Utang Wundut

The unity of the Wundut – Tangga Madiata indigenous community has its main base in Pareng Wundut or Wundut Traditional Village, which is located in an area known as “Lai Hangabung”. In the indigenous language of Wundut Village, it 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 “The Door of the Banyan Tree and the Wundut Tree” and until now, both trees that symbolize the village still stand at the entrance of Wundut Traditional Village. The daily language used is the mother tongue, namely the 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: (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 find 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 mainland of Sumba. 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 to these four kabihu in the Sumba traditional verses language referred to as “Ndalaru Kabihu - Djuru Watu Uma”. In its development, the MHA Wundut-Tangga Madiata unity now consists of 14 kabihu and specifically, kabihu Padda has developed and divided 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 inheritance, one of which is Utang or Forest. Utang is the local term for the Wundut-Tangga Madiata indigenous community to refer to forest areas. The forest is one of the most important living spaces for the indigenous community. All components of their lives 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 that provides primary needs (clothing, food, shelter) that allows them to survive, feel sufficient, and prosper in their lives 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 on forest management that must be adhered to by their internal and external circles.

The Wundut-Tangga Madiata community utilizes the forest to take its resources in certain seasonal periods, and in doing so, they must perform rituals and cannot arbitrarily take/cut wood. To utilize/take wood resources in the forest, the Wundut-Tangga Madiata community is required to perform the ritual “Hamayang Ponggu E”. The purpose of this ritual is to determine the types of wood and the amount of wood needed. Usually, the types of wood needed are Manera wood, Injuwatu wood, Taramanu wood, Kirru wood, and Hutani wood. Therefore, the indigenous community of Wundut-Tangga Madiata is prohibited from taking types of wood other than those specified and is forbidden to take more than what is determined in the customary deliberation. They believe that if these prohibitions are violated, there will be disasters in the form of accidents that cause injuries or even death during the wood gathering process.

There are several forest areas that are considered important points for the indigenous community, namely:

1) Mata Wongu: is a forest area located at the site of the former Mata Wongu traditional village. Currently, the Mata Wongu area is used as the location for the Mangejing traditional ritual, which is performed routinely every year—rituals conducted at the beginning of the rainy season.

2) Tapu Lai Mada: is a forest area (former old village) that contains the grave of Umbu Mada, the first ancestor of Kabihu Padda, as a place for ritual implementation, and a spring.

3) La Hareu: is a forest area (former old village) that contains the graves of ancestors and a stone fence surrounding the location of the former village.

4) Wua Ndora: is a forest area (former old village).

5) Ponggu Andung: is part of the forest area.

6) Lai Lawa: is part of the forest area.

7) Luku Injung: is part of the forest area.

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

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

4) Mapakaing, is the term for individuals who are responsible for arranging materials in the process of implementing traditional rituals in traditional houses. 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 carves and colors the wooden pillars of traditional houses. 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 a leader in the establishment of traditional houses, 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, who are responsible for slaughtering large livestock (horses and buffalo) during the celebration or death process. 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, functions 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.

In this regard, the Wundut-Tangga Madiata indigenous community views nature (forests, water, agricultural land, and grazing fields) as important resources that help humans meet their living needs, they believe that each of these important natural resources is guarded by supernatural entities, so that any actions that disturb or damage natural resources can have negative impacts on human life. Every natural resource that provides/helps meet human needs must be respected and protected by the Wundut-Tangga Madiata indigenous community, and must not violate the customary rules that have been passed down by their ancestors (Marapu). The following are some prohibitions applied in the forest area:

1) It is forbidden to enter the customary forest arbitrarily if it does not comply with the time set in customary rules, such as in months 7, 8, and 9.

2) Men and Women are not allowed to meet in the forest (dating in the forest).

3) It is forbidden to joke, curse, or speak harshly in the forest.

4) It is forbidden to damage the forest.

5) It is forbidden to cut down the forest arbitrarily; it must be done with the applicable customary rituals.

6) Other communities outside the Wundut-Tangga Madiata indigenous community are not allowed to enter the forest without permission; if caught, war may occur, and the permission process is not easy.

The Wundut Tangga Madiata Indigenous Community protects Utang/forest because the forest is considered an important natural resource that provides various essential needs for the Wundut-Tangga Madiata indigenous community, namely as a source of wood for traditional houses and binding ropes, a place that provides sources of protein, vegetables, and medicinal plants, as well as a place for rituals. This shows that the forest has a central function in the life of the indigenous community and is closely related to their spiritual aspects. When they want to take wood, they also involve their ancestors and are very careful not to make mistakes—through this process, they greatly appreciate the presence of the forest entrusted to them by their ancestors.

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:

Wood Products

1. Tabbung wood: used for plates.

2. Nyamma wood: for cultivating gardens or pounding rice.

3. Lamua wood: for house construction, its leaves can be used as medicine.

4. Kasambi wood: its skin is used for chewing betel, its leaves can be used as a potion.

5. Wangga wood: its skin is used for treating fractures, its leaves are used for medicine.

6. Forest Rope (Gai): used for house bale-bales, house fences, and chicken coops.

7. Lolu Palahang: used for tying bales, house fences. Its leaves are used for medicine.

8. Wolla tree: its skin is used for umbrellas, its leaves can be used for temporary camping.

9. Manera wood: building material for houses.

10. Inju Watu: building material for houses.

11. Kiru Mataman: building material for houses.

12. Horan: building material for houses.

13. Linu: building material for houses.

14. Lapallu: building material for houses.

15. Lapana: building material for houses.

16. Langkapa: building material for houses.

17. Wenunu: building material for houses.

18. Matra: building material for houses.

19. Halay: building material for houses.

20. Taramanu wood: building material for houses.

Medicines:

1. Hedduk: medicine for headaches.

2. Ta’da rita: medicine for internal diseases.

3. Linu: medicine for internal diseases.

4. Ta’da ai bata: medicine for internal diseases post childbirth.

5. Kuta Ka Lara: forest betel, slimming medicine.

6. Langitu leaves: medicine for teeth, kidney medicine.

7. Alak tree: used for sorcery.

Food Ingredients: Ubi Gadung, Litang (Forest Yam), Porang, Lenggut (Tubers), Lewa, Turmeric, Temulawak, Ginger, Fern Leaves, Kaffir Lime, Sticky Jicama, Kencur, Lemboya (a type of pumpkin), Tambala, Galangal, Lemongrass, Pandan.

Fauna: Monkeys, Civets, Wild Boars, Cockatoos, Hornbills, Jungle Fowl, Deer, Swamp (Dove), Eagles, Bats, Crows, Doves, Snakes, Monitor Lizards, Lizards, Frogs, and others.

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, and Decree on Customary Forests. These efforts are carried out in cooperation and cooperative 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.