Merapu and Pasola Festival West Sumba, Indonesia part 2

Merapu and Pasola Festival West Sumba, Indonesia part 2 Marapu is characterized by ancestor worship and balance or dualism About 35% of Sumbanese claim Marapu as their religion Though Sumba is now listed as majority Christian, most still follow Marapu traditions Marapu, remains the guiding force in Sumbanese culture. There are regional variations in practices Ceremonies and rituals are numerous These mark birth through marriage and death; the building of traditional houses to yearly planting cycles Betel (sirih pinang) is an integral part of many rites and ceremonies Rato (ceremonial figures) preside over these occasions using special ritual language (rhyming couplets

The Pasola Harvest Festival
Merapu and Pasola Festival West Sumba, Indonesia part 2. No one knows when the ritual began,Performed in four locations in West Sumba in February and March. Festival coincides with the appearance of the nyale sea worm which is used to foretell the harvest, It is a mock battle between two or more villages.Hola, or sola (sticks) are thrown like spears by men while on horseback
The result of the Pasola also foretells the harvest. The ceremony is overseen by rato adat (ceremonial figures who know the rules)

It all starts with the nyale
Nyale sea worms wash up on the south and west coasts of West Sumba in February and March each year This time is a transition between the wet and dry seasons when seeds are planted. Rato watch for them and make offerings to ancestral spirits.
Fishing is forbidden at this time The results are ‘read’ and correspond with the results of the coming harvest Their appearance determines the date of Pasola (it is eight days after)

Preparations for Pasola
Many rites are performed before Pasola; these vary by region Story telling and gatherings are common. One area has insult & boxing matches, Each rider makes the hola that will be used for fighting and also practices, The night before each rider is cleansed and brings a chicken to the rato for a rite involving divination of chicken intestines. This foretells the rider’s success in battle and is also a sacrifice. Sacrifices must be made to the ancestors to gain their assistance
Nyale are also read the morning of, then a short Pasola battle is fought on the beach
Ratos must purify the arena and officially open Pasola by riding in on a nyale horse
They preside as the referees during the match

rider goes down

A rato (in blue) goes to sort out the problem

Rules and Strategy
1.Males of puberty age (12) and above may participate
2.There are two sides from different villages for each battle
3.The riders leave their side, riding clockwise in an arc toward the other team
4.They try to draw out their opponents by taunting, shouting and challenging them with the hola
5.If the opposite team answers the challenge they ride out and the battle begins
6.Riders fling hola (blunt wooden spears) at each other trying to hit the riders from the opposite side
7.The riders complete their arc and return to their side and it starts all over again
8.The goal is to hit riders or their horses with the hola
9.Knocking one off his horse or causing injury are seen as positive and good for the community (and harvest)
10.Serious injury and even death is honorable and not punishable by law
11.Women and other non-participants cheer and jeer when their team scores a hit or their rider catches the other team’s hola
12.If a rider goes down or is hurt there are often problems with crowd control
13.The riders also must take care not to throw the hola into the crowd or at the wrong time (the rato are watching)
14.If hurt a rider must be cleansed with blessed water that will help him heal
15.Any vendettas must be settled the next year

                                       About to throw the hola                           About to get hit!

A horse decorated for Pasola    A talented rider stocks up on hola

 

Interpretations
1.The main focus of Pasola is to ensure a bountiful harvest
2.Injury returns blood to earth, or to the ancestors and is a sacrifice in exchange for bountiful crops
3.Pasola may have evolved after internal conflict died down during the Dutch colonial period. The lack bloodshed and ethnic conflict may have created a perceived need for blood sacrifice (formerly heads were taken in battle)
4.It also serves as entertainment and mating ritual. Skilled riders have high status. Women call attention to themselves by cheering and jeering. Everyone dresses in their best and attends the event.
5.Though Pasola has evolved into somewhat of a tourist attraction, it remains important to Sumbanese culture

A megalithic tomb belonging to a rato on Sumba’s West coast

Marapu, Sumba’s Animist Religion

Marapu, Sumba’s Animist Religion More than 60% of the population of Sumba Marapu (a kind of religion that believes the spirit of ancestors). The rest are Christians (both Catholic and Protestant). Only a small number of pupulation is Islam, Hinduism and Buddhism.

Marapu derived from two words in Mar and Apu, which means grandfather as the creator and source of life. The main teachings of the religion Marapu believe in life while in this world and eternal life after death. Death means a person who is in fact the spirit world in the sky Marapu - Prai Marapu. The spirits of the ancestors who are still alive and watching life. Rituals and ceremonies are a way to preserve and maintain relationships (thanks) quiet with Marapu. So long as you abide by the rules of the ceremony, Marapu will bestow your blessings, such as good relationships with family and neighbors, good health, the rice plants, multiply etc.

The word Marapu has different meanings, such as:

1. the occupants of the eternal heaven, who lead a similar existence to men. They live in couples and one of these couples was the ancestor of the Sumbanese.

2. the spirits of Sumbanese ancestors in Prai Marapu.

3. the spirits of Sumbanese's relatives

4. all spirits dwelling the universe. Marapu has mysterious and magical authority over human life.

So, Marapu has animistic, spiritual, and dynamic elements. This is obviously seen in every festival held in Sumbanese daily life that the festivals into magical factor strongly influencing the belief by placing spirits role as the main component. According to Marapu beliefs, any spirits consist of two elements i.e. Ndewa and Hamanangu. In short, the Marapu concepts are the teachings about the balance of the universal life through which the happiness can be gained. The balance is symbolized by the "Ina Mawolo" (Mother of being) and the "Ama Marawi" (Father of Creation). Ina Mawolo and Ama Marawi live in the universe and take the forms of the moon and the sun. In mythology, they were husband and wife who giving birth to the ancestors of the Sumbanese.

Marapu Priests of East Sumba waiting for funeral ceremony.

To honor the Marapu, the Sumbanese put effigies, called Marapu statues, on stone altars where they lay their offerings in the forms of Sirih Pinang (a dish containing betel leaves, nuts and lime) and sacrificial cattle such as: chickens, pigs or buffaloes. The statues of Marapu are made of wood in the shape of human faces. These images are usually placed in the yard of their houses or inside the traditional houses.

                                    Merapu Priests in special dresses

House of Marapu (dwelling place of Marapu)

Marapu, Sumba’s Animist Religion According to the Marapu belief, the main house is a symbol of God's present in their village. It is located in the middle of the Kampung (village).

 

Blood and Heart of Animals in Marapu Belief 

Marapu, Sumba’s Animist Religion In Sumba culture some animals such as, chicken, pig and buffalo are good offerings to Marapu. By shedding the blood of animals it symbolizes:

* Life. We are grounding on earth and we live our life just because we have blood in our body. No blood it    means no life.

* Reconciliation (forgiveness) with the Marapu and with the other. New era and future are bound in the blood.

* Fertilization. Shed the blood on the ground before rice plantation means ask for the Marapu to look after the field and will give a good harvest.

For the Marapu belief buffalo is an important animal for Marapu Ceremony such as funeral. Marapu priest gives the blessing to the buffalo which offers to Marapu and later will be slaughtered as appear in the pictures below. The heart of the buffalo will indicate the fate of the owner.

Heart

Heart is a “letter” to read the fate of human being. Who you are for the next year will predict through the heart of animal. It’s a glimpse of future. Even, if someone is sick or experienced so many problems can be read and getting to know the cause of the diseases and the troubles. Other word; what happened in the past, connecting to the present even in the future.

Smiling is a symbol: “You are good and blessed by Marapu”

A glimpse of future - reading the fate of human being through the heart of Buffalo.

Wulla Poddu

Each year, in November, some tribes in Sumba (Loli, Waukaka, Sodan and Umbu Koba) celebrates a ritual namely Wulla Poddu. Lexically Wulla means month and Poddu means Bitter. So Wulla Poddu means holy month which all the people under some prohibitions or taboos such as to mourn the death, marriage, having party, building house etc. Actually, Wulla Poddu comes from agricultural custom. It is a time for thanksgiving to the Marapu especially before planting season. The end of Wulla Poddu there are some ceremonies such as hunting board and sacrificing chicken. Fat of the board and shedding blood of the chicken is good for Marapu. Whole families of the tribe gathering together and celebrate the dismissal of the Wulla Poddu. They share their story and food to each other. It’s a time of family reunion. Also a time for reconciliation to each other; forgive and forgiven! But, the main meaning of the Wulla Poddu is still there: may our land, harvest, cattle and good efforts will be blessed by Marapu.

 

Hunting for poddu (the holy month). Located at Umbu Koba village, Sumba Barat Daya. There is a tribe who believes that harmony of the ecosystem will be good if the human being look after the environment. The people of this tribe has a time for hunting, planting, for harvest, etc… And those times will be celebrated with a special ceremony as a way to ask for permission from Marapu so that the efforts and planns of humankind will be blessed.

A board caught by hunter as an offering to Marapu. According to the Marapu belief

the fat of animals such as pig is a good offering to Marap

Villager bring rice for offering to Marapu. Marapu Priest, ahead, lead the people

Marapu presented as a statute (totem) and placed in the middle of the village. Whole tribes gathering together as a family. They offer rice and meat to Marapu and also they share food to each other as a symbol of friendship and reconciliation.

Tarik Batu (stone-pulling ceremony)

Tarik Batu (stone-pulling ceremony)Geologists commonly referred to as living megalithic culture of Sumba. This is true because the megalithic culture which originated approximately 4500 years ago and is still faithfully carried out by a number of Sumba, especially Marapu faith. Megalithic tomb is made of hard stone, like an altar, and about 40 to 70 tons. Megalithic tomb is actually located in front of their homes

Stone pulling ceremony required much money, pigs, buffaloes, horses and time. The price of the megalithic tombs depends on thesize and the type of the rock. Normal type such as hard limestone: 4m x 6m x 50 cm it’s about Rp 65.000.000 (nationals currency), equal € 5000. Another type such as Tarimbang rock more expensive (this is kind of rock like marble).

Before stone pulling ceremony, there are series of rituals for obtaining permission from the stone keeper’s spirit. The preparation will be begun with “pogo watu” namely a ritual where the huge block of stones are cut from the quarry or mountain and Marapu priest will lead a ceremony by offering chicken, rice and betel nut to the spirit. This is the way to ask for permission from Marapu so that the work will be going well and success. Another ritual called “tingi watu” (stone pulling). Hard work will be held; hundreds even thousands of people are needed to drag the heavy stone. A long the way to its place, someone will stand in top of the stone to lead and cheer the people up. This work to pulling the stone sometimes it takes some days. That is why just for those people are rich able to prepare the ceremony of stone-pulling. Inviting so many people means the owner must prepare a great fund including the butchering of large numbers of pigs and give food for thousand people. The last work is an art work of the megalithic. The megalithic covered by rectangle flat stone supported by four pillars about 1, 5 meters high. The decoration of tomb is related with a social function of Merapu belief. Mostly are related to many symbols of the journey and life after death of the human being.

SUMBA AND PASOLA

SUMBA AND PASOLA. Sumba island famous for its sandalwood, horses, impressive megalithic tombs, typical hand woven textile ("ikat"), and beautiful beaches are still untouched. There are two entry points to Sumba island from anywhere in Waikabubak Waingapu & Small (Tambolaka). These are the people could enter Sumba for either by flight or boat

             
            Sumba island covers an area of 11,150 square km which is now populated by about 350,000 people. Generally the climate similar to other part of Indonesia where a dry season (May to November), and a rainy season (December to April). The island of Sumba is well known of its sandlewood, horses, impressive megalithic tombs, typical hand woven textile (“ikat”), and still untouched beautiful beaches. There are two entering point in to Sumba island from anywhere in the Lesser Waingapu & Waikabubak (Tambolaka). These are the people could enter Sumba for either by flight or boat.

            Sumba island has a great and unique position respect to the Sunda Banda archipelagoes, it is one of the biggest island on the East Nusa Tenggara region beside Flores and Timor. It represents an isolated sliver of probable continental crust to the south of active volcanic islands (Sumbawa, Flores ) within the forearc basin . It is situated to the north of passage from the Java Trench (subduction front) to the Timor Through (collision front).

            It does not show still the effects of strong compression in contrast to islands of the outer arc system (Savu, Roti, Timor), while the magmatic units make up a substantial part of the Late Cretaceous to Paleogene stratigraphy.

           Most Sumbanese are Christian (Catholic and Protestant), however, and part of them are still strongly keep their native and original religion called Marapu. Most cultural objects are related to the Marapu religion such as the shape of traditional houses, ceremonies, or kings’ graves and tombs.

            The Customary houses designed in high-peaked roof to store the heirlooms and store. It is divided into male and female section, and generally surrounded by impressive megalithic tombs. Their famous ceremony are the wedding and funerals. where they usually sacrificed animals pigs, buffaloes, cattle, and horses.

            The Megalithic tombs are made from the hard stone forming the megalithic shape. This covered by rectangle flat stone supported by four pillars about 1,5 meters high. The Megalithic tombs are actually located in the front of their houses.

         A primitive Sumbanese art objects strongly related with a social functions of Merapu belief. The carved stones and wood statues are representing the death, Merapu, and as medium for their contact. Metal ornaments and jewelry are usually for wedding ceremonies, and are related to the social status.

         Pasola is the name of a war game tournament played by two groups of selected Sumbanese men. They riding their decorated selected horses fling wooden spears at each other. (The government allows the ritual game to take place, but the spears much the blunt). Pasola is a traditional ceremony of the Sumbanese held in the way of uniquely and sympathically traditional norms, every year in February and March and has become the focus of attention of the people since it is a part of the sacred homoge to the Marapu.

           Pasola Festival is the name of ancient war ritual war festival by two groups of selected Sumbanese men. They riding their colorful decorated selected horses fling wooden spears at each other. This traditional ceremony held in the way of uniquely and sympathetically traditional norms, every year in February and March.

           The festival occurs during February in Lamboya and Kodi. The main activity starts several days after the full moon and coincides with the yearly arrival to the shore of strange, and multihued sea worms – Nyale. The precise date of the event decided by Rato during the Wulapodu (the month of Pasola the fasting month).

          Pasola is derived from the word Sola or Hola meaning a kind of a long wooden stick used as a spear to fling each other by two opponent groups of horsemen. The horses use for this ritual are usually ridden by braves and skilled selected men wearing traditional customs. In its wider and deeper meanings Pasola really not only is something worth looking on but also is something worth appreciating, for there are still other elements bound tightly behind it.

          The people of Sumba believe that the ritual has a very close link to the habit of the people since it arranges the behavior and the habit of the people so that the balanced condition between the physical – material needs and the mental – spiritual needs can be easily created; or in other words the ritual is believed to be able to crystallize the habit and the opinion of the people so that they can live happily both in earth and in heaven. In addition to it, Pasola is also believed to have close relation to the activity in agriculture field, therefore any bloodshed (of sacrificial cattle or men participating in the game) is considered the symbol of prosperity that must exist. Without blood Pasola mean nothing to them. Those who died in the Pasola arena are believed to have broken law of tradition the fasting month.

SUMBA ISLAND PARADISE OF EAST NUSA TENGGARA

SUMBA ISLAND PARADISE OF EAST NUSA TENGGARA Sumba Island with megalithic stone graves, the traditional high-roof houses and excellent Ikat weaving is one of the most exciting areas of the culture of East Nusa Tenggara. Living here in town, complete with funeral rituals remaining time, strict social structure and unique architectural style that they have survived for centuries. If you want the traditional culture has been influenced by Western influence to see from a trip to Sumba is a must.

The Island itself appears as a barren and inhospitable place on first appearance, but it is blessed with rocky highlands giving breathtaking panoramic views of the coastline where near deserted white sandy beaches stretch on to the horizon. The warmth and hospitality of Sumba can be found in the people of Sumba with their incredibly rich culture, their unique architecture and their primitive but orderly way of life. Take a journey back in time and marvel at a people who can produce exquisite ikat weavings, monumental monolithic burial sites and spectacular houses from such a seemingly barren land.

Probably the most well known cultural event in Indonesia, the Pasola is still performed today in West Sumba by hundreds of spear throwing combatants charging at their opponents through an open field, a truly unbelievable spectacle. According to tradition, the Pasola must be proceeded by the catching of the Nyale(sea worms) which occurs in February in Kodi & Lamboya and March in Wanukaka. The exact time is 6 days before the full moon. Take the time and make the effort to get to one of these action packed events, it will be the highlight of your trip.

Ikat weavings in Sumba play a vital role for the women of Sumba. They are exchanged at important ceremonies to show one's social status and the most exquisite cloth are placed at the gravesite for use in the after-world. The west and east regions of Sumba are different in design and color. The eastern ikats bear motifs of bold, bright designs of people, animals and animistic totems while those of the west are more abstract. Taking up to two years to produce, a full sized Sumba cloth is highly prized both within the community and as mementos for visitors.


After you have soaked in all the culture, seen the Pasola action and purchased your Ikats, why not relax in one of the two rustic beach side bungalow resorts in East Sumba. They are located right on the beach and offer surfing, game fishing, snorkeling and bird-watching. The beaches are near deserted so it is easy to feel like Robinson Caruso as you wander down the near endless stretches of pure white sand - then you understand why we say that Sumba is the destination of contrasts.

KOMODO dragon from indonesia

KOMODO dragon from indonesia Komodo is the world's heaviest living lizards. They can grow to a length of 10 feet (3 meters), with an average length of 8 feet (2.5 meters) and weighs 200 pounds (91 kg.). Women are usually less than 8 feet and weighs about 150 pounds. (68 kg.).
Keen sense of smell dragons, relief by a favorable wind, enables to search for carrion. up to 5 miles (8.5 km) away. Despite its size, the Komodo to move fast and agile. They can climb trees and like all goannas are good swimmers.

Their teeth are laterally compressed with serrated edges, resembling those of flesh-eating sharks. They have about 60 teeth that they replace frequently and are positioned to cut out chunks of its prey. The highly flexible skull allows it to swallow large pieces of its food. The Komodos mouth is full of virulent bacteria and even if its prey survives the original attack, it will die of infection later. In addition, recent research3,4 suggests that the Komodos have a venom gland which is more important in disabling their prey.
Young dragons up to 29 inches (.75 meters) live in trees and eat insects, birds, eggs, small mammals and other reptiles. They will descend from the tree for carrion.

                                                             DISTRIBUTION and HABITAT
The distribution of Komodo dragons is restricted to the Lesser Sunda Islands of Rinca, Komodo, Flores and the smaller islands of Gili, Montang and Padar. Padar does not have a permanent population. The total range is less than 1,000 sq. km. Komodo National Park makes up all islands except Flores.
The natural habitat of Komodo dragons is extremely harsh by human standards. These arid volcanic islands have steep slopes and little available water most of the year. A short monsoon season often produces local flooding. The average annual temperature at sea level on Komodo island is 80F. degrees. Dragons are most abundant in the lower arid forest and savanna.
Outsiders found out about the Komodo dragons after WW1 when a report came from a downed aircraft and the surviving pilot swam to Komodo Island.


                                                                      BEHAVIOR
In the wild, Komodo dragons are generally solitary animals, except during the breeding season. Males maintain and defend a territory and patrol up to 1.2 miles (2 km.) per day. Territories are dependent on the size of the dragon. Feeding ranges extend further and may be shared with other males. A dragon will allow other dragons to cross its territory when they are on a food run.
Dragons maintain burrows within their core ranges and occasionally males will swim from island to island over long distances. They regulate their body temperature (thermoregulation) by using a burrow.

                                                                         DIET
The Komodo is carnivorous and cannibalistic and it has a prodigious appetite. They regularly kill prey as large as pigs and small deer, and have been known to bring down an adult water buffalo. They are opportunistic feeders and will eat anything they can overpower including small dragons and small or injured humans (dragons make up to 10% of their diet).
An eyewitness account revealed that a 101 lb (46 kg.) dragon ate a 90 lb. (41 kg.) pig in 20 minutes. As a comparison, a 100 lb. person would have to eat 320 quarter pound hamburgers in less than 20 minutes to keep up with the dragon.
In the zoo, the Komodo dragons are fed previously frozen rats.

                                                REPRODUCTION and GROWTH
The life expectancy of a Komodo is between 20 to 40 years. As noted above, Komodo dragons are generally solitary animals, except during the breeding season.
The male Komodo dragon presses his snout to the female's body, and flicks her with his long, forked tongue to obtain chemical information about her receptivity. He then scratches her back with his long claws, making a ratchet-like noise. If unreceptive, she raises and inflates her neck and hisses loudly.
The female wild dragons will utilize the nest mound of a brush turkey in which she will lay a clutch of up to 30 eggs. Hatchlings are about 15 inches (40 centimeters) and weigh 3.5 ounces (100 g.).
Juveniles are multi-hued, (yellow, green, brown and gray); with a speckled and banded skin. Adult colors vary from earthen red to slate gray and black.

                                                                         STATUS
Endangered: The largest threat is volcanic activity, fire and subsequent loss of its prey base. Currently habitat alteration , poaching of prey species and tourism may have the most pronounced effect. Commercial trade in specimens or skins is illegal under the Convention on International Trade in Endangered Species (CITES).
Wild Population: 3,000 to 5,000.