Tukang 12

MASTER CARPENTERS
The Wapauwe mosque is managed and taken care of by a council of men called the Tukang Dua Belas (Tukang 12) or Tukan Husa Lua in the Kaitetu language. These men are chosen among the three main clans of Kaitetu, namely the Lumaela, Hatuwe, and Nukuhaly. These twelve respected figures are not only craftsmen but also customary chiefs, each with his own specialty, knowledge, and duty.

Documentary of the Tukang 12

Technical knowledge

The members of the Tukang 12 complement each other and work collectively towards maintaining customary (adat) rules and rituals. Their technical knowledge is mainly used for the restoration of ceremonial and religious buildings, such as the mosque and Baileo (customary hall). They lead the collective projects (gotong royong) carried-on by the villagers, which included Christian villagers before the 1999 Maluku conflict. These projects are carried out according to strict specifications and restrictions dictated by the Tukang 12 following customary rules. Though the architectural knowledge is collectively shared, the work is done following a strict hierarchy going from the Tukang Ela, the main coordinator and head of the Tukang 12, down to the Tukang Muli, who oversees communication with the Raja and the customary government. Although the 12 men complement each other, some of them, such as the Tukang Ayoul, Tukang Angkota, Tukang Sunat/Wangi and Tukang Muli, play more key roles. While the Tukang Sunat makes the first move (a cut in the protective pamali roof) allowing projects to begin, the Tukang Ayoul decides on the building and material measurements.

Ceremonial knowledge

The Tukang 12 not only regulate all forms of building projects, but they also supervise rituals and ceremonies, including Islamic ones, in coordination with the customary administration. During Iduladha for example, but not during Idulfitri, the Tukang Ela serves as the master of ceremonies together with two members of his institution (Sahu Seit dan Angkota) and two members of the customary government (Sau Ema and Lopeli). In the Raja’s house, as well as in the mosque, Tukang Ela is seated to the right of the Raja and orchestrates the rituals. During the procession through the village, leading to the slaughter of the goat, he stands next to the Raja and gives instructions to all parties involved. The ceremony and the actual procedure of circumcision are also the prerogatives of the Tukang 12, more specifically of one Tukang, named after this duty, the “Tukang Sunat”. Offerings to the ancestors consisting of baked banana, sirih leaves, coconut flesh and tobacco set on a raft made of gaba-gaba (sago midribs) after the Baileo restoration. The raft is pushed to the sea towards Seram, where the ancestors are believed to originate.
The Kaitetu ceremonial hall roof restoration and offerings to ancestors. (photos: Ikrima Hatuwe)
The raft is carried by male children to the sea where it is pushed towards the island of Seram, the abode of the ancestors. (photos: Hélène Njoto, Ikrima Hatuwe)

Transmission of knowledge

Keepers of the sacred knowledge that is transmitted orally, the Tukang 12 are held by secrecy. Sons of the Tukang 12 usually inherit their father’s charge, but the successor can also be chosen among other members of the same clan (soa) if deemed more fit for this responsibility. If this is the case, when he is mature enough, after he marries, the successor is nominated not by the Tukang 12, but by a member of his own clan to fit the position. Apprentices learn by working alongside the experienced Tukang 12 and by emulating them. The children of these Tukang are usually already in charge of small tasks, such as carrying sacred objects during processions. This esteemed Tukang 12 position comes with great responsibility but also heavy constraints as it engages this man and his family to remain in the village, eliminating the possibility of earning a living outside. When land was still available, Tukang 12 were given sago trees as a compensation.

Tools

Carpentry tools, such as the knife, which the Tukang 12 always carry over their shoulder, are an integral part of their identity. Upon being appointed, a new Tukang is seated in the middle of the mosque with three carpentry instruments, often a knife, a chisel, and a hammer, according to his specialisation. Before the introduction of metallic chisels, planes, and other more modern instruments, carpentry tools used by the Tukang 12 were limited to a knife, an adze and an axe. Measurements are calibrated to the Tukang Ayoul’s body, mainly the distance between his hands (depa, about 1,5 m) and between his index finger and his thumb (jingkal), multiplied as needed on a piece of wood. This gauge is called Toti. Even today, using modern insinstruments such as measuring tapes or theodolites to measure the mosque is not permitted.

The position of the customary government structure in the mosque.
(Drawing/Gambar: Wuri Handoko)
The Tukang 12 and the customary government seated following to their status in the Baileo.
(photos: Hélène Njoto, Ikrima Hatuwe)
The late Tete Lim, Tukang Muli, the 12th Tukang. (photo: Hélène Njoto)
The Tukang 12 and the Adat government seated during the Idul Adha ceremony in the Wapauwe mosque in 2023. (photo: Hélène Njoto).
The Kaitetu customary hall with the institutional structure described. (photo: Hélène Njoto)
Ten of Tukang 12 (left), the King of Kaitetu (Upu Latu), wearing the gold songket cloth and the Kaitetu traditional government on his right. (photo: Ikrima Hatuwe)

Tukang Ela comes from the Lumaela clan and serves as the chairman of the Tukang 12. He is the primary coordinator of the carpenter’s council for ceremonies and work. He negotiates whether a project will be undertaken and determines the auspicious date for the work (kutika). Once the decision is made, it is communicated “upwards” to the King through intermediaries such as Tukang Sahu Seit or Tukang Muli. The King’s approval is then conveyed “downwards” through the customary government (Sau ema or Lopeli) to Tukang Ela. This communication protocol is called “Sou Aka’a Sou Akulu” (rising voice and falling voice).

Tukang Wangi hails from the Hatuwe clan. He is an expert in circumcision in the village and leads the circumcision ceremony, performing the ritual with prayer water, and conducting the circumcision itself. Despite the common use of laser techniques today, families still seek the blessing of Tukang Wangi before circumcising their sons. His role is also crucial in starting restauration works, as he is the Tukang who first cuts the sacred roof or Pamali roof (Aha poput or Apoput).

Tukang Sufi/Supi come from the Nukuhaly clan. He handles matters related to religion and supervises lighter works.
Tukang Ayoul comes from the Nukuhaly clan. He occupies a key role, as the chief architect or master carpenter among the Tukang 12. He determines sizes (ma’alihi meten) by pulling the tali sipat rod, and sets the dimensions for all buildings. Along with Tukang Ela, he holds the sacred rope called Tali Mou. Tukang Ayoul is highly respected, and his role is celebrated in the traditional Sopamea song. His function is said to have been agreed upon by the ancestors: “Ayoul maalihi meten ma’alihi meten sui guru si janji” (Tukang Ayoul is a Tukang who measures buildings or building equipment following the ancestors’ promise).

Tukang Low Ulat comes from the Hatuwe clan. His function is more military in nature, serving as a war chief. Even though this function is no longer active, Low Ulat is responsible for performing pasawale (enunciation of names, sometimes ancestors names, using traditional language) ceremony duties during the coronation of the King of Kaitetu.

Tukang Low Hual comes from the Hatuwe clan. He serves as the council general advisor and functions as a provider of information to the villagers.

Tukang Sahu Seit comes from the Nukuhaly clan and oversees the coordination of traditional affairs and more secular state affairs, such as security.

Tukang Angkota comes from another clan. While rituals are performed jointly with other Tukangs, such as the blessing of healing water, Tukang Angkota is specifically responsible for organising offerings and rituals in mosques and customary halls (baileo). On normal days, he is also responsible for healing rituals and exorcism ceremonies involving offerings and animal sacrifices, especially chickens.

Tukang Sipa Uken comes from the Lumaela clan and plays another important role in the institution. He is responsible for checking and ensuring that construction work complies with customary rules and protocols. He evaluates the quality of the work and provides approval or recommendations for improvements. When he identifies errors, he ceremoniously states to Tukang 12 “this is wrong”.

Tukang Huli Uken comes from the Lumaela clan. This position has been vacant for many years and its functions can only be explained by members of the clan.
Tukang Sou Kamul comes from the Nukuhaly clan. This position has been vacant for many years and its function can only be explained by members of the clan.

Tukang Muli comes from the Lumaela clan and serves as the chief spokesperson for the Tukang 12 organization. He conveys messages to the King (Upu Itu), through the traditional government, which then passes the messages back to the Tukang 12. Besides his duties as a messenger, he has other functions such as praying for the mosque roof replacement work at the beginning and end of the restauration process. During other duties, such as the sacrificial ritual on Eid al-Adha, Tukang Muli also acts as a prayer reader for the sacrificial animals when they are about to be taken out of the king’s house and from the Wapauwe Old Mosque.