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"ABSTRAKDisertasi ini mengkaji bagaimana orang Umalulu, mengkonstruksi identitas budaya mereka berkaitan dengan keagamaannya dalam menghadapi proses pendiskriminasian di sekeliling mereka. Pemeluk agama Marapu menjadi terdiskriminasi bukan karena identitas budaya yang melekat padanya, akan tetapi akibat pencitraan negatif terhadapnya. Kategori diskriminatif dengan semua atribut dan peran yang melekat padanya bukanlah konstruk alamiah, melainkan suatu produk sejarah dan produk representasi.Kajian bertujuan mengungkapkan aspek-aspek yang berkaitan dengan representasi budaya dan masyarakat Umalulu, untuk memperoleh pemahaman tentang bagaimana orang Umalulu telah direpresentasikan oleh orang-orang lain, dan bagaimana mereka telah menampilkan diri mereka sendiri kepada dunia luar. Identitas budaya adalah sesuatu yang dikonstruksi, untuk mengungkapkannya dalam penelitian ini saya merujuk pada konsep identitas (identity) dari Erik H. Erikson, yang melihat identitas sebagai suatu proses restrukturasi segala identifikasi dan gambaran diri terdahulu, di mana seluruh identitas fragmenter yang dahulu diolah dalam perspektif suatu masa depan yang diantisipasi.Penelitian kualitatif yang dilakukan, meliputi penelitian kepustakaan dan lapangan. Pengumpulan data melalui wawancara dan pengamatan terlibat dengan satuan analisisnya adalah penduduk kecamatan Umalulu, kabupaten Sumba Timur, propinsi Nusa Tenggara Timur.Temuan penelitian memperlihatkan bahwa identitas budaya orang Umalulu merupakan hasil dari interaksi antara kekuatan-kekuatan dari ?luar? dengan praktek kehidupan yang dilandasi tatanan hidup mereka. Marapu adalah agama yang merupakan identitas budaya orang Umalulu, yang menjadi pedoman dasar atau nilai-nilai yang menata kehidupan mereka. Bagi orang Umalulu yang bukan pemeluk agama Marapu, ke-Marapu-an dianggap sebagai adat istiadat dari nenek moyang saja, dan bukan sebagai suatu keyakinan yang mereka peluk. Bagi orang Umalulu, beralih agama merupakan suatu kompromi, yaitu merupakan salah satu bentuk ?strategi perlindungan budaya? yang dapat meredam ketakutan dan agresi yang timbul di antara individu dan masyarakat. Budaya yang bersifat kompromistis ini diaktifkan melalui lembaga adat yang tetap selalu mengedepankan musyawarah dan memegang teguh konsep kebersamaan dan solidaritas.

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ABSTRACTThis dissertation examines how the people of Umalulu construct their cultural identity associated with their religiosity to face discrimination process around them. Marapu religion to be discriminated not because of cultural identity attached to it, but due to their negative image. Discriminated category with all the attributes and roles attached to it is not a natural construct, but a product of history and product of representation.The study aims to reveal the aspects relating to the representation of Umalulu?s culture and society, to gain an understanding of how people of Umalulu been represented by others, and how they have represented themselves to the outside world. The point of view that considers cultural identity as something that is constructed, then to express it I refer to the Erik H. Erikson?s concept of identity, who see the identity as a process of restructuring all previous self-identification and description, where all the fragmented identity of the first processed with a view of the future anticipated.Conducted qualitative research, including literature and field research. Data collection through interviews and participant observation with the unit of analysis is the population of Umalulu district, East Sumba regency, Eastern Nusa Tenggara province.The research findings show that cultural identities of the Umalulu?s people are the result of the interaction between the forces of the "outside" the practice of life based on the order of their lives. Marapu is a religion which is the cultural identity of the person Umalulu, which became the basis of guidelines or values that organize their lives. Even for people who are not follow the Marapu religion, the Marapu's for those limited to the customs of ancestors only, and not as a faith they profess. For people of Umalulu, switching religion is a compromise, which is one form of "cultural protection strategy", which can reduce fear and aggression that arise between the individuals and society. The nature of this compromise culture is enabled through the traditional institutions that remain always puts deliberation and uphold the concept of togetherness and solidarity."

"This article examines how the people of Sumba construct their cultural identity associated with their religiosity in the face of discriminatory processed around them. The Sumbanese with their Marapu religion are discriminated againts because of the cultural identity attached to it, but due to their negative image. Discriminatory categories with all the attributes and roles attached to ithemare not natural constructs, but a history and representation.The cultural identity of the Sumbanese is the result of the interaction between the forces from the "outside" and the practices of their daily life. Marapu is a religion that serve as is the cultural identity of the Sumbanese, and becomes the basis of guidelines or values that organize their lives. Even for the people who do not following the Marapu religion. For them the Marapu is limited to the customs of ancestors only, and not as a faith they profess. For some of the Sumbanese, switching religion are a compromise, which is one form of "cultural protection strategy" that can reduce fear and aggression that arise between the individuals and society. The nature of this compromise culture is activated through the traditional institutions that always put through deliberation and uphold the concepts of togetherness and solidarity."

"Disertasi ini membahas budaya megalitik Sumba dalam perspektif pembangunan berkelanjutan. Budaya megalitik di Sumba telah menembus batas periode secara teoritis, dan berlangsung hingga kini sebagai sebuah tradisi. Budaya megalitik menyatu dalam keseharian masyarakat Sumba, dengan latar belakang konsepsi religi yang dipandang sebagai warisan nenek moyang yang harus dipegang teguh. Ciri-ciri budaya megalitik yang berintikan pemujaan kepada arwah leluhur (ancestor worship) itu tidak saja terlihat dari pendirian dan pemakaian kubur batu tersebut, tetapi juga dapat dilihat dalam keseharian mereka yang dipengaruhi kepercayaan Marapu, yang merupakan kepercayaan asli orang Sumba. Pengumpulan data dilakukan melalui pengamatan partisipasi, wawancara mendalam, studi pustaka dan metode multidimensional scaling (mds) dengan lokus penelitian di Desa Anakalang, Kecamatan Katikutana, Kabupaten Sumba Tengah, Provinsi Nusa Tenggara Timur. Penelitian membuktikan bahwa kubur batu berfungsi sebagai identitas etnik masyarakat Sumba yang belum tergantikan sampai sekarang. Tanpa kubur batu orang Sumba akan kehilangan identitasnya. Kubur batu adalah bukti nyata dari rasa hormat keluarga dan kerabat terhadap leluhur mereka, sehingga mereka mencurahkan segala kemampuan demi mendirikan kubur batu yang layak bagi orang tua atau leluhurnya. Leluhur orang Sumba dengan kearifan lokal telah membuat rambu-rambu yang mengatur pengambilan batu sehingga keberlanjutan tradisi ini dapat terus terjaga sampai generasi mendatang dengan meminimalisir kerusakan lingkungan.......This dissertation discusses the megalithic culture of Sumba from the SustainableDevelopment Perspective. The megalithic culture of Sumba itself has surpassed the theoretical periodic boundaries, and take place as a tradition until recently. This culture is integrated into the daily life of people in Sumba with the religious conception background that has been seen as the heritage to be upheld firmly. The characteristic of this practice with the ancestor worship at the core is not only visible from the establishment and the use of stone graves, but also can be seen in the daily life of the community that influenced by Marapu as the traditional belief of Sumbanese People.The data for this research was collected by the participatory observation, in-depth interview, bibliographical studies, and multidimensional scaling (MDS) methods at the research locus of Anakalang Village, Katikuna District, Central Sumba Regency, in the Provincial of East Nusa Tenggara. This research demonstrates that the stone grave has the function as the irreplaceable ethnic identity of People in Sumba until recently. Without the stone grave, the Sumbanese people will lose their identity. Hence, the family and kinsman will provide their best resources to establish the proper stone grave for parents and ancestors as the representation of one respect. At last, the practice itself may be understood as the local wisdom, as the ancestor of Sumbanese people has passed down the costumes to manage the use of stone resources properly; both to have the relation with nature in harmony and to preserve this invaluable heritage for the future generation"

"Marapu adalah sistem kepercayaan masyarakat Sumba di Nusa Tenggara Timur. Disebut kepercayaan religi karena kegiatan-kegiatan pemujaan kultus dengan segala upacaranya dilakukan menurut suatu sistem yang tertentu. Penganut Marapu meyakini adanya kuasa ldquo;Yang Ilahi rdquo; yang menciptakan dan menguasai alam semesta. Akan tetapi Ia seolah-olah kurang memainkan peranan yang penting dalam kehidupan manusia. Dalam kehidupan religi sehari-hari kuasa-kuasa lain yang memainkan peranan adalah kuasa yang lebih rendah, yaitu Marapu. Marapu, artinya di rdquo;-pertuan rdquo; atau di- ldquo;mulia rdquo;kan. Marapu adalah kekuatan supranatural yang tampil dalam berbagai macam bentuk. Marapu adalah para leluhur yang telah selamat. Marapu berstatus mulia dan sakti sehingga harus dihormati dan dipuja. Peran Marapu adalah penghubung dan pengantara antara manusia dengan ldquo;Yang Ilahi rdquo;; mengontrol kehidupan manusia, memberkati atau pun menghukum. Marapu akan senang kalau diperhatikan oleh manusia dengan mempersembahkan sesaji. Konsep keselamatan menurut kepercayaan Marapu adalah terciptanya keseimbangan, keselarasan dan harmoni hidup, kesehatan dan kesejahteraan selama di dunia ini dan tercapainya tujuan hidup dalam persatuan dengan para leluhur/Marapu di ldquo;Kampung Marapu rdquo;. Agar rdquo;keselamatan rdquo; itu terjamin, maka manusia harus tetap berkomunikasi, menjalin hubungan dan harmoni dengan Marapu. Jika terjadi malapetaka karena ulah manusia sehingga terjadi konflik dan merusak hubungan dengan Marapu, maka manusia harus memulihkan dengan cara melakukan berbagai ritual. Bagi manusia dan tanaman padi- jagung yang mati tidak wajar, harus dilaksanakan ritual zaigho. Ritual zaigho adalah ritual pemulihan hubungan dan harmonisasi antara penganut Marapu dengan Marapu. Masalahnya adalah bagaimana proses pemulihan hubungan dan harmonsasi serta pewarisannya? Proses pemulihan hubungan dan harmonisasi terjadi saat pelaksanaan ritual zaigho yang melibatkan Marapu, sarana/media seperti usus halus ayam dan atau hati babi serta kemahiran Rato Marapu bernegosiasi. Pelaksanaan ritual zaigho secara utuh dan lengkap pasti memulihkan hubungan dan harmonisasi antara penganut Marapu dan Marapu. Ketika ritual zaigho dilaksanakan, maka pada saat itu juga terjadi pewarisan ritual zaigho.......Marapu is a belief system of Sumba people in East Nusa Tenggara. Called belief religion because the activities of worship cults with all ceremonies done according to a system that certain. Marapu believers have the power of the Divine that creates and controls the universe. But he seems to play less important role in human life. In everyday religious life other powers that play a role are lower power, that is Marapu. Marapu, meaning in ktuan or noble right. Marapu is a supernatural power that appears in various forms. Marapu is the surviving ancestor. Marapu is noble and powerful and must be respected and revered. Marapu 39 s role is the link and mediator between man and the Divine Controlling human life, blessing or punishing. Marapu would love to be noticed by human by offering offerings. The concept of salvation according to Marapu 39 s belief is the creation of balance, harmony and harmony of life, health and well being in this world and the achievement of the purpose of life in union with the ancestors Marapu in Kampung Marapu . In order for safety to be assured, man must remain in communication, establish relationships and harmony with Marapu. If there is a catastrophe due to human activities resulting in conflicts and damage relations with Marapu, then humans must recover by performing various rituals. For mere mortals and dead corn beans, an zaigho ritual must be performed. The zaigho ritual is a ritual of restoring relationships and harmonization between Marapu and Marapu. The problem is how the process of relationship recovery and harmony and its inheritance The process of relationship restoration and harmonization occurs during the implementation of the zaigho ritual involving Marapu, mediums such as chicken intestine and pig liver and Rato Marapu 39 s finesse to negotiate. The full and complete implementation of zaigho rituals definitely restores the relationship and harmonization between Marapu and Marapu. When the ritual of zaigho was performed, at that time there was also the inheritance of the zaigho ritual. "