Khalaik

1971. The Center for Historical & Cultural Research in the 1976/1977 budget year started an activity called a research project and recording of regional culture. The specific objective of this research & recording of regional customs is to produce information that can be presented to the Indonesian nation.

Each research member is responsible for 1 district, except Banggai where data collection is carried out by someone responsible for the team. In 1981/1982 the recording of the cultural system will reveal the material-building culture which is one of the results of human creation. It takes at least 3.5 hours to travel to the Tajio tribe settlement in Alindau village, having to cross the river up to 3 times, passing through forests with muddy & sandy roads, and not infrequently having to meet snakes on the side of the road.

This tribe lives in the mountains between the Sindue Tobata sub-district, Donggala district & Toribulu sub-district, and Parigi Moutong district. Oesa Village in this area has a cemetery area which is generally located on the edge of the village, but specifically in the Pamona & Mori areas, graves are placed in stone caves located around the village. The graves in the caves are still on the hills, including those located around Lake Poso near Tentena.

The Bugis, Makasar, Mandar, and other ethnic groups who come to this area are generally interested in living a sedentary life, precisely because the living conditions, natural conditions & environment are wide open and make it easy to develop businesses, both in agriculture, small trade and as labor. The land transportation that our ancestors used a lot in this area was by riding horses. Kaledo is eaten without rice, eaten while still warm, Kaledo is eaten at around 10 o'clock, so it is an additional food.

The Javanese bamboo that is planted is certainly not the betung feathers that grow. As proof, in the Bobo area to Bangga, many corals & beach/seagrasses are found. In this area only small clans are known, because they are only a combination of several extended families whose members are tied/come from 1 ancestor, the clans in this area are tied through the paternal line.

The executive body is accompanied by a democratic legislative body led by a traditional leader whose members consist of representatives of the people from the 7 corners of the Kingdom called the city of Pitunggota. Already in the late 18th century, most of the local population identified themselves not based on the ethnicity of their ancestors, but as a separate group of people, whose name was adopted from the name of the bay & the largest settlement established on the coast. The presence among the ancestors of the tribal nobility & interaction with the Dutch colonial government resulted in the special position of the Kayeli for the next century, which claimed the role of the indigenous elite on the island.

The total population of the Kayeli people at the beginning of the 21st century was around 600 people. However, the Kayeli people have the smallest population among the indigenous ethnic groups on Buru Island. In the Kulawi area, there is still the manufacture of clothing materials processed from tree bark called katevu.

The location of the research in the Bada Valley was determined because traditional buildings as described in the scope above are typical of the ethnic group. Once upon a time, a man came down from the sky, Manuru, in the village of Buiili. Then he was married to a princess in Bulili.

Manuru was blessed with a son named Lapabada. The four types of buildings are traditional regional architecture owned by the supporting ethnic groups throughout the Indonesian archipelago. Duhungo was last renovated in 1924.

In fact, behind that, its traditional values ​​must be maintained because it is one aspect of culture that has been passed down from generation to generation by the ancestors of its supporters. In addition to the three types mentioned above, there is another type D found by Dr. Albert C. Kruyt in his book De West Tonda's op t fidden Celebes, deel 4 about huisbouw. ​​Rain usually falls in December - May every year.

Coffee grows a lot, along the road from Tuare village to Moa, there is a coffee forest. Japan took action against every resident who did not obey his orders. All government offices are in Gintu.

According to ancient folklore, power in the lives of people in prehistoric times was divided into 2 periods, namely the period of power based on physical strength/courage & the period of power based on the influence of animism and then the next period is known, namely the power of the King, the period of the entry of Islam & the period of European influence, especially the entry of Christianity. Long before the entry of Islam & Christianity in the Central Sulawesi area, animism, supernatural, shamanism, etc. had been known. Before the entry of religion into the Kaili land, the Kaili tribe still adhered to animism, worship of ancestral spirits & God the Creator, God of Fertility and God of Healing.

Khalaik is a belief in the form of animism. Lamoa is interpreted as the highest ruler who in his power controls all nature & in his system is known as the east-west and north-south system. Lightning occurs because people in Liwuto are fighting/shooting, likewise, thunder occurs because Pue Mpala just farted.

They believe in the existence of spirits/genies that reside in various places around them. The reason is that long before religion entered all corners of Central Sulawesi, the Tajio people adhered to animism. Belief in spirits & supernatural powers can be possessed by someone if he goes to meditate in a mountain, forest/cave that is considered sacred.

Places that are considered sacred, where spirits reside, must not be named, for example, mountains, caves/rivers. Efforts to avoid disturbances from these spirits are to make offerings by reciting mantras so that spirits do not interfere. Evil spirits move from one place to another.

Bantaya is also a stage for people / traditional figures to gather & sing which contains worship of the sons and daughters who are being held and ancestors & ask for their safety, who rule in heaven and on earth. This ceremony takes place after the child is approximately 14 days old. This ceremony had previously stopped for 11 years & was carried out again in 2016.

It has been a community custom, that after a baby is 40 days old, a special celebration is held for the baby which is usually called nosalama. The soul of this ceremony is a sacred act that contains ancestral beliefs in what is considered the ruler of the land who provides fertility, success/failure. If the bride and groom are newlyweds, then the in-laws are required to wait & eat together with the son-in-law for 7 days.

This ceremony is the closing of the wedding ceremony which is held 3 days after the wedding is over. If the body is to be buried, it is not lowered through the existing stairs, but a special staircase is made of yellow bamboo & later after 100 days, the stone is removed from the stairs. Pastor Wundreght later died in Bomba village a few years later.

In terms of religion, the majority of Kayeli people are Sunni Muslims, with remnants of local animist beliefs. The steep path of preaching knows no end because the Tajio tribe are mostly converts, previously they adhered to dynamism & animism. But not for 2 of our famous preachers from Palu, namely Abdus Shomad, a master's student in education & Arif Zakman who has a background as a medical doctor.

Among them are remnants of pre-Islamic animist belief systems, but at a much lower level than among other ethnic groups on the island. There are also mosque buildings in Bad a but not traditional buildings.