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And it’s a transition that’s just as much about the identity of the living as it is about remembrance of the dead. Lasting anywhere from a few days to a few weeks, funeral ceremonies are a raucous affair, where commemorating someone who’s died is not so much a private sadness but more of a publicly shared transition. So this cultural complex surrounding death, the ritual enactment of the end of life, has made death the most visible and remarkable aspect of Toraja’s landscape. So these funerals are characterized by elaborate rituals that tie people in a system of reciprocal debt based on the amount of animals - pigs, chickens and, most importantly, water buffalo - that are sacrificed and distributed in the name of the deceased. In Tana Toraja, the most important social moments in people’s lives, the focal points of social and cultural interaction are not weddings or births or even family dinners, but funerals. Although most Toraja now identify as Christian or Muslim, many still honor beliefs and customs handed down from their ancestors - beliefs and customs in which death takes center stage.Īnthropologist Kelli Swazey described the Torajans’ intimate, intricate relationship with the dead in a 2013 TED Talk entitled “ Life that Doesn’t End with Death“: During the 1700s, the Toraja population was driven into the southern mountains (where the majority of them are still concentrated) by another ethnic subgroup, the Buginese. It’s unclear precisely how long the Toraja people, who descended from Austronesian speakers living in central Sulawesi well before Europeans arrived in the 1500s, have inhabited the island. The more we learned about these traditions, the more we became convinced they were the inspiration for tales about Indonesia’s so-called “walking dead.” (If you’ve ever tasted any of the earthy, subtly spicy coffees imported from Sulawesi, odds are the beans were grown and hand-harvested in Tana Toraja.) Nor is it a coincidence that virtually every travel guide offering information about the remote location spotlights certain “peculiar,” “complex,” and purportedly “gruesome” funerary practices found there (practices that are indeed so unusual and elaborate that entire books have been written about them and tourists flock to record them on their mobile devices). After that I was taken home by father and I do not know what happened next.Ĭommon to every variant we’ve encountered are references to the Tana Toraja region of South Sulawesi, an island in Indonesia. I ran and got my dad hysterically scared. Out of curiosity I tried to look into the house and the dead man was walking out of the room, just cash me and my friends screamed hysterically and ran down the stairs.
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But after the meeting is over (around 10 pm), suddenly there is a noise in the house where some mothers shout. At that time I sat on the porch of the house understand the children so like to pace. On the third night the whole family gathered to talk about how the funeral procession would take place.
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At that time after bathing the dead body of the mother is placed in bed in a special room before it is inserted into the coffin. Such as Toraja custom the corpse is not directly buried but still has to go through a customary procession of burial (signs solo ‘). At that time in my village there was a man named Pongbarrak whose mother died. The incident occurred around the year 1992 (I’m new grade 3 elementary). The phenomenon of “Walking bodies” that I myself have witnessed directly. On the next offspring the Toraja people often bury their corpses by way of the corpse walking alone to the grave. In the battle the West Toraja was defeated because most of them were killed, but at the time of going home their entire corpse of the Toraja West was walking, while the East Toraja people though only a few were killed but they took the corpses of their dead brother, Then the war is considered a series. Hundreds of years ago it was said that there was a civil war in Tana Toraja namely the Toraja West fought against the East Toraja people. The story of a dead corpse has been around since time immemorial. It included the writer’s personal reminiscences around witnessing a “walking corpse” in his or her youth (although the narrative suffers a bit due to machine translation): We found an even older version posted on an Indonesian blog in November 2009.