To burake (literally "burake people") were men dressed as women (burake tambolang) or women dressed as men (burake tattiku) and who functioned as spiritual leaders and cultural guardians of the Toraja people of Indonesia when they still practised their ancestral religion called Aluk Todolo.

The term to burake tambolang comes from the name of a type of heron that has a white tail and a black back. According to Nooy-Palm, the two colours of the tambolang bird, namely black and white, embody a harmonious unity and depict different parts of the cosmology of the Toraja tribe:

day and night
the upper world and the netherworld
the gods of the sky and the gods below

A to burake tambolang, who lived as both a man and a woman, reflected the cosmic duality in the philosophy of Aluk Todolo. The existence of to burake tambolang became a symbol of preservation and restoration of cosmic harmony, which was duality. This was reflected in the individual's figure which demanded unification in the balance of male and female elements, a creative unity that guaranteed well-being.

The Aluk Todolo community believed that to burake tambolang were a holy persons who had been appointed by God. Because of that, they became the link between the Toraja community and its god (Puang Matua). To burake tambolang acted as priests who could ask for blessings and ensure the continuity of life for humans, animals, and food crops.

In traditional Torajan society, to burake were highly respected, holding positions as shamans or spiritual leaders and playing a key role in many aspects of its traditions such as thanksgiving rituals (bua' kasalle or ma' bua) and rituals related to farming activities. They were usually key actors in rituals related to the pattern of planting rice in the rice fields. Rice is one of the staple foods in Toraja besides yams and sago (papeda). Spiritual ceremonies or harvest rituals in the rice fields were usually performed at the start of the planting season and before harvesting. As soon as the harvest season arrived, people whose rice fields had been visited by to burake, expressed their gratitude and thanks by sharing rice with other burake people who passed by. The Torajans would also admire and honor a village with a to burake.

It was not easy to be to burake tambolang because those who became such a personnage must obey all the rules in the community. To burake tambolang had a relationship with the mystical world and since their role in Toraja society was very important, they enjoyed a high status in society.

According to Bapak Gasfar Bara, to burake tambolang are the messengers of Puang Matua or the Creator. They became half-god and half-human beings. Bapak Gasfar Bara said: "Mellao Langi To Burake Tambolang Umpa Na'ta'aluk Sumpu Lolokna Tonna Dipabendanmi Bate Manurun." (A person sent by Puang to complete the Ritual of Bua' (thanksgiving) and the achievement of Puang's relationship with humans which is symbolised by the standing of Bate as a symbol of the connecting bridge between humans and Puang.

In the ancient text of Toraja called Passomba Tedong, it is mentioned: "Langanmi tosumeo' aluk burake tua tungka sanganna, tountakin bembe dandanan sangka' which means Tosumeo' aluk. (A human god named burake tua carried out the order of Puang Matua to inform about the implementation of the maintenance of aluk and pemali.)

Because of their status as Puang Matua's messengers, when they died, to burake tambolang were not taken out through the door of the house, but through the front of the house on the eastern wall where the Gods were. The exit is commonly called lindo puang or ba'ba deata (door of the gods). As for the deceased, Toraja people will only be brought down through the door (ba'ba sade) on the west wall (West is the direction of Puya where the dead are). This way out is called lalan bombo or jalan arahah (souls that have not been purified and will return with the gods after performing all the rituals on earth called to membali Puang). Unlike the Torajans in general, to burake tambolang as messengers of Puang Matua do not need the to membali Puang ritual because their souls immediately ascended to the upper world.

The Toraja community believes that to burake tambolang have supernatural powers and were considered holy men. In order to maintain their magic or sanctity, to burake tambolang must maintain a requisite attitude towards life. Another privilege is having knowledge about customs, Aluk, life in the world and the life of the Gods.

Their role in Toraja society is to be the link between all the creations on earth with Puang Matua, Deata, and to membali Puang. In the sociocultural life of the Toraja community, to burake play an important role as the guardian of the implementation of rituals, among which they lead the highest ritual of rambu tuka', namely ma'bua.

To burake tambolang also have an important role in the daily life of the Toraja community. They lead the ceremony to start planting rice, during the Raya harvest, as well as when occupying a new house. They have the ability to heal the sick people,which is what makes the community often ask them for guidance, help, or healing and teaching.

In leading a ritual, to burake tambolang always carried a gamaru, a piece of equipment which was also commonly called a garapung and was considered sacred. When to burake sounded it, the object could emit magical power only elicitable by them. A gamaru or garapung was a musical instrument used to accompany prayers to reach Puang Matua. This musical instrument, which had bead tied on both sides and had a cover made from the skin of a python or field snake, was used to entertain and invite the presence of Puang Matua in a ritual. In addition to a garapung, to burake tambolang also carry a piece of equipment called a pindan, which is a white bowl that is used as an offering container to Puang Matua, Deata-Deata and to membali Puang.

Although there is not much scientific information about to burake tambolang, some sources say they were born as intersex. Others mention that many to burake tambolang were married and had children before they were called on to become spiritual figures. They could even marry a man when they became a to burake. According to the beliefs of the Toraja tribe, they were half man and half woman, where the upper body was female and the lower body male. The Toraja community's recognition of the role of to burake tambolang was a form of gender performativity which then formed a gender identity which was not only male or female.

Since the introduction of Christianity to Toraja, the role of to burake people has been marginalised. The old rituals have been removed and replaced by a new way of worship. That is why, even though the third gender or transgender still exists in Toraja, there are no more people called to burake.

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This article was written by Roy Tan.

To burake

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