Traditionally, Toraja society was devided into three class : nobles, commoners, and slaves. What these categories actually meant varied regionally, but everywhere it was the case that one's rank determined the level of ritual performance to which one could aspire. A combination of heredity, marriage, political skill, and luck determined where one ended up in the social hierarchy.

The Ducth began to undermine the foundations of his structure when they abolished slavery early in in 20th century and later when Christian missionaries began to preach the equity of man. The introduction of universal education for nobles and slaves alike further eroded the system, as did new sources of wealth and status.
Perhaps the most radical shifts have been made possible by migration, as previosly undreamed-of riches can now be earned by former slaves in distant lands where no one is aware of their status.

Even among low-status emigrant Toraja, however, ties to the highlands are incredibly strong, and most return funerals and other important rituals. It is especially at these occasions that new wealth is poured into performances formerly discouraged by the colonial authorities, or restricted to a small, high-status elite. And it is in part because of such rituals that Toraja ritual has become somewhat controversial even within the region.

Is it wasteful and extravagant, or a succesful forms of status competition, undemining the old social order? Or is it a vital link to Toraja tradition, an affirmation of a rich and distinctive culture once looked down upon a pagan and remote?

Whatever the answers, the ritual are the culture institution of great interest - both in their practice and in debates about their meaning - for the Toraja as well as for the thousands of travelers drawn to the region.