FINAL PROJECT

LANGUAGE PLANNING AND POLITICS

Maria Suyati
1801020011

ENGLISH STUDY PROGRAM

THE FACULTY OF TEACHER TRAINING AND EDUCATION

NUSA CENDANA UNIVERSITY

KUPANG

2021
 BACKGROUND

Culture is a way of life that develops and is shared by a group of people and is passed down from
generation to generation. Culture is an inseparable part of human beings so that many people tend
to think it is inherited genetically. When someone tries to adapt to people of different cultures and
adjusts to their differences, it proves that culture is learned.

Tanah Tadon Adonara is a title of pride for every Son / i who comes from Adonara. The name of the
island “Adonara” is not only famous in Flores, NTT or National, but this name is also quite well
known abroad until nowthe life of the Adonara community is inseparable from culture. The Adonara
community has various types of regional culture, both those that are well known to the wider
community and those that are not yet known, but they are all part of the cultural wealth owned by
the Adonara community. I choose lamaholot language ( adonara ).

1. The Origin of the Descendants of the Bahi Tribe in the Village of Lewopao
Once upon a time on the eastern coast of Adonara, there was a village called Lewo Jawa.
The people of Lewo Jawa village work as fishermen and some work as inter-village and
inter-island traders around the island of Adonara such as the island of Solor, eastern Flores,
Lomblen, and some even reach the island of Alor. Among the tribes that inhabit the village
of Lewo Jawa, there is one tribe known as the Bahi Bahan Tewelu Tribe. The members of
this tribe are mostly accomplished sailors and village knights who are formidable in inter-
village and inter-island wars. It was a habit of the people at that time to always gather
together among fellow tribesmen while eating and drinking palm wine and telling stories
about their respective life experiences. This kind of thing is the embodiment of the bonds of
brotherhood among tribal members. This is also the case with the Bahi Bahan Tewelu tribe.
When the sailors returned to land, they would go to the huts where all members of the tribe
used to gather, then ring the leto (knock) to call other family members and gather to share the
seafood they had obtained and then closed with a meal with the whole family. Tribal
members present at the time. One of the mainstay foods in events like this is Mudu fish tai
(pickled from a mixture of fish belly and local spices) and tuak typical of Adonara. For the
people of Lewo Jawa village, the Bahi Bahan Tewelu tribe is very well known for its
expertise in concocting and mixing spices and fresh fish belly to make mudu fish tai so that
all members of the community really like to be able to enjoy the Mudu made by the Bahi
Bahan Tewelu tribe. Therefore, often members of other tribes steal the Mudu belonging to
this tribe.
One day, when one of the men from the Bahi Bahan Tewelu tribe came to the meeting hut to
take Nawing (a bamboo container for storing mud), it turned out that the nawing had
disappeared. This has happened so many times that the members of the Bahi Bahan Tewelu
tribe are angry. They finally agreed to avenge this evil deed and trap the perpetrators of the
theft. They are also waiting for the right time to carry out this retaliation process.
 Finally the long awaited day arrived. When the wife of a member of the Bahi Bahan Tewelu
tribe gave birth, they took the rest of the baby’s umbilical cord to use as a mixture to make
mud. When the sailors of the Bahi tribe returned from the sea, they sounded leto as usual and
suddenly all the other tribesmen came. They also began to mix spices and make mud. After
they finished, they kept the mudu in their usual place and then shared their catch with all the
family members who were present at the time and they ate together before returning to their
respective homes. The owner of the cottage also packed up and pretended to go home.
However, after leaving his hut, he turned around then returned and hid near his hut without
anyone knowing. Some of the family members who came to the hut did the same thing.
They all hide to see the thief and frame him.
After the hut owner left his hut, a man from another tribe appeared and while observing his
surroundings, he headed towards the mudu storage area. After feeling sure, he then took the
nawing in which there was mud and immediately returned to his hut. Arriving at his hut, the
man immediately rang leto to call his friends who were waiting for him. They also began to
gather to enjoy the mud that they had obtained. After eating, they drank palm wine together.
Suddenly from the top of the tuak tree there was a shout “Brothers, the Mudu you have eaten
must be very delicious, but you need to know that we have mixed the Mudu with the
newborn’s umbilical cord.” Hearing those words, all the men who had just finished eating at
once vomited violently.
Apart for disgust , the most embarrassing thing is that they realize that they have eaten the
baby ‘s umbilical cord . This shame can only be paid for by their death. While continuously
trying to vomit, they then challenged the war against the Bahi Bahan Tewelu tribe which had
humiliated them. This challenge of war was greeted with valor by members of the Bahi
Bahan Tewelu tribe. That night, the two warring tribes began to carry out the Beta Nara
mission (finding war allies). By dawn, the village of Lewo Jawa had been divided into two
tribal groups who would fight a life and death battle. They also took nuba nara (a collection
of stones considered to be the embodiment of ancestors and had mystical powers) and threw
them into the sea. This shows that the war will continue until all parties die and the village
will have no inhabitants at any time. The light of the dawn was greeted with screams and war
cries from both sides. Each trying to defeat the enemy. They all fought to defend their honor
and dignity. For the people of Adonara, self-respect and honor are the same as life for them.
If anyone dares to step on their pride and honor, then that person deserves to die. Those who
died in war for defending their pride were heroes.
The people of Lewo Jawa who were not involved with the war chose to flee to another
village. Most of these refugees made their way to the areas of Witihama, Lambbunga, and
the suku toka, and live there to this day. This small group walked without rest. They hope to
meet people from other villages so they can ask for help. Due to the long distance traveled,
the three of them were finally exhausted and rested near a well on the beach. They hoped
that the villagers would come to fetch water from the well and find them. However, after a
long wait, no one came. The location of the well is located in the village of Lamahelan.
They finally continued their journey east. After crossing the border of the village of
Lamahelan, they arrived at a place which in the local language is called Wera Betok, which is
a stretch of sand on a steep rock cliff. In this place, they returned to rest. While they were
resting, a man came to the place to go fishing. The man was surprised to see the three of
them, then asked. “He experienced in their village and their purpose of coming to the area.
After hearing their story, ama Tuba Dai Ama felt pity and invited the three of them to follow
him back to Lewopao village.
After agreeing to the deal, they enter and iive with brothers in Lewopao village. At present,
the descendants of the Bahi Bahan Tewelu tribe in Lewopao village are better known as the
descendants of Koli Puke.

Asal-usul suku bahi di desah lewopao

Nolho te pante adonara timur weki noo desah tou narane Lewo Jawa. Atadike pe desah pe
kerehaka beaya te raa nelayan, noo hae juga raa pedagang te ata desah, ata pulau yang dahe
noo pulau adonara helo pualu solor, flores te bagian timur, Lomblen, hae juga raika sampe te
pulau alor. Suku wahangkae yang teika te lewojawa, noo suku tou yang ata biasa mari susku
bahi. Atadike pi suku pi beaya pelaut yang lela kae noo hae juga raa jaga desah raa hadap
perang rpp desah ikere hala pe pulau ikere. Kebiasaan atadike pas pe pupu wekika raa waha
hena dore suku ti bua, renu tuak pati tutu pengelaman sealama ra morita ne. Ahe hama nepe
raa jaga gerian perasudaan te suku ekan rae. Ahe hama nepe hama noo te suku bahi. Paa ata
lau waine balik te mara, rae atadike te suku pe rai pupu wekika te ori tempat rae sukhu raa
pupu wekika, pati raa dane leto maya atadike te keluarga rae beto ti weka aku-aku yang ra ait
lau waine dai nepe sampe gohuke te bua burana raa waha roo atadika te keliarga rae.
Makanan yang rae biasa reka te kereha pi mudu ika tai ( mudu ika tai pe helo acar yang rae
campur noo bumbu lokal) noo renu tua asli adonaraAtadoke te Lewo jawa, rae mari suku bahi
pi ahli hiko raa kereya noo racik bumbu noo ika tai tange raa mudu ika tai ti atadike te lewo
suka hikoreka mudu ika tai rae suku bahi kereya. Ahe nepe ti rae suku ikere biasa pelana
mudu suku bahi raena. Rero tou pi, amalake suku bahi tou beto te ori ra heru wekaka mau
gute nawing ( ahe raa tao mudu nae) , nae hule nawing nepe weluna kae.. Ahe hama nepi mua
aya kae ti naa atadike suku bahi hae hiina. Nati rae sepakat ti balas ahe medho nepe noo rae
mau jebak heku yang pelana. Rero yang ra teek betona, pas amalake te suku bahi kewahe
salena rae gute kebote ana nae ti raa kerja mudu Pas rae lau waine balik dai, rae horo leto
helo mua wahangkae pati atadikee sukhu wahangkae beto ti kereya mudu. Goguka nati rae
tao te tempat yang biasa ra tao pati rae mulai weka hasil lau waine daii

i
Sebelum balik languka. Ori alate juga siap dirhi noo ope naa panaya peke ori. Nae putar
pati horona te haeka ti ata ake re roiro.Atadike hae yang beto te ori juga raa doriro nae. Rae
wahangkau hule haku yang pelana ti mau jebakro. Ori latae pana nati amallake susku ire beto
hule eka tia naii tempat ra tao mudu. Nae rasa onee kuat pati nae gute nawing nete nae orine.
Hewo te orine nae dane leto naa maya kawane ti beto pupu wekika reka mudu yang rae ait
nepe. Reka gohuk rae wahangkae renu tuak. Debedala te kayo wutu ra denege rane mari
kakanek arik ,io ge mudu pe pasti mae hiko tapi mio harus moi mudupe rae lekat noo kebote
ana nae yang mehne beto. Rae denge wahak pati amalake yang reka muta raa gohuk. Rae rasa
oneke gelowi hena hala, rae juga rasa miaka dari reka kebote ana mehene beto. Mia rae sukut
pate raa ata mate. Mete usaha supaya luuk rae juga mete geha kelewa ti raa wekika roo suku
bahi. Suku bahi juga tora mari raa wekika. Eka mau neek, desah lewo jawa rae weka raa
kolmpok rua ake yang mau perang antara morii le mate. Rae juga maya noo nuba nara noo
welu lau tahik. Ahe hama nepi sampe atadike wahangkae mati ti lewo amuka sampe nuan
tutu. Rera gere rae hora raa giline pihak rua kae. Atadike tou ingi naa kala musuh nae. Rae
wahankage perang raa jaga kehormatan noo harga diri raena. Heku yang gelaha noo seda
kehormatan rae, nae pe harus mataya. Rae yang mataya dari jaga harga diri raena ra maya
pahlawan.
Atadikee lewojawa ikere yang terlibat hala roo perang rai pana teika te witihma, lamabunga
noo suku tokan ti morita pe lewo pe. Rae pana istirhat hala. Rae mau heri ata te lewo ikere ti
rae leta bantuan. Rae lewat perbatasan Lamahelan yang atadike pe lewho biasa maro werak
beto. Rae istirahat, amalake tou pe lewo pe beto mau mancing . Amalake nepe kodokona ti
dahawe , ama mio ni heku? Mio pi teio pi dahe hala le? Nati amalke tou mulai tutu kisah rae
te lewo sampe ra panaya.
Denge rae tutu look ama tuba rasa menengeya to hoya trae balik Lewopao. Kesepakatan
wahngkae gohuk rae terimah noo setuju pati rae nepe nepe gere iaka roo kaka arina murunie
te desah Lewopao. Dari kisah nepi ti sampe keturunana suku bahi rae te desah lewopao rae
maya raa keturunan koli puke.

2. War Culture
The Adonara people have a very unique tradition and culture of war. In contrast to other
ethnic groups in Flores. This tradition of war is what makes people legitimize Adonara as a
killer island. Actually the nickname was too harsh for the Adonara people. The war in
Adonara itself is solely to seek justice and truth. Mure deino, nalan gokano peke lewum (if
you are right, you will live. If you are wrong, you will die). That is a sentence or code that is
considered very sacred in the justice system in Adonara.
War is the only way to find truth and justice. The truth or justice will be revealed when one
of the parties has more victims who die or succumb. The practice of war in Adonara is quite
unique, unlike guerrilla warfare or tribal wars in other ethnic groups. The war in Adonara
was merely to seize land and defend the dignity of a woman. They will set the day and date
and determine the land or location as a place to kill each other.

Budaya perang
Atadike te Adonara rae tradisi tou narane perang yang Meha waha. Hama hala noo kelompok
ikere te Flores. Tradisi perang hama nepi ti naa ata ikere mari Adonara pulau yang suka raa
mata. Mari hama nepi pe sopan hala te rae Adonara alate. Perang te Adonara Pi rasa Seba
keadilan. Mure deino, nalan gokano peke lewum ( moe kalau Nala hala Pati mo Morito. Ahe
Neo raw mari Koda yang rae rasa sakral sistem keadilan Adonara rae
Perang pe cara tou hena rasa Seba muree noo adil . Rae yang muree noo keadilan pe nimo
lowa pas pihak Hae mataya atau mari rae kalah kae. Praktek perang te Adonara.

3.The Origin of Dolo Dance

The origin of the dolo dance is a development of the Banama dance which is an older dance.
This dance culture originates from East Flores and Lembata is in the province of NTT located
at the eastern tip of the island of Flores. People in East Flores and Lembata call themselves
the Lamaholot people.The hallmark of the dolo dance is Lamaholot, which is the native
language of East Flores. The dolo dance is always performed with dolo singing, categorized
as a mass dance that can be followed by all groups, including young people, both women and
men, even both. Quite popular in East Flores, Lamaholot, Adonara, Solor and Alor. Dolo
dance becomes a meeting place to build friendships, including to find a mate, especially
among young people. The word dolo stems from the word dola which is a combination of
“do” and “la” in the solmization system, used as a sound standard to convey poetry (pantun).

Asal usul tari Dolo

Tari Dolo pe Beto dari tari Namang tarian yang be tua . Kebudayaan seni tari Pi Beto dari
Flores timur. Tarian Dolo Pi rae biasa rasa noo tarian nyanyian, Ra mari pe tarian masal yang
ata wahangkae dore, rae pe Keree murine, kewae Amalake, hala juga Rua kae.
Dolo Pi populer hiko te Flores timur, Lamaholot, Adonara, Solor noo Alor. Tari nepi rae rasa
Heru wekika tii soga persahabatan, Hae juga rasa Seba jodoh pe rae Keree murine rae. Kata
Dolo Beto pertama dari paduan nada “ do” noo “la” te sistem solmisasi rae rasa sebagai
standar bunyi rasa mari syair ( pantun).

4.LOMA ( Local food)

Usually, this loma is served for events such as family/friend gatherings, celebrations and
picnics. And as a complement to breaking the fast. The main ingredient of this Lamaholot
Loma dish is grated coconut that has been mixed with a mixture of spices used as a flavoring
agent. This food have way of cooking them;Using a frying pan, this method is actually
common but the cooking process is different The cooking process is like vegetarian (boiled),
the ingredients are mixed with meat (in the form of chicken/goat), then put int Makan khas
Adonara ( Loma)
Loma (Makanan lokal)
Biasa nae loma pe rae hidangkan te acara – acara helo Heru wekika roo keluarga ge tema rae,
selamatan noo piknik. Hae juga rasa hidangan pembuka. Masakan Lima Lamaholot Pi bahan
nae utama nae pe tapo paroo yang rae racikro lekat noo bumbu-bumbu raa rasa Mae.
Makanan pi cara biho nae rasa kuali, Cara Pi sebenar nae umum Nuku proses biho nae yang
hama hala. Proses biho nae pe rabe lunga. Bumbu racik nae lekat noo dagi( helo manu / witi)
look baru Tao te kuali ti raa pelate.

6..“Water rose in the village Before “Bau Lolon”

Wai Gere Lewo is the name of the indigenous Adonara community for a ritual when the
residents have succeeded in draining water from the spring to the village. People will not
drink water before they complete the Wai Gere Lewo ritual. According to the Adonara
Indigenous People, the water that they have not purified with rituals can bring havoc to
themselves and their families. The community believes that they must respect water which is
the incarnation of female ancestors.
So, of course, women who perform this traditional ritual are women. According to the
Adonara community, water and women are something they must guard and protect. This is
because they consider women as the source of life.

Ritual bau lolon

Wai Gere te lewo pe sebutan dari Adonara alate dari atadike nei rae yang berhasil raa wai
Pana dari wai matang sebelum rae rasa ritual wai Gere. Atadike percaya kalau rae harus
hormat roo wai yang gewalee dari ongo Nene kewae. Ti yang raa ritual Pi rae kewae. Atadike
Adonara mari wai moo kewae pe ahe tou yang harus Ra jaga noo lindung. Ahe nepi karna
kewae pe rae anggap helo sumber raa Morita.
7. Gawe Au
Gawe Au dance is one of the traditional dances of the Adonara community.[1] The meaning
of the word gawe means to jump and au means bamboo. This dance is performed by several
male and female dancers who happily jump up and down on bamboos held by four men and
beat each other. Two men holding two bamboo sticks three meters long and two other people
holding two bamboo sticks that cross over the longitudinal bamboo. Gawe Au dance focuses
more on the agility of the dancers in jumping between the bamboo sticks that are beaten.
Tari gawe au
Tari Pi tarian tradisional tou Adonara alate raena. Makna Kate gawa Pi berarti esuk noo au pe
berarti peri. Tari Pi yang rete pe Amalake ata bepira roo kewae yang oneka mete Sena to
esuk-esuk te peri Lolo yang Amalake ata Pat pehe noo mete petu-petu. Amalake ata Rua pehe
peri yang belaha nae meter telo.Noo Rua waike pehe peri yang melintang te belolo peri yang
membujur. Tarian game lebih ahe te penari yang esuk-esuk te sela-sela peri yang rae petu.
8. Neak carving art.
Neak is a traditional drinking utensil made of old coconut shell. Its shape is not like a glass
but its shape is like a coconut shell in general. The use of this Neak tool is as a tool for
drinking wine or wine during traditional ceremonies. .Seni ukir neak
Seni ukir Neak

Neak pe alat raa Reni tradisional yang Ra kerja dari keo tapo tenuee. Bentuk Bae pe helo
gelas hala Nuku helo tapo keoo pada umumnya. Tite pake neak Pi raa alat renu tuak noonarak
saat upacara adat.

9. The art of carving kenube (parang)

The machete in the culture of the Adonara community is very different from the machete
found in other areas. The machete in Adonara society is a sharp tool made of iron as the
basic material. This machete is commonly used as a weapon in the duel war in Adonara. This
machete is also a tool for the hedung dance and jewelry that is placed in the house. In the
tradition of the Adonara community, this parang symbolizes the chivalry of a man.
Seni ukir kenube ( parang)
Kenube te kebudayaan Adonara alate rae pe hama hala noo jenis kenube te daerah-daerah
ikere. Kenube te Adonara rae kerja dari besi sebagai bahan dasar nae. Kenube Pi rae biasa
untuk tarian hedung noo perhiasan yang Ra Tao te lango.. Tradisional Adonara rae kenube
melambangkan kesatriaan amaleke raena.

10 Gala carving arts (spears)

Spears are also a type of sharp tool used by the Adonara community. The use of this spear is
primarily for hunting. But in tradition, this spear is Adonara’s sharp weapon used in war with
his partner machete. In addition, this spear is also used as a tool in the hedung dance. These
spears are usually stored in traditional houses and in residential homes as jewelry in the house
.Seni ukir Gala ( tombak)
Tombak juga jenis alat tajam tou yang rae Adonara alate pake.Gala Pi kebanyakan rae pake
raa bati Nuku te tradisi, hala rae rae pake raa perang noo pasanga nae kenube . Nepe hena
hala, gala juga rae pake saat tarian hedung. Tempat raa Tao gala bisa nae te lango adate atau
juga te lango raa perhiasan te lango onee