Sumba: Rites, Offerings and Sacrifices (original) (raw)
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Jurnal Penelitian Walisongo, 2021
Paguyuban Sumarah is one well-known aliran kepercayaan in Indonesia existed since the 1930s. The group practised Sujud Sumarah as the most essential ritual attended by the whole member of organizations from multiple religious backgrounds and identities, gathering them in a venue of interreligious ritual participation. This paper will discuss the aspect of interrituality in Sujud Sumarah, considering it is practised by multi-religious believers through the discourse-analysis method following the framework of interrituality offered by Moyaert, an interreligious scholar from Vrije Universiteit Amsterdam. This research concludes that it is acceptable to define the implementation of Sujud Sumarah as an interreligious ritual participation, yet it could not explicitly be categorized as 'inner-facing' or 'outer-facing' interrituality as it was classified by Moyaert. This paper also demonstrated, in general, the fundamental system of belief of Sumarah was derived from syncretism and transcendent unity of religions, leading the discussion to be possibly elaborated further in the study of interreligious relations.-Paguyuban Sumarah adalah salah satu aliran kepercayaan terkenal di Indonesia yang ada sejak tahun 1930-an. Kelompok ini mempraktikkan Sujud Sumarah sebagai ritual paling esensial yang diikuti oleh seluruh anggota organisasi dari berbagai latar belakang dan identitas agama, mengumpulkan mereka di sebuah wadah partisipasi ritual
International Journal of Cultural and Religious Studies
Doing contextual Theology is the intersection between faith and culture and how the faith transforms culture. For this reason, a cultural ceremony can be an entry point for spreading the faith in a culture. In Sumba, various traditions in the indigenous religion (Marapu) involve an animal sacrifice ritual. This ritual helps the Marapu followers to maintain a good relationship with the Creator. Therefore, this study aimed to examine the meaning of animal sacrifice ritual from the viewpoint of the Sumba community as an entry point in efforts to do contextual theology. Qualitative methods were used to compare this ritual with the biblical concept of sacrifice, particularly the sacrifice of Jesus Christ, which is actualized in the Eucharist celebration. The results showed parallel and incompatible themes between the meaning of sacrifice ritual in Sumba culture and in the Christian perspective. Therefore, there can be a convergence between Christian teachings and Sumba cultural practices...
PROTECTION ON CONSTITUTIONAL RIGHTS OF SUMBA PEOPLE AS THE MARAPU BELIEVERS IN INDONESIA : A Review of Public Policy, 2022
The Indonesian Government assures the flexibility of citizens to determine and perform their choice of religions as long as it is not insulting other religions. This literature-based and interview research provides facts about Marapu as Local Religion of Sumba people. They are one of the social groups in Indonesia that has been the victim of discrimination because of their belief's choice. This is because Presidential Decree Number 1 of 1965 and its amendment regulated the official religions recognized by the state namely Islam, Protestantism, Catholicism, Hinduism, Buddhism and Konghucu, and did not recognize the local religion like Marapu in Sumba as one of the "legal" religion in Indonesia. As a matter of fact, many Indonesian citizens, including Sumba people, determine and perform their local religion based on the wisdom of their ancestors. This is an important topic because it shows that no matter what, the local belief is important as part of national assets and shall be protected, because they are part of the civilization process, and they shall be treated based on equality without any discrimination as Indonesian citizens. The Government shall properly change action from forbidding people into management of local belief performed and chosen by local people, and considering the rehabilitation and providing compensation to all Sumba people who are Marapu believers that became part of discrimination victims.
Access Ritual in Eastern Sumba, Indonesia
Celt: A Journal of Culture, English Language Teaching and Literature, 2013
As a particular type of tradition, rituals have been of interest to folklorists and anthropologists. Understood as repeated, patterned, and contextualized performances, rituals could be in "low contexts" meaning that they are less formally, unplanned in advance, and. do not demand for complicated performances, or in "high contexts" that they are realized in a highly stylized and formalized occasions, and set as public events. This article attempts to describe an access ritual, called paariyangu (ritual of being a guest and a host), conducted by the people of (eastern) Sumba living in the east part of Indonesia. Visiting somebody's house is an act of entering somebody else's private domain. It is therefore necessary for the both parties (i.e. the guest and the host) to abide to certain manners so as to maintain a desirable social encounter. Key words: access ritual, Sumba, traditions, low contexts, high contexts
Held's History of Sumbawa. An Annotated Translation
2019
Sumbawa is a medium-sized island in eastern Indonesia which has a particularly interesting past. In the premodern era it lay on the trade routes that connected the north coasts of the islands of Melaka and Java with the spice-producing areas in Maluku, while Sumbawa itself exported horses, sappan wood, and rice. Its recorded history covers periods of Hindu-Javanese influence, the Southeast Asian Age of Commerce, early Islamisation, and Dutch colonialism. Dutch Indologist Gerrit Jan Held wrote this book in 1955 but died before it could be published; this volume represents its first translation into English, and includes extensive footnotes that set it in context of current research.
1985
My deep and sincere thanks go to my supervisors, Professor Samuel Kibicho and Professor Robert Murungi for their untiring counsel, constructive criticism, patient supervision and understanding. I am also deeply indebted to all my informants and all other persons who assisted me in one way or another in my field study. In particular, I cannot forget the help and cooperation I received from my informants Joseph M'Tuaruchiu and M'Lithara Kamanja and the Chiefs of Njia, Mutuati and Akachiu locations. My deep appreciation and gratitude also go to my husband Chege for his untiring encouragement, understanding and concern. His persistent challenge gave me the spirit to struggle on and work harder. i v TABLE OF CONTENTS Declaration
JEUNESSE C. (2022) The social context of megalithic practice: an ethnoarchaeological approach. What the case of the Indonesian island of Sumba teaches us, in : L. Laporte, J.-M. Large, L. Nespoulos, C. Scare, Tara Steimer-Herbet (eds.), Megaliths of the world, Archaeopress, Oxford 2022, 341-363. The island of Sumba (Indonesia) is the last place in the world were people still use to build megalithic graves. The island shows a quite homogenous traditional material culture, but two clearly differentiated socio-political systems: on one hand segmented egalitarian tribe-like societies, on the other stratified chiefdoms, which both built megalithic tombs. It is thus an ideal spot to study the social and political backgrounds of the megalithic practice. Each of the two types of societies has its own way to deal with megaliths : small or medium-sized, poorly decorated monuments sheltering a funeral population including several generations in the egalitarian version, a larger variability of sizes and the presence of monumental, richly decorated “royal” dolmens with few deceased (often only the royal couple) in the stratified one. The examination of current changes, which tend to attenuate differences while at the same time creating conditions favourable to the emergence of new cleavages, offers us a valuable opportunity to observe 'live' how a megalithic system - since the construction of megalithic tombs remains a privileged medium for the expression of identities - adapts to changing social and political conditions. Once the "Sumbanese" model characterised, we attempt to show how it is likely to refine our view of European Neolithic megalithic practices, notably by encouraging the development of new research projects inspired by the data provided by social anthropology.
International journal of education and social science research, 2022
This study examines the Rambu Solo death ceremony, including the stages, the meaning of the symbols of ceremonial types of equipment, the social strata of the Toraja people and their influence on the death ceremony, and the public's view of the ritual of the death ceremony carried out by adherents of the Aluk Todolo belief. Death is a scourge for the general public; in fact, it is considered differently in Toraja society. They consider death the most critical phase in their life, so a grand and festive ceremony must be carried out. There is an influence of social strata on the different stages that a person goes through in the Rambu Solo ceremony. The higher the social strata of a person, the more stages he will undergo. Currently, the social and economic levels are very influential in implementing the Rambu Solo death ceremony, and even this ceremony is used as an arena to show the ability and wealth of the community.