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.
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| 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.”
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