The Ammatoa Kajang Indigenous Community is one of the indigenous communities that has lived in its customary territory for generations, specifically in the Kajang District, Bulukumba Regency. This area is considered ancestral land that must be preserved—referred to as ‘Tana Toa’ or Old Village. Ammatoa is the title for the customary leader passed down through generations. ‘Amma’ means Father and ‘Toa’ means the Elder.

The history of the origins of the Ammatoa Kajang Indigenous Community comes from the mythology of the emergence of To Manurung Ri Kajang as Tau Mariolo—the first human in Kajang who became the first Ammatoa (customary leader). However, there are many versions of the mythology told by Ammatoa, customary administrators, or other community leaders. The territory of the Ammatoa Kajang Indigenous Community originated from a mound of land that protruded from the water, known as Tombolo. This land then expanded over time with the development of the people inhabiting it. The Ammatoa Kajang Indigenous Community believes that the first Ammatoa rode Koajang or the Eagle at the position of tanayya (the first settlement). His wife is referred to as Ando or Anrongta. The first Ammatoa had five children, four daughters and one son, namely 1) Dalanjo ri Balagana; 2) Dangempa ri Tuli; 3) Damangung Salam ri Balambina; 4) Dakodo ri Sobbu and 5) Tamutung ri Sobbu. It is also said that these five children are known as the five Gallarang, namely Galla’Pantama, Galla’ Anjuru, Galla’ Kajang, Galla’ Puto and Galla Lombok—each child governs a region in Kajang. After having five descendants, To Manurung is believed to still be alive, but has disappeared from sight and cannot be seen again or allinrung (only visible with the inner eye).

The name Kajang is closely related to the Koajang Bird. Since ancient times, the Ammatoa Kajang Indigenous Community has lived in groups scattered in various places. The history of the Kajang customary area is evidenced by the presence of community members dressed in black scattered within the “Sulapa Appa” or the rectangular boundary of the customary area. These boundaries cross Batu nilamung, Batu Kincing, Tana Illi, Tukasi, Batu Lapisi, Bukia, Pallangisang, Tanuntung, Pulau Sembilan, Laha Laha, Tallu Limpoa and Rarang Ejayya.

The Ammatoa Kajang Indigenous Community is divided into two groups, namely ‘Ilalang Embaya’ (Tanah Kamase-masea) better known as Kajang Dalam and ‘Ipantarang Embaya’ (Tanah Kausayya) better known as Kajang Luar. The term Ilalang means inside, while Embaya means power. Thus, Ilalang Embaya means within the realm of customary authority. Meanwhile, Ipantarang means outside, Ipantarang Embaya means outside the customary area. Although divided into two regions, there is no fundamental difference between the two. From the past until now, they have always adhered to the teachings of their ancestors—to always maintain a balance of life with nature and the ancestors.

The difference between Kajang Dalam and Kajang Luar is regarding their lives in Ilalang Embaya and in Ipantarang Embaya. Ipantarang Embaya is a customary area where most of the community does not fully implement Pasang Ri Kajang or the teachings of their ancestors (messages, words, wills, and mandates of the ancestors), only a few customary ceremonies are still performed, including the akkalomba ceremony (ritual for children), akkattere (hajj ritual), and andingingi (ceremony for safety). In contrast, the community in Ilalang Embaya still adheres firmly to traditional customs and culture.

Historically, efforts to protect Ilalang Embaya have existed since ancient times. Ammatoa himself acknowledges that in the past, the Kajang area stretched widely not only in Bulukumba Regency but almost throughout Sulawesi and even beyond. When the influence of Ammatoa diminished, this forest area remained protected even during the colonial period, followed by the DI/TII rebellion in South Sulawesi. The Ammatoa Kajang Indigenous Community strongly rejects the presence of outsiders who repeatedly attempt to provide assistance and manage the forest.

All forms of forest management are in the hands of Ammatoa who refers to Pasang Ri Kajang which specifically discusses forest management and protection. The power of management is entirely in the hands of Ammatoa assisted by Galla. The following is the structure and roles of the Ammatoa customary institution:

• Karaeng Talluayang consists of Sullehatan, Karaeng Kajang (Labbiriah), and Anak Karaeng Tambangan (Moncongbulo), who assist Ammatoa in the field of (Adat Tanayya).
• Adat Lima Ri Tana Kekea, which consists of Galla Pantama, Galla Lombo, Galla Puto, Galla Kajang, Galla Maleleng and Tutoa Sangkala, who assist Ammatoa in customary affairs (allabui rurung – allabokki cidong). Meanwhile, the role of Tutoa Sangkala is as a liaison and advisor in the Tana Kekea area.
• Adat Lima Ri Tana Loheya, which consists of Galla Anjuru, Galla Bantalang, Galla Ganta, Galla Sangkala, Galla Sapa and Tutoa Ganta. Tutoa Ganta serves as a liaison and customary advisor in the Tana Lohea area.

In customary regulations, it is permitted to take wood in the border forest area (borong battasaya) with the approval of Ammatoa. All forest management rules are contained in Pasang Ri Kajang based on oral rules that have been passed down through generations. One of the Pasang contains provisions to ensure conservation and sustainability in the sacred Kajang forest is Kassipalli which consists of:

• Tallakulle nabbang kaju, which means no cutting down trees in the sacred forest.
• Natta uhe, which means no stripping rattan.
• Tunu Bani, which means no burning bees; no taking honey in the sacred forest.
• Anrao doang, which means no taking shrimp/fish from the river in the sacred forest.

Violations in forest management by the Kajang Community within their own forest area are very rare. If they violate, there are customary sanctions that they will receive when they break the rules. Moreover, the belief in the existence of supernatural powers that protect the forest from external disturbances. According to Galla Puto, the spokesperson for Ammatoa, the forest in Kajang is essentially shrouded in supernatural power referred to as passau, or a supernatural covering that protects the entire forest. The galla, who are spread in all directions, are recognized as also guarding the forest from intruders. Regarding sanctions, when someone violates and refuses to pay the fine for that violation or even flees to another place, the sanction will attach to all their descendants for up to seven generations. Ammatoa recounts that there was once a resident who dared to enter the forest without Ammatoa's knowledge and ignored the existing rules, but this person then transformed into something like a deer with antlers. He only recovered after being treated by Ammatoa.

As for sanctions, the imposition of customary fines in Kajang actually has certain levels. Conflicts among residents sometimes occur, which end with mutual insults, something that is highly prohibited in this community. If this violation occurs, there is a mechanism for imposing customary fines, where the amount of the fine corresponds to the severity of the offense committed. The highest fine is called poko’ ba’bala, which is a fine of 12 real, which when converted to rupiah is approximately Rp 12 million. For moderate offenses, the fine is called tangngah ba'bala (medium sanction), which is a fine of 8 real or Rp 8 million. Meanwhile, the lowest fine is called cappa ba’bala worth 6 real or Rp 6 million. Once decided according to customary law, this fine must be paid. Refusal to pay the fine not only affects the individual but also their entire family.

The division of roles in forest management also involves women. Women themselves play a very important role in the Kajang Indigenous Community. Two main women are referred to as Anrong. There is also Sanro or a shaman who functions in every blessing or prayer in each ritual. There is Ombo, the title for Ammatoa's wife, who also plays a significant role, especially in preparing every ritual need. There is also a logistics and kitchen section called Jannang. All these women are very involved in every decision-making by Ammatoa. In every preparation for customary ceremonies, women are also heavily involved, including in the management of agricultural and livestock products. However, their access to the forest is restricted—often the sacred forest area is forbidden for women to enter.

The protection of Ilalang Embaya by the Ammatoa Kajang Indigenous Community contributes to the preservation of ecosystems and biodiversity. The existence of rules that greatly restrict the community's access to the forest keeps the quality of forest biodiversity intact. Protected natural resources are used as herbal medicines such as: Tammu (Temulawak) for treating stomach pain (diarrhea); Jammu Bo’dong (Guava) for treating stomach diseases (diarrhea); Kuma-kuma tree for treating wounds (stopping bleeding); Biccoro’ tree for eliminating bad breath; Tangeng-tangeng leaves (castor) for treating fever; Banana leaves for treating women who have given birth. In addition, the protection of this forest area also contributes to cultural preservation. By maintaining the forest, the Ammatoa Kajang Indigenous Community can continue to perform ritual routines carried out in the forest.

Regulation No. 9 of 2015 of Bulukumba Regency on the Confirmation, Recognition of Rights, and Protection of the Rights of the Ammatoa Kajang Indigenous Law Community

Other sources:

https://journal.uin-alauddin.ac.id/index.php/Sosioreligius/article/view/24192/12267