Asking and giving information; cause and effect (So…that and such…that)

V

ENGLISH SUMMARY

MEETING 1

Class               : XII Social 2-4

Semester        : 5

Topik              : Asking and giving information; cause and effect (So…that and such…that)

Date                : 22 July 2021

A.     Kompetensi Dasar (based competences)

KD 3.1: Menerapkan fungsi sosial, struktur teks, dan unsur kebahasaan teks interaksi transaksional lisan dan tulis yang melibatkan tindakan memberi dan meminta informasi terkait hubungan sebab akibat, sesuai dengan konteks penggunaannya. (Perhatikan unsur kebahasaan such... that; so ... that)

 

4.1: Menyusun teks interaksi transaksional lisan dan tulis yang melibatkan tindakan memberi dan meminta informasi terkait hubungan sebab akibat, dengan memperhatikan fungsi sosial, struktur teks, dan unsur kebahasaan yang benar dan sesuai konteks.

 

B.     Tujuan Pembelajaran (learning objectives)

1.   Siswa mampu memahami penggunaan kalimat untuk menyatakan cause and effect (hubungan sebab-akibat) so...that dan such...that.

2.   Siswa mampu membedakan penggunaan so...that and such... that dalam kalimat yang menunjukan hubungan sebab-akibat

3.   Siswa mampu menyusun kalimat sederhana yang menunjukan cause and effect yakni menggunakan so...that and such...that.

 

C.     Ringkasan Materi (materials)

Dalam menyusun kalimat bahasa Inggris yang baik maka harus memperhatikan tata bahasa atau grammar. Banyak orang beranggapan bahwa grammar itu tidak terlalu penting namun intinya kita bisa berbicara dalam bahasa Inggris. Anggapan ini sangat keliru karena grammar merupakan unsur kebahasaan yang perlu dikuasai secara baik sehingga apa yang dibicarakan sesuai dengan tata bahasa yang baik dan benar. Di dalam bahasa Inggris kita mengenal pengunaan kalimat yang menunjukan cause and effect atau sebab dan akibat. Dalam menyusun kalimat yang menunjukan cause and effect kita dapat menggunakan kata keterangan tingkatan atau adverb of degree. Kita bisa menyusun kalimat satu hal yang menunjukan sebab (cause) dan yang lainnya sebagai akibat (effect).

 

What is adverb of degree? Atau apa itu kata keterangan tingkatan?

Adverb of degree memiliki fungsi untuk menyatakan sebuah tingkatan atau derajad suatu kegiatan atau peristiwa. Adverb of degree digunakan untuk menerangkan kata yang termasuk ke dalam verb (kata kerja), adjective (kata sifat) atau adverb (kata keterangan) pada suatu kalimat. Ada 2 adverb of degree : So ...that and such that.

§  Penggunaan So...that dan such...that  digunakan ketika kita mau menunjuk sebuah fakta atau kenyataan dengan hasil atau konsekuensi.

§  Penggunaan So...that dan such...that  ketika kita mau menunjukan perasaan atau pendapat yang sangat berkesan pada suatu hal.

Secara sederhana bahawa penggunaan so...that dan such...that sama-sama digunakan untuk menunjukan sebab-akibat namun ada perbedaan yakni;

§  Setelah So diikuti kata sisfat (adjective) sedangkan Setelah such diikuti kata benda (noun)

Dalam menyusun kalimat yang menunjukan hubungan sebab-akibat kita menemukan 2 klausa (clause) What is clause? Clause is a group of words that include a subject and a verb. Maka dalam kalimat yang menyatakan sebab-akibat kita menemukan 2 klausa yakni main clause and subordinate clause atau ada induk kalimat dan anak kalimat.

 

1.      So...that ( so +adjective/adverb+that)

So diikuti dengan adjective (kata sifat)

That diikuti dengan effect clause  (klausa efek/dampak)

 

Examples:

a.      Ivan Gunawan is so professional that he is able to open his own studio

       Main clause                                         Subordinate clause

(So professional sebagai cause) dan (that he is able to open his own studio sebagai effect)

b.      Painting is so interesting that I cannot pass the day without painting (so interesting sebagai cause dan that I cannot pass the day without painting sebagai effect)

c.       She is so beautiful that I can’t love the other girl. (so beautiful sebagai cause dan that I can’t love the other girl sebagai effect)

 

2.      Such... that (such + noun+that)

Such diikuti dengan noun or noun phrase (frase kata benda) yaitu adjective and noun

That diikuti dengan effect clause (klausa efek/dampak)

Examples:

a.      Ivan Gunawan is such a talented designer that he influence women to wear his dresses.

                               Main clause                                                 subordinate clause

                Ivan Gunawan is such a talented designer sebagai sebab (cause) sedangkan that he influence women to wear his dresses sebagai akibat (effect)

b.      He is Such a big man that he has to buy customized T-shirt

 

 

D.     Latihan kalimat (exercises)

1.      Coffe is so hot that I can’t drink it (so...that)

2.      It was so windy that my father did not go fishing yesterday (so...that)

3.      I spend so much money that I can’t save any (so...that)

4.      Doggy is such a nice dog that he never barks. (such...that)

5.      It’s such a great movie that I have watched it several times (such...that)

6.      He is such a charming boy that everybody stares at him (such...that)

7.      Hawaii has . . ... amazing beaches ... everyone wants to live there

8.      My back aches . . . badly  ..... I can’t lift anything anymore.

9.      I am . . . ..bored ... that I just want to sleep

10.  Those are . . ... great pictures......I never want to throw them away.

 

 

E.     Teks bacaan (reading text)

Read the text and translate into Indonesia.

 

Jakarta’s Creative Industries

I read such an interesting article about the ‘beauty and diversity’ of Jakarta’s museums in The Jakarta Post Magazine’s The Museum Week edition. For that reason, I was incline to share my personal experience of Jakarta’s art and creative scene. I think that Jakarta’s is so slim that a proposal to UNESCO excluded Jakarta from its list of creative cities.

According to the proposal, Bandung, Pekalongan, Surakarta, and Yogyakarta are on the list of creative cities. What did I learn from the absence of Jakarta? It is easear to find malls, blocbuster Hollywood movies, and traffict jams in Jakarta than inspiring spaces, like musical, concerts, animation film festivals, and batik fashion shows.

A friend advised me to visit Taman Mini Indonesia Indah. I was so surprised that I could not speak a word. I enjoyed the textile and puppet museums. I also caught indonesian movies. I was so impressed that I plan to buy more books about this country. I think Indonesia is such a potential country that creative industries develop well.

I also see that Jakarta also offers cultural celebrations to enjoy, but they all emphasize Betawi culture. Jakarta is a place where people from Aceh to papua go. These people surely bring their cultures and traditions to metropolitan Jakarta. These diverse cultures can promote creative industries in Jakarta with the support of the government and investors.

I am sure that encouragement and funding is required to empower the citizens of Jakarta to reap economic benefits from creative industries directly and transparently. The melting pot of creativity in Jakarta has the potential to help not only the lives of Jakartans, but also the economy of Indonesia as a whole.  (bentley, 2013) Pathway to English untuk SMA/MA kelas XII page 7-9

Blended Learning; The Way of Regina Pacis Bajawa Senior High School Towards the ‘New Normal’ Period

Blended Learning; The Way of Regina Pacis Bajawa Senior High School

Towards the ‘New Normal’ Period

Siprianus Wara, M.Pd

The Coronavirus Disease (COVID-19) pandemic is mainly and foremost a health crisis. The Coronavirus lockdown measures have partially or fully closed schools for more than 90% of the world’s students’ population across 186 countries and territory.  The United Nations Children’s Fund (UNICEF) released the data about COVID-19 that Indonesian closed schools in early of March 2020, leaving nearly 60 million students out of school ¹. The crisis was also outbreak in East Nusa Tenggara Province of Indonesia. The central and local government are faced the dilemma to close all public facilities since middle of March 2020. For education institutions especially schools from kindergarten until university level should learn and work from home. The school institutions were faced a big problem in applying the various learning model such as online, offline or blended learning model. Due to the COVID-19 pandemic the students, teachers, and school staff should learn and work from home. Many families around the regions are not only a massive shock to parents’ productivity but also to children social life and learning. Furthermore, as relation to COVID-19 outbreak, Regina Pacis Bajawa Senior High School as an education institution was situated in Bajawa of Ngada Regency of East Nusa Tenggara Province was also implemented teaching and learning from home since the global lockdown of education institutions. Teaching and assessments were also done online with a lot of trial and error and uncertainty was conducted at the end of academic year of 2019-2020.

Moreover, the Indonesian Ministry of Education and Culture (Kemendikbud) has published the Circular Letter No.15 of 2020 and the Circular Letter of Education and Culture Department of East Nusa Tenggara Province No.422/2525/PK/2020 as published July 3^rd 2020 regarding guidelines for Organizing Learning From Home in the Emergency Period of the Distribution of COVID-19. This is called a ‘New Normal’ life period for school year 2020-2021 will be stated on middle of July 2020 ². The school now is preparing to run teaching and learning scenarios of the New Normal period during the COVID-19 pandemic.  “Regina Pacis Senior High School is one an outstanding school in Ngada Regency of East Nusa Tenggara Province has committed to respond in implementing of New Normal period amid COVID-19 by applying blended learning model” stated Mr. Herdianto Emanuel Ndiwa, ST as the Principal on July 2^nd 2020 ³. He continued that the school has designed the scenarios of teaching and learning activities in the new academic year from July until December by using plan A is offline learning model, plan B is full online learning model and plan C is blended learning”.

^1.      Coronavirus keeping world’s children available at https://www.unicef.org/coronavirus/keeping-worlds-children-learning-through-covid-19 retrieved on July 2nd 2020 at 20.00

^2.      Circular Letter about  New Normal Period available at Surat Edaran Pelaksanaan Tatanan Normal Baru di Sekolah oleh Dinas Pendidikan Provinsi Nusa Tenggara Timur 3 Juli 2020.

^3.  Learning Design available at agenda of coordinating meeting of teachers and staffs of Regina Pacis Bajawa Senior high School on 2^nd July 2020.

The central and local government rolled out awareness campaign to education institutions to start the new academic year by using distance learning to mitigate loss of students’ learning time.  The strategy is used to continue the education services.  Therefore the schools should provide the resources and the media to work from home. The learning process can be done by using different technological options and digital learning platform.

 

Teachers and Students’ Readiness in Applying the Technology

The Readiness of teachers and students are needed to remote learning requires to have the skills and capacity to effectively engage with and benefit from online learning. For teachers, effective remote education requires more in adapting use some open sources learning material. The teachers should choose an appropriate learning application devices and open-minded to global change in teaching and learning strategies. According to Christensen (2008) warns that effective technology integration requires a focus on pedagogy and practices, rather than an emphasis on technology and tools ⁴. It means teachers integrated technology in classroom. The teachers of Regina Pacis Bajawa Senior High school were prepared to apply Google classroom, zoom and edmodo applications to help the students’ classes connect remotely, communicate, and stay –organized. The teachers have joined the workshop on how to apply the Google Classroom and Edmodo applications conducted by fellow teachers; Mr. Ignatius Wake, M.Si and Ms. Anjelina Sole, S.Pd on June 12^th 2020. The other way to engage the teachers’ capacity in using technology that the teachers and staff meeting are always conducted by using zoom application and join various online seminar (Webinar) with certain topics surrounding the educational issues.

The preparation for the students of the tenth, eleventh, and twelfth grades leading on digital platform for instance; students’ registration, the learning assessment and other school information.  The total number of Regina Pacis Senior High School students in academic year of 2020-2021are 1.115. The students are distributed into Tenth grader are 394 students, eleventh grader are 379 and the twelfth grader are 350 students (data from curriculum which updated on July 7^th 2020) ⁵. The great numbers of students are potential challenging for instance; lack of internet services and access to devices ownership particularly in remote areas.  Low income households and those in remote areas have on average half as many. Consequently, many students may not have access to the appropriate devices for online learning. Therefore, it is important for the school to establish ways to help students who has poorer access which distance learning practices. In addition, to support low-income families to reduce the economic shock of the pandemic, which also affects students, the school donates the data charged for students through School Operation Assistance (Bantuan Operational Sekolah).

4 Effective technology available at http://www.christenseninstitute.org/wp-content/uploads/2013/04/ClassifyingK-12-blended-learning.pdf. Retrieved on January 1^st 2020 at 08. Am.

 ⁵    Students data Available at Tim Kurikulum SMAS Katolik Regina Pacis Bajawa updated on July 7^th 2020.

Applying Blended Learning within Three Strategic Planning; A, B, and C in Academic Year of 2020-2021

In facing the New Normal period, ‘Civitas Academika’ of Regina Pacis Bajawa Senior High School applies the-three strategic planning to support the national and local government policy about reopening school in green zone. Some approaches are prepared to run education services for students. The strategic planning is a compulsory to do amid COVID-19 outbreak as solution to run teaching and learning activities as called Blended Learning model. The learning model involves a mix of online and classroom and classroom instruction. It is called also as hybrid learning, mixed mode learning with combination online learning and face to face meeting consist of Live or synchronous; physical classroom, field trips, lab, virtual classroom, coaching, mentoring and on demand or Asynchronous; email, blog forum, web-based learning, video streaming, distance learning, self-paced tutorial . A review of Blended Learning studies across primary, secondary and senior high school level. Blended learning designates the range possibilities presented by combining Internet and digital media with established classroom form require the physical co-presence of teacher and students ⁶. Regina Pacis Senior High School adopting the Blended Learning approaches. The conscious and careful blending of face to face instruction and the online methods can draw better teaching and learning experience (Asynchronous content). As a result, the education sector has changed dramatically with the rise of online learning, which requires students and teachers continue in teaching and learning process remotely and on digital platform.

 The distribution of students in Regina Pacis Bajawa Senior High School came from the various districts in Ngada Regency with complicated problems relation to internet access and get own smartphone devices. The new academic year session will be mix of class-based learning at school and home learning (Blended Learning). Strategic Planning A refers to scenario 1 with all teaching and learning activities run in school as a regular. Strategic Planning B refers to teaching and learning activities conducted full online (synchronous and Asynchronous) by using Google classroom, edmodo and zoom applications. Strategic Planning C refers to teaching and learning activities run in blended learning model (mix leaning model; online and offline). The third is strategic planning C will be applied in New Normal period. The teaching and learning schedule by using shift time such as; week 1 is for tenth grader, week to 2 is for eleventh grader, week three is for twelfth grader and week four is used for an online learning assessment ⁸. All teaching and learning scenarios depend on the national and local policy makers related to the regulation of implementation in New Normal period.

 

^6. Blended Learning available at https://www.researchgate..net/publication/303815166_Blended_Learning_Definition_Models__Implications_For Higher-Education retrieved on July 3th 2020 at 08.30 am

7,8. Strategic Planning A,B, and C  available at agenda of coordinating meeting of teachers and staffs of Regina Pacis Bajawa Senior high School on 2^nd July 2020.

 

Students and Teachers’ Health Protocols and Safety Practices

The term of “social distancing” refers to measures being taken to restrict where and when people can gather in order to stop or slow the spread of infectious disease. In general, 6 feet of separation is the distance should be kept between people interacting within their community ⁹. The government is mulling over plans to reopen school by the end of the year or at the beginning of 2021 is after students were required to study from home. Official academic calendar, the beginning of the new academic year of 2020-2021 is slated on July 13^th 2020. The Education and Culture Ministry announced the phase reopening of schools located in COVID-19 green zones starting from July 2020.  “Although the schools reopen in “green zones” school should having good health protocols and that important to ensure the school infrastructure was ready to support the New Normal situation” stated the Education and Culture Minister, Nadiem Makarim ¹⁰.

Meanwhile, to respond the regulation Regina Pacis Senior High School was prepared the strategic planning for teaching and learning activities in New Normal Period. To trigger the health protocols, social and physical-distancing in and out of the classroom, dr Dominika Bernadian Uge Rinu from RSUD Bajawa got chance in sharing knowledge on how the school applies the healthy protocols during the New Normal period. “The school should prepare the health facilities as recommended by World Indonesian Health Department (Kemenkes) and World Health Organization (WHO) such as thermo checker, mask wearing, hand swashing, using hand sanitizer and sing disinfectant for all school facilities. Resize the classes and keep students in small groups without mixing with other. Avoiding students’ crowded in school area. It refers to the large-scale social restrictions (PSBB) policy aimed at curbing COVID-19 transmission in school.¹¹. Therefore, Regina Pacis Senior High School plans to reopen school by applying standard health protocols guidelines for students, teachers and school staff for instance temperature checks at the gate before entering school and wearing mask. The temperature checks at least twice daily are on arrival and also at the end of teaching and learning session. The students and staff are immediately sent home if they exhibit any symptom. The classroom sized is reduced from 36 into 15 until 18 students per room to trigger physical and social distancing in and out of the classroom

9 Social Distancing available  https://www.researchgate,net/publication/340476408_COVID19_and_Importance_of_Social_Distancing retrieved on July 1^st 2020 on 09.30 pm.

^{10, 11”} Green Zone” schools reopen available at https://gtk.kemendikbud.go.id/read-news/pendidikan-era-new-normal-belajar-dari-study-from-home retrieved at July 2nd 2020 on 05.10.pm

 

Relevant Link:

http://www.christenseninstitute.org/wp-content/uploads/2013/04/ClassifyingK-12-blended-learning.pdf

https://www.worldbank.org/en/data/interactive/2020/03/24/wrld-bank--education-and-covid-19

https://gtk.kemendikbud.go.id/read-news/pendidikan-era-new-normal-belajar-dari-study-from-home

https://amp.kompas.cpm/sains/read/2020/05/27163200923/indonesia-menuju-newnormal-corona-ini-protokol-kesehatan-covid-19-yang-harus-dilakukan.

https://www.unicef.org/coronavirus/keeping-worlds-children-learning-through-covid-19

Ritual Nggua Mbera Masyarakat Adat Siga Rembu Ratewati

VOXRATEWATI.Com. By Wara Cypriano

Info seputar Ratewati: Tanah persekutuan Siga Rembu Ratewati di Dusun Tugasoki Desa Ekoae, Kec Wewaria Kab.Ende Flores Nusa Tenggara Timur.

                                         Foto Insert: Koleksi pribadi, tampak Bapak Tobias Beri

 Dalam melaksanakan Nggua Mbera ada beberapa tahap;

1.Nggua Mbera (Thanksgiving ceremony) tahun 2020 dilaksanakan pada hari 23-24 Oktober 2020

Rangkaian upacara:

 2. Kobe lo are mbera ( ka are mbera) atau makan bersama di pelataran Kuwu (balai pertemuan para penggarap dan Mosa laki)

 3. Ghia Mbera (sodha susu leka embu welu mamo moi) ini merupakan upacara sesudah (ka are mbera) sebagai lanjutan rangkaian acara ka are mbera dengan tandak dan menari bersama (gawi). upacara Ghia mbera merupakan upacara pembuka akan dimulainya gawi bersama (tandak dan menari bersama).Upacara ini memiliki makna yakni mengisahkan kembali makna upacara Nggua Mbera sejak awal mula dilaksanakan yakni dari jaman dahulu yang telah diwariskan oleh nenek moyang hingga saat ini. Semuanya itu terkait dengan karya para penggarap dalam hal pengolahan lahan, penanaman, panen dan akhirnya bagaimana memaknai semuanya dengan upacara syukuran atas segala sesuatu yang telah diperoleh dalam kurun waktu setahun ini. Upacara gawi bersama dilaksanakan sampai keesokan harinya yakni tanggal 24/10/2020.

4. Pada malam suntuk, ada sebuah upacara di mana seluruh warga masyarakat  adat atau para tamu yang hadir diolesi dengan minyak Pada bagian dahinya sebagai simbol Penyucian dan ketentraman jiwa baik      secara pribadi maupun untuk anggota keluarga atau klan.

5.Pada saat subuh, para ibu menyiapkan sesajen berupa nasi dan juga daging kurban (nake manu/ daging ayam) untuk dipersembahkan kepada arwah leluhur dan juga roh baik dan jahat (Nitu pa'i) yang mendiami wilayah tanah persekutuan Siga Rembu Ratewati.

6. Pada pagi harinya, semua tokoh adat dan penggarap mengadakan musyawarah bertempat di balai pertemuan adat (kuwu). Agenda yang diangkat biasanya terkait dengan pelanggaran dan denda adat atau juga sengketa lahan diantara para penggarap. Momen Ini dijadikan sebagai evaluasi tahunan terkait pelaksanaan ritual adat di wilayah tanah ulayat terkecil (boge lo,o geto gene).

7. Sesudah musyawarah bersama, dilanjutkan dengan penyembelian hewan kurban berupa Babi atau hewan besar lainnya berupa kerbau. Hewan kurban ini meliputi hewan yang disiapkan seluruh penggarap atau juga hewan yang diserahkan oleh penggarap secara perorangan terkait dengan pelanggaran adat (sage) yang telah dilakukannya. Sehingga semua hewan kurban yang telah disediakan harus disembelih dan dibagikan kepada semuamasyarakat adat yang tersebar pada rumah adat dari 7 Klan. daging tersebut diolah dan dijadikan sebagai lauk pada upacara perjamuan bersama (ka nggera) yaitu sebagai upacara penutup.

8.Pada akhir upacara biasanya para tokoh adat ( mosa laki) mengumumkan larangan atau anjuran terkait hal - hal yang harus dilaksanakan oleh semua penggarap atau disebut (bo bela). Dan akhirnya semua rangakai upacara Ka are mbera atau Nggua Mbera berakhir.

  Kami rina leka kau Ema Siga no'o Rembu

"Mai si kita ana mamo eo Siga Rembu, kita eo mera, kita eo kema Leka tana Siga eo Ria, leka watu rembu eo bewa, mo tau susu nua nama bapu, ria bhaka si kita, we tebo kita ma,e ro, lo kita ma,e baja. We,e tedo kita tembu wesa kita wela, nge bhondo ngere watu lowo, beka kapa ngere ndala ja , mai si kita tau dari nia pase la,e, we,e bebu leka tana eo Siga. Kita Ndu leka ola pera, kita pama leka eo pati" Oh..Embu kami Siga, kau kile kodho, kau peme lele si ola kema meko eo ana mamo kau, ate kami masa ngere pingga jawa, lo kami  molo ngere lelu sina..Dema ata mangu lau laja ghawa, tau mai mbou ria ramba bewa, kau kupe kuba reda lema, kau ponggga, kau rago, we,e kami fai walu ana kalo muri pawe tebo no'o mae, du pu,u mulu du limba leta..ame.

Tugas dan Fungsi "Mosa Laki Pu'u" Dalam Tradisi Masyarakat Adat Tugasoki Ratewati Ende Nusa Tenggara Timur

VOXRATEWATI.Com. By Wara Cypriano

BAGIAN 1

Tugas dan Fungsi Mosa Laki Pu'u Dalam Tradisi Masyarakat Adat Tanah Pesekutuan Siga Rembu Ratewati 

Para Mosa Laki Ratewati sedang berpose di depan "Kuwu"
Foto insert dokumen pribadi Bapak Anton Kirye

Tanah persekutuan masyarakat adat Siga Rembu Ratewati yang terletak di Dusun Tugasoki Desa Ekoae kecamatan Wewaria Kabupaten Ende Provinsi Nusa Tenggara Timur memiliki hierarki tokoh adat atau Mosa Laki. Dalam struktur Mosa Laki ada yang dinamakan Mosa Laki Pu'u dan juga Mosa Laki Lo'o atau disebut juga Mosa Laki Boge Lo'o Geto Gene. Setiap tubuh Mosa Laki memiliki peran dan tugasnya masing-masing, baik Mosa Laki Pu'u mau pun Mosa Laki Lo'o. Dalam menjalankan peran dan fungsinya para Mosa Laki saling melengkapi artinya tidak menunjukan kekuasaanya sendiri-sendiri. Segala keputusan dilandasi kebersamaan yakni melalui forum adat. Hal ini menunjukan bahwa warisan para leluhur mengandung nilai-nilai kearifan lokal yang senantiasa dijalankan dan diwariskan hingga saat ini. Maka dari itu sebagai generasi penerus masyarakat adat tanah persekutuan "Siga Rembu Ratewati" kita perlu mengetahui warisan tradisi lisan para generasi pendahulu melalui bahasa tulis. Pada bagian pertama ini, kita disajikan gambaran singkat tugas dan fungsi Mosa Laki Pu'u yang terdiri dari 3 tokoh utama yakni Mosa Laki Eko, Mosa Laki Weri serta Mosa Laki Ria Bewa. 

Mosa Laki Eko: Bapak Antonius Kirye

Mosa Laki Weri: Bapak Petrus Lando Oro

Mosa Laki Ria Bewa: Bapak Dani Wedho 

1. Mosa Laki Eko

Dalam tatanan sistem hierarki tokoh adat (Mosa Laki: Lo Mosa Tebo Laki) pada tradisi masyarakat adat tanah persekutuan Siga Rembu Ratewati, ada seorang tokoh adat yang disebut "Mosa Laki Eko". Peran dan fungsi "Mosa Laki Eko" dianalogikan dengan bagian tubuh hewan kurban yakni seekor babi di mana ungkapan dalam bahasa setempat "eko tau wejo" artinya kibasan ekor babi memberi tanda bahwa akan melaksanakan atau segera berangkat untuk menjalankan tugas Mosa Laki baik terkait pelaksanaan ritual adat maupun dalam pelaksanaan berbagai kegiatan adat lainnya. Ada pun tugas "Mosa Laki Eko";

a. Kebho Jawa

Ritual "Kebho Jawa" yakni sebuah  upacara sebagai pertanda anggota keluarga boleh konsumsi jagung dari hasil panenan. Upacara  "Kebho Jawa" juga sebagai ritual adat di mana penggarap sudah memanen hasil ladang berupa jagung. Uapacara ini sebagai upacara tahunan yang wajib dilaksanakan setiap tahun sesuai kalender adat pada masa berkebun dan bercocok tanam.

b. Pere Nggua no'o Nggua Mbera

Ritual "pere nggua" dilaksanakan sebelum upacara "Nggua Mbera". "Pere Nggua" merupakan upacara pembuka sebagai tahap awal bahwa para penggarap sudah diperbolehkan memasuki kampung adat dan memulai persiapan untuk melaksanakan upacara "Nggua Mbera", artinya padi sudah diperbolehkan dibawa ke kampung adat. Sebelum upacara ini dilaksanakan padi atau ditemukannya bulir padi di beras atau di saku celana atau perlengkapan yang di bawa maka dinyatakan "sage" atau dinyatakan melanggar adat maka harus dikenai sanksi adat berupa 1 ekor babi. 

Setelah upacara "pere nggua" maka akan dilanjutkan dengan upacara "nggua mbera". Upacara ini merupakan upacara syukur panen tahunan dalam siklus bertani dan berladang pada tradisi masyarakat adat tanah persekutuan "Siga Rembu Ratewati". Ritual "Ka Mbera" sebagai tanda bahwa para penggarap telah memanen padi ladang dan diupacarakan untuk memberi sesajen kepada Tuhan Penguasa langit tertinggi (Du'a gheta lulu wula) dan Allah Penguasa bumi terdalam (Ngga'e ghale wena tana) atas hasil panenan serta mengucap syukur kepada arwah leluhur atas perlindungan kepada para penggarap dan atas segala hasil panenan. Upacara "Nggua mbera" ditandai dengan "Ka Mbera" atau makan bersama yang dilaksanakan di pelataran rumah adat yakni di tengah kampung di depan "Kuwu" atau balai pertemuan Para Mosa Laki "Sa'o ria tenda bewa" yang terdapat sebuah batu tugu yang dinamakan "tubu musu". Bahan sesajen yang dipersembahkan berupa "are mbera" (nasi), lauk dari udang dan belut "Uta Kura no'o keba" dan juga arak (moke). Pada saat "Lo are mbera" atau upacara mengantar nasi dan sayur adat ke tengah kampung untuk dipersembahkan semua keluarga yang berasal dari 7 klan "Embu lima rua" wajib melaksanakan ritual ini. Upacara "Ka mbera" wajib dipimpin oleh "Mosa Laki Eko".

c. Tau Po'o. 

Ritual "Ka are po'o" yakni sebuah ritual awal tahun dalam kalender adat yakni sebagai pertanda bahwa masa menanam telah tiba. Semua ladang yang telah dibersihkan siap untuk ditanam padi dan jagung (are:padi jawa:jagung) sebagai tanaman utama dalam tradisi berkebun dan bercocok tanam. Upacara ini dilaksanakan di mana nasi dimasak dengan cara dimasukan dalam bambu lalu dibakar atau "po'o". Lauk atau sayur biasanya daging ayam kampung karena upeti dari para penggarap berupa 1 ekor ayam dan 1 botol arak (are wati, manu eko, moke boti). Dalam bahasa daerah setempat disebut juga "Sewu petu, pera bera, tedo tembu wesa wela" artinya panas dan bara api dipadamkan, dan didinginkan dengan air hujan. Tanaman yang ditanaman dan bibit yang dihamburkan dapat tumbuh subur serta menghasilkan panenan melimpah. Upacara ini dilaksanakan setelah upacara "Nggua mbera". 

Itulah tugas "Mosa Laki Eko".Dari tugas "Mosa Laki Eko" di atas ada pun tugas lain yakni memimpin musyawarah adat baik terkait persoalan di tubuh para Mosa Laki maupun  rapat tahunan para Mosa Laki. Maka dapat dipahami bahwa peran yang dijalankan oleh "Mosa Laki Eko" tidak bisa digantikan oleh "Mosa Laki" yang lain, artinya jika "Mosa Laki Eko" tidak hadir atau berhalangan maka semua upacara tersebut tidak bisa dilaksanakan. 

2. Mosa Laki Weri

Mosa Laki Weri adalah seorang Mosa laki yang termasuk dalam mosa laki pu'u. Mosa Laki Weri memiliki tugas dan fungsinya sendiri. Laki weri sama juga dianalogikan dengan fungsi mulut dan rahang dari hewan kurban yakni seekor babi di mana mulut dan rahang berfungsi untuk mengunyah dan memakan makanan. Maka tugas "Mosa Laki Weri" adalah menyembelih hewan kurban baik di saat upacara Nggua Mbera atau di saat "Sewu Api" (upacara syukuran) di wilayah tanah persekutuan "tanah Ria". yakni tanah yang menjadi bagian Mosa Laki Pu'u. Selain itu "Mosa Laki Weri" bertugas memberikan sesajen kepada arwah para leluhur yang mendiami tanah persekutuan "Siga Rembu Ratewati" (pati ka dua bapu ata mata leka ulu no'o eko nua". Tugas lainnya adalah membagikan daging hewan kurban kepada para mosa laki lainnya. Tugas "Mosa Laki Weri" ini tidak bisa digantikan oleh Mosa Laki lainnya. Jika Laki Weri tidak hadir atau berhalangan maka hewan kurban tidak bisa disembelih.

3. Mosa Laki Ria Bewa

Mosa laki ria bewa merupakan bagian dari Mosa laki  pu'u yang berperan sebagai penyeimbang dan menjadi penengah jika terjadi perselisihan atau silah pendapat di antara Mosa Laki Eko dan Mosa Laki Weri. Tugas Mosa Laki Ria Bewa adalah untuk menyeimbangkan semua peran dan tugas yang dijalankan oleh Mosa Laki Eko dan Mosa Laki Weri. Dalam sejarah hierarki Mosa Laki di tanah persekutuan Siga Rembu Ratewati bahwa Mosa Laki Ria Bewa dikukuhkan sejak jaman Raja Rasi dan juga Simon Seko bahwa dengan pertimbahan di tubuh Mosa Laki Pu'u harus dibutuhkan  penyeimbang sehingga tidak ada yang mendominasi atau berat sebelah. Maka sejak saat itu dikukuhkanlah satu tokoh Mosa Laki yakni Mosa Laki Ria Bewa.

Demikian tugas dan fungsi Mosa Laki Pu'u dalam tradisi masyarakat adat Siga Rembu Ratewati. Semoga tulisan ini menjadi bahan sosialisasi agar para generasi Ratewati Tugasoki dapat mengetahui dan memahami tugas dan fungsi Mosa Laki Pu'u. Artikel ini belumlah sempurnah dan masih banyak kekurangan. Jika ada hal yang salah atau tidak sesuai dimohonkan untuk dilengkapinya melalui forum komentar.Terima kasih, salam literasi budaya.

Sumber: 

Oleh Bapak Geradus Songgo

Tokoh Adat, Mosa Laki Je Wunu Lele Ngaki Biri Ture,  tanah persekutuan Siga Rembu Ratewati. Materi ini disampaikan secara lisan dihadapan para Mosa Laki Pu'u, Ata du'a nua, Mosa Laki Aji Ji'e Ka,e Pawe, Bu Tenga Paso Dalo, Kepala Desa Ekoae (Bapak Yoseph Jedho) serta para penggarap dalam forum adat "Nggua Mbera" di Kampung adat Tugasoki pada 24 Oktober 2020.

Oleh: Siprianus Wara

Sekolah Tinggi Pertanian Flores Bajawa Wujud Komitmen Yasukda Mengemban Misi Pendidikan Katolik Di Tanah Ngada

.                         Foto insert: Kuliah Umum  Bersama Wagub NTT Yosep A Nae Soi

         Pendidikan merupakan tonggak utama pembentukan peradaban suatu bangsa. Peran pendidikan sangatlah jelas dalam membangun bangsa dengan segala dinamika yang dialaminya. Pendidikan selain sebagai pilar utama dalam mencapai sebuah perubahan (education is agent of change) juga memiliki peran sentral dalam membangun sumber daya manusia (Human resources development). Hal esensial dalam membangun sumber daya manusia adalah menghasilkan generasi yang berakhlak dan berdaya saing. Dalam mewujudkan tekad dan kemajuan pendidikan tentu tidak terlepas dari peran berbagai pihak, baik suatu organisasi sebagai payung hukum institusi pendidikan itu sendiri maupun para pelaku dan pemerhati di bidang pendidikan yang dikembangkanya. Ada begitu banyak wadah yang berperan dalam membangun sumber daya manusia melalui pendidikan, baik organisasi pemerintahan maupun peran lembaga swasta. Tokoh revolusioner Afrika Selatan Nelson Mandela pernah berujar “Pendidikan adalah senjata ampuh untuk mengubah dunia”. Maka melalui pendidikanlah berbagai macam persoalan baik masalah gender, kemiskinan, kelaparan, ketimpangan pembangunan dan masalah perdamaian bisa teratasi, “Education is the most powerful weapon which you can to change the world”. Selanjutnya, John Dewey berpendapat bahwa “pendidikan adalah segala sesuatu dengan bersamaan pertumbuhan, pendidikan sendiri tidak punya tujuan akhir dibalik dirinya” (“education is all growing; it has no end beyond itself”). Bercermin dari salah satu Pahlawan Pendidikan Nasional yang juga merupakan Bapak Pendidikan nasional, merumuskan “pendidikan adalah daya upaya untuk memajukan karakter, kekuatan pikiran batin, intelek dan jasmani anak – anak selaras dengan alam dan masyarakat”.Suhartono Dkk (2017). 

         Dalam kaitannya dengan penyelenggaraan pendidikan nasional, Gereja telah menunjukan peran besar untuk mewujudkan tujuan pendidikan nasional. Dalam dokumen Gereja “Gaudium et Spes” (GS) dan “ Gravissimum Educationist” (GE) konsili vatikan ke II menegaskan bahwa asas pendidikan kristiani selalu dan harus dikembangkan oleh komisi-komisi pendidikan di lingkungan keuskupan. Hal ini ditunjukan dengan deklarasi tentang pendidikan Kristen, artikel 1 Konsili vatikan II berbunyi“ Semua manusia dari bangsa, lapisan dan usia manapun memiliki martabat pribadi, karena itu mempunyai hak yang tak tergugat akan pendidikan”. Maka dari itu, peran Lembaga Pendidikan Katolik (LPK) selaras dengan tujuan pendidikan nasional yang secara eksplisit tersurat dalam Undang – undang Pendidikan Nasional nomor 20 tahun 2003 bahwa pendidikan adalah usaha sadar dan terencana untuk mewujudkan suasana belajar dan proses pembelajaran agar peserta didik secara aktif mengembangkan potensi dirinya untuk memiliki kekuatan spiritual keagamaan, pengendalian diri, kepribadian, kecerderdasan, akhlak mulia, serta keterampilan yang diperlukan dirinya, baik bagi masyarakat maupun Negara. Pendidikan formal di lembaga pendidikan Katolik seyogyanya searah dengan visi pendidikan nasional yakni mencerdaskan kehidupan bangsa dan ikut melaksanakan ketertiban dunia. Lembaga pendidikan Katolik senantiasa mewujudkan nilai – nilai luhur yang bersumber dari semangat injili. 

        Penyelenggaraan pendidikan Katolik harus mampu menjawabi kebutuhan masyarakat dalam menempuh layanan pendidikan yang berkualitas. Kehadiran Gereja melalui wadah pendidikan Katolik juga merupakan bagian tak terpisahkan dari karya misa Gereja itu sendiri yakni membina angkatan muda menuju kedewasaan sebagai wujud kehadiran Gereja dalam masyarakat (Gaudium et spes 8). “Sekolah membantu orang tua melaksanakan tanggngjawab atas pendidikan anak-anaknya terutama dan dengan cara dan dalam bentuk pengajaran, dan pada gilirannya pengajaran menjadi unsur penting dalam pendidikan. Lebih lanjut dikatakannya “akan tetapi sekolah bukan hanya mengajar, melainkan juga diharapkan mendidik, tak hanya lewat pengajaran, melainkan sikap hidup, perilaku keteladanan, suasana, kegiatan kemanusiaan dan keagamaan, (Go, 1992,3-4). Peran Yasukda Mengemban Karya Misi Pendidikan Katolik di Tanah Ngada Yayasan Persekolahan Umat Katolik Kabupaten Ngada (Yasukda) dari waktu ke waktu terus mewarnai bingkai perjalanan penyelenggaraan Lembaga Pendidikan Katolik di tanah Ngada baik dari jenjang Taman Kanak-Kanak (TKK), Pendidikan Dasar (SD) hingga jenjang pendidikan menengah (SMP/SMA). Di usia emasnya yang jatuh pada 1 Agustus tahun 2012 lalu, Yasukda sebagai wadah organisasi swasta yang menaungi penyelenggaraan Lembaga Pendidikan Katolik (LPK) di tanah Ngada terus memenuhi ekspektasi masyarakat melalui karya misi pendidikan salah satunya dengan berdirinya Sekolah Tinggi Ilmu Pertanian Flores Bajawa (STIPER-FB). Lembaga pendidikan tinggi ini sebagai wujud kehadiran Gereja di tengah masyarakat yang mencerminkann wajah Gereja yang mendidik. Sejak berdirinya satu abad yang lalu, Yasukda berperan aktif memberi kesaksian karya Gereja serta partisipasi aktif umat Katolik dalam membangun sumber daya manusia Indonesia pada umumnya dan masyarakat Ngada spada khususnya. Wujud komitmen yayasan ini telah membuahan hasil dengan dikeluarkannya Surat Keputusan Menteri Pendidikan dan Kebudayaan Republik Indonesia No. 517/m/2020 tentang Ijin Pendirian Sekolah Tinggi Ilmu Pertanian Flores Bajawa (STIPER-FB). Berdirinya STIPER Flores Bajawa menunjukan bentuk dukungan moral dan material serta wujud kolaboratif partisipatif yang solid dari pemerintah daerah kabupaten Ngada dan Gereja lokal Keusukupan Agung Ende. Dukungan dan kepercayan yang diberikan pemerintah dan gereja tidak terlepas dari track record Yasukda yang mampu mengelolah lembaga pendidikan Katolik baik jenjang pendidikan dasar dan juga pendidikan menengah dalam kurun waktu satu abad di tanah Ngada. Ada pun lembaga pendidikan menengah di bawah naungan Yasukda yakni komunitas SMA Swasta Katolik Regina Pacis Bajawa di bawah kepemimpinan Almarhum Rinu Romanus bersama pimpinan Yasukda dan pemerintah daerah kabupaten Ngada menjadi cikal bakal gagasan ide besar agar Yasukda memiliki satu perguruan tinggi yang dinaunginya.

           Komitmen besar yang dirintis bersama ini pada akhirnya Yasukda menjawabi kerinduan masyarakat luas untuk meningkatkan sumber daya manusia di Kabupaten Ngada pada khususnya dan Provinsi Nusa Tenggara Timur pada umumnya melalui penyelenggaraan lembaga pendidikan tinggi. Sejalan dengan slogan STIPER Flores Bajawa “Searching and Serving with Love” menjadi basis penyelengaraan pendidikan tinggi di bidang pertanian yang menjadikannya sebagai laboratorium masyarakat agraris yang berorientasi global dengan mengedepankan nilai-nilai luhur kearifan lokal masyarakat Ngada. Keberadaan STIPER tidak lagi menjadi milik umat Katolik namun diperuntukan bagi semua lapisan masyarakat dari berbagai latar belakang guna menopang kemandirian dan kesejahteraan sebagai masyarakat agraris. “Kehadiran STIPER Flores Bajawa di bawah asuhan Yasukda menjadi berkat bagi masyarakat Ngada dan sekitarnya yang merindukan berdirinya perguruan tinggi bidang pertanian” tandas Ketua Yasukda, Romo Silverius Betu, S.Fil.M.Han dalam sambutannya pada acara pengumuman Surat Keputusan (SK) pendirian STIPER-Flores Bajawa (Florespos.co.id 19 Mei 2020). Lembaga Pendidikan Katolik ini memiliki komitmen dan intergritas yang selalu mengedepankan visi karya Gereja melalui pendidikan dengan tetap menjangkau berbagai lapisan, suku, agama, ras, budaya, usia yang memiliki hak asasi untuk mendapatkan layanan pendidikan yang humanis dan bermartabat. Oleh karena itu, STIPER mampu merajut kasih dalam keberagaman (unity in diversity) satu dalam perbedaan. Dengan demikian, Lembaga pendidikan tinggi ini mampu mewujudkan pembentukan martabat generasi muda seutuhnya sehinga menghasilkan generasi yang handal, bermartabat, memiliki kecakapan hidup (life skills) serta berdaya guna bagi masyarakat, Gereja, dan Negara. Oleh karena itu, pendidikan Katolik menunjukan soliditas untuk mengambil bagian dalam membentuk pribadi manusia secara holistik yang terkandung nilai-nilai hidup Kristiani yakni religius, intelektual, emosional, moral dan juga sosial, sebagai wujud tugas perutusan Gereja di tengah tata kehidupan dunia. STIPER Flores Bajawa Mampu Membangun Masyarakat Agraris Bermartabat dan Humanis Potensi besar yang dimiliki Provinsi Nusa Tenggara Timur pada umumnya dan Pulau Flores serta kabupaten Ngada khususnya menjadi dasar pijakan pemerintah kabupaten Ngada dan Gereja Keusukupan Agung Ende melalui Yasukda dalam upaya mendirikan STIPER Flores Bajawa. Kabaupaten Ngada sebagai bagian zona intergarsi Provinsi Nusa Tenggara timur yang nota benenya sebagai provinsi kepulauan memiliki potensi menjanjikan baik di bidang pertanian maupun peternakan.. Secara historis pulau Flores secara etimologis berasal dari bahasa Portugis yaitu “ Cabo de flores” yang berarti “Tanjung Bunga” dan dipakai secara resmi sejak tahun 1636 oleh gubernur jendaral Hindia Belanda, Hendrik Brouwer. Nama ini juga melalui sebuah studi yang mendalam oleh Orinbao (1969) mngungkapkan nama asli pulau Flores adalah Nusa Nipa (pulau ular) dan dari sudut antropologi, pulau Flores mengandung makna filosofis, kultural, dan tradisi ritual masyarakat Flores. (https://id.m.wikipedia.org/wiki/Pulau_Flores). Dalam kaitannya dengan potensi alam yang menjanjikan, salah satunya adalah Kabupaen Ngada. Ngada merupakan salah satu kabupaten yang terletak di bagian tengah pulau Flores, provinsi Nusa Tenggara Timur, Indonesia dengan Ibu kota kabupaten Bajawa dengan luas wilayah1.621 km2 dengan jumlah penduduk 162.299 jiwa (2018). Masyarakat kabupaten Ngada adalah masyarakat agraris. Kurang lebih masyarakatnya bergerak di sector pertanian. Secara polivalen atau usaha pertanian rakyat campuran meliputi usaha pertanian tanaman pangan dan holtikultura, perkebunan dan peternakan (https:portal.ngadakab.go.id/pertanian). 

        Dari gambaran di atas menunjukan bahawa potensi lokal kabupaten Ngada yang luar biasa harus diimbangi dengan peningkatan sumber daya manusia agraris yang berwawasan global dan salah satunya melalui wadah pendidikan tinggi yang fokus perhatiannya pada bidang pertanian. Maka dari itu, kehadiran STIPER Flores Bajawa merupakan oase yang dapat memacu angka partisipasi masyarakat Ngada dan Flores pada umumnya yang kategori masyarakat menengah ke bawah untuk melanjutkan ke jenjang pendidikan tinggi dengan asas keterjangkauan akses pendidikan bagi semua kalangan. Hal ini ditegaskan oleh Ketua STIPER Flores Bajawa, Dr. Niko Noy Wuli dalam sambutannya pada acara pengumuman Surat Keputusan Pendirian STIPER Flores Bajawa “STIPER Flores Bajawa hadir sebagai laboratorium peradaban masyarakat agraris melalui program sarjana prodi agroteknologi dan peternakan yang didesain melalui perpaduan kurikulum berbasis IPTEK dan vokasi, dikelola oleh SDM Doktor dan Magister, dengan prinsip good university governance yang humanis dan berkarakter Nusa Tenggara” (Indonesiasatu.co 20 Mei 2020). Komitmen penyelenggaraan pendidikan yang pro humanis merupakan wujud kehadiran Gereja di tengah masyarakat melalui lembaga pendidikan Katolik. Hal ini dipertegas oleh Bapak Uskup Keuskupan Agung Ende, Mgr. Visentius Sensi Potokota, Pr dalam sambutannnya pada misa pembukaan tahun akademik 2020-2021 bahwa “kehadiran STIPER Flores Bajawa merupakan wujud kehadiran Gereja di tengah masyarakat. Jadikanlah STIPER sebagai pengejawantahan wajah Gereja lokal Keuskupan Agung Ende dalam membangun dunia melalui sektor pendidikan. Kita yakin Yasukda sebagai payung hukum lembaga pendidikan tinggi ini memiliki mimpi besar guna memngemban misi karya pewartaan Gereja melalui pendidikan tinggi, serta mampu memberi warna bagi umat Katolik Keuskupan Agung Ende secara khusus dan masyarakat NTT pada umumnya. STIPER Flores Bajawa juga diharapkan menjadi lembaga pendidikan tinggi yang membawa misi kemanusiaan di tengah perubahan zaman yang penuh tantangan sebagai gereja yang mendidik di tengah umat demi mewujudkan kesejahteraan bersama (Bonum Commune)”***

Oleh; Siprianus Wara 

(Staf Pengajar STIPER-FB)

   

                                                               Sumber Bacaan

Banawiratma, J.B (1991). Iman, Pendidikan dan Perubahan Sosial. Yogyakarta: Kanisius Ejournal.unida.gontor.ac.id Konsep pendidikan menurut John Dewey diakses 25 September pada pukul 12.28 Garavissimus Educationist dan Gaudium et Spes https://Komkat.kwi-org/2015/01/28/Pernyataan-konsili-vatikan-iitentangpendidikankristen-gravissimumeducationist diakses 26 September 2020.12.03 Go, P. (1991) Pastoral Sekolah. Malang. Dioma Indonesiasatu.co 20 Mei 2020 Terima SK Mendikbud, STIPER Flores Bajawa Resmi Berdiri diakses 26 Sepember 2020 13.19 Wiryopranoto S. Dkk (2017) Ki Hajar Dewantara “Pemikiran dan Perjuangannya” Jakarta. Museum Kebangkitan Nasional Direktorat Jenderal Kebudayaan Kementerian Pendidikan dan Kebudayaan

Personal Letter about "Stay at home" in coronavirus outbreak

VOXRATEWATI.Com. By Wara Cypriano

Dear Chindrian Mude,

Hallo Chindrian, I think it’s fair to assume something is bothering you right now. I hope you and your family are always in a good condition. Right now, I have no idea what that may be but I need you to know everything is going to be okay. Today, everything may seem scary from the world.  

In this letter, I would like to share my feelings about our “stay at home” activities. We acknowledge that Regina Pacis Bajawa is one of best senior high school in East Nuasa Tenggara Province but as a student, during these e-learning sessions 1 and 2, I was so busy as usual. That’s why, I think our teachers feel students are without any work, so they tend to give us as much more assignments and projects to finish. Some of them even teach during breaks. I think, teachers should understand the situation and the stress on the students felt these tough times. All subjects gave their tasks for instance, English, making summary of up to date news about coronavirus outbreak, after that, push us to be a news reader in form of a video. The other one is geography, making an instruction to avoid the coronavirus outbreak and post it via face book account and many more. Moreover, all tasks should be sent via email, whatsap, Google classroom applications. 

If we remind them of these, we get scolded. But all of these, the most important is even after the National Minister of Education, Nadiem Makarim instructed that the students and teachers should learn from home. Therefore, I realize that, there’s no way to avoid our responsibility as a student although has been stressful. So, what about you? Do you feel as like me? I got bored a day long to face my smartphone with a limited pulse and data charged. On the other hand, right now, the world is fighting against coronavirus outbreak. But we trust that our teachers and school staffs love us also and keep in touch with us. It is not a bad way to educate us but we should support it. Let’s concentrate on that, the humanity comes first. Although my head got dizzy of these, they did the best for us. Let us all pray that world is saved from this pandemic. It is our duty to obey the safety instructions issued to us by Indonesian government. So, stay safe at home, obey the healthy protocols of our government. We need to take it seriously, to end the pandemic.

That’s all dear my heart words, I am looking forward of your sharing about e-learning session activities. I can’t wait get it. 

Your classmate,

   Echan Wale

Rori Witu (As Ngadanese Traditional Hunting)

VOXRATEWATI.Com. By Wara Cypriano

Rori Witu or To'o Lako  (As Soa Tribe traditional hunting)

photo insert taken from www.Google.com

The traditional hunting  (Rori Witu) is an annual ritual for Soa tribe. It is the local culture of Ngada Regency especially in Soa sub – district still came down to this day. The traditional hunting activities were usually placed in the calendar cycles based on the local culture system of the local agriculture. This tradition was closely related to people’s beliefs ritual existence being ability wild animal like board (Hui) or deer (Kogha) that can be damaging for all plants that venture into the local communities to fulfillment their daily needs. This ceremony will be held every year as an annual ceremony. 

The indigenous hunting tradition in Soa included several villages namely Mengeruda (Witu Menge), Lo’a (Witu Lo’a) Seso (Witu Welu) and also Libunio village (Witu Nio). This traditional hunting carried out in accordance with the local – based of the lunar calendar. It was usually carried out from June to October in the year. The traditional hunting was held of each village with have the different time. The traditional hunting activity was determined by the local leaders (Mori Raghu/Rawu Witu) in accordance with the lunar calendar customs. The traditional hunting had some equipment such as spear (Tuba), barbed spear (Bhou) or like a sword (Sodi). The barbed spear shaped like a fishhook.

The hunters usually came from all communities of Soa would do hunting and were not restricted to either children and adults. They   usually hunted by using horses (Zara) or on foot. In its effort to obtain the bluish animals the dogs were always accompany the hunters. All the dogs were deployed to search the boars or deer (Hui no’o Kogha). The hunters were always scrambling by each other, so that no one is getting a whole body of an animal but they had partly such as the head, feet, or hands etc. The hunters scrambled the animals to show their knight stronger. Not all the hunters got the animals if they did not strength to scramble with the other hunters. But, it was always do in hospitality and the spirit of brotherhood. 

In every villages, the stages of the traditional hunting (Rori Witu) in general were common but some of steps are different such the stages of the ritual at night until the next day will do the hunting.
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In Soa district of Ngada Regency, one village conducted the traditional hunting was Libunio village. Libunio is one of a local tribe. In Libunio village had two main traditional ceremonies such traditional boxing (Sagi Adha) and also traditional hunting as known (Rori Witu Nio). There were several stages that became a series of major ritual that must be held before the implementation of the indigenous hunting. Rori Witu Nio started with cooking the rice beans (Ka Nika Lebha). Lebha was a kind of bean as cooked with rice as an opening meal before the traditional hunting day. The next day was continued with the ritual of Pau.  The Pau ceremony was a ritual in which was of Nio tribal communities (Suku Nio). It was the time that forbidden to carry out agricultural activities such as cutting the trees, or burning of the garden. People who were trespassed the rule will be penalized by the local leader. A few days later, all adults (male) go looking for the shrimps (Ko Kuza) is called (Heza) ritual. After that, the next day was followed by the (Bato) ritual. It was the ritual of eating shrimps. A further ceremony was (Sina Oro) as the ritual to prepare a segment of bamboo that had been cleaned to be dipped in the river. 

If everything was prepared well then, continued with (Bhore Tua). At the night, where the next day will do the hunting, the local leader (Mori Raghu Witu) held the ritual of Pepu. The Pepu ritual was conducted as last preparation of the traditional hunting day. The local leaders asked the rice of bamboo (Mama Toke), and collected the ginger (Pai Lea). The ginger was used to treat that hunters got wound as the traditional medicines. All the things were distributed to the girls who was who completed the ceremony of initiation into adulthood customary (Kiki Ngi’i/Bu’e Muzi) who participated in the day of traditional hunting.  The girls will redeem the existing bush meat on the hunters. In Pepu ritual was also the Mori Raghu prayed and pleaded to the ancestors and the forest watchman in order to collect the deer or boars (Pai Nitu Kogha no’o Hui) in the places that the hunters conducted the traditional hunting. The Pepu ritual was also to prohibit to all the tribal community were not to wash their face, or oiling their hair especially on the first day of hunting.  

When all phases as the series of the indigenous ritual before hunting has been carried out, finally the time of the hunting has come. The Mori Raghu and members gather in the center of village (Kisa Nua) doing the hunt commencement ceremony and marching toward the firebox place (Saka Api) by the traditional singing.  Arriving the Saka Api place, the fire arose by swiped (Pake Zoze) of the dried bamboo (Bheto Rogho) and alang – alang (Keri). This ignited a fire that has been used as a source of fire that used to burn the forest as the place to hunt. The traditional hunting conducted for three days. The hunters did not return to their village but lived in resting area (Loka) during the hunting took place. Returning from the hunting areas, the hunters sang the traditional singing. The meat as their hunting’s got to eat together with the family members of Nio tribal community and its blood smeared on Beso or the point of Mori Raghu (Basa Beso Mori Raghu). 

By Siprianus Wara

 (Adapted from an interview resulted with Bapak Adrianus Rato as one of the local leader of Libunio village on June, 2017)

Reba (As Ngadanese Thanksgiving Celebration)

VOXRATEWATI.Com. By Wara Cypriano

Reba

Reba was one of the most important harvest ceremonies that held annually in Ngadanese culture. It was to express gratitude towards the ancestors for the past year and asking for a fortune of the new-year. In the villages, the people usually were preparing the sacrifices. The Reba ceremony used to evaluate everything about life of the society in the previous year is that have been undertaken by the Ngadanese local culture. The community asked the suggestions to the religious and the traditional leaders to be able to live better in the new -year. 

Reba was scheduled and executed according to the local calendar. Therefore, it did not have a great time in the national calendar. Reba was usually held around the month; such as in Sada was held in early of December, in Doka, 25 km from Bajawa go on middle of December and also in Bena-Tiworiwu, Aimere. On January is held in Nage-Dariwali and also in Aimere, Wogo – Ratogesa, Golewa, Langa or Beiposo-Wawowae and also held in Bajawa. Reba ceremony also conducted in February were in Nenowea in Jerebu’u, Mangulewa or Turekisa Sobo in Golewa, and also in Gisi-  Golewa. The Reba ceremony started with “Bhui Loka”. It was as the initial part of the Reba ceremony, where a scared place in the village was ritually cleansed and sacrifice animals were given to the ancestors. For the ceremony, all the families such as the family members (Ana Sa’o), tribe members (Ana Suku), village members (Ulu Eko) have gathered in the main village as the traditional village.  

The ceremony held on three days in this village with houses representing of each clan. Several sacrifices of pigs and chickens are carried out at the many ancestral shrines in the village. After “Bhui Loka” every family returned to their clan’s house to conduct some ceremonies. The families got together in the inner part of house where they cooked meals in their daily life. At that moment, the family members discussed and plan for the next year agenda such as, whether any renovations have to be done on the house, the cleaning and maintenance ancestral shrines, or even upcoming weddings. After sunset, the village elder meets by a tall bamboo pole where they will perform the ritual of “Dheke Reba” until the crack of dawn. 

In Dheke Reba time, all guests came and joined into their family. The dancers and the ceremony participants who had to go on until the morning hours in was a good spirit. The local liquor was served as well as three additional meals. These meals also initiated “Ka Maki Reba”, it was the mass fast, which was to last until the next night. The ceremony includes ritual practices, dance and perform the traditional music and singing called (O Uwi). The dancing was seen as a means to connect to the earth through feet pounding on and on and express the people’s longing for the best harvest. At the end the third day all the rituals are sealed by “Dhoi” is a farewell ceremony for the families that must returned to their village, so ancestors could protected them on the way home. So that was the series of the Reba ceremony were ended. 

(Adapted from idahnyaflores.blogspot.co.id)

Bombardom (As Ngadanese Traditional Music Instrument)

VOXRATEWATI.Com. By Wara Cypriano

Bombardom

Bombardom is a traditional wind instrument in Ngada Regency that still exists until today’s modern generation. The Bombardom made of two types of bamboo in the local language is called Peri and Ila. Bamboos that are large (Peri) serves accommodate the air and small bamboo (Ila) function blowing air. Sound bamboo container made in two forms namely measuring 75 centimeters long and the short 53 centimeters. While bamboo blower noise (Ila) seven centimeters longer than the size of a large bamboo. The hole on large diameter of bamboo is about five centimeters. The Bombardom produces two types of sound those are baritone and soprano. 

The Bombardom is a musical instrument inherited from the ancient time until now. Since the last decades as a companion instrument to other instruments such as flute or Foy doa. In the days, the Bombardom is not familiar with modern instruments. The Bombardom is into a musical instrument that is always used by the community to accompany the songs in any event, for example during a visit by government officials to villages. Bombardom also used as a musical instrument in a prospective marriage partner before heading to church and greet after the return of the church. 

The Bombardom raw material is bamboo types of elves and small bamboo (Ila). These plants are still many in the region. The Tolelela village is a village as make the Bombardom musical instrument. On average people in the village are already skilled blew the Bombardom. Todays’ generation try to maintain and preserve the musical instrument Bombardom so as not eroded by the impact of globalization. Therefore, with the development of increasingly rapid technology along come the modern musical instruments of Bombardom. To make the traditional musical instruments exist, the local government have program to preserve the culture, a lot of parties or organizations began exploring the potential of culture and seek to revive the traditional musicals endangered. 

The Bombardom  is as the traditional admusical instrument with the community and traditional music lovers in Ngada is still survive especially in Jerebu’u sub-district. This community was ever got feel satisfied and proud of Bombardom MURI registered number 7091/R.MURI/IX/2015. The MURI record in a festival woodwind Bombardom involving participants in over 500 people that have popularized Bombardom to the whole world. 

(Adapted from http://tenyjehanas.blogspot.co.id/2016/02/alat - musik - tradisional-bombardom_.html)

By Siprianus Wara

Dero Dance

VOXRATEWATI.Com. By Wara Cypriano

Dero Dance

Dero dance is a kind of traditional dance from Ngada especially in Soa indigenous community. Dero dance is a mass dance with movement of the art, and will become more alive if accomplished by traditional and modern music.

It is a popular dance as one comes from Soa sub-district in Ngada Regency.  The dance aims to honor the ancestors, to give thanks for the harvest, and build a strong fraternal bond. Dero usual danced at Sagi customary or traditional indigenous boxing. The people is to join hands to form a circle and then move together – equal right and left backward and then forward to the music. It dance is easy to learn or practice with the elastic body movement.  The Dero dance is usually performed in the night the before the Sagi (traditional-boxing day). The dancers can come from within the village or outside the village. To dance Dero can use the custom clothing for the men (Nai Ragi) and women (Kodo Do’i). The dance accompanied with the traditional singing.

Nowadays, every person can dance Dero using the modern instruments and movements can be varied. It can be performed in is a formal or informal events such as in wedding party, thanks giving day or the government visiting in a village. The dancers can come from teens, or adults. (Adapted from: http://triofriend.blogspot.co.id/2014_11_01_arch.)

Tips for Improving Our English Speaking Skill

VOXRATEWATI.Com. By Wara Cypriano

Repost from account of Atif Mehmood

18 top tips for improving your English

1. Watch television and films in English

2. Read English books/newspapers
3. Label things in your house
4. Make notes of new vocabulary
5. Surround yourself with English speakers
6. Figure out your best time to learn
7. Listen to British and American music
8. Language swap
9. Practise English whenever you can
10. Record yourself and your lesson
11. Get a good bilingual dictionary
12. Learn English idioms and phrasal verbs
13. Write every day
14. Tell you teacher what you want to learn
15. Remember your mistakes
16. Put yourself into difficult situations
17. Change the language on your social media or smartphone
18. Be realistic

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1. Watch television and films in English

 Not only do Britain and the USA produce some of the best TV shows and films in the world, but you can learn English whilst watching them. If you’re still getting to grips with the language at any level (from beginner to upper intermediate) then it’s worth putting the English subtitles on so that you can read along and listen at the same time.

You can also listen to English radio stations and find plenty of listening sources on the internet. Another idea would be to put English subtitles on films or television programmes from your own country so that you can read along with them in English and make the translations as you go.

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2. Read English books/newspapers

Reading is a great way of practising your English in your own time. You can take one word at a time at your own pace, without your teacher peering over your shoulder. If you’re studying at a beginner to intermediate level, pick up a children’s book where the language will be easier than an adult book.

Newspapers are also worth reading. Not only can you improve your English but you’ll learn about local and national goings on, which can be handy when communicating with native speakers. Free newspapers and magazines, as well as tabloid-style newspapers which use more basic language, are perhaps better for low level speakers.

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3. Label things in your house

This is a quick and cheap way of improving your knowledge of the vocabulary of everyday items in your home. All you need to do is buy a pack of labels and then write the name of items in your home on them, such as phone, window, mirror etc. Every time you use these objects you’ll read the word and embed it into your memory. This is great for low level learners.

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4. Make notes of new vocabulary

1. Whenever you learn a new word, whether in the classroom or when you’re out and about, make sure you make a note of it. Whenever you have some free time, you can practise what you’ve learned. You could even do this on your phone so you needn’t carry around a notebook with you. 

It’s also worth making a note of the translation into your own language and any unusual phonological aspects of the word.

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5. Surround yourself with English speakers

If you just spend your time outside of the classroom with people from your own country, you’ll miss out on a big chance to practise English. If you try to befriend other English speakers, you’ll be forced into speaking the English language. You’ll also pick up things like slang and conversational English that you’re unlikely to learn in the classroom.

If you struggle to find English speakers, at least try and spend time with people off your course that are from countries other than your own. This way, you will still have to speak English.
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6. Figure out your best time to learn

Are you a morning or afternoon person? If you can work out when your brain is at its sharpest then you should cram in your language learning at this time. Some people work best first thing in the morning and switch off after lunchtime, while for others it takes a while to get going every day.

Think about when you function best and plan your learning to suit this. For example, there’s no point taking lessons that run late into the night when you’re likely to easily lose concentration.

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7. Listen to British and American music

In addition to watching films and TV, listening to music is another great and fun way of improving your grasp of a language. There’s an almost endless amount of music out there to choose from, with most tracks having lyrics easily available online.

You could listen to a song a day and read the lyrics along to it. If you come across any language that you don’t understand then research it. If you’re at a low level then perhaps go for some slower folk, country or acoustic music, which often has lyrics that are slower and easier to understand.

Once you’re feeling more confident you could go for some rap music, which is generally a lot quicker and harder to understand.

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8. Language swap

In addition to learning English in class, you could find somebody who is keen to learn your own language and exchange information with them. Being able to speak a language is a gift and, whatever your mother tongue, there will be somebody out there that wants to learn it.

You can meet up and give each other work, swap knowledge and help each other progress. This is a great way of continuing your learning outside of the classroom while also saving money.

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9. Practise English whenever you can

It’s incredibly important that you don’t leave your English learning inside the classroom. Make an effort to go to the library and study your notes, read and write in English, and speak to English nationals and other English speakers.

When you’re in bed at night, look over your English notes from the day and try to memorise some vocabulary as you’re falling asleep. The first thing you do in the morning while you’re eating your cereal could be to learn a couple of new words. Make sure you never escape learning.

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10. Record yourself and your lesson

Make the most of the recorder on your smartphone and practise pronunciation. This is a good way of learning pronunciation because you might know it when you first hear it then forget it later.

Although your teacher might not like you to do this, and you should always get their permission, it can be useful to record lessons. As you travel home or fall asleep you can listen to it. It’s a great way to revise the information and practise listening, as well as nail down some pronunciation.

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11. Get a good bilingual dictionary

A bilingual dictionary is your best friend while you’re learning English. However, beware that a lot of dictionaries out there have numerous mistakes and mistranslations. Do some research and spend a bit of extra money on the best dictionary you can find.

It’s also worth bearing in mind that a number of online translators and electronic dictionaries on smartphones can be quite poor. Teachers will find it very obvious if you simply put something through a translator – it’s normally literally translated which doesn’t always work.

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12. Learn English idioms and phrasal verbs

There are a number of aspects of the English language that you’re not always going to find in an academic course book. Things like idioms and phrasal verbs are extremely common in everyday English conversations.

If you manage to learn these then you’ll find it much easier to talk and understand conversations with native speakers. Although this is not the kind of language you’re likely to use in an academic essay, it’s arguably just as important to you.


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13. Write every day

Writing is a great way of using new vocabulary and getting your head around grammar. Try and write something every day using new words and grammar that you’ve learned. Even if it’s only a few sentences, it’s very important to get into the habit of doing this.

It’s also a good way of comparing your progress as you improve your knowledge of the English language. If you have access to English speaking friends or a teacher, you could ask them to look over your writing and give you some pointers.


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14. Tell you teacher what you want to learn

If you’re learning English in a language school or getting private lessons, you might not always be learning what you want. However, it can be difficult for your teacher to know exactly what you want to learn unless you tell them. So if you think that they’re giving you too much writing and not enough pronunciation, for example, then you should tell them. They’ll be pleased with the feedback.


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15. Remember your mistakes

You will make mistakes, there’s no denying it. Chances are that you’ll make the same mistakes over and over again. Next time that you’re corrected by a teacher, whether this is written or orally, you should make a note of your mistakes.

Perhaps you forget when to use the correct article or you get the past simple and present perfect tenses mixed up? Make a note of this and work on your mistakes.

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16. Put yourself into difficult situations

If you search out situations where you must speak, read and listen that are outside of your comfort zone, you’ll be forced into using the English language. This can be one of the best ways to learn English because you really focus on what you’re saying and it gets you used to uncomfortable situations.

Try and order some food at a restaurant, speak to someone at a tourist information centre or just start chatting to a native speaker in a bar. Don’t be afraid to make mistakes. Getting something wrong is actually a great way of understanding why it works a certain way.

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17. Change the language on your social media or smartphone

Have you ever accidentally changed the language on a device or on a website and then struggled to get it back again? We’ve all been there before. However, this can actually be a good way of learning an additional language. If you turn your Facebook, Twitter and smartphone settings to ‘English’ then you can continue to learn the language while you’re communicating with friends.

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18. Be realistic

It’s extremely common for language learners to want to better their English at an unrealistic pace. Set yourself objectives but be genuine in what you can achieve. Your teacher is just there to tell you things and practise with you for a few hours a day. It’s your job to remember and correctly use what you are taught.

You cannot expect to just turn up to class for a few weeks and be able to speak the language. You must engage in lots of work outside of class and use your brain as much as possible.

"Firman Telah Menjelma Menjadi Manusia dan Tinggal di Tengah-tengah Kita"

VOXRATEWATI.Com. By Wara Cypriano

"Firman telah menjadi manusia, dan diam di antara kita. Semua orang yang menerima Dia diberinya kuasa menjadi anak-anak Allah".

Bpk/ibu saudara/i yang terkasih dalam Kristus Yesus.

Dikisahkan dalam mitologi Romawi (mitologi artinya sistem kepercayaan kuno) ada seorang dewa yang mungkin kita tidak pernah dengar yaitu Dewa Janus. Ciri dewa Janus yaitu manusia yang memiliki dua wajah: wajah di bagian depan kepala dan juga di bagian belakang kepalanya. Dalam penanggalan kalender Masehi, bahwa bulan Januari adalah bulan yang berada persis di awal tahun dan berada di akhir tahun sesudah bulan Desember. Maka nama Dewa Janus dijadikan nama sebuah bulan yakni bulan Januari. 

Bapak/ibu saudara/i terkasih dalam Tuhan,

Ciri bermuka dua pada pribadi dewa Janus bukan seperti halnya ungkapan yang kita ketahui; di mana orang yang bermuka dua berarti orang itu lain di depan lain di belakang. Bermuka dua di sini memiliki makna bahwa rentangan sebelas bulan yang lalu dan sebelas bulan yang  akan datang merupakan kisah perjalanan hidup yang harus kita jalani dalam satu tahun. Kita hendaknya selalu merefleksikan setiap perjalanan hidup kita baik yang telah kita lalui sepanjang tahun yang lalu, dan juga apa niat dan rencana kita pada satu tahun ke depannya atau di tahun yang baru. 

Malam ini, merupakan momen yang sangat berahmat bagi kita semua. Entah kita sadar atau tidak bahwa Tuhan tidak saja memberikan kita kesempatan untuk berkumpul bersama anggota Komunitas Umat Basis, dan lingkungan kita. Namun, Tuhan selalu memberikan waktu terindah bagi hidup kita, entah apa dan bagaimana keadaan dan peran kita masing-masing, baik sebagai orang tua atau anak-anak, baik sebagai suami, atau isteri, baik sebagai tokoh adat, tokoh masyarakat, agama atau sebagai pejabat pemerintah, pendidik atau juga sebagai Fungsionaris pastoral, kita semua terpanggil dan diutus di tengah tata dunia ini.  Tuhan  senantiasa memberikan kita waktu untuk  mensyukuri setiap peristiwa hidup yang kita terima, baik dalam suka maupun duka, baik dalam kegagalan atau pun keberhasilan, tertawa atau menangis, ada waktu untuk bersyukur. semuanya itu ada waktunya masing-masing.

Bpk/ibu saudara/i yang terkasih dalam Tuhan,

Malam hari ini, melalui pewartaan Rasul Yohanes bahwa, inilah waktu yg terakhir bagi kita, dan akan muncul banyak anti Kristus dan mereka itu datang dari antara kita. Dan  lebih lanjut penginjil Yohanes, yang diperdengarkan kepada kita semua bahwa, Firman telah menjadi manusia dan diam di tengah-tengah kita.  Rasul Yohanes dan Penginjil Yohanes mau menunjukan suatu pernyataan sikap iman yang tegas dan penuh makna bahwa Kristus sang Sabda yang telah menjadi manusia adalah suatu peristiwa inkarnasi: Allah menjadi Manusia. Yesus tidak meninggikan tentang ke Allahan diriNya sebagai putra Allah, namun Tuhan menjelma menjadi manusia yang lahir di kandang hina sebagai wujud penyerahan diriNya secara total atas kehendak Bapa demi penghapusan dosa dan hidup kekal bagi kita manusia berdosa. Terang itu telah ada di dalam dunia dan dunia yg dijadikan-Nya tidak mengenalnya. Kita seringkali lupa tentang keberadaan diri kita sebagai CiptaanNya. Kita tidak menyadari akan karya agung Allah dalam hidup kita masing-masing. Kita seringkali mengandalkan Tuhan di kala kita tertimpa musibah dan kegagalan. Kita seringkali hanya mengeluh akan kenyataan hidup yang kita alami namun kita lupa bahwa apa yang kita terima merupakan anugerah terindah dari Tuhan yang patut kita syukuri.

Bapak/Ibu saudara/i yang dikasihi Tuhan,

Bapak suci Paus Fransiskus dalam kunjungannya ke Asia tepatnya di Doha Qatar pada bulan Oktober lalu, ada semacam konferensi bersama dengan para pemuka agama-agama lain di dunia, mengeluarkan suatu seruan bersama terkait dengan pesan perdamaian di seluruh dunia yakni "Hiduplah sebagai sahabat bagi semua orang". Perdamain dunia akan tercipta jika ada damai dalam keluarga. Dan ini dijadikan tema dan pesan Natal tahun 2019 bagi gereja Katolik di seluruh dunia. Seruan ini mengandung makna mendalam bagi para pemimpin agama dan negara di dunia  di mana terdegadrasinya nilai-nilai kemanusiaan. timbulnya konflik dikarenakan perbedaan bahasa, ras, suku, agama, dan golongan. Bagi Paus Fransiskus di usianya yang ke 83 saat ini, Beliau tetap melakukan kunjungan ke seluruh benua dan negara-negara yang sedang konflik untuk meyerukan bahwa perbedaan bukan penghalang bagi terciptanya kehidupan yang harmonis sehingga, perdamaian di seluruh dunia terutama terciptanya damai dalam hati kita masing-masing.

Bapak/ibu, saudara/i terkasih dalam Tuhan,

Ada bebrapa pertanyaan refleksi bagi kita  yang hadir malam ini. Apa sesungguhnya pesan natal dan perayaan akhir tahun 2019 bagi kita? Apakah semuanya hanyalah peristiwa tahunan yang dirayakan secara bergantian dari satu KUB ke KUB lain? Atau hanya sebagai ajang berkumpul membuka lembaran tahun yang baru?. Apakah kita sudah menjadi terang bagi orang lain, atau kita masih diselimuti suasana kegelapan di hati kita? Tentu saja kita memaknai dengan cara kita masing-masing. Namun satu hal yang perlu kita sadar dalam iman bahwa  Allah senantiasa menyapa kita dengan cara dan perantara yang berbeda.  Terpenting dari kita, adalah kesediaan untuk menyambut Kristus Sang Emanuel, Allah beserta kita, agar hidup kita diliputi terang sabda dan kebenaran dari Allah yang dianugerahkan kepada kita sekalian melalui kelahiran PutraNya Tuhan kita Yesus Kristus. 

Bapak/ibu saudari/i sekalian, umat beriman yang terkasih dalam Tuhan,

Sekali lagi, marilah pada perayaan akhir tahun ini, semoga momen ini  dapat menjadikan kita sebagai pribadi yang selalu bersyukur, dan kita hendaknya, menjadi sahabat bagi semua orang, baik dalam keluarga, KUB, lingkungan, dan stasi, serta paroki kita. Sehingga sukacita kelahiran Kristus Juruselamat kita menjadi penuh, dan kita boleh songsong tahun baru 2020 dengan hati riang dan penuh berkat.

Selamat Pesta Natal 2019 dan Bahagia menyambut Tahun Baru 2020, semoga sukacita natal senantiasa menyertai kita sekalian. Tuhan Yesus Memberkati, Amin.

Tugasoki Ende, 31 Desember 2019