It continued to exist in some form up to the mid-20th century, when the self-governing entity was transformed into Wajo Regency in the newly independent Republic of Indonesia.

[12] During the reign of the fourth arung matoa, La Tadampareq Puang ri Maggalatung (r. c. 1491–1521[13]), Wajoq became one of the major Bugis polities.

[19] Balance of power in the region further shifted in the early 16th century when Boné, a Bugis polity south of Wajoq, emerged victorious against Luwuq, and thus assumed a paramount position in the eastern part of the peninsula.

[24][25] The continued rise of Gowa and its harsh treatment of its Bugis subordinates Wajoq and Soppéng prompted the latter two to sign the Treaty of Timurung, a mutual defense pact initiated by Boné in 1582.

[30] Nevertheless, by the early 17th century, Gowa and Talloq had succeeded in becoming the most dominant powers in the South Sulawesi peninsula as they bolstered international trade and promoted the new faith of Islam.

[32][33] Thereafter, the Tellumpocco surrendered the control of their foreign affairs to Gowa, although they were allowed to retain the alliance and still preserve considerable autonomy within their own domains.

[37][38] Boné was harshly punished by being made a vassal of Gowa,[27] with a Bugis noble installed as a regent responsible to a Makassar lord.

A subsequent rebellion led by La Maddaremmeng's brother was also quashed, and Boné's status was further degraded to that of a "slave" (i.e. a colony), while its nobles were forcibly relocated to Gowa.

The twin kingdoms' attempt to retain their hegemony brought them to a conflict with the Dutch East India Company (VOC), which wanted to monopolize the spice trade in the Moluccas.

[46] Gowa then forced its vassals to provide labor to build military constructions in anticipation of further conflict, which ultimately resulted in a rebellion led by the Boné noble Arung Palakka.

[47] However, his attempt to revive the Tellumpocco alliance failed, as Wajoq refused to break its treaty with Gowa to join forces with the rebels.

[43][48] Lacking enough support, the rebellion was successfully quelled by Gowa and Wajoq forces, driving Arung Palakka to escape to Buton, and later, to Batavia, seeking aid from the VOC.

[49] During the Makassar War (1666–1669), Wajoq fiercely supported Gowa against the alliance of the VOC and local forces from Boné and elsewhere led by Arung Palakka.

[60][61] Attention was also given to commerce; one particular arung matoa, La Tenriwerrung Puanna Sangngaji (r. 1711–1713), even proclaimed it as a moral duty, noting that the people of Wajoq "could not 'stand upright' unless they sought riches".

[62] He dredged the river that leads to the capital Tosora to ease access for large boats, strengthened local industries by requiring them to appoint political representatives known as akkajenangngeng, created an official governmental post with the specific role of promoting trade, and set up a fund which can be used for investment on commerce and agriculture as well as for social security purposes.

Following a retaliatory invasion from Boné, many Wajorese people came to support La Maddukelleng, and he assumed the position of arung matoa (r. 1736–1754) not long after.

[70] The polity of Wajoq was divided into three limpo or main districts, namely Béttémpola, Tua, and Talotenreng, which represented its three original founding communities.

[76] A ruler in precolonial South Sulawesi was expected to be subordinate to the state and the adat or customary law which delineates the autonomy of local communities; failure to do so may result in removal from office.

[80] The titles of the baté lompo were taken from the banner they carried: Pilla or "Scarlet" for Béttémpola, Patola or "Multi-colored" for Talotenreng, and Cakkuridi or "Yellow" for Tua.

[75][81] Each of the ranreng and baté lompo were at least as powerful as the arung matoa; together, these seven officials formed the state's highest governing body, known as Petta Wajoq.

Their command alone is a legal summons to war, no chief or body having right, or even authority, to call the freemen to the field.In addition to having punggawa as the formal permanent representation in the government, "respectable" commoners and village heads were also entitled to participate in the occasional extraordinary deliberative assembly which might be held in case the Arung Patampulu could not agree on the best way to resolve certain issues.

These commoners may discuss and give input to the government on the best way to resolve these issues, although the ultimate decision in this kind of situations rested in the hands of arung matoa.

One 19th-century observer states that the women of South Sulawesi were commonly "consulted by the men on all public affairs" and were often "raised to the throne, [even] when the monarchy is elective".

[92][93] Such a law code, according to historian Kathryn Wellen, is "highly unusual, if not unique, for early modern insular Southeast Asia".

This system allowed a large segment of Wajorese population to participate in commerce while also utilizing their economic power for the benefit of the society as a whole.