Pandulu - Lengkeka

The Indigenous Community To Bada To Lengkeka are the Bada people who originate from a single ancestor Langkebolawa. Previously, their ancestors lived in Kintahambali. According to the Lengkeka people, Kintahambali is the location of a settlement located in Bomba. Before settling here, their old village was in Tolamu, then moved to Tondo, then to Kaletoa, and finally settled in the current Lengkeka. The village of Tolamu is located east of the Tolamu river. From Tolamu, they walked north and established a settlement in Tondo. Geographically, Tondo is located around the Aluwanua River. From Tondo, they then headed west to Kaletoa. Kaletoa is located near the river or Kalu Kaletoa. From Kaletoa, they walked east towards Lengkeka. Thus, Lengkeka is located west of Kaletoa. Lengkeka is situated by the river or Halu Lairiang. The migrating settlements always approached water sources.

In ancient times when the ancestors still lived in Tolamu, Tondo, Kaletoa, and the early development in Lengkeka, they sought food by farming (mebonde). The crops planted included corn, rice, and cassava. The local rice used is called bongka lamale lamba, but this local seed is no longer available today. In addition to mebonde, they also hunted, locally referred to as mohahu. Their game included boe lagiwa or deer. They also fished.

The first leader in Lengkeka was named Laga Pole from 1901-1907. The title for village leaders at that time was “Kapala Wanua”. Before religion entered, the belief held was called Monuntu in reverence to their ancestors. Before the Dutch era, there was a tribal war between To Bada and Kulawi. There is a place used as a resting place for ancient people called Kaletoa. During the Dutch government, the Protestant Christian teachings entered. The first missionary who came was Pastor Jack Quit from Bomba, who was from the Netherlands. The first baptism was conducted in Lengkeka by Pastor Pepogoa. Cocoa plants were present here when Indonesia was already independent; during the Dutch era, cocoa plants were not yet available. Cocoa plants arrived in 1985. The Dutch only introduced coffee plants. The relationship between the people of Lengkeka and the Dutch was neutral, meaning there were no disputes.

During the Dutch era, boundary markers were established with Lore Tengah and Lore Selatan. The boundaries created were indeed the agreement of the ancestors. These boundary markers still exist today, and the indigenous community of Lengkeka currently agrees that it is a boundary marker of their customary territory. Until now, there has been no shift that occurred. During the Dutch era, a government system was formed, leading to the establishment of districts, now called sub-districts. The units only extended to the district level, not to the wanua. In the past Dutch era, the area of Lengkeka was part of the Bada District, whose capital was in Gintu, led by a person from Lengkeka named Kapole.

The transition during the Japanese era that is most remembered by the community is the violence that was perpetrated. The violence occurred if they made a mistake in receiving orders; they would be punished. The orders that had to be carried out included forced labor for road and bridge construction. Neither during the Dutch nor the Japanese era was there any resistance that occurred in Lengkeka. After independence, there was a reorganization of the government. The first sub-district that existed was the Lore Selatan Sub-district, which consisted of 14 villages. After that, Lore Selatan was divided into Lore Barat, which includes 6 villages. Lengkeka is located in Lore Barat, and 8 villages remain in Lore Selatan (source: brwa.or.id).

The Indigenous Community To Bada To Lengkeka also has areas that are protected through generations, one of which is Pandulu as an area of dense forest that has not been opened or limited production forest, where only non-timber forest products can be harvested. In addition, the Indigenous Community To Bada To Lengkeka also has other customary spatial divisions, such as:

• Wumbu Wana—which is the peak area of the mountain covered with small diameter trees and moss. The Wumbu Wana area is a forbidden/holy area. Wumbu Wana also has a spring and is believed to be untouchable by humans.
• Wana—as an area protected by custom as a buffer zone.
• Bonde—as an area of community plantations that are managed sustainably.
• Powanua—as an area of community settlements.
• Polida—as an area of rice fields used for planting rice.

The Indigenous Community To Bada To Lengkeka 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, Polida, and Powanua. Meanwhile, communal ownership means ownership that is collectively held by the community and utilized, with its use and supervision regulated, as well as the sharing of results managed collectively, such as: Wumbu Wana, Wana, and Pandulu. The main rules that apply in Pandulu are that it cannot be opened for farming, cutting trees is prohibited, and rattan management is not allowed. In managing communal areas, the Indigenous Community To Bada To Lengkeka has a customary institution called Tu’ana lwanua Lengkeka which consists of:

• Tu’ana Mahile Iwanue, as the head of customs.
• Tengkuona as the representative.
• Topouki Sura as the secretary.
• Topamboli as the treasurer.
• Sulewata as a member.

Pandulu is protected because the Indigenous Community To Bada To Lengkeka has established rules passed down through generations to maintain and preserve the cultural heritage of their ancestors. The protection of Pandulu contributes to the preservation of ecosystems and biodiversity, such as high-value flora and fauna. The following are the flora and fauna found in the Pandulu area: Flora (Towiri, Hareka, Palili, Betau, Malo, Karekau, Tepulu, Wala’ Antotu) and Fauna (Maleo Bird, Anoa, Monkey, and Allo Bird).

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