Selayar of Indonesia

Who are the Selayar?
The Selayar people group live primarily on the island of Selayar and several other smaller islands in South Sulawesi.. The Selayar are frequently referred to as To Hale or “the people across”. The Selayar language is in the same linguistic grouping as those in Bulukumba and is not significantly different from the Makassar language.
It is not difficult to reach the island of Selayar because there is a boat from Bira that makes the trip twice a day. There are flights that make the Makassar-Selayar trip as well. To reach the smaller islands, there are local ferries, but some of the small islands have no ferry service whatsoever. There are flights from Makassar (capital of South Sulawesi) and Bali to Selayar island.
What are their lives like?
To the Selayar people, farming is the primary economic mainstay in the region and frequently is referred to as Bumi Tana Doang (place on earth that beseeches the Omnipotent). Plantations produce includes kapok, guava, cloves, coconut, candlenut, nutmeg, cocoa and vanilla. Kopra (dried coconut meat) and cloves were the two crops relied on in years past. However, because the price was like “falling rice”, this commodity is no longer attractive for local farmers. Yet a large number of farmers continue their coconut plantations. Several years ago, many farmers made the move to grow vanilla. The crops that were considered to be intercrops have begun to increase in value and have become the primary cash crops.
It would seem the entire public transportation route between Makassar and Selayar is destined to be flexible. For instance, there is a bus that enters the neighborhoods, visiting house after house to drop off stuff inside the bus. Almost everything needed by the people in this area comes from Makassar and is delivered by public bus. Sometimes they place an order with the bus driver and he delivers it to him. The cost of having the bus driver pick up goods in Makassar is less than the cost to buy them in Selayar.
What are their beliefs?
The majority of Selayar are Muslim. Selayar cultural customs are strongly tied to their religion and are very influential in their daily lives, producing religious syncretism.
Ten to twenty years ago or so, there was a group of Christian believers among the Selayar. As time went on, their numbers dropped because of pressure from the government and a mixing with Hindu beliefs. This has created a syncretistic form of Christianity.
What are their needs?
The Selayar area is made up of islands. Transportation and connections between this area and the outside world are extremely limited, resulting in isolation. Sea transportation is a felt need to help the community with economic development and inter-island mobility.
The Selayar need help with economic matters. 85% of the Selayar area is ocean and the great riches of their ocean is neglected because only a small proportion of the population are fishermen. Because of this void, others come to harvest the ocean’s riches. (RD)

Sanggau Sekadau of Indonesia

Who are the Sanggau-Sekadau?
Most Dayak people groups in the Sanggau and Sekadau districts are Catholic or Protestant. But the Sanggau-Sekadu are Dayak people who follow Islam. Some have changed religions for personal reasons while others have married with a Muslim Melayu transmigrant. Dayaks are the native people groups in the Kalimantan Island. The Sanggau-Sekadu group lives in the areas of Sanggau and Sekadau, which are separated by only about an hour by public transportation.
Dayaks become Sanggau-Sekadau Muslims either as individuals, in a family, or together with all the people in a larger group. The term “Dayak Senganan” refers to a group of Dayaks who are Muslims, who claim themselves as Sekadau Malay.
The Sanggau-Sekadau live mostly around the capital cities of the Sanggau and Sekadau regencies in East Kalimantan. The specific factors involved in their changing of religion have been obscured by several generations of time.
What are their lives like?
The Trans-Kalimantan road crosses over the Sanggau and Sekadau lands in Eastern Kalimantan regency. The road, however,does not go through Central and Western Kalimantan. The Sanggau-Sekadau live together in small numbers with the Dayak and other transmigrants.
The Kapuas and Sekayam are the two main rivers in the area. Rivers serve as the main transportation conduits for people living in most villages, as ­land transportation is very difficult. Distribution of goods such as food, medicines, agricultural products and more also takes place via the rivers. Water vehicles commonly include sampan (small boats), barges, and motor boats.
The Sanggau-Sekadau make their living through farming and fishing in the river. ManySanggauSekadau, however,are poor.
What do they believe?
In general, the Sanggau-Sekadu claim to follow Islam. Mystical influences, however, are still evident in their lives. A shaman is an important figure in their society, but they are considered poor because of the many prohibitions placed upon them. The Sanggau-Sekadu live in the middle of the larger Christian Dayak group. There have not yet been any religious conflicts between the Dayaks and Sanggau-Sekadau.
What are their needs?
Although the Sanggau-Sekadau live in the area of the regency’s capital city, they still lag behind economically. According to statistics, their per capita income is still lower than the minimum requirement for a basic standard of living. Because of this, assistance to begin trade­ could help them see their economic potential and utilize their position in the regency’s capital, which has good economic access.
Additionally, the Sanggau area still doesn’t have enough teachers. This is an urgent need which has been identified by the local government.

Melayu Ketapang of Indonesia

Who are the Melayu Ketapang?
The Melayu Ketapang (Ketapang Malay) live along the western edge of West Kalimantan Province on islands in the Karimata Straits. These islands, which are in Ketapang Regency, include Maya Karimata, Teluk Batang, Sukadana, North Matan Hilir, and South Matan Hilir. The Melayu Ketapang are a Muslim group descended from a mix of Malay and Dayak people. Dayak people who are Muslim consider themselves to be Malay. However, they occassionally still practice traditional Dayak customs and use the Dayak language. They also live among Malay people. The majority of Melayu Ketapang people come from Dayak groups while the remainder are from the Riau Malay.
In Ketapang town, there is relic of a Melayu Ketapang traditional house that stood in the Mulia Baru village. This large house located on the riverbank is made of wood and is a witness of the Malay culture.
What are their lives like?
Many of the roads from the coast to the places where the Ketapang live are in poor repair, making it very difficult to reach their area by car or truck. Some parts of the journey are difficult to make even by motorcycle because of large ditches that have formed in poorly maintained roads. Thus the best way to reach the Ketapang area is to travel by boat from the city of Pontianak to the city of Ketapang. Two ports that have routine boat service in the Ketapang area are Teluk Batang and Ketapang City. Car and trucks may only be brought in by ferry to Teluk Batang, which is about 100 km from Ketapang. Motorcycles can complete the trip between Teluk Batang and Ketapang in 4-5 hours; however, cars and trucks can require 36-60 hours to make the trip because of large ditches in the road. Cars must travel in a caravan so that whenever one car gets stuck in a ditch, which can be 1-2 meters deep, it can be towed out by a few of the other vehicles.
Most Melayu Ketapang are farmers, although some of them also work as fishermen. Crops are shipped to Pontianak and Semarang for sale. The transport route to Semarang is about as fast as transport to Pontianak, so many locals are inclined to send their products directly to Semarang.
What do they believe?
The Melayu Ketapang are Muslims, though not extremely devout. Currently there are no reports of even a single Melayu Ketapang person who adheres to a religion besides Islam. It is possible that individuals who are of other faiths are not considered Melayu Ketapang, but Dayak. Thus religion and ethnicity are indistinguishable for the Melayu Ketapang.
What are their needs?
Many potential tourism sites exist in the Ketapang area, including Tanjungpura Cemetary (the ruins of the Tanjungpura Kingdom), Karimata Island, the natural forests of Kendawangan, Palung Mountain National Park, and the Muhamad Saunan Palace. It is hoped that raising the rate of tourism to the area will provide economic benefits to the local community.
Improvement of transportation facilities whether by land, air, rivers and sea are needed to encourage development in all fields.

Konjo Pesisir of Indonesia

Who are the Konjo Pesisir?
The Konjo people cluster consists of two groups, namely the Konjo Pegunungan (mountain group) and the Konjo Pesisir (coastal group). The Konjo Pesisir people are also called Tiro. They live in the district of Kajang, Herlang, Bonto Tiro and Bonto Bahari in the southeast area of the Bulukumba Regency in South Sulawesi. The Konjo Pesisir speak the Konjo language which has several dialects, namely Tana Toa, Konjo Hitam and Kajang. They are a community which maintains traditional ways of living, such as wearing black clothes, not using tools and practicing occultism as part of their animistic worship.
The Konjo Hitam (Black Konjo) people, who are included among the Konjo Pesisir, occupy an area to the west of Kajang.
The Konjo Hitam consider themselves the original inhabitants and regard their area as the center of traditional custom for all of the Konjo Pesisir. They have never had a king and do not follow a system of social stratification like other Konjo groups.
What are their lives like?
As with the Konjo Pegunungan, the Konjo Pesisir are farmers. They use the same system of crop sharing as their mountain counterparts.
The houses of the Konjo Pesisir can be seen all along the main roads, but there are also houses off the main road and near the unirrigated agricultural fields in the rural areas. Their community is divided into a series of governmental administrative units, the smallest of which has 10 households.
The Konjo Pesisir enjoy gathering in groups to discuss a wide range of matters. They are supportive of each other in work, finances, ceremonies, visiting the sick, and offering condolences if there is a death. Despite conflicts among themselves, they are united in facing threats from the outside.
The Konjo Pesisir tend to be materialistic and proud. They demonstrate a competitive desire to gain more wealth but spend lavishly to impress others. They also feel that they must protect their siri (honor/self-esteem) as well as that of the community.
What are their beliefs?
The Konjo Pesisir are Muslim. However, animistic practices are still maintained and the Islamic religious leader does not have much influence. The people choose him for leading religious ceremonies and duties in the mosque. A dukun (shaman/healer/occultist) from the Konjo Hitam is called to perform ceremonies and to heal the sick. An Amma Toa (old father) from the Konjo Hitam is regarded as the religious leader in the area and is feared because of his magical powers.
What are their needs?
The Konjo Pesisir need to be prepared for encountering the changes of the modern world so that they can adapt to the changing world without losing their identity. They need leaders who understand loyalty to traditional customs while also introducing new and beneficial practices. Often, their loyalty to certain customs (i.e. paying for lavish ceremonies, refusal of schools) has been to their own disadvantage.

The Kangean of Indonesia

Who are the Kangean?
The Kangean people are a group who live on the islands of Kangean. The Kangean island cluster consists of about 60 islands that spans 487 square kilometers. The largest islands, Pilat and Sapanjang, have an area of 188 square kilometers. The Kangean islands are situated about 120 kilometers east of the island of Madura and 115 kilometers north of the island of Bali.
What are their lives like?
People on the Kangean islands are known to be very friendly, polite and religious. The community speaks multiple dialects of the Madura language. The Kangean dialect is used for informal day-to-day interactions. Education on these islands has not progressed very far. Middle school is the highest a student can attend in the national school curriculum. There are no high schools. Many who have finished their education move to other islands such as Java, Sumatra or Kalimantan to continue their studies or seek employment.
Travelers to the Kangean islands would see many bicycle taxis waiting for passengers as they step off the boats. There are also many people selling seafood items such as various types of fish, squid, etc. Most people’s livelihood is centered on fishing, but there are also many farmers and traders.
There has been some economic development in the Kangean island region, but the main form of transportation remains bicycle taxis or motorcycles. The fisherman use small carriages to transport their catch to the local markets. For daily needs, many items are bought from other islands such as Madura, Java and Bali. These commutes can last up to 18 hours one way.
Most of the main roads on the island of Sapekan have been paved or asphalted. People can usually buy food that is sold on the other more developed islands, but the electric power supply is quite weak. The electricity usually is on only from the late afternoons until dawn.
What do they believe?
Islam is the predominant religion among the Kangean. It was brought to this area from Java, but the Kangean people possess a culture quite different from Java and other surrounding islands. Because of this, the Islam expressed here looks quite different from the Islam practiced in other places. Although most Kangean people would call themselves Muslim, animism is at the heart of their faith. Many of the people practice cultural rituals, believe in supernatural numbers, magic, etc. This is their way of expressing Islam in their cultural context.
What are their needs?
There are several needs of the Kangean people; electricity and education top the list. Most people only have a small battery for power during the daylight hours, and many wait and hope for the electricity to be turned on at night. Children can only attend school until 7^th or 8^th grade. If the family can afford it, the children are sent to other islands to attend high school. Education remains one of their biggest felt needs.
The largest need there is spiritual. The people of the Kangean islands have little or no access to the Gospel. They live in fear every day, hoping to appease the spirit world. They are afraid that something bad will happen to them if they do not appease these spirits every day. Many of them have rituals or practices to help them overcome this problem, but they still live in fear that it is not enough. Islam also does not offer any hope of salvation or overcoming this fear of the spirit world.

Konjo Pegunungan of Indonesia

Who are the Konjo Pegunungan?
The Konjo people cluster consists of two groups, namely the Konjo Pegunungan (mountain group) and the Konjo Pesisir (coastal group) in the South Sulawesi province.
As their name states, the Konjo Pegunungan (“of the mountains”) primarily live in the mountainous region of Konjo, in the districts of Tinggi Moncong, Gowa, Sinjai and Bone in the Bulukumba regency of South Sulawesi. The Kalimporo and Jannaya regions constitute the central Konjo region, which is still tied to the old Tana Toa area and other Konjo villages. They use the Konjo language which is part of the Makassar language family and is similar to other South Sulawesi languages.
What are their lives like?
The majority of the Konjo Pegunungan people live as farmers. A crop dividing system is extremely common in this area. This means that the farm workers receive one-half to one-third of the profits, depending on who paid for the seed and planting needs. The average farmer owns two to three hectares of land, usually of irrigated rice fields and/or unirrigated agricultural fields. Peanuts and tobacco are the main agricultural crop grown for trading purposes.
Gotong royong is a pattern of mutual cooperation that is often used by the Konjo Pegunungan. These mutually cooperative activities include such things as building houses, preparing for parties and harvesting crops. Everything that is done is noted and reciprocity is expected when needed. Hospitality and social interaction are strongly emphasized by the Konjo Pegunungan. If a Konjo Pegunungan person passes by someone he knows and is not greeted, he will become offended. Offense can also be taken if the person does not stay involved in the conversation. Business transactions are done in the midst of much talking and chatting. The Konjo Pegunungan are used to indirect answers, and will even lie at times to avoid an unsuitable answer.
The Konjo Pegunungan welcome guests and newcomers. They ask a lot of questions concerning the outside world and carefully study new things. They seem ready to receive some changes, such as tools or other things that are beneficial for them, but traditional customs and beliefs are very resistant to change. Their motto is: “kami tidak akan membuang peraturan adat.” (We will never throw out our traditional way of life). Even in ceremonies, newly introduced ideas can be welcome additions to the old ways, but will never replace them.
What are their beliefs?
Although the Konjo Pegunungan people have embraced Islam, most of them maintain animistic practices. Even the most devout Muslim among them fears the spirits. When there is conflict between the teachings of Islam and their traditional beliefs, the traditional practices win out. Because of their focus on the Koran, most of the children learn to read it. Any ceremony is considered incomplete without a reading from the Koran.
What are their needs?
Currently the Konjo Pegunungan need assistance in implementing better irrigation to increase crop yield. In addition, their commercial agricultural enterprises need improved management.
Most Konjo Pegunungan have a positive attitude toward education, but only a few of them finish middle school or above. This means many teachers and schools are still needed in the homeland of the Konjo Pegunungan .

The Belitung of Indonesia

Who are the Belitung?
The Belitung live on Belitung Island in Bangka-Belitung Province. The Belitung call themselves Urang Belitong. The Belitung language is a branch of the Malay language cluster. A distinctive feature of their language is that it does not have the letter ‘h’ and that they use the phoneme /E/ (as in the word ‘bet’) at the end of words that normally end with an /a/. For example hujan ‘rain’ become ujan, putih ‘white’ becomes pute, and apa ‘what’ becomes ape. Another distinctive feature is that they join two or more words, such as hendak kemana ‘where do you want to go’ to become one word nakmane. This is similar to Bahasa Bangka, but Bangka uses the phoneme /e/ (as in the English word ‘mate’).
What are their lives like?
The island is considered important because of its tin mines. Many earn their livelihood from mining tin and kaolin (a soft white clay essential in the manufacturing of china and porcelain). Others work as traders, fishermen, boat builders, iron smiths or office workers.
Only a small part of the land is suitable for rice cultivation. Planting rice is usually done with slash-and-burn farming techniques. Besides dry rice farming, they also plant corn, cassava, sweet potatoes, and banana trees. Other crops include rubber, pepper, cloves, and coconut. The handicraft industries developed by the Belitung are porcelain, ceramic, and rattan crafts.
The traditional Belitung house is built on wooden supports with bark walls and roofs of sago palm leaves. They also build temporary villages near the jungle to be used during the harvest. Currently, the traditional homes have begun to be replaced with homes made of brick and concrete. These homes are built on the ground rather than off the ground, due to increasingly restrictive regulations on forest logging.
The ancestry of the Belitung can be traced through the line of either the father or the mother. A village is formed by a group of families, called a keleka. The keleka is led by a traditional chief and his assistants and has its own regulations. The religious leader is a shaman who leads the religious ceremonies of the village.
What do they believe?
The Belitung adhere to Islam which came to the area around the 17th century. Besides Islam, many Belitung also believe in animism and superstitions. These beliefs are focused on seeking protection through magic by either appeasing or controlling both good and bad spirits. This can be seen in their ceremonies for working the rice fields, fishing, and weddings. They still believe in magical forces that inhabit sacred places. They also have many taboos. One of these can be seen in how they believe tin must be mined. They believe that tin is a ‘hot’ object and guarded by a spirit. If the miner is not Belitung, he will not be successful.
What are their needs?
They need guidance to develop their skills and ability in their jobs. The small industries that already exist, such as handicrafts and ironworking, need more professional management so that they can achieve maximum success. They need help to develop alternate sources of income, as the tin reserves are being depleted and mining it has taken a toll on the environment.

The Kuy People of Laos

Who are the Kuy of Laos?

Kuy people are found in Thailand, Laos and Cambodia. They are also known as Kui, Suai and Kamaen-boran (which means ancient Khmer). Their villages are mostly in remote areas.  Early inhabitants of the area, the Kuy did not have an advanced civilization or empire like the Khmers. In the past they had a reputation as iron ore smelters and blacksmiths.  But those skills seem to have been lost.

In appearance they do not differ from the Khmers or the other ethnic groups in the Mon-Khmer language cluster. They have their own unwritten language. One folk tale is that the village elders originally wrote their language on a pig skin but then dogs ate it so their writing was lost. Kuy is in the Mon-Khmer language group and there are several dialects. Most Kuy people also speak Khmer, Thai, or Lao and in some places they are losing their own language.

What are their lives like?

The Kuy are mostly poor wet rice farmers.  Farming is labor intensive, plowing with cows or water buffalo and transporting goods by oxcart. They grow few other crops, though in some areas they grow cashews. They also raise chickens, pigs and cattle. Many also gather forest products like resin, wood, and traditional medicines although this is changing due rapid deforestation.  Frequently, their diet consists of rice eaten with salt and chili peppers. 

Kuy villagers live in houses like those of their Khmer neighbors, bamboo and thatch on stilts. Their fields are typically some distance away surrounding the village. Their dress is not different from that of the Khmer people. They often wear western type clothing though women often wear a sarong. Both men and women use the Cambodian Krama (checked cotton piece of fabric) as scarves, head wear, belts, wraps for bathing, and other uses.

Like most in minority groups in Southeast Asia, the Kuy have an oral culture with high illiteracy. For most, education is only available for two or three years. This is contributing to their assimilation into Cambodian, Lao or Thai culture.

What do they believe?

Their beliefs are a mixture of animist and folk Buddhist ideas with animism being the older and more dominant belief structure. Buddhism is increasing in their areas as they assimilate more with the majority peoples. For example one large village now has a very simple wooden Buddhist temple built less than 10 years ago. Many wear strings tied around the neck, waist or wrists to ward off evil spirits. They mostly rely on traditional healers in the case of illness.

What are their needs?

The Kuy are at the lower end of the economic heap. They are often looked down upon by majority peoples. The Kuy have little access to good health care. They could really benefit from health and hygiene education, better access to clean water, and improved agricultural methods.

Many have never heard of Jesus and few have had the opportunity to hear the Gospel presented in a way that makes sense to them. Pray for committed Cambodians, Thais and other believers to bring the good news to these people.

Western Cham People of Vietnam

Who are the Western Cham?

The Western Cham used to have their own kingdom called Champa in present-day Southern Vietnam. According to ancient legend, the Vietnamese king persuaded the Cham king to marry a beautiful Vietnamese woman so that she could find out how the Vietnamese could overthrow the kingdom of Champa and take their land. When she learned from the king of Champa that the secret of the kingdom’s strength lied in a special tree that was in front of the palace, she complained of stomach pains and blamed them on the tree daily until the king, who could no longer bear her complaining, had the tree cut down. Shortly after the tree was cut down, the Vietnamese went to war with the Cham and took their land. The majority of the Cham fled west and inhabited what is known today as Cambodia. Still, over 150,000 Western Cham continue to live in Southern Vietnam. Many Western Cham are multilingual and speak Vietnamese or Khmer and Western Cham. Some Cham also speak Malay, Arabic, Vietnamese and Thai. Ankor Wat, a famous Cambodian Hindu temple depicts the ancient wars between the Cham and the Khmer and also has Chamic inscriptions on its walls.

What are their lives like?

The Cham are skilled fishermen and have been for centuries, but recent regulations have limited the amount of fishing that can be done, so many Cham have left the river banks and headed for the jungles and mountainous regions to clear the land and do cashew, mango, tobacco, pepper and coffee farming. Many Cham are rice farmers and enjoy two harvests per year in good years. Logging used to be a lucrative pursuit for Cham in the northeast provinces but with rapid deforestation a growing concern, laws have been enacted against logging and many Cham who were involved in logging have left Cambodia to find work in Thailand or Malaysia as illegal immigrants.

What do they believe?

Originally, the Cham were Hindu, but in the year 1421, a clever Muslim trader from Malaysia went to Champa and converted the King to Islam. Shortly after that the king declared Islam to be the official religion of the Cham. Today, the majority of the Cham follow a very basic form of Malaysian Sunni Islam with Mohammed as the prophet, prayers five times a day and fasting at Ramadan. The Western Cham are less well-informed about Islam and more tolerant of other faiths than their Malaysian and Middle-Eastern counterparts. A small portion (about 40,000) of the Western Cham only have prayers once a week and incorporate the worship of spirits and animistic rites. These Cham claim that they hold to the ancient form of Islam that was held in Champa.

What are their needs?

The first known Cham convert to Christianity came to Christ in 1999 in Cambodia. By 2002, there were only two known believers. The Western Cham desperately need to hear the truth about Jesus who they think is only a prophet that came before Mohammed and they need to know that only his merit can take them to heaven. The Western Cham are also in need of good medical care as well as economic aid and development.

Mandar People of Indonesia

Who are the Mandar?

Located in Indonesia, the Mandar (or Andian) people live in the low coastal plains and mountains of the Majene, Mamuju, and Polmas regencies, located in the province of West Sulawesi.  They speak the language of Mandar, which has at least five dialects: Majene, Balanipa (Napo-Tinambung), Malunda, Pamboang, and Sendana (Cenrana, Tjendana).  The Mandar have been greatly influenced by the larger neighboring Bugis, Makassar, and Toraja Sa’dan peoples.
Mountains surround the Mandar region, with a large area in the middle suited for rice fields. The main sea products of the region are the cakalang fish and turtle. A rare and protected type of bird in the area is known as the Mandar bird (in the Armimadea family).

What are their lives like?

Many Mandar live by farming rice fields or orchards, while some work as fishermen. In the Sendana and Malunda areas, their produce includes copra (dried coconut meat) and cocoa. The rice fields of Polmas are irrigated, while other regencies still use the traditional means of depending on rainfall.

The nobility are referred to as Daeng for the ”royal class” and the Puang is used for the ”common class”
As a society that used to be an independent kingdom, the Mandar people recognize three social classes. The high class consists of the nobility (Todiang Laiyana), the middle class is made up of commoners (Tau Maradika), and the lowest is the slave class (Batua). The nobility are referred to as Daeng for the ”royal class” and Puang is used for the ”common class”.

The history of the development of the Mandar family system has been marked by several periods. First was the Tomakala period, the time when there was no regular government or law. Next came the transition period (Pappuangang), in which the social relationship system began to form. Third was the Arajang period, which brought systematized structures, regulations, and values. Arajang guidelines are still influential, but they have been fused with Islamic and modern structures.
Currently, the king does not rule by hereditary right, but is chosen by the traditional leaders (hadat). In the Mandar tradition, if the headdress of the community leaders is worn angling to the left, it is a call for the king to reconsider his leadership and policies. If all the elders come and walk in front of the palace while wearing their headdress angling to the left and also carrying spears and keris (sacred knives), this is a sign for the king to step down from his throne voluntarily. If the king does not step down voluntarily, they will try to depose him with force, even to the point of killing him. If they are not able to accomplish this by force, then many of them will leave their villages. The Mandar view is that a king is a bad king if the people leave in this manner.

What are their beliefs?

The Mandar people are Muslims. At the same time, traditional animistic beliefs are still strong in daily life. The Mandar still believe in the power of unseen spirits that inhabit sacred places. As such, the services of a dukun (shaman/healer/occultist) are often sought for many purposes, including the healing of the sick and the casting out of spirits.

What are their needs?

The Mandar need assistance in managing their commercial agricultural enterprises so they can obtain a maximum yield. They also need help to professionally market their sea products (sea turtle and cakalang fish) in order to obtain the highest market values.