To Make a Dead Man Walk

In times past, when the villages of Tana Toraja were still extremely isolated and difficult to visit, it is said that certain people had the power to make a dead man walk to his village in order to be present at his own funeral. In this way, relatives of the deceased were spared the necessity of having to carry his corpse. One particular area, Mamasa, also known as West Toraja, was particularly well-known for this practice. The people of this area are not strictly speaking of the same ethnic group as the people of Toraja. However, outsiders often refer to them as Toraja Mamasa. In many ways, the cultures of the two groups are similar, although they each have their own distingushing characteristics. In particular, the style of wood carving of the two groups is different.

According to the belief system of the people of Mamasa, the spirit of a dead person must return to his village of origin. It is essential that he meet with his relatives, so that they can guide him on his journey into the after-life after the ceremonies have been completed. In the past, people of this area were frightened to journey far, in case they died while they were away and were unable to return to their village. If someone died while on a journey, and unless he has a strong magic power, it would be necessary to procure the services of an expert, to guide the dead person back to the village.

This is not intended metaphorically-the dead person would be made to walk from wherever he had journeyed back home, no matter how far away that was. The corpse would walk stiffly, without any expression on his face, in the manner of a robot. If anyone addressed the dead man directly, he would fall down senseless, unable to continue his journey. Therefore, those accompanying the deceased on the macabre procession had to warn people they met on their path not to talk directly to the dead man. The attendants usually sought out quiet paths where the procession was less likely to meet with strangers. These days, the practice of walking the dead back to their place of origin has fallen out of currency.

Good roads now connect the villages of Tana Toraja, and people tend to rely on more conventional means of transportation for bringing bodies back home. The ability to bring the dead back to life has not been entirely forgotten, however. Sometimes, even now, the deceased is made to continue breathing and seems alive until all his relatives are gathered around him.More commonly, the skill is practiced on animals. At a funeral ceremony, when a buffalo has been sacrificed and its head separated from its body, the body is made to get up and walk for as long as ten minutes. A demonstration of this sort proves to the audience that the ability to bring the dead back to life has not entirely passed from the community.

Ceremony Rambu Solo itself consists of two stages :

·         The first phase was conducted in the west of the house (Tongkonan) people died. Time after noon.

·         The second ceremony was held in a clearing called rante. The timing is also after noon. Interval between the first and second ceremony at least one year.

The second ceremony, is the culmination of the ritual Rambu Solo. The higher the social status of the deceased, the greater the ceremony. The amount of ritual measured by the number of animals slaughtered. royal family will cut between 24 to 100 buffaloes.  For the middle class just eight buffaloes plus 50 pigs.

Various interesting activities Signs Solo of ceremony:

·         Signs and dance of ritual Rambu solo, which is ma’badong, guests in attendance formed a circle, holding hands. Then they sing and dance together. song describes the pain.

·         Matinggoro tedong (cut buffalo). How to cut the buffalo in this ceremony is unique, ie cut the buffalo’s neck with a machete in one swing.

At the peak of the event, held ma’balun rituals, (wrap the body), ma’roto (giving gold and

·         silver ornaments in a coffin), ma’parokko (lower body to the barn to be buried), and ma’palao (carrying the corpse to the cemetery .) When the delivery body, long red cloth is created for itself over the deceased family.

In Aluk teachings, perfection Rambu solo implementation will determine the fate of those who died after she was buried. Would it be a spirit that reaches the level of a god or a god protector. Because it is near over, families late are required to give thanks to God. 

Introduce: Death Ceremony or Rambu Solo in Toraja

  What do you do if someone you really has passed away? Crying all the time? Not in Toraja. They will make hilarious party to honoring the defunct.

    In Toraja, there is a big funeral party to showing respect to the person who passing away. This ceremony called RAMBU SOLO. This ceremny is so hilrious.

    Host will greeting the guest with a lot of dish and dance. There is 4 diferent level of Rambu solo ceremony, refer Toraja social status :

1. Dipasangi Bongi: the ceremony held for one night only.

2. Dipatulung Bongi: the ceremony held for 3 nights, and the host will serve livestock to the guest.

3. Dipalimang Bongi: the ceremony held for 5 nights, and the host will serve livestock to the guest.

4. Dipapitung Bongi: the ceremony held for 7 nights, and the host will serve livestock everyday to the guest.

    The highest level of Rambu Solo ceremony will be held twice a year. The first called Aluk Pia and the second called Rante. Rante will be held on special ground field because there is so many rituals will be held. The rituals are: 

1. Ma'tundan;

2. Mebalun (wrapping corpse);

3. Ma'roto (decorating the coffin);

4. Ma'popengkalo Alang (removing the coffin from house);

5. Ma'palao (bring the coffin frim granary to the final destination, grave yard).