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:

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.