West Sumba's 'nale' rites celebrate fertility goddess

West Sumba's 'nale' rites celebrate fertility goddess

By Rofinus D. Kaleka

KODI, West Sumba (JP): Each region in Indonesia has a
tradition or unique custom which is usually made the prime
attraction for tourists.

West Sumba, in East Nusa Tenggara, is no different. Here the
nale rites and in particular the paholong, more popularly known
as pasola, are the main tourist attraction.

The nale rites are the religious tradition of the community of
the marapu creed, the original religion of the Sumba community in
the Kodi, Wanukaka, Lamboya and Gaura regions of West Sumba
regency. Tradition has it they originated in Kodi and then spread
to the other three regions through intermarriage.

The contemporary community of the four regions has difficulty
defining the word nale. Literally, a nale is a delicious sea
worm. In biology it is known as the wawo worm.

But the nale, according to marapu belief, is a reincarnation
of a goddess living in the seas off south Sumba. Nale the goddess
is believed to be the local symbol of divinity, a source of joy
and happiness that bestows fertility blessings on plants and
cattle. Her coming is eagerly awaited by the whole community of
the four regions.

Nale the goddess, in the form of a nale worm, comes twice a
year. In February, on the day after seven moonless nights after
the full moon, and in March, on the day after six moonless nights
after the full moon.

Only properly authorized people can determine the day of the
arrival of the goddess. They must originate from the main
traditional village and must have been ordained by the whole
community as a Rato Nale, or one who has the power to lead the
nale rites. Thus far a Rato Nale has never miscalculated the day
of the goddess' coming.

From about three months before the coming of Nale, in mid to
late November, the Rato Nale meditates for one full month. This
period is known as the holy month and the whole community
observes it with devotion.

In the holy month there are a number of prohibitions for the
whole community, such as holding parties, playing gongs and
drums, slaughtering animals, selling cattle, harvesting fruit,
wearing conspicuous clothes and using rude words.

The end of the holy month is marked by Rato Nale messengers
touring nearby villages and making announcements about the day of
the coming of the goddess.

On their return the messengers report to the Rato Nale and
hand over presents given by the villages. The presents are
usually sirih-pinang (a mixture for chewing betel nut), coconuts
or chickens.

One week before the coming of Nale nearly everyone returns to
their respective villages, carrying various agricultural produce
and cattle which will be offered to their ancestors and the
goddess.

They spend the nights on the beach, reciting kawoking verses,
to welcome the Goddess in the hope that she will bring them
prosperity and happiness.

On the night before the coming, the whole community goes down
to the sea together to collect nale and take them home. They
believe that if they bring in a lot of nale, it is a sign of an
abundant harvest, but if they gather only a few nale, it augurs
badly and a scant harvest or even famine may result.

On the day of the goddess' arrival a game called pasola is
organized to welcome her. Two groups of mounted men in full
traditional dress and armed with spears, stand in a spacious
arena on the coast, 100 meters apart from each other. They spur
their horses around the arena to confront the other group. Only
when they come close to each other do they throw their spears at
each other.

In the morning before the game, the Rato Nale says special
prayers to Nale. After that the whole community is allowed to
make their offerings, chewing betel and tobacco, to her, their
ancestors, and deceased relatives, while they chanting kawoking
verses.

After the ceremony, the Rato nale, or a substitute, rides a
crown-adorned nale horse into the pasola arena. The rider keeps
the horse moving round the arena at a fast pace before throwing a
spear into the middle of the arena to signify the start of the
game.

Cheers surge from the two groups of horsemen. Their supporters
vie with each other to get the closest view of the action. The
atmosphere in the arena grows increasingly excited.

The dashing horsemen gallop around the arena challenging their
opponents to spear-throwing contests. The winning team is the one
that hits the most opponents.

The traditional outfits worn by the horsemen and the people,
the colorful accessories decorating the horses, the strident
sounds of the bells around the horses' necks, and the thunder of
the horses hoofbeats all contribute to the festive mood.

And the cries and screams of the public further heighten the
atmosphere of keen competition.

Injury, death

The longer the pasola game continues, the edgier all involved
become. Especially when somebody is injured or killed.

Injured competitors are taken directly to the main village
where the Rato Nale lives, to be "baptized" with cool water taken
from a holy jug. According to tradition the wounds heal
immediately. Very mystical but apparently effective.

In the increasingly heated atmosphere of the pasola, the Rato
Nale can take quick action to end the game by spurring the nale
horse into the arena while its rider brandishes a spear.

It is noteworthy that the pasola game does not have a referee.
The two groups just supervise each other.

Nevertheless, the unwritten rules of the game are very rarely
overlooked. One is not allowed to attack an opponent who has
turned his back or fallen. It is also forbidden to attack the
nale horse, the public and those who collect spears from the
arena. The only people permitted to compete are the members of
the two contending groups on horseback in the arena.

Injury and death are accepted as possible consequences of
playing the game. Especially since tradition has it that people
are convinced that those who are injured or killed are considered
to have sinned during the holy month.

Once the pasola game is over, the two groups return to their
normal life of warm friendship. They do not harbor feelings of
revenge toward each other.

Sportsmanship is at a highly ideal level. It is probably due
to the fact that winning and losing is no big deal.

After the game, the whole community returns to their villages
to hold the nale banquet. It begins with the Rato Nale offering a
special prayer to the goddess Nale. Only when this is over are
the people allowed to slaughter the sacrificial animals and offer
their agricultural products to the goddess, their ancestors or
their deceased relatives. They then entertain their guests.

Thus the nale rites end. The people and the guests return
home, their hearts filled with joy and with great expectation for
the next coming of Nale.