Luma

The following is an example of research on Oral Tradition. It is entitled An Analysis of Intrinsic Elements of Luma in Meto Oral Tradition of Bikomi Community. If you want to download it, please but do not forget to write Willibrouds Sanak, the writer of this Thesis. He has devoted his life just to write this Thesis seven months and it was done under my supervision.



CHAPTER I
INTRODUCTION

1.1 Background of the Study
Culture is each activity of which covers a complex, round up knowledge, art, morality, law, religion, habit and all of the capacity and competence, as a result of human performance as a member of one society. It has some characteristics. The first is stability, which is seen in the aspects of tradition, system, and its manner. The second is dynamics. Human always needs another people based on the environment and development. The third is property of society. A culture is a property by society. One person in his own life has private culture. However, it belongs to only a group of society.
It has some types. One of them is religion that contains knowledge related to human need which consists of food, clothes, house, tools, transportation and communications; it also has some souls of religion, knowledge, art and literature. It may appear in the forms like family organization, clan, nation, education, economic, law and ceremony.
According to Koentjaraningrat there are seven elements of culture namely: language, knowledge system, and social organization, tools of systems, livelihood system, religion system and art.
Literature is a work art. It has some characteristics that make it different form another work, such as act, art or painting. However, it has the same meaning with another kinds of art namely to help human to put their secret condition, to give meaning to their existence and to open way to truth. In traditional society, it has a large function in social context.
Viewed from its way to express, literature covers oral literature and written one. Oral literature includes the oral expression about the existence of the member of a culture. It is also one of the forms of tool of communication to express language which plays an important role in traditional society. Through oral literature, society can communicate, bequeath and develop their knowledge and their pattern of life. Oral literature consists of legend, myth, and folklore. Each ethnic group has those kinds of oral literature used to express their existence. In Indonesia oral literature is still alive. One of the myths that still exits is Luma. It is one of the vehicles and still idolized by traditional society in general and Bikomi in special.
Indonesian is known as country having with traditional cultures. One of them is found in Timor Island, especially in North Central Timor Regency covering a lot of traditional ceremonies of Bikomi community. One of them is “Luma”.
In Bikomi community of Maslete there are many local oral traditions and cultures used by the people. One of them is the oral tradition of “LUMA” Maslete is brought around villages namely: Tubuhue, Maslete, Nimasi, and Oenenu.
LUMA is a secret thing that is usually taken out in surrounding places in Bikomi authority. Some years ago, on the summer, the king of Bikomi took water clan and put it into six pails, so the raining comes in some places of Bikomi authority.
The ceremony of LUMA in Bikomi’s authority must be taken out on Friday and it avers village namely: Oemenu, Oelnitep, Naesleu, Oelatasi, Nifu Bikomi and Nisani. At that procession, king of Bikomi takes the water and put it into one bamboo, then LUMA itself should be taken home in the culture house and must be put in the secret steak (Haumonef) to kill animals. In the evening, the kings make the ceremony of the field result (Tama maus).
Based on the diversity of accounts given by other about the culture, the writer is interested in conducting a study entitled LUMA IN METO ORAL TRADITION OF BIKOMI COMMUNITY.

1.2 Statement of the Problems
Based on the explanation in the background above the writer would like to formulate the main problems of this study in forms of questions as follows:
1.2.1 What kinds of value are there in “LUMA” of Meto oral tradition of Bikomi Community?
1.2.2 What kinds of ceremony are done before Luma is proceed?

1.3 Definition of the Terms
In this part, the writer wants to clarify some terms which are used in the title of this study so as to avoid misunderstanding among readers.
1.3.1 LUMA is the traditional ceremony people of Bikomi community, especially Maslete. Magic thing like magic water from the seven spies of water that Bikomi community mention “Oel Mata Hiut”.
1.3.2 Meto oral tradition is a literature that covers the expression of literature of a cultural society speeded and passed on from one generation to another orally, from oral to oral (Suripan, 1983:2).
1.3.3 Bikomi community is a region which inhabited by society of Bikomi which consist of some big tribe which inhabit the area.

1.4 Theoretical Framework
1.7.1 The Meaning of Culture
Lusbetac said that culture is a language which is understood well by creating all creations, it is everything which is studied, like social traditions which are taken over from a cultural group and the form of life from a society including their thinking and feeling. It means that all of the human works are preceded and all results got from their works are called culture. As a concrete manner it is called language, view of belief, morality, all structures of society, and all tools of work, technique, process and values.
While Robert Lowie defined culture as a whole knowledge accepted by an individual from his society that shapes belief, custom and traditions, art, norm and habit about food and skills. It indicates that the whole knowledge is not the result of private work, but forefathers’ ancestors. For the next generations they only become executors, without adding or modifying the result or legacy of their forefathers.
1.7.2 Oral Tradition
There are two forms of literature, namely written literature and oral literature. Written literature is literature that appears in form of printed book or other written one. While oral literature is literature that appears in form of oral story, spread from mouth to mouth.
The term of oral literature has relation with oral tradition. Oral tradition means act of society done in a ceremony, spread from mouth to mouth. While oral literature only refers to the oral text. Oral tradition covers technology, law, custom, dance and traditional food. (Danandjaya, 991: 2-5).
1.7.3 The Meaning of Value
The function of myth is described by C. A. Van Peursen. He states that myth reflects human beings toward the magic power. Through myth, human beings can be hoped to understand the magic power as a source of power that influences and surrounds the environment and life of its race. Myth offers a guarantee now. It means that performing or replaying an event that happened in the past, may happen again now.

1.5 Research Method
1.8.1 Research Design
To order to gain the aim of this writing, the writer used a method or way of working directly according to the object of the research. The method used by the writer in this research is descriptive qualitative research. Qualitative research or naturalistic qualitative research means the presses of connecting data is natural and manipulation of its condition. So the activity of collecting data is made by the researcher with the narrative or native speaker. The method applied in this study is able to analyze the intrinsic structure of “LUMA” of Maslete community and its value.
1.8.2 Subject of the Study
To get the data accurately, the informants are necessary to be selected. It means that the informants have to give information needed exactly. Therefore the writer determined the informants by applying the criteria as follows:
- The informant should have much knowledge related to “LUMA” cultural background and should be in the society.
- The informants should be mole, because they know more about it and influence in society.
- The age of informants is more than 50 years old. In this age, it is believed that, the informant has a full of experience and knowledge about oral literature, particularly the myth of “LUMA”.
1.8.3 Instrument
The instruments that the writer applied research to get data about “LUMA” were oral interview, book note and tape. In the interview he asked the informants to recite “Luma”. What the informants recited, he recorded using a tape recorder and wrote down his instrument are in accordance with Slinger and Shohamy (1997:122) opinion that story. These kinds of data are collected from different sources and with different means such as deservation, interview, and case history and so on.
1.8.4 Procedure of Data Gathering
To get the aims of this writing, the writer collected the data using some techniques as follows:
1. Library research
It is related to reading and studying some books or other recourses related to the study, as secondary information related to the problems being discussed.
2. Field research
It is related to direct interview, to get the information as primary data about myth “LUMA” in a custom house which can’t be indirectly seen, but there is in his thinking.
1.8.5 Technique of Data Analysis
After the writer collected the data, he analyzed using the following will be gathered the steps:
1. The result of the data will be transcribed in the form of publication and translation text.
2. The text of Meto will be translated into Indonesian text; furthermore the text will be translated into English.
3. All the data got were analyzed using the literary theories of intrinsic structure and value.

DESCRIPTION OF THE RESEARCH AREA
2.1 The Historical Background of Bikomi Community
According to oral tradition and historical fact, Bikomi is farmer kingdom in Timor Island. In the begining Bikomi area did not have yet the name, but for this area, people call it “pah Sarea (Sarea Island), then changed to “Pah Bokimi” (Bikomi Island) originated from a princess that changed her shape to a crocodile. The princess’s name is “Komi” and …. (TOLONG SAMBUNGKAN KALIMAT INI DAN DIAMBIL DARI BAGIAN LAIN PADA BAGIAN BAWAH)
2.2 Bikomi Community
2.2.1 Topography
According geography, Bikomi situated in Kefamenanu, motherland of North Central of Timor Regency. The Kingdom of Bikomi is the part of Atoni ethnic that has typical characteristics of Negritos such as black stain and curly hair.
2.2.2 Large, Location and Boundary
Area of Bikomi is very wide vast, that to covers several villages such Nilulat, Buk, Naibaban, Kuanek, Ba’as, Nimasi, Oenenu, Kiusili, Bioni, Oetarus, Sasi, Niola, Tub Lopo, Ijaoka, Oenino, Muken, Najin, Taloep, Maurisu, Pineol, Usapkole, Mat Bes, Naen, Oelnitep, Nainisa, and Kefamenanu (Maslete, Tubuhue). In North pert, Bikomi border with Tunbaba, in South, it is borders with East Miomaffo district, in East, it borders with Timor Leste, and in West borders with West Miomaffo District.
2.2.3 Means of Livelyhood
Although the condition of Bikomi Community for the agricultural development is not so good, in fact 95% from the people of Bikomi lives from planting (corn, rice, peanut, cassava, sweet potato, cucumber, and ect) and another are civil servant, non goverment, militery and policeman. So, the total of population of Bikomi Community is 12, 365 persons.
2.2.4 Education, Language and Religion
In Bikomi Community, there are some schools like kinder gardens, elementary schools, Junior high schools, and an Univesity. In this community, people always use Uab Meto, although they are influenced by Indonesia language. Uab Meto is often used by old persons. Also has arts namely gong dance, bidut, bonet, and ect, but the roles of these arts have been changed because no people care them.
The population of Bikomi Community is 100% of Chatolic. In practice, some of them still have faith for the mysterious, natural sign. Although Atoni Pah Meto in general Bikomi Community in special still confess to mysterious and natural sign, they are believe in a supreme authority (God) that has authority to create heaven and earth together with its contents.
2.3 Luma in Bikomi Community
Bikomi Communities always trust to Luma as a symbol to receive the blessing. They make this tradition yearly on every February.
Luma is the holy matter for Bikomi community and some others who live in Bikomi. When Luma goes out, everyone who meets it must t sit down, if not he or she can get disaster. If one does not obey to the rule, she/he must go to Sonaf for receiving areca nut and blessing (nsiom manikin). And her brother’s name is Nasu. In the beginning they herded the cow and Komi brought two cooking pots. Arriving at the river, Komi changed her shape to a crocodile and both of cooking pots changed to stone. Until this moment the reservoir’s name is “Nifu Bikomi” (Reservoir of Bikomi), where to take the holy water in the inaugural ceremony of “Luma”.


CHAPTER III
PUBLICATION AND TRANSCRIPTION OF THE TEXT

3.1 Publication of the Text
Original text of Luma
Un’unu pah Bikomi in feka nmui kanan oras nan pah Bikomi in kanan pah sarea. Lekam feot naij noba Usif Sanak in an feto nate’onon njael be’e nbinle oras nan pah sarea nakan’e neo pah Bikomi. Unun nan feka nateonon jael be’e feot naij nok in naofe natukun bijael, feot naij in kane komi nok in naofe in kane nasu oras nan sin nuasin naohen soten oel nuntia noele kome nak hen tam he naniu kome nok nai nijan nin nateonok kome njael be’e ma nae nin njael fatu, muni’ia nifu nan in kane nifu Bikomi. Nbin le bale’i, ton ton tob nem hen so’en oe luma oel mata hiut.
Ø Tama maus
Ta ton neo in apun ma tnanan he tatan suma mata hiut talila ma he tiun. In apun ina tnanan es pen muti ma pen molo aen muti aen molo.
Ø Eka hoe
Mau tut pen muti pen molo tsenan mat tbeben he neo batan ma ainuan, tait tan muit mese tasine neo pah oel pah meto ta ton uiskin matuakin hen npao man panat mnesa ma kla’o.
Ø Tsekal toel oaf
Ton nae’ok neon hitu fai hitu naekon natef naelen na tatan. Toena mat tbutun he nao neman tatnon sabaol aof toel aof, natui nafku ma na bol.
Ø Tah feo
Pen muti pen molo aen muti ntia namtas talila neo tuakinim uiskin. Sinit nahunun he hitat simo ma ta’taim.
Ø Toet ulan
Maut neno’i maput’e naek malal’e naek, baiseon tuakin ma uiskin nok amoet apakeat. He nasanut mainikin oetene he npope ma nae es sensene fua hiut ulan fua faon. He nasaon ton ma na nelton natuina mnesa klao nmaten nma no’onaen.

3.2 Transcription of the Text
Ø Tama maus
It is to tnform the ancestor for the seven water springs used to sprinkle the white corn, a yellow corn, and also white rice and yellow rice.
Ø Eka hoe
After white corn and yellow corn are sprinkled and planted, Eko hoe is done to ask the ancestors to the to keep the plants.
Ø Tsekal toel aof
Seven years and seven nights refer to the arrive of people that must change the roof of custom house.
Ø Tah feo
After getting the result of corn and rice planted, or harvest, Tah feo is done to give information for the ancestors as a mercy.

Ø Toet ulan
The summer is very hot, so Toet ulan should be performed to ask for the ancestor to give rain.

3.3 Notes on the Text and Its Transcription
1. In tradition of Bikomi ceremony, performing Luma is always early with superstitious language. People who are showing the language can use superstitious formula.
2. Luma is a oral tradition of Bikomi community done in December yearly before planting plants.




CHAPTER IV
FUNCTION AND VALUES OF “LUMA”

4.1 The Trust of Bikomi Community
Pah Bikomi Community has known the way to bow to the God before the formal religious came to Timor Island. The God that they should give a silent homage to called is: Apinat Aklahat, Amo’et Apakaet (Apinat is shine, Aklahat is cinder, Amoet: that is creator, apakaet is to make beautiful and is to carve).
In the tradition of Bikomi Community, all of the chain of their activity one proceeded by the custom ritual inauguration. All kinds of the ritual that they make one certaining trusted to give the strength and guidance for their life everyday.
Bikomi Community in Maslete has connection with trust system and idea about the God and spirit. The religious rituals that they make following Dawan human beings are such as the trust to the God that makes the heaven and the earth call “Uis Neno” (Uis : God, Neno :Sun).
“Uis Neno” concept is a form of heaven and earth imitated by human beings and applied in their household. That has a function for the protection places for their long life.
4.2 Steps of Luma Procession
1. Tama Maus ( to thank God pronunciation )
“Tama Maus” is a large inauguration done every year to give the present to the Creator “Uis Neno.” According to the grammar means “tama” the means “to bring to” or “to give”, “maus” means an inherited property. So “tama maus” in an as the inauguration to thank God or to bring the present to the God that they call “Uis Neno.”
Moreover to give the present such as to thank God pronunciation, they sit together as a fact that they receive the blessing of the God (Tsiom manikin Uis Neno). Before getting the food, the member of community can not come back to their house because “Tsiom manikin” is hoped by every one who comes to “hau monef” or inauguration place.
“tama maus” inauguration is a large inaugural performed yearly during seven days. The seven days has in connection with seven eye of sword that is secret puts away in the male custom house (tola mone).
Before do tama maus, there are five sessions of five session of inauguration, that should be dine as follows:
a. Tsekal Tuel Alf or Tsekal Tuel Aof
Tsekal tuel alf is an activity to replace clothes. It is meant to replace the roof of the custom house or “tola”.
b. Toet Ulan (to request the rain )
According to Bikomi Community, this activity is made one day after “tola” and the custom house has be replaced. After that, the rain will come tomorrow and it indicates that the community can be plant this year and they hope, they will from get blessing the Creator or God.
c. Luma, is a process of taking holy water from seven holy springs.
d. Taktona
After knowing the time for making the “tama maus” and announcing to the people, the members of community make “Taktona” that is meant to collide with the rice plants eat when inauguration is performed.
e. Give the sacrifice
In the inauguration of “tama maus”, people always present animal consisting of the eight of pigs. When giving the sacrifice, it is run with some properties such as equipments of the sacrifice, that is, Noin bena (the small silver), areca nut, iron bracelet, rice and sacrifice animal. These properties putt in a bowl called “kasui.”
2. Eka Hoe
The inauguration of “eka hoe” is made after one and half of month the rain grown or planted “Eka ho’e” is intended to ask for blessing to God that the plants are free born hit the rice-disease and natural disaster.
3. Soel Fini
“Soel fini” means to present the harvest yield to the God or the Creator. This activity is always made after the vegetable is harvested. This inauguration is meant thank God or to appreciate to the creator (God: Uis neno).
4. Tah Fe’u
Tah means eating, fe’u means new. So, tah fe’u is new eating. In the agricultural inauguration of Dawanesse “Tah fe’u” means eating new corns (pen fe’u). The inauguration of “tah fe’u” is made by each tribe in its custom house, coming to ask permission from the Creator or God so that they can eat the new corn.
From the series of inauguration of custom activity made before and after Luma inauguration, the writer will explain in detail about “luma.”
Luma is a yearly inauguration made by the Bikomi Community to ask for the blessing. ‘Luma’ inauguration is always made it on December. It is attended by custom parents from eighteen large tribes that will determine the day and the date to make it. The term of “Luma” is actually meant “Oel mata hiut” (the seven holy springs) or taking the holy water from the seven holy springs.
The evidence of “Luma” is the bamboo that contains the seven holy springs and packed by the black cloth. The procession of “Luma” starts from the custom house (Sonaf) and to returns again to the custom house. The routes of “Luma” procession are: Oeleu, Oelnitep, Noemeto, Nisani, Naesleu, Son Oel, and Oelatasi. The processing of “Luma” always begins at fifteen o’clock. It has mantra that is used at every steep, such as:
Go to take seven dew and seven wellsprings to under to Bikomi Bikomi leu tola.
But the mantra from Sonaf or custom house differs, that is:
Go to take seven dew and seven snows to under to Sonaf Bikomi
Those programs are displayed at every steep of procession of “Luma” and at each stopping place, people present a pig or silver money and those things will be presented in the custom house (Sonaf) to ask for the blessing. During the procession, “Luma” is brought by two men called “meob” (commander) who get trust from the King (Usif).

4.3 Value of Luma
Actually, Luma has some kinds of value as presented in the following:
· Social value
Luma is trusted by Bikomi community as a sacred thing that has strength. The strength of Luma is considered as thing that is very useful to the social’ life, especially in agriculture.
· Education value
Bikomi community very obe to ‘Luma’ because they trust that it as a blessing that give them the fresh and welfare life. In addition, it frightens its community because it is able to arrange the way of thinking, action and work.
· Historical value
Bikomi Community still carry out and trust Luma as the heritage of their ancestors that is still to permanent in their life and its strength is still alive in Bikomi Community.
· Religious value
Bikomi Community trust to the God (Uis Neno) by the ritual custom, before the formal religious comes to Timor. That can be proved with a fact that they always present a praybefore and after doing something, including Luma procession pray.
· Moral value
Luma procession teaches the moral values, such as manner to eat, manner to say, manner to sit and the other, that is arranged following their tradition.


CHAPTER V
CONCLUSION AND SUGGESTION

5.1 Conclusions
According the analysis and discussion on over, so the writer can to conclusion that:
5.1.1 Luma contains five kinds of Value. First, social value. Luma is trusted by Bikomi community as a sacred thing that has strength and it is considered as a very useful thing to the social’ life, especially in agriculture. Second, education value. Bikomi community very obeys to ‘Luma’ because they trust that it as a blessing that gives them the fresh and welfare life, and frightens its community because it is able to arrange the way of thinking, action and work. Third, historical value. Bikomi Community still carries out and trusts Luma as the heritage of their ancestors that is still permanent in their life, inclding its strength. Fourth, religious value. Bikomi Community trusts to the God (Uis Neno) by the ritual custom. Luma procession is a fact that Bikomi community makes a relationship to God by displaying. And Fifth, oral value. Luma procession teaches manners to eat, to say, to sit and to perform tradition.
5.1.2 Luma procession is done before some kinds of traditional ceremonies. First, Tama Maus (to thank God pronunciation). It is a large inauguration done every year to give the present to the Creator “Uis Neno.” This cememony covers some sub-ceremonies: Tsekal Tuel Alf or Tsekal Tuel Aof (an activity to replace clothes or the roof of the custom house or “tola”), Toet Ulan (to request the rain and it is performed one day after “tola” and the custom house has been replaced), Luma (a process of taking holy water from seven holy springs), Taktona (that is meant to collide with the rice plants eat when inauguration is performed), and give the sacrifice like eight pigs accompanied with some properties such as Noin bena (the small silver), areca nut, iron bracelet, and rice. These properties are put in a bowl called “kasui.” Second, Eka Hoe. This inauguration is made after one and half month of the rain. It is intended to ask for blessing to God so that the plants are free from disease and natural disaster. Third, Soel Fini. It is meant to present the harvest yield to the God or the Creator. This activity is always made after the vegetable is harvested. And fourth, Tah Fe’u. It is new eating. In the agricultural inauguration of Dawanesse “Tah fe’u” means eating new corns (pen fe’u). It is made by each tribe in its custom house, coming to ask permission from the Creator or God so that they can eat the new corn. Luma is a yearly inauguration made by Bikomi Community to ask for blessing. ‘Luma’ inauguration is always made on December. It is attended by custom parents from eighteen large tribes that will determine the day and the date to make it. The term of “Luma” is actually meant “Oel mata hiut” (the seven holy springs) or taking the holy water from the seven holy springs.

5.2 Suggestions
Based on the two conclusions above, the writer would like to offer three institutions as follows:
5.2.1 Young generation. “Luma” is a historical matter that is very holy and gives blessing. Because of that, young generation, particularly of Bikomi community should learn and know Luma as an integrated part of Dawanesse culture.
5.2.2 The Government of North Central Timor Regency should promote Luma as a cultural tourism object that can attract many people to come to Kefamenanu to see and document Luma display.
5.2.3 Department of Education of North Central Timor Regency should try to promote Luma to schools so that it can be covered as a material of Local Loaded Curriculum. This way can help young generation to know much Luma.


BIBLIOGRAPHY
Danandjaya, J. 1984. Folklore Indonesia. Grafitipers Jakarta Pustaka.
Echols, J, M, and Hassan Shadily. 2000. An English-Indonesia Dictionary. Jakarta: Gramedia.
Keraf, G. 2001. Diksi dan Gaya Bahasa. Jakarta: Gramedia Pustaka Utama.
Keesing, M. 1981. Antropologi Budaya. Jakarta: Erlangga (Edisi Kedua).
Koentjaraningrat. 1990. Pengantar Ilmu Antropologi Budaya (Edisi Kedua). Jakarta: Erlangga.
Manser, H. M. 1995. Oxford Advanced Learner’s Dictionary of Current English. London: Oxford University Press.
Nurgiontoro, B. 1995. Teori Pengajian Fiksi. Yogyakarta: FPBS IKIP Karang Malang.
Sawu, A. T. 2006. Etnologi dan Tugas Perutusan. Ende: Nusa Indah.
Van Peursen, C.A. 1975. Strategi Kebudayaan (diindonesiakan oleh Dick Hartoko). Yogyakarta: Kanisius.
Wellek, R and Austin Warren. 1990. Teori Kesusastraan, Terjemahan Dick Hartoko. Jakarta: Gramedia.


Appendix 1
Identify of informants.
1. Name : Nimrot Sanak
Place /Date of Birth : Maslete, 21 November 1965
Address : Maslete
Job : Farmer
Religion : Catholic
Status : King

2. Name : Petrus Foni
Place /Date of Birth : Maslete, 12 Oktober 1959
Address : Maslete
Job : farmer
Religion : Catholic
Status : Takua

Appendix 2
Instrument
Daftar pedoman wawancara
1. Apakah anda mengetahui mitos LUMA secara jelas? Coba anda ceritakan!
2. Adakah dampak positif/negatif dalam masyarakat Bikomi!
3. Apakah ada pengaruh LUMA terhadap masyarakat Bikomi?
4. Apakah ada jalan keluarnya untuk mengatasi mitos LUMA?
5. Bagaimana caranya untuk bisa mengatasi mitos LUMA?
6. Apakah sikap masyarakat Bikomi terhadap mitos LUMA? Apakah mereka menghargai mitos LUMA / tidak?
7. Adakah nilai-nilai dalam mitos LUMA?
8. Siapakah yang akan memimpin acara mengatasi LUMA itu?
9. Apa saja yang dibutuhkan untuk mengatasinya dalam ritualnya?