The value of Tallu Lolona and its influence to the life of Toraja people

Abstract

This study aims to (1) identify and describe the values that exist in the Tallu Lolona, (2) their influence for the life of the Toraja people, and (3) the strategies are employed to transmit the values of Tallu Lolona to the younger generation. The research was conducted using a qualitative method with an ethnographic approach. The location of the research was carried out in Mengkendek District, Toraja Regency. The source of data in this study was obtained from informants, using non-probability sampling technique. Informants in this study are traditional and community leaders. Data collection technique using primary data is carried out through observation and interviews with parties related to research and secondary data is carried out through library research by reviewing several literatures that are closely related to the problems to be discussed. The data that has been collected is then presented in the form of a realism narrative and analyzed qualitatively by following the stages of analysis, namely: data reduction, data display, and conclusion drawing. The findings reveal three primary principles within Tallu Lolona that emphasize equality and harmony among humans, the universe, and the living creatures. The core principles of Tallu Lolona lay the foundation for the Toraja community’s way of life and significantly influence their spiritual aspect (aluk todole), social relationships (pamali), and the educational development of the younger generation The transmission of Tallu Lolona values is carried out through methods such as apprenticeship, observation, and practical learning. Through these methods, the core values of Tallu Lolona are effectively preserved, despite the decline in the “rambu solo” ceremony rituals and the traditional arts of the Toraja community.

Keywords:

• tallu Lolona values
• Toraja people
• preservation
• teaching methods

PUBLIC INTEREST STATEMENT

This paper underscores the significance of Tallu Lolona as an educational system that imparts religious, moral, social, and cultural values to the Toraja people. Tallu Lolona as the philosophy or belief system of Toraja people deeply rooted in the practice of their daily life and serving as a guiding force for their actions. Through its teaching procedures and adherence to principles, Tallu Lolona serves as a means to preserve Toraja traditions, foster community cohesion, and cultivate a deep respect for nature and the environment.

1. Introduction

The word Toraja comes from the word “To Riaja”, which means people who live in mountainous areas. But there are also those who say that the word Toraja has a meaning Tau (people) and Raya from the word maraya which means big or noble. Before the word “Toraja” was used which is now called Tana Toraja, actually it used to be called “Tondok Lepongan Bulan Tana Matarik Allo” (tondok means country, lepongan means roundness/unity, month means moon, tana means country, matarik means shape, and allo means sun) means a country whose form of government and society is a round unit like the shape of the moon and the sun (Sandarupa, 2014). That the existence of the name Lepongan Bulan or Matarik Allo stems from the formation of the country as a whole rounded unity which is based on 1) a country formed by alliance and unanimity based on one religion/belief called Aluk Todolo, that originated from a source called Marinding Banua Puan or known as Aluk Pitung Sa’bi Pitu Ratu’ Pitung Pulo (UNM & Sampebua, 2021). 2) a country formed by a number of traditional settlements but use one customary basis that powered as the moon and the sun. 3) a unitary state located in the northern part of the mountains of South Sulawesi which was formed by a tribe known as the Toraja Tribe today (Frans, 2010). “Tondok Lepongan Bulan Tana Matarik Allo” goes beyond being just a name or term; it carries a philosophical significance that represents the unwavering commitment of the Toraja community to equality and harmony with all living beings on Earth. This symbolism is reflected in the circular shape, denoting holistic unity, as well as in the influence of the sun and moon (Figure 1).

Figure 1. Map of South Sulawesi Province and Tana Toraja Regency.

Source: (Documented by BPS-Statistics of Tana Toraja Regency)

By directly observing the landscape, it’s clear that the area inhabited by the Toraja Indigenous Community is indeed circular in shape (see map). They also have faith in the power of the sun and moon, both of which possess a circular form. These celestial entities are viewed as inherent elements that wield a spiritual and symbolic influence on their daily lives. The sun holds the role of being the origin of light and life. Within Toraja beliefs, the sun is frequently associated with the embodiment of ancestral spirits that provide illumination and warmth to the world. Moreover, it embodies a representation of leadership and potency, guiding and directing the way. Similarly, the moon’s significance is intertwined with the cycles of growth and the broader cycle of existence, signifying the idea of perpetual transformation and evolution within human life. As a result, the Toraja Community holds a deep reverence for the natural environment, animals, and plants. This respect is so profound that when they seek to utilize any of these essential life elements, customary rituals are performed as a plea for consent and as a demonstration of respect to the universe. The term “Tana Toraja,” rooted in the meanings of roundness/unity, moon, land, and sun, encapsulates a philosophical symbol of equality, unity, harmony, and reverence for life and the universe.

According to Toraja culturalists such as (Claus & Marriott, 2017; Idrus, 2017; Rismayanti & Nusarastriya, 2020; Umar, A. F. Umar, 2006; Tari Ezra, Tari, 2018). The word Toraja comes from the word To Rajang i.e. Bugis Luwu word, which means western/west person (“to” means people and “rajang” means west). This is because the Luwu Kingdom is located on the east side of Tondok Lepongan Bulan and Tondok Lepongan Bulan is located on the west side of the Luwu Kingdom (see the map). The term was originally used by the Bugis people to refer to the people who lived in the mountainous region to the west of their homeland (Rismayanti & Nusarastriya, 2020) (Idrus, N. I. Idrus, 2017); Over time, the term “To Rajang” became shortened to “Toraja” and came to be used specifically to refer to the indigenous people of the Tana Toraja region. They also argue that there are linguistic and historical connections between the Bugis and Toraja people that support this theory. For example, they point out that the Toraja language shares many similarities with the Bugis language, and that there has been a long history of trade and cultural exchange between the two groups. Based on this fact, then it is understandable that Tondok Lepongan Bulan Tana Matarik Allo is named Tana Toraja. Therefore, the word Toraya or the word Toraa is widely used as the name of the place or boundaries of the Tondok Lepongan Bulan area (Stanislaus & Simon Petrus, 2016). Despite sharing similar cultures, the regions inhabited by the Bugis, Luwu, and Toraja communities showcase distinct variations. The Bugis predominantly inhabit coastal and inland regions near the ocean, whereas the Luwu people reside in both coastal and inland zones, particularly in highland areas. In contrast, the Toraja population lives within mountainous landscapes characterized by undulating hills. Their unique traditional houses, known as Tongkonan, stand out as a prominent emblem of their cultural identity (Figure 2).

Figure 2. Traditional house of the Toraja Tribe.

The traditional Torajan house, known as “Tongkonan,” exhibits a distinct form that reflects their symbolism and worldview. The Tongkonan features a high and slanting curved roof, resembling an inverted boat shape. This curved roof signifies the mountains, which the Toraja community believes to be the abode of gods and ancestral spirits. Tallu Lolona, a crucial principle in Torajan culture, underscores equality, unity, and harmony with the surrounding nature and creatures. This concept is represented by the circular or rounded form, also reflected in the design of the Torajan traditional house’s roof. The curved roof resembles a circle from a certain perspective, creating a symbolic connection between the house and the Tallu Lolona principle. The Tongkonan traditional house also consists of three levels, symbolizing the Tallu Lolona principle: the sun (sky), the moon (earth), and the stars (ancestral spirits). In Torajan belief, this represents the balance and harmony among these three elements. By analyzing the architectural blueprint of these customary residences, it’s evident how the Tallu Lolona philosophy is translated into the tangible structure of the house, exemplifying the profound symbolism and philosophy of equality, unity, and harmony that are fundamental to Torajan cultural values.

Toraja people live by practicing “Tallu Lolona”. Tallu Lolona has three meanings of life, namely human life, animal life, and environmental plant life. According to (Stefanus, 2022) the philosophy of Tallu Lolona is understood by the Toraja people in terms of the three pins of life, namely: lolo tau (humans), lolo patuoan (animals), and lolo tananan (plants). This philosophy of life is described through a type of plant called kambunni, which is a type of plant that has no leaves, only hairy and branched. This plant is used as decoration in the form of bouquet and lettoan emblem (the symbols of Toraja culture which portray a chicken or barre “allo and a moon during rambu tuka” ceremony). The plants used is kambunni twigs that are picked only on its tip. Unlike other plants, the kambunni tip always grow and produce new young shoots. Thus, kambunni is a symbol of Tallu Lolona’s life in Toraja culture (Sudarsi et al., 2022). A harmonious system of life and relationships will be created and imperishable if it is maintained well, just like the kambunni’ shoots which will produce multiplied new shoots without stopping if it is not damaged/picked (Baan et al., 2022). These three factors (lolo tau, lolo patuoan, and lolo tananan) play an important role in the survival of Toraja people. They are also the core of the teachings of Aluk Todolo. Aluk Todolo is the overall religious and social rules in Toraja society past, present and future (Salam et al., 2017). In that belief, the three factors (lolo tau, lolo patuoan, and lolo tananan) must remain in balance to maintain their functions and benefits. If one of them is disrupted, it disturbs the harmony of life and causes problems. Therefore, for the Toraja people, a mutually beneficial life between humans, animals and plants is an ideal form of life.

The belief of Aluk Todolo is very strict in carrying out the obligations and rules of social life. Social order and decency must be carried out properly (Palayukan, 2021). Likewise with the prohibitions, thought and pamali (rules and taboo system) both in carrying out customs and aluk (Gunawan & Merina, 2018). Violations in this order have a direct impact on human, animal and plant life (Junaid et al., 2017). Among some of the bullies are as follows: 1) may not violate decency, 2) may not kick and slap pets, 3) may not kick or step on plants, 4) may not step over rice and drinks, 5) may not hit people who are eat rice, and so on. There are still many prohibitions and restrictions which if violated will result in food crops, forest fires, mass death of domesticated livestock, voluntary disease, infectious diseases, pestilence and the most feared is the deadly smallpox (Dahlia, 2016). The value of Tallu Lolona is significant for Toraja people as it serves as a foundational philosophy that brings together the various facets of their lives. Therefore, the Toraja community passes down this tradition to their descendants through non-school learning such as weaving, carving, and blacksmithing, as well as imparting religious and cultural knowledge. The significance of this knowledge lies in its pivotal role in protecting the unique legacy of the Toraja community and ensuring its passage to future generations. Investigating how this knowledge is conveyed and taught to the younger generation is highly significant. This study not only reveals the teachings of values embedded in Tallu Lolona but also critically analyzes its effects on the future generation who are currently immersed with modernity and global cultures.

There have been numerous studies conducted on Toraja culture and the value of Tallu Lolona. Some notable studies include: (1) “The Toraja of Sulawesi” by Paul Hockings, this book provides a comprehensive study of the Toraja people, including their history, social organization, religion, and rituals. Hockings pays particular attention to the Tallu Lolona region and its significance in Toraja culture. He examines the rituals and ceremonies that take place in this region, such as the Ma’Nene festival, which is a ceremony to honor the ancestors by cleaning and dressing their mummified bodies. The book also discusses the role of religion and mythology in Toraja culture, including the belief in the afterlife and the importance of funeral ceremonies. (2) “The Art of Toraja: Tradition and Innovation” by Edi Sedyawati, presents a comprehensive overview of Toraja art, including its history, styles, and significance in Toraja culture. Edi introduces Toraja people and their cultural context, followed by a discussion of their artistic traditions and how they have evolved over time. It explores the influence of Hindu-Buddhist and Islamic traditions on Toraja art, as well as the impact of colonialism and globalization. He also gives an illustrations and photographs of Toraja art and architecture, providing readers with a visual understanding of these cultural practices. (3) “The Toraja: An Ethnic and Social History” (Tod, 2012), this study gives an in-depth exploration of Toraja history and society, including its cultural practices and religious beliefs. The first part focuses on the history and society of the Toraja people, including their migration and settlement patterns, social organization, and political economy. The second part explores the Toraja’s religious beliefs and practices, including their animistic beliefs and the influence of Hinduism and Islam, and the final part looks at the modernization and changes that have occurred in Toraja society over the past century, including the impact of colonialism, urbanization, and globalization. (4) “Tallu Lolona: The Art of the Bori” by (Volkman, 1984) The authors specifically focus on the role of Tallu Lolona in Toraja artistic traditions, with a detailed discussion of the bori spirit cult. The authors also discuss the art and material culture associated with the Bori ritual, including the creation and use of ritual objects such as masks, textiles, and sculptures. They analyze how these objects reflect Toraja beliefs and values, and how they are used in the Bori ritual to communicate with the spiritual realm. (5) ” Study of Tourism Development Strategies in the New Normal Era in Tana Toraja.” by Darmawati & Rahmadi (2022). Sulistyo’s research focuses on the cultural, social, and economic aspects of Toraja society, particularly in relation to tourism development and land tenure issues. He has written extensively on topics such as cultural tourism, land use conflicts, and the commodification of cultural heritage in Toraja society. (6)“The Significance of Tallu Lolona in Toraja Culture” by (Baan et al., 2022) is a paper that delves into the cultural importance of the Tallu Lolona region in Toraja society, specifically in relation to death and funerary practices. The paper provides an overview of the historical and cultural context of Tallu Lolona, as well as its physical and geographic features. It discusses the Toraja belief in the afterlife and how it is linked to their funerary practices, which often involve elaborate ceremonies and rituals.

All of Those studies discuss about theToraja people and their culture, including their social structure, religious beliefs, and artistic practices. They also discuss the significance of Tallu Lolona in Toraja culture, particularly in relation to death and funerary practices. Each work offers a unique perspective on Toraja culture and contributes to a broader understanding of this community and its traditions. The works mentioned earlier, such as “The Toraja of Sulawesi” by (Dove, 1986), “Death and the Regeneration of Life: The Significance of Tallu Lolona in Toraja Cosmology” (Stefanus, 2022), and “The Significance of Tallu Lolona in Toraja Culture” by Fransiskus Supriyadi, offer valuable insights into the cultural practices and beliefs of the Toraja people, particularly in relation to Tallu Lolona and its role in Toraja society.These works have contributed to a deeper understanding of Toraja culture and have shed light on the ways in which cultural practices and beliefs can shape and reflect the identity of a community. They have also highlighted the importance of preserving and promoting the cultural heritage of the Toraja people. In addition, “The Art of Toraja: Tradition and Innovation” by Edi Sedyawati and “The Toraja: An Ethnic and Social History” (Hefner, 1993) have provided a comprehensive overview of Toraja art, history, and society, including the significance of Tallu Lolona in Toraja artistic traditions and cosmology. These works have contributed to the study of Toraja culture from a broader perspective and have helped to contextualize the importance of Tallu Lolona within the wider Toraja society. However the transmission of Tallu Lolona values to the younger generation and its impact to the daily live of Toraja people have not been discussed in detail especially from the rules and social order according to the provisions and requirements. Therefore, this research completed the previous studies and contributes to a more comprehensive results on the influence of Tallu Lolona in Toraja daily lives and how these values are sustained and adapted, especially among the younger members of the society. The value of education in the Tallu Lolona culture has positive educational values from every taboo and prohibition that exists. By exploring the value of Tallu Lolona, young generation can understand the role of cultural identity in shaping individual and group behavior and attitudes; highlight the importance of cultural diversity and the need to respect and preserve the traditions of different cultural groups. Therefore, the values in Tallu Lolona are not only beneficial for Torajan people but Indonesian society in general because Tallu Lolona’s philosophy also teaches diversity and tolerance which is in line with the philosophy of Bhineka Tunggal Ika. This paper focusing on identifying and describing the core values of Tallu Lolona, its influence to the life of Toraja people and the teaching method to the younger generation. Through a comprehensive analysis of literature and primary sources, this study provides a detailed account of the educational values and practices of Tallu Lolona and their significance in the broader context of Toraja society. The findings of this study can contribute to the literature on the Toraja culture and serve as a valuable resource for researchers and scholars interested in the Tallu Lolona values. Ultimately, this research aims to contribute to the preservation and promotion of Tallu Lolona culture, and ensure that its educational values are adhered to by future generations of Toraja people.

2. Research method

This research is a qualitative research with an ethnographic approach. Qualitative research with an ethnographic approach is a research method that aims to understand and describe social phenomena through direct observation, participation, and immersion in the social setting being studied. It involves a deep and prolonged engagement with the culture and people being studied to gain an insider’s perspective on their beliefs, values, practices, and experiences (Martono, 2011). The research was conducted in Mengkendek District, Toraja Regency. In this approach, the researcher spends 6 months living among the community being studied, observing their daily activities, and participating in their social and cultural events. The author of this study takes detailed notes and records field observations, interviews, and conversations with members of the community (Iye et al., 2023). Community members who have a deep understanding of Tallu lolona culture were selected as informants. The researcher conducted one-on-one interviews with members of the Tallu Lolona community to gain a deeper understanding of their beliefs, values, and educational practices. Non-probability sampling approach was used in this research to collect data from informants, so that not every informant who is considered to have studied Toraja culture has the same opportunity to be selected as an informant (Sugiyono, 2011). Therefore, only around 20 people that join the interview process. Some of them are (1) Ronal Parerung, male, 45 year old, native Toraja who has been practicing Tallu Lolana, (2) Salomo Kerebungu, male, 78 year old, elders of Mengkendek District and (3) Santie Sanggona, female 38 year old, native Toraja. Besides using observation and interview, this research also used the secondary data that comes from literature study, which is done by reading certain books related to the problem being discussed. By using information collected from in-depth interviews, participant observation, and other sources relevant to this research, the data analysis method used in this study is qualitative (Creswell, 2016). The data is presented as a realistic narrative. After validating the results of data collection, the analysis will be carried out through the following stages: data reduction (data reduction), data presentation (data display), and drawing conclusions.

3. Results and discussion

3.1. The values that exist in Tallu Lolona and their influence for the life of the toraja people

The results of field observations indicate that the core values of Tallu Lolona are centered around three primary elements: Lolo Tau (Human), Lolo Tananan (Plants), Lolo Patuoan (Animal). The interconnectedness between nature, humans, and other living creatures forms the fundamental basis of life for the Toraja people. They recognize that these components serve as more than just sources of sustenance and prosperity; they also act as the cohesive elements binding their community together. Therefore, Toraja people embraced this philosophy that guided them on their path, reminding them of their interconnectedness with nature, and inspiring them to live in harmony with all living (Stanislaus & Simon Petrus, 2016; Sudarsi et al., 2019). Through the generations, the wisdom of Tallu Lolona was passed down, and the Toraja people continued to thrive, their lives intertwined with the Shoots of Human, Animal, and Plant. The Toraja people’s happiness and well-being are also rooted in Tallu Lolona. According to their philosophy, an individual or a family can experience happiness and prosperity if their life is sufficiently blessed with three elements of Tallu Lolona. The first element “Lolo Tau,” the Shoot of Human, represented the well-being and fulfillment of their lives. It encompassed their health, both physical and mental, their relationships with one another, and their personal growth and achievements. When an individual’s life is balanced and enriched in these areas, it contributes to their overall happiness. The second element Lolo Tananan, the Shoot of Plant symbolized the abundance of the land and the blessings of agriculture. It relates to the prosperity and well-being derived from successful farming, bountiful harvests, and the sustenance provided by plants. A sufficient supply of food and resources from the land contributes to the happiness and overall prosperity of individuals and communities. And the last element Lolo Patuoan, the Shoot of Animal, this element symbolizes the harmonious relationship between humans and animals. It highlights the importance of respecting and caring for the environment, as well as the welfare of animals. The presence of animals and a harmonious connection with nature is believed to bring joy and prosperity to individuals and communities. By having these three elements of Tallu Lolona sufficiently present in their lives, the Toraja people believe that individuals and families can experience a sense of happiness, fulfillment, and prosperity. It reflects their deep connection with nature, the importance of interpersonal relationships, and the interdependence between humans, animals, and the environment.

In the philosophy of Toraja equality stands as a foundational principle of life. However, typically, those appointed as leaders are individuals who hold seniority within the customary framework and have numerous children, grandchildren, and/or great-grandchildren. Even though the principle of equality among peers (Lolo Tau) is firmly upheld, it remains that a leader within the Toraja tribe cannot be someone who is still young or unmarried. This is because having descendants and being married are regarded as profoundly esteemed values in life, signifying maturity and wisdom for guiding a community. As a result, leaders within Tana Toraja are commonly advanced in age and have a notable lineage. While in the context of social hierarchy, the Toraja community confers influence or affluence upon those who possess rice fields and water buffalo. The measure of wealth doesn’t rest on conventional assets like property, stocks, or currency, as is commonly emphasized in modern societies. Instead, an individual’s prosperity and societal position are assessed based on their ownership of rice, control of rice fields, and possession of water buffalo. This viewpoint arises from the acknowledgment that sources of sustenance, particularly rice, bear paramount significance for the Toraja community’s survival. Consequently, ownership tied to these essential resources—rice, rice fields, and water buffalo—holds significant weight in the community’s perspective. If an individual possesses any or all of these components, their status is esteemed highly within Toraja society. It is then connected with the third principle; Lolo Patuoan which considers all living beings to be equally valuable as human beings. Consequently, the slaughtering of animals should also be grounded in offerings to God and the universe, and conducted in accordance with local rituals and customs. Therefore, one should not simply kill and consume animal meat without prior ritual. Salomo Kerebungu, one of the elders, mentioned that the animal meat to be served is usually set aside for a period of time at sacred places or altars. It is prayed over along with other offerings such as rice, fruits, and beverages like coffee or water. These offerings are meticulously arranged and carried out with utmost respect as expressions of gratitude and supplication to ancestral spirits and deities. This process holds profound meaning in maintaining the relationship between humans, fellow living creatures, and the natural world. Tallu Lolona philosophy is used as a basis for thinking and knowledge systems by the Tana Toraja people (Hoppenbrouwers et al., 2017). It is found that Toraja people has always placed great importance on developing harmonious relationships between fellow creatures and with the Almighty.They base this relationship on the value of wholeness that is mutually reinforcing. One of the key aspects of this ideal way of life is the value of mutual respect. The Toraja people believe that all creatures, whether human or non-human, have an equal right to live and coexist on this earth. This belief is reflected in their daily practices, where they show respect for the environment and all living beings. Therefore, an ideal life is created that provides mutual benefits between humans, the environment, and animals.

3.2. The influence of Tallu Lolona on the toraja community’s way of life

The principles of Tallu Lolona philosophy are also evident in the social interactions of the Toraja community. As depicted in the table below, the coherence and balance within Toraja society stem not only from mutual respect among members but also extend to honoring elders, ancestors, ancestral spirits, sacred sites, customary rules, and the preservation of the environment (Table 1).

Table 1. Three kinds of Lolona Toraja people

No	Three Tallu Lolona Toraja People
1	Lolo Tau (Human), Having descendants is one of the very high values of life. Marriage is one of the values, but the status of marriage will be even higher if there are children who will guarantee the heredity. The more children, the better. With the birth of a child, a person’s value becomes higher. A person’s value will be even higher if he has become a grandparent. A person will feel proud and happy when he gets grandchildren, because then he becomes his grandmother/grandfather of that child
2	Lolo Tananan (Plants), Among lolo tananan, rice has the highest value and thus everything that has a direct or indirect relationship has a value commensurate with their respective relationships. In relation to rice, of course it is the rice fields that have the highest value, then the granary which is one of the most tangible indicators of wealth when we are in Toraja society. Rice fields, buffalo, and others can still hide/unseen, but instead the barn can be considered an exhibition of the invisible. Families who have rows of alang sura’ (carved barns) cannot possibly not have a number of buffaloes, rice fields and other possessions. The family blessed by the Gods, to mesorong tama lino who put us into the world with Tallu Lolona will certainly give even greater prestige to the position it has in the structure of society.
3	Lolo Patuoan (Animal) is a complement to human life, animals not only increase the value of one’s wealth, but in relation to the value of that wealth and of course with other values (holistic) animals are helpers and tools for a person to achieve or increase wealth. Buffaloes in particular, have high values, not only economic values, but especially cultural-qualitative values (tedong bonga). (Participant 02, Tallu Lolona for Toraja People, June, 15 2022)

The initial principle, emphasizing harmonious relationships, underscores the necessity for amicable coexistence among human beings, Puang Matua, Ancestors, Pamali, and Ampu Padang. In Toraja culture, “Puang Matua” refers to the most senior members of a community or family. They hold a respected and revered position due to their age, wisdom, and experience. Puang Matua are often consulted for their guidance and decisions in various matters, and their opinions are highly regarded. They are seen as the keepers of tradition, knowledge, and the connection to ancestral spirits. While ancestors are revered spirits of deceased family members. They are believed to continue to exist in the spiritual realm and to have an influence on the lives of the living. Ancestor worship and rituals are a significant part of Toraja life. These rituals involve offerings, ceremonies, and commemorations to honor and maintain a connection with the spirits of the departed. “Ampu Padang” refers to a traditional stone monument or stone table used for various cultural ceremonies and rituals in Toraja. These stone structures hold spiritual significance and are often used as a focal point for offerings and prayers during important events like funeral ceremonies. Ampu Padang represents a connection between the earthly realm and the spiritual world, serving as a place to communicate with ancestors and spirits. And lastly, “Pamali” is a concept that encompasses taboos or prohibited actions in Toraja community. These are specific to a) religious values, b) moral values, c) social values, and d) cultural values that guide social behavior and activities. Pamali might involve actions or behaviors that are considered disrespectful to ancestors, spirits, or the community.

Table 3. Beliefs of Aluk Todolu

No	Beliefs of Aluk Todolu
1	Puang Matua, The Creator of the universe in the north
2	Deata in the east as caretaker
3	To Membali Puang is ancestral spirits who have reached Puya as supervisors and givers of blessings to their human descendants

3.2.1. Religious values

The first and the highest pamali rules are based onThe first and the highest pamali rules are based on human belief in God (religious values). The Toraja people’s religious values are tied to their belief in a spiritual connection between humans, nature, and ancestral spirits. The concept of Tallu Lolona reinforces the reverence for these spiritual ties and emphasizes the need to maintain a harmonious relationship with the unseen world. In order to create and maintain this sense of harmony and balance, Toraja people need to provide the best offerings and ceremonies. Therefore, it is not permissible to offer stolen animals (Table 3).

Table 4. Pamali religious values of the Toraja People

Pamali Religius Values of Toraja People
“Pamali offering up stolen animals and ripping the house potion wood upside down or its ends to the south or west”. (Participant 01, Tallu Loluna values, June, 15 2022)

In Toraja belief, stealing animals is considered disrespectful and disrupts the natural order. Another aspect of pamali is related to the orientation of the house’s wooden components. It is considered taboo to place the ends or portions of wooden elements facing the south or west directions. This practice is rooted in the belief that these directions are associated with the realm of the dead. Placing wood in this manner is thought to disturb the spirits and may lead to negative consequences. To avoid such disturbances, Toraja people ensure that wooden elements, particularly those associated with the house, are positioned appropriately and in alignment with cultural norms. The elder, Salomo Kerebungu states that violations of these two aspects can lead to negative consequences for the individuals involved and this karmic effect would also impact their future generations. As a result, the Toraja people exercises caution when performing rituals and participating in the construction of homes acknowledging the inherent connection between these activities and spiritual energies (See Table 4).

3.2.2. Moral values

The concept of “pamali” related to moral values are often equated with ethical that deal with good or bad behavior from humans. This moral principle has a stronger connection to how people behave in daily life. Morality is the capacity for good and evil judgment. According to Ronal Parerung (June, 2022)¹ Toraja people believe that every action has a consequence, and that individuals should be aware of the effects of their actions on others and the environment. The Tallu Lolona moral values seek to teach the Toraja people ethical values, such as the good and bad effects of an action, what to do and what to avoid, in order to establish a good, harmonious order of human relations in society that benefits the individual, society, environment, and natural surroundings (See Table 5).

Table 5. Pamali moral values of the Toraja People

Pamali Moral Values of Toraja People
“It is forbidden to kicks and slaps animals, Pemali kicks and steps on plants, Pemali kills animals unnaturally, Pemali steps over rice and drinks, Pemali steps on food, Pemali eats while crying, Pemali hits people who are eating rice, and Pemali slaughters animals with their children (Participant 01, Tallu Loluna values, June, 15 2022)

The prohibition against kicking, slapping, or harming animals and plants reflects the Toraja people’s respect for all forms of life. This value stems from their belief in the interconnectedness of humans, animals, and nature, as harming these entities disrupts the harmonious relationship they share. The taboos related to stepping on rice and food, as well as eating while crying, emphasize the significance of food as a source of sustenance and life. Such actions could be seen as disrespectful to the nourishment provided by the earth and spirits, thereby disrupting the balance between humans and the spiritual realm. The prohibitions against hitting people while they are eating rice or engaging in certain actions, such as slaughtering animals with their offspring, reflect the Toraja people’s emphasis on social harmony and treating others with kindness and respect. These pamali moral values are not only practical guidelines for daily life but are also deeply ingrained in Toraja cultural beliefs. Although the rules of good or bad behavior exist in every nation, the moral value referred to in Pamali within the Toraja society is believed to have an immediate effect, which is why the Toraja people strictly adhere to it and dare not violate it. The Toraja people are highly obedient to the teachings of their ancestors and believe that any violation will result in immediate negative consequences. Therefore, the Toraja community maintain an unwavering intolerance towards violations, even if committed by individuals outside the Toraja ethnic group.

3.2.3. Social values

Social values are lessons that can be drawn from social behavior and social ways of life. Social behavior in the form of a person’s attitude towards events that occur around him that has to do with other people, ways of thinking, and social relations between individuals (See Table 6).

Table 6. Social values of Pamali Toraja Society

Pamali Social Values Toraja Society
“It is prohibited from marrying mother and siblings and for not ashamed of parents” (Participant 01, Tallu Loluna values, June, 15 2022)

The social values encapsulated in the concept of “pamali” within Toraja society play a crucial role in shaping the behavior and relationships among community members. The statement “It is prohibited from marrying mother and siblings” reflects a fundamental social taboo against incestuous relationships within the Toraja society. Incest is considered morally unacceptable as it disrupts the natural order of family relationships and can lead to various social, emotional, and genetic issues. This prohibition reflects the Toraja people’s commitment to maintaining healthy family structures, ensuring the well-being of individuals, and upholding moral integrity. The latter part of the quote, “for not ashamed of parents,” emphasizes the importance of respecting and honoring parents and ancestors. This value highlights the significance of filial piety, where individuals are expected to show reverence, gratitude, and care towards their parents and elders. During researchers’ stay in Mengkendek District July, 2022 we found out that Elders are highly respected in Toraja society, and their knowledge and wisdom are considered invaluable.

3.2.4. Cultural values

Cultural values are things that are regarded as desirable and important by one community group or ethnic group but are not always perceived in the same way by other community groups or ethnic groups since they set boundaries and define a society’s culture (Wittgenstein, 1980). Cultural values are the most abstract level of adat/customs. The cultural values embedded in the concept of “pamali” within Toraja society reflect the deep connection between cultural practices, agricultural cycles, and spiritual beliefs. These values guide the actions and decisions of individuals, ensuring that they align with the broader cultural context and maintain the harmony between the human realm, the natural world, and the spiritual domain.

Table 7. Pamali cultural values of the Toraja Society

Cultural Values of Pamali in Toraja Society
“Pamali (it is forbidden) to moving the corpse from the grave to another place if the rice fields are temporarily overgrown with green or yellowed rice, the corpse is moved from one place to another, without sacrificing a pig or buffalo in that place, and the pemali eats chicken eggs if the rice has been planted or temporarily grow” (Participant 01, Tallu Loluna values, June, 15 2022)

The statement “Pamali to moving the corpse from the grave to another place if the rice fields are temporarily overgrown with green or yellowed rice” highlights the significance of respecting burial sites and the timing of any relocation of remains. This value is closely linked to the belief that the spirits of the deceased play a role in the prosperity of the rice fields. Moving a corpse during a period of growth could be seen as disrupting this connection and potentially affecting the well-being of the community. The mention of “corpse is moved from one place to another, without sacrificing a pig or buffalo in that place” underscores the importance of performing specific rituals and offerings when relocating a corpse. Sacrificing animals like pigs or buffaloes is an essential part of Toraja rituals, symbolizing respect for the spirits and ensuring the deceased’s safe journey to the afterlife. Neglecting these rituals could be considered culturally inappropriate and spiritually detrimental. Aktivitas ini are still often practiced by the Toraja people, both Aluk Todolo and Christian. The last part, “pemali eats chicken eggs if the rice has been planted or temporarily grow,” demonstrates the synchronicity between cultural practices and agricultural cycles. Eating chicken eggs during certain phases of rice cultivation aligns with the Toraja worldview, where the timing of activities is interconnected with nature’s rhythms. This reflects the Toraja people’s holistic understanding of their environment and their efforts to harmonize their actions with the natural order (See Table 7).

Observing pamali is crucial to maintain harmony, balance, and respect within Toraja society. In essence, religious, moral, social, and cultural values are integral components of the Tallu Lolona philosophy. They help shape the Toraja people’s worldview, guiding their actions, relationships, and interactions in a way that aligns with the core principles of balance, unity, and harmony advocated by Tallu Lolona. Ketiga prinsip utama dalam philosophical Relations of Toraja People as explained in Table 2, all three play an important role in shaping the social structure, belief system, and daily practices of the community (Salam et al., 2017). Based on the interview with the community tribes, such as stated by Ronal Parerung (45), Sibarurung (55), and (Sanggona 38) in Toraja culture, these concepts (see Table 2) are important to the Toraja way of life. The value of wholeness, which means that every living being and natural element is connected is significant in maintaining the balance and harmony of the universe. They stated for example, Toraja people still use traditional methods that do not harm the environment in cultivating rice fields and practicing agriculture. They believe that they have a responsibility to protect and preserve it for future generations. This aspect is greatly influenced by Tana Toraja’s geographical location, which is naturally fertile and conducive for agriculture, negating the need for chemical inputs in the farming process.

Table 2. Philosophical relations of the Toraja society

No	Philosophical Relations of Toraja People
1	Harmonious relationship between humans and Puang Matua, Ancestors, Pamali, and Ampu Padang,
2	Harmonious relationship between humans
3	Harmonious relationship between humans, plants, and animals

The Toraja region, located in the highlands of Sulawesi, Indonesia, is characterized by its lush landscapes, mountains, and fertile valleys. This environment has had a profound impact on the Toraja people’s worldview and their philosophical outlook (Frans, 2010). Their geographical location, surrounded by abundant natural beauty and resources, has fostered a deep appreciation for the natural world and a profound respect for the land. The fertile valleys and agricultural landscapes have provided the Toraja people with a strong connection to the earth, shaping their beliefs about the importance of sustainable agricultural practices and the cycles of life and death. The mountains and highlands of the Toraja region have also influenced the Toraja people’s sense of spirituality and their beliefs about the spiritual realm. The awe-inspiring landscapes and the sense of being close to the heavens have contributed to their strong belief in ancestral spirits and the presence of their ancestors in their daily lives. The geographical features serve as a constant reminder of their ancestral ties and the spiritual connections they hold dear. Additionally, the Toraja region’s relative isolation and unique geographical setting have contributed to the preservation of their cultural traditions and belief systems. The Toraja people have been able to maintain their cultural practices, rituals, and ceremonies, which are deeply intertwined with their philosophical relations. The geographical location has acted as a protective barrier, enabling the Toraja people to uphold their cultural heritage and pass it down through generations.

The ancestors of the Toraja people, within their customary territories, held a deep connection to the land. They possessed knowledge and understanding of the landscape, identifying areas that were deemed favorable for establishing settlements and building houses. The selection of these settlements was not arbitrary but rooted in a profound understanding of the relationship between the chosen location and the survival of Tallu Lolona, the three shoots of life. The Toraja people believed that the harmony and balance of human life, animal life, and environmental life could thrive in specific environments. Therefore, the ancestors carefully chose sites that were considered suitable for the sustenance and well-being of the community. The houses need to be built around the fertile land and surrounded by natural resources. The availability of fertile land for agricultural practices was crucial, as it ensured a steady supply of food for the community. The land’s fertility played a significant role in cultivating crops, maintaining livestock, and sustaining the overall economy. Moreover, proximity to water sources, such as rivers or springs, was essential for daily needs and irrigation purposes, enabling successful agricultural endeavors. The chosen settlements also considered the surrounding natural resources. The ancestors of the Toraja people acknowledged the importance of the environment in sustaining their livelihoods. They sought areas abundant in flora and fauna, which provided materials for shelter, food, medicine, and other essential needs. The interdependence between human life, animal life, and environmental life was deeply embedded in the selection of these settlements, ensuring a harmonious coexistence with nature. By carefully choosing settlements that aligned with the principles of Tallu Lolona, the Toraja people aimed to create an environment conducive to a balanced and prosperous life. The ancestors’ understanding of the land’s suitability and their profound connection to the surroundings exemplified their commitment to preserving the harmony of the three shoots of life. Through their settlements, the Toraja people sought to cultivate a sustainable and interconnected existence, where human, animal, and environmental well-being could flourish.

3.3. The influence of Tallu Lolona on the beliefs of toraja society

The deep reverence for preserving harmony in the collective life of Toraja society is closely linked with the spiritual facets that are essential components of the Toraja cultural traditions. Toraja people have always adhered to a belief called Aluk Todolo (Aluk means religion, rules and Todolo means Ancestors) so, Aluk Todolo means Ancestral Religion or Ancient Religion (Gayatri, 2018). The beliefs of Aluk Todolo constitute the foundational spiritual framework of the Toraja people, shaping their understanding of the universe and their place within it

Aluk Todolo has been embraced by the Toraja people for several centuries. Aluk Todolo is an Old Animist belief which apparently in its development has been influenced by the teachings of Hindu Confucius and Hinduism, therefore the government of the Republic of Indonesia classifies Aluk Todolo in the Hindu Dharma Sect. Aluk Todolo in his teachings said that this religion or belief was passed down by Puang Matua (the Creator) to the first human grandmother named Datu La Ukku’ who was called Sukaran Aluk (Sukaran means arrangement, provisions, rules and Aluk means religion, belief, rules) means rules, religious structures or beliefs which contain provisions that humans and all the contents of this earth must worship, adore, and glorify Puang Matua (the Creator) which is carried out or manifested in the form of offerings (Indratno et al., 2016). At the core of these beliefs is a deep reverence for various spiritual entities that serve specific roles within the cosmic order.

1. Puang Matua: Positioned in the northern direction, Puang Matua serves as the Creator of the universe. This supreme deity is responsible for the existence of all things and is revered as the originator of life and the cosmos. The Toraja people hold Puang Matua in the highest regard, attributing the creation and harmony of the universe to this divine entity.

2. Deata: Found in the eastern direction, Deata assumes the role of caretaker. Deata’s responsibility includes watching over and maintaining the world, ensuring its balance and order. The concept of Deata emphasizes the idea of protection, balance, and the cyclical nature of life. This deity symbolizes the intricate relationship between humans and the natural world.

3. To Membali Puang: Positioned as ancestral spirits who have transcended to the realm of Puya (afterlife), To Membali Puang assumes the role of overseers and bestowers of blessings upon their living descendants. This aspect of the belief system underscores the Toraja people’s deep connection with their ancestors and the enduring bond that exists between the living and the deceased.

The interconnectedness of these entities forms the basis for the Toraja people’s spiritual worldview. The beliefs of Aluk Todolo provide a holistic understanding of the universe, where divine forces govern various aspects of life, from creation to the afterlife (Girik Allo et al., 2021). Within the Aluk Todolo belief system, the afterlife is not seen as a simple endpoint but rather as a multifaceted continuation of existence. In Aluk Todolo, the afterlife is marked by several stages and realms, each with its own significance and purpose. One of these stages is Puya, which is often associated with the realm of the spirits. Puya is believed to be a place where the spirits of the deceased reside after leaving the earthly realm. The spirits of ancestors continue to have a role in the lives of the living, offering guidance, protection, and blessings. The journey of the soul through these stages is not viewed as a solitary experience but as a continuation of interconnectedness. This is in line with the Toraja’s deep respect for community, family, and the cycles of life. Rituals like Ma’bugi and Rambu Solo, for instance, are conducted to ensure that the transition from one realm to another is smooth and that the departed soul is properly guided (See Figure 3).

Figure 3. Ma’bugi rituals.

In the Aluk Todolo belief system, the conception of the afterlife goes beyond a linear view of life’s end; instead, it is perceived as a multidimensional and ongoing continuation of existence. The journey of the soul through these stages is not viewed as a solitary experience but as a continuation of interconnectedness. Therefore, it becomes essential to carry out funeral ceremonies like the Ma’bugi Rituals and Rambu Solo ceremony. Ma’bugi Rituals hold significant importance in marking the passage of an individual from the realm of the living to that of the deceased. The term “Ma’bugi” itself translates to “burial,” underscoring the primary purpose of these rituals. The Ma’bugi Rituals are designed to facilitate this transition in a ceremonial and respectful manner. They often involve a series of elaborate and symbolic activities that aim to honor the deceased, ensure a smooth passage to the afterlife, and uphold the connections between the living and the spirits of the departed. These rituals are known for their complexity, involving various stages and processes that can span several days. The preparation for Ma’bugi Rituals can begin long before an individual’s passing, with families saving resources and planning for the event. When someone does pass away, the entire community comes together to support the grieving family and participate in the rituals. Ma’bugi rituals typically involve various ceremonies such as animal sacrifices, offerings of food and other items, dances, music, and communal feasting. The rituals vary based on the social status and achievements of the deceased, as well as the family’s resources. They often involve the construction of elaborate traditional houses known as “Tongkonan” or “Bori,” which serve as temporary resting places for the deceased before the final burial (See Figure 4).

Figure 4. The Rambu Solo ceremony.

Both Ma’bugi Rituals and Rambu Solo Ritual have the primary goal of honoring and tending to the spirits of the deceased. Ma’bugi Rituals focus on the preparations for the burial and the journey of the soul to the spirit realm, while Rambu Solo Ritual places more emphasis on ceremonies conducted after the body has been buried. Both are connected to the journey of the soul after death. Ma’bugi Rituals concentrate on facilitating the transition of the soul from the realm of the living to the spirit realm. Following the completion of Ma’bugi Rituals, the body may be placed in a Tongkonan or Bori traditional house for a period known as “Tompaso” before the Rambu Solo Ritual takes place. Rambu Solo Ritual is conducted years after the burial and often involves reburial and a grand feast to honor the spirits. Both rituals exemplify the Torajan belief in the ongoing connection between the physical world and the spirit realm. Ma’bugi Rituals aid the souls in peacefully transitioning to the spirit realm and paying respect to those who have passed away. Rambu Solo Ritual involves interaction with the “sleeping” spirits and prepares them for their final journey to the spirit realm. Overall, Ma’bugi Rituals and Rambu Solo Ritual complement each other in depicting the Torajan perspective on death, the afterlife, and the relationship between the spirit realm and the physical world. Both play a vital role in preserving the Torajan cultural identity and nurturing the spiritual and social equilibrium within the community’s life (Figure 5).

Figure 5. The Tana Londa Cemetery.

3.4. The strategies employed to transmit the values of Tallu Lolona

The field observations reveal that the transmission of the values embedded in Tallu Lolona is mainly achieved through informal methods rather than formal education within schools. The educational values of Tallu Lolona are deeply rooted in the rules and social order that are carried out according to the provisions and requirements of the Toraja culture. The value of wholeness is highly emphasized, which involves the harmonious relationships between humans, the environment, and animals. Therefore, the teaching process of Tallu Lolona within the Toraja community involves several stages, each with its own specific procedures.

The first stage is an introduction to the concept of Tallu Lolona. The teaching process of Tallu Lolona values is crucial, as it sets the foundation for the learning journey (Hasbi et al., 2019; Taruk, 2022). The elder begins by providing an overview of Tallu Lolona, including its meaning, importance, and relevance to Toraja culture. This is usually done through storytelling, where the elder narrates the myths, legends, and historical events that underpin the culture. This process can be carried out collectively within small groups at gathering places or simply done by parents individually with their children at home. Through this process, children can comprehend the fundamental beliefs, values, and traditions that influence the culture of Tallu Lolona. For instance, when introducing the concept of Tongkonan,² the elders may explain its architectural features and the symbolic significance of each element. The roof of the Tongkonan, for example, represents the upper world and the buffalo horns on the front of the house symbolize the ancestors and the power of the buffalo. This unique architecture of the Tongkonan reflects Toraja beliefs about the universe, including the belief in a hierarchical cosmology that divides the world into three levels: the upper world, the middle world, and the lower world. By introducing and explaining the significance of Tongkonan (the house where they live), Children not only become accustomed to the blueprint of their own homes, but also gain a more profound comprehension of the Toraja worldview and spiritual convictions. The children can then appreciate the deeper meaning behind the traditional houses and the cultural practices associated with them.

The second stage of the educational practices of Tallu Lolona involves observing the practices and rituals associated with the culture. This stage is often carried out through participation in Tallu Lolona events, such as funerals or other ceremonies. This stage is important because it allows learners to see firsthand how the knowledge and skills, they are learning are applied in real-life situations. For example, during the observation stage, learners may participate in the preparation of food and offerings for a Torajan funeral. They may observe the intricate carving of a Tau-Tau, which is a wooden effigy placed on the balcony of a Tongkonan. They may also witness the Ma’Nene ceremony, where the dead are exhumed from their graves and given new clothes as a sign of respect. The elders can take the children to a local weaving center where they can see how the materials are made and learn about the significance of various patterns and designs in Toraja culture. They can also observe the use of natural dyes and materials, as well as the tools and techniques used in the process. This stage allows the children to learn about the practical skills associated with Tallu Lolona and understand the value of preserving these traditional practices.

The third stage involves practical learning, where the student is taught specific skills and techniques related to Tallu Lolona. For example, in learning how to weave traditional Toraja textiles, the teacher may demonstrate the various techniques and tools used in weaving, such as the backstrap loom, and explain the significance of the designs and patterns used in Toraja textiles. The student will then be given the opportunity to practice weaving themselves, with the teacher providing guidance and feedback to help them improve their skills. Similarly, in learning how to play traditional Toraja musical instruments, such as the bamboo flute or the kacapi, the elders usually demonstrate the proper techniques for playing the instrument and explain the significance of the music in Toraja culture. The children will then be given the opportunity to practice playing the instrument, with the elder providing feedback and guidance to help them improve their skills. Overall, the third stage of practical learning is a crucial component of the educational practices of Tallu Lolona as it enables children to develop the necessary skills to continue practicing and preserving the culture for future generations.

The final stage of the educational practices of Tallu Lolona values is apprenticeship. After the learner has been taught the theoretical knowledge and practical skills related to Tallu Lolona, they are given the opportunity to apply their knowledge and skills in a real-life setting. This stage involves the children's working alongside their mentor or elder in a specific area of Tallu Lolona, such as agriculture, weaving, or woodcarving. The stages of the teaching process in this traditional system of apprenticeship include:

1. Selection of apprentices: Typically, young people who are interested in learning Tallu Lolona are chosen as apprentices. They are selected based on their interest, potential, and willingness to learn.

2. Observation: The apprentice observes the experienced practitioner as they perform various tasks related to Tallu Lolona. They learn through observation and gain an understanding of the skills and knowledge necessary to carry out these tasks.

3. Hands-on learning: The apprentice is gradually given more responsibility and starts to take part in the various tasks related to Tallu Lolona under the guidance of the experienced practitioner. They practice and refine their skills through hands-on learning.

4. Mastery of skills and knowledge: The apprentice continues to practice and learn until they have mastered the necessary skills and knowledge related to Tallu Lolona.

5. Passing on knowledge: Once the apprentice has become a skilled practitioner, they can start to pass on their knowledge to the next generation of apprentices. This ensures that the knowledge and skills related to Tallu Lolona are passed down through generations and the culture is preserved.

Through apprenticeship, the children not only gain further knowledge and skills related to Tallu Lolona, but also develops a deeper understanding and appreciation of the culture and its values. Based on the observations and interviews conducted by researchers, it is found that traditions related to ancestor worship and Puang Matua are still being preserved and practiced by both the older and younger generations. Even children have an understanding that there is a greater force that created the universe, so they continue to maintain these traditional customs. Although the Toraja region now also embraces Christianity, the Toraja people still hold onto the belief of Aluk Todolo. However, the commemoration of the “rambu solo” ceremony has undergone a change, shifting from an authentic traditional practice to more of a spectacle or performance. In parallel, traditional skills and abilities are dwindling among the younger generation. Skills like carving, weaving, and playing bamboo musical instruments are being predominantly preserved by the elder members of the community. As for the Tongkonan houses, their architectural structure is still upheld in alignment with the principles of Tallu Lolona, even though the construction materials employed are no longer exclusively natural elements such as wood, bamboo, thatch, river stones, and clay. The younger generation has ornamented Tongkonan houses with materials like metal and ceramics, while modern elements like cement and bricks have replaced the traditional river stones and clay. In summary, the core of Tallu Lolona remains resilient within Toraja society, effectively passed down to the younger generation, despite specific aspects concerning arts and skills undergoing adaptation to modern cultural shifts.

4. Conclusion

The value of Tallu Lolonaplays an important role in the lives of the Toraja people. These core principles have a significant influence on their communal, spiritual, and ecological engagements. In social life, the Toraja people have a deep understanding of the interconnectedness of all elements. They view themselves as an indispensable part of the environment and embrace the interdependence that exists between humans, animals, plants, and the ecosystem. In light of this perspective, the Toraja have established a set of guidelines (pamali) encompassing four fundamental values: a) religious values, b) moral values, c) social values, and d) cultural values that guide their social behavior and activities. Toraja people also believe in the power of spirit and universe. Therefore, ancestor worship and reverence are essential components of Toraja philosophy. They believe in the continued presence and influence of their ancestors’ spirits, who are regarded as guardians and protectors. The Toraja maintain a deep connection with their ancestral lineage and believe that their ancestors play a vital role in guiding and shaping their lives. Rituals and ceremonies hold significant importance in Toraja philosophy. They are seen as acts of communication with the spiritual realm and a way to maintain harmony and balance. The Toraja people believe in maintaining harmony and balance in all aspects of life. This includes a harmonious relationship with nature, with their ancestors, and within their social and community structures. They believe that disruptions to this balance can lead to disharmony and negative consequences. The values of Tallu Lolona are also instilled in the younger generation, ensuring the endurance of Toraja traditions into the future. The traditional apprenticeship method has been notably effective in safeguarding these traditions. It encompasses phases like introducing the Tallu Lolonaconcept, observation and hands-on learning through apprenticeships. This educational process has demonstrated success as the Toraja society remains resolute in their beliefs, persistently integrating the principles of Tallu Lolonainto their everyday lives up to the the present day.

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No potential conflict of interest was reported by the author(s).

Additional information

Notes on contributors

M. Hum Sumiaty

Sumiaty is a researcher and a lecturer. She works as a lecturer of State Christian Institute of Toraja teaching Bahasa and Public Lecture. She is also actively as an editor and reviewer of the journal State Christian Institute Toraja.

Christian E. Randalele

Christian E. Randalele is a lecturer at the Toraja State Christian Institute (IAKN). During this time the author is also active in conducting research, community service and involvement in scientific forums as a participant. The author also writes articles published in national journals.

Risman Iye

Risman Iye is a lecturer at Iqra Buru University, Faculty of Letters, Indonesian Literature Study Program. He graduated from the University of Muhammadiyah Buton then continued his Masters Education at Hasanuddin University and is currently continuing his Doctoral program at Udayana Bali University in the Linguistics Study program.

Fithriyah Inda Nur Abida

Fithriyah Inda Nur Abida is a lecturer at English Department, Faculty of Languages and Arts, Universitas Negeri Surabaya, Surabaya, Indonesia. She obtained her Master Degree in Linguistics from Universitas Negeri Surabaya, Surabaya, Indonesia in 2007. Her research interest is in linguistics, and she has conducted some researches about stylistics, humorous language, and language teaching.

Notes

1. Informant, 45 year old, native toraja who has been practicing Tallu Lolana. Data was collected from semi-structured interviews conducted in the Toraja language.

2. Tongkonan is a traditional Toraja house that has significant cultural and spiritual importance.