Yopo (Hutan Muda) - Mire

In 1927, the Tau Taa community from the Rato Bano’i region (Watusongu Village)—which at that time was referred to as the To Roka community (the Taa people residing in Roka). They lived under the leadership of a Ta Tua Lipu named Tokinita (Pa Sampi), who was born in 1871 and died in 1976. At that time, the area planned for settlement was Mirere (water dripping on a stone). From 1927 until now, To Roka has shifted to Mirere and under Tokinita's leadership has become a definitive village named Mire. During this time, some community members still practiced their traditional beliefs (khalaik) while others had embraced Abrahamic religions such as Islam and Christianity. However, by the 1950s, the entire community had converted to Islam and remains so to this day. The village of Mire has three hamlets that are centered in one place and stretch along the Bongka Soa River.

The Indigenous Tau Taa Bongka community in Mire has a protected area that is specially managed, namely Yopo or Young Forest. Yopo is an area that was previously opened by the Tau Taa Bongka community for farming, planting Pae Lipu (field rice), and then intentionally left behind to relocate and open new garden areas. This practice of shifting (rotational) is understood as a form of conservation (re-greening and enriching the soil) so that this location is again covered with large trees referred to as Yopo. There is also Wombo Mbayau (Waterfall Cave) located around the Yopo area, which is planned to become a cave exploration tourism spot. The community utilizes the land to plant Pae Lipu (Field Rice) for consumption and sale. Both in Yopo and Pngale, besides serving as a food source, these areas are also a source of clean water for residents living in Lipu and those active in Navu. Additionally, the community also utilizes natural resources for building materials for homes, usually using wood types that are generally taken from the Pngale area and some from the Yopo area.

The Yopo and Pngale areas do not yet have written regulations, such as customary laws or village regulations. However, the community agrees on these rules collectively and plans to create written regulations. In general, the Yopo and Pngale areas are open to the public—both residents of the village and neighboring villages. The customary institutional structure is only led by the customary head, and the rest are members who are also given important authority to adjudicate and decide on matters. If violations occur, such as damaging the Yopo and Pngale areas, sanctions or Givu will be imposed, usually in the form of fines. However, what is currently being developed is a series of cultural values in the process of field rice farming known as Ada Mpae (Field Rice Custom)—this process has been passed down through generations by the Tau Taa Bongka community. The community still applies cultural activities in field rice farming within Yopo, such as:

• Conducting the Pangues Customary Ritual, usually performed when the first rice is harvested.
• Conducting the Pra Mpolindu Customary Ritual, performed when the harvested rice is stored in the barn. In this ritual, a chicken is sacrificed to take its blood, locally referred to as cera, and as a conclusion, a communal meal is held.
• Conducting the Padungku Customary Ritual (Pra Mpae), or popularly known as the harvest festival, this activity is the culmination of the entire series of customs in the field rice planting activities and is celebrated every year.

The protection of the Yopo area contributes to sustainable farming cultural practices to this day. The Indigenous Tau Taa Wana community preserves traditional rituals conducted in the Yopo area as a form of gratitude or celebration for what has been obtained from the farming process—this also shows that the Indigenous Tau Taa Bongka community still maintains their relationship with their ancestors or nature as their source of life. The protection of the Yopo and Pngale areas contributes to the welfare of the community, where utilization can be carried out in daily life, as an economic source, and as a tourism opportunity that will also contribute to the economic welfare of the Indigenous Tau Taa Wana community. Furthermore, the protection of the Yopo and Pngale areas also contributes to forest preservation and the biodiversity within them. This biodiversity includes flora and fauna such as: Anoa, Alo Birds, Black Monkeys (Macaca Nigra), Tangkasi (Tarsius), Babirusas, Cuscuses, Long-tailed Monkeys, Blue Jali Mbuya Snakes, Yellow Ringed Snakes, Rice Snakes, Pso’o animals similar to small-bodied cuscuses, Pitcher Plants, Orchid Flowers, Forest Bees, Damar Resin, Agarwood, and Rattan.

There is currently no legal basis or specific regulations governing the recognition and protection of the Indigenous Tau Taa Bongka community as legal subjects or the recognition and protection of the protected management areas.