Wumbu 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 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 the valley were known as the Orang Sepe. While the community still lived together in Padang Sepe, a conflict occurred between Sepe and Gintu. The elders in Gintu moved assistance from the Kulawi people to fight against the Orang Sepe. However, when the Kulawi people came to attack, the Orang Sepe 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 the people who had destroyed the village, leading to a war and the group became scattered. Some went to Kanda, to Bangkoilo (on), and Bomba. The Orang Sepe who fled to Kanda would later build the village of Kolori. It is said that a conflict occurred between a Father and a 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 was continuously eroded by the Lariang River, causing those who settled in Kanda to return to Kolori and build Kolori to this day. The name of the village Kolori is taken from the name of a type of bird that never separates from one another, always united in a single purpose, symbolizing a sense of togetherness in life among each other (source: brwa.or.id). Meanwhile, the Orang Sepe who fled to Bomba gradually 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 good 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. 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 has a protected area that has been passed down through generations, one of which is 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.

Spatial Division According to Custom

In addition, the Indigenous Community of To Bada To Kolori also has other customary spatial divisions, such as:

1. Wana, as a forest area protected by custom as a buffer zone for Wumbu Wana.
2. Pandulu, as a secondary forest area—habitat for endemic animals such as Anoa and Babi Rusa. This area serves as a source for non-timber forest products such as medicines and rattan. Additionally, there are also sacred areas within it.
3. Bonde, as the community's agricultural area that is managed sustainably.
4. Powanua, as the community's residential area.
5. Polida, as the rice paddy area used for planting rice.

The Indigenous Community of To Bada To Kolori has a land ownership system divided into two, namely: individual and communal ownership. Individual ownership means that the area/land is ancestral 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 held collectively by the community and utilized as well as regulated in its use and supervision and the distribution of results managed collectively, such as: Wumbu Wana, Wana, and Pandulu. The main rule that applies in Wumbu Wana is that it cannot be opened for agriculture, cutting down trees, or taking rattan. In managing communal areas, the Indigenous Community of To Bada To Kolori has a customary institution called “Tu’ana lwanua Kolori” which consists of:

1. Tu’ana Mahile Iwanue, as the customary head.
2. Tengkuona as the representative.
3. Topouki Sura as the secretary.
4. Topaamboli as the treasurer.
5. Sulewata as a member.

Wumbu Wana is protected because the Indigenous Community of To Bada To Kolori has rules passed down through generations to maintain and preserve their ancestral cultural heritage. The wisdom of the To Bada To Kolori community that functions Wana as a buffer forest that should not be opened for agriculture has contributed to the protection of biodiversity. 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.