In my blog you can read about the meaning of tau-tau statues that are used in funeral ceremonies across the Tana Toraja region of Sulawesi, Indonesia.
But if you’re looking for more background on these fascinating effigies, you’ve come to the right place…
It’s believed that tau-tau were first made in the 19th century. Today the statues are created by specially-trained artists called pande tau-tau (effigy maker).
In recent years the quality of Torajan statues has evolved sharply, and woodworkers now travel to Indonesia’s artistic hub, Bali, to learn their trade.
Traditional tau-tau, such as those in Londa, are stiff, stylised, cartoonish representations of the departed.
But in modern Toraja, tau-tau of wealthy citizens are human-sized, intricately carved and eerily-realistic.
Tau-tau for the rich
Making tau-tau for rich clients is a long, complex process, and is shaped by the region’s religious beliefs.
The process begins when the tau-tau’s head and body are roughly cut to shape.
When the artist has a foundation to build on, a knife is used to shape the head and carve features.
This work is done in a sacred sequence: mouth, nose, ears, teeth, neck, chest, waist, legs and arms.
Each stage is preceded by bai todi, a common Torajan ritual in which a pig is sacrificed.
When making tau-tau for rich clients, a lot of animal blood is spilled.
This initial carving work represents the first part of a Torajan’s spiritual journey – birth in heaven.
Once the carving is complete, the massabu rite begins.
This sees the tau-tau being dressed in traditional Torajan clothing, which is often gear that belonged to the deceased. A bag of betel nuts is also slung over the statue’s shoulder.
Massabu symbolises the second stage of a person’s journey – life on earth. This includes their birth, marriage and agricultural accomplishments.
Once massabu ends, the tau-tau is placed at the west side of a family rice barn. It faces towards the building in which the dead body is resting, awaiting burial.
Several rituals follow that focus on the dead body. Afterwards the tau-tau is carried to a local market, where people offer it gifts of tobacco and betel nuts.
Predictably, there’s also a pig sacrifice.
The last part of a person’s spiritual trip – the journey to life after death – is symbolised by the rite of ma’tatau.
In this the tau-tau is turned to the east (symbolic of life) and then to the west (symbolic of death).
In a eulogy that accompanies the ritual, a preacher describes how the departed’s soul is travelling to the south.
It’s ascending into the sky, where it becomes a deified ancestor.
When the coffin is carried to its final resting place, the tau-tau goes with it. The statue is then sealed inside the grave.
In the past, tau-tau were often placed on display platforms in front of graves.
But as hundreds of tau-tau have been stolen by antique hunters over the years, the statues are now locked away.
It’s forbidden to touch a tau-tau, except during the ma’nene (ancestor contacting) ceremony. During this ritual the statues are cleaned and redressed.
During ma’nene, a gift for the dead can be placed in the tau-tau’s outstretched palm.
Ma’nene also sees corpses removed from their resting place and given a change of clothes.
But, like so much in Tana Toraja, ma’nene is a story for another day.
