 | |
| Total population | |
|---|---|
| 321,000[1] | |
| Regions with significant populations | |
 Indonesia:Southeast Sulawesi (Buton &Muna Island) Maluku Islands | |
| Languages | |
| Muna–Buton languages (Busoa language,Kaimbulawa language,Liabuku language,Muna language,Pancana language,Kioko language),Indonesian language | |
| Religion | |
| Islam (predominantly) | |
| Related ethnic groups | |
| Bonerate people,Butonese people |
TheMuna orWuna are the indigenous group which primarily inhabit the islands ofButon andMuna. They speak languages from theMuna-Buton language group.
TheMuna language is a member of theCelebic languages in the Austronesian family , which is only found in Indonesia.[2] This language is mainly used by the Muna people onMuna Island and its surroundings, in the province ofSoutheast Sulawesi. Muna language speakers are spread across Muna Island and the west coast of Buton Island, covering Muna Regency, West Muna, Buton, North Buton, Central Buton, and Bau-Bau City.[3]
However, from the physical appearance of the body, skull, skin color (dark brown), and hair (curly or wavy) it appears that the aboriginal Muna people are closer to the ethnic groups ofPolynesians andMelanesians in the Pacific andAboriginal Australians compared to theBuginese orMalays. This is evident by the similarities of the people and their culture with of those in theEast Nusa Tenggara, and the islands ofTimor andFlores generally.[4] Wovensarong motifs found inEast Nusa Tenggara andMuna Island share similar features such as horizontal lines with basic colors of yellow, green, red, and black.[5] The shape of their headwear also has a resemblance to each other. Since before until today, Muna fishermen often harvest sea cucumbers and go fishing up to the waters ofDarwin,Australia in theTimor Sea. This has caused Muna fishermen to have been arrested several times in these waters by the Australian government.[6] These habits may probably indicate the existence of a traditional relationship between the Muna people with Aboriginal Australians.[4]
Traditional kite flying of the Muna people is called theKaghati Kolope (Kolope leaf kite), as it is made fromDioscorea hispida leaf. It is thought that thekaghati kolope were used by the farmers as a means of entertainment while looking after their field. Apart from that, it is believed that thekaghati kolope will transform into an umbrella to protect its owner from the sun in the afterlife.[7]
In Muna community, there is a circle of life ceremony for each individuals that begins from the ceremony of birth up to the ceremony of death. In order to perform the ceremony, the individual is required to go through each stages. One of the stages is the advancement of childhood to adulthood, especially for women, and the ceremony is calledKaria and for theButonese people it's calledPusuo.[8]
TheKaria ceremony is a very important ceremony in the context of traditional customary throughout the life of the individual in Muna society. Karia ceremony is an initiation ritual performed for every woman to be secluded before entering adulthood and marriage.[9] According to the understanding of the Muna society, that a woman should not be married if she has not undergone the process ofKaria ceremony. If violated, the woman will feel excluded and will be ostracized within their own community.[9]
Kasambu is a tradition passed down for generations held by the community of the Muna people inSoutheast Sulawesi,Indonesia. This tradition is a form of thanksgiving for the safety of the wife who will be giving birth to her child. This tradition is usually held before the birth of the child, usually in the 7th or 8th month. For the first seven months of the pregnancy, both husband and wife will bathe together.[10] TheKasambu procession begins with a couple of husband and wife feeding each other. Once fed, it has to be eaten once or finish; if unless the food is not finished, then the rest is given to the children that are present around them. Children that are participating is usually taken from close relatives. The act of feeding one another is then continued by the rest of the family members of the husband and wife. The expressed meaning of this procession came is to bring together both the families of the husband and wife. While the implied meaning of the procession acts as a vehicle to introduce the unborn child to the circle of family that the child will soon be raised into. The purpose of the ceremony is to bring well wishes and blessings for the unborn child as well as for the safety of both the mother and child in delivery.[11] The procession is ended with a prayer for good wishes by a person of religious position, priest or imam.[12]
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