Pandulu - Kolori

Initially, the Indigenous Community of To Bada To Kolori lived in Bulu Pointoa (Mount Pointoa). As the community grew, an elder among them noticed a flat area suitable for a settlement. They then descended and established a new village. That place was named Pada Sepe (Padang Sepe). The people who moved to that valley were known as the Sepe people. While the community still lived together in Padang Sepe, a conflict arose between Sepe and Gintu. The elders in Gintu moved assistance from the Kulawi people to fight against the Sepe people. However, when the Kulawi people came to attack, the Sepe people were still in the fields. The Kulawi people only burned the village. When the residents saw the smoke rising, they realized that their village had been attacked. They chased after those who had destroyed the village, leading to a war and the group was scattered. Some went to Kanda, to Bangkoilo (on), and Bomba. The Sepe people who fled to Kanda would later build the village of Kolori.

It is said that a conflict occurred between Father and Son, namely Tekai and Mengkiso. This conflict caused Mengkiso to leave Kanda and settle in Betaua. Gradually, Mengkiso and his father reconciled. Mengkiso returned to Kanda. However, Mengkiso's son named Bambari remained in Betaua. Later, Bambari moved from Betaua to Kolori, then established a settlement in Kolori until he died there. On the other hand, the village of Kanda continued to be eroded by the Lariang River, causing those who settled in Kanda to return to Kolori and build Kolori to this day. The name Kolori Village is derived from the name of a type of bird that never separates from one another, always united in a common purpose, symbolizing a sense of togetherness in life among peers (source: brwa.or.id).

Meanwhile, the Sepe people who fled to Bomba eventually wanted to separate from the Bomba Community. They then moved from Bomba to the east of Bulu Pointoa by crossing the Lariang River. That place was named Lelio. There they built a new village and subsequently referred to themselves as the Lelio people, named after the place they inhabited. In 1963, when the Lore District visited Lelio and Kolori, a location suitable for a settlement was found, named Parakai. This location is situated between Kolori and Lelio. District Head Tomas Gembu then approached the community leaders of Kolori to grant the area to the Lelio people. In this area, the Lelio people then established a new village of Lelio that has survived and developed to this day. The Indigenous Community of To Bada To Kolori also has areas that are protected by tradition, one of which is Pandulu as a secondary forest area—also a habitat for endemic animals such as Anoa and Deer. This area is a place to gather non-timber forest products such as medicinal plants and rattan. In addition, the Indigenous Community of To Bada To Kolori also has spatial divisions according to other customs, such as:

1. Wumbu Wana—an area at the mountain peak covered with small diameter trees and moss. The Wumbu Wana area is a sacred/prohibited area. Wumbu Wana also has a spring and is believed to be untouchable by humans.
2. Wana, as an area protected by custom as a buffer zone.
3. Bonde, as an area of community plantations that are managed sustainably.
4. Powanua, as an area of community settlements.
5. Polida, as an area of rice fields used for planting rice.

The Indigenous Community of To Bada To Kolori has a land ownership system divided into two, namely: individual ownership and communal ownership. Individual ownership means that the area/land is customary land inherited and/or given by ancestors to a specific person/family to be maintained and managed, such as: Bonde, Lida, and Pobondea. Meanwhile, communal ownership means ownership held collectively by the community and utilized and regulated in its use and supervision, as well as the distribution of results managed collectively, such as: Wumbu Wana, Wana, Pandulu, and Powanua. Pandulu is a forest area utilized by the To Bada To Kolori community to gather rattan and various medicinal plants as well as other non-timber forest products. The main rule in Pandulu is that it cannot be opened for farming and trees cannot be cut down. In managing communal areas, the Indigenous Community of To Bada To Kolori has a customary institution called “Tu’ana lwanua Kageroa” which consists of:

1. Tu’ana, as the customary head.
2. Wakilino Tu’ana as the representative.
3. Topouki Sura as the treasurer.
4. Topaamboli as a member.

Pandulu is protected because the Indigenous Community of To Bada To Kolori has inherited rules passed down through generations to maintain and preserve the cultural heritage of their ancestors. The customary rules and wisdom applied by the To Bada To Kolori community for the utilization of forest products in Pandulu help keep the Pandulu forest sustainable even though this area is utilized as a source of livelihood. The preservation of the Pandulu forest also contributes to the conservation of biodiversity contained within it, such as the Maleo Bird, Anoa, Monkeys, and Allo Birds.

The Indigenous Community of To Bada To Kolori does not yet have regulations governing the recognition and protection of indigenous rights or the recognition of protected areas.