Marapu is a local religion or beliefs held by people on the island of Sumba. This religion is the belief that ancestors and ancestor worship. More than half of Sumba this religion.
Adherents of these religions believe that life in this world is only temporary and that after the end of time they will live eternally, in the spirit world, in heaven Marapu, known as Prai Marapu.
Marapu religious ceremonies (such as funerals, etc.) is always followed by cutting animals like buffaloes and horses as sacrifices, and it has become a fall tradition - for generations to keep on guard in Sumba.
Marapu religion is the "original religion" that is still alive and embraced by people on the island of Sumba, East Nusa Tenggara. As is the Marapu religion is a belief system that is based on the worship of the spirits of ancestors (ancestor worship). In Sumba language ancestral spirits called Marapu, means "the Worship" or "venerable". Because of that religion which they profess called Marapu anyway. Marapu this lot number and there is a hierarchical structure which can be divided into two categories, namely Marapu and Marapu Queen. Marapu is the deified spirits of ancestors and are considered to be the forerunner of a kabihu (extended family, clan), while the Queen Marapu Marapu is considered down from the sky and is the ancestor of the other Marapu, so it is Marapu that has the highest position. The presence of the Marapu in the real world is represented and symbolized by the sacred symbols in the form of gold or silver jewelry (there is also a statue or urn) called Tanggu Marapu. Sacred symbols were kept in Pangiangu Marapu, which is at the top of the tower uma bokulu (big house, home centers) a kabihu. Although it has a lot Marapu often called his name, revered and sought help, but it did not cause the denial of the existence of the Creator. The main purpose of the ceremony of worship is not merely to the spirits of the ancestors themselves, but to Mawulu Majii Tau-Tau (the Creator and Maker of man), God Almighty. Recognition of the existence of the Creator is usually expressed in words or sentences metaphorically, that too only in certain ceremonies or important events only. In Marapu belief, the Creator did not intervene in worldly affairs and is considered virtually impossible to know so as to mention his name too dipantangkan. While the Marapu itself is considered as a conduit or intermediary to connect people with the Creator. The position and role of Marapu was glorified and believed to be leachate papakalangu - descendants papajolangu (catwalks that take across and hooks that stick, as an intermediary) between man and God. In addition to worship the ancestral spirits, called Marapu form of religion is believed also to be a variety of spirit that is in the nature around human habitation so that should also adored, believing that the objects and the surrounding vegetation such as soulless and heartless man, and believed in the existence of supernatural powers on all matters or extraordinary items. To make contact with the spirits of ancestors and other spirits, the Sumba perform various religious ceremonies led by the queen (priest) and is based on a traditional calendar called Signs Wulangu. Custom calendar should not be modified or eliminated because it has been determined based on Nuku-nutrient (laws and ordinances) of the ancestors. When transformed considered would cause anger of the ancestors and would be bad for human life. In Marapu religious beliefs, the spirit is placed as the most important component, because the spirit is what must be returned to Mawulu Majii Tau-Tau. Spirits of the dead will be Parai Marapu residents (domestic spirits, heaven) and glorified as Marapu if during his lifetime in the world to meet all Nuku-nutrient that has been established by the ancestors. According to the belief that there are two kinds of spirits, namely hamangu (soul, spirit) and ndiawa or ndewa (holy spirit, god). Hamangu is the spirit of man during his life that became the core and the source of her strength. Thanks hamangu that humans can think, feeling and acting. Hamangu will get stronger in the growth of life, and become weak when humans sick and elderly. Hamangu who has left the human body will be fine creature with its own personality and is called ndiawa. Ndiawa is present in all living beings, including animals and plants, which later became residents of Parai Marapu anyway. Nearly all aspects of community life permeated by a sense of religious Sumba. You could say Marapu religion as the core of their culture, as a source of values and outlook on life and have a great influence on people's lives are concerned. Because it's not too easy for them to release the religious to become followers of other religions. Although the culture of Sumba is not known written language, the sacred literature of Sumba has lived in the memories of the experts or their religious leaders. This sacred literature called Ndai LII or LII Marapu spoken or narrated on the religious ceremonies accompanied by traditional songs. Is considered auspicious and sacred literature can bring prosperity to the citizens of the community and fertility for crops and livestock. Religious ceremonies and the circle of life that they carry out, especially the funeral ceremony, held in relative luxury, so give the impression of extravagance. But for the people of Sumba, it is they do to express my gratitude to the Almighty, a sign of respect and devotion to the ancestors, and establish a sense of kinship solidarity among them. In every religious ceremony usually displayed various art forms as well. It can be said that art is an accompanist for their religion. Religious ceremonies in Sumba has always been considered sacred, because it places the ceremony, moments of the ceremony, the objects are instruments in the ceremony as well as people who run the ceremonies are considered sacred as well. They worship Mawulu Tau - Tau-mediated Majii the Marapu which is a medium between man and his Creator. Each has Marapu own kabihu adored that all prayer and his will be submitted to the Supreme Creator. The Marapu it diupacarakan and worshiped in homes inhabited by citizens of a kabihu especially at home, called uma bokulu (big house, home centers) or uma bungguru (home fellowship). Inside the house was conducted religious ceremonies involving the interests of all citizens kabihu, eg birth ceremonies, marriage, death, planting, harvest and so on. Place of worship ceremony to Marapu not only in the house alone, but also outside the home, namely in the cathode, where the ceremony outdoors worship a monument (a kind of phallus-Yoni) which is made from a piece of wood or wood Kanawa kunjuru that the sides is placed a flat stone. On top of a flat stone is a variety of offerings, such as pahapa (betel nut), kawadaku (money) and Uhu mangejingu (rice) is placed to be presented to Umbu-signs (deities) who is on the premises. Inside there is usually a paraingu Marapu worship of one queen (great ancestors). For example, the great ancestor in Umalulu is Umbu Endalu and worshiped in a small house which is inhabited by humans, because it's a house of worship was named Uma Ndapataungu (households not man) which in luluku (poetic language) referred to as Uma Ndapataungu - Panongu Ndapakelangu (households not man and stairs are not grounded). According to the beliefs of Umalulu, Umbu Endalu inhabit a magical house. Born in that house looks small, but the house was actually a magical mansion. They consider Umbu Endalu continually in the house, because it is a ladder to climb down to the house was always leaning. Worship house is also called Uma Ndapataungu Kalamaku Ruu because the roof made of palm leaves, and Uma Lilingu, because to come and talk about the house should be according to the custom or procedure established by the ancestors as well. Uma kamudungu Ndapataungu shaped and facing toward the according to the flow of river water, downstream and located at the middle or center of Paraingu Umalulu. The materials used to build houses of worship that is wood ear or ai ndai nitu (sandalwood) which is used for poles (the sum of all these pillars of the temple there are sixteen fruit trees), roof and walls of the of materials coconut leaves, huaba straps of material (Virgin coconut shell). These materials must be retrieved from a place called Kaali - Waruwaka and surrounding areas. Religious ceremonies are performed at Uma Ndapataungu Pamangu Kawunga ceremony is held every four years, which coincides view repaired the temple, and ceremonies Wunda hunggu LII - LII maraku, namely offering ceremony is held once every eight years. In the view of people of Sumba, humans are part of an inseparable universe. Human life must always be adapted to the rhythm of motion of the universe and always try to order the relationship between man and nature has not changed. Also people should also strikes a balance relations with supernatural forces that exist in every part of this universe. If you always maintain a good relationship or cooperation between man and nature, then the balance and order that can be maintained. This applies also between humans who are still living with the ghosts of dead human. Humans are still alive have an obligation to continue to make contact with the spirits of their ancestors. They assume that the ancestral spirits are always watching and punish his descendants who have dared to violate any Nuku - a balance of nutrients so that the relationship between humans and the natural surroundings undisturbed. To restore the imbalance caused by human acts of nature around him and made contact with the spirits of ancestors, then humans must perform various ceremonies. Moments of the ceremony perceived as moments that are considered sacred, precarious and fraught with unseen dangers. Therefore, the moments of the ceremony must be timed so that the motion parallel to the rhythm of the universe. Setting the time to perform the various ceremonies that are based on traditional calendars, signs wulangu. Within the life of every individual in society Sumba there are times that are considered critical or crisis, namely the time of birth, adulthood, marriage and death. At times like that religious ceremonies are usually held.
Adherents of these religions believe that life in this world is only temporary and that after the end of time they will live eternally, in the spirit world, in heaven Marapu, known as Prai Marapu.
Marapu religious ceremonies (such as funerals, etc.) is always followed by cutting animals like buffaloes and horses as sacrifices, and it has become a fall tradition - for generations to keep on guard in Sumba.
Marapu religion is the "original religion" that is still alive and embraced by people on the island of Sumba, East Nusa Tenggara. As is the Marapu religion is a belief system that is based on the worship of the spirits of ancestors (ancestor worship). In Sumba language ancestral spirits called Marapu, means "the Worship" or "venerable". Because of that religion which they profess called Marapu anyway. Marapu this lot number and there is a hierarchical structure which can be divided into two categories, namely Marapu and Marapu Queen. Marapu is the deified spirits of ancestors and are considered to be the forerunner of a kabihu (extended family, clan), while the Queen Marapu Marapu is considered down from the sky and is the ancestor of the other Marapu, so it is Marapu that has the highest position. The presence of the Marapu in the real world is represented and symbolized by the sacred symbols in the form of gold or silver jewelry (there is also a statue or urn) called Tanggu Marapu. Sacred symbols were kept in Pangiangu Marapu, which is at the top of the tower uma bokulu (big house, home centers) a kabihu. Although it has a lot Marapu often called his name, revered and sought help, but it did not cause the denial of the existence of the Creator. The main purpose of the ceremony of worship is not merely to the spirits of the ancestors themselves, but to Mawulu Majii Tau-Tau (the Creator and Maker of man), God Almighty. Recognition of the existence of the Creator is usually expressed in words or sentences metaphorically, that too only in certain ceremonies or important events only. In Marapu belief, the Creator did not intervene in worldly affairs and is considered virtually impossible to know so as to mention his name too dipantangkan. While the Marapu itself is considered as a conduit or intermediary to connect people with the Creator. The position and role of Marapu was glorified and believed to be leachate papakalangu - descendants papajolangu (catwalks that take across and hooks that stick, as an intermediary) between man and God. In addition to worship the ancestral spirits, called Marapu form of religion is believed also to be a variety of spirit that is in the nature around human habitation so that should also adored, believing that the objects and the surrounding vegetation such as soulless and heartless man, and believed in the existence of supernatural powers on all matters or extraordinary items. To make contact with the spirits of ancestors and other spirits, the Sumba perform various religious ceremonies led by the queen (priest) and is based on a traditional calendar called Signs Wulangu. Custom calendar should not be modified or eliminated because it has been determined based on Nuku-nutrient (laws and ordinances) of the ancestors. When transformed considered would cause anger of the ancestors and would be bad for human life. In Marapu religious beliefs, the spirit is placed as the most important component, because the spirit is what must be returned to Mawulu Majii Tau-Tau. Spirits of the dead will be Parai Marapu residents (domestic spirits, heaven) and glorified as Marapu if during his lifetime in the world to meet all Nuku-nutrient that has been established by the ancestors. According to the belief that there are two kinds of spirits, namely hamangu (soul, spirit) and ndiawa or ndewa (holy spirit, god). Hamangu is the spirit of man during his life that became the core and the source of her strength. Thanks hamangu that humans can think, feeling and acting. Hamangu will get stronger in the growth of life, and become weak when humans sick and elderly. Hamangu who has left the human body will be fine creature with its own personality and is called ndiawa. Ndiawa is present in all living beings, including animals and plants, which later became residents of Parai Marapu anyway. Nearly all aspects of community life permeated by a sense of religious Sumba. You could say Marapu religion as the core of their culture, as a source of values and outlook on life and have a great influence on people's lives are concerned. Because it's not too easy for them to release the religious to become followers of other religions. Although the culture of Sumba is not known written language, the sacred literature of Sumba has lived in the memories of the experts or their religious leaders. This sacred literature called Ndai LII or LII Marapu spoken or narrated on the religious ceremonies accompanied by traditional songs. Is considered auspicious and sacred literature can bring prosperity to the citizens of the community and fertility for crops and livestock. Religious ceremonies and the circle of life that they carry out, especially the funeral ceremony, held in relative luxury, so give the impression of extravagance. But for the people of Sumba, it is they do to express my gratitude to the Almighty, a sign of respect and devotion to the ancestors, and establish a sense of kinship solidarity among them. In every religious ceremony usually displayed various art forms as well. It can be said that art is an accompanist for their religion. Religious ceremonies in Sumba has always been considered sacred, because it places the ceremony, moments of the ceremony, the objects are instruments in the ceremony as well as people who run the ceremonies are considered sacred as well. They worship Mawulu Tau - Tau-mediated Majii the Marapu which is a medium between man and his Creator. Each has Marapu own kabihu adored that all prayer and his will be submitted to the Supreme Creator. The Marapu it diupacarakan and worshiped in homes inhabited by citizens of a kabihu especially at home, called uma bokulu (big house, home centers) or uma bungguru (home fellowship). Inside the house was conducted religious ceremonies involving the interests of all citizens kabihu, eg birth ceremonies, marriage, death, planting, harvest and so on. Place of worship ceremony to Marapu not only in the house alone, but also outside the home, namely in the cathode, where the ceremony outdoors worship a monument (a kind of phallus-Yoni) which is made from a piece of wood or wood Kanawa kunjuru that the sides is placed a flat stone. On top of a flat stone is a variety of offerings, such as pahapa (betel nut), kawadaku (money) and Uhu mangejingu (rice) is placed to be presented to Umbu-signs (deities) who is on the premises. Inside there is usually a paraingu Marapu worship of one queen (great ancestors). For example, the great ancestor in Umalulu is Umbu Endalu and worshiped in a small house which is inhabited by humans, because it's a house of worship was named Uma Ndapataungu (households not man) which in luluku (poetic language) referred to as Uma Ndapataungu - Panongu Ndapakelangu (households not man and stairs are not grounded). According to the beliefs of Umalulu, Umbu Endalu inhabit a magical house. Born in that house looks small, but the house was actually a magical mansion. They consider Umbu Endalu continually in the house, because it is a ladder to climb down to the house was always leaning. Worship house is also called Uma Ndapataungu Kalamaku Ruu because the roof made of palm leaves, and Uma Lilingu, because to come and talk about the house should be according to the custom or procedure established by the ancestors as well. Uma kamudungu Ndapataungu shaped and facing toward the according to the flow of river water, downstream and located at the middle or center of Paraingu Umalulu. The materials used to build houses of worship that is wood ear or ai ndai nitu (sandalwood) which is used for poles (the sum of all these pillars of the temple there are sixteen fruit trees), roof and walls of the of materials coconut leaves, huaba straps of material (Virgin coconut shell). These materials must be retrieved from a place called Kaali - Waruwaka and surrounding areas. Religious ceremonies are performed at Uma Ndapataungu Pamangu Kawunga ceremony is held every four years, which coincides view repaired the temple, and ceremonies Wunda hunggu LII - LII maraku, namely offering ceremony is held once every eight years. In the view of people of Sumba, humans are part of an inseparable universe. Human life must always be adapted to the rhythm of motion of the universe and always try to order the relationship between man and nature has not changed. Also people should also strikes a balance relations with supernatural forces that exist in every part of this universe. If you always maintain a good relationship or cooperation between man and nature, then the balance and order that can be maintained. This applies also between humans who are still living with the ghosts of dead human. Humans are still alive have an obligation to continue to make contact with the spirits of their ancestors. They assume that the ancestral spirits are always watching and punish his descendants who have dared to violate any Nuku - a balance of nutrients so that the relationship between humans and the natural surroundings undisturbed. To restore the imbalance caused by human acts of nature around him and made contact with the spirits of ancestors, then humans must perform various ceremonies. Moments of the ceremony perceived as moments that are considered sacred, precarious and fraught with unseen dangers. Therefore, the moments of the ceremony must be timed so that the motion parallel to the rhythm of the universe. Setting the time to perform the various ceremonies that are based on traditional calendars, signs wulangu. Within the life of every individual in society Sumba there are times that are considered critical or crisis, namely the time of birth, adulthood, marriage and death. At times like that religious ceremonies are usually held.
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