- Wulla Poddu
- Penguburan, Pemakaman
- Tarik Batu
- Ritual Speech
- Life Cycle Ceremonies
- Music and Dance Festivals
- Other Festivals
In Sumba, there is always something to celebrate somewhere. Celebrating and inviting more people than necessary is part of their culture. You need not necessarily attend a big festival or ceremony. If you know a little Bahasa Indonesia, it is the little encounters that we as foreigners remember for a long time.
But you will also remember the negative aspects: the origin of the festivals and the way they are celebrated according to the Marapu religion. At most festivals water buffalos, cattle, pigs, and chickens are ritually killed. For the animals this means a slow, painful end. Pigs are thrown half dead into the fire. While water buffalos die quietly, the squeals of the pigs are almost unbearable.
The religion of the participants is not important for a ceremony, everybody is welcome. People are very considerate with Muslims, some ritual killings are carried out according to Islamic rite or even a goat is added if only pigs are sacrificed.
Here is a selection of celebrations:
Each year, between the last full moon in October and the last full moon in November, some Sumbanese tribes celebrate the Wulla Poddu ceremony. The main ceremonial event is at the end of the first week. Wulla Poddu means a bitter month. Wulla Poddu is a kind of holy month comparable to Ramadan or Passion. During this month, there are certain prohibitions or taboos (no funerals, weddings, parties, topping-out ceremonies, eating dogs…). Wulla Poddu is associated with agriculture. It is the time for giving thanks to the Marapu before the next planting season begins. Land, crops, livestock, and good efforts are blessed by the Marapu. There are about a dozen different rituals that are part of the Wulla Poddu. More detailed information can be found via the link site in the dissertation of Elvira Rothe.
For people the Wulla Poddu is the time of family reunion, reconciliation, forgiveness, and pardon. At the beginning of Wulla Poddu there are performances of rhythmic chanting and ritual dances. They dance on the central squares of the villages, both Marapu priest, equipped with appropriate relics, warriors with swords and spears, and women in colourful costumes. The end of the Wulla Poddu is also celebrated. In contrast to the beginning, many animal sacrifices are then made.
The Wulla Poddu is celebrated in Tarung / Waikabubak, Bondo Maroto / north of Waikabubak, Gollu & Gella Koko / Loli, Ubu Koba / Wewawa, Kadoku / Wanokaka, Sodan / Lamboya.
Villagers with strong believes pay very close attention to the observance of taboos during Wulla Poddu month. Sometimes it might be forbidden to a stranger to enter villages or specific areas in the villages and take photos.
In the chapter history and culture / traditional way of life I have described the importance of marriage. Here is the now customary routine:
Weddings are celebrated in the bride's house. Days before the celebration the dowry of the bride is shown in front of the parents' house. This might be a marriage bed, TV and furniture. On the day of the celebration, the bride's family gather in front of their house and wait for the groom.
The groom starts from his family home and collects his relatives on the way to the bride. Nowadays they use mostly Bemos and trucks for the trip. They have room for the presents: horses, water buffaloes, and pigs. A decorated horse symbolizes a motorcycle. And vice versa a motorcycle, covered with a sheet, and its rear view mirrors decorated with colourful ribbons, symbolizes a horse.
Upon arrival of the groom, the 2 families consult whether the presents are adequate. Such negotiations have sometimes an almost ritualistic character and may take several hours. Optionally they talk also about the past and inherited guilt and debt. Then the heads of the family appear before the wedding congregation and announce the result. The following is an appropriate service according to religious orientation.
Animal sacrifices are common at weddings. In addition, the mostly great wedding congregation has to be fed.
According to the Marapu belief there is life after death. Therefore, the funeral ceremony is actually the most important of all. With some tribes in Sumba, the body is bent like a baby in the womb. This position is a symbol of rebirth in the world of spirits. The coffin of the dead person is covered with a shroud of Ikat. The funeral celebration symbolizes the transition of the deceased person into the Marapu heaven. (Praing Marapu). The funeral ceremonies and funerals are usually a few days after death.
The funeral ceremony requires a large financial outlay for the family. Many mourners will have to travel, be accommodated, and fed. They need a number of water buffalos, cows ... Sometimes such ceremonies will, therefore, take place several years after death, until enough money is available. In the meantime, the body of the deceased is kept on the top floor of the houses of the living or buried temporarily.
Depending on the region and the importance of the dead person, the mortuary and the funeral ceremony take 3 to more than 6 days. Chemical additives such as formalin and others are taken for granted today in the funeral process of Sumba.
The dead person will be buried in a megalithic tomb. There are single graves and "family graves", where several people can be buried. So the following ceremony is not part of every funeral.
The megalithic culture in Sumba originated about 4,500 years ago. This tradition is still alive today, and not just for supporters of the Marapu faith. The megalithic tombs are rectangular and similar to altars or tables, closed or open, with 4 feet. The different designs and dimensions of individual graves are in accordance with the importance of the family. The material is limestone or concrete. Even today many have a weight of many tons. In order to carry these stones to the right place, you need the Tarik Batu = stone-pulling ceremony.
Before the stone-pulling ceremony, there are a number of rituals as to grant planning permission to fetch the stone from a quarry or rock. Another ritual serves to ensure success of the stone-pulling. Such a stone is then pulled with lianas over banana trunks over long distances until it has finally reached its final position and is then raised. Stone pulling is hard work for many people and sometimes takes many days.
The pulling of stones is accompanied with rhythmical, encouraging songs. The men are responsible for pulling, women for catering. A corresponding number of water buffaloes, cows, and pigs is necessary for offering. In such ceremonies one can today use trucks for transport, if the distance to the grave site is too far, or a nylon rope, if the lianas are too weak. But the main thing is that all the participants have fun.
Following this ceremony, the grave stones are decorated, with scenes and sculptures from the life of the deceased and his life after death according to the Marapu faith. Depending on the material and taste kitschy bathroom tiles are also common.
The Pasola is probably the largest and best-known ceremony in Sumba. The name of the ceremony is derived from the word Hola or Sola = wooden stick or spear. Pa suggests that this is a game. Those who do not have the opportunity to see it, or don't want to see it, will recognize at least the leftovers. Wherever the Pasola is performed, there are thousands of empty plastic cups...
The Pasola takes place at 7 locations in West Sumba.
In February in
- Hoba Kalla - Lamboya
- Homba Klayo, Lete Loko und Tosi – Kodi
- Bondo Kawango, Pero Batang – Kodi
- Rara Winyo, Ate Dalo – Kodi
In March in
- Pahiwi (beach / pantai) & Kamaradena (field / medan) - Wanokaka
- Weetana, Gaura – Lamboya- Wainyapu, Waiha – Kodi Bangedo
The timing of Pasola rituals is determined by the Nyale rituals. Nyale are iridescent annelids. On 2 days each year, one in February and one in March, these critters crawl from the sea about 5 days after full moon, in order to spawn. According to Marapu belief this is a sign from heaven. The Rato priest checks the appearance of the Nyale worms and makes predictions for the coming harvest. The Pasola itself begins 8 days after the Nyale phenomenon.
The exact date of the Pasola could actually be known only a few weeks before. However, it is defined more pragmatic today. From the experience of recent years you can use the following rule of thumb: 10 days after the first full moon of February or March + - 4 days. The dates of the different venues are published about 2-3 weeks before.
Before and as a supplement of the main Pasola event a number of different ritual games take place. These include, depending on the region, brutal boxing matches – Pajura. The opponents wrap their fists with sharp grasses. But also general meetings, nights with ritual speech and various sacrifices with animal offerings are held. The night before the fight, each participant rider of the Pasola has to sacrifice a chicken to the Rato. From that the Rato foretells the success in battle and it is also a plea to the Marapu to give power for the fight.
The area of the game is consecrated by the Rato and released and he is also the referee of the games. The Pasola is a mock battle between 2 or more villages. The hand-carved spears are up to 5 cm thick and dull; in spite of this people (sometimes) get injured or killed.
In this war game ritual dozens of riders compete against each other. For hours they gallop bareback on Sumba horses and hurl their spears against their opponents with full force. It is not a show, as we know it from the Middle Ages markets in Europe - but is formally exactly like this. The participants are trying to demoralize their opponents with words and push them down with their spears.
Revenge of the defeated is not up to the participants but to the Marapu - perhaps it solves itself or he solves it in the following year. The symbolism of the games is that the more blood is spilled on the ground on the Pasola or in a boxing match, the more fertile the soil will be and increase the yield of the harvest. The Pasola ceremony has, therefore, a direct relation to agriculture. This is the true religious meaning of the Pasola ceremony - not the amusement of the crowd. Successful riders have a high status. Their goal is not only to win but to draw attention to themselves.
For Pasola you dress in your best clothes and travel in a suitable vehicle. Those who can afford it and come from abroad will book appropriate quotas with the airlines. Perhaps the Rato also makes an appointment with the airlines …
Although the Pasola is on its way to becoming an international national tourist attraction, it remains important for Sumbanese culture.
This violent ritual may remind you that less than 100 years ago headhunting still existed in Sumba.
Some people doubt, whether the Pasola in its original form was a really bloody event. It is also possible that it was a mere show for the upper class.
A special ceremony or an integral part of many of the celebrations is ritual speech. This chanting contains rhyming pairs, so called parallel-linked verses. This means that different words express the same content.
Such a ritual speech or lecture can last the whole night. They are presented from memory by the Rato, the spiritual leader of the community. The village people sit around him and respond with an occasional loud feedback choir. The speaker is an intermediary between the ancestors and the living. On such evenings animals are sacrificed and there is something to eat, of course.
The life cycle of a human being is accompanied by various ceremonies. Such festivals are held in rather small circles. In each ceremony there are only small offerings. The religious affiliation is considered pragmatic. Here the individual stages:
- Gollu Uma / Haba Ngillu / Hallo Lara - Pregnancy / Marapu
- Eta Tana Mewa (Upacara Kelahiran) - Birth accompanying ceremony / Marapu
- Pangara Ana (Upacara Pemberian Nama) - Naming / Marapu
- Kawutti (Upacara Cukur Rambut) - Baptism / depending on religion differently
- Burru Mareda (Upaca Ra Sunat) - Circumcision / depending on religion differently
- Katatu (Tato) - Tattooing / depending on clan and differs from area to area
Traditional music and dance were originally a part of Marapu ceremonies. Today they also take place in local festivals and events. Each region of Sumba has its own types of dance. There are dances where women and men dance together or dance separately. The most popular is Woleka and Kataga. Woleka is a dance of women to celebrate the return of the heroes from the battlefield. Kataga is a war dance. It is performed by men very expressive and full of energy.
The music is more rhythmic concomitantly. The musical instruments that are most commonly used are gongs called Talla and a kind of drum called Beddu. Gongs are made of brass or steel. They are different in size. There are the large ones Talla Pia and small ones Talla Ana Kouka. They are addressed with wooden bats. Then there is the small drum Katuba who is beaten by hand.
In addition, there are various other today more rare instruments such as the Kasabba: a kind of basin; Goga Ama: a kind of short-flute; Talahe: a kind of hollow flute which gets air through one nostril while the other nostril is closed; Ndungga: a kind of rattle made of coconut shells and horsehair or spun yarn).
Bijalungu Hiupaana - is the name of a natural cave. It is located in the village of Waigalli in Wanokaka, 16 km south of Waikabubak. The ceremony takes place in late January / early February and lasts 4 days; while 7 various rituals are performed. It is to vote the Marapu favourably on the incipient planting season. Also there are ceremonies to predict harvests and personal happiness. In these ceremonies food and beverages are served and people sing and dance. A detailed description of what's happening is on the link site via: West Sumba, Ritual, Bijalungu Hiupaana.
Purungu Taliang Marapu - it takes place east of Waikabubak in the first week in October in the village of Umbu Pabal / Katikutana and Kaba Djawa / Ratu Nggay and lasts 4 days. It is a thanksgiving ritual with dances, prayers, and offerings to the Marapu.
Topping-out ceremonies - will be celebrated after the completion of the wooden skeleton of a house. Again, there are animal sacrifices. From the excised liver of the sacrificed animal(s) the Rato predicts if the house will be safe from storms and lightning as well as about the health, and well-being of the future residents.
National Holiday - In all bigger villages in Sumba, there are equestrian games around the on August 17 - something like a Pasola light.
Taman Hiburan Rakyat - From the 17th of August to the 16th of September the festival takes place in Waingapu. It is a mixture of Oktoberfest und representation of NGO and government projects.
Wai Humba Festival - was born out of the resistance movement against the gold mining project. This festival is held annually in October or November. Humba is the traditional name of Sumba. Wai is the name for the water and the source of life on Sumba. The 3 still untouched and within the meaning of Marapu faith holy mountain regions Jawila, Tana Daru and Wanggameti serve the festival as a symbol for the preservation of the identity of Sumba and its culture. And so the festival always takes place near one of these mountain regions. The festival is new - the first one was in 2012 - but it tries to maintain the old traditions. For 3 days the people are dancing in the traditional way, singing their songs, they chatter and eat. The next festival will take place from October 28 to 30, 2015. For more information see the Wai Humba Website in the section links.
Traditional festivals for which I have no information:
- Urata Patama Keto - sharpening machetes
- Pogo Urata Guacu - cut down trees
- Urata Tenu – wooden stove
- Oma Wuke Urata – open garden
- Urata Dengu Laura – ask for rain
- Urata Dengi Ina – harvest results
Elements of the traditional festivals are often involved in non-traditional events. For example: campaign events, sports events, and inaugurations.