TRADITIONAL HOUSE

TRADITIONAL HOUSE
High Roof Taper (rumah menara) – www.sumbatimurkab.go.id

High roof taper shape , like a tower where stored heirlooms ( Tanggu Marapu ). Every individual traditional house has 3 parts : The bottom , middle and top of the house , reflecting the natural symbol in view of the Tribe of Sumba , the subconscious ( where spirits ) , the middle of nature ( a man ) and nature above ( where the gods ) .With such a house is not just a human habitation but also a place of worship and fellowship social and economic center ( center of social gatherings and economic ) . Surroundings custom homes are large stone graves with various shapes and beautiful carvings good that has hundreds of years and recently , as a manifestation of the triumph of the megalithic era in the past , with the characteristics of their customs masing.rumah not only human habitation but also a place of worship and fellowship social and economic center ( center of social gatherings and economic ) . Surroundings custom homes are large stone graves with various shapes and beautiful carvings good that has hundreds of years and recently , as a manifestation of the triumph of the megalithic era in the past , with the characteristics of the respective customs .

Pasola Procession at Southwest Sumba

Pasola Procession at Southwest Sumba
pasola southwest sumba – www.nttprov.go.id

Pasola is one of the cultural attractions throwing wood at each other from the horse. This attraction is performed by men who have proven their courage and agility to throw wood from the horse which is driven by two opposing camps in a wide arena.

In the Marapu traditional understanding, Pasola is not just a spectacle but a traditional ritual which is believed that animal blood or human blood gushing in the Pasola arena is a sign of abundant fertility and harvest which is a blessing from the Supreme God, so that if there are Pasola participants who are injured or die the world in the arena, people consider it a punishment for violating customary norms that have been mutually agreed upon and not given legal sanctions for those who do it.

What is also interesting about this Pasola attraction is the traditional rituals performed several weeks earlier to determine the date of the Pasola implementation.

Traditional ceremonies carried out include Kawoking customary ceremonies or ceremonies welcoming ‘Nyale’ or designation for one type of sea worm (including family eunicid) which often appears on shallow sea beaches in February or March each year and is believed to be the appearance of Nyale in large quantities will make an abundant harvest.

The Pasola cultural tourism attraction event in Southwest Sumba district is held in February and March every year.

Bijalungu Hiu Paana at West Sumba

Bijalungu Hiu Paana at West Sumba
bijalungu hiu paana – www.nttprov.go.id

Customary rituals welcome the new season. Bijal means laying while Hiupaana is the name of a small forest. So named because the peak of the ceremonies carried out by putting offerings in the forest, precisely in a sacred small cave.

On the night before the peak event, many sacred objects were removed to be purified. The residents were queuing up to get the blessings of the Rato then took turns dancing throughout the night. Because it is a ceremony to welcome the new season, many fortune-telling rituals, including rituals of slaughtering chicken by Rato (priest) Marapu where the condition of the chicken intestine indicates the good and bad future yields.

Then the ritual of observing Manu Wulla Manu Laddu, a philosopher’s stone which according to legend is a gift from heaven to his daughter who married a man of the earth. If the position of the stone in the cave in the Hiupaana forest is perfect, then the harvest will be abundant, if otherwise there will be a variety of diseases.

There is also the Kabena Kebbo ritual (buffalo throwing). In this ritual, a young buffalo specifically chosen as a sacrificial animal will be driven into the ceremonial area and at the same time everyone is welcome to throw the buffalo with betel nuts. If it hits the forehead of the buffalo, the pitcher is believed to be getting big profits. Neck contact is also a good sign. Belly and legs are believed to be the bad part, and many more.

This ritual is held in the village of Wei Galli, Paana Shark forest, Wanokaka District, which is about 22 km from the city of Waikabubak. Event are usually done in January every year.

The condition of the road to the location is in the form of asphalt road with good condition and available public transportation services and car rental services.

Pasola Fest at Lamboya and Wanokaka

Pasola Fest at Lamboya and Wanokaka
pasola lamboya – www.nttprov.go.id

The traditional war ritual between two brave horsemen, facing each other, chasing while throwing a wooden javelin at the opponent. Even though the government now requires the javelin to be dulled, Pasola is still a dangerous ritual, not infrequently someone is injured or even dies.

According to local belief, the disaster happened because the victim’s soul had not been purified or there was a violation he had committed. Spilled blood is considered as an offering to the earth god so that the soil becomes fertile and protected from pests.

Pasola celebrations, especially in Wanokaka, are always preceded by the Madidi Nyale (Nyale summoning) ritual, a type of sea worm that only appears once a year. The native people of Sumba believe that the large number of nyale that appears during the ceremony is a sign that the harvest will be abundant. while if only a little nyalenyalah reverse will happen. The Pasola attraction itself is rooted in a triangular love legend that almost caused war between villages.

There are several locations for implementing Pasola in West Sumba including:

  • Hobba Kalla in Lamboya every February
  • Kamaradena in Wanokaka District every March
  • Gaura in West Lamboya every March

The Wulla Poddu ritual in West Sumba

The Wulla Poddu ritual in West Sumba
Wula Poddu – www.sumbabaratkab.go.id

Wulla means moon and poddu means bitter. Called bitter because throughout this month all residents must rely on a number of things. Many rituals were held during Wulla Poddu. Some aim to ask for blessings and a means of giving thanks. There is also a story about the origins of the ancestors and the process of making and birth of the first human.

Wulla Poddu is also a hunting period for wild boar, where the first wild boar caught is usually used as an indicator of yield. Male pigs, for example, are considered a sign of good harvest, while if the pig bites someone it means there will be a rat pest.

In this month also the young men who have been puberty underwent the process of circumcision and for several days were exiled to the wild to live independently as a sign of maturity. The highlight of Wulla Poddu’s celebration is always a place to go home to, a kind of Eid homecoming or cancellation that is always awaited and welcomed.

There are several locations for the implementation of the Wulla Poddu ritual in West Sumba including:

  • Loli District: Tambera Village, Bodo Maroto Village, Tarung Village every October – November
  • Wanokaka District: Kadoku Village
  • Lamboya District: Sodana Village every October
  • Tana Righu District: Ombarade Village every December

Indigenous Peoples Ritual of Central Sumba

Indigenous Peoples Ritual of Central Sumba
Sumba Ritual – https://asset.kompas.com

The life of Central Sumba which is still traditional is still thick with the cultural values ​​of the local community. Various rituals are performed as a form of respect and to get closer to nature, god and ancestors that are still believed by most people. These rituals are rich in historical and cultural values ​​which are very thick.

For those of you who want to take a close look at the traditional life of the Sumba community, it is unfortunate if you do not look closely at Central Sumba directly. Here are some of the customs and rituals in Central Sumba as follows:

Pawolung Manu: Ritual as an expression of gratitude symbolized by 2 roosters fighting as a sign of a successful harvest on land or at sea. Usually carried out by the community in the village of South Wendewa, Mamboro District.

Tauna Usu Manua: Ritual that shows the kinship of Humans and Animals (partridge) through a spell / mystic to call and feed in the palms of humans in special custom homes. Usually carried out by the community in the village of South Wendewa, Mamboro District.

Purung Ta Kadonga Ratu: Ritual as an expression of gratitude for knowing the growing season in the current year, the success or failure of the harvest in Central Sumba Regency. Through the traditional stages marked by the traditional symbols through the demonstration of Purung Takadonga Ratu traditional ceremony using cultural spears called Loda Pari and Mehang Karaga. Usually carried out by the community in Makata Keri Village, Katikutana District.

Purung Ta Liangu Marapu: Ritual as an expression symbolized by Stone or Gold that will bring Murkah or Blessing to future crops. Usually carried out by the community in Umbu Pabal Village, Umbu Ratu Nggay Barat District, which is held annually in October.

Death and Burial Procession in East Sumba

Death and Burial Procession in East Sumba
death and burial procession – www.nttprov.go.id

Death is seen from the transition between worldly life and the hereafter and is an important event in one’s journey to true happiness. Therefore burial must be carried out with a special ceremony so that the human spirit is worthy of entering Praimarapu (Heaven).

After the corpse has been stored for even years, large numbers of buffalo and horse cattle are slaughtered (depending on social status) as a funeral accompaniment. The ceremony consists of two stages, first the body is wrapped in layers of cloth and then placed in a wooden box with a diameter of 1.50 cm (in the past it did not use wooden crates, but using dried buffalo skin).

The body is placed in a squatting position (like the position of the fetus in the mother’s womb, which means “New Born”) and then placed in a traditional house while waiting for the next ceremony. The body is guarded by Papanggang / Ata Ngandi (taken servant) who also acts as a mediator with the spirit. The day before the end of the first stage there was a Pahadang ceremony led by Ratu (priest of Marapu).

Before the second stage, the grave had been prepared with a size depending on social status. The stone must be pulled from outside the village, which begins and ends with a special ceremony. The body was carried and paraded in a procession while accompanied by a procession of decorated horses ridden by his servant (Ata Ngandi) to the burial place where the corpse was placed in a megalithic tomb. You can see it in Prailiu, Pau and Praiyawang villages, as well as other traditional villages.