Wumbu Wana - Lengkeka

The To Bada To Lengkeka Indigenous Community are the Bada people who descend from a single ancestor Langkebolawa. Previously, their ancestors lived in Kintahambali. According to the Lengkeka people, Kintahambali is a settlement location 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 Lengkaka. 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 around the river or Kalu Kaletoa. From Kaletoa, they walked east towards Lengkeka. Thus, Lengkeka is located west of Kaletoa. Lengkeka is by the river or Halu Lairiang. The migrating settlements always approached water sources.

In ancient times when their 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. Additionally, 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 arrived, 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 people of ancient times called Kaletoa. During the Dutch administration, the Protestant Christian teachings entered. The first missionary to arrive was Pastor Jack Quit from Bomba, who was from the Netherlands. The first baptism was performed in Lengkeka by Pastor Pepogoa. Cocoa plants were present here when Indonesia was already independent; during the Dutch era, there were no cocoa plants. Cocoa plants entered in 1985. The Dutch only introduced coffee plants. The relationship between the Lengkeka people 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 approved by the ancestors. These boundary markers still exist today, and the indigenous community of Lengkeka currently agrees that it is a marker of their customary territory. Up to now, there has been no shift that occurred. During the Dutch era, a government system was formed, leading to the establishment of districts, now known as sub-districts. The units only extended to the district level, not to the wanua. In the past Dutch era, the Lengkeka area was part of the Bada District, with its capital located 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 inflicted. The violence occurred if one failed to follow their orders, resulting in punishment. The orders included forced labor for road and bridge construction. Neither during the Dutch nor the Japanese era was there any resistance in Lengkeka. After independence, government restructuring occurred. The first sub-district established was Lore Selatan, which consisted of 14 villages. After that, Lore Selatan split 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 by tradition, one of which is Wumbu Wana—the peak area of the mountain covered with small diameter trees and moss. The area of Wumbu Wana is a sacred/prohibited area. Wumbu Wana also has a spring and is believed to be off-limits to humans. Additionally, the Indigenous Community To Bada To Lengkeka has other customary space divisions, such as:

• Wana, as an area protected by custom as a buffer zone.
• Pandulu, as a dense forest area that has not been opened or a limited production forest, where only non-timber forest products can be harvested.
• Bonde, as the community's plantation area that is managed sustainably.
• Powanua, as the community settlement area.
• Polida, as the rice field area used for planting rice.

The Indigenous Community To Bada To Lengkeka has a land ownership system divided into two, namely: individual ownership and communal. 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 held collectively by the community and utilized, regulated, and supervised in its use and the sharing of results managed together, such as: Wumbu Wana, Wana, and Pandulu. The main rules that apply in Wumbu Wana are that it must not 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.

Wumbu Wana 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. Additionally, Wumbu Wana is important to protect because it contains natural resources in the form of springs. Protection of Wumbu Wana 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 area of Wumbu Wana: Flora (Towiri, Hareka, Palili, Betau, Malo, Karekau, Tepulu, Wala’ Antotu) and Fauna (Maleo Bird, Anoa, Monkeys, 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.