Padang Wundut

The unity of the Wundut – Tangga Madiata indigenous community has its main base in Pareng Wundut or the Wundut Traditional Village, which is located in an area known as “Lai Hangabung”. In the local language, the Wundut Village is referred to as “Kambata Tana Bara - Pindu Wangga Wundut”. This name comes from the presence of a Banyan tree at the entrance of Wundut Village, which in the Sumba language is called "Pingi Wangga", growing alongside another type of Banyan tree, known in Sumba as Pingi Wuntu. Thus, in the traditional verses of Wundut Village, it is known as “Pindu Wangga Wundut” or can be literally translated into Indonesian as “The Door of the Banyan Tree and the Wundut Tree”, and to this day, both trees that symbolize the village still stand at the entrance of the Wundut Traditional Village. The daily language used is the mother tongue, namely the Lewa/Liawa language. The main livelihoods of the community are farming/gardening and livestock raising.

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: (1) Kabihu Padda; (2) Kabihu Pupu Deru; (3) Kabihu Matualang; (4) Kabihu Praimajangga. The ancestors of these 4 kabihu were 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 currently within the administrative area of Kadahang Village. Mborumbaku Village is believed to be the ancestral origin by most of the kabihu that are now spread across the island of Sumba. The ancestors of these Four Kabihu are often referred to in pairs: “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 naming 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 to these four kabihu, which in the Sumba traditional verses are 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 split into 8 (eight) major parts, so that ultimately the kabihu present in the Wundut-Tangga Madiata Indigenous Community amounts to 20 kabihu, as follows:

A. Kabihu Padda

(1) Kabihu Uma Ratu; (2) Kabihu Padda Uma Karambo; (3) Kabihu Padda Maaaya Uma; (4) Kabihu Padda Uma Andung; (5) Kabihu Padda Ana Mapawaling; (6) Kabihu Padda Uma Urat; (7) Kabihu Padda Uma Lajik; (8) 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

The Wundut Tangga Madiata Indigenous Community has an area that is protected by tradition, one of which is Utang or Forest. Utang is the local term used by the Wundut-Tangga Madiata indigenous people to refer to forest areas. The forest is one of the most important living spaces for the indigenous community. All components of their life are highly dependent on the presence of the forest. The indigenous community has a close relationship with the forest, which is considered a living space that reflects their socio-cultural identity, their spiritual meaning, and a place where primary needs (clothing, food, shelter) are met, allowing them to survive, feel sufficient, and prosper in their life alongside the forest. The forest is utilized by the community as a place for rituals, to gather wood for building materials, branches for cooking, a source of medicine, and as a sacred place. The indigenous community has its own understanding of the division of their forest space. Of course, the indigenous community also applies rules/prohibitions regarding forest management that must be adhered to by their internal community and external parties.

Some grazing field points in the Wundut-Tangga Madiata area are:

1) Lai Yadu-Tangga Madiata Grazing Field: a place to ask for livestock fertility (Katoda Banda).

2) Marada Wunga-Manu Toku-Pai Mangu Jarangu Grazing Field.

3) Lai Tandula Grazing Field.

4) La Wangga-Tangga Madiata Grazing Field.

5) Pay Mangu Jarangu Grazing Field.

6) Loku Injung Grazing Field.

The management of grazing fields 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 have taught and sustainably until today. The Wundut Tangga Madiata Indigenous Community has roles and functions in each kabihu, which include:

1) Ratu Utama, the Main Leader in the implementation of the hamayang traditional ritual. Ratu Utama is a title for an elder 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) Ratu, an individual who has the skill and ability to lead traditional rituals. Each Kabihu has a Ratu who is selected based on customary rules.

4) Mapakaing, a term for an individual responsible for organizing materials in the process of carrying out traditional rituals in the traditional house. Mapakaing has an important task, as they must ensure that every citizen present at the ritual receives a share 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 a negotiator in the implementation of marriage rituals, 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, functions 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 an inviter in the implementation of an activity. Known by the term tau haka taung, njara hakangiung.

9) Nggaba Kadu-Papa nggoru, pairs between kabihu, responsible for slaughtering large livestock (horses and buffalo) in the process of celebrations or funerals. Slaughtering animals can only be done by another 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, functions as a supporter in the implementation of major activities, for example: during funerals or weddings. This role can be carried out by kabihu that do not have a direct relationship as in-laws or as nggaba kadu, papa nggoru.

The grazing fields are utilized for grazing livestock, a place to gather/retrieve alang-alang, some places are considered sacred, and as ritual sites. Livestock themselves are utilized for sale, as labor, daily consumption, and usually for ritual purposes. The Katoda Banda ritual is conducted in the Lai Yadu-Tangga Madiata Grazing Field to ask for blessings so that the livestock can thrive well. This ritual point is marked by a monument made of wood or stone that is arranged. The Wundut-Tangga Madiata community has full utilization rights over their Grazing Fields and is communally owned by the Kabihu that oversee them, and is also utilized by residents outside the Wundut-Tangga Madiata indigenous community, including residents from Kangeli and residents from Central Sumba Regency (Padiratana, Prai Karoku, and Soru).

In this regard, the Wundut-Tangga Madiata indigenous community views nature (forest, water, agricultural land, and grazing fields) as important resources that assist humans in meeting their living needs. They believe that every important natural resource is protected by a Supernatural Entity, so any actions that disturb or damage these Natural Resources can have negative impacts on human life. Every natural resource that provides/assists in meeting human needs must be respected and protected by the Wundut-Tangga Madiata indigenous community, and must not violate the customary rules that have been inherited by their ancestors (Marapu). The following are some prohibitions applied in the grazing field area:

1) Men and Women are not allowed to meet in the Grazing Field (dating).

2) No joking, cursing, or speaking harshly in the Grazing Field.

3) No damaging the Grazing Field.

4) No burning land.

The Wundut-Tangga Madiata indigenous community maintains grazing fields through generations to preserve the heritage and cultural practices originating from their ancestors. The community can utilize the grazing fields to sustain their livelihoods and use them as a means for rituals. These efforts lead the community to a peaceful and prosperous life. Another important aspect is that by maintaining the grazing fields, they can continue to build and maintain their relationship with their ancestors and pray for blessings for their lives.

In addition, forest protection greatly contributes to the preservation of forest ecosystems and biodiversity. By protecting the forest, the community can access valuable flora and fauna such as: flora (grass, livestock feed, turmeric, tubers) and fauna (cattle, buffalo, horses, and goats).

There is currently no legal basis regulating the recognition and protection of indigenous peoples in East Sumba Regency. The indigenous community hopes for official recognition from the government in the form of a Regional Regulation on the Recognition and Protection of Indigenous Law Communities of East Sumba, a Decree from the Regent on the Recognition and Protection of Indigenous Law Communities, and a Decree on Customary Forests. These efforts are carried out through cooperative work and participation between the indigenous community and organizations outside the indigenous community 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 area of the Manupeu Tanderu National Park zone.