Wednesday, August 27, 2014

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.

Sunday, August 24, 2014

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 14th century, the Majapahit Empire disappeared yet the life in Sumba continued and its influence were inculturated into the culture of the natives. However, by 17th 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.

Wednesday, August 13, 2014

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.

Monday, August 11, 2014

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.