Powerful texts may have great impacts on the many people who read them. This article examined the biblical allusions found in two Papuan myths and discussed their impacts as seen in the material culture. The books in the Bible that the myths allude to are the Old Testament: Isaiah, Exodus, Genesis, and Deuteronomy and the New Testaments: Luke, John, Mark, and Revelations. The sources suggested that the biblical information might have been heard sporadically by the Sawi/Auyu and the Tabi from earlier Europeans. The formal contacts which brought the Bible, though, came in the 1800s. This means that the impacts of the great biblical stories had not been there long enough to internalize in the people’s lives so as to trigger significant material culture - let alone the highest linguistic diversity. Furthermore, the geographical challenges made it even worse for the people to have to endure the hardship, and made it difficult to obtain healthy, nutritional, and sufficient food sources for the improvement of human resources which would have been necessary for creating significant material culture. Keywords: biblical allusion, Papuan mythology, material culture, Kwembo, Ataphapkon
Characters, symbols, concepts, patterns, ideas, images, and many more are similar across the globe. This is because people are similar around the world to put it simply. But to put it in a more sophisticated way, these similarities are there because all human ancestors originated from the same place i. e Africa and later spread all around the globe together with the unconscious patterns of images, ideas, etc. inherited in their genes and universally present in individual psyches. These similarities in characters, symbols, concepts, patterns, and others are called archetypes. Using archetypal criticism, this article will present a number of archetypal characters, archetypal symbols, and archetypal concepts found in the Biak (in Papua) folk stories with discussions of similar characters, symbols, and concepts from around the globe. One very famous example of archetypal character in the Biak stories is Manarmakeri in the Manarmakeri myth with the famous archetypal symbol which found its way to be in the ‘Bintang Kejora’ (the Morning Star) flag of the Papua Freedom Movement called Sampari (also Makmeser), and the archetypal concept of a bountiful era, like Eden, called Koreri still sought for until today.
The Lany is a tribe in the mountains inhabiting the area, close to Wamena, formerly called West Dani. This tribe has a type of chants called lendawi that is chanted for a number of occasions. Ethnographic method was used to find the functions of the lendawi; for analysis of the metaphors, Halley's semantic field hierarchy was used. The study found that lendawi may be carried out anywhere anytime depending on certain functions. Seven functions were found: (1) for lamenting a dead person, (2) for thanking people contributing something in an event, (3) for remembering a family member who is already dead or in a foreign land, (4) for releasing a newly wed girl to follow her husband or a family member to go to a foreign land, (5) when meeting a person who resembles a family member already dead or far away, (6) when visiting a sick relative or friend, ( 7) for welcoming a relative or family member from overseas. The semantic field shown in the metaphorical expressions were found to be at the levels of (a) being e.g. sadness like in the landawi for the dead; (b) substance like clouds for eternity and rain for tears, (c) terrestrial like mountains and rivers, in the mention of mount Tari, and Donggi and Konda rivers, (d) living like weeds or grass in the mention of gardens, (e) animate like birds in the mention of the birds kimagi, welem, uluwe, prikokir, piage. The semantic field is more around the surrounding area or some other places but still in Papua as found in the metaphors.
We don't know where humanity is going. It's challenging to keep up with the rapid advancements in science and technology. In real life, both true and fictional 'truths' play important roles. Huxley's utopian/dystopian novel Brave New World (BNW) depicts a possible future for humanity through his description of a society organized and controlled through the use of science. A contemporary history book, Homo Deus: A Brief History of Tomorrow (HD), also discusses the potential of humanity facing extinction in the future. This discussion employs HD to shed light on BNW, using Marxist and New Historicist arguments. Its goals are to analyze the irony in the works, the threat to invention and creativity, oligarchy and hedonism, the name allusions in the works, and the future prospect of engeneered homo sapiens as eternal working classes. The research discovered that both books are based on humanism, but humans are not treated as they should, that the lower castes in BNW cannot become innovative and creative because they are engineered, that the small oligarchy (the Alphas) maintains its power by providing pleasures for the lower castes so as to forget that they are being controlled.
Many young Bahasa Indonesia (BI) teachers teaching BI as a foreign language lack experience with instructional materials because there have not been enough BI textbooks for this purpose. Apart from this, students may need something more interesting and fresher. It is, therefore, necessary for teachers to be innovative and creative in developing instructional materials like using poems. Literature in the target language can become a rich source to be exploited for this purpose. The tasks may focus both on linguistic competence and literary competence as well as values found in the work. This paper is trying to show how Nyanyian Angsa (Swan Song), a ballad by Rendra, an famous Indonesian poet, can be used to create instructional materials. The method used in creating the materials is the WH-model. For vocabulary (kosa kata), one has to think of words in relation to, for example, collocation as in 'makanan cepat saji', connotation as in "makan hati', appropriateness as in not using 'kamu' or 'kau' for an older or respectful person, etc. For reading comprehension, since the poem is for advanced level, tasks created should approximate those that can be handled by native speakers of BI, for example, "Siapakah yang dimaksudkan dengan 'seorang lelaki' dalam puisi itu?"; for expressions, one can ask question like "Apakah makna 'Malaikat penjaga Firdaus' dalam puisi itu?"; for grammar (tata bahasa), one can create tasks, for example, on the affix /ke-an/ or the infix /-i-/ like in gigi>gerigi, etc. The poem may be dramatized with students assigned to play the role of a certain character, or students may also be assigned to produce a video. For values in the poem, students may be assigned to find issues related to the Seven Deadly Sins. To conclude, one can see that Nyanyian Angsa can be created with imagination to result in very effective instructional materials.
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