OLAC Record
oai:scholarspace.manoa.hawaii.edu:10125/70002

Metadata
Title:SD1-302
Bibliographic Citation:Ratu, Hilarius, Danerek, H. Stefan, Ratu, Hilarius, Danerek, H. Stefan, Sebastianus Sosu; 2012-03-01; Genre: Healing/conflict resolution. The ritual Tata liba was performed to reconciliate two families in the village Ndeo, traditional domain Ndéo, Palu’e, 1 March 2012. The background is a conflict between the family of Pio Ware and the family of Ngaji Mude, which had been brewing for several months. After a member of Pio Ware’s family became severely ill they decided to seek reconciliation with Ngaji Mude, because it is believed that the ancestors sanction wrongdoers with disease and death (people might also seek divination to find out the reason for the disease). The officiant was Sebastianus Sosu, an elder from the hamlet Nara, together with the new ceremonial leader of Ndéo, lakimosa Ropi. Ropi held the ceremony, but because he was still learning, having spent his previous adult life in east Java, Sosu was called upon to speak the ritual language, Pa’e. It is Sosu who does the talking in the recording. The latter part of Pa’e used in this context is called Bhulu wa’o, to ask for the blessings of the ancestors, Hina hama pu mori, who are invoked in the first sentences with 'You elders who live in the house of Nitu. You who live in the house of Noa' (Nitu and Noa are ancestral dwellings. Ratu reported that the ceremony was successful, with a lasting effect, the quarrel between the families was over. A large part of the village observed the ceremony. Tata liba is essentially a ritual of reconciliation, but it can also be done with preventive intentions, such as in the two other recorded ceremonies. In Tata liba, whatever the size of the ritual, the participants must sit on a bamboo pole facing the east. Each participant is given raw (ceremonial) rice grains to hold in their hands, which will be thrown behind the back toward the west and the setting sun at the closing of the ritual. The officiant holds a coconut bowl with water and cotton fluff which he soaks in the water and then puts/splashes it (‘tata’) with a touch on the bodies of the participants, beginning with the forehead five times, then moving down toward the feet, one splash at each part of the body, arms, chest, navel, knees, feet. The water used in the ceremony is sometimes called ‘wae rita’, referring to the water of the Rita tree, metaphorically meant. After the officiant has spoken in ritual language and put water on everyone, the participants throw the rice grains behind them and spit in the coconut bowl, leaving behind negative feelings. The bad things, the negativity, should disappear with the setting sun. Tata liba, especially one involving many participants, may also involve the offering of egg(s) and money on an ancestor stone, 'rate', immediately after the ceremony. After a Liba ritual of this size the participants will share a meal, likely a slaughtered pig with rice. Recorded with a handphone by Hilarius Ratu 1 March 2012, two years before he joined SD to document Palu’e oral traditions (2014-2016). Supplementary material to a paper describing the ritual (to appear).; wav file at 11 Khz mono from mp3 file recoprded on hand phone, eaf file; Kaipuleohone University of Hawai'i Digital Language Archive;http://hdl.handle.net/10125/70002.
Contributor (consultant):Ratu, Hilarius
Contributor (depositor):Danerek, H. Stefan
Contributor (recorder):Ratu, Hilarius
Contributor (researcher):Danerek, H. Stefan
Contributor (speaker):Sebastianus Sosu
Coverage (ISO3166):ID
Date (W3CDTF):2012-03-01
Description:Genre: Healing/conflict resolution. The ritual Tata liba was performed to reconciliate two families in the village Ndeo, traditional domain Ndéo, Palu’e, 1 March 2012. The background is a conflict between the family of Pio Ware and the family of Ngaji Mude, which had been brewing for several months. After a member of Pio Ware’s family became severely ill they decided to seek reconciliation with Ngaji Mude, because it is believed that the ancestors sanction wrongdoers with disease and death (people might also seek divination to find out the reason for the disease). The officiant was Sebastianus Sosu, an elder from the hamlet Nara, together with the new ceremonial leader of Ndéo, lakimosa Ropi. Ropi held the ceremony, but because he was still learning, having spent his previous adult life in east Java, Sosu was called upon to speak the ritual language, Pa’e. It is Sosu who does the talking in the recording. The latter part of Pa’e used in this context is called Bhulu wa’o, to ask for the blessings of the ancestors, Hina hama pu mori, who are invoked in the first sentences with 'You elders who live in the house of Nitu. You who live in the house of Noa' (Nitu and Noa are ancestral dwellings. Ratu reported that the ceremony was successful, with a lasting effect, the quarrel between the families was over. A large part of the village observed the ceremony. Tata liba is essentially a ritual of reconciliation, but it can also be done with preventive intentions, such as in the two other recorded ceremonies. In Tata liba, whatever the size of the ritual, the participants must sit on a bamboo pole facing the east. Each participant is given raw (ceremonial) rice grains to hold in their hands, which will be thrown behind the back toward the west and the setting sun at the closing of the ritual. The officiant holds a coconut bowl with water and cotton fluff which he soaks in the water and then puts/splashes it (‘tata’) with a touch on the bodies of the participants, beginning with the forehead five times, then moving down toward the feet, one splash at each part of the body, arms, chest, navel, knees, feet. The water used in the ceremony is sometimes called ‘wae rita’, referring to the water of the Rita tree, metaphorically meant. After the officiant has spoken in ritual language and put water on everyone, the participants throw the rice grains behind them and spit in the coconut bowl, leaving behind negative feelings. The bad things, the negativity, should disappear with the setting sun. Tata liba, especially one involving many participants, may also involve the offering of egg(s) and money on an ancestor stone, 'rate', immediately after the ceremony. After a Liba ritual of this size the participants will share a meal, likely a slaughtered pig with rice. Recorded with a handphone by Hilarius Ratu 1 March 2012, two years before he joined SD to document Palu’e oral traditions (2014-2016). Supplementary material to a paper describing the ritual (to appear).
Region: Palu'e, Flores, Nusa Tenggara Timur, Indonesia. Recording made in kampong Ndeo, Kéli domain
Format:wav file at 11 Khz mono from mp3 file recoprded on hand phone
eaf file
0:02:51
Identifier:SD1-302
Identifier (URI):http://hdl.handle.net/10125/70002
Language:Palu'e
Language (ISO639):ple
Subject:Palu'e language
Subject (ISO639):ple
Table Of Contents:SD1-302.eaf
SD1-302.wav
Type (DCMI):Sound
Text
Type (OLAC):primary_text

OLAC Info

Archive:  Kaipuleohone
Description:  http://www.language-archives.org/archive/scholarspace.manoa.hawaii.edu
GetRecord:  OAI-PMH request for OLAC format
GetRecord:  Pre-generated XML file

OAI Info

OaiIdentifier:  oai:scholarspace.manoa.hawaii.edu:10125/70002
DateStamp:  2021-11-24
GetRecord:  OAI-PMH request for simple DC format

Search Info

Citation: Ratu, Hilarius (consultant); Danerek, H. Stefan (depositor); Ratu, Hilarius (recorder); Danerek, H. Stefan (researcher); Sebastianus Sosu (speaker). 2012. Kaipuleohone.
Terms: area_Asia country_ID dcmi_Sound dcmi_Text iso639_ple olac_primary_text

Inferred Metadata

Country: Indonesia
Area: Asia


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