International Journal of Indonesian Studies Volume 1, Issue 3 | Page 77

INTERNATIONAL JOURNAL OF INDONESIAN STUDIES
SPRING 2016
ume kbubu for panggang and the occurrence of Respiratory Acute Infection (ISPA) on babies
(Budiyono, 2004). However, none of these papers involve in-depth or long-term medical
trails to provide sufficient evidence of causation between the use of the ume kbubu and
panggang processes and resultant negative health outcomes.
In contrast to the external reports, are ethnographic studies which identify intrinsic
cultural value within the use of the ume kbubu (Windi and Whittaker, 2012). This
ethnographic approach examines the cultural and traditional beliefs of the Dawan people of
Timor. Drawing on this ethnographic approach, this paper further highlights the dichotomy
and controversy surrounding the role of the ume kbubu. Windi and Whittaker (2012) finds
that the ume kbubu is fundamental to the “Dawan's sense of psychosocial well-being and
ethnic identity.” While the ume kbubu represents indigenous identity, modern houses or
healthy ‘rumah sehat’ are associated with prosperity, public image, social status and
external interventions imposed by the state. However, as Windi and Whittaker (2012) argue,
this modernity does not provide the “warmth, security and emotional nurturance” that the
Dawan perceive as necessary for optimum health and to protect them from disease. Indeed,
warmth is a key factor identified by Nugrahaeni & Suwantara (2012). Their scientific study
finds that the architectural design of the ume kbubu significantly improves thermal
performance retaining heat and temperatures of approximately 24.6 degrees Celsius in the
rainy season and 27.6 degrees in the dry season.
Pape rs from local researchers from Timor should also be considered. One example is
a research paper from the local Universitas Kristen Artha Wacana (Kause, 2013). This paper
demonstrates the important contributions of local researchers as these people often hold a
greater contextual knowledge including an understanding of local cultural and historical
factors. The paper from UKAW defines the ume kbubu as part of a family’s home. This
means that only people who possess blood ties are permitted free entry and exit of the ume
kbubu. Thus local researchers identify the ume kbubu as an important possession not only of
the household and family but also of the Dawan people and culture itself.
There is a clear diversity of perspectives within the literature and policy areas
surrounding these maternal and neonatal health issues. Some have even likened this
diversity of perspectives to a clash of ideas. McWilliam (1999) suggests that the relationship
between indigenous peoples of West Timor and the Indonesian state reflects an ongoing
tension inherent across Indonesia between local ‘traditional practice’ and authority and the
‘modern’ ideological prescriptions and administrative powers of the national government.
As a result, this paper contributes to a wider discourse surrounding debates about the
devaluing of local traditions and imposition of centralized policies within a discourse of
public health interventions.

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