OLAC Record oai:scholarspace.manoa.hawaii.edu:10125/70003

Metadata
Title:		SD1-303
Bibliographic Citation:		Danerek, H. Stefan, Danerek, H. Stefan, Danerek, H. Stefan, Sebastianus Sosu; 2018-02-18; Genre: Healing/conflict resolution. The ritual Tata liba performed on the level of family in the house of Wongga Lute, the ‘trunk’ house of the larger family. Mr Wongga and Mrs Lute takes part in the ceremony for Wongga’s nephew, with his wife also present. Tata liba is essentially a ritual of reconciliation, but it can also be done with preventive intentions. In this case there was no indication of prior quarrels or anything. Instead it was done for good feeling before X’s departure to Malaysia for work, a not unusual reason. He must remember his family and ancestors while away, and maintain good relations with them both. Present in the form of a pair of shorts on the lap of the young woman is another male family member, her husband, who was not able to attend. The water is put on the shorts. The officiant is Sebastianus Sosu, an elder from the hamlet Nara who is sufficiently versed in ritual language, Pa’e, specifically Bhulu wa’o, asking for the blessings of the ancestors, Hina hama pu mori. 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. Recorded full HD by SD on an Olympus PEM-1 camera in the afternoon 9 Feb- 2018. Present was also Magnus Danerek, Pitu Népane, Wongga’s younger brother, our host Pitu, Wongga’s son, and a few other persons from the hamlet. We went to the house to chat and drink coffee, and the ritual was about to take place. Everything occurred naturally, everyone knew us well since long already, although the recording itself was commented on (position of camera).; mp4 file, eaf file; Kaipuleohone University of Hawai'i Digital Language Archive;http://hdl.handle.net/10125/70003.
Contributor (depositor):		Danerek, H. Stefan
Contributor (recorder):		Danerek, H. Stefan
Contributor (researcher):		Danerek, H. Stefan
Contributor (speaker):		Sebastianus Sosu
Coverage (ISO3166):		ID
Date (W3CDTF):		2018-02-18
Description:		Genre: Healing/conflict resolution. The ritual Tata liba performed on the level of family in the house of Wongga Lute, the ‘trunk’ house of the larger family. Mr Wongga and Mrs Lute takes part in the ceremony for Wongga’s nephew, with his wife also present. Tata liba is essentially a ritual of reconciliation, but it can also be done with preventive intentions. In this case there was no indication of prior quarrels or anything. Instead it was done for good feeling before X’s departure to Malaysia for work, a not unusual reason. He must remember his family and ancestors while away, and maintain good relations with them both. Present in the form of a pair of shorts on the lap of the young woman is another male family member, her husband, who was not able to attend. The water is put on the shorts. The officiant is Sebastianus Sosu, an elder from the hamlet Nara who is sufficiently versed in ritual language, Pa’e, specifically Bhulu wa’o, asking for the blessings of the ancestors, Hina hama pu mori. 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. Recorded full HD by SD on an Olympus PEM-1 camera in the afternoon 9 Feb- 2018. Present was also Magnus Danerek, Pitu Népane, Wongga’s younger brother, our host Pitu, Wongga’s son, and a few other persons from the hamlet. We went to the house to chat and drink coffee, and the ritual was about to take place. Everything occurred naturally, everyone knew us well since long already, although the recording itself was commented on (position of camera).
		Region: Palu'e, Flores, Nusa Tenggara Timur, Indonesia. Recording made in kampong hamlet Nara, Kéli domain
Format:		mp4 file
		eaf file
		0:03:38
Identifier:		SD1-303
Identifier (URI):		http://hdl.handle.net/10125/70003
Language:		Palu'e
Language (ISO639):		ple
Subject:		Palu'e language
Subject (ISO639):		ple
Table Of Contents:		SD1-303.eaf
		SD1-303.mp4
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:10125/70003
DateStamp:		2021-11-24
GetRecord:		OAI-PMH request for simple DC format
Search Info
Citation:		Danerek, H. Stefan (depositor); Danerek, H. Stefan (recorder); Danerek, H. Stefan (researcher); Sebastianus Sosu (speaker). 2018. Kaipuleohone.
Terms:		area_Asia country_ID dcmi_Sound dcmi_Text iso639_ple olac_primary_text
Inferred Metadata
Country:		Indonesia
Area:		Asia