| Name: | Description: | Size: | Format: | |
|---|---|---|---|---|
| 12.51 MB | Adobe PDF |
Authors
Advisor(s)
Abstract(s)
A pesquisa conducente à realização desta tese teve lugar junto de uma comunidade tétum, no posto administrativo de Fohorem, em Timor-Leste. O objeto do estudo é a análise de um texto do hamulak por ocasião do ritual designado “hamulak haa uma ween uma lulik manewalu (HHUW-ULM). O foco do estudo abrange a estrutura, a função, o significado e o mecanismo de herança. As teorias utilizadas são as hipóteses de Parry-Lord, teoria da comunicação de Jakobson, teoria semiótica e teoria da mudança cultural. A estrutura da narrativa consiste em episódios e sub-episódios, enquanto a estrutura formal do texto consiste num sistema de composição, tal como as conexões das estrofes, linhas ou versos e palavras, incluindo também a utilização de um certo número de palavras e fórmulas. A linguagem figurativa também é utilizada no texto de hamulak através de paralelismo, metáfora e personificação.
Hamulak possui função manifesta e latente. A primeira inclui a função referencial, conativa, emotiva e poética. A função latente revela-se em variados aspetos:1). Função de projeção religiosa; 2). Projeção de valores educativos tais como obediência, solidariedade, unidade social, respeito aos ancestrais falecidos, aos lugares sagrados e aos familiares de fetoswa e uma mane”; 3). Função de projeção dos valores históricos; 4). Validação cultural; e 5). Função de entretenimento. De acordo com o contexto sociocultural da comunidade Tétum, o hamulak HUW-ULM possui significado religioso, social, histórico, estético e didático. O mecanismo de herança do HHUW-ULM consiste em mecanismos natural e não natural.
O mecanismo natural ocorre nas práticas da imitação pelos makoan1 mais jovens dos makoan mais experientes por ocasião de rituais tradicionais. Enquanto o mecanismo não natural ocorre nos treinamentos dos jovens nos eventos festivos praticados espontaneamente pela comunidade. O resultado do estudo também revela que a (re)construção da casa sagrada é um esforço da (re)descoberta dos habitus do passado que se renova ao ser praticada no presente e se torna como um novo habitu.
This thesis took place in a Tetum terik community, in the sub-district of Fohorem, East Timor. Tetum terik community is a community that speaks the original Tetum language and occupies a vast area in almost the entire territory. In addition to being spoken in the Fohorem and Fatumea zone, in the western part of the country, Tetum is also spoken in the east zone of the country. The Tetum in these areas, although they speak the same language, each area has its own characteristics and traditions that make it different from other communities. One of the traditions that mark the identity of the Fohorem community is the hamulak tradition. This tradition was practiced by the ancestors in the past and passes from generation to generation until now. Therefore, due to the influence of globalization, as a result of the expansion of communication technology, the entry of Catholic faith and education in the modern era, this tradition will be threatened with its existence. This phenomenon is one of the reasons that motivated me to carry out this research. The object of study is the analysis of the hamulak text on the occasion of certain ritual ceremony with the aim to discover the worldviews of the community present in the hamulak texts. To achieve this goal, it has collected seven hamulak texts presented on seven community ritual occasions and the text of Hamulak haa uma ween uma lulik manewalu (HHUW-ULM) as sample of analysis. Related to the nature of the problem, this study uses several theories as study orientation, namely, formula theory, oral tradition function theory, semiotic theory and cultural change theory. The analysis of the structure of the hamulak oral tradition text is carried out from various elements involved in the construction of the text. The issue of text composition is analyzed using the theory of Milman Parry and Albert B. Lord. To discover the function of texts in the context of the Tetum community in Fohorem, this study used the theory of function proposed by Roman Jakobson, to discover textual or manifest functions, and the theories of Bascom and Alan Dundes to discover contextual or latent functions. The analysis of the meaning and cultural codes in the hamulak oral tradition text, departs from the semiotic theory developed by Ferdinand de Saussure and Roland Barthes. Finally, the analysis of the text transmission mechanism of the hamulak oral tradition is guided by the theory of cultural change proposed by Hobsbawn and Bourdieu. This research is qualitative ethnographic research, that is, a study of individuals or certain social groups with the aim of describing their cultural characteristics in their own space and time. The researcher participates directly in daily living to observe the events at the research site. Data from hamulak oral tradition are presented in verbal form. Data analysis in this research intends to describe the reality of the hamulak oral tradition, as an oral text, so that it requires a relatively long time to understand the meaning of the data. Related to this, the language used in the text, in addition to being a reality, also constitutes a collection of meanings that contains other realities about the description of the cosmovision of the Tetum community. The study intends to present a cultural conception of the Tetum community, the way in which its members acted in the context of the ritual tradition of hamulak. In this way, the researcher will obtain information about worldviews, such as the relationship between the community and supernatural powers. Oral tradition research requires field work, because the available primary data are usually stored in the memory of its speakers. Thus, the main source of this study are the speakers, the carriers, including those who have the oral tradition under study. The data used in this study are field research data obtained through recordings made during rituals on certain occasions. The data source obtained through recording and unstructured interviews with three key informants. The main target of the investigation is the “lia-na'in” 'owner of the tales' or “mako'an” 'the ritual priests of the community', who assume the role of traditional ritual priest, who intends to maintain harmony between the community with the three supernatural powers. The informants chosen in this research are mainly those capable of using the native Tetum literary language, or Tetum terik, which is considered as the principal material of hamulak oral literature. Oral tradition research requires field work, because the available primary data are usually stored in the memory of its speakers. Thus, the main source for this study is the speakers, or possessors, of the hamulak tradition. The data used in this study are data from field research concerning the texts of the hamulak tradition, obtained through recordings made during certain rituals. The data source obtained through recording and unstructured interviews with three key informants. The main target of the investigation is the “lia-na'in” 'owner of the tales' or “mako'an” 'the ritual priests of the community', who assume the role of traditional ritual priest, who intends to maintain harmony between the community and the three supernatural powers. The informants chosen in this research are mainly those capable of using the native Tetum literary language, or Tetum terik, which is considered as the principal material of hamulak oral literature. The result of the structure analysis demonstrates that the narrative of the HHUW-ULM consists of 17 episodes and 52 sub-episodes. While in its formal structure the text consists of a system of composition, such as the connections of stanzas, lines or verses and words, it also includes the use of a certain number of words and formulas. Figurative language is also used in the hamulak text through parallelism, metaphor and personification. Hamulak has both manifest and latent function. Manifest functions include referential, emotive, conative, and poetic function. Latent function such as: 1). Religious projection function; 2). Projection of educational values such as: obedience, solidarity, social unity, respect for ancestors, for sacred places, and for the family members of “fetoswa and uma mane”. 3). Projection function of historical values; 4). Cultural validation; and 5) Entertainment function. According to the sociocultural context of the Tetum community, the HHUW-ULM implies religious, social, historical, aesthetic, and didactic meaning. The HHUW-ULM inheritance mechanism consists of natural and unnatural mechanisms. The natural mechanism occurs in the practices of imitation by the younger mako'an (storyteller) to the more experienced mako'an on the occasions of traditional rituals. While the unnatural mechanism occurs in the training of young people at festival events, spontaneously practiced by the community. The result of the study also reveals that the (re)construction of the sacred house is an effort to (re)discover past habitus that is renewed and practiced in the present and becomes like a new habitus.
This thesis took place in a Tetum terik community, in the sub-district of Fohorem, East Timor. Tetum terik community is a community that speaks the original Tetum language and occupies a vast area in almost the entire territory. In addition to being spoken in the Fohorem and Fatumea zone, in the western part of the country, Tetum is also spoken in the east zone of the country. The Tetum in these areas, although they speak the same language, each area has its own characteristics and traditions that make it different from other communities. One of the traditions that mark the identity of the Fohorem community is the hamulak tradition. This tradition was practiced by the ancestors in the past and passes from generation to generation until now. Therefore, due to the influence of globalization, as a result of the expansion of communication technology, the entry of Catholic faith and education in the modern era, this tradition will be threatened with its existence. This phenomenon is one of the reasons that motivated me to carry out this research. The object of study is the analysis of the hamulak text on the occasion of certain ritual ceremony with the aim to discover the worldviews of the community present in the hamulak texts. To achieve this goal, it has collected seven hamulak texts presented on seven community ritual occasions and the text of Hamulak haa uma ween uma lulik manewalu (HHUW-ULM) as sample of analysis. Related to the nature of the problem, this study uses several theories as study orientation, namely, formula theory, oral tradition function theory, semiotic theory and cultural change theory. The analysis of the structure of the hamulak oral tradition text is carried out from various elements involved in the construction of the text. The issue of text composition is analyzed using the theory of Milman Parry and Albert B. Lord. To discover the function of texts in the context of the Tetum community in Fohorem, this study used the theory of function proposed by Roman Jakobson, to discover textual or manifest functions, and the theories of Bascom and Alan Dundes to discover contextual or latent functions. The analysis of the meaning and cultural codes in the hamulak oral tradition text, departs from the semiotic theory developed by Ferdinand de Saussure and Roland Barthes. Finally, the analysis of the text transmission mechanism of the hamulak oral tradition is guided by the theory of cultural change proposed by Hobsbawn and Bourdieu. This research is qualitative ethnographic research, that is, a study of individuals or certain social groups with the aim of describing their cultural characteristics in their own space and time. The researcher participates directly in daily living to observe the events at the research site. Data from hamulak oral tradition are presented in verbal form. Data analysis in this research intends to describe the reality of the hamulak oral tradition, as an oral text, so that it requires a relatively long time to understand the meaning of the data. Related to this, the language used in the text, in addition to being a reality, also constitutes a collection of meanings that contains other realities about the description of the cosmovision of the Tetum community. The study intends to present a cultural conception of the Tetum community, the way in which its members acted in the context of the ritual tradition of hamulak. In this way, the researcher will obtain information about worldviews, such as the relationship between the community and supernatural powers. Oral tradition research requires field work, because the available primary data are usually stored in the memory of its speakers. Thus, the main source of this study are the speakers, the carriers, including those who have the oral tradition under study. The data used in this study are field research data obtained through recordings made during rituals on certain occasions. The data source obtained through recording and unstructured interviews with three key informants. The main target of the investigation is the “lia-na'in” 'owner of the tales' or “mako'an” 'the ritual priests of the community', who assume the role of traditional ritual priest, who intends to maintain harmony between the community with the three supernatural powers. The informants chosen in this research are mainly those capable of using the native Tetum literary language, or Tetum terik, which is considered as the principal material of hamulak oral literature. Oral tradition research requires field work, because the available primary data are usually stored in the memory of its speakers. Thus, the main source for this study is the speakers, or possessors, of the hamulak tradition. The data used in this study are data from field research concerning the texts of the hamulak tradition, obtained through recordings made during certain rituals. The data source obtained through recording and unstructured interviews with three key informants. The main target of the investigation is the “lia-na'in” 'owner of the tales' or “mako'an” 'the ritual priests of the community', who assume the role of traditional ritual priest, who intends to maintain harmony between the community and the three supernatural powers. The informants chosen in this research are mainly those capable of using the native Tetum literary language, or Tetum terik, which is considered as the principal material of hamulak oral literature. The result of the structure analysis demonstrates that the narrative of the HHUW-ULM consists of 17 episodes and 52 sub-episodes. While in its formal structure the text consists of a system of composition, such as the connections of stanzas, lines or verses and words, it also includes the use of a certain number of words and formulas. Figurative language is also used in the hamulak text through parallelism, metaphor and personification. Hamulak has both manifest and latent function. Manifest functions include referential, emotive, conative, and poetic function. Latent function such as: 1). Religious projection function; 2). Projection of educational values such as: obedience, solidarity, social unity, respect for ancestors, for sacred places, and for the family members of “fetoswa and uma mane”. 3). Projection function of historical values; 4). Cultural validation; and 5) Entertainment function. According to the sociocultural context of the Tetum community, the HHUW-ULM implies religious, social, historical, aesthetic, and didactic meaning. The HHUW-ULM inheritance mechanism consists of natural and unnatural mechanisms. The natural mechanism occurs in the practices of imitation by the younger mako'an (storyteller) to the more experienced mako'an on the occasions of traditional rituals. While the unnatural mechanism occurs in the training of young people at festival events, spontaneously practiced by the community. The result of the study also reveals that the (re)construction of the sacred house is an effort to (re)discover past habitus that is renewed and practiced in the present and becomes like a new habitus.