Mata Wai Wundut-Tangga Madiata

The unity of the Wundut – Tangga Madiata indigenous community is primarily based in Pareng Wundut or Wundut Traditional Village, which is located in an area known as “Lai Hangabung”. In the indigenous language, Wundut Village is referred to as “Kambata Tana Bara - Pindu Wangga Wundut”. This name is because at the entrance of Wundut Village, there grows a Banyan Tree or in Sumba language called "Pingi Wangga" which grows in pairs with a type of Banyan tree, which in Sumba language is called Pingi Wuntu. Thus, in the traditional verses/poems of Wundut Village, it is known as “Pindu Wangga Wundut” or can be literally translated into Indonesian as “Door of the Banyan Tree and Wundut Tree” and until now, both trees that symbolize the village still exist at the entrance of Wundut Traditional Village. The everyday language used is the mother tongue, namely Lewa/Liawa Language. The main livelihoods of the community are farmers/gardeners and livestock breeders.

The Unity of the Wundut-Tangga Madiata Indigenous Community consists of 20 Kabihu (clans). There are 4 (four) main kabihu that are pioneers and leaders, starting with the existence of:

• 2. Kabihu Padda;
  4. Kabihu Pupu Deru;
  6. Kabihu Matualang;
  8. Kabihu Praimajangga.

The ancestors of these 4 kabihu are the pioneers and leaders when the kabihu group left Mborumbaku Village to seek a new place to live. Mborumbaku Village is located in the Haharu area, which is now in the administrative area of Kadahang Village. Mborumbaku Village is believed to be the origin of the ancestors by most of the kabihu that are now scattered across the mainland of Sumba Island. The ancestors of these Four Kabihu are often referred to in pairs, namely: “Umbu Yeri – Umbu Mada, Umbu Huki - Umbu Ndewa”. Umbu Yeri is the ancestor of Kabihu Pupu Deru, Umbu Mada is the ancestor of Kabihu Padda, Umbu Huki is the ancestor of Kabihu Matolang, and Umbu Ndewa is the ancestor of Kabihu Praimajangga.

Like the mention of ancestors, these 4 kabihu are also often referred to in pairs during the implementation of traditional rituals in the Wundut Tangga Madiata area, namely: Padda-Pupu Deru, Matualang-Praimajangga. Other kabihu play a supporting role for these four kabihu, in the Sumba traditional verse language referred to as “Ndalaru Kabihu - Djuru Watu Uma”. In its development, the MHA Wundut-Tangga Madiata now consists of 14 kabihu and specifically, kabihu Padda has developed and divided into 8 (eight) large parts, so that in the end, the kabihu that exist in the Wundut-Tangga Madiata Indigenous Community number 20 kabihu, as follows:

• A. Kabihu Padda

• 2. Kabihu Uma Ratu;
  4. Kabihu Padda Uma Karambo;
  6. Kabihu Padda Maaaya Uma;
  8. Kabihu Padda Uma Andung;
  10. Kabihu Padda Ana Mapawaling;
  12. Kabihu Padda Uma Urat;
  14. Kabihu Padda Uma Lajik;
  16. Kabihu Padda Uma Wiku.

• B. Kabihu Pupu Deru

• C. Kabihu Matualang

• D. Kabihu Praimajangga

• E. Kabihu Luku Tana

• F. Kabihu Maiwara

• G. Kabihu Raranieka

• H. Kabihu Ana Maharai

• I. Kabihu Maritu

• J. Kabihu Ana Maari

• K. Kabihu Ana Maaya

• L. Kabihu Kombu

• M. Kabihu Walengu

• Mata Wai

The Wundut Tangga Madiata Indigenous Community has an area that is protected by tradition, one of which is Mata Wai. Mata Wai is the local term used by the Wundut-Tangga Madiata indigenous community to refer to a Spring. Mata Wai is one of the important living spaces in the unity of the Wundut-Tangga Madiata indigenous community. Mata Wai is utilized by the community as a source of drinking water for humans and animals, irrigation, and ritual places. The Wundut-Tangga Madiata indigenous community is obligated to maintain and protect the spring as it is an important part of their identity. The Wundut-Tangga Madiata indigenous community performs the “Kalarat Wai” ritual, which is a sacred ritual inherited from their ancestors by praying at the spring location, aimed at asking for protection and maintenance of the spring from the Creator.

In general, the Wundut-Tangga Madiata indigenous community believes that the Mata Wai area should not be damaged or subjected to disgraceful acts such as cutting wood, killing snakes, committing immoral acts, or bathing directly. If someone violates these rules, the community believes the violator will suffer from illness. The following are the points of mata wai found in the Wundut-Tangga Madiata area:

• 2. Panarup
  4. La Kalou Kauki
  6. Latakalebung
  8. Lai Tandula
  10. Lai Puda

• La Mangahau
• Kadambung
• Toru Ahu
• Paru Mbapa
• Pambulur Katuku

The management of Mata Wai is fully taken over traditionally, although they do not yet have a structured customary institution, they continue to implement customary rules according to what their ancestors taught and sustainably until now. The Wundut Tangga Madiata Indigenous Community has roles and functions in each kabihu, which include:

1. Main Queen, is the Main Leader in the implementation of the hamayang traditional ritual. The Main Queen is a title given to an elderly Queen who usually serves as an advisor.
2. Ratu Manda Muku is the Queen who has the task of accompanying the main queen and wodehang from the Main Queen and carrying uhu pahamayang during the implementation of major traditional rituals.
3. Queen, is an individual who has the skills and ability to lead traditional rituals. Each Kabihu has a Queen who is selected based on customary rules.
4. Mapakaing, is the term for individuals responsible for arranging materials in the implementation of traditional rituals in the traditional house. Mapakaing has an important task, as they must ensure that every citizen present at the ritual receives a portion of the materials distributed during the ritual.
5. Ma Urat, who makes carvings and colors on the wooden pillars of the traditional house. Ma Urat comes from Kabihu Pada Uma Urat.
6. Wunang, as the negotiator in the implementation of marriage, death, and other activities. Wunang is also referred to as ma ngaru ya na ngaru, ma lamma ya na lamma.
7. Mata ma katutu-lima ma pandoi, serves as the leader in the establishment of the traditional house, or can be called the Head Carpenter. This role is only performed by individuals with expertise in traditional building architecture.
8. Ma padundang, serves as the inviter in the implementation of an activity. Ma padundang is known by the terms tau haka taung, njara hakangiung.
9. Nggaba Kadu-Papa nggoru, pairs between kabihu, who are responsible for slaughtering large livestock (horses and buffalo) in the process of celebrations or funerals. Slaughtering animals can only be done by other kabihu if the nggaba kadu is unable to attend the event. The pairs of nggaba kadu, for example: Kabihu Padda Uma Ratu with Padda Uma Karabo and Kabihu Padda Uma Andung with Kabihu Luku Tana.
10. Ndula kajuanga - anda karaha, serves as a supporter in the implementation of major activities, for example: during death or marriage. This role can be performed by kabihu that do not have a direct relationship as in-laws or as nggaba kadu, papa nggoru.

The Wundut-Tangga Madiata indigenous community preserves Mata Wai through generations to maintain the heritage and cultural practices originating from their ancestors and forefathers. The community can utilize Mata Wai as a source of drinking water for humans and animals, irrigation, and ritual places. In addition, forest protection greatly contributes to the preservation of forest ecosystems and biodiversity. By protecting the forest, the community can access high-value flora and fauna such as: flora (Grass, Banyan) and fauna (Fish, Snails, Shells).

There is currently no legal basis regulating the recognition and protection of indigenous peoples in East Sumba Regency. Indigenous peoples hope for official recognition from the government in the form of Regional Regulations on the Recognition and Protection of East Sumba Indigenous Law Communities, Decree of the Regent on the Recognition and Protection of Indigenous Law Communities, Decree on Customary Forests. These efforts are carried out with cooperative collaboration and participation between indigenous peoples and organizations outside indigenous communities that participate in assisting the recognition process. All these efforts are expected to achieve the main goal of the community, which is to reclaim their living space that has entered the National Park zone of Manupeu Tanderu.