What prevents victims of violence in Sumba from testifying against their masters?

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Victims of Violence in Sumba Fear Retaliation and Lack of Justice, Hindering Testimony Against Masters

Victims of violence in Sumba often refrain from testifying against their masters due to deep-seated fear of reprisal and a perceived lack of conclusive action from authorities. This reluctance is compounded by the historical and social structures that perpetuate the master-slave dynamic, creating an environment where victims feel powerless to seek justice. The NGO Solidarity for the Women and Children of Sumba (SOPAN), founded by Martha Hebi, has highlighted this issue, noting that victims are too afraid to come forward.
Fear of Retaliation and Social Pressure

The deeply entrenched caste system in Sumba, particularly in the eastern part of the island, creates a powerful social hierarchy where masters, known as 'maramba', hold significant authority over their slaves, referred to as 'ata'. This social stratification, rooted in the 'marapu' belief system blending animism and ancestor worship, dictates that nobles ('maramba') acquired slaves ('atas') historically. This tradition, coupled with the isolation of the island, has preserved these structures, making it difficult for victims to challenge their masters without facing severe social and personal consequences.
Inadequate Legal Recourse and Protracted Investigations

Even when victims attempt to report abuses, the legal process can be slow and inconclusive, further discouraging others from coming forward. An example of this is an 18-year-old slave who reported rape by her master and his son to the police in Waingapu in 2024. However, two years later, the investigation had still not reached a conclusion. Dian Sasmita of the Indonesian Child Protection Commission (KPAI) has urged authorities to expedite and clarify such cases, underscoring the systemic issues that prevent timely justice.
Limited Support and the Role of Religious Institutions

While some religious institutions offer support, their effectiveness is often contingent on the victims speaking out, which, as previously noted, is a significant hurdle. Pastor Marlin Lomi, the head of the Protestant synod of East Sumba, stated that the synod can assist in cases of violence against women and children, but only if the victims initiate the process. This reliance on victim initiative, in a context of fear and power imbalance, highlights the challenges in breaking the cycle of violence and silence.

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What prevents victims of violence in Sumba from testifying against their masters?

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