ROTE

 

Rote is an island known as Lolo Neo Do Tenu Hatu partly called it Nes Do Male or Lino Do Nes means an uninhabited and quite land. The term Rote was begun from Portuguese traders and missionaries in Indonesia 1512-1605. The tale drawn that in north of eastern Rote Island appeared Portuguese sheep anchored. There was a local resident faced with them, and they asked “what is this place? “And local resident by his confusing to answer the question, he told his name Rote comprehended by the sailor that it is the island name. By the occurrence island which is united in East Nusa Tenggara province of Indonesia name Rote. The truth of name Rote supported by existence of original resident in eastern Rote has clan name “Rote” in Dutch government archive Rote Island written “Rotti” or “Rottij”. 

There has no truly evidence of Rote society come from. Supposing various expressions, views, and reasons about Rote society before must be studied continuously. The poem narrate brought by custom leader in Rote drawn that previously Rote Island uninhabited and it inhabited by group of clans which come from upper land or Lain Do Ata(northern). Another reason tells that Rote resident was coming from Ceylon, now it is known as Srilanka. It told based on facts about similar site names, resident familiarity pattern, and way to extract palm sugar in Lontar. 

 If it true that resident inhabited in Rote is those who come from Ceylon, so their coming equally with immigrants from north. It begins when Chola Dynasty broaden his power. They annexed Ceylon to island around, and in 1025 they attacked Sriwijaya Empire in Sumatera and Malay Peninsula in 1068-1069. After the domination, Southeast Asia ethnic attacked by immigrants from north where India and Ceylon become source of custom influence. 

 Another opinion about Rote society comes from Ceram (Seram). It is an island located in northern Ambon which now becomes unity of Maluku province. In Maluku islands, Ceram is the oldest island in geology structural in Pleistocene existed relation among Southeast Asian mainland and Indonesian western islands. According to society tale that first local resident of Rote comes from a place name Dai Laka.  It is one of sites in Ceram Island.  They come for the first time was a family clan Oke Mie. They sailed from Ceram passed Pukuafu strait. After Oke Mie come with his descendant, there also come a family clan inhibited in a village name Bilba beach, Danohloon. Invasion of Ceram resident to Rote also come from Alifuru clan. Alifuru, according to society tale in Maluku is original resident of Ceram Island or Mother Island (Nusa Ina) then spread out and inhibited island around. A.H. Keane alluded with term Alfuros. 

  Considering two opinions about origin local resident of Rote are probably relevant is second opinion tell that they come from Ceram Island which is closer geographically than Ceylon/Srilanka because there is resemblance custom in language or lingua among Rote and Ceram now. Rote society knows a sociology system mentioned with term Nusak. Nusak as a sociology system is a law area to be based on relationship where it consists of a group of society in one descendant leaded by Manek (King) and a Fetor as fellow. In Rote society life concept besides there are king and fellow, there are also certain symbols given to certain invidious agreeable to their own ability and duty.This matter is a realization of attempting to built and organize social life better in social system integrated. It mentioned that unity of human life in social framework relationship generating root of life framework relate to concept aspect, behavior and realistic of togetherness arrangement. It is an institution political, a custom arrangement in society aimed to fulfill human requirement and to organizecluster life. There role and benefit are: Mane Songo (spirituality), Man Dope (Judge), Mane DaeLanggak (set pertaining to Land and Farm), Mane Lala (Farming Marsha), Langga Mok (Field, Farm, and Garden Marshal),Mane Holo (Ocean, Forest, and Plant Marshal), Langgak (Village Leader), Lasin (Subordinator of Village).

Government system in Rote built through Nusak present a solid framework in harmoniousness sociology. It is unreleased among all Nusakin Rote where the relationship between king and society are respecting each other. In a custom expression, there is concept about relation between king and society crowed “Tungga Manaparenda Dean” means harmoniousness in life, where a chief always rise up in society as a disciple follow the chief. Even though like that, the existence of life in Rote keep up respect democracy and human rights. Every trouble in either society or chief will be corrected and an error will be got sanction, where everyone is similar in law eye. For example a king got motion unbelievable of society, he must be retired. In Nusak Thie, custom law, when a king sent materials like meat, it certain requires king has to retire. It is a symbol of society unbelievable to king.

Perceive democracy concept in all Nusak in Rote. It required knowing that inheritance of king in Rote unrecognized term “crown prince”, that is Ana Manek or King Son. King in Nusak elected by society based on his ability and did not determinate by next heir as transpired in crown prince. In sociology layering system trait, election king concept by Rote society known as Open Social Stratification. It is a system where everyone has a chance to attempt with own skill or ability go up to a layer rank, and conversely one who disability go down to lower layer.

The coming of Dutch expansion signed Portuguese castle seized in Ambon 1605, and establishment of Batavia in Jakarta underneath J.P. Coen in 1619 is a beginning of Dutch government to occupy apart of Indonesia spread out power, do not except in Rote. Appearance of Dutch government influence social organizing before, by Dutch government initiative formed a small king from all Nusak before. Dutch government insight with Devide et Impera political changed Rote life arrangement society from custom unity be empire, it is a Dutch government strategy in easier to manage and empowering colony target. Nusak before separated into society in descendant exchange territory.

Here are followings Nusak in Rote:

Nusak Delha, Nusak Thie, Nusak Oenale, Nusak Ndao, Nusak Dengka, Nusak Lelain, Nusak Ba’a, Nusak Lole, Nusak Termanu, Nusak Keka, Nusak Talae, Nusak Korbafo, Nusak Diu, Nusak Lelenuk, Nusak Bokai, Nusak Bilba, Nusak Ringgou, Nusak Opao, and Nusak Landu.

Form of territory is reverse sideRote society change life arrangement society more opened. Tribal life arrangement characteristic before, limited, small, and opened change to opened ethnic society. Rote society divided based into some Nusakbut in various clan in each Nusak. Each Nusak has own clan classification. Example in Nusak Thie, it consists of twenty five clans where from them separated into two big clans Sabarai and Teratu. There are also separated group of society in Rote beside Nusak and clan. Leo and Teidalek are also a separating of society. Leo is a group of society birth from one certain descendant, meanwhile Tiadalek or Uma Isi is one who birth in one womb.

Far away before Christian come to Rote, society obedient traditional credence Hailaik or Dinitiu. Either Hailaik or Dinitiu is Animism and Dynamism that is credence of universe sovereign called Lamatuak or Lamatuan (the Almighty God). The coming of Christian to Rote, obedient of Hailaik is beginning decrease. It because Rote society little by little obedient Christian which come in together expansion of Dutch government.     

 “LIFE MUST BE VERY CHEAP OVER THERE” MULTATULI ABOUT ROTE ISLAND

This article is posted January 9, 2013 in http://matheosmessakh.blogspot.nl by Matheos Messakh, He is a journalist and writer comes from Rote Island, Indonesia. Now he lives in Leiden, Holland. I will be rewriting it in English version to disclose Rote Island, Society, Nature and Social Life there.

DID YOU KNOW THAT EDUARD DOWES DEKKER ALIAS MULTATULI HAS BEEN WRITING ABOUT THE SOUTHERN ISLAND OF INDONESIA, ROTE IN HIS NOVEL MAX HAVELAAR?

In 19 century Novel mentioned by PRAMOEDYA ANANTA TOERas the book destroys colonialism, a suspicious part appears. A character in that Novel, BATAVUS DRYSTUBBLE, he is a Coffee Broker from Amsterdam. He got a bundle of strange collection manuscript from a person name SCRAFTMAN (look Max Havelaar, Chptr IV). Scraftman described himself as a poet and writer who has done many thinking, working, and looking. Although Drystubble originally is a businessman and coffee trader uninteresting with this present, but he wanted to explore pages of this collection. As like dissertation from a modern university, it loaded essays from all sorts topic: Aristocrat origin, Russian origin, Iceland Mythology, about a discovering of Zirah dress, about an architect of Moor, China Wayang (puppet), theory of Malthus population in its relation with the subsistence, etc. Drystubble always gives comment on this list. Such as for example he wrote “I’ve told that it is strange list”.

There is an entry captivated Drystubble attention among the length list “about people did not eat in Rote Island nearby Timor Island” to those who know Rote will understand that this entry refers to the fact that Rote people consumption majority of their meals by combine with their beverage. Beside that, Food of Rote people certainly contained much fluid. For example in the early morning Rote shepherd children carry Lontar or palm sugar tree (in Kupang Malay is “Gula Aer”) for Lunch. Shepherd children seldom carry foodstuffs; they more depend to buffalo, cow or sheep milk they herded. Sometimes they carry fried corn dipped into palm sugar to drink midday. In palm sugar crop monsoon, Rote people have habit to drink extract palm sugar tree (in Rote language “Tua” or “Tuak”) in the morning and afternoon. Beside that, Rote people have habit to eat seaweed, kelor leaf, papaya leaf; combine with sugar has been fermented. The food is called Lawar. There also habit to drink sugar combines with medical herbs “Laru”. Other than that, all meals of party in Rote boiled largely. 

Back to Max Havelaar, Drystubble translated the manuscript differently, according to him, Rote people could avoid expensive and meal trouble. With his pencil scribbling he added to the list “Life must be Very Cheap Over here”.

Well-known anthropology James J. Fox lifted up the theme as an opening of his famous book “Harvest of the Palm: Ecological Change in Eastern Indonesia” (Harvard, 1977). Fox mentioned his book as substitute of Scrafman imagination about the manuscripts.

When Scrafman imagined, Fox come to Rote with his wife and live there in 1965-1966, at MiasKiuk family house in Ufa Len, Termanu (it is Central Rote sub district now) for a year. Fox child appointee by Daelangak,StefanusAdulanu and the last Termanu king Ernst Amalo called Fox as the child of his Sister. In Rote, a child called his mother’s brother To’o. So, for Fox, Ernst king then become as a central Rote sub district head now is his-To’o (Fox, 1989). StephanusAdulanu usually called MenoTua because his position as a Daelangak (Head) from Meno clan has passed away March 30, 1970 and Fox finished his study in Harvard, then back to Rote in September 1972. Based on Fox suggestion and agreed by his older brother AyuAdulanu, built a monument to memorize his foster father. Monument to memorize someone called Tutus. That time, built of Tutus has been left by Rote society, because it infidel considered by Church but Fox succeed to assure his family and his to’o family Ernst Amalo to build Tutus.

The Tutus ritual is establishment of monument that made of wood with stone as the foundation to memorize an important character that has passed away. Fox (1971), cleared that: ”All Rotinese rituals of the life-cycle are explicitly phrased in a botany idiom that draws multiple metaphoric analogies between human life and the growth of specific plants. Thus a single idiom encompasses both human and agricultural ritual”. 

  After passed the length preparation, and even passed debate in Church assembly, Tutus finally built and named Dale Sue (Dear heart) in June 30, 1973. We back to Fox reaction about Scrafman imagination that “Rote people drink they meals” to Fox, in fact that people in island that located in eastern corner Indonesia largely drink their meals than eat it, it is unusual social fact and interesting. But more interesting that Rote people and their neighbor Sabu Island must achieve their economic advantage of unusual subsistence (Fox, 1977:3).

Most Rote people probably did not realize economic advantage have been achieved by them in that island because they birth and grow up in that island. Sometimes closeness of physique and mental made our sensibility and social analysis decrease. Rote people birth with Gula Aer, drinks palm sugar, eat seaweed, drink Laru, eat Lawar with Papaya or kelor leaf fresh raw food, drink sheep, buffalo or cow milk. We probably watch it as only appropriateness. There also consider it as out-of-date. But it has shaped their spirit and history up now. To those who know a little bit about social history of Rote and Sabu people will be enough captivated how people from two small island and dry land are not only survive but they able to carry their selves as a main actor of social history in Timor. Rote people are really remarkable. 

Bibliography
Fox, James, Harvest of the Palm: Ecological Change in Eastern Indonesia.” Harvard, 1977.
Fox, James, ”The Aroma of the Name, The Celebration of A Rotinese Ritual of Rock and Tree”, dalamRituals and Socio-Cosmic Order in Eastern Indonesian Societies; Part I Nusa Tenggara Timur 145 (1989), no: 4, KITLV Leiden, Pg. 520-522.
Fox, James, ‘Sister’s child as plant: Metaphors in an idiom of consanguinity’, in: R. Needham (ed.), Rethinking kinship and marriage, pp.219-52. London, 1971: Tavistock.
Multatuli [Eduard Douwes Dekker], Max Havelaar, Rotterdam: Elsevier, 1881.
     

BELU

Belu is one of regencies in East Nusa Tenggara province Indonesia. It located in Timor Island. Its size is 2.445,57 km². Meanwhile in 2010 resident census, listed Belu resident is 352.400 lives. Belu is second biggest resident after Timor South Centre. Belu capital city is Atambua. Atambua is the second largest town in Timor after Kupang. Atambua resident registered 75.000 lives. Culture and traditionally, Belu is Timor custom society live in four ethnic groups and languages. Most Belu resident is Tetun. Beside Tetun concentrated in apart of west Tasifeto, Malacca, and Cobalima; there are also Marae and Bunak concentrated in Sadi and some villages in Tasifeto then Dawan R in Manlea and Biudukfoho, Malacca area. Belu resident generally comes from old Melayu (Proto-Melayu), certain race older and live earlier in Timor Island. Beside old Melayu, found in certain place young Melayu (DeuteroMelayu) and Asia (CIna). Proto Melayu, DuteroMelayu, or Asia has been mingled and they have been fastened in intermarried since hundreds and even thousands years ago. In Atambua and a few small towns such as Atapupu, Halilulik, Betun, there existed a number of small resident from outer Belu either outer Timor or inner Timor. Belu custom narrator, dubbed Mako’an narrate that Timor Island was disappear in surface, entirely covered by water and we can imagine that it is ice age (Glacial) it happened in 500 or 600 thousand years ago. In science, Glacial is apart of Neozoicum. Especially Pleitosen period (Dilluvium) earmarked appear of Giant human (bdk, Science Daily, 27 Mei 2010). 

            Allegedly, entirely earth surface covered by water including Timor. There lastly was a appearing a point that it is highest top of Timor. It appeared and shined! People in next generation called earth point appear with custom term Fo’in Nu’u Manu Matan, Fo’in Nu’u Bua Klau. Foin Nu’u Etu Kumum, Foin Nu’u Murak Husar. “It newly likes chicken eyes, it newly likes a piece of bitternut, it newly likes a clot of rice in hand, it newly likes coin navel”. And the small point is Laka’an Mountain later as highest peak in Belu. Therefore, it does not strange Belu dubbed it with name Foho Laka an, Manu Aman Laka an, Sa Mane Mesak, Baudinik Mesak. “Mount has its shine; a red cock shines, like single man, like single star”.

This peak of Laka’an mount certain by Belu society that it has bears first Belu human. Actually, there is a name memorized by ancestor of Belu live first in peak on Laka’an. First human live was a beautiful princess.

Here followings are piece of note Belu ancestor:

“According to Belu ancestor counsel, once upon in time, Timor Island covered by water entirely, except peak of Laka’an mount. One day, went down a deity princess in peak of mount and she lived there. The princess name was Laka Loro Kmesak in Belu language and it means “single princess” dis-originating from. Because of her amazing magic, she could birth child with unknown husband. BeluMako’an tells that “Husband” or unknown “male ancestor” approached “female ancestor” (LakaLoroKmesak), afterwards dubbed by tittle: Manu Aman Lakaan Nain means “a cock of peak Lakaan“. So, Laka Loro Kmesak also dubbed Na’in Bilak An means make and embodied self.

After a few years later Laka Loro Kmesak birth successive two sons and two daughters. Both sons named AtokLakaan and Taek Lakaan meanwhile tow daughters named Elok Loa LorokandBalok Loa Lorok. After they were growth up adult, they married each other by their mother.It is because there is nothing another family. Atok Lakaan marries Elok Loa Larak and Taek Lakaan marries with Balok Loak Lorok. They become Manu Aman Lakaan descendant and filled Belu, East Timor, Dawan, Rote, Sabu, Larantuka or Lamaoholotin eastern Flores Island. So, much Belu society profess matrilineal, because of LakaLoroKmesak. In spite of they finally historically, Manu Aman Lakaan progeny improve patrilineal by “buy” a wife to come in husband house. It is continuously improvement of interpreting matrilineal system where woman “bought” has meaning that the woman is highest dignity and praised, so  the husband clan willing to sacrifice their wealth to get a woman as a member husband clan household.

Observing the history of Manu Aman Lakaan above, we know that this generation is the first and originally resident of Timor Island. It is because the ancestor of Laka Loro Kmesak is not come from anywhere. But she comes down to peak of Lakaan. So, she dubbed as Turu Monu “drip from above”. All Turu Monu dubbed; Fohonain, and Rainain, means Mount owner, and land owner. Ainain and Fatuknain mean big tree owner and big stone owner. In the next improvement, Timor appears and apart of progeny begins to spread out to another places. They are not only in Lakaan foothills, but also spread out to Mandeu, Naitimu, Lidak, Jenilu, Lakekun, Litamali, Alas, Biboki, Insana, Wehali, Maukatar, Lubarlau, Ramelau, Sabu, Rote and Flores, and when Manu Aman Lakan descendant in another place growth then they back to visit Lakaan and they live Brotherhood. Moriskdok, tubukdok, wa’Ikdok, beakdok, fila nikar foho rai, to’o nikar foho rai. Mean as they live in their place before, they live and mighty new land and mount. There is another sentence. Ba ne’e, bauma, maine’e, maiuma. Mean go there is home, come here is home. Not foreign country and foreigner they dubbed Raioan, Fohooan. Mean progeny from this land and mount. The terms mean they sail along the shore, still back to Lakaan motherland.

Besides that, there is another group come from far away place. They are come from Asia, Malacca. They drop by islands, harbors, and they find out Timor. Timor searching enables Manu Aman Lakaan progeny has been spread out widely and they tell story that Timor is a dreamland; Laka Loro Kmesak is a supernatural princess. From the story told above, we could say that, the princess by her supernatural meets prince from Asia or anywhere. It is be a matter that the princess has bond among them with her. Presence this group dubbed: Dina Oan Bad aOan means people arrive in Timor from far away place, they cute, beautiful, and coddled. It seems that Manu Aman Lakaan firm and big physique. They have a secret relationship between Manu Aman Lakaan Nain and their ancestor.

According to Mako’an Belu, Dina oan, Bada Oan consists of four groups; 

1.      Ema Melus, they probably from Southeast Asia, and live for long time in Melanesia. 

2.  Ema Lubu-Doha, they are Southast Asia, and live long time in Luwuk-Donggala (Sulawesi), passed Larantuka and Lamaholot. 

3.      Ema Luta Rato Jo Pata atau Luta Tefa, they come from India and live long time in Sumatera, passed Sumbawa, Flores and Sumba. 

 4.      Ema Kisar Sit, come from Southeast Asia and live long time in Maluku. 

 5.      Sina Mutin Malaka, come from South China, Malacca. 

We could say that Dina Oan Bada Oan come from Pacific Asia, Southeast Asia, and South. It is an enough reason because Timorese is a mixture among Southeast Asia, South Asia and Pacific. But the Timorese custom is dominant of Turu Moru and Kisar Sit. It can be seemed in relation Tihar (Belu bongo drum) and Tifa (in Maluku). Timor and Maluku textile weave are same and root of Maluku custom is not release from custom from Southeast Asia (Thailand, Vietnam, Myanmar, Laos, and Malaysia) and South Asia (India).

In the long time period, Dina oanBadaOan arrive in Timor and they bring a new civilization from proper culture they know before. It either fertilizes, hunt, farm, weave, and extract palm sugar, blacksmith, metal, and fisher. They bring music instrument like big drum (Tuhun), small drum (Tihar) and gong (Tala). Beside that, they related in intermarry and appear language in Timor such as Tetun, Dawan, Sabu, Rote, Kemak and Bunak. Languages in Timor are not distant from language in South Asia (India), and especially in related with Southeast Asia like Malay, Sanskrit, Tagalog, and Pacific. According to researchers that Bunak relate to Pacific culture and Tetun relate to Malay. But they live together in thousands years has made language in Timor mixture each other.

Based on various research and history tale in BAPPEDA KabupatenBelu (Planning and Development Foundation of Belu regency) stated that first Belunese human live at Belu was Melus Clan. Melus known as Ema fatuk oan ai oan means wood and stone resident. Melus characteristic is strong posture, muscular and short. Beside that, immigrant come to Belu is Sina Mutin Malaka. Malaka is immigrant in the very begining in Belusail to Timor drop by Larantuka. Especially for immigrants, they have another version story. Thus, the main matter there is a similar universal can be pulled from data and information. There is a tale that there was three brothers come from Malacca and live in Belu and gather with origin clan Melus. Names of three brothers are different according to Makoan (custom consule) in Belu.

Makoan Faturuin states that they are Nekin Mataus (Likusen), Suku Mataus (Sonbay), and Bara Mataus (Faturuin).

Makoan Dirma states that they are Loro Sankoe(DebulukWelakar), LoroBanleo (DirmaSanleo), Loro Sonbay (Dawan). 

Makoan Besikama states that they are Wehalin Nain, Wewiku Nain, and Haitimuk Naik.

They are an immigrant from Malacca is King or Loro have power, unity and society. Their coming to Malaka is to interlace trade relationship in Sandalwood and ethnic religion.The immigrants of Belu were leaded by a leader name Maromak Oan Liurai Nain in south Belu. Moreover, according to foreign researchers Maromak Oan power spread out to apart of Dawan areas (Insana and Biboki) in his assignment in Belu, Maromak Oan has hand-extension in Wewiku Wehali and Haitimuk Nain. There is also Faturuin, Sonabi, SuaiKamanasa, LoroLakekun, Dirma, Fialaran, Maubara, Biboki and Insana. Maromak Oan self live at Laran as center of Wewiku-Wehali empire power. They did not separate Belu be south and north as nowadays. According to historian, separate Belu into south and north was Dutch strategy to control society. When they in custom government, it appeared publication of government about kings golden age. What we note and known in Belu historical is Wewiku-Wehali Empire (entire Belu power center). There is Sonbay powered in Dawan in Mutis area. Dawanares like Miamafo and Dubay, there are 40.000 lives society.

According to old counsel from Wewiku-Wehali, to make easier government system Adjustment, MaromakOan sends his assistants to entire Belu as a Loro and Liurai. 

Registered names of leader sent from Wewiku-Wehali such Loro Dirma, Loro Lakekun, Biboki Nain, Harneno, and Insana then Nenometan Anas and Fialaran. There is also Fialaran empire in north Belu leaded by Dasi Mia Bauk with his assistant Loro Bauho, Lakekun, Naitimu, Asumanu, Lasiolat, and Lidak. There are also names like Dafala, Manleten, Umaklaran Sorbau, in development of Belu appeared three brothers command in north they are Tohe Nain, Maumutin, and Aitoon.

Based on contemplation of Belu historical, intermarry among LoroBauho and Klusin known as As Tanara subordinate DasiSanulu which famous up now, they are;Lasiolat, Asumanu, Lasaka, Dafala, Manukleten, Sobau, Lidak, Tohe Manumutin, and Aitoon. There areseveralexpressions in south and north well-known as four relationships. In the western Belu of north Belu known as Umahat, Rinbesi Hat they are Dafala, Manukleten, Umklaran Sorbau, and in eastern are AsumanuTohe, Besikama-Lasaen, Umalor-Lawain. It seems that one of four brothers embodied disappearance marked genesis of immigrants in Belu gather with the local resident Melus which has vanished long time ago.