The Comparison Between The Ceremony of Tule Ahar and The Sacrament of

Baptism: An Attempt for Theological Inculturation

Abstract:

Tule ahar is one of the local wisdom in the village of Watuwawer. The purpose of this ritual
is to “baptize” the firstborn child by the clan leader in the clan house (koker). When a woman has
married a man from Watuwawer, automatically she has been attached by customary law (uhur
ahar). She must obey some customary taboos, for instance not to eat some foods. She also must
obey customary manners. The disobedience to that taboos and manners can bring about something
unhealthy for that family, especially for the mother and the child. For instance, they can suffer
from certain skin diseases, hair loss, and other health problems. They can only be healed through
Tule Ahar. Baptism is the first and fundamental sacrament in Christian initiation. This sacrament
is served by drowning someone in the water or pouring down the water to someone’s head “in the
name of the Father, the Son, and the Holy Spirit” (Mat. 28:19). Usually, this sacrament is served
by a bishop, a priest, or a deacon. The presence of the Catholic Church in Watuwawer is a starting
point of encounter between religion and culture. This encounter ends with the fusion until a new
interpretation of the customary ceremony is formed, especially a ceremony which involves the
Supreme Being, Lera Wulan Tana Ekan. That happens also in the ceremony of Tule Ahar.

Keywords:

Tule ahar, Lera Wulan Tana Ekan, taboos, tradition, the sacrament of baptism,
inculturation, culture, interpretation
 I. Introduction

One of the forms of culture is local wisdom. Local wisdom can be defined as the richness of
local culture which contains the wisdom of life; the way of life which accommodates wisdom and
the wisdom of life. Whereas according to Akhmar and Syarifudin (2007), local wisdom is the
values or life behavior of local people in interacting with the place where they live wisely.
Substantially, local wisdom is the values that prevail in society. Local wisdom is a “spiritual asset”
or the wisdom of life which teaches people how to behave. 1

The awareness to understand, to live, and to make the values in the tradition as a life guideline
is an urgent need which has to be responded to by people nowadays. This step must be taken soon
to overcome the drowning of the tradition or local culture by culture and modern lifestyle. 2

Geographically, Watuwawer is a village located on Lembata Island. It was called Atakore

before. Watuwawer is administratively under the subdistrict of Atadei and the district of Lembata,
East Nusa Tenggara Province. Watuwawer is an old village. It can be seen from the presence of
some clan houses of some clans with its cultural richness (local wisdom) still preserved there.
Some clans which live in Watuwawer are Ledjap, Wawin, Lajar, Tukan, Huar, Koban, and Ledjap
Ruin.3

The society of Watuwawer, in this case, has a call and moral demand at the same time to
preserve their tradition and custom. The people of Watuwawer as the other society have diversity.
Various tradition has inherited values and life philosophy which form the life pattern of the society
of Watuwawer in dealing with family, society, or when dealing with people from other culture.
The daily life of Watuwawer people is tied with the tradition which inherited in years from their
ancestors. The people of Watuwawer still preserve and live their tradition though they keep
struggling against the great influence of modern culture. Some of the traditions still preserved are
Kolewalan ( a mass dance involves women or men and children, accompanied by people who
strike kettledrums and sing traditional poetry); Ahar ( a ceremony to present the firstborn child to
the clan house/unarajan); and Holobeba (a dance to welcome guests and is danced also in ahar
ceremony).4
 One of the products of cultures that were inherited from their ancestors was Tule Ahar. Ahar
is an initiation custom ceremony conducted in the village of Watuwawer. This ceremony is obliged
from generation to generation for the birth of the firstborn child. It is a must for a young family in
Watuwawer who has just had a firstborn child to take that child to the clan house to be “baptized”
(temu wei aheren) customarily.

When a woman has married a man from Watuwawer, automatically she has been attached
by customary law (uhur ahar). She must obey some customary taboos, for instance not to eat some
foods. She also must obey customary manners. The disobedience to that taboos and manners can
bring about something unhealthy for that family, especially for the mother and the child. For
instance, they can suffer from certain skin diseases, hair loss, and other health problems.

This writing will elaborate on the parallel through the comparative study between the
ceremony of Tule Ahar and the baptism sacrament. In the first, I will explain the experience of
respondents and what is the ceremony of Tule Ahar and, then the sacrament of baptism in the
Catholic Church. In the third part, I try to find the similarities and differences between Tule Ahar
and Baptism. From that, I try to draw some points based on the explanation before and the
experience of respondents as an attempt to do theological inculturation.

II. Method
The respondents chosen are those who have followed the ceremony of Tule Ahar. They
were interviewed through Whatsapp and for some detailed pieces of information needed, the
questions were sent through Whatsapp.
This phenomenological study applies Interpretative Phenomenological Analysis (IPA).
IPA has double hermeneutics, the first, a subject gives meaning to his/her life. The second, the
researcher gives meaning to the experience of the subject. The purpose of this approach is to
explore how the subject gives meaning to his/her personal and social life.
The process of data analysis in the IPA approach places the researcher as an active research
instrument to understand the subject’s experience through the process of interpretation. The subject
develops a pattern of understanding which is the result of a dialectical relationship between his/her
personal and social life. The steps of analysis:
1. Reading the transcript repeatedly
2. Initial noting
3. Developing emergent themes
4. Developing the super-ordinate theme
5. Moving to the next transcript
6. Finding the pattern of intersubject
7. Describing the main theme

III. Result and Explanation

Tule Ahar is one of the unique customary rituals of the Watuwawer people. This ritual will
involve many people. The purpose of this ritual is to “baptize” the firstborn child by the clan leader
in the clan house (koker). There are six clan houses where this ritual takes place. They are koker
Luwa Bruin, koker Luwa Nujan, koker Wawin, koker Lerek, koker Huar, and koker Koban. The
other clans can join in Tule Ahar that is held by one clan.5 For example, when the Huar clan holds
Tule Ahar in its koker, the Wawin clan, the Tukan clan, and the others can join. It describes the
attachment of togetherness. This togetherness is pictured in the poetry when the Kolewalan is
performed to enliven the ceremony of Tule Ahar.

According to Donatus Dewa Ledjap6, there are five purposes Tule Ahar is conducted. First,
as the purpose of initiation for a mother and a child to be welcomed in a clan. The clan receives
the mother and the child as new members of the clan. Then they will bear responsibility as the
other members of the clan. Second, as the purpose of healing for the mother and the child who
suffer from an illness because of disobedience to the customary manners. In the ceremony of Tule
Ahar wei aheren is used as a medium to clean. Wei aheren means cleaning from dirt. Third, as the
purpose of gratefulness for a young family, because God (Lera Wulan Tana Ekan) has shown his
providential care through the ancestors. Fourth, as the purpose of unity and togetherness, by
conducting this ceremony all people in Watuwawer stay together and united. The unity is created
not only with the people/society but also with the ancestors. The last, as the purpose of love to
hometown. This customary ceremony calls back the Watuwawer people who go out to attend this
ceremony.

Tule Ahar is conducted to welcome the mother and the child into the clan of the father.
From the interview with three respondents, there are some points to be noted. They have different
feelings before and after the ceremony of Tule Ahar. Before the ceremony, they felt burdened,
restrained, and anxious. Because their wives and children were prohibited to eat some foods and
they must control their attitude in society. They were also afraid of their wives and children
suffering from an illness. One respondent also told that he was feeling unable to join the ceremony
due to the high cost. He had to prepare many things to join the ceremony. After the ceremony, they
felt relieved. They did not have bad or negative feelings anymore. Even they felt a kind of freedom
that they have never experienced before. One of them was even convinced that he would have
good fortune for his next life. The most important thing was their wives and children have been
welcomed legally to their clan big family. They have been detached from all taboos and free to
eat.

They also have hopes for their wives and children. For their wives, they hope their wives
are always protected by Lera Wulan Tana Ekan and their ancestors. Their wives are avoided from
any kind of disease, have good fortune, and eat or drink freely. For their children, they hope their
children are acknowledged as the sons of the clan legally. Then their sons will grow healthy and
have a bright future.

Concerning their faith as Catholics, they see there is a connection between the ceremony of
Tule Ahar and catholicity. There is baptism in both. After baptism, in Tule Ahar, the child is
acknowledged as a son/daughter of the clan, and in Catholicism, the child is acknowledged as a
son/daughter of God. After baptism, in Catholicism, the child is freed from original sin, in Tule
Ahar, the child is freed from taboos or prohibition. There is a form of thanksgiving, in Catholicism
is the Eucharistic celebration and in Tule Ahar is the customary banquet. They see that they can
live as a member of a clan and at the same time also as a Catholic.

III.1 The Ritual of Tule Ahar 7

The ceremony of Tule Ahar will last a week. Those who are involved in this ceremony are
called beneren, beroweyen, and beroweye beneran. Beneren is the mother and the son from a clan
who initiate to conduct the ceremony of Tule Ahar. Beroweyen is a mother and a child who join
beneren in the ceremony. Usually, beroweyen is the mother from the same clan or the other clan
who participates in the ceremony. If more than three mothers participate in this ceremony, one of
the mothers will become beroweye beneren.
 Tule Ahar consists of four rites, tobe tar elor, beraweye gewei, beraweye dopai, and
hemelung ketane. It is ussualy conducted one week.

a) Tobe tar elor

This is conducted on the first day. In this part, the clan leader speaks to the ancestors that the
mother and the child are going to enter koker (clan house) and they are going to receive the
customary baptist. This part is to set the schedule for the next rites.
b) Beraweye gewei
This part happens on the second day when the mother and the child enter koker. But only the
beneren who enters koker. They will stay for two days. After two days, the beroweye beneren
enters koker and stays one day there.
c) Beraweye dopai
This happens on the fifth day. The mother and the child go out from koker. They will undergo
customary baptist. They will be poured down with special water called wei aheren. Wei aheren
is mixed with leaves of hemelung (a particular shrub plant). Hemelung leaves are the main
material. Hemelung is a special plant growing in Nuba, a sacred place in the middle of
Watuwawer village. Hemelung leaves are taken and mixed with other materials.
This is the peak celebration in the Tule Ahar ceremony. The mother and the child, participants
of the ceremony, are brought out wearing customary clothes and gather in front of the clan
house. They will be danced on a wooden or bamboo couch prepared for this ceremony. At the
same time, poetry is sung and repeated and also mentioning the names of all the children who
participated in the ceremony. In this part, hama etiken ( dancing with the child) and lebu etiken
(pouring down water to the child) become the core and very important because of these
activities as a symbol of hope for the child. The sons are expected to have a good job to help
those who are in needy. It is described in the poetry “hope bala hogo roi tau kuna ae rua” (buy
the tusk to help those who are needy). The daughters are expected to have a skill as a woman
that sustains the life of the family. This is described in the poetry “lei limuta helaga wewan
demu ro ketebu” ( be a good woman at spinning the yarn and weaving). This part will be
celebrated joyfully by all people. This rite is ended with a customary banquet and kolewalan
dance.
d) Hemelung ketane
This occurs on the sixth day. Hemelung ketane is a closing rite of the ahar ceremony. In this
part, the rest of the wei aheren will be spent. The water will be poured down to all mothers and
children, participants of the ceremony, also to all the members of the family who want some
blessing and healing.
As said before, the mother and the child must obey some taboos and manners before
following the ceremony of Tule Ahar. They are prohibited to eat some food. If they disobey
they will suffer from an illness. Some food prohibited before doing the ceremony of Tule Ahar
are green beans (wewe), sweet potato (hura jawan), honey (blaner), turmeric (kumaha),
watermelon (timung), squash (triabla), and mushroom (kepiw). There are three fish in the local
language is called teaw, bawo, and keror. The mother and the child also have to behave politely
before following the ceremony of Tule Ahar. They have to prepare themselves very well, for
example not to eat while walking or standing, not to sing and dance, not to let their hair loose
(for those who have long hair), not to wearing earrings and other jewelry, and not to quarrel,
steal, speak dirty words/curse, etc. In short, they have to prepare themselves physically and
psychologically.
Besides preparing themselves, they also have to prepare so many things. 8 Those things
will be explained as follows.
 Wit kingaye ( small plate woven from palm leaves) to put food for ancestors
 Were (broken rice) as food for the ancestors
 Tuak ( palm wine) as the drink for the ancestors
 Habok (a piece of clothes) as clothes for the ancestors
 Betel, areca nut, and lime
The meaning of those things is to offer the best they have to their ancestors wholly and
completely.
 2 knives and 2 rings ( made of palm leaves)
 Fish (one each: teaw, bawo, and keror)
 Coconut shell where the coconut shoots grow ( kono matan)
The meaning of those things is the mothers who follow the Tule Ahar ceremony will spit
in the coconut shell that already put knives, rings, and fish as a sign of confessing sins or
 mistakes. That is also a sign of cleaning themselves from the disobedience of taboos (food)
and manners.
 Two keleka (a woven flat basket) from palm leaves
 Two woven sarongs
 Two knives
 A couple of customary earrings (beleo golaye)
 Two bracelets (kemodok)
 Were (broken rice)
Those things are used to call the ancestors to be present in the ceremony of Tule Ahar.
 Two stalks of raw coconut leave to close the door of the clan house when the beneren has
entered that clan house.
 When the beneren has entered the clan house, some things must be prepared for their
needs while they stay two days in the clan house. These things are prepared by the
brothers/family of beneren (the mother)’s husband. They are water, firewood, clay pot,
spoon from coconut shell, pene (clay plate), keleka (a woven flat basket) from palm leaves,
chicken, upland rice, the coconut shell (konok), kreting and nawing (to fill water),
hewoyong ( to hang food), resin and candlenut as a lamp in the clan house.
 Keweheng (split bamboo) to make fire
 One bunch banana
 Berebo (cooked mutton but some hairs remain)
 Rice
 Chicken
 All prohibited food before the ceremony of Tule Ahar
All prohibited food is cooked together and then eaten by all participants in the ceremony
of Tule Ahar. All participants join in a customary banquet joyfully and as a celebration that
they have detached from the taboos and prohibition.
 Hemelung leaves
 Ahar water (wei aheren)
 All prohibited food
 All are mixed and put in a coconut shell. They will be used to bathe the mother and the
child in the ceremony of Tule Ahar.
 Kelewak (container to fill palm wine)
 Konok (coconut shell that had been carved like a chalice)
 Mutton
 Rice
All are prepared for the leader of the clan. The leader of the clan gives thanks to Lera
Wulan Tana Ekan and the ancestor due to the finish of all the ceremony. When the leader
of the clan begins eating, then the customary banquet of all people also begins.

III.2 The Sacrament of Baptism in The Catholic Church

The sacrament of baptism is one of the seven sacraments in the catholic church. This part
will explain the sacrament of baptism as one of the initiation sacraments beside the sacrament of
eucharist and the sacrament of confirmation. The explanation will be limited to the sacrament of
baptism to compare with the ceremony of Tule Ahar in the next explanation.

The definition of the sacrament of Baptism

Baptism is the first and fundamental sacrament in Christian initiation. Etymologically, the
word “baptism” comes from the Greek word baptizein (noun: baptisma) which means to immerse,
to plunge, or to drown in the water either in whole or in part. The greek words baptizein and
baptisma are often used in the New Testament.9 This sacrament is served by drowning someone in
the water or pouring down the water to someone’s head “in the name of the Father, the Son, and
the Holy Spirit” (Mat. 28:19). Usually, this sacrament is served by a bishop, a priest, or a deacon.
In a state of emergency, anyone who willing to do what the church will do, even if that person is
not a Christian, can baptize.10 This sacrament is primarily called Baptism because of the central rite
with which it is celebrated. To baptize means to “immerse” in water. The one who is baptized is
immersed into the death of Christ and rises with him as a “new creature” (2 Corinthians 5:17). This
sacrament is also called the “bath of regeneration and renewal in the Holy Spirit” (Titus 3:5); and
it is called “enlightenment” because the baptized becomes “a son of light” (Ephesians 5:8).11
Baptism, the gateway to the sacraments and necessary for salvation by actual reception or at least
by desire, is validly conferred only by a washing of true water with the proper form of words.
Through baptism men and women are freed from sin, are reborn as children of God, and, configured
to Christ by an indelible character, are incorporated into the Church.12

Materia and Forma Sacramenti of The Sacrament of Baptism

Materia sacramenti of the sacrament of baptism is pouring water on the forehead or
immersing in water.13 The water is drinking water, clean water, and the material contained in the
water does not hinder the legitimation of baptism. The other requirement is the water must be
blessed not the ordinary/mineral water. In a state of emergency and urgency, the water is required
even though is not blessed. 14 Forma Sacramenti of the sacrament of baptism is “I baptize you in
the name of the Father and of the Son and of the Holy Spirit.”15 Besides materia dan forma as
requirements for the validity of the sacrament, the other important elements are intention and the
minister of the sacrament. The minister can not act like a robot because he acts in the name of Christ
and the church.16

Systematic Reflection: Theological Meaning of The Sacrament of Baptism 17

1) The baptism puts us in communion with Jesus Christ
The baptism occurs in the name of Jesus Christ (Acts 2:38; cf. 10:48; 19:5). The baptism shows
something dynamic, where someone is incorporated in the relationship with Jesus. Through
baptism, someone is incorporated with all the events of Jesus Christ (Rm 6:3-4). Certainly, the
communion with the event of Jesus Christ means the forgiveness of sins (Rm 6:6-7). The aspect of
forgiveness of sins is the core meaning of the gift of baptism. More than that, through baptism we
are partaken and united in Christ’s suffering, death, and resurrection. Baptism puts us in communion
with Christ means what happens in Christ is also done in us (cf. Gal. 3:27).
2) The baptism puts us in communion with Trinity
By being in communion with Christ, we are also put in communion with the Triune God.
Through baptism, we are incorporated in the Trinitarian loving-community, namely the dialog of
love between Father and Son in the Holy Spirit. The Holy Spirit is poured out into our hearts (cf.
Rm 5:5) enables us to experience the communion of the Triune God’s internal life. There is a
communicative relationship between the Father, the Son, and the Holy Spirit. This is a loving
communication between the Triune God. This loving communication builds the divine community
which is revealed in history, namely the history of salvation. The history of salvation begins from
the Old Testament to the New Testament. When the Son was dead on the cross, the Son offered
Himself to the Father in the Holy Spirit. When the Father received Son’s offering in the Holy Spirit,
this is what we know as resurrection. Through baptism, we join the Trinitarian love dynamic. The
Holy Spirit enables us to experience unity and togetherness with the Triune God.
3) The baptism incorporates us to the communion of the Church
Through baptism, someone is incorporated into the Church. This is the most visible
ecclesiological meaning of baptism. By being baptized, someone is received as a new member of
the Church. The baptism always encompasses two movements. These two movements are one
reality actually, communication and encounter. First, through baptism, someone is incorporated
into the Church. There he/she is acknowledged as a new member of the Church with his/her rights
and obligations. Second, through baptism, the Church becomes alive and grows in him/her. He/she
internalizes all Church lives, either faith or tradition, and all form of its expression.
4) The baptism as a bond of ecumenical unity
From the seven sacraments, only baptism and eucharist are admitted by all Churches. The
Catholic church is also open to acknowledging the practice of baptism from the other Church. But
this acknowledgment is not always easy, because of the different rite the other Churches have.
However, fundamentally, the baptism is received by all Churches and we may call baptism as a
bond of ecumenical unity.

III.3 The Ceremony of Tule Ahar and The Sacrament of Baptism: Seeing The Similarities
and The Differences as An Attempt for Theological Inculturation 18

After seeing the ceremony of Tule Ahar and the sacrament of baptism, this part will try to
show the similarities and differences between the ceremony of Tule Ahar and the sacrament of
baptism. This is an attempt to see the opportunities in culture for doing a theological inculturation.
In the post-synodal apostolic exhortation of the bishops of Asia, Ecclesia in Asia (no 21), Pope
John Paul II mentions some areas needed to be paid attention, they are theological reflection,
liturgy, the formation of priests and religious, catechesis and spirituality.19 In line with one of the
areas mentioned before, theological reflection, this part in this writing is an initial attempt for a
more profound discussion in the other opportunity. Fundamentally, the theological reflection deals
with culture had become the commitment of Asian Bishops. In 1970, they had made a historical
commitment to developing a theology of indigenous which reflected dan worked how life and
Gospel could incarnate in Asian culture. The specific context in Asia is a dialogue with culture,
religions, and the poor.20

Bevans, in quoting Pope Francis, said that The People of God is incarnate in the peoples
of the earth, each of which has its own culture. Cultural existence is human existence, and grace
can not exist without it: “Grace supposes culture, and God’s gift becomes flesh in the culture of
those who receive it” (EG 115). Culture is not only enriched by Christianity and but Christianity
enriches it in turn.21 He continues to quote Pope Francis that the Holy Spirit is at work both
enriching culture and, with the values of culture, the Spirit offers “new aspects of revelation” and
gives the church “a new face” (EG 116). Indeed, it is the Spirit who offers to the church its
catholicity, the great diversity of ways of understanding the gospel. Just as the Triune God is a
unity that is rich in diversity, so the church exists in a unity that is grounded in God’s many-faceted
splendor.

Christian faith cannot exist except in a cultural form. When we speak of Christian faith or
Christian life we are necessarily speaking of a cultural phenomenon. It is a distinctive way of life
that can only operate culturally. 22 The Catholic Church’s official teaching on inculturation is that
all cultures have the right to an independent existence within Christianity and that the introduction
of Christian teachings in a new culture must involve an ‘adoption’ that preserves the essential
integrity of culture, its values, institutions, and customs. Inculturation, therefore, is the process of
the interaction between Christianity and the cultures, which takes into consideration the total
collective religious, social, and moral life as it gradually takes a concrete form in each culture.23
The inculturation process has legal implications. Thus, it has found its place in the Church codes
for a good reason. The starting point is the right to live according to one's own cultural identity.
The Congregation for the Doctrine of the Faith has stressed that every human being has a right to
culture which is only assured if cultural freedom is respected.24

The Similarities Between Tule Ahar and The Sacrament of Baptism

1) As a form of initiation
In the ceremony of Tule Ahar, the mother and the child are received into the clan house. After
participating in the rites of tobe tar elor, beraweye gewei, beraweye dopai, and hemelung ketane,
the mother and the son become the member of the clan legally. They have rights and obligations
customarily as the other members. Through Tule Ahar, the mother and the son are entered into the
clan big family. Through Tule Ahar, the tradition of the clan becomes alive and grows in them,
especially the child because he/she has the right to put the clan in his identity. For instance, I have
the right to put Huar in my complete name: Karolus Kepolok Huar. Through baptism, someone is
incorporated into the Church. By being baptized, someone is received as a new member of the
Church. The baptism always encompasses two movements. These two movements are one reality
actually, communication and encounter. First, through baptism, someone is incorporated into the
Church. There he/she is acknowledged as a new member of the Church with his/her rights and
obligations. Second, through baptism, the Church becomes alive and grows in him/her. According
to respondents I interviewed, they become the member of the clan, and at the same time, they are
Catholics as well. Even they interpret the customary banquet in the closing ceremony of Tule Ahar
is like the Eucharistic celebration. They emphasize the banquet as a form of thanksgiving just like
the Eucharist.
2) Means of the forgiveness of sins or mistakes
When a woman has married a man from Watuwawer, automatically she has been attached by
customary law (uhur ahar). She must obey some customary taboos, for instance not to eat some
foods. She also must obey customary manners. The disobedience to that taboos and manners can
bring about something unhealthy for that family, especially for the mother and the child. For
instance, they can suffer from certain skin diseases, hair loss, and other health problems. Through
the ceremony of Tule Ahar, they are healed from that kind of disease or health problem. Baptism
takes away original sin, all personal sins, and all punishment due to sin. It makes the baptized
person a participant in the divine life of the Trinity through sanctifying grace, the grace of
justification which incorporates one into Christ and his Church. It gives one a share in the
priesthood of Christ and provides the basis for communion with all Christians. It bestows the
theological virtues and the gifts of the Holy Spirit. A baptized person belongs forever to Christ.
He is marked with the indelible seal of Christ (character).25 The respondents I interviewed believe
in the efficacy of Tule Ahar as they believe in the effect of the sacrament of baptism.
3) Forma and materia
In the ceremony of Tule Ahar, in the rite of beraweye dopai, all participants are poured down
with special water called wei eheren. This water is mixed with hemelung leaves and some
materials. They will be danced on a wooden or bamboo couch prepared for this ceremony. At the
same time, poetry is sung and repeated and also mentioning the names of all the children who
participated in the ceremony. In this part, hama etiken ( dancing with the child) and lebu etiken
(pouring down water to the child) become the core and very important because of these activities
as a symbol of hope for the child. The sons are expected to have a good job to help those who are
in needy. It is described in the poetry “hope bala hogo roi tau kuna ae rua” (buy the tusk to help
those who are needy). The daughters are expected to have a skill as a woman that sustains the life
of the family. This is described in the poetry “lei limuta helaga wewan demu ro ketebu” ( be a
good woman at spinning the yarn and weaving). This is the peak celebration of Tule Ahar. In the
sacrament of baptism water (specially blessed water) also becomes the main material. The essential
rite of this sacrament consists in immersing the candidate in water or pouring water over his or her
head while invoking the name of the Father and the Son and the Holy Spirit. 26 The formulation of
words will be “I baptize you in the name of the Father and of the Son and of the Holy Spirit.”

The Differences Between Tule Ahar and The Sacrament of Baptism

Seen from the context or background of these two ceremonies, there are some fundamental
differences. They are the scope and the leader of the ceremony27. The ceremony of Tule Ahar is
an initiation rite that happens only in the scope of Watuwawer and some villages. While the
sacrament of baptism encompasses a wide scope, namely for all people around the world who want
to become a member of the Church and become the children of God. Furthermore, the meaning of
the materials or symbols used in Tule Ahar and the sacrament of baptism is different. The meaning
of symbols or materials in Tule Ahar is limited only to the people of Watuwawer. Whereas the
meaning of symbols or material in the sacrament of baptism applies universally around the world.
Then, the leader in the ceremony of Tule Ahar is the leader of a particular clan. In the sacrament
of baptism, the true leader/minister is Jesus Himself. Jesus gives authority to the ordinary minister
(bishop, priest, and deacon) and the extraordinary minister (all people: in the state of emergency)
who always act in the name of the church.28

The Contribution of The Ceremony of Tule Ahar: A Theological Inculturation

The ethnic group of Lamaholot (including Watuwawer) generally up to the 16th century
hold a belief in Lera Wulan Tana Ekan as High Supreme Being and homage to ancestors (kewokot).
They interpret Lera Wulan Tana Ekan (lera means sun; wulan means moon; tana means earth;
ekan means universe) as “God of Heaven and Earth” and kewokot as a mediator when they want
to establish a relationship with Lera Wulan Tana Ekan.29 They have profound gratitude and self-
surrender to God. To strengthen the reality that someone acts sincerely and honestly and also to
remind his/her enemy, they say: “Lera Wulan Tana Ekan no-on matan”: God has eyes (to see),
that means God knows, He is omniscient, He is infinite justice, He will act justly. In the death
event, usually, they say: “Lera Wulan Tanah Ekan guti na-en”: God takes back his own.30
After the mid of 16th century, the ethnic group of Lamaholot generally hold Catholicism
as their religion.31 Then the Christian faith tries to adjust its teaching with the reality of the
Supreme Being in the local belief of Watuwawer people. The Supreme Being is known as Lera
Wulan Tana Ekan is interpreted newly in the context of Christian faith, namely as God who creates
heaven and earth and all within it (cf. Gen. 1:1-31). Then the theological reflection (theological
inculturation) in the local religiosity of the Watuwawer society, namely with Lera Wulan Tana
Ekan can not be placed separately or differently with God as the Creator that is taught in the context
of Christian faith. Therefore, the awareness of God as a Creator in the religiosity of Watuwawer
society is truthfully far before Christian teaching enters into the life and culture of Watuwawer
people.
The presence of the Catholic Church in Watuwawer is a starting point of encounter between
religion and culture. This encounter ends with the fusion until a new interpretation of the customary
ceremony is formed, especially a ceremony which involves the Supreme Being, Lera Wulan Tana
Ekan. That happens also in the ceremony of Tule Ahar. According to the respondents I interviewed,
through Tule Ahar, the mother and the child who followed the ceremony not just became the
member of the clan but they also became the member of God’s family. The healing from unhealthy
conditions (because of disobedience to some taboos) is the gift of God after following the
ceremony of Tule Ahar.
From the ceremony of Tule Ahar, in my opinion, some initial catechesis on Christian Faith
can be developed. First, the disobedience to some taboos makes them suffer. This reality may help
them to understand that when humans commit sins they will suffer. But, our God is merciful.
Through the Church, He provides means to repair someone’s life, namely the sacrament of
reconciliation. Second, through the customary banquet in the last part of the ceremony of Tule
Ahar, beside the expression of thanksgiving to God, catechesis on the sacrament of Eucharist in
other dimensions can be developed.
IV. Conclusion

Tule ahar is one of the local wisdom in the village of Watuwawer. The purpose of this ritual
is to “baptize” the firstborn child by the clan leader in the clan house (koker). When a woman has
married a man from Watuwawer, automatically she has been attached by customary law (uhur
ahar). She must obey some customary taboos, for instance not to eat some foods. She also must
obey customary manners. The disobedience to that taboos and manners can bring about something
unhealthy for that family, especially for the mother and the child. For instance, they can suffer
from certain skin diseases, hair loss, and other health problems. They can only be healed through
Tule Ahar.

Baptism is the first and fundamental sacrament in Christian initiation. This sacrament is
served by drowning someone in the water or pouring down the water to someone’s head “in the
name of the Father, the Son, and the Holy Spirit” (Mat. 28:19). Usually, this sacrament is served
by a bishop, a priest, or a deacon.

There are some similarities and differences between Tule Ahar and Baptism. The similarities
are as a form of initiation, means of forgiveness of sins/mistakes, and in the element of materia
and forma. The differences are in the scope of Tule Ahar and Baptism and the leader of both
ceremonies.

The presence of the Catholic Church in Watuwawer is a starting point of encounter between
religion and culture. This encounter ends with the fusion until a new interpretation of the customary
ceremony is formed, especially a ceremony which involves the Supreme Being, Lera Wulan Tana
Ekan. That happens also in the ceremony of Tule Ahar.
1 PDSPK Kemdikbud RI, Analisis Kearifan Lokal Ditinjau dari Keragaman Budaya, (Jakarta: PDSPK
Kemdikbud RI, 2016), 1.
2 Bonifasius Jagom, “Upacara Teing Ngasang Dalam Tradisi Masyarakat Manggarai Dan

Sakramen Baptis”, Fides et Ratio, Vol 5 No 1 (2020), 1.

3
Donatus D. Ledjap, Suku Ledjap: Rekonstrukis Jati Diri Orang Watuwawer, (Yogyakarta:
Absolut Media, 2014), 19-20.
4 Ibid., 19.
5 Yohanes Paulus P. Koban, “Tula Ahar: Ritual Inisiasi Orang Watuwawer”,

https://hkoban.wordpress.com/2016/04/23/tula-ahar-ritual-inisiasi-orang-
watuwawer/.(access 2.12.2020).
6 Donatus,138.
7 Based on interview and Donatus, 138-141.
8 Based on interview with Mr. Nikolaus Dai Wawin.
9 E. Martasudjita, Sakramen-Sakramen Gereja: Tinjauan Teologis, Liturgis, Pastoral,

(Yogyakarta: Kanisius, 2007), 216-217.

10 Jagom, art. cit., 5.
11
Compendium of The Cathechism of The Catholic Church no 252
http://www.vatican.va/archive/compendium_ccc/documents/archive_2005_compendium-
ccc_en.html#The%20Seven%20Sacraments%20of%20the%20Church, (access 3.12.2020).
12 John Paul II, Code of Canon Law 1983, Can 49,

https://www.vatican.va/archive/ENG1104/__P2U.HTM, (access 3.12.2020).

13 Martasudjita, 180.
14 Jagom, art. cit., 5.
15 Martasudjita, 180.
16 Jagom, art. cit., 5.
17 This Reflection is taken from Martasudjita, 228-232.
18 This frame of explanation is inspired from Jagom, art. cit., 6.
19 John Paul II, Ecclesia in Asia no 21 http://www.vatican.va/content/john-paul-

ii/en/apost_exhortations/documents/hf_jp-ii_exh_06111999_ecclesia-in-asia.html, (access
3.12.2020).
20
E. Martasudjita, Injil Yesus Kristus Dalam Perayaan Iman Gereja Lokal : Catatan Mata Kuliah
Teologi Inkulturasi, 2020, 7-8.
21 Stephen Bevans, “Pope Francis and inculturation”, LEDALERO Vol. 18 No. 2 (2019), 208.
22 Sussy Gumo Kurgat, “The Theology of Inculturation and The African Church”, International

Journal of Sociology and Anthropology Vol. 1(5) (2009), 92.

23 Kurgat, art. cit., 92.
24 Burkhard Josef Berkmann (2016): “Inculturation and Evangelization in The Catholic Canon

Law”, en Kritische Zeitschrift für überkonfessionelles Kirchenrecht, n.o 3 (2016), pp. 29-38. En
línea en puede leerse en el siguiente sitio: http://www.eumed.net/rev/rcdcp/03/bjb.pdf.
(access 3.12.2020).
25
Compendium of The Cathechism of The Catholic Church no 263
http://www.vatican.va/archive/compendium_ccc/documents/archive_2005_compendium-
ccc_en.html#The%20Seven%20Sacraments%20of%20the%20Church. (access 3.12.2020).
26 Compendium of The Cathechism of The Catholic Church no 256
http://www.vatican.va/archive/compendium_ccc/documents/archive_2005_compendium-
ccc_en.html#The%20Seven%20Sacraments%20of%20the%20Church. (access 3.12.2020)
27 I borrow the this frame from kerangka from Jagom, art. cit., 8.
28
Martasudjita, 170.
29 Benediktus Niron, “Upacara Adat Lepa Bura pada Masyarakat Lamaholot di Desa

Sulengwaseng, Kecamatan Solor Selatan, Flores Timur”, Jurnal Studi Kultural Vol I ( 2016), 94.
30 Yoseph Yapi Taum, “Rasa Religiositas Orang Flores: Sebuah Pengantar ke Arah Inkulturisasi

Musik Liturgi”. http://repository.usd.ac.id/5172/. (access 3.12.2020).

31 Niron, art.cit., 94.

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