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.

The Face of Sumba: Entry No. 4

Monday – August 4

            The Influences in Sumba

            The entire island of Sumba, even in the ancient time had a variety of influences coming from neighbouring islands and foreign powers. These include the influences coming from all over Asia and the Gulf Region particularly from the islands of Malaka, Java, Bali, Bima, Ende, Manggarai, Rote, Ndao, Sabu, and Raejua. The Chinese and Indian people had been in many ways influenced the Sumbanese people as well especially on trade and commerce. The Majapahit Empire founded in 1293 AD had greatly influenced also the island culturally and religiously. And during the colonization era, the western people particularly the Dutch inflicted some influence as well.

http://katanya.blogdetik.com/files/2009/08/majapahit-empire.jpg

            Religiously, the indigenous belief system in Sumba, the Marapu is being influenced by the Hinduism as it is evident in the services and prayers of the natives and even in the social stratification of the Sumbanese.[1] The caste system is also reflective in this culture as it is evident in the ranks or status of the people in the society. It is in this kind of order; Maramba (the highest nobility), Maramba Bokulu (High Nobility), Maramba Kudu (Low Nobility), Kabihu/Kabihu Bokulu (freemen), kabihu kudu (lesser freemen), Ata (slaves), and Ata Bokulu (lowest slaves).

            Indeed, it was during this time that the Madjapahit Empire conquered many islands in Southeast Asia and Sumba was one of those. And with those years, the society in Sumba had adopted the ruling system of this empire. Most probably, it was imposed during that time and was carried on by the people even when the empire disappeared. Hence, the ruling system of Sumbanese society is akin to monarchies/empires though still may appear tribal. There were heads or kings of a particularly place that governs his own people and the territory or territories were under to this certain kingdom. This ruling system was also hereditary and was preserved to royal families. Wars to conquer another kingdom were common that the more powerful kingdoms tended to conquer less powerful in order to create a bigger and larger territory. As a result the captives are made slaves of the ruling kingdom.

            Around 14^th century, the Majapahit Empire disappeared yet the life in Sumba continued and its influence were inculturated into the culture of the natives. However, by 17^th century another influence also came in Sumba. The Dutch people established and imposed their governing power over the Sumbanese people and even its neighbouring island too. Consequently, trade and commerce increased in the island particularly of the products that came from Sumba, namely the Sandalwood trees and horses (later known as Sandalwood horses). The Protestant (Zending) and Catholic Missionaries had entered the Island as well to cast the Gospel among the natives. It was strategic of the Dutch government to divide the island among the Protestants and Catholics. The western part was given to the Catholic Missionaries while the Eastern part was to the Protestants. It was done in this way to divide the people in terms of religious belief hence that may divide the people more. It was strategic indeed because it would be difficult for the people to unite and become one. Certainly, a united people can post a threat to the ruling foreigners and might even challenge the rulers.

The Indigenous Belief – Marapu

            Basically, the indigenous belief of Sumbanese called Marapu is animistic. Hence, it is a belief of the spirits particularly of the spirit of their ancestors. Marapu which is collective of the spirit of the ancestors is believe by the indigenous people to have given peace, harmony, abundance, good harvest and as well as curses and punishments. Nevertheless, the Marapu is/are not the highest supernatural being/s since the people also believed to a Creator acknowledging the “Divine or the One” that no one is allowed to say or spell the name of this Divine.[2] Moreover, in one of the local languages of Sumba this Divine or the Creator of the world is called or addressed in the prayers of the local priest as “Ndapanuma Ngara-Ndapateki Tamo” translated as “The One whose name is unspoken and not spelled.”

            Indeed, it is through the rendering of reverence to the Marapu that the Creator/Divine is also worshiped. Consequently, the Marapu is believe as well as the “Saved Ancestors.” The kind of religious worship of the Sumbanese is much knitted that the act of worshipping the Marapu is also an act of worshipping the Divine or the Creator. However, Marapu and the Creator are distinct from one another. Hence, it is by worshipping the Marapu that the Creator is also worshipped. In addition, this gives the explanation why the belief is called Marapu. The people pray as in asking the “intercession” of the Marapu (the saved ancestors) to obtain a certain favour like for a good harvest, abundance, peace, safety, etc. This also means that the Marapu is believed to obtain supernatural powers since the Marapu could grant the favours asked by the people. Although the Marapu is believed to obtain supernatural powers yet not independent from the Divine because generally the Marapu is also believed to be the mediators of the human beings to their Creator.

            Discovering this kind of belief of the Sumbanese people is quite astonishing. This belief of the Marapu or the saved ancestors is

parallel to the Catholic belief of the Saints. The saints though not worshipped but revered and are asked for their intercession to mediate between the human beings on earth and to God that a certain favour may be granted.

            This belief, moreover, shaped the whole life of the people from the way they dress, to the structure of their houses, the building of tombs and the structure of their community life. Like the many indigenous belief and religions of the world, sacrifices particularly of animals takes the central part of rites and prayers of the Marapu belief. The blood of the animal has a great importance that as the parang is stabbed into the side of the animal (pig or buffalo) the way the blood flows has its meaning. An abundant flow of blood means the sacrifice is acceptable, then the occasion is made holy. Nevertheless, if the blood spurts gradually it means that the sacrifice is not acceptable or there is a bad luck. And when this happens the ritual is repeated and signs are sought if the ritual is acceptable or not. And since, this culture was also coloured with foreign beliefs such as Hinduism the structure of the society resembles also to Hinduism. Hence, the presence of the status or ranking of individuals or families is very much present. The status also has a corresponding equivalent of sacrifices to make during rituals.

            As I have written before this indigenous belief is very expressive in the entire life of the Sumbanese people. I would like to cite few examples among the many others. The traditional house which I have already described and talked about in the previous entry expresses their belief in the Marapu. The way the houses are built and the way they look like express this kind of indigenous belief. The layers of the house which I already discussed about truly signifies the belief. Hence, the fourth layer of the house which is the highest as well is especially dedicated for the Marapu. This fourth layer which is not mentioned and denied by the younger ones whom I interviewed was affirmed by the older ones who at the early years of their life were Marapu worshippers.

            Another expression of this indigenous belief also is the way the dead are buried in this culture. Nevertheless, this megalithic burial is common among the ancient culture of the world as in Africa, Southeast Asia, India, Polynesia and Europe. Yet, this megalithic burial faded away in many cultures of the world except here in Sumba that this tradition is strongly preserved. Moreover, since the ancestors and all those who have died are all revered. This reverence is indeed expressed in this kind of burial where during the wake and during the burial itself big festivities and made as they would usually slaughter pigs, buffaloes, cows and horses for this occasion. This is especially true to the high ranking or rich Sumbanese families. The location of these megalithic stone tombs or kuburan in the local language is always situated on the side or in front of the houses or at the centre of the community particularly in a village setting locally called as kampung. This location is the way of giving reverence to the dead. The big kuburans also come along with designs and images of animals which are also expressive of the Marapu belief. There are also big ones that is being made like a house because this culture believes that the dead people are not totally dead since the spirit/soul is eternal. Furthermore, this explains the sacrifices and offerings made by the living for the dead since those who have left this earth are not totally dead but alive. This practice is certainly best explained the belief of the Sumbanese people of the “life after death” and even “a new life after death.”

---

[1] B. Michael Beding and S. Indah Lestari Beding, Ringkiknya Sandel: Harumnya Cendana – The Neigh of Sandalwoon Horses: The Fragrance of Sandalwood¸( NTT, Indonesia; Pemda Kabupaten Sumba Timur, 2002)¸162.

[2] Ibid¸ 173.

On The Feast of Alphonsus

Friday – August 1

                Selamat Pesta Santo Alfonsus, Pendiri Kongregasi Redemtoris!

                Salam dari Kota Waingapu!

Photo taken from the CSsR Community overlooking the sea.
@ Pendedita, Waingapu, Sumba Timur

                Today, every Redemptorist celebrates the feast of the founder St. Alphonsus Maria de Liguori. It was through him and through his inspiration that this big family today was founded and continues to proclaim the Gospel to the poor and the most abandoned in 78 countries. The spirit of St. Alphonsus is being upheld by the congregation that the members will become true witnesses and ministers of God’s plentiful redemption.

                Truly, Jesus, the Most Holy Redeemer who is the very inspiration of Alphonsus has gracefully inspired the Redemptorists throughout the world. Indeed, it is the very mission of the whole congregation to be able to bring Jesus’ plentiful redemption to every woman and man, to every culture and race.

                As a young Redemptorist it is a call and a great challenge as well to imbibe this character. Nevertheless, it is not possible by my own effort and initiative alone. God’s grace is an important element in imbibing this character of being a witness and minister of God’s plentiful redemption. It is by being flexible and open to the workings of the Holy Spirit. The inspiration from the Spirit is the kernel of every vocation, hence, a prayerful and discerning heart must also be developed through constant prayer - as it is the tradition of the congregation. Moreover, the Spirit would always lead a Redemptorist to be in constant contact with the people particularly the poor and the most abandoned. It is through these people and with these people that a Redemptorist will be able to experience as well God’s love, generosity, mercy and compassion to His people.

                And it would be very noble to remember that it was through the experience and constant relationship of Alphonsus with the poor and the abandoned that he was able to see himself before God and thus made his heart available for the Lord and His people. It was through Alphonsus’ experience with the abandoned people of Naples and Scala that he was able to hear God’s voice in the deepest of his heart. And Alphonsus’ experience of God among the people was very much evident particularly in his writings as he was able to write 111 books. These books include his treatises on moral theology, the Practice of the Love of Jesus Christ, The Glories of Mary, and Preparation for Death, and various novena to the Incarnation, Holy Spirit, Paschal Mystery and many others. As well as his passion in preaching that even the simple people could comprehend the message without any difficulty. Also was Alphonsus’ compassionate approach in the confessional that drove multitude of people to seek God’s forgiveness in the Sacrament of Reconciliation.

                And now as I live among my confreres in Indonesia and among the people of Sumba, I see it as an opportunity for me to have a greater experience of God through the Sumbanese experience of God in the context of their own story and culture. This is an opportunity, indeed, to allow myself to be open with the Sumbanese’s experience of God as Alphonsus was led by the poor and abandoned in Naples and Scala to recognize God’s compassion and mercy for all.

                Consequently, to be open with the people’s stories, culture, belief and situation means to lay down any baggage that I have that may hinder me from being open and non-assuming. This also includes my own cultural baggage, the tendency to compare my own culture with the local culture. As well as my tendency to seek comforts rather than taking what is most demanding. Certainly, these few examples can be a hindrance to fully immerse myself with the people and a true dialogue with their own story, culture and experience of God would be demeaned.

                Yet, with hopefulness on this feast day of St. Alphonsus, I ask his intercession 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 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.

Sumba Culture - Sumba Island in Indonesia

Sumba Culture - Sumba Island in Indonesia

The Face of Sumba: Entry No. 3

Friday – July 25

            It has been 2 months since I arrived here in Indonesia and one month here in Sumba. And within this span of time in the island I have able to make friends with the people. I found that the fastest way of making friends and knowing the people is of course by communicating with them through their own language. And there are funny moments when I would try to communicate with them using their language. These include my confusions regarding the words in Bahasa. 

            One time I was invited by a family to dine with them. And we had young coconuts for our drinks. After sipping the water of the young coconut and eating its meat I said, “Kepala mudah ini, enak sekali ya.” And the family had a good laugh of what I said. Then, I immediately realized that I made a mistake in my Bahasa. I said kepala which actually means “head.” And the word for coconut is actually kelapa. The letters P and L are just confusing. Hence, what I said is actually, “this young head is very delicious.”

            There was a time when I was in Kota Kupang to renew my visa. Moreover, during those days I stayed in the Seminari Tinggih Keuskupan Agung Kupang (Major Seminary of the Archdiocese of Kupang). One morning during breakfast, I was with a Sister and she asked me about my visa then asked me how much I paid for my visa. Then, I answered in Bahasa. “Saya membayar satu jatuh dan empat ribu ratus Suster, sangat mahal itu.” And the Sister looked at me and laughed then I realized the meaning of what I said which actually means “I paid one fall (as in falling down) and four thousand hundred.” It was totally an upside-down sentence in Bahasa. I should have said, “Saya membayar satu juta empat ratus ribu,Suster, sangat mahal itu” – (I paid one million four hundred thousand Sister, that was very expensive.”

            Many times also people would immediately notice that I am not a Sumbanese because of my Chinese looking eyes and a fairer skin compared to them. One time, there was a wedding feast and I was invited for a meal in the house of the family. As I sat down and began my meal there was a group of women at my back curious of who I was since I was with Pater Umbu. So, one woman said to her friends, “Mungkin dia orang Cina (Maybe he is Chinese).” However, another responded and said, “Bukan, mungkin orang Korea (No, maybe a Korean).” Yet, another woman also of this group of women said something farther, “Bukan, dia seperti orang Jepang (No, he looks like Japanese).” And so I heard and understood what they were saying at my back. And slowly I looked them, smiled and said, “Bukan ibu-ibu, saya orang Filipina, bukan orang Cina, Korea atau Jepang (No mothers, I am a Filipino. I am not Chinese, Korean or Japanese.) And they were all surprised that I spoke Bahasa Indonesia.

            I am proud as well that I could manage now to enter into conversation with the people and even to share some stories aside from introducing myself and where I come from. It is indeed overwhelming because I got to know the people by speaking the language with them despite the many mistakes. So, there was a time that a curious group of youth asked me how long has I been in Indonesia. This girl asked, “Frater, berapa lama di sini? (Brother, how long have you been here)” and I answered, “Sudah dua bulan di Indonesia (Already 2 months in Indonesia).” And he continued, “Tetapi, frater, sudah lancar Bahasa Indonesia ya (But, brother, you are already fluent in Bahasa Indonesia).” And I told them, “Karena, kakek dan nenek saya, mereka dari Jawa (Because my Grandpa and Grandma, they came from Jawa Island).” Surprisingly, they all believed of what I said and all nodded their heads in agreement without any protest.

The Face of Sumba: Entry No. 2

Wednesday – July 23

                It is in this afternoon that I am sitting outside my room in the convent of the parish of Santo Klemens – Katiku Loku, Central Sumba. The wind teases the leaves of the trees while the sun gives warmth to the cold breeze. The chirping birds can be heard at the distance while I got some visits from the common birds in the church, the sparrows. The other animals such as the chickens, pigs and a couple of goats can be heard as well. And the two boys staying in the convent would sometimes bother me for they are curious what I am working with my computer.

                The place indeed is quiet except for those beings that make noises. And here I am again feeling bored for I have nothing to do at this hour of the day but only to write whatever would come into my mind. Hoping that there would be something that would come and so I would be able to write.

                Anyway, I will be staying in this parish until the end of August. I wished that I would be more immersed with the people in this part of Sumba, the Sumba Tengah. And for the past days that I have been staying in the parish I discovered that this part of Sumba, the people have their own dialect – the Bahasa Anakalang. However, the culture in general is common in all parts of Sumba.

                In terms of religious belief, this part of Sumba, Catholics are also minority and there are more members of Protestants churches. Indeed, there are a number of denominations of Protestant Churches in Sumba. Certainly, it holds true as well that the Protestants are bigger in number in the whole island of Sumba. Muslims are minority in this part of Indonesia as well as in Bali in which Hindus are majority and in Flores, the catholic group of islands in the country. Aside from this, the indigenous belief system still exists until today, the indigenous Marapu belief. And the entire culture of the Sumbanese people is wonderfully colored by this indigenous belief. The practices of the indigenous belief have continued to influence the people even though they have been converted into Christianity whether to the Catholic or Protestant Churches. This is very much evident as the people carried out until today the two important practices the Pernikahan (marriage) and Kematian (death) and the burial rite. Even in the clothing of the people, the indigenous belief can be seen as it reflected in the colors of the garments and the decorative designs that they contain. Figures that regularly appear in the clothing are the images of humans, horses, chickens, birds, snakes and dragons as well as flowers, hills and stars.

                In addition, there are other cultural practices also in Sumba that tell wonderful meanings. The kuburan or the sepulchers are always visible, as one would travel along the highway. These kuburan are always situated in front or at the side of the houses of the Sumbanese people. It is very peculiar that the kuburan should be in front or at the side as a way of showing respect and reverence to the dead. The traditional houses are also expressive of the Marapu belief. The traditional houses are always elevated, as it is usually located on top of the hill. These are called Rumah Menara which literally means a “tower house” for its characteristic of having a high roof. These houses use limestone at the bottom to serve as an elevation of the house and where the posts of the house are placed. These posts support the house and serve as the skeletal structure of the house. Moreover, the floor and sometimes the walls are from bamboo strips. The roof is amazingly high that it would look like a big hat when seen at the distance. The roof is usually from a kind of grass locally called alang-alang or coarse grass. On top of the roof are two decorative-carved wood called tanduk, which means (animal) horns.

                The houses are also divided into 4 layers. The first layer of the house is called the tempat hewan or the place for the animals. The second is the tempat manusia or the place for humans and the third is the tempat makanan or the place for the food (food storage) and lastly, the tempat jiwa or the place of the spirits. Nevertheless, the fourth layer is gradually forgotten by the younger generation especially for those who grew up in the Christian faith. Yet, the older ones could still attest that there is the fourth layer of the house and that is the tempat jiwa, which is reserved for the spirits especially to the ancestors. And it is important to note that the food is between the place of the humans and the place of the spirits since the food serves also as an offering to the spirits, a means of communicating with the spirit world.

Customarily and particularly for those rich families one would easily notice the skulls and horns of the buffaloes and jaws of the pigs in Sumbanese houses. These bones would serve as decorations of the house and a reminder of the status of the family that they belong to the rich families of the society.

                Talking about food also, the Sumbanese’s staple food is rice, which is shared by all Southeast Asian people. Hence, the Sumbanese people are rice planters and at the same time, they domesticate different kinds of animals such as chickens, dogs, pigs, carabaos or buffalos, cows and horses. Even before and until now the wealth of the family is measured of how many tails (ekor in Bahasa) of pigs, buffalos, cows and horses the family has.

The men especially the older ones would always wear their traditional dress with a colorful headband called kapauta, a cloth around their waist called kain (or regi in Bahasa Anakalang) and the weapon on their side called parang. By this gesture of having a weapon on their side, it is understood that these people are a warring tribe. Usually, men ride the horses even though motorcycles have already reached even the farthest hill of the island. Commonly, the older ones are called Bapak (translated as Father or Mister) and those who have high status in the society and because of wealth are traditionally called Umbu. Umbu is a title actually given to royal people hence; the people of Sumba have also tribal kingdoms. Indeed, Umbu can also be translated as king.

On the other hand, the women especially on special occasions wear an embroidered dress stretching down to their waist. And for their lower garments they always have the sarong, a traditionally hand-woven cloth. The women like in many cultures of the world take care of the children, the small animals and the dapur, the dirty kitchen for preparing the food for the whole family. The women are the ones also who make the traditional cloth. The older women and especially those who are already married are called Mama followed by the name of her eldest child regardless of the gender. Hence, if a mother has a daughter as an eldest child and for instance, her name is Elisabeth then the mother is called Mama Elisabeth. The same address is also applied to the father; hence, he is also called Bapak Elisabet. For those women who are in high status, they are customarily addressed as Rambu which is translated as queen.

Certainly, I am slowly entering into this beautiful culture of the Sumbanese people 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 very welcoming and hospitable. Indeed, I now appreciate my one month course in Bahasa Indonesia for I am able now to communicate with the people using the language they know. I am aware also that I would receive some kind of special treatment from the people since I am a foreign visitor and as well as a frater (brother), some who is studying for priesthood. Yet, I am also hopeful that in due time people will be more acquainted to me and I will be more comfortable with the people so that there will be a deeper experience of the culture. Then, 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.

The Face of Sumba : Entry No. 1

Saturday – July 19

                Salam dari Katiku Loku! Yesterday, we went to a community for a burial rite service. The place called Patimbu was an hour drive from the parish. Well, it was quite remote as it was situated in the hills of Sumba Tengah. It was my first time to witness the local burial rite of the Sumbanese people.

                The house of the family was on top of the hill and below was a shallow river that we have to cross. So we left the car on the riverside and crossed the river and climbed up the hill. When we reached the house there were already people in the house, men and women and children. Some were chatting together while chewing the “Siri-Penang” and other men were playing cards. Then I noticed that those who are playing cards had stones hanging on their ears. Later I understood that those men who have stones hanging on their ears were the losers of the game. I thought they were gambling just like in the Philippines that if there is a funeral wake people would come and play cards and literally gambling.

                With Pater Umbu and two youth and myself, we were received by the family and entered the house where the deceased person (Kristoporis) was and perhaps sitting in a small open wooden-coffin. As it was the custom, the family gave us teh (tea) that usually tastes like sugar with tea (not tea with sugar) or kopi (coffee) that is also very sweet and the siri-penang. I asked why the teh and kopi are always very sweet. I was told by Pater Umbu that a very sweet teh or kopi means the family is generous and a teh or kopi that is tawar (not sweet) means the host is stingy.

Going back to the coffin, it was covered with the traditional cloth on the Sumbanese people. Later on, while we were sitting near the coffin and having conversations with some of the men, I could smell something that was really coming from the dead. Hence, Pater Umbu who also smelled the odor asked me to move farther and so he himself as well.

                In the Sumbanese culture, embalming the dead was not customary and since the person was already dead for four days, hence, a foul smell was already coming out from the open coffin.

                The time came for the funeral service. I thought that we would have funeral mass but I was told that we would have only the Liturgy of the Word since majority of the people were not Catholic. Hence, we had the burial rite. It was started with the presentation of the two pigs and by stabbing the side of the pigs.

When the body was taken out from the house and brought to the traditional kuburan (sepulcher), it was accompanied with traditional drums made from the skin of the buffalo and gongs played by children. The kuburan is also interesting here in Sumba. This practice actually began in the megalithic age however, until now is being practiced by the Sumbanese people. This kind of burying the dead has been practiced by many parts of Europe. Nevertheless, today only the Sumbanese people have preserved this practice. The traditional kuburan is actually made from limestone and is being carved to make a hole where the dead person is buried. On top of it, a flat limestone is made separately that would serve as the cover of the kuburan. I was also told that the size of the kuburan would differ depending on the status and the wealth of the family. However, today since cement and other materials are more accessible and easier to make, many have let go of the limestone and instead make use of the cement in making the kuburan. Usually, these kuburans occupy the front of the house. Hence, there are big and small kuburan and the bigger ones are of those who are wealthy and the family would prepare cows, buffalos, and pigs for this occasion. Since, this family was not that rich they had only two pigs and a small kuburan for Kristoporis.

It is also interesting because other kuburan that I saw just beside the road have images being carved and today the Christians would use the images of Christ. Others would even make a roof for these kuburan that would serve like a house for the dead people. Indeed, Pater Ani told me that Sumbanese people, especially in indigenous Marapu belief, believe in the spirit hence, after the body expires the spirit of the person remains. This is the reason why the remains of the dead are given respect and veneration by the family and the whole community.

Therefore, when the body was transferred to the kuburan there was really a terrible smell that I thought people would not mind because I thought it might be an insult. However, they themselves could not take the smell anymore so people began to move away. Nevertheless, before they transferred the body, I saw that inside the kuburan they put a Tikar (a woven mat) and a pillow inside. Finally, when the body was inside the kuburan, the body was wrapped with the traditional cloth. The final commendation of the dead was given and the final blessing to the people. And so, the burial ended there and later we had lunch together with the meat of the pigs which were slaughtered at the start of the burial service.