Our Mother of Perpetual Help: The ICON of LOVE

“Hear, then, our Mother who calls us and says to us: "Let whoever is simple turn in here" (Proverbs 9:4). Little children are always saying the word "Mother", and in all the dangers which they encounter and in all their fears they cry, ‘Mother! Mother!’’’ (St. Alphonsus: Glories of Mary)

         One of the most common titles of Mary in the world and particularly here in the Philippine archipelago is that of Our Mother of Perpetual help. In the Tagalog region, she is called as Ina ng Laging Saklolo. Among the Ilonggos she is the Iloy Sang sa Gihapon nga Panabang. The Warays would also call her Iroy han Kanunay nga Panabang while the Cebuano speaking regions, Mary is their Inahan sa Kanunay’ng Panabang. The devotion of many Filipinos is very much expressive in the Wednesday novenas throughout the country especially in Baclaran, Cebu, Iloilo, the growing devotees in Davao and in many parishes across the country. A copy of the icon can easily be seen as it is displayed not just in churches and chapels or homes but even in public transportation such us buses, taxis, jeepnies and even tricycles and motorcycles.

             This is indeed an expression of the countless people who come to Mary especially among the most needy and afflicted and those who feel the need of being loved and protected by our Mother. This need of being loved is true to all classes in the society. Both the rich and the poor, young and old, healthy and the sickly, and righteous and sinners look up to Mary’s icon seeking her intercession for their every petition.

An excerpt of the Perpetual Novena captures this hope of every devotees that prays, “As we look at your picture, we remember your life on earth. You had many crosses and trials but you knew how to face them. You had faith and trust in God. You relied on his loving, fatherly goodness.” This makes us, then, devotees of Our Mother to utter, “Help us to be like you. We too have our trials and troubles. We are often worried and confused. Gives us courage. Strengthen our faith.”

               As one gazes upon the icon of Our Mother of Perpetual help the encounter becomes real and alive. This is, in fact, the intent of the icon to have a real encounter with the divine. It is more than the representation of a person or a historical event. Our former Superior General of the Redemptorists, Fr. Juan Manuel Lasso de la Vega, says “This icon (OMPH) reminds us of Mary and Jesus facing the reality of the Passion; but rather in a special way it purports to raise our consciousness of the mysteries of Redemption in Christ and of the intercession of Mary in favour of the followers of Jesus.” Hence, as this icon shows to us Mary, our Mother but more so, it invites us to gaze upon the image of her son, Jesus, the Redeemer in the arms of Mary. It is manifested as the right hand of Our Mother points us to her Son, who is the true Perpetual Help.

             With an attitude of faith and contemplative prayer one could really admire how this particular icon, in its truest sense, articulates an Icon of Love. It is most depicted in the icon’s face of Our Mother. It is a face that, indeed, knows pain and suffering yet calls us to come to her to find refuge. The child Jesus himself was the first to take refuge to her Mother. Jesus’s hands are clinging to her Mothers open hand. This open hand gives us then the invitation to come to her too and at the same time to come nearer to Jesus. The serene eyes of Mary looks upon us tenderly assuring all of us her daughters and sons that she is not blind and indifferent from all our difficulties and struggles. This is also an assurance to us that as a Mother, she will always be accompanying us in our journey of faith.

              Above all, this true Icon of Love speaks to us that life may not be easy. Like the child Jesus, we might find ourselves too trembling in fear yet the hands of our Mother are always ready to help, comfort and accompany us. The presence of her son, Jesus, reminds us that our God is loving and is full of mercy. This is depicted in the symbols of the passion of our Lord carried by the two angels. Moreover, this Icon of Love calls us not to forget our brothers and sisters especially the sick and the dying, the lonely and the broken-hearted, the poor and the oppressed (excerpt from the perpetual novena) for they too are our co-pilgrims. Certainly, this Icon of Love invites us too to accept the Will of God and to offer of lives in the service of others, and as Redemptorists – to offer our lives for plentiful redemption.

An Opportunity of being among the Sumbanese

Exactly nine months ago, I was on the plane from Manila to Jakarta. I listened to the language so foreign that I could not comprehend a single word. Then, I was confronted by my anxieties for this mission immersion in Sumba like not learning the language and getting sick. But, I found myself to put my faith in the Spirit and to trust the Lord to teach me in His ways through this foreign immersion.

A pose with the local people in a traditional village 

of West Sumba together with the parish youth 

and members of the mission team, Fr. Willy, CSsR and myself.

This has helped me to realize and understand that being a missionary is not easy. There are many challenges like personal issues and cultural baggage that I have to face.  The baggage that I possess like my tendency to look what is comfortable and easy rather than taking what is more demanding and the tendency to think that my culture is superior to the local culture are my struggles, yet, these did not prevent me to fully participate in this immersion experience. These tendencies did not stop me to identify myself among the people and to dialogue also with their stories, culture and experience of God. In the process these tendencies have become instruments to make myself fully aware of my own weaknesses. Moreover, I was given help so that my immersion will be filled with learnings that I could bring with me. One of these is my relationship among my confreres here and the people that I encounter every day. I have seen it as an opportunity for me to have a wider experience of God. And this is through the experiences of God by the people here in Sumba both the young and old imbibed in their shared stories and culture. Indeed, this is an opportunity for me to allow my heart to be open to their stories and to the culture that they possess. Like St. Alphonsus also, he was taught by the poor and the most abandoned in Naples and Scala to see God’s compassion and mercy. This also is my hope.

Fr. Pole, CSsR and Bro. Piet, CSsR giving catechesis
to the local youth in a Church station in Sumba Barat Daya

As I slowly entered into this beautiful culture of the Sumbanese by observing and enquiring about their practices and their meaning at least in this initial encounter with the people. And as I had conversations with them, it was easy to approach the people since they are welcoming and hospitable. I am aware that I would receive some kind of special treatment from the people since I am a foreign visitor and as well as a seminarian. As I have hoped the people have become more acquainted with me and I have become more comfortable with them and their local culture. Then, I hope that I won’t be any more a mere outsider but someone who is among and one with the people. Yet, I am also mindful that one year of mission immersion in Sumba would be not enough as well. However, I pray and wish.
My experiences when I was in the parishes in Central and West Sumba and currently together with the mission team of the province, have given me the experiences to preach and to be preached. In those parishes, my visits in the villages and church stations have given me concrete experiences about the life of the local community in Sumba. It is also an opportunity for me to see their situation and to listen to their stories. And I thank those families because I have found friends and a new family here in Sumba. Though I am a foreigner who just look like an Indonesian also, yet, I was accepted like a son, a brother and a friend. Moreover, my presence in Sumba as a young Redemptorist in formation has challenged me to always open my eyes and heart to those stories sacredly shared to me, experiences of the Sumbanese culture and as well as to the local faith of the people. And with full of hope, I pray that this opportunity of mine would be meaningful and wonderful as well as reflective and discerning in the hope that I may truly discover and recognize the face of God as experienced by the Sumbanese people. And also that the passion of Alphonsus for the people may always be imprinted in my identity as a person and as young Redemptorist through this opportunity of being among the people of Sumba.

The Redemptorist Parish Mission in Waikabubak, Sumba Barat, Indonesia

The Parish Church of Santo Petrus dan Paulus,

Waikabubak, Sumba Barat, Indonesia

The Redemptorist Mission Team of the Province of Indonesia has been invited by the parish of Sts. Peter and Paul, town of Waikabubak, in the Island of Sumba, Indonesia. The Island of Sumba is located at the southern part of Indonesia and under the province of Nusa Tenggara Timur. Sumba is also the place where the provincialate of the CSsR and most of its communities are located.

                The island of Sumba is composed of 4 regencies namely the East Sumba, Central Sumba, West Daya Sumba and West Sumba. Waikabubak, especially, is the capital of the regency of West Sumba. In this Parish of Sts. Peter and Paul, the Catholics are numbered to approximately 11,000. Catholics are actually minority. The Protestants belonging to different denominations are greater in number while the Muslims are lesser also. Nevertheless, the indigenous belief in the Island called Marapu, is still very much strong and a large number of the local people still observe this indigenous belief particularly in the outskirts of the small cities of the island in the remote areas.

The mission team is composed 4 priests, 1 brother and 2 professed students currently on their pastoral year. These Redemptorists are namely Frs. Willy Ngongo Pala, Nuel Gesis, Yanus Dapa Talu and Vinsen Nani  Bili as the coordinator of the mission team, Bro. Bartolomeus Boli Maing and the CSsR students, Bros. Petrus Ngongo Bulu and Jomil Baring (myself). The two diocesan priests of the parish are automatically part of the team also and these are Frs. Edy Reda, the parish priest and Nus Ngajo, his assistant.

The CSsR Missionaries at the sanctuary
during the opening mass (7 Dec. 2014)

             Actually, this mission is a continuation of the previous mission in the parish that took place in 2005. Now, the parish has asked the missionaries to come back. This mission is directed to renew the commitment of the lay leaders and all the parishioners through family visits, Eucharistic celebrations and with emphasis on the sacrament of reconciliation.

              The mission will especially be held in the 14 Lingkungan or neigbourhoods of the parish that would start on the 7th of December, the Second Sunday of Advent until the 1st of February 2015.

               The mission is directed with its theme, “Kesaksian hidup sebagai mistikus dan nabi pada zaman ini”(in Bahasa Indonesia) roughly translated as Life Witnessing as a Mystic and Prophet of Today. Indeed, the theme tells our vocation as Christians to become living witnesses of Christ in the world as a mystic who contemplates the situation of the world and as a prophet who is able to voice out God’s message for His people.

               The mission was officially started during the Eucharistic celebration of the second Sunday of advent. The Bursar of the Province of Indonesia, Fr. Agustinus Waluyo Abubakar, CSsR represented the Provincial. During his homily, he reminded the congregation that the mission that is to happen in the parish is not just of the Redemptorist Missionaries, however, every woman and man and even children has a part of this mission. Everyone is called to become bearer of good news to her or his neighbour.

               

During one of the family visits a mother and her daugther

 were making a traditionally hand-woven cloth 

called Kain Ikat

         By the following day, Monday and the rest of days of the week, the CSsR Mission Team started the visits to the families of the TPU (Tim Penggerak Umat) or the animators that would serve as the lay co-workers of the missionaries. These visits helped the mission team to know initially the families of the TPU candidates and also to be able to share the faith experiences of the family. These TPUs or animators are first of all the co-workers of the missionaries in their own neighbourhoods. Since they are the ones who know the place and their people, they would serve as guides and liaisons of the missionaries. They themselves are also the local missionaries in their own neighbourhood who will be the first ones to promote cooperation, openness and understanding within their neighbourhoods and friends.

With one of the TPU/Lay co-workers in his local village 

called Tarung Waitabar. At the background are the 

Sumbanese traditional houses and below 

are the famous megalithic tomb stones of Sumba.

Hence, on the third Sunday of advent, the total number of 73 TPUs from the 14 different lingkungan or neigbourhoods were recognized, blessed and commenced during the Sunday Eucharist. For the past 3 consecutive afternoons these 73 TPU received basic formation regarding the mission by the missionaries themselves. They themselves, as Fr. Vinsen, CSsR, the coordinator of the Mission Team preached during his homily, are called to be “the voice in the wilderness” like John the Baptist. These lay people are called to become bearers of Christ, the Light of the World within their own families and neighbours. They are to become friends and brethren to all parishioners in this parish and even beyond. Furthermore, these TPUs are not only during the duration of the parish mission, however, will serve as neighbourhood missionaries for the entirety of their life as long as they commit themselves into this service in the church.

Indeed, the Redemptorist mission team is very glad and blessed because of the commitment and warm participation of these lay people. The past three days of seminar and recollection, these people have attentively and diligently attended the short formation. Thus, we ask also the Spirit of God to guide these missionaries and inspire their hearts with the gospel.

With the approaching joyful celebration of Christmas, the mission is now in its full swing by first making the visits to some families. During these days before Christmas, the Redemptorist missionaries have stationed themselves to these 14 neighbourhoods to preach God’s plentiful redemption through the sacrament of reconciliation in houses and even in schools from the primary to middle and high schools.

Fr. Edy Reda, the Parish Priest,
 sprinkling the holy water to the 73 lay co-workers
during their commissioning

And personally, as the only Filipino, it is indeed a new experience for me. During the informal and formal visits and conversations with the locals, those have given me new perspectives about the world and about life. The faith experiences of each person I met have significantly moved me. Hence, I thanked my short course in Bahasa Indonesia that now I can confidently and fluently exchanged conversations with the Indonesians. My fluency in Bahasa Indonesia has helped me also to actively participate in this mission and be more immersed with the people.

May all of us, during this season of advent, be ready enough to celebrate the joyful mystery of Christ’s incarnation. And through the coming season of Christmas, may all of us, the CSsR Missionaries and lay co-workers and all the parishioners of the Sts. Peter and Paul be filled with the warmth of the Gospel and become living witnesses and true bearers of Christ’s light into the world as mystics and prophets of today.

16 December 2014

Waikbubak, West Sumba, Indonesia

The Face of Sumba: Stasi Weelebara

Friday – October 10

                It has been three days already since we started the kunjungan (visitation) in Stasi Weelebara, a fifteen-minute drive away from the parish. The Pembina Umat or the lay minister of this stasi had brought here in the parish the difficulties the stasi is facing now. The people are very seldom to attend in liturgical activities in the Church. If there would be people then only those who are always seen inside the Church. The reason that was given by others was because of their Ketua Stasi or the Chapel Leader, whom I have heard is very authoritarian in his way of leading the people. I have heard that the Ketua has become cold also in being the leader of the people since at first he thought that to become a Ketua Stasi is the same as the Kepala Desa or the Head of the Village who receives monthly salary. This affected greatly the relationship within this community. Now, since they have a construction going on in the chapel it has been left untouched for sometimes since no one would like to work in the construction. Hence, prior to this visit, we initially visited the chapel to see the situation of the construction. Only then that we ourselves, with Bro. Pete and Pater Pole, helped to dismantle the bamboos used in the constructed pillars. Only then that people began to work as well, perhaps they felt ashamed also since it was the brothers and their Parish priest dismantling of the bamboos.

                As we began our visits a week after that initial visit, we started with the mass in the first lingkungan or neighboorhood. This stasi has actually three lingkungan, thus, for the next two days masses were held as well in those other lingkungan. There was one thing that we have noticed also as we had the masses in the other two lingkungan. We have noticed that majority of the people were the same people who attended the first mass in the first lingkungan. Indeed, we knew now who are the constant church goers in this stasi and who are not. Meanwhile, for the past 2 nights Bro. Pete himself slept in the area and was accompanied by some children and the Pembina Umat, Bapak Mikel. Pete himself helped to continue the construction of the menara (tower) of the chapel.

                Moreover, on the third night after the mass we had a bersyukur, a thanksgiving for the newly born baby. It was very interesting for me because of the ritual that surrounded this celebration. Before the Liturgy of the Word which was presided by Pete, the ritual of giving name to the newly born baby had been done first. The giving of name to the baby was attended by the Keluarga Besar which includes both the maternal and paternal side of the family. Thus, there were the grandparents, uncles and aunts, and cousins. The name that will be given is the Nama Kampung or the village/local name of the baby hence, a name in the local language of the people in this case, the Bahasa Wewewa, pronouced as "wejewa." This local name is not a Christian name actually.

                As the ritual started all the relatives gathered inside the house and around the baby girl. The baby was carried by the maternal grandmother (since the paternal grandmother was already at bed and sick at this time). A dried coconut was prepared and as I saw it was chewed by one of the girls perhaps a cousin of the baby. Later the chewed dried coconut was spitted on the palms of the older woman. This chewing of the dried coconut perhaps was done by a girl who is not yet eating sirih-pinang (betel nut). Then, as the chewed coconut was on the palm of the older woman (and they said it was the oil of the coconut) the older woman dipped her finger into her palms and pronounced a name for the child. Then the woman touched the lips of the baby with her finger. And with this first attempt the baby did not sucked the finger. Then it means that there is no reaction from the baby and the name that was first given was rejected by the baby. A second attempt was done and the same procedure also was done, a name was pronounced and the finger was dipped into the saliva and oil and touched the lips of the baby. At last, the baby woke up by this time and of course sucked the finger that was on her mouth. (hahaha) By sucking the finger, the people said, the baby has now accepted the name that was given to her, Louru. After this, a whole coconut was presented and was broken in two pieces and the water was saved in a container. Then, a white chicken was brought also and its neck was slit and the blood was contained in a plate. And a second chicken of an ordinary color was brought but it was not anymore part of the ritual. The second chicken was slaughtered just to accommodate the number of people who were going to eat.

                Indeed, this local ritual and celebration of a newly born baby is an expression of the community how they value life and as well as the kinship that is very alive and important in this culture. As this local ritual is actually rooted in the indigenous belief of the people, the Marapu, then it would be good to look at this ritual in the eyes of the Marapu belief.

                This ritual of giving name to the newly born is indeed a celebration also of life in itself. It is of great joy not just to the parent but for the whole clan. Hence, in this ritual the whole family gathered together to welcome the baby and bestowed upon the baby the name she would have. The baby is a symbol of a new beginning, of grace, of joy and abundance in the family. Certainly, life is celebrated filled with hope that the spirits, the Marapu, will guide the baby. The chewed dried coconut mixed with the saliva of one of the cousins of the baby signifies the kinship and the blood ties of the baby with the whole family. The dried and the whole coconut that was broken after the name was given signified also life. It is very important to note that water for this people is very valuable. In this island where water is scarce, water means life. Thus, the water of the coconut signifies life as well as abundance for the baby. The white chicken that was slaughtered means the purity of the baby, and the blood of the chicken was a sacrifice given to the Marapu. It was as well as an act of giving reverence to the Marapu and also asking for grace for the baby. However, as to this family this giving reverence to the Marapu is not true anymore since they were already converted to Catholic faith. Even though they have mostly already forgotten the indigenous meaning (mostly by the younger generation) but the ritual still remains in the very culture of the people.

The Lily

The Lily

It might be cold,

But t’was where the petals were brought to unfold.

It might be dark,

But t’was where the colors were to spark.

It might be silent,

But t’was where the music were to lent.

It might be deep,

But t’was where the lily came to peep.

That amidst coldness

There is warmth,

Amidst darkness,

There is light,

And amidst silence,

There is always a voice.

The Lily in the Night - Bunga Bakungnya Dalam Malam

Bunga Bakung-nya

(Bahasa Indonesia)

mungkin dingin,

tapi itu di mana kelopak dibawa terungkap.

mungkin gelap,

tapi itu di mana warna-warna yang memicu.

mungkin diam,

tapi itu di mana musik adalah untuk dipinjamkan

mungkin dalam,

tapi itu mana bunga bakung datang untuk mengitip

bahwa di tengah dingin,

ada kehangatan.

di tengah kegelapan,

ada cahaya,

dan di tengah-tengah keheningan,

selalu ada suara.

The Face of Sumba: Entry No. 6

Monday – August 11

                Last 1^st of August, during the feast of S. Alphonsus, I had the chance to visit the eastern part of Sumba in Kota Waingapu. Waingapu is actually larger and more prosperous than its neighbours in the island such as Weetebula (Sumba Barat Daya) where in the Cathedral was located and, and also Waikabubak (Sumba Barat) and Waibakul (Anakalang – Sumba Tengah), despite the situation in Waingapu. Indeed, it was hot and dry. Its mountain and hills are only filled with brown grasses and stones. Water is scarce and especially in places that are far from the town centre. However, Waingapu seemed to attract more investors coming from the neighbouring islands. Hence, its prosperity is seen in its road structures, the number of stores and buildings in the city and as well as the number of the residents.

                Anyway, I had another chance to go back to Waingapu and was able to spend few days in the periphery together with the local people. It was through the invitation of Pater Simon, CSsR the director of PUSPAS (The Pastoral Centre of the Diocese of Weetebula) that I was able to explore the eastern part of Sumba in a short period of time.

                Thus, in the Parish of Kambajawa, Waingapu, Sumba Timur we headed and visited the community of Stasi Wunga. It was an hour and 30 minutes’ drive from the parish. Along the road the beautiful beach of Sumba Timur can be seen yet further and further we reached the fringe of Waingapu and one would be able to see its bare mountains and hills. Everything was dry. Tress were very few and mostly there were no leaves. The vast area were filled with brown grasses and limestone. There were cows, buffalos and horses trying to eat what is left on the field. This explains the skinny animals along the road.

Houses in the middle of the dry field fascinated me and kept me wondering how could these people live in such a place where water is as precious as gold. Nevertheless, when the late afternoon came and it was the time when the Sun has to set, oh dear, the whole place was so beautiful. And then the cold wind began to cover the whole place that gave a cool breeze to a humid and dry place.

                Since, water was a scarcity in Wunga, we brought a supply of drinking water with us. And since there was no electricity, a generator set that we brought provided us power for our activities during the night. Films and songs were shown for the children and all the people as well. Indeed, people came for the night activities and not just the Catholics but also the Protestants. Others, also just came to grab the opportunity to be able to recharge their cellular phones. Moreover, the community was actually small and the number of Catholics also was just little. Thus, there was not much pastoral work that we did during the weekend in Wunga. Usually there would be more activities for the children, the youth and older ones done separately and simultaneously. But this time we had only the film showing and catechism afterwards due to the situation of the community.

                On Saturday morning, we visited the village or called as Kampung. In this village the elder ones were the remaining Marapu believers since all their children and grandchildren were already converted to Catholicism. And so from our location we took the cars to go to the site. However, as we would ascend on the hills, a road construction was undergoing that blocked the entire road going up. We didn’t have the choice but walk and to feel the excruciating pain of the sun. Nonetheless, the cold breeze gave relief to us.

Since the construction was going on and the place was extremely dry then we have to pass through the thick dust. This gave me the contrasting view of the place, a very white land because it’s lime stone and a very brown field for lack of water. Although, as we began to climb up the hills there was a relief then since the tress on that side are still green. Then I realized that the construction is actually all the way up to the village but on the hill side, steps are constructed. Then, as we entered the village I noticed the piled lime stones the surrounded the entire village. And we entered into a seemingly open part where two trees on each side stood as if to welcome the visitors. Later I realized that this structure of the old villages explains that this people are a warring tribe. As to what I have written previously I have described the people in this sense as they usually carry with them the parang. Now, the first villages in the early centuries were actually situated on a hill and surrounded by piled lime stones as a protection against the incoming enemies.

                During the conversation with the local people, I heard that this village was once a big village and was ruled by a raja or a king. This title, according to anthropology experts, was first introduced to the Sumbanese people when they were under the influence of the Madjapahit Empire in the island of Jawa. Hence, it was by giving titles to the nobles in Sumba and recognizing their authority that the empire got their influence and control over the island particularly in East Sumba where trade and industry was going on at that time. Consequently, we were received in therumah besar or the big house where the descendants of the raja resides. Indeed, they were the descendants since the social status is hereditary. In front of this house were a number of kuburan/ tomb stones and the biggest belonged to the raja.

As I went around the village I noticed that there were actually few houses left and two of the houses were not anymore used since they were destroyed by age. Then I noticed the many kuburan all around the village and I realized that this was something different from the western part of Sumba.

In the west, the kuburans are always situated in one place and usually take the centre of the village hence surrounded by the houses. Nonetheless, in this village there were kuburan that were built at the back of the rumah besar. So, I asked for an explanation about this. And so a clarification came that this kind of structure was because of the social status of the dead ones. Those who were buried in front were the nobles thus there was the kuburan of the raja and his immediate family. The dead ones who were buried at the back or at the side of the rumah besar were those of lower status. The people of the lower status were not worthy to take the place of the front which was also a bit elevated than the rest. This explains the division and the social stratification present in the Sumbanese culture. Experts also would say that this particular social standard present in the Sumbanese culture was primarily an influence of a foreign element. Most probably, it was from a Hindu belief brought by the Madjapahit Empire.

As I let my eyes roamed around the place and the house, I saw a peculiar characteristic of the house. I saw strings from bamboo strips or perhaps from rattan (as what we call in the Philippines) that served as the material to tie the wood and give support to the whole structure of the house. There was no single nail as it was affirmed by the people used in this house as well as in the other houses in this village. As I continued to observe the place, then, I noticed that there were more abundance in Sumba Barat and Sumba Tengah compared to this dry and bare Sumba Timur. Water is indeed scarce and therefore so also is food. Then, I noticed the difference of the structure of the houses in Timur compared to Barat and Tengah. Even though they have the same indigenous belief but still there are some differences.

                As to the structure of the house. Here in Timur the first thing I noticed was the absence of the tandok on top of the roof. Secondly, the receiving area where visitors can stay was quite small. Just below the door was a place for it while in Barat and Tengah it goes from the whole front up to the whole right side of the house. Indeed, Barat and Tengah are more generous in this area.

                Time came that we have to bid our goodbyes since we didn’t want to stay there for lunch knowing that they were also in need. Going out from the village some of us headed towards the gate were we entered but we were told that we have to take the exit area and not the entrance. We did take the back of the village where they said as the rightful place of going out. Then, few meters away was the constructed steps going to the village. Later I was I informed that it was through the government’s effort that this road is being constructed and the steps are built since there is a potential that this village will become a tourist spot and cultural centre as well.

                In that afternoon, again I was fascinated by the beauty of the sunset with the children playing on their dry field. This prompted me to take my humble camera and take a shot of this scenery.

The Face of Sumba: Entry No. 5

Wednesday – August 6

The humble chapel at Konda Maloba, Sumba Tengah

                Last Sunday, August 3, I joined the mass in the Stasi Konda Maloba which was an hour and a half away from the parish church. We had the company of several youth of the parish and one family. The place was towards the south of the island and hence going to the sea. Indeed, the humble chapel was on top of a hill and below it was the beach. From the location of the chapel the stunning ocean unfolded before my eyes. This part of the island is the south, thus, I was facing the vast Indian Ocean where the infamous Malaysian Plane was reportedly lost. Anyway, we passed meadows where cows and horses enjoyed the green field. Apart from that were the burned hills and small forests which gave a cool breeze as well as a friendly view of the monkeys on the trees.

Upon reaching the breath-taking view of the blue ocean, I was fascinated by the beauty of this Island. As soon as we arrived, we climbed on the hill to reach their humble chapel and there a humble number of 8 people were waiting for the priest to begin the Sunday mass. The mass began yet I was disturbed for being so excited to go down and go to the beach.

And after the mass, I just suppressed a bit my excitement and talked first with the local people. There was an old lady in the congregation and since she was smiling at me I began to talk to her. I asked her name as I would usually begin my conversation. But then I just received a silent smile from her. I thought she could not able to hear and speak (deaf and dumb). Then, one of the youth from the parish noticed me and told me that she did not understand Bahasa Indonesia. Certainly, I was so surprised that she couldn’t understand the language then I remembered that the people here have their own language very much different from Bahasa Indonesia. The children actually learn Bahasa Indonesia in school and so they are able to communicate with me. However, those older people and those people who do not have the access of education could not speak the national language of their country.

The enticing beach at Konda Maloba

                But then, I was also wondering, how could she understand the Sunday Eucharist when it was in Bahasa Indonesia. Most probably, that experience would be like what we had in the church before. The mass was in Latin but the people could not understand. No wonder, during the mass those 3 young girls and we coming from the parish were the people who responded during the mass responses. Then, I thought of the Guru Agama (Religion Teacher/Catechist) who actually has more encounter with them and the person who continually teaches the people about the Church and the Catholic faith. Definitely, the lay people who are the locals themselves have a very great role in the local Church especially in this kind of situation. The priests here although they are from this island but come from the different parts of the island. This means that they too have their own language which is very much different from the rest of the languages in the island of Sumba. There are at least six languages here in the island. The lay leaders who serve as teachers and liaisons of the people and the parish take a crucial role in bringing the Gospel to their own people.

                Anyway, after that short conversation and realization we went down from the hills to go finally to the beach which extremely beckoning me to come. And it was MANTAP! SANGAT INDAH! (Excellent! Very beautiful!). It was fascinating and indeed breath-taking with a blue sea, a white sand and a clean beach. At first I was having doubts whether to come to the water or not because it was really hot. I was at first taking resting under the shades from the nearby trees. Yet, my companions just went there directly. And suddenly jumped into the water. And I was really feeling jealous. Quickly, there was something that really moved me to come to the water and that was just the natural beauty of the place. Next, I found myself swimming and still wearing my long pants not minding the cold trip I would have later.