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Arrived at the peak event, Kalango Loddo which was held from night to morning. In this event, a variety of festive performances such as dances and singing traditional literature songs are held, as well as several events that depict or retell ancestral events.

Unfinished, after the summit there was a Padinnaka Nga'a Bisa ritual, which took place on the third day after the Kalango Loddo ceremony was held. This event is an activity of planting rice seeds in every small garden located at the bottom of Kampung Tambera, and the second event is the repository of sacred objects in its place used during the Wulla Poddu ritual.

Afterward, there is still a Woti Kalowo ceremony held in a sacred cave as a form of thanksgiving to the ancestors and the Creator because Wulla Poddu has gone well.

Finally, a series of rituals were closed with an activity called Yemo (Kobba), which was to announce to the whole community that Wulla Poddu was finished.

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This ritual was followed by Woleka Lakawa, a dance training activity, and songs for children and adults to perform the next ritual involving dance and singing, so no mistakes were made.

Along with Regga Kulla's stage, a special event picked up guests from the next village who came to take proof of the ancestral covenant that the village concerned should continue to perform the Wulla Poddu ritual.

After the reception, there was also a visit by Dukki Tappe-Toma Lunna, who was an elder's visit to report to local ancestors about participation in the Wulla Poddu ritual.

The next stage is the Wolla Kawuku ritual, a celebration performed throughout the night and revived with dances dedicated to sacred rituals. There is a separate movement from each dance that accompanies each ritual performed, as previously practiced in the Woleka Lakawa activities to avoid mistakes.

In addition to Wolla Kawuku, there is also Wolla Wyasa Karua as an activity to celebrate sacred rice done all night. The sacred rice in question was pounded by elders who served, cleaned, and cooked it to be served as gifts given to ancestors.

Wolla Wyasa Kappa consists of two events, Oke We'e Maringi, which is the process of taking holy water that will be used during the summit ceremony, and the second event of Pogo Weri cutting coconut leaves to be a sign of prohibition at the same summit event.

Before reaching the summit, first, there was a Mana'a ceremony, which was to eat with all the residents present at this event, where everyone who came was obliged to bring chicken that would be prayed to the ancestor and the Creator for blessings and slaughtered to know the answer through the rooster.

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The first ritual is not with Deke Ana Kaleku, which is a meeting between the two Rato Rumata or elders to determine the time when the core ritual series will begin.

Afterward, there was a ritual of Tubba Rata, an event aimed at re-imagining the process of human creation according to Marapu religious beliefs, followed by Tauna Marapu, an important series of rituals to invite ancestors (Marapu) to know that Wulla Poddu had been executed.

The ritual continues with Padeddalana when the elders involved in the ritual announce to the public the rules and prohibitions to be obeyed during the Wulla Poddu ritual.

After that, there was an activity of Pogo Mawo (Protective Tree Cut), which was to replace the existing mawo tree from one year earlier, which was believed to protect people from all kinds of natural disasters such as tornadoes, lightning, and other disasters. nor the distraction of the people and the spirits, nor of the evil spirits, nor of the ills of the people, nor of the animals.

The ritual is followed by the activities of Mu'u Luwa, which are the activities of eating yams in which the essence of one of these rituals is to give time for elders to deliberate and determine how the Wulla Poddu process will proceed.

After discussing the ritual, Tobba Wano's activities were carried out, which were activities aimed at purifying the village from all evil spirits and cleaning up all unkind human deeds symbolized through objects such as kitchen ashes and chicken reeds.

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Wulla Poddu, is the most important ritual used by Marapu believers in determining guidelines or directions for various aspects of life over a certain period of time. Therefore, Wulla Poddu has become a ritual that is often performed regularly with one the purposes of getting closer to God.

Wulla Poddu contains Wulla meaning Moon and Poddu meaning Bitter. Thus, Wulla Poddu literally means the bitter month because it refers to the conditions of the month, there are a number of prohibitions that must be adhered to by the adherents and a series of strict rituals that must be carried out. However, Wulla Poddu is still considered a holy month often awaited by Marapu believers.

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The tradition of Pahillir or Indonesian can be interpreted as "avoiding tradition". The meaning of the tradition of "pahilir" is that there is a need for distance in relationships so as not to trigger illicit relationships.

This tradition is a strict prohibition that does not allow "child and father-in-law or son-in-law and mother-in-law" or "wife-in-law and son-in-law" to communicate, let alone contact directly, and even their respective belongings should not be touched.

For Sumba people it is "tabu" and inappropriate to do so, so when they meet, they must "avoid" or in East Sumba, known as the term "pahilir".

In everyday life, to avoid direct contact between in-laws and daughter-in-law of different sex, activities are usually carried out through intermediaries.

Or if you have to, especially when there is no intermediary, for example, to serve a drink, then usually the young child keeps it in a place that can be seen by his father or mother-in-law, then usually his father/mother-in-law understands that it is for him.

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On the island of Sumba, the death ceremony is still a requirement with a belief in the spirits of ancestors or better known as "marapu". Marapu's death ceremony can cost a great deal of money as many cattle are slaughtered during the procession such as horses, buffalo, and pigs.

Even this death ceremony had to be postponed for many years in order for the family to be able to prepare for the procession and also to gather all the families from far away to attend the procession of the death ceremony.

It's no wonder that the bodies of the deceased were placed in crates or known as kabbangs and buried for years until the time came when the family was ready to perform the procession of the death ceremony.

On the day of the funeral and funeral procession, invited families will gather and bring various livestock such as pigs, horses, buffalo, gloves, and cloths.

This is based on a family relationship with a deceased person, such as a married daughter would bring a horse or buffalo when her father died, and in return, after the funeral was over, the girl would be given a pig to take home.

In Sumba, marapu believers also buried the body in a megalithic rock with a fetal position in the womb, or known as the pahandiarangu. However, as the period progressed, it was almost rare today to find bodies buried in this position, which were found to have been placed in crates and buried in stone graves.

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Belis is a tradition of giving dowry by men to women. Belis in the tradition of the Sumba people can be cattle such as horses and buffalo. The size of a Sumba woman's purchase usually depends on the agreement between the two parties.

If the woman to marry is a woman of high social standing, then the given animal reaches 30. For the common people around 5–15 heads, and for the lower class (called by servants or ata) paid by their lord (called marambas).

In addition, the delivery of the bellis can also be a mamuli. Mamuli are jewelry usually made of gold. Mamuli themselves have either a symbol of the womb or a symbol of female reproductive ability. Then, the woman will repay the man's gift with cattle in the form of pigs, gloves and cloth typical of Sumba.

Women also had to prepare jewelry (known as "hada") in the East Sumba language, gloves, and household supplies for their girls. Even women of noblemen's lineage usually give servants or are known as "ata: to their daughters.

This becomes an agreement between the male and the female and will certainly affect the number of Belis that the male must give to the female. Usually, when a Sumba girl brings a servant/ata from her family, the number of Belis that the male party must give to the female is also growing.

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Nyale or searching for sea worms is a must-have tradition to precede the Pasola tradition. Quoted from Wikipedia Indonesia, the tradition of nyale is one of the ceremonies of gratitude for the gift, which is marked by the arrival of abundant harvest season and sea worms on the shore.

The custom was carried out during the full moon and sea worms came out on the waterfront. If it is fat, healthy, and colorful, the omens of the year will get good and a successful harvest. On the other hand, when it is thin and fragile, there will be calamity.

After the nyale tradition is performed at night, the next day the Pasola tradition will be held. Pasola is a horse-riding attraction and is performed to throw spears between two opposing groups.

The spear used is also not a sharp spear, but there will still be injured, either riding horses or participants in the pasola. If in that tradition, there are participants in the Pasola who are injured and some of the blood that is shed is considered to be useful for soil fertility and crop success.

If there is a death in this tradition, it indicates that there has previously been a violation of customary norms committed by residents at the place where the Pasola was implemented.

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For Sumba people, the tradition of eating betel nut or happa (in East Sumba) is a symbol of kinship in everyday association even in events such as marriage and death and other events. This tradition is done by chewing pinang, betel nut, and lime, which will cause teeth and mouth to be reddish.

In addition, betel pinang is also a symbol of communication with deceased ancestral spirits and is often presented in several important events, such as marriage and death customs. That's why it's not uncommon when visiting Sumba Island, we will see Sumba people will put betih pinang on the graves of their families and relatives they visit as a token of greeting and communication with the spirits of the deceased family or relatives.

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A unique tradition that can be found when visiting Sumba Island is the tradition of nose kissing or pudduk (in East Sumba). This tradition is a tradition that has been handed down by Sumba ancestors.

The tradition of nose kissing for the Sumba people is a symbol of family and close friendship. In addition, if there are parties who are in conflict and want to make peace, then kiss the nose which is a symbol of peace.

The tradition of nose kissing is done by attaching two noses that indicate that two individuals seem to be very close and no distance.

This tradition can be performed only in certain occasions, such as during the process of carrying out wedding traditions, weddings, birthdays, religious holidays, traditional parties, mourning and peace ceremonies. In addition, during the reception of guests who are considered honorable or noble who come from Sumba region themselves.