Death is something that is unavoidable. Whether you have experienced the death of a close one or have yet to do so, it is a universal experience. However, it is not experienced in the same way all over the world. In Tana Toraja, located in the Sulewesi highlands of Eastern Indonesia, cultural anthropologist, Kelly Swazey, explores how death is not a singular event in her TedTalk, “Life that doesn’t end with death.” The physical cessation of life is not considered the same thing as death. Instead, the deceased are referred to as “to Makala” (a sick person) or “to mama” (a person who is asleep). These people continue to live with and be members of the household, where they are “symbolically fed and cared for.” It is during this time, that families will begin a series of ritual orders that informs the community that a member of their family is transitioning into the Puya (the afterlife). The deceased member is considered truly dead only when the extended family reaches an agreement and when the family has enough resources to hold a funeral ceremony that is deemed appropriate for the status of the deceased.
These funeral ceremonies are lively affairs that can last from a few days to weeks. They are considered the most important social moment in someone’s life, outweighing births and weddings. Through these ceremonies, a reciprocal debt society exists within the community that depends on the number of animals, such as water buffalo, pigs, and chickens, that are given and sacrificed in honor of the deceased. In a way, the sacrifice of the water buffalo and the ritual display of wealth is a way for the family to exhibit the status of the deceased member and by default, the family. These funeral ceremonies are required to take place in front of the entire community and involves everyone’s participation. Once a person is deemed physically dead, their body is placed in a special room in the tongkonan (a traditional residence). The tongkonan represents both the family’s identity and the life cycle. The shape of the tongkonan that you are born into is the same structure that brings you to your ancestral resting place.
While the Torajans practice ways to live long, healthy lives, they do not put as much effort in prolonging life if they have reached an old age or have a terminal illness. They believe that everyone has a predetermined amount of time to live that is like a thread, and that it should be “allowed to unspool to its natural end” without artificial interruptions. While this funeral practice may be something that is foreign to us, it is familiar in that it is a way for people to come to terms with the death of a loved one. The Torajans recognize that their relationships with other people do not end with the physical death of someone close. They are able to extend their relationship with the deceased by transitioning from a relationship to a living person to a relationship with the deceased as an ancestor.