Dentiana Rero / Jurnal Arbitrer - Vol.
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Online version available in : http://arbitrer.
JURNAL ARBITRER
| 2339-1162 (Prin.
| 2550-1011 (Onlin.
| Article Myth and Ritual of Ine Pare: An Anthropolinguistic Study of Ende-Lio Ethnic Culture.
Flores Dentiana Rero1.
Hasanuddin2*.
Elly Malihah3.
Sapriya4.
Neiny Ratmaningsih5 Universitas Flores.
Kupang.
Indonesia Universitas Andalas.
Padang.
Indonesia
1,3,4,5
Universitas Pendidikan Indonesia.
Bandung.
Indonesia
Submission Track
A B S T R A C T
Received: May 06, 2025 Final Revision: September 15, 2025 Accepted: September 18, 2025 Available Online: September 25, 2025 This research on the myth and ritual of Ine Pare among the Ende-Lio community in Nida Village.
Flores.
Indonesia, aims to reveal how linguistic expressions encode local wisdom amid cultural marginalization.
An ethnographic approach and linguistic anthropological theory are employed as the formal framework of the study.
Data were collected through 16 weeks of participant observation and in-depth interviews with the traditional elder (Mosalak.
and five other key informants.
Thematic data analysis found that the myth and ritual of Ine MbuAithe Rice MotherAirepresent a socio-ecological knowledge system supported by local rationality and religiosity.
Socio-ecological knowledge is reflected in communal solidarity, equitable resource distribution, and environmental Local rationality is expressed through agricultural and nutritional Religiosity is manifested in ancestor veneration, ritual obligations, and moral ethics enforced through communal sanctions.
this context, the Lio language, used in myths and ritual mantras, functions as the preserver and transmitter of these local wisdom values.
The NidaEnde community and its oral traditions and local wisdom remain relatively resilient due to geographic isolation.
However, youth migration, digital and social media influx, and tourism commodification threaten these traditions.
The implication of this research is strengthening linguistic anthropological scholarship regarding the relationship between oral traditions and local competencies .
nowledge, skills, and attitude.
in sustaining ecological balance and social cohesion.
These findings recommend undertaking cultural revitalization efforts, including documentation of local cultural heritage, integration of local wisdom into formal education curricula, and development of cultural tourism.
Keywords Ende-Lio.
Ine Pare, local language and culture, local wisdom, myth, ritual Correspondence *E-mail: hasanuddin@hum.
INTRODUCTION
This is also happening among the EndeLio community in Flores.
East Nusa Tenggara Province.
Indonesia.
One factual reality revealed by Widyastuti .
concerns the decreasing frequency with which the Ine Pare ritual is performed in its complete form, due to changes in social structure and the influence of new religious Local language and culture are increasingly being pushed aside by the growing pressures of nationalization, modernization, and globalization.
As a result, marginalization occurs Ai a condition in which local-traditional cultural practices undergo transformation in form and shifts in meaning, function, and value due to internal or external pressures (Koentjaraningrat, 1.
This Cultural marginalization is marked by several phenomenon is increasingly sweeping across indicators, including the decreasing frequency Indonesian society, both at the local and national of traditional rituals or ceremonies, the shifting DOI: https://doi.
org/10.
25077/ar.
Under License of Creative Commons Attribution-Non Commercial 4.
0 International.
Dentiana Rero / Jurnal Arbitrer - Vol.
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of norms and values of old traditions within communities, the exodus of youth to urban areas, the dominance of popular culture promotion through mass media and digital technology, government policies that do not support the strengthening and revitalization of local culture, and no less importantly, the commodification of culture through tourism programs without considering the originalityAiincluding the sacrednessAiof that local culture (Suryadi & Wahyuni, 2021.
Yulianto & Prasetyo, 2.
Several factors are causing cultural marginalization, among them nationalism, migration, centralized policies, and others.
The dominance of national language policy within the education and administrative systems often becomes a cause of local cultural marginalization (Geertz, 1.
Modernism within globalizationAi characterized by technological advancement that facilitates cross-national communication and information through social media, film, music, and fashionAihas also contributed to shifting the younger generationAos perception of their local culture as outdated and irrelevant to contemporary The attractiveness of cities as centers of business and formal education has driven urbanization and further caused a shift in everyday spoken language, increasingly infused with mixed accents of Indonesian, thereby weakening the position of regional languagesAisuch as LioAiin daily communication (Tarigan & Sembiring, 2.
As reported by UNESCO, the marginalization of regional languages has led to the extinction of one regional language in the world every two Such extinction inevitably results in the simultaneous loss of unique traditional knowledge systems, moral and philosophical values, and community-specific ecological systems (UNESCO.
Equally influential in the marginalization of regional languages and cultures is government policy that prioritizes material infrastructure development over the protection of diverse and unique local cultures across regions.
Similarly, in the context of tourism, cultural commodification frequently occursAiincluding of traditional ritualsAiwhere they are presented merely as attractions, without interpretive appreciation of their social and spiritual meanings, functions, and values (Cohen, 2015.
UNESCO, 2.
Academics and policymakers need to pay special attention to the marginalization of local languages and cultures to find practical solutions.
This is because the marginalization of local languages and cultures signals a threat to IndonesiaAos multicultural national identity, the disruption of intergenerational cultural transmission, cultural exploitation, socio-ecological crises, and other related consequences.
Therefore, steps toward reconstructing and revitalizing local wisdom must be taken to preserve cultural identity and ensure the continuity and dynamic development of local cultures so that they continue to grow rooted in their own foundations (Yaqin et al.
, 2.
Such reconstruction and revitalization of local culture are urgently needed, as any delay will cause the complexity of problems to become increasingly intricate (Hasanuddin et al.
, 2.
One local linguistic and cultural heritage facing the threat of marginalization and erosion of values is the myth and ritual of Ine Pare among the Ende-Lio community in East Nusa Tenggara.
Indonesia.
The ritual, based on the myth of Ine Pare among the Ende-Lio people, is not merely folklore or an ordinary agricultural ceremony.
rather, it is a cosmological, linguistic, and philosophical manifestation reflecting the Lio communityAos relationship with nature, ancestors, and the divine.
The local myth and ritual of Ine Pare constitute an intriguing subject for linguistic anthropological study, as they demonstrate a close and inseparable linkage between language and culture.
The ritual contains distinctive Lio-language mantras from Nida Village, rich in symbolism, possessing unique linguistic structures, and expressing complex sociocultural functions.
Hypothetically, the myth and its actualization through the Ine Pare ritual constitute the core of local wisdom in Nida Village.
Ende-Lio.
Flores.
This local wisdom encompasses philosophy, knowledge systems, social systems, and spiritual intelligence.
All these local wisdom dimensions and elements form an integral unity, serving as a marker of identity and simultaneously functioning as a benchmark for their cultural This research is relevant for documenting the form of the ritual and uncovering the richness of meanings, functions, and value systems embedded within it.
This research is relevant for documenting the ritualAos form and uncovering the richness of meanings, functions, and value systems embedded within it.
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Based on a literature review, previous studies (Takandewa, 2019.
Larasati, 2.
have tended to remain descriptive, lacking analysis of the linguistic aspects of ritual mantras, failing to establish correlations between the myth and the supporting communityAos cosmology, and neglecting contemporary dynamics such as shifting perceptions or the impacts of cultural commodification within tourism projects (Cohen, 2.
Moreover, systematic digital documentation initiatives involving community participation regarding the subjects and objects of the Ine Pare ritual have not yet been undertaken (UNESCO, 2.
This research aims to address these gaps through three focal points: .
anthropological linguistic analysis of ritual incantations, .
interpretation of the myth as a framework of cultural meaning, and .
mapping of contemporary socio-cultural contexts influencing the ritualAos practice.
This study aims to uncover the cultural meanings embedded in the myth and ritual incantations of Ine Pare in Nida Village.
Ende, through an anthropological linguistic-ethnographic Utilizing participatory observation and in-depth interviews, the research analyzes the linguistic structure of the incantations, their ritual contexts, and socio-cultural functions, in order to reconstruct the cosmology, philosophy, and local values of the Lio community.
Thematic-interpretive analysis with data triangulation is employed to understand ritual language not as a static artifact, but as a living practice that actively shapes the communityAos social and spiritual realities.
II.
METHODS
This study employs a qualitative approach with a linguistic anthropological perspective.
The method used is ethnography, aimed at describing the form and function and analyzing the cultural meanings embedded in the mythic narratives and ritual mantras of Ine Pare in Nida Village.
Ende Regency.
Flores (Map-.
This approach is expected to facilitate a deep understanding of language, social practices, and cultural values through participatory engagement with the research subject community (Moleong, 2007.
Sibarani, 2015.
Senft, 2.
Data was collected through participatory field observation over 16 weeks (MayAeAugust 2.
Information was gathered via in-depth interviews with six key informants, whose community representation was determined purposively, while individual informants were selected using snowball Observations were performed to observe and document the Ine Pare ritual, which consists of four phases: land clearing, planting, harvesting, and communal harvest consumption.
Specific aspects Figure 1: Map of Indonesia and Ende (Nida Villag.
Photo adapted from: https://id.
org/wiki/Kabupaten_Ende#/map/0 and https://w.
search?q=Peta kabupaten ende&rlz Dentiana Rero / Jurnal Arbitrer - Vol.
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receiving focused attention include the recitation of mantras, bodily gestures, ritual implements, and social interactions.
In-depth interviews were conducted to explore mythic narratives, symbolic meanings, and the underlying philosophies of each ritual element (Geertz, 2.
Table 1: Informants Informant Name Aloysius Wete Damianus Jaghu .
Agustus Pepa .
Susana Iso .
Bernadus Baru .
Hemanus Lagu .
AgeAos (Year.
Status/ jobs Mosalaki Public Figure Farmer Farmer Farmer Farmer Linguistic and ritual data were coded in a phased manner.
This process has three stages:
transcription, structural-functional classification, and thematic analysis.
First, audio-video recordings of rituals and interviews were transcribed verbatim in the native language (Ende-Li.
and subsequently translated into Indonesian, while preserving key terminologies and original linguistic structures.
Second, ritual texts .
were coded according to: .
linguistic structure .
hythm, repetition, metapho.
event context .
ime, place, participant.
sociocultural function .
orm reinforcement, legitimization of authority, value transmissio.
Third, initial codes were grouped into broader thematic categories such as AuAgricultural Cosmology,Ay AuHuman-Nature Relationships,Ay and AuSpiritual Authority.
Ay Data analysis was conducted thematically and interpretively within an anthropological linguistic Ritual texts were analyzed as linguistic artifacts and cultural practices that construct social realities (Riyanto et al.
, 2.
The analysis followed a cyclical process: pattern identification, .
bservations, interviews, local document.
, and contextual interpretation grounded in the local cultural framework.
The analytical results were then synthesized to reconstruct the representation of cultural values embedded in the Ine Pare ritual, following HanurawanAos .
recommendation for a phenomenological-cultural approach.
Thus, this methodology does not merely document textual content but also deciphers the living layers of meaning embedded within ritual practices, positioning language as a window into understanding the cultural world of the Nida i.
RESULTS
From a linguistic perspective, the province of East Nusa Tenggara (NTT) is home to more than 50 regional languages, including several major ones such as: Kupang Malay (Kupang Melay.
Tetun.
Rote.
Sabu.
Manggarai.
Ngadha.
Sumba.
Ende.
Lio.
Lamaholot, and Alor (Grimes & Barbara.
Capell, 1970.
Lewis, 2.
Specifically in Ende Regency, there are six primary languages and several local dialects.
The main languages in Ende Regency include: Ende.
Lio.
Nage.
Soa.
Wai Brama, and Nggela.
In Nida Village, the community speaks Lio with the Nida dialectAireferred to locally as LioAiwhich has been influenced by both the Ende and Indonesian languages.
This linguistic diversity reflects the cultural richness of the Lio-Ende region (Mbete, 2.
Ine Pare consists of folk narratives containing myths and rituals.
The storyline of Ine Pare serves as the foundation for its ritual stages.
in other words, the Ine Pare ritual is a symbolic enactment of the underlying myth.
Among the Nida villagers, the known version of the myth is Ine Mbu, one of three existing versions, alongside Boby NoAoo Nombi and Ana Kalo (Larasati, 2.
The ritual functions to commemorate and preserve the life journey of Ine Pare, from birth until death.
The narrative is performed through ritual stages that begin with Poka Taba .
learing new fields by cutting trees and removing weed.
, followed by Tedo Pare .
ice plantin.
Keti Pare .
ice harvestin.
, and conclude with Mi Are .
he ceremonial consumption of newly harvested ric.
The Myth of Ine Mbu According to Mr.
Aloysius Wete .
years ol.
, the customary leader (Mosalak.
of Nida Village.
Ine Mbu derives from the word AuIneAy, meaning AumotherAy, and AuMbuAy, the name of a girl who later became known as Ine Pare.
Mbu was one of three children born to a couple named Raja and Kaja.
Their children were named Ndale.
Mbu, and Sipi.
At first, the family lived happily.
However, one day a tsunami disaster struck.
They were forced to flee to another place, specifically to Keli Mbape.
Not long after that incident, their father fell ill and passed away, followed shortly thereafter by their The three orphaned siblings, left with no relatives, decided to live a nomadic life.
On their journey, they encountered local Dentiana Rero / Jurnal Arbitrer - Vol.
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communities suffering from food shortages.
One day, while searching for firewood in a swampy area.
Mbu injured her hand.
Her blood dripped onto the muddy ground, and immediately rice began to grow where it had fallen.
This miraculous event repeated itself daily, yet remained a secret among the three Eventually.
Mbu received a divine calling to leave her human form behind and transform into a guardian spirit of nature.
To fulfill this destiny, she willingly offered herself as a sacrifice, so that her blood could continue to produce rice to sustain the peopleAos needs .
ore complete story attache.
au tang.
her eternal vigilance, watching over both night .
uwa kob.
and day .
uwa lej.
Moments before the sacrificial ritual.
Mbu recited a poetic farewell, as follows.
There are two types of land-clearing activities:
opening new farmland and cleaning previously used fields for replanting.
Each type has different ritual requirements.
For clearing new land, the requirements include a large livestock animal such as a buffalo or cow, rice, spices, and traditional Text 1: MbuAos Final Words Before Sacrifice Text Tebo neku mbale dowa awu Translate (I am willing fo.
my body to turn into ash (I am willing fo.
my flesh and Fara mbale dowa tana blood to become earth (I am willing to b.
covered by the So aku peno dewa noAoo nebo gods with grass Buried beneath the mud of our Pija noAoo bita, ngere embu mamo After two to five nights.
I will sprout Kobe lima rua aku tei tondo Wula telu aku teAoa, wula sutu aku After three months.
I will bear fruit, after four months.
I will enter the nuka nua Soi renggi aku tei nei Sa ripi, sa buku, sa laru Aku Beke kau tango Nuwa kobe nuwa lejaAy The Ine Pare Ritual Based on the belief in the myth of Ine Mbu or Ine Pare, the people of Nida Village perform the Ine Pare ritual annually.
This ritual consists of several stages: land clearing .
oka tab.
, rice planting .
edo par.
, harvesting .
eti par.
, and the ceremonial consumption of new rice .
i ar.
The ritual stages of Ine Pare are described as follows.
Land Clearing (Poka Tab.
There are two types of land-clearing activities:
opening new farmland and cleaning previously used fields for replanting.
Each type has different ritual requirements.
For clearing new land, the requirements include a large livestock animal such as a buffalo or cow, rice, spices, and traditional I see those who lift me and carry me From seed, to shoot, to grain I affirm and guarantee it! By night and by day.
Ay This myth illustrates a rational and empirical knowledge system related to rice cultivation, environmental awareness, social responsibility, and selfless sacrifice for communal welfare over personal or familial interests.
As shown in Text 1.
Mbu willingly sacrifices herself for the benefit of She offers her body to become awu .
, tana .
, nebo .
, and noAoo bita .
overed in ancestral mu.
, symbolizing her transformation into the very soil that nourishes riceAithe primary source of carbohydrates for the community.
During the ceremony to open new land, the Mosalaki wears traditional attire consisting of ragi .
, lambu .
, podi .
, and senai .
The Mosalaki then recites an incantation requesting permission from the spirits of the universe, accompanied by offerings.
The incantation and its meaning, as interpreted by the Mosalaki, are as follows (Text .
Additionally.
Text 1 contains scientific insight into rice growth patterns.
It states that rice begins to sprout .
within two to five nights .
obe lima ru.
after sowing.
After three months .
ula tel.
, it bears fruit .
eAo.
, and after four months .
ula sut.
, it is ready for harvest and brought back into the village .
uka nu.
Text 2: Incantation for Opening New Farmland Text Roo maAoe ale baja ma.
e tana, boka kumu tua, zoo, kamu maku, kami kema ghaAy Buku do rae sera sena si lae masa, tau pati ka tana watu nitu paAoi Kami do iwa mera leka ina eo kami molo kema gha.
Kami eo janji kami kema leka ina kami do siap sawe no binata ria.
Eo kami deo janji kami do ule age mae toki, topo mae neka, binata mae Translate We ask permission to work from the spirits inhabiting this earth, the elders of the soil, trees, and ancestral Ay Before sowing seeds on this wide land, we offer food to the guardian spirits of the land, stones, and large ancient trees.
We do not live here.
we only come to work.
We promise only to work here.
Mother, and we are ready to sacrifice large We keep our promisesAino snake bites, no wounds from blades, no attacks from wild animals.
In the same passage.
Mbu declares that she sees .
ku te.
those who lift and carry her .
oi rengg.
She also watches over the development of the seeds This text is an incantation seeking permission .
a rip.
, shoots .
a buk.
, and grains .
a lar.
Finally.
Mbu affirms (Aku Bek.
and guarantees from the nitu paAoi .
uardian spirit.
who are Dentiana Rero / Jurnal Arbitrer - Vol.
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believed to be the owners of the land, stones, and Therefore, land clearing must be conducted with their consent.
Nitu paAoi permits can be obtained by offering sacrificial animals, such as large livestock like cows or buffaloes.
The mantra recited during the offering contains their hopes for protection while working, for smooth progress without obstacles, and for avoidance of injuries from blades, snakebites, or attacks by wild animals.
As stated in the above mantra, through the Mosalaki, the community comes and requests permission to work .
o clear field.
, not to settle The community believes that if they violate this agreement, it will result in disaster.
Therefore, any misfortune experienced while working will be interpreted as a form or sign of the guardian spiritsAo displeasure toward their actions.
Forms of disaster are not limited to workplace accidents, such as injuries or animal bites.
However, they may manifest as larger natural disasters like falling trees, landslides, or flash floods.
Hence, they exercise great caution when clearing land or exploiting nature further.
After the ritual, the landclearing activity may begin.
Text 3: Incantation for Cleaning Previously Cultivated Land Text Translate Kami pati ka eo miu tana watu, kami We feed the owners of the land and stone .
nd request permission to wi ndawi bene, mai ka siAy start workin.
, pulling weedsAiwe shall eat together.
Kami nosi mai dhawi uma rema wi We announce our gathering to clean the field to plant rice.
mula pareAy Rice Planting (Tedo Par.
Text 4: Incantation Before and During Rice Planting Text Translate Seso tana uma ria, seso tana uma loo Arrange the soil for large fields, arrange the soil for small plots Latu esa telu tau wii tedo are: paki.
There are three steps in rice planting:
pire, fai falu tedo land preparation, taboo observance, and planting Call again.
Dego do, ooA Mo, oo tebo, ooA tired, ooA body, ooA wesa, oo.
ooA water, ooA pests, oA bhuka.
si tiko esaA ooA grow, sproutA around the bhoka benu do uma remaA oA.
fill completely the fieldsA oA This text contains prayers for smooth progress throughout the planting process, whether on tana uma ria or tana uma loo .
arge or small field.
, ensuring well-arranged and healthy growth.
Line two states esa telu tau wii tedo are: paki, pire, fai falu tedo (Authree steps in rice planting: land preparation, taboo observance, and plantingA.
During the planting, the Mosalaki and participating villagers chant the incantation together.
The incantation includes instructions .
dego doAiAycall again,Ay teboAiAyflushA.
and prayers expressing hopes .
, bhukaAiAygrow,Ay tebuAi AysproutA.
, all aimed at ensuring that the seeds sprout well and yield abundant harvests.
One crucial stage is observing pire .
The taboos are intended to maintain the conduciveness and harmony of horizontal relationships .
mong fellow community member.
and vertical relationships .
etween humans and the Violations of these taboos are believed to negatively impact the process and outcomes of their Such impacts may include obstacles in land clearing and planting, pest infestations, crop failure, or even natural disasters.
The mention of taboos within the incantation can serve as a symbolic function to reaffirm the sacred agreement not to commit such violations.
Before planting rice, farmers must perform the Tedo Pare ritual, which involves sacrificing a Its blood is mixed with rice grains and then The process begins with preparing a basket containing seeds and a stone.
On the stone is placed a mundi leaf, serving as a seat for Ine Pare.
The basket is tied with aji leke .
piece of rop.
, along The observed taboos during the performance with a ragi .
, shawl, jewelry, and lengi feo of the Ine Pare Ritual in Nida Village.
Ende-Lio, .
andlenut oi.
Once all materials are prepared, the are as follows:
workers begin planting rice.
A Prohibition of Quarreling Ai During the The planting is done using a sharpened bamboo preparation and performance of the ritual, stick, one end of which is tied with pulu leaves.
The participants must maintain patience, suppress bamboo is inserted into the ground, the rice seed is expressions of anger, refrain from uttering placed inside, and it is watered regularly.
This act curses or insults, or engaging in fights.
symbolizes an offering to Ine Pare, the beautiful Negative emotions are believed to disrupt the spirit of fertility.
The incantation recited before and sacred relationship between the community during planting is as follows (Text .
and ancestral and nature spirits.
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A Obligation to Plant Simultaneously According to the Traditional Calendar Ai The community is prohibited from planting rice outside the time designated by the customary calendar or instructions from the Mosalaki.
violation of this rule will adversely affect the harvest.
RiceAos ornamentsA.
, which consist of traditional attire including ragi .
, lambu .
, podi .
, and senai .
In the second part, the incantation is sung throughout the harvesting Phrases such as AuBele do dhae maiAy (Aucome together, gather, harvest riceA.
are repeated A Prohibition of Using Harsh Language Ai continuously.
The third section of the incantation Uttering harsh, offensive, hurtful, or impolite is performed when the harvested rice is brought words during the ritual is believed to obstruct into the bamboo house, where it will be stored, the fulfillment of prayers by ancestors and the threshed, and processed into rice grains.
rice goddess (Ine Par.
Text 5 expresses gratitude and reverence Ine Pare, who is believed to have protected A Obligation to Participate in the Ritual Until Completion Ai Community participants in the fields until harvest time.
This shared joy the ceremony are forbidden from leaving the symbolizes the importance of expressing happiness location before the ceremony ends.
violation and appreciation for the blessings received through of this rule is considered impolite and may the harvest.
Once harvested, the riceAistill attached bring misfortune upon the individual and their to its stalksAiis carried in baskets to a designated bamboo house near the village.
Ritual chants accompany the arrival of the rice.
As reflected in the Rice Harvesting (Keti Par.
text, the rice is treated with care and appropriately Keti Pare .
ice harvestin.
is the ritual phase housed, reflecting hopes that it remains safe from during which rice is harvested.
In this part of theft, animal damage, or other misfortunes.
The the ceremony, all participants sing incantations harvested rice is regarded as kinAia human-like containing prayers asking nature to bless the presenceAiwhose well-being is expected to bring harvest so that it is abundant, high in quality, and blessings to the community.
delicious in taste for communal consumption.
The 4.
Consuming New Rice (Nuwa BoAo.
incantations recited before and during the rice After harvesting, the rice must be separated harvesting process are as follows (Text .
from its stalks.
Some of the rice is then pounded into Text 5: Incantation Before Harvesting Rice rice grains for cooking.
The new rice is prepared Text Translate and served communally.
A portion of the rice is Kami eoA pati ka tana watu nitu paAoi We offer food to the guardian roasted .
and ground with stone .
to be spirits of the land and stones.
We are about to begin harvesting.
Kami wee dhawe pare distributed among all present family members and We wear the adornments of Mother Kami eo pakai pela ine pare community helpers.
The incantation recited during Rice.
Come and eat together.
Kaa siA this ritual is as follows (Text .
Bele do.
bele do.
Bele doA.
leA le.
doA le A Bele doA doA doA Bele dhaeA be.
doA Do.
doA dhae mai.
Bele A doA bele do.
DoA roA aA Mai kau nai tangi, mai tenda wea dha ndawa ndota.
Nai temua wau, teka temu tiro.
Come together, come together, come, come.
Come togetherA come .
come to Come together A came , come.
Come to harvest riceAcome .
Together .
come to harvest rice.
Come togetherA Come togetherA Come together and rejoice.
Gather, please climb the ladder, gather in the bamboo hut made from split bamboo strips.
Gather, stay inside, do not go out anymore, remain within Text 6: Incantation During the Consumption of New Rice Text Translate Ka se are pesa se rusa nduAoa, kura.
Eat rice, meat of wild goat .
, shrimp, frog, and bamboo leko, ule au.
Here comes the cooked rice.
Gha mi do are, menga kai tuka maAoe ro, ka mo poto May no stomach pain occur, may this meal nourish the body and make tondo, pesa mo nua saga.
it grow taller.
Eat to feed your body and make it Ka paga tuka, pesa mo foko.
This rice is now ready.
Na mi dowa are.
Only you I serve with my side Menga kai sai pesa sai.
The taboos are complete.
only kind Pire jiAoe, gara pawe dowa.
words have been spoken.
This text contains the incantation recited before, during, and after harvesting rice.
The ritual begins with offering food to tana watu nitu paAoi This text describes the communal meal, the .
uardian spirits of the land and stone.
, seeking foods offered, and prayers uttered to ensure that their blessings for a successful harvest.
As a sign of the newly harvested rice brings blessings, fullness, respect, participants wear pela ine pare (AuMother and physical and spiritual growth.
The communal Dentiana Rero / Jurnal Arbitrer - Vol.
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eating ritual is not limited to living community members but also includes ancestral spirits such as Ine Pare and guardian deities of nature.
The menu items mentioned in the incantation include AuKa se are pesa se rusa nduAoa, kura, leko, ule auAy (AuPlease eat rice, meat of wild goat/kid, shrimp, frog, and bamboo caterpillarsA.
The texts above, together with their associated rituals, illustrate that the people of Nida Village still hold deep beliefs in Ine Pare as an ancestral figure crucial to the success of their agricultural Therefore, they offer sacrifices to Ine Pare at key moments: clearing new farmland or replanting, planting rice, harvesting, and consuming new rice.
These offerings are placed on a special altar called nabe pare.
The altar is located in a small hut measuring approximately 2x3 meters or 3x4 meters, constructed from ngga au .
plit bamboo branche.
, tied together with nao .
lack palm fiber rop.
, roofed with ki .
lang-alang gras.
, elevated about two meters off the ground, and equipped with a staircase of 2Ae3 steps leading to the entrance.
A watu .
and peso re wewa .
ffering bas.
are placed at the foot of the stairs as the first step toward entering the nabe pare hut.
There are several obligations and taboos related to the Ine Pare ritual, as follows.
A Villagers are obligated to perform the Ine Pare ritual annually, following the annual cycle of upland rice cultivation.
Cultural Value of myth and ritual of Ine Pare Based on the aforementioned research findings, two critical domains can be identified:
the linguistic domain and the domain of cultural The mythic and incantatory texts of Ine Pare reveal three principal features: performative syntax, derivational morphology, and symbolic poetic devices.
Syntactically, the dominance of imperative and optative structures .
AuRoo maAoe ale baja ma.
reflects a performative functionAi not merely descriptive, but actively constituting ritual reality.
The use of the first-person plural pronoun AukamiAy (AuweA.
underscores a collective subjectivity, reinforcing communal responsibility.
Parallelism and repetition .
AuBele doA doA doAA.
serve mnemonic and hypnotic functions, establishing sacred rhythm while facilitating memorization within oral tradition.
Morphologically, the prefix Auwi-Ay .
, wi ndawi bene Ai Auto uproot grassA.
functions as a marker of active verbs, indicating a structured conjugational system.
Reduplication .
, doA doA doA) is not merely aesthetic but intensifies meaning and signals participant plurality.
Poetically, the text abounds in natural metaphors (AuTebo neku mbale dowa awuAy Ai AuMy body turns to ashA.
, which unify the human body with earthly elements, symbolizing sacrifice and Personification of nature (Aukamu makuAy Ai Auyou who are hard,Ay referring to trees or stone.
reflects an animistic cosmology.
Binary rhythm and the use of the sacred number AuthreeAy .
sa tel.
construct a triadic structure, symbolizing cosmic harmony.
A According to the Mosalaki .
ustomary leade.
: AuRoo baja, sala susu, roo ale baja tana, kau susu iwa sala, nawu iwa bowa.
Uma rema eo ula ageAy Ai AuIf the ritual is neglected.
These features are not merely aesthetic but the community will suffer plagues, health functional: they forge bonds between disturbances, incurable illnesses, and rice humans, nature, and ancestors.
transmit ecological Ay and reinforce social cohesion through A Members of the Nida indigenous community sacred, ritually structured language.
In the domain classify failure to perform the Ine Pare ritual of cultural values, myth and ritual of Ine Pare can be as a violation of customary law, punishable by identified and categorized into three main groups:
expulsion enforced by the customary elders.
values of rationality, social and environmental A There are prohibitions against opening land wisdom, and religious or spiritual values, as for wet rice fields and cultivating farmland outlined below.
more than once per year.
Values of Rationality A Additionally, there is a taboo against telling The myth and ritual of Ine Pare contain the myth of Ine Pare to younger generations elements of rational cultural values that offer unless they are over fifty years old.
explanations for natural phenomena within the logical framework available to the community at Dentiana Rero / Jurnal Arbitrer - Vol.
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that time, though these cannot be equated with include the enjoyment of harvest results, reflecting modern scientific reasoning.
principles of equitable access to food.
By fulfilling For instance, in Text 1, the final words of basic needs fairly and without economic disparity.
Ine Mbu serve as a form of traditional scientific social harmony is preserved.
These values are explanation .
nowledge syste.
regarding rice further reinforced through respect for social It states that rice seeds must be sown hierarchy, particularly the role of the Mosalaki into the soil, watered .
nd thus become mudd.
, .
ustomary leade.
as the authority over the ritual, and will sprout within two to five days .
obe lima who upholds norms such as cooperation, obedience, rua aku tei tond.
, bear fruit after three months and self-sacrifice for the common good.
ula telu aku teAo.
, and be ready for harvest and Ine MbuAos sacrifice reflects group solidarity brought into homes after four months .
ula sutu and serves as a model for resolving conflicts and aku nuka nu.
reducing social tensions.
Her story teaches values In Text 2 (Part .
, symbolic descriptions of the such as equality, tolerance, and social responsibility, forest environment are evident, including strong fostering unity and justice within the community.
tree trunks and deep roots .
oka kumu tua, zoo.
Environmental wisdom is evident in the kamu mak.
, representing the importance of soil ritual of land clearing .
oka tab.
, which requires .
, stone .
, and guardian spirits .
itu pa.
the sacrifice of large livestock such as buffalo or in maintaining ecological balance and fertility.
cowsAianimals of high economic value.
This Additionally.
Text 6 (Incantation for practice implies a deep consideration for ecological Consuming New Ric.
illustrates knowledge sustainability.
opening new land without proper systems related to nutrition and health.
The justification would incur greater costs than the loss community recognizes protein sources beyond of an animal.
Similarly, there is a taboo against rice .
s a carbohydrate sourc.
, such as wild goat cultivating the same land more than once per year, or goat meat .
esa se rusa nduAo.
, shrimp .
, promoting restraint in excessive exploitation of frog .
, and bamboo caterpillars .
le a.
natural resources.
Furthermore, nutrient-rich food is understood as necessary to prevent stomach ailments .
enga kai tuka maAoe r.
, support body growth .
a mo poto tondo pesa mo nua sag.
, and nourish physical development .
a paga tuka, pesa mo.
The harvesting ritual .
eti par.
includes prayers for agricultural abundance alongside reverence for nature as a provider.
This reflects educational values emphasizing balancing human needs and environmental sustainability.
Social and Environmental Wisdom Religious and Spiritual Values The myth and ritual of Ine Pare also reflect profound values of social and environmental Social wisdom is exemplified by Ine MbuAos sacrifice for the collective goodAiensuring food security through rice grown from her own As stated in Text 1, she willingly offers her body to become ash .
ebo neku mbale dowa aw.
, her flesh and blood to become earth .
ara mbale dowa tan.
, covered by grass and mud .
o aku peno dewa noAoo nebo, pija noAoo bit.
This act symbolizes her commitment to ensuring food availability for the community, as affirmed in AuAku Beke kau tango.
Nuwa kobe nuwa lejaAy (AuI affirm and guarantee itAiby night and by dayA.
Religious values in the Ine Pare ritual are multidimensional, encompassing belief, ritual practice, ethics and morality, communal identity, and emotional and spiritual dimensions.
The myth and ritual of Ine Pare reflect both individual and collective beliefs of the Nida community in Ende-Lio.
In the village, belief in Dewata (Go.
, the divine existence of Ine Mbu, and the supernatural forces surrounding and legitimizing the ritual are clearly manifested.
These supernatural elements include threats of disease outbreaks, skin conditions, infertility, pest infestations, crop failures, and other misfortunes if the Ine Pare ritual is not performed at the four key The Ine Pare narrative also embodies social stages of the rice cultivation cycle: land clearing solidarity, reflected in the communal practices .
oka tab.
, planting .
edo par.
, harvesting .
eti before, during, and after the ritual.
This shared par.
, and consuming new rice .
uwa boAo.
experience extends beyond prayer and labor to The ritual itself constitutes one of the primary Dentiana Rero / Jurnal Arbitrer - Vol.
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expressions of religiosity, integrating formal and informal acts of worship.
Within the ritual, ethical and moral teachings are embeddedAisuch as bele .
in working, praying, and sharing the harvestAias well as adherence to pire .
All activities are carried out collectively, rooted in shared emotions, solidarity, and spiritual beliefs.
Therefore, the relationship between myth and ritual in Ine Pare goes beyond being merely AuinterconnectedAy (Liynard & Boyer, 2.
, or where Aumyth becomes the foundation of ritualAy (Bell, 2.
, or even where Auritual is a reactualization of mythAy (Whitehouse & Lanman, 2.
Instead, they form a unified whole.
If the myth of Ine Pare Emotional and spiritual dimensions are also were to disappear, the ritual would lose its reference present in the Ine Pare ritual, including gratitude, point.
similarly, if the ritual were to vanish, the myth inner peace, and closeness to God and ancestral would become a mere story devoid of meaning.
These values are reactualized through The Ine Pare myth and ritual represent reflective practices such as meditation or communal traditional forms of rationality concerning prayerAieven during the consumption of new knowledge, economics, society, psychology.
Such prayers are not only expressions of ethics, and morality.
Epistemic rationality relates thanksgiving but also moments for contemplating to nature, weather, and the characteristics of the relationship between humans, nature, and the forests and farmland.
Knowledge about the forest is symbolized by terms like boka kumu tua, zoo.
The above analysis demonstrates that Ine kamu maku, referring to trees with strong trunks Pare, as both a myth and a ritual, is more than just and deep roots, within which not only snakes and a fictional, mystical, or legendary story.
Rather, other animals reside but also nitu paiAisupernatural it represents a multifaceted cultural expression beings believed to maintain balance and fertility.
that integrates rational knowledge, social and The taboo against cultivating land more than once environmental wisdom, and spiritual-religious a year symbolically reflects knowledge of seasonal weather patterns, particularly rainfall, which enables crops to grow optimally.
Additionally.
From a rational perspective.
Ine Pare conveys sufficient time after harvest allows the soil to traditional knowledge systems, educational generate new humus as natural fertilizer.
functions, and sustainable practices in managing Another aspect of epistemic rationality lies natural resources.
From the perspective of social educational function of the myth and ritual wisdom, it represents values, norms, ethics, and moral guidance that help build social order, regarding agricultural methods and the importance strengthen community cohesion, and promote of ensuring an adequate food supply.
In this sense, environmental stewardship.
From a religious the Ine Pare myth and ritual resemble Dayak and spiritual viewpoint.
Ine Pare holistically and myths about forest spirits that teach the importance multidimensionally reflects the beliefs, rituals, of preserving forests as sources of life (Taylor, ethics, communal identity, and emotional and 2.
Both types of myths serve the dual function spiritual life of the people of Nida Village.
Ende- of rationally explaining weather patterns while regulating human behavior toward the environment Lio.
Flores.
East Nusa Tenggara.
Indonesia.
Boyer & Liynard, 2.
In this context.
Ine Pare fulfills the role of language as a repository IV.
DISCUSSION
The findings above indicate that Ine Pare of local knowledge about food resources and their is essentially a ritual that serves as a symbolic management (Simanjuntak, 2.
practice that actualizes the message of myth .
sacred narrativ.
in everyday life.
In other words, myth and ritual in Ine Pare are two integrated The phrase Auintegrated entitiesAy implies that one cannot exist without its counterpart.
It is neither possible nor necessary to determine which entity comes firstAithe myth or the ritualAisince this question is analogous to asking whether the egg or the yam came first.
The sub-ritual nuwa boAooAithe communal consumption and distribution of harvested riceAi has economic dimensions, particularly in resource distribution and risk management.
Categorizing individuals who do not perform the Ine Pare ritual as violators of customary law and imposing sanctions .
uch as expulsio.
can be understood as a rational explanation of the supremacy of social Dentiana Rero / Jurnal Arbitrer - Vol.
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This phenomenon is not unique.
myths and rituals worldwide have served as tools of political rationality, legitimizing governance systems and the authority of leaders or supernatural figures over community members.
Myths and rituals are not just fictional stories but also instruments of moral rationality that help societies maintain social cohesion .
Liynard & Boyer, 2.
, and even legitimate aristocratic power, as seen in ancient Greek mythology (Bellah, 2.
Thus.
Ine Pare supports the view that Aulanguage is not only a means of communication but also a repository of cultural knowledge and worldviewAy (Lucy, 1.
Furthermore, there are more than 70 regional languages in East Nusa Tenggara Province.
The province consists of six relatively isolated inhabited islands, allowing each region to develop its own distinct language.
Local communities tend to live in isolation, leading their languages to evolve independently.
Population movements from prehistoric times through the colonial era have influenced language development across NTT.
Flores Island alone, there are six regional languages, each with several dialects.
The local language used in Nida Village is Ende Lio, which has a specific The use of the Ende-Lio dialect in the Ine Pare ritual serves to strengthen group solidarity and identity.
In this context, regional language functions as the main medium for maintaining social cohesion and cultural identity (Putra & Pradnyana, 2.
, reinforcing group identity and shared values (Gumperz, 1.
Ine Pare is not only a myth and ritual but also a cultural expression that reflects environmental This is demonstrated through the communityAos respectful attitude toward ecological balance, symbolized by the spirit of Ine Pare.
This respect is enacted through taboos against cultivating farmland more than once a year and imposing sanctionsAisuch as expulsionAion community members who fail to perform the ritual.
From a normative perspective, the fundamental principle behind customary sanctions lies in maintaining harmony with nature and ancestral spirits, upholding collective responsibility within families and villages, and adhering to spiritual and social values.
Violations of these principles are perceived as threats to the harmony between humans, nature, and ancestral spirits (Barnes.
Breaking the Ine Pare ritual is considered a serious offense because it disrupts the spiritual and social stability of the village, hence warranting temporary or permanent expulsion from the village (Heryanto, 2.
Nevertheless, developments in science and technology have opened Nida VillageAos younger generation to the outside world, enabling them to communicate more broadly and think critically and Events occurring beyond Nida Village inevitably influence how young people perceive their own traditions.
A critical and sceptical attitude among youthAiquestioning the absolute authority of customary law and leading to selective complianceAiis increasingly likely to emerge in Nida Village, as described by Heryanto and Suryadi (Suryadi, 2020.
Heryanto, 2.
Moreover, adaptation and reinterpretation of traditional meanings may occur, potentially compromising the authenticity of local values and social identity.
If such changes take place, the cultural identity of Nida Village and the broader Ende-Lio community will likely experience distortion and Consequently, the functions of mythology and ritualAisuch as reinforcing group solidarity, as seen in African mythology (Norenzayan et , 2.
, or serving as tools for strengthening social cohesion (Whitehouse et al.
, 2.
Aiwill become harder to uphold.
Similarly, the adoption of values embedded in traditional myths and rituals as lessons for modern environmental movements (Berkes, 2.
or as foundations for global ecological initiatives (Grim & Tucker, 2.
will be increasingly difficult to realize in practice.
Clifford Geertz stated that AuReligious concepts are encoded in language through rituals, prayers, and myths that shape the communityAos understanding of the cosmosAy (Geertz, 1.
Belief often serves as the foundation for individual moral and ethical values (Saroglou, 2.
The moral and ethical dimensions guide individual behavior to align with prevailing societal norms.
Rituals serve not only spiritual purposes but also reinforce group identity and social norms.
Religiosity is not merely an individual matterAiit is also a collective one (Bellah, 2.
This collective dimension is clearly visible in the Ine Pare ritual, which is regularly performed and participated in by the people of Nida Village.
The finding also highlights that the myth and ritual of Ine Pare remain strongly preserved in Nida Village.
Ndetukeli Subdistrict.
Ende- Dentiana Rero / Jurnal Arbitrer - Vol.
12 No.
Flores.
East Nusa Tenggara Province.
Indonesia.
This observation aligns with claims made by the Mosalaki .
he sole customary leader in Nida Villag.
and several other field informants.
Such claims are important in demonstrating that there are still villages in NTT where local cultural identities and values are relatively well-preserved.
Field informants believe that Ine Pare will continue to exist due to the villageAos relative isolation, which is located in the highlands with limited road access.
However, interview results show that 10Ae15% of Nida Village high school graduates migrate to urban centers such as Kupang.
Surabaya, or Malang each year.
Comparatively, the urbanization rate in Ende Regency was 36% in 2023, up from 28% in 2010 (BPS, 2.
The attraction of cities and the drive of the younger generation to pursue personal development cannot be avoided.
Increasing awareness of the importance of higher education and the shrinking availability of agricultural jobs are pushing youth toward urban migration.
At the same time, cities offer modern lifestyles, digital technologies, and broader social opportunities.
As a result, traditional local culture is gradually becoming marginalized.
(Ivanova, 2.
These revitalized values can support social resilience, community development, and overall well-being (Listyawati, 2018.
Huraerah et al.
, 2.
By integrating traditional knowledge systems into contemporary frameworksAi especially through digital documentation, formal education, and participatory cultural policiesAithe Ine Pare myth and ritual can continue to serve as a source of ecological wisdom, moral guidance, and communal identity, even in the face of rapid modernization and globalization.
The findings contributes to strengthening the theory and practice of anthropological linguistics, preserving local language and cultural practices, and informing policies related to well-being, character education, and environmental awareness rooted in local culture in Indonesia.
More broadly, the reinforcement of identity based on local culture must be continuously nurtured so that it remains dialectical, dynamic, and adaptiveAicapable of enduring the inevitable pressures of globalization that cannot be resisted through concrete walls or local isolation alone.
Furthermore, the findings of this study are significant for recognizing, strengthening, and revitalizing the original local Several potential challenges threaten the identity of the Nida Village community and other local culture of Nida Village, among them ethnic groups.
nationalization, tourism, and globalization.
Furthermore, this study offers an original Nationalization has led to the homogenization of anthropological linguistic approach to the myth language and culture (Tarigan & Sembiring, 2.
, and ritual of Ine Pare, distinguishing itself from aiming at a cohesive national identity (Conversi, prior studies that were either purely descriptive or This trend often involves the adoption of narrowly focused on agrarian aspects.
Takandewa dominant cultures, resulting in the stunting of local .
merely documented ritual procedures cultural growth (Barkah, 2.
While intended as a without linguistic analysis, while Larasati .
tool for political integration, it frequently sidelines examined a different ethnic group (Atoni Pah minority cultures (Tolstykh & Aasi, 2.
Tourism Met.
, rendering her findings irrelevant to the Liodevelopment, although presenting local culture as Ende context.
This research reveals the structure of an asset, carries the risk of commodifying traditional Lio ritual incantations through performative syntax.
Meanwhile, physical infrastructure derivational morphology .
, the wi- prefix and development poses additional threats to cultural reduplicatio.
, and symbolic poetic devicesAi Globalization, though inevitable, enables affirming ritual language as a practice that actively the dominance of foreign cultures (Handayani constructs socio-spiritual reality (Duranti, 1997.
et al.
, 2024.
Lubis & Putri, 2.
through the Senft, 2.
In contrast to Wahyuni & Yurnetti proliferation of digital media platforms dominated .
, who neglected the mythological foundation, by global content (A et al.
, 2025.
Urbaite, 2.
this study demonstrates that the Ine Mbu myth To anticipate the marginalization and functions as an epistemological framework erosion of local culture, efforts must be made to integrating rationality, ecological wisdom, and reconstruct, refunctionalize, and revitalize local religiosityAiconsistent with GeertzAos .
cultural values as tools for maintaining social conceptualization of myth as a cultural system.
cohesion while preserving unique characteristics Moreover, it identifies contemporary threatsAi youth migration, tourism commodification, and Dentiana Rero / Jurnal Arbitrer - Vol.
12 No.
digital dominanceAiand documents indigenous sanction mechanisms (Barnes, 2015.
Heryanto, 2.
, aspects overlooked in earlier research.
Theoretically, these findings reinforce LucyAos .
notion of local languages as repositories of cultural knowledge.
practically, they propose concrete revitalization strategiesAidigital archiving and curriculum integrationAidirectly addressing UNESCOAos .
urgent call for safeguarding endangered intangible heritage.
However, this study is limited to analyzing verbal texts .
yths and incantation.
and the ritual context of Ine Pare in Nida Village.
Flores.
therefore does not encompass dialectal variations of the Lio language, cross-village comparisons, or broader tourism impacts.
Methodologically, the qualitative research lacks quantitative data or multimodal analysis .
, bodily gestures, ritual artifact.
Findings are locally specific and have not addressed practical revitalization implementation, such as curriculum integration or digital documentation.
Despite its significant scholarly contribution, substantial room for further development remains.
Future research is recommended to explore the internal dialectal variations of the Ende-Lio language and its position within the linguistic diversity of East Nusa Tenggara (NTT)Aia region encompassing more than 70 local languages.
The scope should also be expanded to examine the correlation between linguistic variation and the local cultural content it reflects.
A comparative and typological approach will enrich our understanding of how linguistic diversity across Flores and NTT serves as a mirror of complex, interrelated, and dynamic cultural wisdomAitranscending the study of the Ine Pare ritual within a single village.
CONCLUSION
This study reveals that the myths and rituals of Ine Pare among the community of Nida Village.
Ende-Lio, constitute a complex manifestation of local knowledge systems that integrate rational, socio-ecological, and spiritual-religious Structurally, the mythic narrative of Ine Mbu and its accompanying ritual sequenceAi from Poka Taba .
learing the lan.
Tedo Pare .
lanting ric.
Keti Pare .
, to Nuwa BoAoo .
onsuming the new ric.
Aiare not merely agricultural practices but symbolic texts that transmit collective values through ritual language in the Lio tongue.
The incantations recited serve a dual function: as technical guides for cultivation and as moral prayers that regulate social and ecological conduct.
At the substantive dimension.
Ine Pare, through mythological symbols, represents and reflects the wisdom of traditional rationality that is relevant to modern scientific logic, encompassing an understanding of rice cultivation cycles, soil fertility management, and the importance of balanced nutrition.
On the other hand, this ritual guides its community into cohesive social bonds.
Principles of cooperation, principles of fairness in the harvest distribution system, and legal systems in the form of customary sanctions against community members who violate taboos constitute an ideal social order across time.
Knowledge systems regarding ecology and its sustainability, and prohibitions against excessive exploitation of nature, are highly relevant to modern society today and into the future.
Ine Pare also reflects a religious dimension, including belief in the divine power of ancestral spirits, affirmation of MosalakiAos authority, and adherence to ritual practice as a guardian of microcosmic social harmony and macrocosmic spiritual harmony.
Currently, the Ine Pare ritual, as a representation of local language and culture in Nida Village, remains relatively preserved due to geographic However, this village remains vulnerable to external influences and internal pressures for change.
Several driving factors include the demand for youth migration for education and decent livelihoods, external influences of global modernity and popular culture, and pressures from development policies insensitive to local wisdom.
Therefore, reconstruction, refunctionalization, and revitalization of local cultural values are necessary, including: .
digital documentation of narratives and mantras.
integration of Ine Pare materials into formal education curricula.
empowerment of the younger generation as cultural inheritors.
development of cultural tourism that preserves the sacred meaning of rituals without commodifying them.
These findings enrich linguistic anthropology regarding regional languages in relation to culture, which store indigenous knowledge systems, while also providing an empirical foundation for policies to safeguard IndonesiaAos intangible cultural Dentiana Rero / Jurnal Arbitrer - Vol.
12 No.
Ine Pare is not merely a relic of the past, but a living value system profoundly relevant for addressing contemporary global challenges:
ecological crisis, social disintegration, and erosion of cultural identity.
to the development of the framework.
Sapriya:
Analyzed and contributed to the development of Neiny Ratmaningsih: Provided input on methodology and framework.
ETHICS STATEMENT
We thank the Head of the Flores University Research and Development Center for funding this research.
We also thank Theododisius F.
Sosa.
Andreas Gregorius Sosa, the Nida Traditional Leader (Mosalak.
, and the informants and contributors for their material and moral supported the research.
This research is independently conducted with support from Yayasan Perguruan Tinggi Universitas Flores-Ende and in collaboration with partner researchers from UPI and UNAND.
Informed consent was obtained from all informants for interview and publications.
The research fully complies with the ethical standards and publication guidelines of Jurnal Arbitrer
CREDIT AUTHOR STATEMENT
ACKNOWLEDGEMENT
DECLARATION OF COMPETING
INTERESTS
We declare that we have no known competing Dentianan Rero: Conceptualized the study, financial interests or personal relationships that collecting data and analyzing.
Hasanuddin: could have appeared to influence the work reported Writing Ae review & editing, project administration, in this paper.
Elly Malihah: Analyzed and contributed REFERENCES Barkah.
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