Wana - 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 that was suitable for a settlement. They then descended and established a new village. That place was named Pada Sepe (Padang Sepe). The people who moved down to that valley were known as the Sepe people. While the community was still living 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 rising smoke, they realized that their village had been attacked. They chased after the people who had ravaged the village, leading to a war and the group became scattered. Some went to Kanda, to Bangkoilo (on), and Bomba. The Sepe people who fled to Kanda would later establish 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 child 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 Kanda village continued to be eroded by the Lariang River, causing those who settled in Kanda to return to Kolori and build Kolori until now. The name Kolori Village is derived from the name of a type of bird that never separates from one another, always united in one goal, symbolizing a sense of togetherness in life among each other (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 called themselves the Lelio people, after the place they inhabited. In 1963, when the Lore District visited Lelio and Kolori, a location was found that was suitable for a settlement, 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. It was in this area that 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 has an area that is protected by tradition, one of which is Wana—as an area of forest protected by custom as a buffer zone. In addition, the Indigenous Community of To Bada To Kolori also has other customary spatial divisions, such as:

1. Wumbu Wana—an area at the mountain peak covered with small diameter trees and moss. The Wumbu Wana area is a forbidden/sacred area. Wumbu Wana also has a spring and is believed to be untouched by humans.
2. Pandulu, as a secondary forest area—habitat for endemic animals such as Anoa and Babirusa. This area is a place to gather non-timber forest products such as medicines and rattan. Additionally, there are also areas that are considered sacred within it.
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: individual 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 that is collectively held by the community and utilized, with its use and oversight regulated, as well as the sharing of results managed collectively, such as: Wumbu Wana, Wana, Pandulu, and Powanua.

Wana is a protected forest functioning as a buffer area. The clear difference between Wumbu Wana and Wana is in terms of vegetation, where the Wana area is covered by large diameter trees, while Wumbu Wana is covered by small diameter plants. The main rule that applies in Wana is that it must not be opened for agriculture, trees must not be cut down, and rattan must not be managed. The community believes that if the wana is opened or managed as a farm, it will bring floods. In managing communal areas, the Indigenous Community of To Bada To Kolori has a customary institution called “Tu’ana lwanua Kageroa” consisting 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.

Wana 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 wisdom of the To Bada To Kolori community, which functions to keep the wana as a buffer forest that should not be opened for agriculture, has contributed to the protection of biodiversity. Because, this forest serves as an important habitat for fauna, including endemic species such as the Maleo Bird, Anoa, and Allo Bird.

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.