Jurnal Irmawar

Hidden in the highlands of North Luwu in South Sulawesi, live the Rampi tribe, which have always lived under the protection of their traditional laws. Lives tock roam freely, doors are never locked and the environment sustainably managed. The  people have no concept of prisons or law enforcers, and relations between tyoung people are still regulated by customs. How have they been able to sustain this traditional culture? Tempo reporter Irmawati in Makassar studied the life of the Rampi tribe three weeks ago and wrote the following report for Tempo English Edition.  

Plowing rice paddies the old-fashioned way.

Pounding rice with mortar in Onondowa village.

HEAVY rain, steep and slippery banks, unstable sandy tunnels and rivers were the conditions Tempo went through on the way to Rampi district. From Masamba–the district closest to Rampi—one had to walk as far as 100 kilometers, as the path was impassable by vehicles. But all the exertion paid off on reaching at Rampi. We feasted our eyes on natural beauty that defied description. Soaring mountains surrounded the six villages of Leboni, Sulaku, Onondowa, Dodolo, rampi and Tedeboe. They sat on hillsides, at altitudes ranging from about 200 meters to 2,000 meters.

Amid the mountains, life in Rampi seems to have frozen ini time. Most of the settlements comprise wooden houses on stilts, unpainted and unvarnished. Some homes are partitioned, others are single units. Tehere is minimum furniture. Woven pandanus mats serve as seats. Occasionally, a wooden bench could be seen. Few families have cupboards. So they hang their clothes from a rope strung across the room, or fold them and wrap them in sarong bundles, stored in a corner.

Housewives cook with firewood, sometimes a nila fish when a neighbor happened to be emptying their fish ponds. On occasion, they would treat themselves to game meat, when hunters share their catch. But other goods can be quite high: sugar costs Rp 20,000 per kilogram and gosaline Rp 12,000 per liter.

The area is so remote that for almost 10 years, Rampi never had a police presence, despite its status as a district. Today only two police officers control the whole area. “Its population is small and there’s a great distance to cover, while personnel in North Luwu is limited, so we see it unnecessary to set up a police post  there,” said North Luwu Resort Police, Chief Adj. Sr. Comr. Agus Risendi. “Besides, no serious cases have happened in Rampi. Everything can be solved in the traditional way,” he added.

The customary law in this district of 3,000 people is strong and strictly enforced. A few crimes were settled according to the traditional law, withoutpolice intervention. One example was the beating of a resident at Totahi village, last month. As he was carrying pies from Bada village to Sulaku, 30 year old Epak was waylaid and beaten up by Taimba. The cause was trivial: a previous drunken quarrel. The head of Sulaku ordered Taimba to pay a Rp 1.5 million fine. “Taimba’s wife had to sell several sacks of cement to get that sum,” said Hajjah Hadera, the owner of the local shop where Taimba’s wife sold the cement.

Rembulan Gasang, 22, had another story to tell. About five years ago, he was punished by the Leboni traditional council for having relations with a 13-year-old girl. “Because I didn’t want to marry the girl, I was subjected to a fine,” he said. The fine? In addition to giving livestock to the family of the girl he took advantage of, he was ordered to provide some livestock to her fellow villagers, as a peace token. The  cattle is normally cooked and consumed together by the villagers. “As I had no cattle, I paid the fine with pigs,” said father of one child.

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Onondowa village kids at a Sunday church service.

PAULUS Sigi, 53, the Rampi customary chief, said the traditional laws obeyedby the communities in the district’s six villages had been passed down through the generations. “The ancestral rule continues to be applied today. What they are, the violations and the punishments are recorded and kept by each village’s protectors of the customs,” he said.

The one at Onondowa village, is headed by Paulus. He is assisted by nine councilors functioning as “ministers.” Each of them  is given a specific duty: Kabilahan (judge), Topekoalo (spokesman), Bololae (guard/liaison), Topobeloi (agriculture and forestry expert), Pantua (financial expert), Tobolia (health expert), Timoko (livestock expert), Pongkallu (in charge of start-up activities) and Pobelai (land reclaimer).

Each village is led by the chief of this customary council  (Tokoi Bola), who is also assisted by nine councilors. The officials are elected based on consultations between the council and the villagers, for an indefinite period. Some of the crimes regulated in the customary law of the Rampi ethnic group are theft, punishable by a fine worth twice the value of the amount stolen; murder and slader, punishable by beheading; rape, punishable by a fine of four buffalos as sacrifice and one buffalo as peace token  and as compensation for adultery. The four buffalos are given to the victims. “If they are both unmarried, two buffalos is the fine,” said Paulus.

When any of the law is broken, the victim usually reports it to the customary council. Sometimes, the cases are immediately investigated. After everything is clear, all council members, administration and the affected parties are invited to discuss the case.

This system manages to maintain order at Rampi, despite the absence of official security personnel. Livestock are not fanced in and homes are mostly uslocked. “We have no prison,” said Paulus. However, to keep the peace between the customary council and government officials, the villagers make sure they consult with the officials on cases. “But our priority is customary law before the public law,” said rampi District chief, Yan Imbo.

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Women and children going to work in the fields at Sulaku village, Rampi, North Luwu, South Sulawesi.

NEARLY all the residents of Rampi are poor farmers. They plant their rice fields just once a year. When they are not growing crops, the men make a living by hunting in the nearby forest. The games hunted are consumed as well as sold to the local market. Others seek honey in the forest and collect palm water to make liquor. Women help to plant. When harvest time is over, they pan for gold on the banks of the Malotu River, to get axtra income.

As their livelihood depends on nature conservation has become part of the customary law. For instance, they are banned from  felling trees to conserve their forest and prevent disasters like landslides and droughts. “If some residents need wood to build houses, they must report it first to the local customary council,” Paulus explained. Even when hunting, they must be selective. Their prey must be utilized to the maximum.

Parts of the customary law are quite strange. References to the name of parents-in-law in everyday life must be avoided. “I cannot use the name of my father-in-law to describe something,” said Mun, a male resident of Onondowa. Mun’s father-in-law is named Kulit (skin), so he is careful never to use the word meaning skin, using instead another word to replace it. When Mun says he is peeling the skin off something, he will use another work to describe skin. Meanwhile, Rin, living in the same village as Mun, has a father-in-law called Suara (voice). “In church, every time people sing psalms which have the same word as my parent-in-law’s name, I have to keep silent,” said Rin.

This practice can be traced to a history of the Rampi tribe, during a time  when when Buhu, a Rampi wanted to propose to his would-be bride, Moniwa, he promised his prospective parents-in-law never to call them by their names. This became a symbol of Buhu’s respect for his parents-in-law. This example is followed by their descendants.

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Weaving a pandanus mat at Onondowa.

Mountains surounding Onondowa village.

LIKE IN other villages, the influence of external culture is hard to stop. Local people now enjoy electricity from micro-hydro power generators. Several houses even own TV and radio sets. “The effect is that there’s freer behavior among the younger generation today,” Paulus said.

“Formerly, socializing between men and women  was clearly restricted. Even brothers and sisters lived in separate homes,” he explained. In fact. male and female family members tended to live separately. They always built two homes; one for the males and the other for  the females. A number of such homes could still be found when Tempo visited the area recently.

To mask their shame when parents in Rampi see their children going out with the opposite sex, they suggest that the couples get married soon. Indeed, there are many early marriages among Rampi villagers, particularly among the young women.

Despite the uniqueness of their culture, no scholars have studied the Rampi community. Several academics interviewed by Tempo such as Suriadi Mappangara, a lecturer of history and traditional culture, and anthropologist Munsi Lampe from Hasanuddin University, claomed they have never heard of the Rampi community. (by Irmawati,  Majalah Tempo English Edition, February 20-26, 2012. Outreach)

Paulus Sigi, 53, is a true representative of the Rampi tribe: relaxed, courteous and modest. As protector of the Rampi tradition, he has deep insight into his tribe’s customs and traditions, and a broad understanding of the outside world. He is still related by blood to the Tokoi Tongko, or the previous Protector of rampi Tradition.

Paulus Sigi

Ever since he took on his job two years ago, Sigi has had to harmonize the Rampi tradition-which was handed down through the generations—with today’s conditions. Tempo met Sigi during a recent visit to the Rampi community. What difficulties does he face in convincing people that traditional laws are worth keeping in this modern world? Excerpts:

How did the Rampi customary laws come into being?

The laws or traditional rules implemented by the people of six villages within the Rampi district is the legacy of our forefathers. Every member of our traditional community is in possession of notes on the regulations, the violations and penalties.

What is the cultural philosophy of the Rampi tribe?

To maintain nature’s balance. Our daily needs rely heavily on nature. We ensure that the forests are preserved, animals do not become extinct and the environment is always protected so that dry spells, mudslides and natural disasters are prevented.

What has been the impact of technology and outside information on the Rampi community?

We hear about developments outside the village from our television, radio and our cellphones. These new technologies have influenced our life patterns. For example, the younger generation now interact more freely. Yet, not too long ago, siblings could not even live under one roof.

So, what can be done to overcome this problem?

We continue to enforce the traditional laws. We also train our children in deeper religious knowledge and  we  regularly remind parents to teach their children the traditional laws in their every-day lives.

Has there ever been a time when traditional laws clash with state laws over a problem?

The majority of the people at Rampi still choose to settle problems the traditional way. Special cases like murder, are processed not only according the customary law but also the law in Masamba, capital of North Luwu district.

Do you think the traditional law is still relevant today?

All of our traditional laws are still applicable and the proof of that is that our people continue to live in safety. The environment and nature are still protected. Besides our laws are not inflexible particularly with regards to penalties. If some one is punished, the heads, local officials, the perpetrators and the party which lost out, will negotiate (a solution) together.

So far, these has been no law enforcers posted at Rampi sub-district. What will happen if member of the police is assigned to this area?

I think conflicts can be prevented so long as the traditional institutions and the law enforcers work together. We have tried to harmonize traditional and state laws, but the results have not been totally effective because there is no apparatus. I think the traditional laws. As such, the people will think twice before breaking any law. (by Irmawati,  Majalah Tempo English Edition, February 20-26, 2012. Outreach)

Several megalithic statues dating back more than 2,000 years were found in the Rampi subdistrict of South Sulawesi, evidence of the community’s early origins.

Megalithic stone resembling a women's face found in Onondowa villge.

THE man saw a pair of hornsprotruding from the bushes. He positioned himself to throw his spear, startling the animal. It  tried to run but it was too late. The spear pierced the anoavon (dwarf buffalo) the hip. “We always hunt anoa after harvest time. We eat some of the meat and sell the rest to neighbors,” said Sera Kae, 29, a member of the Rampi tribe.

Sera is a resident of Onondowa village in North Luwu. He said the Rampi community grows crops once a year. The rest of year is spent hunting in the forest, as in the custom of the Rampi tribe. “The surplus from hunting or farming is allowed to be sold only to fellow residents and is forbidden to be sold outside the village,” Sera told Tempo.

The Rampi tribe is spread all over the Rampi subdistrict which has become part of the North Luwu regency in the South Sulawesi province. Muhammad Husni, head of Makassar’s Archeology Center, said that like the Toraja, Makassar and Bugis tribes, the Rampi tribe belongs to the Austronesian family, which has a strong cultural influence on Sulawesi island.

Karel S Narait, a public figure of the Rampi tribe said their tribe originated in the Kolembana hill from two male and female couples. Lembu, the first male, married a beautiful maided nemad Pempe. The other girl by the name of Teruna was married to the handsome and strong Buhu. Lembu and Pempe had a daughter named Moniwa. But Buhu lost his wife Teruna. He cut open her belly when she was pregnant thinking it was a disease. Later when  Moriwa grew up, Buhu asked for her hand in marriage.

Lebu and Pempe rejected the proposal at first, recalling the tragedy that befell Teruna. But Buhu promised not to repeat it again and also not to say the names of his in parents-in-law. In addition, he also paid a dowry in the form of a pair of male and female buffaloes. “Since then, every son and daughter-in law is forbidden to say the names of their parents-in-law,” Karel explained. The tradition is still observed including the obligation for men to pay dowry when  they marry.

Buhu and Moniwa had several children. Tandukalla became the first king of the Rampi tribe. The other children scattered across several places such as Tedeboe, Leboni, and Rato-three of the six villages in the Rampi subdisdrict. Rampi subdisdrict head Yan Imbo said around 3,000 people inhabited these villages. Their terrority, consisting of hills, forest and savanna, stretches across 58,000 hectares.

Karel said the main source of his tribe’s livelihood is agriculture, hunting anoa, deer, hog, wild fowl and collecting honey and other forest products. Their dependence on nature has been the basis for various rampi customary rules. “Living in an out of reach area, our ancestors created our own culture, customery rules, housing architecture, indigenous clothes, and the Rampi language,” Karel elaborated.

There is no information available on when the Rampi civilization came to exist. But from some megalithic statues that Tempo observed in Onondowa and Dodolo villages in North Luwu, it is assumed they were already there 2,000 years ago. “We estimate the statues in Central Sulawesi to be around 2,170 years old. Most likely, those in Rampi are about the same age, since they came from the same area,” said Husni from the Makassar Archeology Center.

Another researcher from that institution confirmed that the traits of a megalithic civilization were well organized settlements, the existence of tribal leaders, a culture of carving stone sculptures and hunting. (by Irmawati,  Majalah Tempo English Edition, February 20-26, 2012. Outreach)

Naskah dan Foto : IRMAWATI

Selain bertani dan berkebun, mata pencarian utama masyarakat suku Rampi adalah berburu di hutan. Salah satu hewan buruan yang sangat diminati adalah anoa, yakni satwa endemik di Pulau Sulawesi yang dilindungi. Menurut para pemburu, jumlah anoa yang ada di kawasan Hutan Rampi dan Masamba masih sekitar 5.000 ekor.
Para pemburu dari Desa Onondowa dan Desa Sulaku, Kecamatan Rampi, Kabupaten Luwu Utara, Sulawesi Selatan, mengaku tak pernah mendapat peringatan atau larangan dari pemerintah setempat. Profesi ini pun dipilih untuk memenuhi kebutuhan hidup mereka yang masih serba kekurangan.

(By Irmawati, Koran Tempo Makassar, Edisi Sabtu, 4 Februari 2012, Esai Foto, hal B4)

Anak-anak suku Rampi lebih banyak belajar pada alam ketimbang pada gurunya yang lebih sering absen.

Kabut tebal yang menyelimuti Desa Onondowa, Kecamatan Rampi, Kabupaten Luwu Utara, perlahan terkikis oleh sinar mentari yang mulai muncul dari balik pegunungan di sebelah barat, pekan lalu. Suara beberapa bocah berseragam merah-putih terdengar riang. Tak ada keluhan sedikit pun meski mereka tak mengenakan alas kaki. Begitu bersemangat, anak-anak suku Rampi ini berangkat ke sekolah untuk menuntut ilmu.

Namun, hingga pukul 09.41 Wita, puluhan siswa Sekolah Dasar 108 Rampi masih tampak asyik bermain di lapangan bola, yang terletak di depan sekolah itu. Ada yang bermain kejar-kejaran, kasti, padende, dan bermain dengan kerbau. Mereka tak segan-segan berpelukan dengan badan kerbau yang berlumpur. Topan Beni, 11 tahun, naik-turun di badan kerbau, tanpa peduli seragamnya kotor. “Gurunya belum datang,” ujarnya, berlalu sambil berlari melanjutkan permainannya.

Greslin, 10 tahun, mengatakan gurunya biasa datang pukul 09.00 Wita. Tapi, hingga beberapa jam ditunggu, sang guru tak kunjung datang. Hari ini berlalu tanpa ada kegiatan belajar. Mereka harus pulang dengan kecewa tanpa hasil. Kondisi ini membuat beberapa siswa juga jadi malas datang ke sekolah. Berdasarkan pantauan Tempo, tak sampai separuh dari sekitar 100 jumlah siswa yang datang hari ini.

Pemandangan serupa terlihat di Sekolah Menengah Pertama Negeri 1 Rampi, di Jalan Pelongkoa, Desa Onondowa. Beberapa kelompok siswa tampak asyik bercengkerama satu sama lain. Ada juga yang sibuk memainkan ponselnya meski tak ada sinyal. “Lumayan untuk mendengarkan beberapa lagu,” kata Fenni Gerosi, 15 tahun. Di belakang sekolah, beberapa siswa bermain sepak takraw sambil bertelanjang dada setelah menanggalkan seragamnya.

Libertin Damo, 21 tahun, siswa kelas III Sekolah Menengah Atas Rampi, memilih pergi menarik ternak sapi dan kerbau dari Rampi menuju Masamba ketimbang pergi ke sekolah. “Di sekolah kami kebanyakan tidak belajar,” katanya.

Lube–panggilan akrab Libertin–ikut rombongan Haeruddin, 40 tahun. Ia berangkat dari Rampi sejak 29 Januari dan baru tiba di Masamba pada 2 Februari. Berpartner dengan Dalvin Tonain, 22 tahun, mereka bertanggung jawab menarik dan menjaga tiga sapi hingga ke Masamba. Dari setiap ekor ternak yang ditarik, mereka mendapat upah Rp 250 ribu. Jadi, sekali jalan seperti ini, Lube bisa memperoleh Rp 375 ribu. “Lumayan buat biaya sekolah,” katanya.

Ini perjalanan kedua Lube. Ia sangat senang karena, selain upah, banyak pengalaman dan pelajaran yang didapatkan. Berbeda dengan Dalvin, yang terpaksa menggantikan ayahnya untuk menarik ternak karena harus menggarap sawah.
Mereka adalah anak-anak suku Rampi yang haus akan ilmu, tapi guru-guru pengajar di daerah ini sangat jarang masuk.

Padahal, untuk membiayai sekolahnya, mereka harus banting tulang untuk membantu orang tua. Tak hanya Lube, saat tak sekolah, Topan, yang masih duduk di bangku sekolah dasar, biasanya mencari belut di sawah atau kayu bakar di hutan untuk membantu orang tuanya.

Camat Rampi Yau Imbo mengatakan sekolah-sekolah di Rampi masih kekurangan guru. Di SD 108 Onondowa saja hanya ada satu pengajar yang berstatus pegawai negeri sipil, yakni kepala sekolahnya. Sedangkan lima guru lainnya hanya berstatus sukarela. Adapun di SMP dan SMA Onondowa, beberapa tenaga pengajarnya yang bukan putra daerah terkadang hanya datang tiga hari di Rampi, selanjutnya berminggu-minggu tidak pernah masuk karena pulang ke daerahnya.

Seringnya guru-guru yang bertugas di Rampi absen membuat Karel S. Narait, warga Onondowa, memilih menyekolahkan anak-anaknya di Badak, Sulawesi Tengah.

Pemandangan serupa terlihat di SD Salu Seba, Desa Pincara, Kecamatan Masamba, Rabu lalu. “Kami sudah tiga hari tak belajar karena tak ada guru,” kata Muhammad Rezki, siswa kelas III SD Salu Seba. Di sekolah yang hanya ada tiga ruang kelas tersebut, terdapat sekitar 30 siswa yang ditangani tiga guru honorer dari Masamba.

“Hampir semua daerah mengalami hal serupa,” kata Arifin Junaidi, Bupati Luwu Utara. Menurut dia, hal ini terjadi karena di daerah tersebut masih kekurangan guru, ditambah pendistribusian tenaga pengajar yang belum merata. (By Irmawati, Koran Tempo Makassar, Edisi 3 Februari 2012, Komunita, hal B15)