KAB. MUNA

1. A BRIEF HISTORY OF WAKATOBI
A. Origins of the First Humans
About the origin of the first man Wakatobi there are various views as well as the source. In
areas such Kaledupa Wakatobi known folklore that says that they are descended from two
families, namely:
1. sangia yiperopa and his wife Watoburia
2. sangia Wahanambaria1 yigola and his wife.
In areas Tomia spread folklore says that the inhabitants from several tribes, among others:
1. Parts of Ternate
2. Parts Butuni
3. Bajo
4. Tribe Mantigola
5. Parts Katabato (Southern Mindanao) 2
In the area of Wangi Wangi spread folklore that the population derived from several tribes,
among others:
1. The Malays (Johor peninsula) 3
2. Parts Butuni
3. Bajo
4. Maluku
While the origins of the first inhabitants in the area Binongko according to the story of the
parents came from the kingdom of Buton, the Kingdom Sulu4 Philippines then they spread to
neighboring areas, they lived first in the area Kaluku (Binongko).
According to the pedigree is there, in the area there Kaledupa kings reign and also there is a
story of old people / community leaders who say that the first humans to inhabit the Wakatobi
is a man named La Tingku5.
In the area there are a variety Wakatobi genealogy researchers concluded that the oldest
lineage into two, namely:
1. Lineage derived from sources Kaledupa said thirty five layers of descent where there are
names that are similar to the Chinese as Ndio (Nio) which is a tribute to women.
2. Lineage sourced Binongko begins with La Barangka with Wambenu star wife said circuit
descent of approximately twenty-five layers.
Based on the genealogy of the researchers (authors) concluded that the two waves of the
nations that come in Wakatobi:
1. Waves of Indochina to the Philippine islands, Wakatobi, Southeast Sulawesi Butuni
directly.
2. The wave of the Malays of Malacca - Sumatra - Java - Lesser Sunda - Maluku6.

2. B. Origin of Naming Regions in Wakatobi
1. Wangi-Wangi
Foreign Source: Wangi Wangi term is taken from the first human behavior that inhabit this
country with a soul like a quilt that is in dire need of protection, in the language of Mindanao
- Sulu that language "yakan" called Fragrant-Wangi7.
In the oral tradition, community Wangi Wangi derived from an object and when it is used in
religious ceremonies by fire, the smell or fragrance will spread to all corners of the world.
With this oral tradition as the Wangi Wangi likes to wander all over the world.
2. Kaledupa
In the oral tradition, there are several views Kaledupa society or versions are:
a. Kaledupa derived from the word "Kaedupa" some people call "kayudupa". In the oral
tradition is told that at one time there was a group of people cut down forests to clear land
settlement. Among the trees that were cut down one tree is unique and has a sweet smell,
because of its uniqueness wood be used as fragrances, and are often used in religious
ceremonies that will bear the name of the island is Kaledupa.
b. Kaledupa derived from coral islands overgrown by trees. The tree breeding on the island of
coral and very special that has the scent, so the coral island of trees that will bear the name of
the island is Kaledupa.
3. Tomia
In a society that knows Tomia oral tradition suggests that Tomia derived from two words: To
means Tua (Bagobo language) ie languages that exist in the Mindanao-Sulu and Mia human
meaning. So, Tomia taken from the oldest human.
4. Binongko
Based on oral tradition that developed in society Binongko suggests that Binongko derived
from the word meaning Binong divorced, irregular (Cebu language) in the Philippines and co
meaning one (in Cebu). So, Binongko means unification that has been long lost. Mateo
Bartoli call rearrangement irregular (1948: 36) by calling Binongko.
C. Implementation of Life
1. Meeting the Needs of Life
About the way human life first, not much is known, besides they are still simple food with
fruits, tubers that grow in the forest and the animals they hunted.
In this area, the primary subsistence none other than hunting, fishing and gathering.
In this area also live in groups based livelihoods are:
a. Human group life habits farming called "Hekoranga". The equipment used and made of
stone like an ax to cut the tree, a tool to grow corn and tubers made of wood called "tutua"
and "yao".

3. b.Kelompok human life habits catch fish called "parabala". At that time the system is still a
way to catch fish "noloo" which dive into the water and then try to catch fish by hand, other
than that they use a spear called "hepana".
For household purposes, such as eating utensils where they are made of wood, a drink of
bamboo are cut, and a stoneware pot cooking is made from ground liat8.
2. Protection of Nature
To protect themselves against natural hazards can strike at any time, usually they make high
pillared house, even there is an idea that still live on the big and tall trees. Unlike in the area
of life Binongko still scattering, then in the area Tomia, Kaledupa and Wangi Wangi
population already live in groups and each group was living in a big house called "sapo
tooge" to maintain security when it comes interference or attack the enemy in order to can be
faced together. Home building tools made of wood and bamboo, while the roof is made of
palm leaves, leaf thatch, leaves and leaf woka reeds. Tool is very simple tool, because it only
made of stone and kayu9.
3. Displacement
In general, they move in waves of life both large-scale and small-scale. Displacement
occurred circa 1500 - 500 BC by using simple tools such as a boat that is still called "bale-
bale" 10. About why they moved, there are a variety of reasons such as cruelty and
oppression of the ruling party, war or other security threats, disease or because their homes
are no longer fertile, thus forced to find a new home allows a better life. Besides, in the area
Kaledupa, Tomia and Wangi Wangi population movements are also walking.
D. Community Organizations
1. Community Settings
Regulated community groups under the leadership of a group leader. In Binongko area, the
community consists of two groups, namely:
1. Pidoija the community groups who want to settle in a particular area.
2. Waraingka class ie people who do not live in a certain area but want to move from one area
to another area.
2. Leadership
In areas Tomia, Kaledupa and Wangi Wangi each group headed by a chairman who is called
"Laioro" and assisted by an aide called "Kanine". Chairman of the group are selected and
appointed by members of the public and the condition he was an authoritative and has magic
powers.
In the area Binongko a group leader is usually taken from the people who brave, agile, skilled
and expert fighting wars called "mosega".
E. Life Arts and Culture
1. Education

4. Education in prehistory in general in the Wakatobi no other than education in the family in
the sense that someone knows something through the mother, father or brother in the family.
Education outside the family just gained through experience with street view or experience
for themselves so that they can become proficient in any work or specific skills: hunting,
fishing, carpentry and so forth. For this type of work of this kind, of course, requires a certain
skill by someone who just got through family or others outside of the family and by itself
increasingly be increased in accordance with the experience and talent as well as the power of
each creation.
F. Natural Mind And Trust
1. Belief System
Animism and dynamism is a system of beliefs held by the population at that time, as
confidence in the sea, mountain, cape, ponds, trees and places that surprise or horrify, have
they call sangia occupants. Sangia-sangia there are good and some are evil. Other than that
paid tribute to the spirit of the ancestors plays an important role as well. Ancestral spirits is
also there are good and some are evil according to his character during his lifetime. Further
well-sangia sangia or spirits that affect the people who are still alive, so it is feared, then the
liability of Ompu-Ompu to tame and soften influence (La Ode Abu Bakr, 1999: 1, Interview
March 3, 2005).
Therefore sangia-sangia the control of areas such as the sea, mountain, cape and so the forces
of nature can be tamed. Similarly, over the waves, wind, hurricanes can be tamed by the hand
sangia-sangia. Animists and this dynamism is called "pahekombia"
In areas Tomia and Wangi Wangi, animism and dynamism is still a minority of the
population in this period. They assume that gets the power and blessing of the spirits that
inhabit the mountain or certain places that are considered sacred, and for that they used to
hold ceremonies such as:
1. "stroked" the opening ceremony of the jungle where "pakilola" a clever look at the stars,
during the growing season as a leader for the open forest, held a few days prior preparation to
seek inspiration at bedtime with serving betel nut, lime, tobacco to the spirits which is
considered to give thanks to them. After this ceremony is executed, then the first logging
done by pakilola first.
2. "Pabisa" when first logging Pabisa hold, then Pabisa must follow certain requirements that
go cut down quietly in accordance with the inspiration that obtained at the time of going to
cut down a piece of wood as a preliminary lumberjack ax should be suspended for one day
twenty-four hours first. If it turns out the ax falls, forests should not be opened, but when the
ax still hanging on, then immediately opened by the community forest together (La Ode Ali,
Interview 15 April 2005).
2. Views About Kosmos
From the description of the belief system can clearly be seen a vision of the cosmos although

5. it has not been arranged in detail, much less systematically. They already believe there is
something self-strength (strength supernatural / magic) and often affect the lives of their own.
In areas such existing Binongko belief that a supreme power, so there arose the words "tende
difafonulangi" which means that He is above the heavens, has the power to the universe ".
However, the service or ceremony they assume that abode is in large trees, large rocks,
headlands, graves and others, therefore it is where they held a massive ceremony
accompanied by the crowd like singing panegyric to tende difafonulangi in order to give
thanks and blessings be upon worship and treatment they did, dancing with bark (La Ode
Ahmadi, Interview August 7, 2005).
After the ceremony, they are very afraid of the restrictions posed by the traditional adage
cutting timber for home herb. The base should be given as a sign that when planted in the
ground not to the above, because it can cause an assortment due to the occupants. Brother
should not touch the clothes sister and vice versa, or pass under clothes hanger, much less
enter the bedroom, because it is considered a sin. Women should not lift his shirt up over
your knees even through the water, because they have to defend his honor. Prohibited wash
pot (pot) that many charcoal upfront beach (salt water) because they may lead to the arrival of
the west wind. Likewise bathe white cat or a black jet (beka MEPA), eating while walking
banned because it can cause damage to crops such as devour rats or other forest animals.
When they attacked cure the disease then there is an assortment of herbs both roots and skin.
Besides pronounced spells or seeps whose words beg for help to "the Almighty" that the
disease was cured. Until now, treatment and customs of these parents are still there who wear
them even though some already do not believe it anymore because of the influence of religion
that came later.