Flores tribe.

Flores tribes are ethnic mix between Malay, Melanesian, and Portuguese. Due to ever be a Portuguese colony, then the interaction with the Portuguese culture is very pronounced in Flores culture, either through genetic, Religion, and Culture.

Traditional House. 

The concept of traditional house Flotim always regarded as the center of tribal rituals. Custom home to be a place to honor Lera Wulan Tana Ekan (supreme being who created the earth and the owner).
Custom home or sa'o real fun is not just a place to stay, but both have very deep philosophical meaning. Sa'o custom home is a fun place to live and interact Lio communities because life is in principle the balance between man and man, as well as the balance between man and the universe, which is the Creator of human life equilirium. The traditional house is not just a place to stay a family member, but also the "gathering" aesthetic values, religious, and cultural norms. Every detail of the traditional house always contains the philosophy and reflection of wise behavior Lio tribe.

Custom Clothes Custom Weapons. 

One member explained the custom house, the customary rites oath to condemn the perpetrators who took ivory, especially those who have entered into a customary home. "If there is among the members of the tribe who stole the ivory, or at least know or work with other parties to pick it up, then he will get a damned or disaster,"

Civil War tradition Lio (Central Flores). 

War is a legal state which allows two or more group of people who perform equal arms dispute with various tactics, techniques, strategy properly. Since centuries ago, tribal war Lio recognize the word as 'Guta'. Guta, in the language of Lio usually always synonymous with 'Wika'. Wika is the definition of the action (de facto) to expand the region (expansion) through a war (Guta) and of course a jurisdiction recognized by the community itself.
As a tribe which has the largest population of the Island of Flores, Lio tribe, certainly recorded important events related to the war (Guta).

War (Guta) can be categorized; 

First; 

War to defend the territorial integrity or termed 'Pi Singi rete Ra'i'. Pi sing rete Ra'i is disputed weapons retain customary rights of each party in accordance absolute limits. Example: War of Woloare Rapo Oja and Marilonga of Watunggere against Dutch colonial ground Lio 1907, 1916 watuapi War Rea ground.

Second; 

War for expansion (Wika) is the process of expansion of new areas. This war is only internal rate of each well within the alliance itself and the ground Lio other tribes.
According to sources, before doing sengeta weapon (War), Lio general public is always consulted and prepare a variety of important points before going down to the battlefield.

Preparations, among others; 

1. Pi Singi Ra'i rete; 

It should be underlined also, in a general perspective of society Lio, pi sing Ra'i rete can also be defined as a form of moral humiliation, dignity, sovereignty related to a group (clan) so that at times of war can emerge not always based on territorial dispute . In the past, when there was a moral insult or interruption border region (usually marked with mase, memorial stones, etc.) from outside parties, Lio people who live in one communion usually always negotiate with the parties through traditional leaders appointed spokesperson as well as a mediator in order to find the best solution to all the problems that arise. However, if the process of mediation and negotiation deadlock, it is not possible in the not too distant future wars will be raged and raged in the community. By it, the entire indigenous elders different between the two alliances was gathered in each of the deliberation plan for the next process.

2. Wari aro ana; 

Address pi is the continuation of the rete Singi Ra'i to prepare all the equipment at the same time war strategy carefully planned to be used in the war. Same is the case with international weapons dispute, the pattern of strategy use Lio tribal wars were always fought by the code of ethics or the law of war is a known trend. In Lio customary law, it should be upheld in order to show respect to the enemy fighter, so, victory or defeat is received decent fighters wisely acknowledged its existence.

3. So boka au; 

Is the inaugural oath by the soldiers who will fight on the field of action. This of course must be done in order to maintain the loyalty of the soldier in order to really dedicate yourself to the clan itself. The oath is usually interspersed with blood drinking ritual animal sacrifice, or eating the liver of sacrificial animals are still raw. This process must be passed by a soldier so no doubt the loyalty of the soldier by the leader. In connection with this process, the soldiers also had to do the cleaning yourself by making a confession of sins is done. Goal, so the soldiers, must be completely holy before competing for the safety of the soldiers themselves.

4. Holders Nipi; 

After going through some of the earlier stages, hereafter, Ata Nipi (the dreamer) who believed his ability was called to determine the best based on the instructions / dream before going to war. In addition, the dreamer can also specify according to figures eyesight decent fighters advanced into battle. It is inevitable, such a process is also often found in the annals of the ancient kingdoms of the world. It can be said, a victory was not absolutely rely on soldiers only, but also through other public participation although not directly involved in the war.

5. No'o nai ra-tangi tangi; 

Is a statement of the family of the fighters to give up their family members go to war, so that if soldiers lost their lives, the family must be responsible for each fighter. That is, the responsibility does not need to be charged to the traditional leaders.

6. To'o no'o Telo, pare ko hago; 

Each respective relatives (based Wewa, ura aje etc.) are required to prepare and supply supplies for its fighters during the war. This is done in order to maintain food supplies so that these fighters do not starve during the fight.
When two or three days before departure, the fighters gathered to perform rituals heavenly lov it (Dance tandak), while the warlords went to the place where the offerings while carrying rice. Above the offerings, he sprinkled a few grains of Pu'u Pare Laka (sacred red rice) while saying suasasa;
Wisu ru'e sai ka lulu, du'a Bapu, - O Eat spirits in wisu lulu, ancestors
Heda, lov, Nitu pa'i - The spirits in Heda, lov, and ancestral spirits
We leja ina Tebo theme, Lo moda - Today we come together and intact
Papa doga repa sala. - Should we be invulnerable, and the bullet did not pierce us.
Ripi nidi, hoba lombu. - Should we cover the foliage.
We'e ogo ma'e goro - May the branches and twigs do not drag us.
Nga'a ma'e bheti - Trees and injured is not about us.
Neku Riwu ngasu - Expand our
Neku Guta bo roa - We will bring the victim after the eruption of peace (war)
Mom ate kuwi roe no'o are wawi - We will present the rice and pork liver
Eyes pa'a kai, kai pa'a Neka! - Should the enemy fall and get hurt!
According to the dogma espoused Lio tribal society, when fighting, the fighters must comply with prohibitions (laws) are defined custom;
1. Ma'e the careless sheep - Do not cross the steep pathways (That is not to cheat)
2. Ma'e leta careless fata - Do menjejakan foot on a dead tree trunk (That is, do not cut across or step on a lifeless victim)
3. Ma'e five repa - Do not rob / loot (Nick) any small item from the enemy.
4. Ma'e iju jars, k / hinga ndara - Do not be tempted to women when
5. war rages.
These restrictions meant that the fighters really show respect and patriotnya to his soul in order to avoid the threat of mystical or called karma.
After all met, then the fighters had went to war and fought with the parties. As already known, the war always leaves sacrifice either lost or won. Lost in the fight for tribal communities Lio is a consequence of their failure to manage the strategy, tactics and combat techniques. Whereas if you win, a big success in the list of historical struggle. Typically, when a victory, Lio tribal community has always set new frontier in accordance with the captured territory.
Determination of the boundary do with a procession of 'Ritual mopo'. Mopo is one of the most sacred rituals in the traditional order Lio. Mopo symbols are marked with offerings of chicken blood, chicken eggs and buffalo heads (Holo Kamba) at the memorial stone (mase) boundaries. After the release of the offerings on the stone monument, customary leaders and warlords say 'pie suasasa Nitu' (phrase request on spirits) intended to summon the spirits that dwell in the rock, water, hills, trees, memorial stones and other sea- another to gather and eat the offerings are presented. This is done of course with the hope to protect themselves to avoid the dangers and temptations of fortune and was awarded abundant in soil (residence) are cool and comfortable.

7. Gare godo; 

Tana mi ndena Watu this is the last stage of all the circuit above. Here talked about the division of the territories that had taken to the fighters who are still alive or already dead on the battlefield by clan leaders. For those who died on the battlefield, divided by the number of victims at once calculated the number of material issued by the family during the war. Distributable property such as land was called 'Shop tuka'. To the memory traces pinned fighters also a symbol 'for Boge' which can still be found up to now in the region such as the ritual Lio 'Wake Male', or other rituals.
It seems now almost ritual war can not be found anymore because war is no longer blazing along with the unification of the territories in the archipelago is characterized by the moments of Indonesian independence which changed the way the public. Nevertheless, this should be learned and retained so that it can be a very valuable heritage. It was this tradition of historical value that contain very neatly packed through extraordinary thinking wise. As the generation of a good and loving wisdom of their ancestors, duly oblige themselves to preserve this unique tradition, that is not extinct as its running time increasing the modern world. Cultural diversity is the hallmark of a variety of identity as a reflection of the local community itself.

SOCIAL SYSTEM. 

In a society sub-tribes in the ancient flores there is an ancient social strafikasi system, which consists of three layers. The basis of the coating is a descendant of the clans are considered to have a nature or principle senioritet authenticity. Usually there are three social layers. In the example there are 4 Manggarai
Kraeng the layers, layers and layers of people ata ehe slaves. In the example, there are layers of people Ngada meze gae, gae the lining layer of the purse and also a slave (azi ana).
Kraeng layer and gae meze, is a layer of nobles who are specifically divided in several sub-layers, depending on the nature of the authenticity of certain clans, which are considered historically or by mitodologi tales, has occupied a certain area in advance of the clan -another clan. Similarly, residents of the ruling clans in Dalu-Dalu or glaring-glarang, the Manggarai people, including Kraeng layer.
Ata layer Leke and gae purse is a layer of ordinary people, not the descendant of the senior people. Ata Leke people usually work as farmers, artisans or merchants, although many of the nobles there also in everyday life as well just be alone. Slave layer, which is now of course no longer exists.

TRADITIONAL CEREMONY. 

Traditional ceremony in the East Nusa Tenggara region is very diverse where each tribe had their own way, the traditional ceremony consisted of a marriage ceremony, a ceremony to welcome the harvest, rain calling ceremonies and others.

1. Birth ceremony. 

During pregnancy births in Tetum, a ceremony which aims to keep the mother healthy and not considered an evil spirit called Keti ceremony Numbness Methane (tying with rope yarn Kitan). At the birth, TBAs play an important role in the event there are two important ceremony is the maintenance of the placenta and baby naming.

2. Towards the adult ceremony. 

After Adolescence child adulthood usually held a series of ceremonies that shaving hair in childhood and circumcision for men and for women cutting teeth commonly called Koa Ngll. Koa Ngll a mass tooth filing ceremony for girls entering their teens. This ceremony signifies the girls who have been following this ceremony has grown and allowed to groom to build a home.

3. Marriage ceremony. 

Some of the traditional wedding ceremony of several areas, among others;

a) Women and Marriage in East Fores. 

The lives of women in very high Lamaholot customs value. The woman is the center of community life as it should be noticed by surrounding it. The value of a woman's dowry adjusted on the number and size of elephant ivory is difficult to obtain

b) Women and Customary Marriage in Sikka. 

Marital affairs between men and women are ties that can not be released. The integral relationship depicted in the expression Ea Daa Ribang, Nopok, Tinu DAA coli Tokar (kin linkages between the two sides will be allowed to continue to give and receive up to the heredity.
Norms governing marriage in the language of customary law
Naruk called two - moang kleteng background and high cultural values.

c) Marriage Ngada Indigenous Peoples. 

Marriage in the district Ngada shaped patriachat (Nagekeo, Soa, and Ask this, some people Ngada in Todabelu). This is done without belis marriage, the entire wedding cost ditaggung by the woman's family, the pattern of post-marital settlement was at home because the woman who will inherit assets klennya, especially if a single daughter.
Patriachat marriage is always preceded by making a proposal bere tere / nio manu / idi weti, go ask. Sign ask performed by male clan accompanied his aunt to bring a place or a nut siri oka leadership. This event is usually done when a party reba, WITU ulcer. If the conducting leadership oka rejected by clan woman means her application was rejected. The whole series of events called the proposal Beret ere oka pale, bheku mebhu tana Tigi, old idi manu.

d) The marriage of Indigenous Peoples Manggarai. 

Broadly speaking, in Manggarai known several types of marriage among others;
1. Marriage between social coating the top level based on the agreement of parents to resume power. The magnitude belis not a symbol but awards pemabayaran woman to woman's parents who had raised him.
2. Marriage intermediate coating, usually decided by the young people themselves without the (sometimes) follow include parents in the selection of a mate.
3. Salang furnace marriage, marriage happens because it has a relationship virgin instance of a boy's aunt was married to the daughter of om
4. Marriage when the furnace is a type of marriage that do not
based on your relationship.
Mating successive mat switch mating type mat is sororat and levirat.

Death ceremony. 

Ceremony of Death According to their belief death is the shift of the world crowded kekehidupan unseen. For the death of a party dish sacrificed tens of cows, buffaloes and pigs series of ceremonies includes several stages: Indigenous wailing, the crying upfront corpses carried out by women. Indigenous eat the corpse, eat the corpse that for several days before burial. Taking care of the corpse, the corpse is washed before burial first, then given good clothes or oversized clothes. Funeral ceremony, place near the house, for men and women in the west on the east side. After the burial ceremony, the evening held a massive party by sounding the sounds and dances.

Construction of House ceremony. 

In carrying out the construction of custom homes, first time will be discussion led by traditional elders to get the deal. The day before the ceremony began construction of homes, communities solemnize Maalaba namely respect for elders who would later play a role in the development process. The ceremony was followed by a meal together. In the ceremony prepared first offerings consisting of bananas, sugar cane, and a young pig. Furthermore, piglets being stabbed with sharp objects and blood is collected in a container. The blood was then sprinkled the parts of the house so that the spirits of the ancestors to bless the construction and cast out evil spirits. Piglets then slaughtered and their parts given to the elders to be examined whether there may be signs of whether or not the construction of homes passed.
After being allowed, then the piglets skinned, cooked by fire. The ceremony was followed by a meal together while drinking wine. In prayer together, they hope to get the blessing and guidance in order to succeed in building their homes. In a more miniaturized form, or ngadu bhaga symbol can be seen on the roof of the house with the status of "custom home".

Closing Ceremony of the Month of Mary. 

In this ceremony looks paraded a statue of the Virgin Mary on a small boat which carried four people accompanied by the recitation of the Rosary and typical dances Flores towards the church. Before entering the church, the procession paused in each district, as the district of East Flores, Ende, Bajawa, Manggarai, and Maumere. It is a symbol of God's people are united by the intermediary of Our Lady. This as usual procession of Catholics in the province.
Once placed on the altar, a statue of the Virgin Mary received their last respects. Request from ethnically diverse representatives presented as a form of unity in Unity. Maria is usually celebrated every month of October. At the beginning and end of the ceremony usually held each month of Mary by Catholics around the world. Based on the tradition of the church, the month is devoted to honoring Mary.

Ceremony in Death. 

The ceremony was conducted in the village of Pestilence relating to celebrate the completion of a new custom home that also shape inspired by a spider's web. This celebration is enlivened with art game called Caci, where the two men will face each other, with guns a whip of buffalo skin will try to hit an opponent who will survive with
fend off the skin using a shield and a rattan cane.
The blow is only allowed once and then change position, the batter will be changed to the opposite party and survive, the man who had survived now holding a leather whip. The lashes rarely wore because shrewdness parry, but once hit, enough participants to make the skin torn. The game was followed by a second group of players who alternately perform advanced to the arena.

Iyegerek ceremony. 

Entire village, known as the whalers are tough, choosing sperm as prey. Hunted whales, according to custom, was distributed to a number of residents. Especially to the landlords, lamafa (interpreter stab), custom homes, matros (the crew), and the boat owner. The journey continues to the sea. Four people wearing the crown of leaves turi throw themselves into the sea, as a ritual summon fish. While two people waiting on the beach lance holders. The ceremony ended when four of the orders yet from the sea.
After iyegerek ceremony, they held a Mass spirits in the afternoon. During the celebration of Mass spirits, fishermen go to sea abstinence. After a series of events, the Mass concluded with a special prayer for the spirits. Lamalera society believe, if their bodies are not addressed then lost his spirit will be angry.

Takung. 

Takung (offerings), the ceremonial offerings of sacrificial animals to the ground to show the guardian spirits of the victims. Besides asking the victim to show her spirits so that they can be buried according to custom. The ceremony was conducted with indigenous goat slaughter

Mendong Giit ceremony. 

Core traditional ceremony which is often carried out in every celebration of the community in Sikka district, which requested the presence of the ancestors to bless the people of Sikka done any celebration.

Megalithic traditions in Flores. 

Flores Island is composed of various ethnic groups, has a rich history and high culture. This area became the object of research of interest to the ethnologist and archaeologist. Flores Island and small islands around it starting from the west end to the east end of LEGACY-relic containing both material and intangible cultural values ​​rooted traditions since ancient times.
One tradition is still deeply rooted and stand out in the behavior of the system is the everyday culture of megalithic tradition in several sub ethnic Flores. For example, the tradition of establishing and maintaining buildings for worship ancestral spirits. In the book, "A Variety of Cultural Khasanah IV" issued by the Director General of Higher Education wrote in 2000 that the tradition of megalithic construction of the building as a tribute equivalent (cult) on the ancestors and his spirit started since about 2500-3000 years ago and some of them are still going on until now.
The impact of the establishment of megalithic monuments tradition that was so extensive megalithic tradition includes aspects of symbolism, the views of the cosmos (the universe), the origin of human events, animals and so on. Rites and spells, as well as a variety of media to express physical symbols in togetherness.
Megalithic tradition that developed in the early appearance of Flores Island, looks at the remains of such design custom homes and monuments worship of ancestral spirits, including the decoration of art. It appears also in the worship ceremony, including a procession of prayer mantra, clothing, artists, sound art and dance and ceremonial vessels and so on.
Megalithic tradition looked at spatial, function, construction and building structures. Not to forget the life cycle ceremonies from birth, initiation, marriage and settling patterns after marriage and death, burial and mourning. Of course also deals with ceremonies to seek livelihood, such as land clearing, seeding, harvesting, hunting, metal processing and so on, as well as the manufacture of pottery objects, weaving and weapons.

Nyale. 

Wanukaka society which organizes this nyale in early March, has conducted various rituals of long ago. One was conducted in each house, the night before Nyale.
Cut the chicken and make a diamond, one of the rituals that must be implemented Wanukaka society. As in one of the houses of Kampung this Bewi Ubu. Because this ritual is closely related to the activities Pasola. As a sign, to see the good and the bad fate of a person who will participate in Pasola.
The leader of customary or rato see the processed chicken and diamond. If the roast chicken still oozing blood from the intestines, and a diamond that has been cooked, no red, or brown, it is believed this is a bad sign. Namely family members who participated Pasola, will receive hazards, such as sustained injuries, or even death.
As the night wore on, the rato of Interest Bewi Ubu, in charge of observing the appearance of the full moon, soon getting ready to wear oversized clothes rato. Or in a language called Rowa Wanukaka rato, to pray over the grave stones, facing the full moon. By facing the full moon, the rato to ensure the accuracy and position of the moon, as well as the state of the ocean waves on the beach. From there it's time to be decided nyale. Once nyale or marine worms already seen, all the people who had gathered since early morning, start the hunt. Turns catch nyale not as difficult as imagined. No need to bother to look it up to a bit part in the sea. Quite on the edge of the course, we've been able to find a set nyale.
Indeed nyale a core event, from a series of traditional ceremonies performed in Pasola society. Nyale presence, to be celebrated in the form of celebration, the attraction Pasola. For Wanukaka agrarian society like this, the arrival Nyale also closely linked, with yields in their area. The more nyale that appears, the greater the possibility of crop yields would also work well.
The origin and existence nyale Pasola Waiwuang stems from folklore. It is said that thousands of years ago there lived three brothers from the village Waiwuang. They went to sea for months. Because not go home, one of their wives married to another man. It turns out that the three men back and see the reality, the wife of one of the men was married to someone else. They had felt humiliated, yet finally finished peacefully. With a number of requirements including a husband and his new wife, should provide a pack nyale life.
On the basis of this saga, the citizens held a month each year ending nyale Pasola party. Funny thing is, not all people know why there nyale. Especially the younger generation. For them, it is time to have fun. A distraction from the daily routine.
After nyale disappeared from the coast, the hunt was over. The men came riding to the beach. They will do Pasola. This is not a core Pasola. Only lasted no more than 2 hours, this Pasola sort of warm-up to the actual attraction. Pasola, vast field.

Pasola. 

Pasola derived from the word 'sola' or `hola ', meaning a type of wood used for javelin throwing from the top of a horse that is being driven faster by two opposing groups. After receiving affixes `pa '(pa-sola, pa-hola), it means to be a game. So Pasola or pahola means arcade game javelin throwing wood on the backs of horses being driven tight between the two opposing groups. Pasola implemented in a broad expanse of desert, witnessed by all citizens and Paraingu kabisu of two groups that competed and to the general public.
While the game is male participants select a duel of two Kabius who must master two skills at the same time spurring the horse and javelin throw (hola). Pasola usually the climax of the entire series of events in order nyale party.

Etu. 

Etu is an ethnic designation Nagekeo / Sagi is the designation of the tribe Ngadha an attraction with displays of traditional boxing champions from each village to try his strength and agility of each participant. This attraction takes place in an arena that is made in the middle of the village. Three days before the match held traditional rituals for strength for boxing participants.

Toalako. 

Toalako is an event held in the summer with the attraction capability pets are dogs and horses and hunting equipment (eg spear / tube and bhou) in capturing prey are: deer and wild boar (wild boar). The catch is eaten together at the location (workshops) that has been provided by each tribe.
Thank you for reading this article. Written and posted by Bambang Sunarno. sunarnobambang86@gmail.com
author:
http://schema.org/Personal.
https://plus.google.com/105319704331231770941.
name: Bambang Sunarno.
http://primadonablog.blogspot.com/2014/02/flores-tribe.html
DatePublished: February 28, 2014 at 21:33

7MHPNPADAEFW

Tag : Flores tribe.