa girls attended the launch event of theSedoa language translation of theBible. | |
| Total population | |
| ~20,000–30,000 (estimates in the 2000s) Bada people: 9,000 (2013)[1] Behoa people: 3,000 (1982)[2] Napu people: 5,750–6,000 (1990)[3] Sedoa people: 400 (1990)[3] | |
| Regions with significant populations | |
| Indonesia (Central Sulawesi) | |
| Languages | |
| Bada,Behoa,Napu, andSedoa | |
| Religion | |
| Christianity (majority),ethnic religion, andIslam | |
| Related ethnic groups | |
| Austronesian peoples | |
The Lore peoples consist of theBada,Behoa,Napu, andSedoa who live in theGreater Lore region. |
TheLore peoples are a group ofethnic groups living in theGreater Lore region, consisting of Central Lore, East Lore, West Lore, North Lore, South Lore, and Lore Peore districts, which are located inPoso Regency in the province ofCentral Sulawesi, Indonesia.[4] In the past, the area where the Lore peoples lived was a remote area that was difficult to reach.[5] The only way to reach the region from the outside world is by foot or horseback. During theDutch colonial era until the present era, the remoteness of the Greater Lore region is increasingly open with the availability of air transportation, withCessna planes belonging to missionaries on duty in the region and the opening of the Palu–Wuasa Main Road which was completed in 1981.[6]
The living environment of the Lore peoples is a forest environment with trees such as black wood, ebony, rattan, resin, sugar palm, bamboo, and cinnamon growing well. The society also cultivates coffee and cloves. The fauna is characterized by animals such as deer, wild boar, anoa, jungle fowl, snakes, and various bird species. They also raises pigs, cattle, buffalo, and horses. The Lore peoples live in valleys in theGreater Lore region, namely theBada Valley, Behoa Valley,Napu Valley, and a small valley which is part of Napu Valley, namely Sedoa Valley.[6][7][8]
The Lore peoples were not listed in the 1930 population census which recorded the population ofDutch East Indies taking into account ethnic background. While others estimate the number of Lore people in 1980 was around 12,000, consisting of four ethnic groups, namelyBada,Behoa,Napu, andSedoa. Population data for North Lore district and South Lore district (before being divided into six districts) in 1988 was 15,965 people, divided into 8,280 people in North Lore district and 6,815 people in South Lore district. Among this number, the number of immigrants such asBugis,Pamona,Kulawi, and others in the Greater Lore region is unknown. Geographically, the residential area of the Lore peoples is adjacent to the residential areas of the Pamona, Kulawi, andToraja peoples, as well as with theLindu people whose area is still included in theLore Lindu National Park.[9] After the last period, transportation facilities became better, this fertile the Greater Lore region certainly attracted people to new business locations, for example in agriculture.[6]
The Lore peoples recognize social stratification with four layers, the first layer or top layer is calledtuana, namely the king and his family, the second layer is the noble family (kabilaha) and traditional chiefs (pabisara), the third layer is the common people, especially the good ones (tuana maroa), and the fourth layer is the slaves (hawik), which consists of prisoners of war, people who violate customs, people who betray the kingdom, murderers, robbers, rapists, and people who always disturb order.[6]
The social stratification system of the Lore peoples has gradually undergone changes. The changes began with the arrival ofChristian religious preachers, and continued with the arrival ofDutch East Indies rule,Japanese Empire rule, and ended afterIndonesian independence. The government changed from a monarchy system to sub-districts (onderdistrict),[5] self-governing bodies (swapraja), and finally districts (kecamatan) with their villages (desa).[6]
The belief system of the Lore peoples in the past. They knew the gods who created humans and believed in spirits that resided in theawang-awang. Nowadays, the majority of Lore peoples areProtestant Christians, there is also a small number ofMuslims.[10] However, ceremonies such as life cycle ceremonies, agricultural ceremonies, house building ceremonies, and other traditional ceremonies are still influenced by old beliefs.[6][11]
From a linguistic perspective, the Lore peoples appear to be divided into several ethnic groups. TheSedoa people who speak theTawailia (Sedoa) dialect ofKaili live in the northern part of North Lore district, theNapu people who speakNapu live in the North Lore district, theBada people who speakBada live in the southern part of the North Lore district and the South Lore district.[4][3] Apart from that, there are still several other languages used by other ethnic groups among theBehoa people, namely those who speakBehoa (Besoa) and those who speakRampi, namelyRampi people, who migrated here.[6][12]
The Lore peoples live in densely clustered villages in fertile valleys.[4] In the past, they lived on hillsides to avoid enemies. Between one village and another, wars often occur between them. They live in houses calledtambi, which always have a barn (buho) nearby.[13] The building calledduhunga is a place for holding deliberations or traditional ceremonies for the people of a village.[6]
The Lore peoples live in nuclear and extended family groups. The extended family consists of the senior nuclear family and the children's nuclear families, which trace their descent through the patrilineal line. This extended family usually lives in one big house, if it is a nuclear family the children will build their own house, usually the house is not far from the senior nuclear family's house. The relationship between extended family members in the neighborhood is very close and they carry out activities together in farming and other work.[6]
In family life, parents are highly respected by their children. In senior families, the father and mother lead all members of the extended family. They are familiar with theteknonimi custom, which means that a person changes his name to be called and addressed by referring to the name of his eldest child, for exampleUmana Kunio meaning 'Father Kunio'. That is why often a child never knows his father's name. Indeed, custom suggests that calling or addressing parents by their own names is considered impolite. In a series of wedding ceremonies, there is a special part introducing the names of the parents and in-laws to the bride and groom. That's just for your information of course, it won't be used to greet him.[6]
The Lore peoples, through their traditions, gradually strive for a peaceful and happy family or household. This hope is symbolized through traditional wedding ceremonies. In an event calledpohuhu au iba, the groom gives a dowry to the bride in the form of four kinds of objects. A large axe blade (pohuda) that is flawless as a symbol that the groom will work hard to ensure the life of his wife, akelewang (peluni) is a symbol that the husband will protect his wife's safety from all kinds of disturbances, asarong (waru) as a statement of the groom's ability to fulfill his wife's clothing needs, and a female piglet (poboengi) as a symbol of fulfilling the wife's food needs. The entire dowry also means the groom's willingness to replace the breast milk of the bride who has raised her child until the stage of marriage.[6]