SPEECH RITUAL OF ‘TOIT ULAN’

IN MNESATBUBUK VILLAGE
SOUTH CENTRAL OF TIMOR

THESIS

Presented to the Educational Sciences Faculty as a Partial of Fulfillment

Of the Requirement for the Degree of Sarjana Pendidikan

By

ARYANTO TOABNANI

Reg Number 32190031

ENGLISH STUDY PROGRAM

FACULTY OF EDUCATIONAL SCIENCES
UNIVERSITY OF TIMOR
KEFAMENANU
2023
 APPROVAL SHEET

SPEECH RITUAL ‘TOIT ULAN’

STUDY IN MNESATBUBUK VILLAGE
SOUTH CENTRAL OF TIMOR

THESIS

Presented to the Educational Sciences Faculty as a Partial of Fulfillment

Of the Requirement for the Degree of Sarjana Pendidikan

By

ARYANTO TOABNANI
REG. NUMBER: 32190031

Approved By

Main Advisor Associate Advisor

Imanuel Kamlasi S.Pd., M.Pd Febronia Lasi, S.Pd., M.Ed

The Head of English Study Program

Drs. Edmundus Bouk., M.Pd

I
 BOARD EXAMINERS

This thesis entitled “SPEECH RITUAL ‘TOIT ULAN’ STUDY IN MNESATBUBUK

VILLAGE SOUTH CENTRAL OF TIMOR”. Has been defended in front of the
examiners on.

Board Examiners

Chairman Secretary

................ Febronia Lasi, S.Pd., M.Ed

Examiners Signature

1........... 1..........
2 Febronia Lasi, S.Pd., M.Ed 2.........
3 Imanuel Kamlasi S.Pd., M.Pd 3.........

Kefamenanu, Mei 2023

Approved by

Dean Faculty of Educational Sciences

Blasius Atini, S.Pd,M.Sc

NIP: 197904302005011

II
 MOTTO

LIFE BEFORE DEATH.

STRENGTH BEFORE WEAKNESS.
JOURNEY BEFORE DESTINATION.

III
 STATEMENT OF AUTHORSHIP

I here with assure that I wrote the present thesis independently, that the thesis has not
been partially or fully submitted as graded academic work and that I have used no
other means than the ones indicated. I have indicated all parts of the work in which
sources are used according to their wording or to their meaning. I am aware of the fact
that violations of copyright can lead to injunctive relief and claims for damages of the
author as well as a penalty by the law enforcement agency.

Kefamenanu, Mei 2023

Aryanto Toabnani

IV
 DEDICATION

This thesis is proudly dedicated to:

1. The almighty God for His blessing

2. My beloved Father and Mother : Benyamin Toabnani and Yuliana Obe
3. My beloved brothers and sister : Adregina, Salmun, Norlince, the late Amos, Yusti
Lisna, Berty, Tony, Fanto, Inri, Yunri.
4. All my big families
5. All My best friends
6. My beloved almamater of Timor University

V
 ACKNOWLEDGEMENT

Praise and Gratitude to Almighty God for giving the strength and guidance for the
researcher, so that this thesis can be finished accordingly, peace and blessings of the Lord
Jesus for all his followers.

This thesis entitled ”Speech Ritual of ‘Toit Ulan’ Study In Mnesatbubuk Village South
Central of Timor”. This thesis is written to fullfil one requirement to obtain the sarjana degree
at of English Study Program University of Timor, North Central of Timor.

Finishing of writing this thesis is actually a miracle for me since it was firstly regarded as
a task would be very hard to do. However, it has now been denied since this thesis has finally
been writen. Then i would like to thank God for the blessing given to me so that the writing of
this thesis has been finished without any meaningful problem. Additionally, the researcher is
grateful to the following for their supports and helps.

1. Blasius Atini, S.Pd., M.Sc, as Dean of faculty of Educational of Science, University of

Timor, North Central of Timor who has given him a change to conduct the field
research
2. Drs. Edmundus Bouk, M.Pd, the head of the English Study Program who has provided
a lot of motivation in completing this thesis.
3. Imanuel Kamlasi S. Pd., M.Pd as the main advisor who has helped and guided the
researcher to finish this thesis well.
4. Febronia Lasi, S.Pd, M.Ed as the associated advisor who has spent time and thoughts
to guide and direct for the preparation of this thesis writing.
5. The researcher’s beloved families who have provided motivation and enthusiasm in
completing this thesis.
6. The researcher’s friends who have supported and encouraged him in completing this
thesis.

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 Finally, it is obviously that this thesis is not perfect yet either in content or grammar, etc.
So that the suggestion or critical from the reader for the better of this thesis is hoped. I hope
this thesis can be useful to all of people.

Kefamenanu 2023

Aryanto Toabnani

VII
 TABLE OF CONTENTS

TITLE PAGE

APPROVAL SHEET...........................................................................................................I

BOARD EXAMINERS........................................................................................................II

MOTTO................................................................................................................................III

STATEMENT OF AUTHORSHIP....................................................................................IV

DEDICATION......................................................................................................................V

ACKNOWLEDGEMENT...................................................................................................VI

TABLE OF CONTENTS....................................................................................................VII

ABSTRACT.......................................................................................................................VIII

CHAPTER I: INTRODUCTION

1.1 Background of the Study...............................................................................................1

1.2 Statements of the Problems...........................................................................................2
1.3 Objectives of the Study..................................................................................................2
1.4 Significances of the Study..............................................................................................3
1.5 Scope and Limitation.....................................................................................................3
1.6 Definition of the Terms..................................................................................................3
1.7 Organization of the Writing...........................................................................................4
CHAPTER II: REVIEW OF RELATED LITERATURE
2.1 Previous Study...............................................................................................................5
2.2 Literature........................................................................................................................7
2.2.1 Ritual Speech....................................................................................................7
2.3 Intrinsic Structure

VIII
 2.3.1 Language and Culture.......................................................................................8
2.3.2 Meaning.............................................................................................................9
2.3.3 Value.................................................................................................................9
2.4 Semantic Skills.............................................................................................................10
CHAPTER III METHOD OF RESEARCH
3.1 Research Design...........................................................................................................11
3.2 Subject Of Research
3.2.1 Informant Criteria...............................................................................................11
3.3 Instrument ...................................................................................................................12
3.4 Procedure of Data Colection........................................................................................12
3.5 Technique of Data Analysis........................................................................................12

CHAPTER IV FINDING AND DISCUSSIONS

4.1 Finding
4.1.1 Ritual preparation of Toit Ulan..............................................................................14
4.1.2 The Speech Form of the Toit Ulan Ritual in the Mnesatbubuk Village....................
4.2 Discussions
4.2.1 The Function of the Speech of the Toit Ulan Ritual in Mnesatbubuk village..........
4.2.2 The meaning of the Speech of the Toit Ulan Ritual in Mnesatbubuk Village...........
4.2.3 Speech Value of the Toit Ulan Ritual in Mnesatbubuk Village................................

CHAPTER V CONCLUSIONS AND SUGGESTIONS

5.1 CONCLUSION...............................................................................................................
5.1.2
5.2 SUGGESTION...............................................................................................................
BIBLIOGRAPHY................................................................................................................
APPENDIX
List of Question......................................................................................................................

IX
 ABSTRACT

Toabnani, Aryanto 2023. “ Speech Ritual of ‘ Toit Ulan’ In Mnesatbubuk Village South
Central of Timor”. The main advisor named Imanuel Kamlasi S.Pd.,M.Pd and the associate
advisor named Febronia Lasi, S.Pd., M.Ed

This study aims to determine the form, function, meaning and value contained in the speech
asking for rain (Toit Ulan) in the people of Mnesatbubuk Village, Polen District, South Timor
Regency. Data collection methods and techniques to be used are observation (involved
observation), interviews (interviews open and in-depth), recording, note-taking, and
documentation study. The data were analyzed qualitatively based on a cultural linguistic
approach. This is because the meanings and cultural values reflected in the utterances of Toit
Ulan rituals can be applied as an effort to preserve culture. Thus, efforts to preserve the
language and culture of the people of the village of Mnesatbubuk can be realized. Based on
the results of the research and discussion in the speech of Toit Ulan, it shows that the form in
the speech of the Toit Ulan ritual consists of an introduction, content and conclusion. While
the functions in Toit Ulan's utterance for the people of Mnesatbubuk Village, Polen District,
South Central Timor Regency, are as follows: (1) Magical functions; (2) Religious function;
and (3) expressive function. Based on the function carried out, the meaning contained in the
Toit Ulan Ritual is (1) religious meaning; (2) Economic meaning; and (3) Sociological
meaning. As well as the values contained in Toit Ulan's utterances are (1) Religious values;
(2) Economic value; (3) Social values.

Keyword: Speech ritual, Toit Ulan, cultural lingustic

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 CHAPTER I

INTRODUCTION

1.1 Background of The Study

Toit Ulan is one of the traditions found in the Mnesatbubuk community. Toit literally
means asking and Ulan means rain. In the view of the people of Mnesatbubuk Village, rain is
considered a guest. This view can be seen from the term ulan nem 'rain comes'. When the rain
does not come, then they perform a speech ceremony called Toit Ulan. The Toit Ulan
ceremony is one of the important ceremonies related to rain. Rain in Timor is unpredictable,
so with this ceremony it is possible that rain can be brought according to human will Foni
(2012). This ceremony is carried out with the aim that the rain will come because the people
of Mnesatbubuk really miss his presence before the planting season.

The ceremony is a series of events consisting of the preparation stage; prepare water and
a piece of black cloth (a piece of black cloth will be waved or fluttered in the sense of calling
for rain or in the terms of the Dawan there is Naep Ulan after the speech is finished) and
special offerings in this case an animal in the form of a striped pig or rooster with red feathers
and silver money or in the terms of the Dawan people there is Noen Fatu or Likto Fatu, the
notification stage; (traditional leaders will represent the entire community to inform the atoin
amaf (landlord) because only Ana am nes, the most famous traditional leader (traditional
leader) namely Banobe can lead this ritual; The highlight event is the implementation of the
speech (tonis) toit ulan and prayer (onen). Ritual speech functions as a tool to communicate.
Humans communicate using symbols, symbols that represent thoughts, words, and actions
that lead to interaction with humans Muskita (2020)

In the life of the people of Mnesatbubuk Village, this Ritual speech is an ancestral
heritage that must be preserved considering the uneven rainfall, resulting in failure in
agricultural businesses. This failure in farming occurs after the seed has sprouted. If it does

1
not rain when the seeds start to grow, of course the plants will wither and dry up. If this
happens, the farmers will surely experience crop failure.

Toit Ulan ritual speech, which is a hereditary tradition, continues to this day because it
contains streaks of meaning and values of behavior patterns and speech acts of the community
in fostering relationships with others, natural ancestors, and the Creator. Because when the
relationship is not well established, it will have an impact on human life. The impact can be
seen from the erratic weather changes. This condition causes the rain does not fall in
accordance with the actual natural cycle. As a result, human efforts to obtain crops are not in
line with expectations. The fact that the rain is not as expected is a clear example of the
disharmony of human relations with nature. Facing a problem like this, the community then
looks for a way out to be able to bring rain through Toit Ulan ritual speech.

1.2 Statement of The Problems

Based on the background described above, the research problems can be formulated, namely:

1.2.1 What is the use of language in Toit Ulan's customary utterances when viewed from a
cultural linguistic approach?
1.2.2 What are the forms, functions, meanings and values contained in Toit Ulan ritual
speech to the people of Mnesatbubuk Village, Polen District, and South Timor
Regency?

1.3 Objectives The Study

This research aims to:
1.3.1 Know the use of language in Toit Ulan's utterances based on studies of cultural
linguistic approach in the village of Mnesatbubuk
1.3.2 To find out the forms, function, meanings and values of the Toit Ulan ritual in the
village of Mnesatbubuk.

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1.4 Significance of The Study

I hope that the results of this research are very meaningful and can be meaningful for the
community, students, institutions and other researchers.

1.4.1 For researchers to increase their knowledge about culture, especially about the Toit
Ulan ritual or asking for rain.
1.4.2 For local people to improve their semantic skills, especially the use of Toit Ulan
rituals or asking for rain.
1.4.3 To provide information related to the ritual of Toit Ulan or ask for rain to analyze
semantic abilities.

1.5 Scope and Limitation

This study focuses on the intrinsic structure of Toit Ulan Ritual. In this instance, the Toit
speech reflects the intrinsic structure of knowing the functions, meanings, and values of the
Asking for Rain (Toit Ulan Ritual) that can be applied to preserve language and culture.
Efforts to preserve the language and culture of the Mnesatbubuk village will be realized.

1.6 Definition of Term

In this section, the researcher would like to provide some terms to help the readers
understand this research.
1.6.1 Analyzing is identifying and examining the basic elements or parts of (something)
especially to find relationships.
1.6.2 The extrinsic structure of a building has to do with how the rooms, halls and
staircases sit with respect to the outside of the world
1.6.3 The ritual is a culture of a group of people which is a series of an activities carried out
by humans for a particular purpose.
1.6.4 The Toit Ulan is the one of rituals at Mnesatbubuk, literally, ‘Toit’ means asking and
‘Ulan’ means rain. It has done in an effort to get rain to come after long drought.

3
1.7 Organization of Writing

This writing consists of five chapters. Chapter one is the introduction. It includes the
background of the research, the statement of the problem, the purpose of the research, the
significance of the research, the scope and limitations, the definition of terms, and the
organization of the writing. Chapter two is a review of the related literature. This section also
consists of several sections including previous studies, theory of Toit Ulan rituals, Ritual
Speech, Language and Culture, Meaning, Values, and chapter three is method research.
Chapter three consists of several sections including research designs, population and sample,
instrument, technique of data collection and technique of data analysis. Chapter four is a
finding and discussion, and chapter five is a conclusion and suggestions.

CHAPTER II

REVIEW OF RELATED LITERATURE

2.1 Previous Study

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 Some writers have conducted the research about Toit Ulan Ritual. They are: Yeremia
Djefri Manafe; Stevri and Yantus Neolaka (Nusa Cendana University, Indonesia), Sanhedri
Boimau, Dixon E. M. Taek Bete (Universitas Persatuan Guru 1945 NTT 2019), and Jeany
Cristianty Lake (Satya Wacana Kristen Salatiga University 2019).

Manafe & Neolaka (2020) Nusa Cendana University have conducted the first research.
They conducted a research entitled “Functions of Communication Value of Agricultural
Committee of Atoni Pah Meto Customs” in which discuss the indigenous peoples (Atoni Pah
Meto) are part of the ethnic Timorese who currently persist with ritual activities in their
agricultural activities. The purpose of this study was to determine the value and function of
rituals in the agricultural activities of indigenous peoples (Atoni Pah Meto). This research
method uses a qualitative tradition related to the rituals carried out by dry land agricultural
communities in the lives of indigenous peoples (Atone Pah Meto). The results of this study
indicate that value is something that is very high which is able to direct the lives of indigenous
peoples (Atoni Pah Meto) in their daily social life. The values in question are values:
religious, unity, ecological, social anthropological, socioeconomic, and socio-political. In the
end of the research, the writer’s concludes that: The Atone Pah Meto people are the majority
of the population who live on the island of Timor, and are an agrarian society. Farmers'
activities are a journey that is full of cultural meaning and romance; thisis closely related to
the unique spirituality and culture that is still closely attached to their souls. Therefore, every
agricultural activity begins with a ritual. The rituals performed at each stage have the
tendency to establish and maintain a harmonious relationship and communication between
Atone Pah Meto with powers that are believed to be holier, greater, and higher than ability
Atone Pah Meto's. That world is the world of Uis Neno, which is in a world of light (Pah
Meusine) that is unreachable (Afinit, Aneset), a fire that never goes out (apinat, aklahat), Uis
Pah and Be'I Na’i are in a dark world invisible to humans, which called pah maisokan. The
people of Atone Pah Meto believe that heavenly blessings can only be obtained through the
revelations of Uis Neno and Uis Pah (God, the short heavenly god, the heavenly god and the
earth god) through Be'I, Nai (ancestral spirits) in the pah maisokan (dark world, faerie). The
people of Atone Pah Meto understand that the nature upon which humans struggle to survive

5
is completely under the authority of Uis Neno and Uis Pah. Atoni pah meto indigenous
peoples' farming rituals have noble values that are considered important, such as religious
values, ecological values, and unity values.

The second research conducted by Sanhedri Boimau and Dixon E.M.

Taek(2019)Universitas Persatuan Guru 1945 NTT, entitle “Tuturan Ritual Toit Ulan Pada
Masyarakat Desa Pana Kecamatan Kolbano Kabupaten Timor Tengah Selatan”. This study
aims to understand the shape, function, meaning, value contain in the ritual Toit Ulan speech
to the village community of Pana sub-district Kolbano. The methods and techniques of data
collection that will be used are observation (observation involved), interviews (open and deep
interviews), recordings, simak-record- notes, and the study of documentaries. The data is
qualitative based on linguistic cultural approaches. This is because the meaning and values
reflected in the Toit’s speech can be applied in an effort to preserve the culture. Thus, efforts
to preserve the language and culture of the Pana village will be realized.

The last previous study entitles “Studi Budaya tentang Ritual Panggil Hujan menurut
Masyarakat Bikomi Miomafo (Jemaat Paroki St. Yohanes Pemandi Naesleu) has done by
Jeany Cristianty Lake (2019) Satya Wacana Kristen Salatiga University. The goal of her
research is to see why the Toit Ulan ritual still exists in modern Christianity. Community
Bikomi Miomafo believe in rituals within custom still so lumpy. They believe in God but
when they need something, they ask not of those who give live directly but of them ask
ancestors through the ritual. The ancestor for the Miomafo community is as a bridge to which
they communicate God because in faith those especially Buddhist people Miomafo cannot
meet God directly must be through an intercessor or they believe to be the inner person of
God. The ritual communities that already belong to the Christian religion also believe it. This
research method used was to collect data for can helps an idea of object being examined. A
qualitative approach using the method of interview. Interview method is a method used to
collect oral information from the respondents through systematic and organized conversation.
Therefore, from interviews can result in a number of related information with the issues being
investigated. The result of the conversation are then recorded or noted by the interviewer.

6
2.2 Literature

If we limit the definition of "literature" to imaginative literature, then it makes the most
sense. Utilizing the term in this manner comes with a number of challenges: However, in
English, the alternatives, such as "fiction" or "poetry," either already have narrower meanings
or are clumsy and misleading, as in "imaginative literature" or "belles letters."One objection
to the term "literature" is that its etymology from Utera suggests that it is limited to written or
printed literature; because "oral literature" is clearly necessary for any coherent conception.
The German word "Wortkunst" and the Russian word "slovesnost" have an advantage over
their English equivalents in this regard.

Thus, literature can be summarized as constant (written or spoken) expressions in words

arranged in pleasingly accepted patterns or forms.Thoughts, feelings, concepts, or other
unique aspects of human experiences are conveyed through literature Warren(2011)

2.2.1 Ritual Speech

To explain the concept of speech rituals, linguistic anthropologists or anthropologists

only describe the characteristics; for example, mentioning one of the characteristics of
ritual speech forms is the use of parallelism as a pattern of repetition in successive
parts of the text Fox, (2020). Ritual language emphasizes more on the characteristics
of using figurative language Sudaryanto in Dewi et al (2017). The characteristics of
the ritual in question are as follows:

1. As everyday language, its form, function, and meaning have a fixed form and
arrangement;
2. Poetic and metaphorical;
3. Often presents polysemy, synonyms, and homonyms; and
4. Its form and meaning are related systematically.

7
 In addition to the characteristics mentioned above, it is also necessary to pay attention to
events (events) and participants (participants) which illustrate that a language act is classified
as ritual speech. This is because ritual speech is identical to ritual ceremony, although the
form of speech is relatively different from the various characteristics proposed by both Fox
and Foley. Based on the previous description, the characteristics of ritual speech that became
the reference in this study, especially at the data collection stage, were:

1. Having a form (including diction and rhyme) that tended to be fixed;

2. Spoken by certain people;
3. Spoken in a ritual act that has a sacred atmosphere;
4. Is used to communicate with the Divine and the ancestors so that it is generally
monologue; and
5. The language tends to be magical Foley (2020) and Fox

2.3 Extrinsic Structure

2.3.1 Language and Culture

Language is a system of arbitrary and vocal symbols that allows all citizens of a
particular culture and other people who have studied that culture to communicate and
interact Bustan, (2010). This concept implies that the language used in the reality of the
life of a society is related functionally and meaningfully with a culture that is embraced
by a society, because culture is a completely social heritage that can be seen as a work
that is arranged according to order, which usually consists of material, skills, and
abilities. , techniques, thoughts and ideas and certain values. Geertz (in Bustan), defines
culture as a historically transmitted pattern of meaning, which is embodied in symbols, a
system of inherited concepts, expressed in symbolic forms, which become a means for
humans to convey, perpetuate, and develop knowledge. About life and their attitudes in
life Good enough in Bustan (2010). Therefore, culture can be seen as a configuration of
learned behavior and the result of learned behavior in which the constituent elements are
supported and passed on by other members of society.

8
2.3.2 Meaning
Meaning is reactions that arise in the human mind that are designed by aspects of form
or expression, meaning can also be interpreted as the relationship between forms and the
things or goods they represent. Each product of human culture individually or
collectively- (traditional and modern) has a certain meaning for the owner or supporter of
the situation; meaning arises because of the symbols of that culture. Visibly the meaning
cannot be seen but the meaning can be known through the naked eye. Furthermore,
Kuntowijoyo suggested that the symbolic environment is everything that includes
meaning such as words, language, singing, art, ceremonies, behavior of objects and
concepts, Kuntowijoyo (2013). Furthermore, Liliweri said that meaning is perception;
thoughts experienced by a person are in turn communicated to others. Meaning can be
defined as follows;
a. The influence of language units in understanding the perception or behavior of
humans or human groups,
b. Relationship in the sense of equivalence or disproportionality between
language and nature outside language, or between speeches or all things that
appointed Muskita (2020).
2.3.3 Value

Values are abstract realities that it is felt in every human being as the driving
force and the principles that guide life Pampe et al (2012) Therefore, values occupy
an important place in a person's life. Furthermore, Ambroise said that value as
something abstract can be traced from three realities, namely:

1. Behavioral patterns;
Mindset; and patterns of attitudes, both in individuals and groups. Thus, values
are closely related to the culture of a society. Furthermore, Baxter et al(2008)
argues that value is something that is owned by someone and something related
to objects. Therefore, value is something that exists in humans that can be used
as a standard measure for perceptions of the outside world. He also emphasized
that value is a criterion or standard created by humans to provide an assessment.

9
 Humans give value or judge the outside world that is worthless. All values in
every culture cover five main issues, including:
a. Values about the nature of human life;
b. Values about the nature of human work;
c. The value of the nature of the relationship between humans and nature;
d. Values about the nature of human relations with each other;
e. Values about the nature of human culture in space and time.
The values referred to in this study are the values written in the Toit Ulan Ritual
speech in the Mnesatbubuk Village community, Polen District, South Central Timor
Regency.

2.4 Semantics Skills

Semantics looks at meaning in language. Semantic skills refer to the ability to
understand the meaning in various types of words, phrases, narratives, signs and
symbols and the meanings they convey to speakers and listeners. Difficulties with
semantic skills can result in the people not fully understanding what has been said. In
relation to this research, semantic skills refer to the ability of local people in the
village of Mnesatbubuk to understand the meaning of various types of phrases,
narrations, signs and symbols contained in the traditional speech of the toit ulan ritual.
Speech and language therapists in the research area can assess semantic skills to
determine whether difficulties exist and the impact these difficulties have on a person's
receptive language skills. Our speech and language therapists will then use that
information to create a therapy program that works to improve semantic skills.
Improvement of semantic skills helps human's overall understanding of language and
communication.

10
 CHAPTER III
RESEARCH OF METHOD
3.1. Research Design

Based on the main problem raised in this study, the method used in this research is a
qualitative descriptive method, namely research that seeks to describe phenomena using a
scientific background. This method is a problem solving procedure that is investigated by

11
describing the object of research based on existing facts. Data collection in this study was
carried out by means of in-depth interviews to obtain data and information related to their
belief system; Engaged Observation (Participant Observation). In addition, the researchers
used the techniques of (recording); Listen and take notes in data collection.

The location of this research is Mnesatbubuk Village, Polen District, and South Central
Timor Regency and the place for the ritual to be carried out is Penkase, a place that used to be
one of the palaces of the king of Mella(Usif Ni Mella) or in Dawan language it is called Sonaf.
This location was chosen because it is an area that usually fails to harvest results. The
selection of informants in this study was carried out through a purposive strategy. This
strategy requires informants to be selected based on the consideration of researchers with
certain objectives.

3.2 Subject of Research

3.2.1 Informant Criteria

In addition to key informants, six informants were also selected from the residents of the
Mnesatbubuk Village community who have broad and in-depth knowledge of the
language and culture of the Mnesatbubuk Village community, especially regarding the
Toit ulan ritual speech. The qualifications of the informants refer to the views of Wiliam.
J(2015); the informants' requirements are as follows:

1. Native speakers and traditional elders of the Meto community in Mnesatbubuk

Village;
2. Fluency in performing ritual narratives;
3. Men aged 50-60 years;
4. Never leave the area of origin;
5. No speech defects; and
6. Willing to be an informant. In addition to key informants, several comparison
informants were also selected from the community members of the Mnesatbubuk
Village community who have broad and in-depth knowledge of the language and culture

12
 of the Mnesatbubuk Village community, especially regarding the ritual speech of Toit
Ulan.
3.3 Instrument

In this study, data will be collected using several instruments. mastery or ability level of
informants who represent research subjects. Some of the instruments include recordings and
interview guides.

3.4 Procedure of Data Collection

In collecting data, researchers use several methods, including the following:

3.4.1 Asking permission in this case to the informant who will be asked for information.
In the tradition of the dawan people when asking, for permission is done by means
of Tatek Oko or Kabi (the box where to put betel nut that has been filled with
money) this is done as a sign that we are civilized/ethical and cultured people. Tek
oko/ Natek oko or Kabi will be followed by conveying the intent and purpose to
the informant.
3.4.2 After the intent and purpose were accepted by the informant, the researcher
prepared a recorder (smart phone) and a book to make notes.
3.4.3 The next stage is recording then listening and making notes.

3.5 Technique of Data Analysis

There are several technique that are determined from the method of data analysis of
research investigation of mastery or level ability of respondents who represent the research.

3.5.1 Replay recording

Replaying the record is to ensure that the recorded data or information of that
informant can be heard clearly and is in accordance with what is required by
the researcher;
3.5.2 Listen to recording

13
 The purpose of listening to the results of the recorded is to obtain the necessary
information in this case about the ritual Toit Ulan.
3.5.3 Transcribe/ make notes
listening to the recorded results will be followed by taking notes in this case re-
recording the important points needed by the researcher. converting speech
into text transcripts with each speaker separated individually. After the
conversation, interview, the researcher can revisit the recording section by
playing back the audio and editing the transcription to make corrections.
3.5.4 Translate
Something that is translated, or the process of translating something, from one
language to another. The translation stage was carried out after the record
results were made in the form of notes to make it easier to translate the points
needed by the researcher for the data, at this stage the researcher was
facilitated because he only translated from Indonesian into English because the
informant was fluent in using Indonesian.
3.5.5 Identify
The identification stage in this study is the stage for sorting data from notes
that have been made in the form of transcripts, the purpose is to adjust the data
according to the place, function, or part of it in the research.
3.5.6 Analysis
Analysis is the stage to find out which points have been recorded and identified
which will be included in the writing of a proposal in this case regarding the
preparation, process, meaning, value and function of the Toit Ulan Ritual.
3.5.7 Discussion
The last stage is a discussion to solve the existing problem. so that the
discussion can run properly, a certain method is needed in the discussion. The
discussion method is a method used to solve a problem in discussion, which
can provide a stimulus to researchers so that they can think systematically,
critically, and act in seeking and finding solutions in solving existing problems.

14
 CHAPTER IV

FINDING AND DISCUSSION

4.1 Finding
4.1.1 Ritual preparation of Toit Ulan

15
 Based on the research results obtained the illustration that before the traditional
ceremony the Ritual of Asking for Rain or Toit Ulan ritual speech implemented, there are a
number of things that must be namely: first, prepare ceremonial ingredients such as black and
white striped pork, or feathered chicken red if there is no pig, silver money or in the terms of
the dawan it is called Noen Fatu or Likto Fatu and a piece of black cloth or Pis Metan that
will be used to summon rain, this black cloth is a means and symbol. a piece of black cloth
will be waved in the sense of calling for rain or in Dawan's terms there is Naep Ulan after the
traditional speakers have finished talking to Nature, God and the ancestors.

What distinguishes the Toit ulan ritual in Mnesatbubuk village from other areas is that
this ritual is only performed by selected people or descendants of those who first performed
the ritual and is not accompanied by drunkenness because this event is truly sacred. Really
have to prepare well because the speakers will actually make contact/communication directly
with God, nature and the ancestors. those who usually want to go up to a sacred place or place
of worship must wear full traditional clothing.

4.1.2 The Speech Form of the Toit Ulan Ritual in the Mnesatbubuk Village

The form intended in the context of this research is the form in the speech of the toit
ulan ritual. in the views and way of life of the people in Mnesat village this ritual powder of
asking for rain or toit ulan is one of several other rituals that is so sacred that the words or
language used in this ritual cannot be told unless it is necessary. the meaning is that the
quotation of lingual expressions that become a magical link is only those who are descendants
of the first people to perform the toit ulan ritual. they are the ones who can say it and it
becomes a secret for themselves and must be used according to the context and needs, if it is
done out of context or needs it can damage the balance of nature or damage the life of that
person. The story of the Ritual of Toit Ulan has a sequence more regular narrative in
comparison with ordinary speech. Which is the reference researchers in analyzing the form of
speech is the superstructure, which sorts out form of Ritual speech in three parts, namely

16
 1. The introductory part of the story of RTU namely the speaker greets Uis Neno and
Uis Pah convey the problems experienced by the people of Mnesatbubuk Village
2. Part of the contents viz in the form of a natoni story to greet the Creator of Heaven,
earth and the Ancestors; And;
3. The concluding part of the speech contains petition to the Creator and owner of the
universe.

4.2 Discussion
4.2.1 The Function of the Speech of the Toit Ulan Ritual in Mnesatbubuk village
4.2.1.1 The magical function

In this Toit Ulan story associated with prayer and sacrificial material in the speech
ceremony. Prayer is a means to communicate with the creator and ancestors. In this speech
there is a magical act that implies understanding and mystical concepts. The sacredness of
speech marked by the use of the word 'sacred'. This magical act is definitely a magical action,
with which human trying to know the divine will (Uis Neno and Uis Pah). Further, speech
meant to affect power divine through a series of speech ceremonies, begging for rain to come.
lingual expression quote implies a magical relationship between the sender and receiver of the
message.

4.2.1.2 Religious Function

Religious functions are also categorized as a religious act and social dimension. In
carrying out the Toit Ulan Ritual, village elders or those who usually go up to sacred places to
perform rituals at Mnestbubuk gather together, the sacred placed named Penakse carry out the
ceremony together, and for the benefit of the entire village community. If expressed radically
(down to the roots), then implementation of the ritual speech will boil down to surrender to
Uis Neno, 'Lord of the Sky and Uis Pah ' Lord of Earth'. Uis Neno as the supreme God has
power over all that gives good, evil, light, darkness, life and death for mankind. There is a
clear relationship here man with God as his creator. While the function of Uis Pah is in Ritual
stories as a bringer of good luck and calamity for humans, because of them often used as a

17
liaison or intermediary between humans and Uis Neno and Uis Pah. It describes a relationship
humans with nature. in the life of the people in the village of Mnesatbubuk believe that
everything will run normally if the customs/traditions (halat), the ruler of the earth/nature
(Uis Pah) and the ruler of the sky and everything in it/God (Uis Neno) are carried out
simultaneously, the three of them are one unit which cannot be separated. when there is a
prolonged drought or prolonged rain or a problem related to nature, the community will
believe that something is wrong with the relationship or balance between Adat/traditions
(halat), Uis Pah and Uis Neno. For such a thing then the traditional elders consulted to
perform some kind of ritual to fix the problem.

4.2.1.3 Expressive Function

In the Toit Ulan ritual speech, the expressive function focuses on thoughts, feelings, and
sender experience. Speech includes speakers and therefore this expressive function is implied
in things that drives delivery. explain about what the problem is that it is called (ulan/ Rain),
how call him and greet him, how how to make thunder happen to make it rain come. This
utterance is an expression of constructive speaker awareness of them as weak human beings
with limited abilities in various ways. With awareness of speakers and participants who have
various it's their weakness that drives them to express thoughts, feelings, and their hopes for
Uis Neno and Uis Pah to ask for rain come. By being aware of these things encourage
traditional elders, as representatives of all the people in Mnesatbubuk village to express
thoughts, feelings, complaints they complained to Uis Neno and Uis Pah.

4.2.2 The Meaning of the Speech of the Toit Ulan Ritual in Mnesatbubuk Village
Community.

4.2.2.1 Religious Meaning

It shows trust the people of Mnseatbubuk Village about existence Lord/God. Besides
that, also the people of Mnesatbubuk village mentioned the term Uis Neno 'King of the Sky'

18
which power to create nature and man. Uis Neno is the supreme God in the system the
religion of the people of Mnesatbubk village. Literally Uis Neno means 'Lord of the Sky', a
nickname that referred to the existence of the sky and its contents considered to be of great
influence in the cosmos human life. The people of Mnesatbubuk village put Uis Neno as the
Supreme God or with other words as 'King of Heaven'. Uis Neno in the context of ritual
speech is also seen as the God of Rain. As the God of Rain Uis Neno has the power to reduce
or does not rain down on the earth. When rain does not come to Earth then humans need to
believe in the existence of Uis Neno. Toit Ulan Ritual is the human way to convey all
complaints and begged Uis Neno to grant it. In this case it rains down on Earth rain falls or
rain comes to Earth is a sign of life. Rain down make all sorts of plants growing, developing,
blooming as well bear fruit and ultimately yield results to humans. Next is the concept of God
Uis Neno and Uis Pah in sight traditional village community Mnesatbubuk can seen from the
process of rain. Rain is the event of the descent of water from the sky to earth. Initially
rainwater comes from water from earth like sea water, river water, lake water, water fields,
pond water, and so forth. In general, water undergoes a process evaporation or evaporation
due to its presence sun help. that water evaporate/turn into vapor and float into the air finally
continued to move towards that sky high with other water vapor. Consequence wind or
moving air is also a cloud. the clouds meet each other and grow towards the sky/earth's
atmosphere where the temperature is low or cold and finally form granules ice and water.
Because it's heavy and can't afford it supported by the wind finally water droplets or the ice
falls to the surface of the earth (precipitation process). While the phrase Uis Pah is Ruler of
the Earth or what is known as Uis Pah. Uis Pah is believed to be the carrier misfortune and
calamity for man. Therefore the village community tried to perform traditional ritual
narratives for Uis Pah. Uis Pah This is also believed to be the ruling God Pah Nitu/maten
(Spirit or the world of the dead) which live in forests, rocks, springs, big trees, and mountains.
The people also believe in Pah Nitu are the spirits of people who have died. These spirits take
hold important role in human life because they are often used as liaison or intermediary
between people with Uis Neno and Uis Pah. In traditional ceremonies of traditional elders
convey their grievances to Uis Neno and Uis Pah as Rulers Heaven and Earth Lord.

19
4.2.3 Speech Value of the Toit Ulan Ritual Mnesatbubuk society.
4.2.3.1 Religious Value

This religious value is associated with religion seen as an action symbolic. Religion is
closely related to ritual because the ritual itself really is is part of religious behavior. Religion
is a means to realize relationship between man and the Creator. The relationship between man
and the Creator. It is bidirectional namely vertical and horizontal. The relationship between
these two directions is interpreted as submission and love. Surrender is manifested through
surrender self totally to the Creator, while love is manifested through selfless gift from the
Creator to His creatures. According to people's belief, the creator is not nature spirit, but the
creator is God of Heaven who is called Uis Neno. Meanwhile, Uis Pah, the 'Lord of the Earth'
believed to be the god who rules over Pah Nitu/Pah Maten (spirits or world of the dead) who
live in forest/ Nasi, rocks/ Faot Uf, springs/ Oemat Honis, big trees/ Hau Naek, and
mountains/ Nu’af. Description in above means that deep religious value context of speech as a
bridge to achieve human-to-human relations God, between man and nature, between humans
and ancestors. The community believes that Uis Neno 'Lord God' has a very important role
determines all aspects of life human including the safety of human life itself. speech shows
God as creator and protector. Belief in the role of Uis Neno 'God ' according to the people of
the village of Mnesatbubuk Dalam perform any ritual preceding the ritual to Uis Neno 'God of
the sky' both in the context of speech ritual and in other context. In addition to the role of
protection, Uis Neno ‘Lord/ God’ also plays a decisive role truth, even that truth really. This
appears to be customary live in the Mnesatbubuk Village community every day, for example
if the speech partner does not believe in what the speaker is saying, the speaker says Hit Uis
Neno 'Our God' (Swear to God). In story, the traditional elders begged may God give and
show his love and will as creator through nekaf or 'heart' According to their beliefs, Uis Neno
is the real truth. Therefore, when implementing something on the basis of truth then when
asking for blessings must be with mediation of truth as seen on the phrase “Haim toti akum
ma tani, nopem ma Ulan” ‘We ask for drops of water, dew, clouds, and rain' “O Uis Neno”
'Oh my God' “Mutnin/ Mnen man hai han sananet ma hai han sakoe”. "Listen to our
complaints". This application is not only concerned complete and true Ritual’s story but truth

20
in our attitude and behavior according to the circumstances and conditions experienced by all
societies. Furthermore people believe in Uis Pah the 'Lord of the Earth'. Uis Pah is also
believed as the God who reigns over Pah Nitu (Spirit or the world of the dead) who lives in
the forest, boulders, springs, trees great, and mountains. Villagers also believe in Pah Nitu,
the spirits of people who have died but not to be worshiped. Even though they died but they
have a soul that survives after his death. these are their spirits which plays an important role in
human life as they often are serve as a liaison or intermediary between humans and Uis Neno
and Uis Pah.

4.2.3.2 Economic Value

Economic value is the value includes the use of various objects in meeting human needs.
Value associated with the economic system. A system arises because of human efforts to meet
their needs. Fulfillment of various human needs will bring up different systems. Basic human
needs (food, clothing, shelter) will give rise to an economic system.

“On pah ma nifu ma afa, on Uis Neno pah mnatu nifu ne mnatu,

He nati pah in afan nanif on ma Na’tol’on

Ho to ho tafa ho kolo manu na’munu ne na’aka ko

Hao man fati ho to ho tafa, ho kolo ho ne manu.”

‘‘Uis Neno/ God has bestowed the earth with fertility and gold So that the earth releases all its
hidden and hidden contents that are invisible, making your creation grumble and angry. Gives
life to humans and livestock ”

In the utterance of words Pah, 'earth' can be used as (1) plantation land, in which there are
types of plants such as coconut, areca nut, candlenut, sugarcane and advocate. (2) in the fields
there are types of corn, cassava, bananas, peanuts and (3) in the fields there are types of rice
plants. The nifu word 'lake/pond' can be used to find and catch fish that can meet protein
needs. The word mnatu 'gold' in this data is an illustration that refers to the various potentials

21
of plants such as coconut, areca nut, candlenut, sugarcane and advocate. In the word manu
'chicken' apart from being used to fulfill family nutrition, it can also be sold for money. Then
the money is used to meet their needs. Apart from being used to meet the necessities of life,
money can be used for other needs such as sending children to school.

CHAPTER V

CONCLUSION AND SUGGSETIONS

22
5.1 Conclusion
Based on research results and discussion in speech, researcher can conclude that this
speech is still believed by the people of Mnesatbubuk Village to bring rain.

5.1.1 Toit ulan Ritual in the Village Mnesatbubuk, Polen District, Timor Regency Central
South there are 5 stages, among others: (1) preparatory stage; (2) notification stage; (3)
Self-cleaning and Serving Preparation (Taloetan ma takninok); (4) Peak event namely the
implementation of speech (tonic) and (5) Prayer (onen). In the views and way of life of
the people in Mnesatbubuk village this ritual powder of asking for rain or toit ulan is one
of several other rituals that is so sacred that the words or language used in this ritual
cannot be told unless it is necessary. the meaning is that the quotation of lingual
expressions that become a magical link is only those who are descendants of the first
people to perform the toit ulan ritual. they are the ones who can say it and it becomes a
secret for themselves and must be used according to the context and needs, if it is done
out of context or needs it can damage the balance of nature or damage the life of that
person. The story of the Ritual of Toit Ulan has a sequence more regular narrative in
comparison with ordinary speech.
5.1.2 Form in the story of the Toit Ulan ritual consists of introduction, content and
conclusion. While the function in Ritual's speech is on the people of Mnesatbubuk
Village, Polen District South Central Timor District, namely as follows: (1) magical
function; (2) Function religious; and (3) expressive function. Based on the function
carried out, then the meaning contained in the traditional ceremony are (1) Religious
meaning; and (2) Meaning economical; . As well as the value written in the speech of the
Ritual’s is (1) Religious values; and (2) Economic value.

5.2 Suggestion
Based on the conclusions above, then author can suggest things as
following:

23
 5.2.1 For the people of Central Timor District South of Polen District in particular
Mnesatbubuk Village to maintain and preserving the Toit Ulan Ritual as a value
culture.
5.2.2 For local government in particular South Central Timor District work with the
community so culturally valuable ritual utterances can documented as a form
preservation of regional culture.
5.2.3 For the younger generation of the Mnesatbubuk Village community to keep
instilling love, maintain, and preserve the story of the Toit Ulan Ritual as
ancestral heritage to keep it alive and develop according to the substance that
actually in socio-cultural reality said the Dawan ethnic in the present and future.
5.2.4 For cultural enthusiasts, it is hoped that more motivated and elevate the culture
area as one form respect and love for own regional culture.

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 BIBLIOGRAPHY

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Dongeng, dan Lain Lain. In Animal Genetics (Vol. 39, Issue 5).

Boimau, S., & Taek, D. E. M. (2019). Tuturan Ritual Toit Ulan Pada Masyarakat Desa Pana
Kecamatan Kolbano Kabupaten Timor Tengah Selatan. 2(2), 55–67.

Bustan, F. (2010). Linguistik Kebudayaan. (Bahan Ajar Mandiri). Program Pasca sarjana
Universitas Nusa Cendana Kupang.

Dewi, I., Mbete, A. M., & Putra, A. A. P. (2017). Serapan Unsur-Unsur Bahasa Jawa ke
dalam Bahasa Indonesia. Jurnal Humanis, Fakultas Ilmu Budaya Unud, 21(1).

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(pp. 1–6). Wiley. https://doi.org/10.1002/9781405198431.wbeal0031.pub2

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Pah Meto Tunbaba, Timor, Nusa Tenggara Timur. Oleh . The Interdisciplinary Journal
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 Miomafo (jemaat Paroki St. Yohanes Pemandi Naesleu). repository.uksw.edu

Manafe, Y. D., & Neolaka, S. Y. (2020). Functions of Communication Value of Agricultural

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http://repositori.kemdikbud.go.id/id/eprint/1918

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 LIST OF INFORMANTS

1. YUSUF NUBATONIS A.Ma.Pd

AGE: 87

ADDRESS: MNESATBUBUK

2. BENYAMIN TOABNANI

AGE: 59

ADDRESS: MNESATBUBUK

3. BENYAMIN BANOBE

AGE : 60

ADDRESS:MNESATBUBUK

27
 APPENDIX

Daftar Pertanyaan (List of Question)

Informan Fokus pertanyaan Daftar pertanyaan

Informan: Tujuan dari ritual minta hujan/ toit Apa tujuan utama dari ritual
Atoin ulan minta hujan?
amaf/penutur
. Fungsi, makna dan nilai dari Apa fungsi, makna dan nilai
ritual minta hujan/ toit ulan dari ritual minta hujan?
Perbedaan antara cara meminta Apa yang membedakan ritual
hujan/ toit ulan di desa minta hujan disini dengan
Mnesatbubuk dengan tempat atau tempat atau daerah lainnya?
daerah lain.
Persiapan sebelum memulai ritual Apa yang harus dipersiapkan
sebelum memulai ritual?

Tempat untuk ritual dan alasan Dimanakah tempat yang

mengapa memilih tempat itu biasanya digunakan untuk
melakukan ritual minta hujan
dan apa alasan mengapa
memilih tempat tersebut?
Proses dari ritual minta hujan Bagaimana proses berjalannya
ritual minta hujan atau toit
ulan?

28
Kelebihan dari ritual Minta hujan Apa yang menjadi kelebihan
dari ritual Minta hujan disini?

29