Ebook awcu

MODULE Reviving Traditional Customs and Traditions of Timor Island through A Drama Performance in Arts and Theatre class for the Undergraduate.

SYNOPSIS This module is about an initial stage to digitalize culture and traditions of Timor island with the aims to bring the life complexity encountered by Atoin Meto (or commonly known as Timorese) into the global viewers through a drama depicting one of most pressing issues faced by theTimor island, i.e. ‘the drought’ and how local tradition was made at last to solve the persistent problem of water lacking, ‘the drop of hope’. The drama was performed in three (3) different languages, i.e.

English, Kupang Malay creole, and Uab Meto or known as the language of the Timorese.

OBJECTIVES To revive, document and disseminate the traditional customs and traditions of Timor island through a drama performance in Arts and Theatre Class for the Undergraduate.

CONTENT What is all about?

Traditional customs and traditions of Timor island depicted in a drama performance.

Where is it collected from?

Timor Island, Eastern Indonesia.

Why is the knowledge important?

The existence of traditional Customs and Traditions of Timor has been endangered due to the lack of interest among the young generation of Timorese. Therefore, the Timorese youths need to be exposed to the customs and traditions as a means of revival for the local cultural wealth.

What is the available knowledge?

The Timorese local knowledge in the forms of customs and traditions is presented in a drama performance comprising (a) music using local instruments (bamboo, wooden drum and gongs), (b) local narration, (c) traditional dances, (d) local stories and songs. The revived local customs and traditions culture include • A glance of Timor history and the people • Oral history by the tribe elders • Traditional songs, natoni chanting, drama and dance How does the knowledge work?

The revival of the traditional customs and traditions was initiated through combined performances of drama, traditional songs, natoni chanting, and dance. Furthermore, these performances were also recorded audiovisually and made available in digital form. It is expected that this cultural wealth of Timor island can be retrieved easily and used in the reintroduction among the younger generation of Timorese. The local wisdoms embedded in the traditional drama, chanting, songs and dance can be disseminated through real performance and digital audio-visual show.

POSTSCRIPT We discovered that this project has been a good starting point for the introduction of local customs and traditions into the Arts and Theatre course at the English Study Program of Artha Wacana Christian University

CONTENT MATERIAL Peggy Magdalena Jonathans, SPd, MA, Artha Wacana Christian University Jln. Adisoetjipto PO BOX 147 Kupang, NTT 85316, e-mail: jonathanspeggyofficial@gmail.com E-MODULE EDITOR Prof. Dr. Y. Budi Widianarko, University Network for Digital Knowledge (UNDK) Soegijapranata Catholic University (SCU), Jl. Pawiyatan Luhur IV/1, Semarang 50234 – INDONESIA, email: widianarko@unika.ac.id

Peggy Magdalena Jonathans, SPd, MA Universitas Kristen Artha Wacana Kupang Jln. Adisoetjipto PO BOX 147 Kupang, NTT 85316 Office Phone: +62 (0)380 881667 Mobile: +62 (0)81 337 858 997 e-mail: jonathanspeggyofficial@gmail.com

Description of Project: Activities and Participants Activities This project is entitled ‘Reviving traditional customs and traditions of Timor into Arts and Theatre Class for the undergraduate students’. The activity of the project began to collect important information regarding the Timor culture from some informants one month (September-October 2013) before the day of performance by students on November 2013. Using 3 different languages (English, Kupang Malay creole, and Uab Meto/ the language of Timorese), the project aims to bring the life complexity encountered by Atoin Meto (or commonly known as Timorese) into the global viewers by designing a drama depicting one of big issues in Timor island, ‘The Drought’ and how local tradition was made at last to solve the persistent problem of water lacking, ‘The Drop of Hope’. This drama therefore is given a title ‘The drop of hope behind the drought’. The drama consists of playing of local musical instrument (bamboo, wooden drum and gongs), local narration translated into daily English, traditional dances, local story, Timorese songs, local tradition and customs of Timor. For the flow of the play, the sequence of performances is carefully designed as natural as possible by inserting local figures of speech within the conversation.

There are several procedures taken in conducting this project.

First of all, four Timorese informants were asked to share knowledge on traditional customs and local traditions of Timor. The interview materials include the History of Timor and the people, the local customs and traditions, cultures and the values behind each tradition, the sacred Uab Meto or their special language commonly used for ritual and the daily Uab Meto. The interview is an open structured format for this may enhance the questions to more deeper information regarding Timor culture and customs.

Second, the tutor (Peggy) used comprehensive information from the informants for small group discussion in two parallel classes and the tutor asked each student voluntarily to take role within the performance.

The tutor also changed several roles of students during the first week rehearsal until they are well suited to the particular roles because some students are more talented in other roles instead the first choice. Content of discussion was to develop scenes, roles, plots of the play.

Afterwards, the tutor distributed students tasks to each group according to their selection; three Timorese songs (Ai Lo Ena Ama, Usi Apaket, Lais Manekat), two Timorese dances (Helong, Oel Ana), Natoni salutation, drama, ritual prayer, prelude by playing the bamboo, gongs and wooden drum before each or between performances. Students should have the translation of each e.g. the song, the Natoni salutation either in Uab Meto or in Kupang Malay creole then they translated into English. The tutor, the trainer (Seprianus Baintaka) and students revised the drafts.

Prior to each rehearsal and after, the tutor and trainer would do quick briefing with purpose to encourage students showing better, and to evaluate them since the students were very amateur about drama/play.

Transcript of the show has been undergone several changes for better result, yet the script was revised by the tutor and the trainer at last.

The students rehearsed intensively in campus in and out of the classroom with each trainer. Another trainer, Ms. Heriana Ndaomanu is hired for dance groups because of the big number of students joining in the group and the students’ lack of dancing skill. There were independent rehearsals

by the students and some other activities under the tutor guiding. Video recording for rehearsal was used for evaluation on each performance from one group to the others.

On first week of November, 2013 the students performance was tried out. The following week, students sent invitation to several institutions such as Regional and Provincial Education Department (PPO Kota Madya dan Propinsi), Tourism Department, other private universities, and mass media (Timor Express, Post Kupang, TVRI NTT). This aims of encouraging people of different field of services to promote local knowledge of Timor and other ethnicity in the province in any other forms or similar. Students also ordered banner to put on the stage and on the gate to draw interest of people to attend the show. As a part of English Department’s programs, Novel Critics on Students’ literary works was joined with this UNDK show which was held on November 23, 2013.

Participants This project previously was planned to involve limited number of people; elders of the ethnicity tribes and anthropologist (informants) for comprehensive data collection, 15 graduate students enrolling for elective course in Arts and Theatre class, designer of learning materials for Arts and Theatre class (Peggy M Jonathans), a trainer of the culture activities (Seprianus Baintaka). Then there were several changes on number of trainers, participating students, venue dan date for performing. Due to long sequences of performances, more people to involve, Speaking Three course’s students joined in the activities, with total of 80 students performing instead of 15. Otherwise this would be unsatisfactory.

Moreover, several holidays the university has and high frequency use of the rooms also contribute to the delay of performance. The trainers are students in English Study Program and they in the past have been sent overseas for cultural exchanges programs. Thus, their expertise is very important for this project.

Problems Encountered Some problems identified during the planning stage, training, and performance are always such challenges for the tutor and the trainers.

The tutor observed that students mind set is the big issue to deal with.

They at the beginning were more reluctant to follow instructions since the boredom of monotone training which is normal in any training to have repeated each part until one can do well or before continuing to next phase. As the rehearsal go, many students which mostly aged around 19-22 years established within themselves negative perceptions towards their own culture (Timor) and those with other ethnicity background thought the training worthless activity. Yet this did not happen long.

Moreover, the university has very tight schedule of teaching during the period this project was being conducted. The play of musical instruments were very loud and bothered the classes around the hall where the training took place, and indeed made the tutor extended the time for training since the students should wait until some classes near the university hall finished very late in the afternoon, whereas the students cannot rehearse too long until very late at night. The university still needs to provide a sound-proof hall where students can explore their potential in similar program.

On the other hand, electricity in Kupang was quite often turned off from the central due to the less power to supply the whole town, and this situation get worse during rainy season. Therefore, rehearsals tend to be delayed until the light turned on again although formal letter had been sent to the central office to request the electricity connection.

Solutions Attempted Having the lost of interest on students, the trainer and the tutor inspired the students about the importance of local cultural activities, i.e., to promote the existence of various ethnicity in the province, to open access for the outside world to east Nusa Tenggara, to get close to Timor, their motherland. Talking to the students’ better nature is the most appropriate.

After every 3 times training, students were recorded into video and tutor re-played it. This apparently changed students’ attitudes slowly and more positive support came from each one. What pleased them more is to get copy of video from last version edition. The students look forward to have their performance uploaded into You Tube by the tutor in the near future. They believed their performance earned them well.

To accommodate this project to run well, the tutor anticipated the availability of rooms, the sounds produced and the comfort everyone should have. Students were scheduled to come on Saturday (the univ day off) and Sunday after church beside the other days to rehearse. Saturday and Sunday are free for any students’ extracurricular activities. Every day the rehearsal lasted for 1 to 2 hours but this was insufficient, thus Saturday and Sunday were bit longer used. Although the students were always tired after other classes at university and fully occupied with obligation to attend to many lecturers, work on assignments, they still spend time for rehearsal. The tutor should in turn provide them with light food and mineral drinks, so they don’t lost energy and spirit to engage.

Batteries were always available for the cassette/cd player for rehearsal.

Fuel generator was lent to help back up the power which needs for every time use.

Project Outcomes: Goals and Objectives 1.1

In broader scope, this project have met these following outcomes of culture revival activities: a. A glance of Timor history and the people (evaluation: the information of Timor culture have been understood by the students before coming to the planning stage of the performance although the time spend for this point is very little) b. Interview to tribe elders (evaluation: the tribe elders were so happy to share information regarding their own culture, yet information cannot be collected from one only since many unwritten/very old cultural traditions and the values behind them are not retained

in their memories) c. AV Documentary of songs, Natoni chanting, drama and dance(evaluation: each had been documented into one big performance) d. Learning materials and tasks distribution (evaluation: task distribution was equally distributed students and their learning materials are oral material collected from the informants and shared by the tutor to the students, yet written learning materials using these cultural data should be develop so the cultural concept integrating into syllabus of the course can be fully developed and enhanced) e. Live performance (evaluation: the performance has several points to improve, though it was the best students can do) 1.2 Therefore the activities have covered these learning objectives: a. Sing two traditional songs in local language, Timor enthusiastically b. Use Uab Meto to do Natoni salutation to their peers in group c. Perform the dance with the respect to the people and the culture d. Appreciate local story and moral values of the story to play the drama 1.3

Planning for the second round of this mini project: a. Use all the collected data to design learning materials b. Dig more information from the past about the Timorese tradition. c. Display as many as possible the cultural entities of Timor in photos d. Make simple display of photo and upload to You Tube for public viewers

Overall impact of the project and future implications: 1.1

1.2

This project overall has been a good starting point particularly for English Study Program of Artha Wacana Christian University to enhance one of instructional goals of Arts and Theatre course. This course is elective and has been recommended in the study program since the 2010 updated curriculum. This UNDK show is a model of integrating culture into education in higher education.

However, the theme proposed by this project i.e., ‘Reviving traditional customs and traditions of Timor into Arts and Theatre class for the Undergraduate’ need correction in the term used ‘reviving’ which means renewal, restoration of what been disappeared, whereas it should be ‘maintaining’ which implies this UNDK project is trying to continue what have been practiced in Timorese culture community and to preserve the traditions and custom into modern life use, application and practices.

As there are 6 big islands of east Nusa Tenggara; Timor, Flores, Sumba, Sabu, Rote, Alor, and many other isles, this CD recording has become one pioneer program for the faculty for next semester researching the other islands and their culture community which are very different from the Timor’s. Continuous study is strongly recommended by the faculty, beside the students studying in the university come from these 6 big islands.

The performance made on November 23, 2013 has attracted UPT. Taman Budaya Kupang (the Kupang Cultural Centre) to be re-performed in their location (public theatre belongs to the local government) and the official deputy of UPT. Taman Budaya Kupang promised to organize the costumes, stage decoration, and expenditure caused by the performance. He said the venue this show used is not ideal for arts performance and the number of people invited is not as many as UPT.Taman Budaya Kupang usually do, whereas in Kupang such art performance can make a great

number of people to attend and become one of regular show in local television, TVRI NTT. Different from Java, Bali and other big cities in Indonesia, east NT is very rich with diverse cultures but intensive and extensive programs of exposing the cultures is very limited in number. Up to date, 80 local/tribal languages are recorded existing and have been studied rigorously (Grimes, 2005), yet up to 40 other local languages of the province had been suspected to die as the speech community declined to use. This project is well appreciated. Also in near future, the English study program will think about cost sharing for similar program though it can afford a little for other cultural ethnicity in east NT.

Report prepared by: Peggy M Jonathans, SPd, MA, Date: 20the February, 2014

Vice Rector I

Drs. Hengky Ndolu, MHum

Appendices

ORDER OF PERFORMANCES

(for the sake of Arts the performances are in 4 languages mixed i.e., English, Bahasa, Uab Meto/language of Timorese, Kupang Malay. English translation is necessarily attached after each line)

 INTRODUCTION by MC

‘A DROP OF HOPE BEHIND THE DROUGHT’

Timor Island, ……………………………………………………………….

A land of blessing given by God of the universe.

A land needs passion for farming A land that will give a bountiful of hope and bright future if people can work harder.

Drop of blessing poured down to the dry land.

Yet the people have never been grateful for this.

They chose unrighteous way of life; they treat the land badly, People like to get drunk, Play gambling and run from responsibility.

Timor Island has become victim of people’s laziness,destructive pride And hope is just a vain.

The dry and barren land is now their mate.

Working hard for years has earned them sweats, complaints and tears.

They are tortured by their own pride And their unstoppable suffering at last will give them a slight of hope behind the drought.

MC: Well, ladies and gentlemen …

With open arms we welcome you all to this Art and Cultural event That proudly hosted by Artha Wacana Christian University Andwithout wasting much time, let us put hands together for the masterpiece And let’s enjoy the show. Give applause.

 DRAMA by Students Drama script in Bahasa “Seberkas Harapan Dibalik Kekeringan”

‘A DROP OF HOPE BEHIND THE DROUGHT’

Scene One DRAMA Pemain/Actors and Actresses : Bapak yunus/Father Yunus Bapak na’u/Mr. Na’u Bapak simon/Father Simon Bai tua/an Old man Bai kolimon/Grandpa Kolimon Narasi/Narration:Kecupan keluh dari anak-anak Timor (a kiss of sadness from children of Timor.)

Tanah Timor adalah tanah yang dipenuhi oleh berkat melimpah yang diberikanTuhan dengan cuma-cuma ( Timor Island is full of bountiful blessing given by God for free).

Tanah yang menghasilkan berlimpah-limpah harapan dan cerahnya masa depan (this land produces tremendous hopes and bright future). Butiran-butiran berkatpun jatuh dari langit membasahi tanah Timor (drops of blessing poured down to the dry and barren land from the sky). Kebahagiaan dan sukacita adalah ungkapan syukur bagi setiap insan yang menerimanya. (happiness and joy are gratitude from anyone experienced the blessing).Semuanya terungkap dengan kata dan karya. (all are described in chains of words and arts). (then followed by a Timorese contemporary dance depicting happiness of the people…..) (beberapa orang tua berada dibawah berada dibawah pohon besar sambil menyembah dan memberikan persembahan. Scene: some elders are under an old and big treeworshipping and sacrificing something to their unknown god)(oko mama dan isinya. Scene: ‘oko mama’, a palm-leaf

made box is presented and shared between players who act as worshippers) Bai tua dan bai kolimon memimpin jalannya ritual adat (Scene: Old man and Father Kolimon lead the worshipping ritual) Ba’i tua

: ” O......... au usi a pakaet ma a pafa,bi neno i ok ain to to. Ho tafa em meokit. Kaneofa sa’na usi te moi neno i hai em ham toit. Ulan neo hai monimbi neon faknais le i. Usi nenman hai totes. Hai lasi i usi.” (o...... Bapa pencipta dan pelindung di hari ini saya dengan semua masyarakat-mu datang pada-mu tidak dengan maksud apa-apa. O Father the creater and protector, we all the village people come to Thee. Tetapi dihari ini kami datang untuk meminta berkat hujan kepada kami di musim kemarau panjang ini. Today we ask for rain for this long dry season. bapa dengarkanlah permintaan kami ini, omongan kami ini bapa.Listen to our plea, Father, to our prayers) (selesai ritual adat, sambil melihat semua orang yang sedang duduk melingkar di tempat tersebut. Scene: after the ritual is over, all the worshippers sit in half circle formation in that place)

Bai kolimon

: ”Bae sudah... ketong su ritual abis, semoga saja ketong pung doa bisa terjadi seperti yang ketong harapkan karena son lama lagi ketong su masok kemarau panjang.ketong pung desa ni su betul-betul kering.Well, that was good indeed to make this ritual. Unrealizing the quick time happens around us, we hope this long dry season will come to an end as our wishes. Air di sungai dan bak penampung dong ju sudah kosong. No water left in the river bank and all the people’s houses reservoirs.”

Bapa Yunus

: ”Itu sudah bu e.... that is indeed true, my brothers. Ketong semua disini berharap seperti itu,Ketong pung desa ni su betul-betul kering. All of us here expect like that because our village gets the most terrible dry season. Eh... tadibeta ada dengar bilang hari minggu ni bu Zarus pung ana nona ada mau nikah?By the way, I heard just now that this Sunday brother Lazarus’ daughter will get married?”

Bapa Na’u

: ” Ia bu... itu betulWhat a good news. Bu deng susi dong semua su dapat undangan ko? did they invite you all?”

Semua

: ”Ia bu ketong ju dapat undangan. Certainly, they expect us to come.”

Bapak simon : “Bae sudah, akhirnya bu Zarus pung anak nona urusan ju e... semoga dong jadi tangga baru yang diberkati oleh Usi dan jadi teladan buat rumah tangga baru yang laen. What a joy that brother Lazarus can arrange marriage for his daughter.

Hope that their marriage will be long lasting one” Bapa kolimon : ”karna ketong su ritual abis jadi mari ketong pulang sudah di ketong pung rumah masing-masing. As our ritual is done, let’s go home now”.

Narasi : Hari minggupun tiba namun saat lonceng gereja berbunyi tak seorangpun yang memperdulikan panggilan Tuhan.

When a church bell rings on Sunday morning, none cares its calling to worship to God”.

Bai tua

: ”Martha ....Martha.... Tomas dimana? Martha, where is Thomas? Ini hari bapa son dapa liat ame dia ju.I haven’t seen him today”

Martha

: ”Ia baapaaa....yes, father…..b son tau dia dimana. I have no idea where he is. Kenapa bapa?What’s the matter, father?” (sambil menghampiri bai tua. Scene: Martha is approaching the old man)

Bai tua

: ” Lu siap suko deng lu pu mama pi babantu dolo di bapa Zarus pu rumah karna dia pu anak nona ada mau nikah sabantar.You are better prepared now and your mom too. You are to help in Father Lazarus house for the wedding feast of his daughter”

Martha

: ” Ia..... sure. ni ketong ada siap ni... “(selang 3 detik. About 3 minutes later….. ) “ketong su jalan. So long, father…” ( mereka berdua akhirnya meninggalkan bai tua sendiri.

Scene: both women left their father at home….)

Narasi

: malam pestapun tiba dan semua rakyat berpesta pora ada yang menari dan ada yang menyanyi. Then the feast

comes, the people dance, sing, chat joyfully….Mereka turut merasakan kebahagiaan yang dialami oleh keluarga bapak Zarus. All share happiness with the bride and the bridegroom family (semua berpesta pora 1-3 detik. Scene: party is carried on for 1 up to 3 minutes)

_________________________________________________________ 

NYANYIAN/SONG entitled “ AI LO ENA AMA”(Oh, mother )

“ AI LO ENA AMA” Ai lo e noe..Ai lo ena ama (2x)oh mother, oh father Kais-kais (2x) kais mutoan kaudon’t get upset with me Kais-kais kaisam mnikan mauforget me not Al natuin au lomikuk lianes ma hi kam la lomif This is all about what I want but you don’t approve chorus: Kais mitoan kaudon’t get upset with me kais mito’an kau ai lo ena amadon’t get upset with me, my mother and father kais mutoan kaudon’t get upset with me au ka nikan kifa kaisam mnikam kauforget me not and I don’t forget you kaisam polin kaudon’t shut me out

hai munif ma munif malomit nok malomitwe are young and have crush on each other ai lo e noe...ai lo ena ama (2x)oh mother, oh father teb-teb(2x) teb au nek in neu kiwe truly honest with our feelings teb-teb(2x) ka moe usual neu kiand no intention to disgrace you, father and mother mes natuin au loim kuk es neusaI fall in love with one la hi kam lalomif....we know that you don’t give us blessing on this love bond _________________________________________________________ TARIAN/DANCE of HELONG tribe (a tribe of Timor Island)

Rehearsal for Helong dance

________________________________________________________

BABAK/SCENE 2 PEMAIN/ACTRESS & ACTORS : • BAI TUA • NENEK • THOMAS • MARTHA • YANE • SANTI • MARIA • TINUS Narasi/Narration:Namun.... However, as the party is over… mereka tak sadardan bersyukur akan berkat yang diberikan oleh raja kehidupan. Mabuk, judi dan lari dari sang pengadil kehidupan adalah jalan pintas menuju kebahagiaan. The people are not sober, get drunk, and continue their life in wrong way as long as that would please them. Kini, tanah timor menjadi korban keegoisan mereka. Timor island is now with no hope. Tak akan ada lagi seberkas harapan. Drops of hope once appeared now fades away.

Tanah yang kering dan tandus sekarang menjadi teman karib mereka. Kerja keras bertahun-tahunpun menghasilkan peluh, keluh dan tangisan akan berkat yang diporak porandakan oleh keegoisan mereka. Years of working seems screwed up by their greed. Tak ada yang dapat mereka lakukan. Nothing would help them now.

Kengerian dan ketakutan yang menghantui mereka.Spectre of failures and suffering for life overwhelm the people.

Duka yang dirasakan akan menjadi seberkas harapan dibalik kekeringan.The deepest sadness slowlyis infecting the people just as a virus. (aktifitas dalam keadaan stres, depresi, gila dan akhirnya jatuh. Scene: they are depressed, under pressure, get insane…)

Lokasi

: di sebuah kebun belakang rumah. Setting: at someone’s backyard

Tomas

: (sambil mendengar pembicaraan nenek. Scene: Thomas listens to old grandma’s plea to God and laughed at this)“Hahahahahah.....hahahaha ... apa.....apa.. tadi mama bilang apa tadi?I think I was wrong to hear you asking for rain to God? minta kasi turun hujan ?? Snd ada guna..that was useless. Dia snd akan dengar... he won’t answer. su tiga tahun katong hidup dengan harapan bantuan air bersih sa dari pemerintah.......we have live for 3 years with water from government and nothing to do with God. minta air tuw di pemerintah bukannya di Tuhan... Tuhan su tuli..

God is deaf”

Nenek

Nenek

Tomas

Kakek Tua Tomas

Kakek Tua

: ( sambil melihat sayur yang ditanam ) “Usif eh.... tolong jaga b pung sayur-sayur supaya sonde mati garagara jarang siram.. my dear God, please watch over my vegetables…..te ini ujan su sonde pernah turun-turun lai... the rains never comes for long time….katong keluarga hanya berharap dari ini sayur kow katong bisa jual di pasar.Our family can only hope this vegetablesnever dry“

: “anak ewh.... my child, …..u sonde boleh omong begitu... watch over your saying….u harus tau u besar ke sekarang ni karna berkat dari katong pung Tuhan.. beware, for you’re grown up is only because of His blessing…dia selalu menjaga katong sekeluarga. He never leaves us”

: alahhhhh... bullshit….kalo Dia sayang katong na kenapa snd pernah kasi turun hujan di katong pung kampung? If He loves us, He wouldn’t let us suffer. Katong ada salah apa kow kasi katong pung desa begini. Menderita kekeringan bertahun-tahun..this has been for years, grandma, and nothing good turns up”

: “Tomas..... Tomas...(Old grandpa calls Thomas).” : ” iya bapa... kenapa?Yes, father…?”

: (sambil berjalan menghampiri mereka berdua. Scene: grandpa walks slow with his crutch towards Thomas and his mom)“lu tolong pi ame kasi beta tambah siri dan pinang di kebun dolo.. te ini siri dan pinang su mau habis

Tomas Kakek tua

Nenek Tua Martha Nenek

ni...Thomas, please go to our backyard and bring me some betel vine and areca nuts, mine is no more left”

: “mau ambel karmana bapa?They are not growing, father.

Kow siri dan pinang di kebun semua su kering semua.

They don’t make it” : “awe... na kermana su?So what should I chew on?

Na lu mari temani bapa jalan pi pasar kow cari siri pinang.Go and get them for me at the nearby market”(sambilmeninggalkan si nenek tua. Scene: old grandpa left Thomas and the old grandma) : ”Martha....martha....(scene: old grandma calls Martha, Thomas’ sister) “ : ” iya mama...yes, mom “

: “tolong bawa kasi mama Jagong di dapur ko mama Jemur.

Please bring me corn from kitchen and dry them in the sun”

Martha

: (sambil menghampiri) “ini ma... ini kita punya penyimpanan Jagung terakhir..”

Nenek

: “Usi eh... tolong kita punya desa..my Lord…(saying this while crying)..kalo kami masyarakat desa ini ada salah kami minta maaf... pardon us from our great sin…Kami tau masyarakat desa tidak menghargai rahmat dan berkat yang Usi kasi... we confess how ungrateful we are despite the blessing we had experienced in the past ( smbil menangis)..”

(Sambil mejemur beras. Santi dan Yane menegur nenek dengan membawa jerigen air di atas kepala.Scene: while Martha is drying the corn, Santi and Yane pass by carrying buckets of water on their head)

Santi dan Yane: “kita terus owhhh susi. Sister, how are you?”

Nenek Santi

: “Kalian dua dari mana?Where have you been?”

: “kami dari Bak penampungan air di kantor desa. Just from the village water reservoir. (sambil menghampiri si nenek. Scene: both women are approaching the grandma) ..awe susi ewh..... sister, what a pity to have less water

Yane

Santi Nenek Yane

now in the reservoir. aer su sonde ada lai di ini desa.. bak penampugan su sonde ada aer lai.”

: ” batul susi..that’s true, sister. Aer su sonde ada lai.We run out of water. Ini aer ju kita dapat su kotor dan berkapur.

This water is not clear, there’s a bit of dirt and looks blur.

Su tidak bisa diminum lai ini aer. We cann’t drink but that is only for toilet. kita hanya bisa pake untuk mandi sa. Kita tadi ada tanya bapa desa kapan bantuan air dari pemerintah datang , bapa desa bilang paling cepat satu bulan. We informed the head of the village and he told us that water from government will come one month later” : “kita sebentar dengan warga desa semua mau pergi ke kantor desa. This evening all villagers will meet and gather in the village hall” : “bikin apa lai di kantor desa?What about?”

: “bapa desa mau sama-sama dengan warga cari jalan keluar mengenai masalah kekeringan di ini desa. The head of the village want to find the solution together with the people”

Nenek

: “Na kalo begitu kita ketemu nanti di kantor desa.let’s meet in the village hall”

Nenek

: “iya..iya.. Martha... tolong cari bapa dengan kaka thomas.

Alright, until this afternoon….Martha, please call Thomas and your grandpa“ (Sambil berjalan ke dalam rumah.

Scene: walking into the house)

Santi

: “na kita permisi antar aer pi rumah. We’re better be hurried to reach home to bring this water for they have been waiting ”

_________________________________________________________  MUSIKALISASI PUISI/POETRY

“KEKERINGAN” (drought)

Tuhan...(God) Dosa apa yang kami buat?(what great sins we’ve made against you) Pelanggaran apa yang telah kami lakukan? (what disgrace we have made) Kini.... (now) Danau sungai kering sudah(the lake dries up)

Kebun dan sawah terasa punah(our yard and paddy terrace are torn up) Tanahpun menerpa pecah(the ground broken and barren) Doa dan tangisan bersenandung lara(prayers and cryingsound the painful hum) Ungkapan hati setiap insan yang penuh duka(the grief and sorrow of our souls) Oh Tuhan....pantaskah kami mendapatkan semua ini?(is this fair for us) Ampuni kami....

_________________________________________________________ Lokasi (Kantor Desa). Location: village hall Bapa Desa

Filus Tinus

Filus

Maria Tinus

Filus..

: “Selamat siang bapa dan mama… good day brothers and sisters. terima kasih karna berkenan hadir di kantor desa.

Thank you for taking your time to be here. Maksud dan tujuan saya mengumpulkan saudara sekalian di kantor desa untuk sama-sama kita mencari jalan keluar untuk mengatasi kekeringan berkepnjangan yang melanda desa ini.This is very important for you to come here today since we’ll find ways to tackle the continuous drought” : “bapa Bagaimana kalau kita pergi ke desa tetangga untuk meminta bantuan air. Father, let’s proceed to head of neighbor village to ask their help for now we are lack of clean water”

: ” minta bantua air di desa tetangga?Asking help from them ? Desa tetangga juga mengalami hal yang sama dengan desa kita. They just exactly experience the same thing.

Itu sangat tidak mungkin.That would be impossible and uncessary”

: “tidak ada salahnya kita mencoba. Nothing is wrong to try” : ” bagaimana kalau kita mengali sumur tambahan untuk desa?How about digging another well?”

: ” itu tidak mungkin... that waste of time. semua mata air di desa ini sudah kering. No water springs over the village. tidak mungkin ada air tersisa.” : ”jadi orang harus optimis dan berani mencoba. We should be positive and should be given second chance to try

Bapa Desa

otherwise we never know what possibly comes up. kalau tidak mencoba kita tidak akan pernah tau hasilnya seperti apa. “( sambil bertengkar. Scene: while in arguments )

: “sudah....sudah...sudah...alright,…alright…I said alright…”. (dengan suara tegas. Saying this with firm expressions)

“Sekarang kita semua berdoa supaya Tuhan memberikan belas kasih kepada desa ini. Now we all pray and ask for God’s mercy upon this village.Kita mungkin telah menyakiti perasaan Tuhan karna tidak menghargai semua berkat yang pernah kita terima.We probably have dipleased him badly with our attitudes. Kita harus meminta ampun atas semua kesalahn kita.Let us ask God to wash away our sin and mistakes. Sekarang mari kita semua ke Gereja untuk meminta ampun dengan apa yang telah kita lakukan dan berharap kita diberikan Hujan tahun ini.Church calls us and we can ask Him to send rain to earth. ” (Semua menuju ke gereja dan membentuk ½ lingkaran di belakang panggung.Scene: all walk to church and this is shown in half circle formation of students siting on the floor)

_________________________________________________________ LAGU ‘USI APAKAE’ (rehearsal for the song: Usi Apakae).

Song of lamentation

“ USI APAKAET”

e.... usi apakaet o God the creator ama neno am nau tohthe loving and merciful Lord uis am nanut bale honis oooGod in the highest hai minet bom em,mok ho manu kolo hau kenuwe are weary and heavy laden he mi fuat amnau al ne ba hit ana etthough we suffer in the desert, we offer hai susal hai manukat paha snaento God neo am nanut am nau tohglory chorus: e.....usi,e.... usi,usi man se ma taen le ufo Lord, my Lord, very hot is the temperature hoe ma meot nain le sasa all grounds are dry, barren and cracked pena ane ka napuiso the corn produce none lolli laku ka na nes,es neno Ithe cassava fails to get fat, o Lord, my Lord mimtis mani no ai nohere we gather together e.......usi usi am nan am nau too the most high, remember us regardless our trespasses hanik tan kai usi o...,bestow us life

_________________________________________________________ BABAK/SCENE 3 Pemain/Actor & Actress : Bapak/Mr.Yunus Bapak/Mr.Simon Bapa na’u/ Old man named Na’u Tomas Mama lea/ Old woman named Lea NARASI/NARRATION :

Waktupun bergulir menahan derita akan apa yang dirasakan. Time pass by and the people endure the suffering they feel. Teriakan, doa dan tangisan adalah senandung

hati. Screamings, prayers, and weeping are daily hum. setitik harapanpun muncul saat mereka tak berdaya. Out of the blue,a drop of hope began to appear.Cerita duka yang dilukiskan sekarang menjadi cerita sukacita yang penuh makna. Kini, Mereka menyambut berkat dengan menari dan mendendangkan pujian syukur mereka.such grief of unbearable drought now changes into a song of gratitude.

(Dirumah bapa yunus dan mama lea sambil makan sirih pinang dan diskusi mengenai hasil yang telah dibicarakan dengan kepala desa.At home, (father) Yunus and (mother) Lea chew on betel vine and areca nuts while discussing their last meeting in the hall) (Mama lea melihat bapa simon lewat depan rumah, mama lea memanggil bapa simon. (mother) Lea saw (father) Simon pass by, then (mother) Lea called upon (father) Simon.)

Mama lea

: ”bu.....mau pi mana? Brother…where are you up to? Singgah minum air putih dolo ko?Please take time toe a glass of plain water (meaning: spend a little bit at my house to have a chat)”

Bapa simon

:”mau pi kabun ko lia ame ini tanaman dolo susi...i am heading to my garden and farming. ia susi.”

(Mama lea memanggil suaminya untuk bertemu dengan bapa simons.her husband know they are visited by their old good friend)

Mama lea

: ” bapa.......ada bapa simon ni.Father….(father) simon is here”

Bapa yunus

: (sambil berjalan keluar dari rumah. while walking to verandah….)”adoo...selamat siang bu...darimana ni?hello, my good neighbor….where have you been?

Bapa simon

: ” mau pi lia ame ini tanaman di kabun soalnya ana buah ada batareak minta doi di kupang ni... I want to check whether there are something in the garden ripe and are ready to sell out for my children who are at university. They ask me to send money today. bilang mau beli modul kah apa tu jadi beta mau pi liat pisang ko ubi yang bisa panen ko jual. They said they need to buy module for their courses”

Mama lea

: ” oh...nona Essy ko? Is it your daughter, Essy?Kasihan e.....poor her. itu su bu e...ketong pung tanggung jawab jadi mau bilang

apa lae. That is our responsibility so we should provide anything they need at college. Ketong mau dong berhasil jadi dong minta apa nah ketong layani sa.That is the price of pursuing better future for them.”

Bapa yunus

: ” itu su bu...susi omong betul ju....you are indeed right brother and sister….”

Bapa simon

: ”ia bu deng susi.Yes, …”

Bapa Yunus

: ” dia ada sehat-sehat ko di kupang?is she in good health? Itu ana ju kuliah dimana lae bu?What’s her campus? beta su lupa ni..i don’t remember last time you told me….beside she does not come home very often. ko dia ju jarang datang di kampung.”

bapa Simon

: ” ia bu Essy ada bae- bae sah di kupang. She is doing fine. Dia kuliah di Universitas Kristen Artha Wacana Kupang bu.She studies at UKAW. Dia datang di kampung pas libur sa bu.she doesn’t have much time except vacation to come home” (Tomas lewat didepan rumah bapa yunus..bapa Yunus memanggil dia untuk duduk bersama mereka. Then 20 minutes later, Thomas seems to go somewhere and they see him and ask him to join.)

Bapa Yunus

: ”Tomas...sini dolo...bapa ada dimana?Thomas,…please join us..where is your father?”

Tomas

: ”bapa ada di rumah.kermana bapa?”

Bapa Yunus

: ” sonde...u son bikin apa-apa nah mari ko duduk deng bapa dong to..ato lu mau pi mana?if you are not in a hurry, come here..or are you going to somewhere?

Tomas

: ”sonde bapa..not at all”

Mama lea

: ”Bu ee .... my brothers….mengenai hasil yang baru-baru ketong dengar di kantor desa mengenai masalah kekeringan di ketong pung desa menurut beta kalau ketong hanya berdoa- berdoa sah pasti belom bisa... we cann’t depend on praying only to get solution for the water problem. kermana kalo ketong pi kestau bapa desa ko minta ijin supaya natoni minta ujan saja.i had an idea to ask for rain by delivering natoni speech as our tradition”

Bapa simon

: ”Itu su susi.... jauh-jauh hari memang b ada pikir begitu

hanya beta ke masih takut sah kalo nanti ada pikiran lain.i had the same idea last time but was not dare to tell that” Bapa yunus

: ”Ko pikiran apa lae? Just share your thoughts and don’t think about what others say…. Bu jangan talalu pikiran dengan orang pu bahasa dolo..”

Mama lea

: ” Itu su bapa...you are right “

Tomas

: ”Betul mama dengan bapa dong. Kadang ketong mau omong tapi ketong takut orang laen hakimi ketong.We are always afraid of others judging us”

Bapa simon

: ”Itu su anak. Yes…Bapa mau buat upacara natoni permohonan ujan ke tadi mama Lea bilang hanya bapa takut kalo nanti bapa desa dengan masyarakat yang lain bilang ketong sonde ada iman lae pi Tuhan Yesus. Actually I was about to do natoni chanting for rain but afraid the other neighbor accusing me of losing faith to Jesus. Jadi kermana su sekarang bu dengan susi?What do you think?”

Bapa Yunus

: “sudah.....sekarang ketong pi cari bapa desa ko coba omong dolo. Let’s find our head of village and tell others to gather here for natoni in our ‘sacred’ traditional house.Kalo bapa desa mau nah ketong kestau warga ko bakumpul di rumah adat.”

Mama lea

: “nah mari sudah bapa dong dengan Tomas... ketong pi kantor desa. (talking to father and Thomas) shall we go now?”

Tomas

: “Ia mama....yes, mom” (semua pergi ke kantor desa untuk bertemu bapak desa.

Scene: at the hall)

Dikantor desa Bapa Simon

: ”Selamat siang bapa desa. His watGood day, bapa desa.

Maaf kami mengganggu. So sorry to bother you again with this water problem.Begini tadi kami ada duduk-duduk di bapa Yunus deng mama Lea pu rumah dan kita ada bicara mengenai masalah yang baru-baru dibahas di kantor desa dengan bapa. We just met with at mama Lea’s house and we come with proposition to make natoni. Jadi kita ada usul kermana kalo kita adakan ritual natoni permohonan ujan supaya hujan bisa turun.”

Bapa desa

: ”Ia bapak dengan mama... kalo memang itu tradisi yang selalu dilakukan maka kita lakukan saja di rumah adat.”

Bapa simon

: “Ia bapa.. terima kasih.Yes, father. Tadi kita pikir bapa kurang sependapat dengan kita punya usul tapi karena bapa su terima nah bae sudah. We thought you are not agree with this but we are glad to know you agree.Kalo begitu ketong permisi pulang dulu bapa. Until next time.Selamat siang.”

Bapa desa

: ” Ia terima kasih bapa simon,bapa yunus,mama lea dengan tomas. Yes, thank you father Simon, father Yunus, mother Lea and Thomas. Hati-hati dijalan eee bapa mama dong. Take care all of you.”

Selang beberapa menit Warga berkumpul di halaman rumah adat dan bapa desa memberikan pengumuman akan diadakan natoni permohonan hujan. After several minutes, all people gather in ‘scared’ traditional house for natoni.

Bapa desa

: ”Selamat siang bapa mama dan saudara sekalian. Mungkin bapa,mama dan saudara sekalian bertanya-tanya mengapa kita berkumpul di halaman rumah adat? You are probably wonder of our gathering. Kita berkumpul di halaman rumah adat untuk melaksanakan ritual natoni permohonan hujan.

This is for natoni. Beberapa hari yang lalu beberapa warga ke kantor desa untuk mengusulkan diadakannya ritual natoni permohonan hujan. Saya berpikir kalau ini adalah tradisi di tempat ini maka kita wajib menjalankannya disamping itu Kita juga harus yakin dan percaya Tuhan akan membuka pintu langit untuk memberikan berkat. I believe natoni for rain will open the doors of the sky. Semoga saja dengan ini kita dapat keluar dari masalah yang kita alami di desa kita dan desa-desa tetangga. Hope we can solve this and also a way out for our neighbours. Mari bapa mama kita mulai.Let’s begin.

_________________________________________________________

Sing a worshipping song ‘Lais Manekat’ Lais Manekat Lo Mas Le’ufthy love is so beautiful Le natonon bi hit monitwhich is so real in our life Nekun halan manek mesebring deep peace Bi hit monit manas faiin our life, day and night Chorus: Alekot kun neo sekaube happy all who Le naton lais manekat bi in monit piutare gentle and kind hearted Fun sin es na pen tetusfor blessing be upon them Le Yesus an fe neo sinwhich Jesus grants Bi in sonaf honisfrom high the highness Nati alkit manek es nok esso we care to each other NATONI SALUTATION/CHANTING (also can be used as a prayer) Haim bai seon net neoko uis nene apinat ne We face upwards, the shining God Tok-tok ma kel kel ka bonnon ne You sit still from hustle and bustle Netuin afjan holekte kum ho lulut ne With reason, You show us Am lul mani mam lekan ne The teaching of prayers Fun ho es ameput kom ne For You the maker Lek ban an telen abu ne It is now the time Ho tamin kai, hotaf in kai mi euk ne We are your servants Mbi ho humam ho matam am etum ne Before You, we will spread Ho tomin ho taf in lisan an tom an bub akal an bub ne Your servant face such disaster Es am etum mi ton net neokit es aneset ne Therefore we present Maputu anes nis ma ansaefaf malala an nes nis ne For great is the heat and so intense Nat ho es noep muti noep metan in tunan ne You who reign over the blue sky and stand Muniat man ma munebet ma kai fa ho kusi mahenu ho botel ne If it is possible, tilt sideways your bottle of this earth water Mutis kai nai musaib kai nai tisi hiut lole ne Drop to us, flow to us

chorus: ak-lahat (…and the blazing) ka-ket (…and call on You) hekun (…and teach us) hemani (…You have given) apakaetko(…and the creator) an telen (…and the day) mitef (…and your congregation) miton (…and will tell) anbub (…and such calamity) afini (…and we send our plea) ansaefaf (…is the torturing driness) in fafon (…over the white cloud) ma henu (…to us in thirst) he hiut (….the 7 jugs and 7 bottles)

Hem pofem am nae hai uki hai tefu hai pena hai ane hai upun ne he lelo (…and all the fruits) To water and wet the ground, to fertilize and mineralize the soil He muit masuna nak boko kue bubu masleki napeni manikin ne oetene (…get watered and freshed) So all cattle and animals, the horned ones or without horns, those with claws or without claws Ho tob ho tafa kait mipeni minit aomini ne aoleko (…are ours) So happiness and salvation Matfakom humfa ko amnitas kom amnailat nat amkisom ne he oke (…and watch over us) Before your eyes and on your sight, look upon us Ansium hai fuat ma hai fata on hai tulu ne hai tnatas (…answer our worship) Receive our plea, A mane a matan ona inu a bolan ne onan (…this is our hope) This is our request U tonit onan au utuit ne onan (…yes, indeed) For this is what we present Am simo leko mi taim ne heleko (…yes, indeed) Hear our prayer Lisi tuk tuka pal pala u ekub u tefab u heub ne u tuab (…amen) So brief is our prayer

_________________________________________________________ Narasi

: Beberapa hari kemudian Tuhan menjawab doa-doa mereka dengan membuka tingkap langit sehingga hujanpun turun dengan derasnya. Few days later, rain falls

down to earth. Semua masyarakat desa itu merasa senang dan bersukaria dengan menari di depan rumah adat. All the people village are happy and dance joyfully. Mereka mengucap syukur atas berkat yang diberikan oleh Tuhan. Setitik harapanpun muncul dibalik kekeringan.

Tomas

: ooooooooohheeeeeeeeeeeeee............horay. ujan su turun.... rain is falling. bapa mama dong hujan su turun.....hi everyone, the rain is here. (semua masyarakat berkumpul dan bersukaria di halaman rumah adat selama 1-10 detik.) (pemain musik keluar pada detik ke 5. Music players go to the stage in 5 seconds) (masyarakat keluar panggung dan penari bersiap. Others go to stage and dancers are ready)

_________________________________________________________ TARIAN/DANCE ‘OEL ANA’

_________________________________________________________ PEOPLE INVOLVED Coordinator/Course Designer Choreographer/Trainer Tutor for ‘Oel ana’ Dance Couch contemporary dance Tutor for ‘Helong’ dance Tutor of Natoni Master of Ceremony

: Peggy Jonathans, SPd, MA : Seprianus Bantaika : Seprianus Bantaika : Seprianus Bantaika and Heriana Ndaomanu : Heriana Ndaomanu : Peggy Jonathans, S.Pd., MA : Arnolda Yoan Delores

Participants/Students Volunteers Class D Group Drama

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Anastasia B. Mellu Anita Ehak Anita Lotang Asnat C. Fallo Diana D. Daulika Fridayati H. Loda Gestacos Mooy Klerci Waluka Menase S. Ate Merlin marini Lulu Paulina Esehana Yosia Tleilehau

Class F Group Drama

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Ariyanto Wanda Imelda Peni Hubertus Moa Keti Emanual Taboy Imelda Penuweo Lorena Bekabel Ariska Bistolen Sefri Bria Jenris Boimau Hendrik Puka Imelda Djami manu Elia Mau Roy Mengge

Song Group

Song Group

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1. Rudi E.U Pati

Diagones Mail Fransiskus Bria Fauk Frida F. Yunus Jhoni Ardi Pi Kaho Melania F. Nunung Meliana H. Seran Mercy Selan Orianto Nomleni Vebride Atin Virgilina Welmince Lakat Yosepus Salkery Yunita dadal Kabata

Natoni Group

Natoni Group

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Yufen A. Nomleni

Maksimus Nahan Seran Elisabet Wini Bora Nelci Rahel Sura Nikodemus Mangngi Arapin Y.A. Kay Mince Natbais Imakulata Anin Alexander Hale

Group of “HELONG” dance

Group of “OEL ANA” dance

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Anita Y. Deta Destri R. Rili Dewiyul M. Bunga Mersiades M.Y. Asa Oriani P. Asbanu Waltrudis Bunga Yuliana Suri Yundi Bantaika Yusti Bistolen Zesonia Resimere

Delsiana C. Tungga Christiani Telnoni Erna Nomate Aylon Tandu Arnolda Delores Mace Alumpah Oviana Bleggur Tetry Fanggidae Elfin E. Loisoklay Ari Selan Jenris Boimau

Group of comtemporary dance

Group of contemporary dance

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Paulina Esehana Asnat Fallo

Imelda Peni Imelda Penuweo Imelda Djami Manu Lorena Bekabel Ariska Bistolen

Group to organize equipment and snack

Music players

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Nikodemus Malibo 2.

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Koko Anabanu 3.

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Lorensiana Amsikan 4.

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Ermy Russi 5.

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Riki Kaho 6.

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Sintia Pellondou 7.

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Male members in dance group Poetry

Tomas Tamelan Ariyanto wanda Ardi Reinati Hubertus Keti Elia Yohanes Mau Roy Mengge Sefri Bria Hendrik Puka

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Imelda Peni

Ari Selan Ardi Reinnati