THE HISTORY
Considering its name, actually East Nusa Tenggara archipelago is believed to have been the center of industrial trade and exchange two thousand years ago when Timor island functioned as the source for the original stock of sandalwood trees established in India (or even in China) and there after developed as an important commercial tree. The trees grow in some islands (mostly in Timor Island now and used to be in Sumba) and the quality is still judged superlative.
Now the product is not only used for handicraft, but is also manufactured into sandalwood oil for export commodity for the raw material of perfumes. Centuries ago, ships from all over the world visited these islands in search of spices and sandalwood. The ancient Chinese travel chronicle Hsing Cha Sheng Can mentions that from the 6th to the 9th AD many ships from the Chinese mainland came here to barter ceramics, yarns, and silks for sandalwood. Can Yu Kua wrote in the Chu Fan Shih in 1225, that Timor Island had links with Java as far as the trade of sandalwood was concerned. The evidence of those old trade links with Java is found in Lendo Maja Dance, in Sabu. The evidence of early trading with China provide by the antique Chinese ceramics found in this area.
Pilliot Lamster believes that China had engaged in the sandalwood trade since the early period of Christian era. O. W. Walters similarly believe that China had connections with Timor in the first century of the Christian era. The merchant from India also come to these island to buy sandalwood, bringing horses which they bought in Arabia to be sold to Sumba people. That is ostensibly the reason why there are so many horses in Sumba The Europeans came to East Nusa Tenggara and bought sandalwood oil to treat wound.
In 1520, a Portuguese flotilla led by Alfonso de Abreu and serrao, sailed to Ternate, intending to defeat the Sultan of Ternate and take over his sphere of influence, which stretched from the southern Philippines to Sangihe Talaud, Maluku and Solor Island.
Losing their orientation, they arrived at Solor. They had failed destination, but had discovered East Nusa Tenggara, the source of sandalwood. They set up a trading post in Lamakera, on Solor Island, as a kind transit harbor between Maluku and Malacca.
In 1566, the Portuguese set up a trading post, know as fort Hendricus, where sandalwood was accumulated. During Portuguese period, many names were changed. Nusa Nipa became Flores, and Tanah Wutun, or Tanjung, was renamed Cabo da Flores. Nusa Wuo was changed into Sumba, and Nusa Eda into Rote or Roti, which was presumably the result of a misunderstanding involving a name Rote. Nusa Timu became Tmor. In addition, the Portuguese did their best to convert the people to Roman Catholicism as present on Portuguese ship. By 1597, thousands of people on these islands had been converted to Christianity.
The little town of Kupang knows among students of maritime history. At around the end of the 1 8th century, Kupang was visited by a sloop of the British Ship HMS "Bounty" skippered by Captain Thigh, who has braved the Pacific Ocean after the infamous mutiny. On his arrival at Kupang, Captain Bligh received help of the Dutch, who provided him with a ship to return to England.
In 1592, and inhabitant of Larantuka, of Portuguese origin, whose mother had been ill-treated, asked the Dutch for help to fight the Portuguese. The clutch attacked Fort Hendricus and defeated the Portuguese. The Dutch arrived at East Nusa Tenggara for the first time in the 17th century. In 1613, Apollonius Scotte led a war expedition to
East Nusa Tenggara to fight the Portuguese. War broke out and Solor fell to the Dutch in 1653. Through further victory, the Dutch consolidated their position in Kupang in 1657. Fort Hendricus became the headquarters of Dutch East India Company. Like the Portuguese before them, the Dutch brought their own Lutheran Ministers to the island and became the information center in East Nusa Tenggara.
After that the people live in surroundings of Kupang had converted from Catholicism to Protestantism. The Protestant center was move to Kupang. Meanwhile, the Portuguese moved the seat of their authority to Rote and Sawu islands. More over, many of the other islands were being subjugated and put under Portuguese control. In May to June 1642, the Portuguese were sending their best troops from Larantuka to attack Timor Island. The Portuguese commander; Francisco Fernandez, Ordered his men to kill the entire king in the conquered areas.
In 1739, a new power group, called the black Portuguese or Tropaas, emerged in Timor. Until the middle of the 19th century, it clashes between the areas. The situation continued until 1854, when the Treaty of Timor was signed between the Dutch and Portuguese, dividing Timor into half west to be ruled by the Dutch, and an east by the Portuguese. Larantuka and surrounding areas were ceded to the Dutch, whereas the barren territory of Oekusi was relinquished to the Portuguese.
After Indonesia's independence, it was in the beginning a part of the Provinces of Lesser Sunda Islands, and changed its name to Nusa Tenggara Province not long after that, with the capital in Singaraja, Bali. In 1958 the province of Nusa Tenggara was divided into three provinces; Bali, West Nusa Tenggara, and East Nusa Tenggara Provinces.
ART & CULTURE
East Nusa Tenggara is rich in arts and culture. Everywhere we go to East Nusa Tenggara we will notice the difference. The differences can be in languages (dialects), motif of customs (sarongs), the styles or the architectures of arts, houses and so on. Although the vast majority of Flores in Catholic, many people still follow their old ways, by living in traditional villages and placing food offerings on megalithic stones, and appease their ancestors. In the mountains around Bajawa, the Ngada people still follow the laws laid down by their ancestors. The Ngadanese are divided into set clans that have head chiefs and elders who decide of matters such as land rights, funerals, marriages and other ceremonies.
At Ngadanese rituals three objects form a ceremonial unit:
- PEO, a single megalithic stone, is used for communication with the ancestors. These are erected in the center of the village and had not allowed to be moved.
- NGADU, an umbrella shaped structure with a thatched roof, is used by the mate clan elders during ceremonial offerings.
- BHAGA, a small hut with carvings, used by female clan elder when asking for the ancestors' protection over the newborn children.
Sacred myths that tell the origin of the several Sumbanese clan ancestors, is called Marapu. Mention a ladder from heaven to India then a long journey via Java to Flores. There is a stone bridge connected to Sumba Island. There the Highest Being created the Marapu, in heaven. This Creator cannot be seen or named, but it is known as "Great Mother or Great Father.
This aspect of male and female dualism is still enforcing throughout the social structure and system of gift exchange. This creator gave Marapu the right to govern the Sumbanese; therefore Marapu is the link with the creator.
Sumbanese clans were formerly divided into several independent kingdoms, each with their own clan Marapu, mostly at war with each other and not recognizing a central authority. Since the authority was Marapu, each clan needed its own fortified ceremonial center that also functioned as a village. Every house within the village has its own responsibility, such as deciding over Ceremonies, wars, and harvest. However, only one house, the uma, claims direct decent from a central founder, who first obtained the rights by Marapu, to settle and use the land. The clan houses, with their megalithic tombs, face toward a village square, where the animals' offerings are carried out. Megalithic take other forms, such as offering altars and praying houses. Sacred stones, used as a link between Marapu and the Sumbanese can be found inside and outside the village.
A traditional Sumbanese house is though of as representing a human being; the thatched peaked roof is called "the hair and the head, the four main pillars that stand on the ground and reach the peak are known as "the legs". These houses are social units and also serve as clan temples. The verandah function as the place where the guests are received and their betel nut is exchanged. Betel nut exchanged is an important customs and when offered it represents a western handshake, it is an insult to refuse the offer, although it is not necessary to eat it. The houses are also an important ceremonial center for funerals. Here the corpses are kept, prepared and mourned for a while the burials. Since death is the only way to join Marapu, the funeral is the most important and extravagant ceremony. Megalithic tombs with elaborate carvings symbolized the status of the person who will be erected. A great tomb might weight 30 tons; take 40 men two years to prepare and 1000 men to drag it from the quarry to its site.
The megalithic stones represent the first stone given by the creator to Marapu as compass to find Sumba from India. Since the Sumbanese believe the after world is a mirror of this world, status and wealth must be shown. Therefore his possessions will follow him to the grave and his animals will be sacrificed to honor him. Marriage is another significant ceremony filled with dancing, singing, entertainment and gift exchanged. A favorable marriage will give a rise in political or social status. Agricultural ceremonies and festivals are parts of the yearly traditional calendar. Pasola is one such festival in which colorful, spear throwing men on horseback, stage a mock battle between two teams. This is held to welcome the sea-worms, which foretell the coming harvest. It is held after the full moon in February and March.
The traditional house of Timor looks like a wooden parasol (UME) functioning as a living room and storage house. The village leader rules several houses from a village. This way of living is still available in the area around Mount Mutis, Soe, and Kefamenanu. Here the majority of Atoni people (one of the ethnic groups in Timor) still live traditionally. The Atoni people, according to regent, lived beside mountains that could talk and wander from valley to valley. The great rocks offered protection and guidance. The Atoni up until today will place offering at the foot of these sacred mountains, to ensure the continuing relationship. The Atoni live in behave shaped houses, where high conical roofs slope downward.
Belu people, originally from present day Malaysia, left their settlements in Mollucas, during the 1 4th century to conquer and establish an empire in Timor island. The word Belu, means friend used by Atoni, might explain the relative ease in which the Belunese established them selves. One of the unique features within the Belunese society is the woman's high status. She fully controls everyone, or more, of the four types of marriage she decides to be a part of. Her husband will leave his clan by moving to her house and all their children will follow her lineage.
Traditionally dances, such as Likurai, have always accompanied festivals and ceremonies. The Likurai was danced to welcome the clan warriors up on their return from a victorious battle. The women would be dancing, tapping their drums and swaying their bodies as they circled the battle trophies of heads. Today unmarried women, will dance the Likurai to press young bachelors of visitors on special occasion. The Belunese culture is till very evident around Betun on the east coast of Timor.
Source:www.indonesia-tourism.com
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