Abstract:The delivery of the first harvest by the people of Kolimasang Village to the King of Sagu in Adonara represents a symbol of agrarian relations rich in cultural and spiritual meaning. In Lamaholot tradition, the king is not…
ot only a political–traditional leader but is also regarded as a representation of cosmic power that must be respected. In this perspective, the delivery of the first harvest becomes a kind of “rite of passage” from the profane world (the field) to the sacred world (the palace). Within Lamaholot tradition, this relationship is known as the 4A: Atadiken (Human), God, Nature, and Ancestral Spirits.
The findings show that the procession of delivering the first harvest has been practiced for generations since the establishment of the Adonara Kingdom. The procession is carried out for two consecutive days, Tuesday and Wednesday, during the harvest week and month, usually March or April. On Tuesday, the ritual takes place in the fields during the first harvest, the yields of which are taken to the King of Adonara in Sagu. On Wednesday, the procession takes place in Lewo Sagu Atu Matang – Tanah Kota Dolu Wewang (the palace of the Adonara king), the site of the migration of King Arkian Kamba (the first Islamic King of Adonara). Both processions are preceded by traditional ritual prayers (Bao Lolon) addressed to God, Nature, and the Ancestral Spirits (3A). The equipment involved in the procession includes the harvest yield, tuak (palm wine) in bamboo containers, coconut-shell cups, gongs and drums, spears, machetes, and traditional clothing. In the procession, the king and his kin receive the harvest in a ceremonial welcome marked by traditional rituals, during which the king wears royal attire: the lipa sarong, a jacket, and a cap. The harvested produce is not only given to members of the royal family for consumption but also distributed to the wider community (ribu ratu). A tradition that remains preserved to this day—and considered the most essential—is the distribution of the first harvest by the king and his family to widows, the poor, orphans, and abandoned children. This symbolizes love, fairness, and equitable sharing—values that continue to be upheld today.
Abstract:This study examines the Bau Lolon ritual in Kolilanang Village, Adonara Sub-district, East Flores Regency, focusing on its role as a traditional practice of ancestral veneration. The Bau Lolon ritual serves as a sacred medium…
edium for the local community to express gratitude, seek blessings, and maintain a spiritual connection with their ancestors. Utilizing a qualitative approach with ethnographic methods, data were gathered through field observations, structured interviews with traditional elders (Tua Adat), and documentation of the ritual steps. The findings reveal that the ritual embodies deep philosophical values, including cosmic balance, kinship solidarity, and cultural identity preservation. Furthermore, the Bau Lolon ritual functions as a social mechanism that strengthens communal bonds among the villagers. Despite modern societal shifts, the people of Kolilanang continuously preserve this ritual, demonstrating a resilient synthesis between ancestral traditions and contemporary community life.
Abstract:The purpose of this study is to determine how the quality of teaching and learning process at Mis Al-Hilaal Wanakarta school is impacted by the aspects of teacher discipline. This study employs quantitative approach and…
uses saturated sample which involves twelve teachers. The data is gathered by observation, questionnaires with five possible answers on a Likert scale score choice form that are distributed to twelve teachers, and documentation as a supplementary method. The data is analyzed using a straightforward linear regression test that includes Spearman rank correlation and the determination coefficient test, t test, or partial test, and F test, or simultaneous test. According to the study's findings, (H_0) is rejected and (Ha) is accepted, indicating a strong and positive relationship between the aspects of teacher discipline and the quality of teaching and learning process. This is supported by the Spearman rank correlation coefficient value of 0.6137. Based on the R Square value of 0.517 obtained from the simple linear regression test, there is a 51.7% impact of the teacher discipline aspects on the quality of teaching and learning process. The results of the t test shows that the variable aspects of teacher discipline have a significant impact on the quality of the teaching and learning process (t value (3.269) > t table (1.812) with a significance of 0.008 <0.05), and the results of the F test shows that the F value is 10.683 with a significance of 0.008 <0.05.
Abstract:Indonesia sebagai negara hukum berdasarkan Pancasila dan Undang-Undang Dasar Negara Republik Indonesia Tahun 1945 menjamin perlindungan Hak Asasi Manusia, termasuk hak-hak tersangka dalam proses peradilan pidana. Namun dalam…
alam praktik penegakan hukum, khususnya pada tahap penyidikan, masih sering terjadi pelanggaran hak asasi manusia berupa tindakan kekerasan, penyiksaan, dan pemaksaan pengakuan oleh aparat penegak hukum. Padahal Kitab Undang-Undang Hukum Acara Pidana (KUHAP) telah menegaskan asas praduga tak bersalah serta larangan tekanan dalam pemeriksaan tersangka. Penelitian ini bertujuan untuk menganalisis perlindungan hukum terhadap tersangka ditinjau dari instrumen hak asasi manusia nasional dan internasional. Metode penelitian yang digunakan adalah penelitian hukum normatif dengan pendekatan perundang-undangan dan konseptual. Hasil penelitian menunjukkan bahwa pengaturan perlindungan hak tersangka telah memadai, namun implementasinya masih belum optimal sehingga diperlukan penguatan pengawasan dan komitmen aparat penegak hukum.