The Marapu religion is a ‘native religion’ which is still alive and practiced by the Sumba people on the island of Sumba, East Nusa Tenggara; namely a belief system based on the worship of the Marapu (ancestral spirits, ancestor worship). There are a lot of Marapu and there is a hierarchical arrangement which is divided into two groups, namely Marapu and Marapu Ratu. Marapu is the ancestral spirit deified and considered to be the forerunner of a kabihu (extended family, clan), while Marapu Ratu is a marapu who is considered to have descended from the sky and is the ancestor of other marapu, so it is a marapu who has the highest position. The presence of the marapu in the real world is represented and symbolized by sacred symbols called Tanggu Marapu. The sacred symbols are stored in Pangiangu Marapu, namely in the upper part of the uma bokulu tower (big house, central house), a kabihu.
Even though they have many Marapés who are often mentioned by name, worshiped and asked for help, this in no way leads to denial of the existence of the Almighty Creator. The main purpose of the worship ceremony is not solely to the spirits of the ancestors themselves, but to Mawulu Tau-Majii Tau (Creator and Maker of Man), God Almighty. The acknowledgment of the existence of the Almighty Creator is usually expressed in figurative words or sentences, even then only in certain ceremonies or important events. In Marapu belief, the Creator does not interfere in worldly affairs and it is considered impossible to know its essence so that even mentioning His name is considered. Meanwhile, the Marapu themselves are considered as media or intermediaries to connect humans with their creators. The position and role of the Marapu are honored and believed to be the papakalangu leachate – ketu papajolangu (the crossing pathway and the protruding link), namely as an intermediary between man and his God.
In addition to worshiping ancestral spirits, this form of religion called Marapu also believes in the various spirits that exist in the nature around where humans live so that they also need to be worshiped, believe that objects and plants around them have soul and feel like humans, and believe in their existence. magical power to anything or anything extraordinary. To establish relationships with ancestral spirits and other spirits, the Sumba people perform various religious ceremonies led by the queen (priest) and based on a traditional calendar called Tanda Wulangu. The customary calendar cannot be changed or abolished because it has been determined based on the nuku-hara (laws and procedures, customs) of the ancestors. If it is changed it is considered to be able to anger the ancestors and will have a bad impact on human life.
In Marapu religious belief, spirit is placed as the most important component, because this spirit must return to Mawulu Tau-Majii Tau. The spirits of the dead will become the inhabitants of Parai Marapu (land of spirits, heaven) and be glorified as Marapu when he fulfilled all the nuku-hara set by the ancestors during his lifetime. According to this belief, there are two kinds of spirits, namely hamangu (soul, spirit) and ndiawa or ndewa (holy spirit, god). Hamangu is the human spirit during his life which is the core and source of strength. It is thanks to hamangu that humans can think, feel and act. Hamangu will grow stronger in the growth of life, and become weak when humans are sick and old. Hamangu who have left the human body will become spirits with their own personality and are called ndiawa. This ndiawa exists in all living things, including animals and plants, which later become the inhabitants of the parai marapu as well.
Almost all aspects of the life of the people of Sumba are filled with religious feelings. It can be said that Marapu religion is the core of their culture, as a source of values and outlook on life and has a major influence on the life of the people concerned. Because it is not too easy for them to give up their religion to become followers of other religions. Although in Sumba culture there is no written language, the Sumba people have sacred literature that lives in the memory of their religious experts or leaders. This sacred literature is called Lii Ndai or Lii Marapu which is pronounced or told at religious ceremonies accompanied by traditional songs. Sacred literature is considered auspicious and can bring prosperity to community members and fertility for crops and livestock.
The religious ceremonies and life cycle they perform, especially the funeral rites, are carried out in a somewhat excessive manner, giving the impression of being extravagant. But for the people of Sumba, they do this to express gratitude to the Almighty, a sign of respect and devotion to their ancestors, and to build a sense of kinship solidarity between them. Therefore, religious ceremonies in Sumba are always considered sacred.
The place of worship for the marapu is not only inside the house, but also outside the house, namely at the cathode, the place for the pamujaan ceremony outside the house in the form of a monument with flat stones (a kind of phallus-yoni) placed on the sides. On this rock various offerings, such as pahapa (betel nut), kawadaku (keratan mas) and uhu mangejingu (kebuli rice) are placed to be offered to Umbu-Rambu (gods and goddesses) who are in that place.
Each kabihu (clan) has its own marapu which he adores so that all prayers and wishes are conveyed to the Creator. The marapu are celebrated and worshiped in houses inhabited by residents of a kabihu, especially in houses called uma bokulu (large houses, that is, religious ceremonies are carried out which concern the interests of all Kabihu people, for example ceremonies of birth, marriage, death, planting, collecting and so on. In a paraingu (large village) there is usually the worship of one marapu queen (supreme ancestor). For example, the great ancestor in Umalulu was Umbu Endalu and was worshiped in a small house that was not inhabited by humans, therefore the house of worship was named Uma Ndapataungu (a house without people).
According to the Sumba people, humans are an inseparable part of the universe. Human life must always be adjusted to the rhythm of the motion of the universe and always strive so that the orderliness of the relationship between humans and nature does not change. In addition, humans must also try to balance their relationship with the supernatural powers that exist in every part of the universe. If we always maintain good relations or cooperation between humans and nature, then the balance and order can be maintained. This also applies to humans who are still alive and the spirits of humans who have died. Humans who are still alive have an obligation to keep in touch with the spirits of their ancestors. They think that the ancestral spirits are always watching and punishing their descendants who have dared to violate all the nuku – hara (laws and procedures) so that the balance of the relationship between humans and their natural surroundings is disturbed. In order to restore the imbalance caused by human actions towards the surrounding environment and make contact with the spirits of their ancestors, humans must carry out various ceremonies.
Ceremonial moments are felt to be moments that are considered holy, precarious and full of magical dangers. Therefore, the time of the ceremony must be timed so that it is aligned with the rhythm of the motion of the universe. The timing for performing the various ceremonies is based on the traditional calendar, the sign of wulangu. In the life span of each individual in Sumba society, there are times that are considered critical or crisis, namely at birth, adulthood, marriage and death. It was at such times that religious ceremonies were usually held.
Hopefully this article is useful and useful in broadening your knowledge.
