The Rote Tribe History in Indonesia | Socio-cultural and Economic Life of The Rote Skip to main content

The Rote Tribe History in Indonesia | Socio-cultural and Economic Life of The Rote

The Rote Tribe History - From the mid-17th century to the time of its separation at the end of the 18th century from the Dutch East Indies or Vereenigde Oost Indische Compagnie (VOC) it had a very influential position on Rote and Sawu (Sabu). Although the special relationship and involvement of the Netherlands on the two islands is very different, a century and a half has marked an important historical period.

Social and Cultural Life in Rote

history of rote tribe

For the residents of Rote, in particular, that period was a significant period of cultural formation (Fox, 1996). Social relations (kinship) in the Rote community are based on a very interesting line from the Father (Patililinial) in family relations called To'o. To'o is a mother's brother. The relationship between To'o and his niece is magical, especially in terms of marriage, death, inheritance, etc. Everything is governed by customary norms that when violated are subject to customary sanctions.

Similarly, in the life cycle, a pair of people must experience three very important phases, namely birth, life and death. These three phases for Rote people cannot be separated from palm trees. A baby boy was born, the rope he had taken was taken by his father in the palm tree and placed in the palm tree. Generally in trees that are being tapped, after being packaged in woven containers from the leaves of Lontar (Kapisak), the placenta baby girls. Then cleaned, and put in a hat and hung on a tree.

Newborns must taste water sugar before tasting / breastfeeding their mother. That is to say that there is an adjustment to the baby. If at any time the mother cannot breastfeed her baby again, then water sugar will be a substitute for breast milk, providing this breast milk substitute is done until the baby can be given additional food. Sugar and Pineapple Lontar plays a role in the life process of babies from childhood, adolescents to adults, elderly to death.

For coffins (coffins) also made from palm trees and in Rote language it is called Kopak. Lontar trees that raise babies, Lontar trees will take them home to face the creator. Memorized people believe that life in this world is only temporary, only to rest, then when the time comes (the deceased) will continue the journey facing the creation that is Lamatuan or lamatrested. The Rote people believe that those who die are in another world (Nusak Ita Nai Lain).

The picture above shows the tendency that lifestyles and social relations of kinship among the Rote people regulated in the Nusak adat norm get a good position before the state (read: Indonesia) is present. When the country was present, gradually the development of socio-cultural life in Rote began to shift. For example, Nusak and the government also functioned as customary justice institutions tasked with resolving all customary cases / disputes because they were taken over by the state justice system.

Socio-economic Life in Rote

Rote residents spread evenly across ten sub-districts almost wholly live as farmers and ranchers. It is in accordance with the climate in Rote that is semi-abried or semi-arid. Therefore, business in the field of agriculture-also can harvest once a year, that is during the rainy season only. After Harvest, His activities switched to other areas that could help the economy of the family, one of which was the Lontar tree. The Utilization of Lontar trees, a type of palm borassus (Borassus sundaicus Beccari). Other types of palm trees that are used also are the Gewang tree (Corypha elata Roxb) which grows in Rote.

Rote residents can take advantage of various Gewang tree results such as palm tree yield. With these lontar trees as shafts, the inhabitants of Rote have created a complex and diverse economy. Generally this palm tree is not planted or maintained, but it grows fertile and so much that not all of these trees are utilized. Bullan (2011) Calculates the potential production of lontar trees with a mass of sadap 184 days can produce about 726.84 liters. When multiplied by the number of trees that are tapped as much as 5,326,400 trees, the total production of 3,871,440,576 liters. Almost 4 billion liters. With that amount, this potential is a strategic commodity as a source of raw materials development of agroindustries that can support the revenue of the Lontar.

The Use of Lontar is only the essence of a complicated economy that intertwined with Associated. One of the advantages of the forgotten time in the dry season is to catch fish off the coast regularly. Fishing in a short period of time is part of daily activities for the majority of Rote residents.

Until now palm tree processing is still limited to traditional processing of society. Everything is just to meet the daily necessities of life. Market prospects are done solely for the same sake. Ironically, until now there has been no specific research to know the positive and negative impacts of Tuak production. The traditional Nira processing mechanisms make it less competitive with modern production drinks on the market. With a culture of tapping lontar since long ago, the Rote people should be able to gain greater economic gains, which can also guarantee their lives.

Two other activities that are closely related to the economy of Rote residents are livestock farms, cows, buffaloes as well as the collection of honey in large quantities. Rote residents are your role in the sense that they "collect results" palm trees to fulfill the greatest part of their needs. They are also farmers who are farming with very bad soil condition, nevertheless the existence of the Lontar tree population also sustain the lives of Rote people especially for household consumption purposes as a substitute for materials Staple foods such as rice, corn and yam, therefore the Rote community has never experienced a shortage of foodstuffs especially for household consumption.

Now the economic development in Rote slowly began to shift from the economy of the lontar to the economy Seaweed in some coastal areas such as Papela Village, East Rote; Oelaba Hamlet, Oelua village in north-west Rote; Nemberala Village, Oenggaut Village and Sedeoen village in West Rote. Especially for the Tourism area of Nemberala (Sedeoen village, Nemberala Village, Bo'a Village and Oenggaut village) long before getting to know seaweed has long developed tourism economic activity where most of the land in the tourism area of Nemberala is now "mastered" By foreign tourists who build hotels, resorts and villas.

The surrounding community provides its home stay as a home stays for foreign tourists who want to experience the natural atmosphere of Nemberala instead of staying in hotels and villas. In addition, the economic development in the trade and service sectors also showed progress, especially in the city of Ba'a as the heart of the city from Rote Ndao Regency.

Observation Results also show that the job as a grower or a seaweed farmer Still dominated by the old generation Group, while the younger generation groups of Rote especially higher educated tend to hang their economic livelihood outside of the farming business not even a few who choose to work outside of Agricultural fields and others choose to wander outside of Rote. This group has a lot of access to obtain information and knowledge about matters relating to developments in the field of politics, law, information technology and human rights.

Socio-cultural Life in Rote

From the middle of the 17th century until the time of its disunion in the late 18th century the Dutch East Indies or Vereenigde Oost Indische Compagnie (VOC) had a very influential position on Rote and Sawu (Sabu). Although the special relationship and the Dutch involvement of the two islands were very different, a century and a half had marked an important period of history. For the people of Rote in particular, that time was a significant period of cultural formation (Fox, 1996).

The Social connections (kinship) of Rote society are based on the line of the Father (Patrilinial) which is very interesting in his family relationship called To'o. To'o is the maternal brother. The relationship between To'o and his nephews is magical, especially in terms of marriage, death, inheritance division, etc. All of them have been arranged in customs norms that when violated will get customary sanctions. Similarly, in the life cycle, a pair of people must experience three very important phases, namely birth, life and death. These three phases for Rote people can not be separated from the lontar trees.

A baby boy is once born a rope that has been cut was taken by his father on the palm tree and placed on the top of the Lontar tree. Generally in the tree that is being tapped, after packing in a container woven from the leaves of Lontar (Kapisak), as well as the placenta of a baby girl. After it was cleared, the placenta was inserted into the Capak and hung on the tree of Nggunak

Newborns should taste the water sugar before tasting it to her mother. The intention is that there is adjustment in the baby. If when the mother is not able to breastfeed her baby anymore, then water sugar will be substituted to replace BREAST milk, giving water sugar substitutes is done until the baby can be given additional food. Sugar and Nira Lontar plays a role in the life process of babies from small, adolescent to adulthood, the elderly to death. For casket (coffin) is also made of lontar trees and in Rote language called Kopak. The Lontar tree that raised a baby, the Lontar tree would take him home to face the creator. Rote people believe that living in this world is only temporary, just to rest, then when the time comes (deceased) will continue the journey overlooking the creation that is Lamatuan or lamatrested. The people of Rote believed, those who died were in another world (Nusak Ita Nai Lain).

The picture above shows the tendency that the lifestyle and social relations of kinship among the Rote people arranged in the customs norms on each Nusak obtained a good position before the state (read: Indonesia) is present. When the country was present, gradually the development of socio-cultural life in Rote began to shift. As an example of the Nusak as well as the government also serves as a customary judicial institution in charge of resolving all the causes of indigenous disputes has lost its function because it diambil-alih its role by the state judicial system.

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