Window of Archipelago

La Galigo - Similar to the Koran but older than the Koran

Ujungpandang ( Dreamland Library ) - The Bugis in South Sulawesi, adheres to a belief in the Gods of Seuwae (the Only God). "The Bug...

Atlantis in East Nusa Tenggara

Main Literacy
Denpasar (Dreamland Library) - Original Title: Lewotanah Lamaholot's Civilization in the Eastern Indonesia Ancient Leadership Trinity and the Lost Atlantis

By Chris Boro Tokan

Is an F.A.E. van Wouden who described the Primacy of Ancient Leadership in Eastern Indonesia, through written data based on Dutch Colonial records at the time. Although the data, the reports focus on the interests of perpetuating colonialism on Indonesian soil, it is very important in the present context. Because indirectly through the study of the data referred to, it has been implied to have helped explain the symbolism of the Cross of Atlantis, which became the biological mother of World Civilization. The study was found in the Dissertation defended at the University of Leiden, the Netherlands, in the title: Structuurtypen in de Groote Oost (1935), Indonesia: KLEN, MYTH, AND POWER, Eastern Indonesian Social Structure (1985).

The Cross of Atlantis, Lewotanah: Cosmic Dualism and Social Dualism

In the study F.A.E. van Wouden termed the Cosmic Dualism for Heaven and Earth, while the Social Function Dualism for the role of Men (Heaven) and the role of Women (Earth). This role dualism intersects with each other, namely vertical and horizontal according to Van Wouden, who by Arysio Santos calls the Cross of Atlantis. The symbol of the Atlantis Cross as an ancient belief is found in the study of "ATLANTIS The Lost Continent Finally Found", The Devinitive Localization of Plato's Lost Civilization (2005), in Indonesia added to the subtitle: INDONESIA TURNS OUT OF THE WORLD CIVILIZATION (2009) p.126-128, 162- 278. The result of the elaboration of Plato's great philosopher's idea of ​​a highly developed Civil Civilization System (the lost Atlantis).

Until now the Atalantis Cross Symbol was practiced in the Lamaholot Civilization in East Nusa Tenggara as the Lewo Land. About LEWOTANAH as Lamaholot Civilization (Solor Islands: Adonara, Solor, Lembata) in East Nusa Tenggara, the replica of the Atlantis Cross, is actually the Central Civilization / belief = POROS (NTT, NTB, MALUKU, SULAWESI). Understood in the Ancient Maps of Indonesia, which places these areas in one CENTRAL FLAT (AXIS). Whereas the Sunda Plain (JAVA, BALI, KALIMANTAN, SUMATRA which merges with the ASIA Continent) is WEST. Following the Plain of Sahul (Aru Islands, Papua / Irian merged with the AUSTRALIAN Continent) it was EAST (Wallace-Weber Line). Compare with Maps made by Dr. Harold K. Voris, Curator and Head of the Zoology Department at the Field Museum, Chicago, Illinois, contained in Arysio Santos p. 104 and 150.

Through the written data used as the study, van Wouden was fascinated by the Main Characteristics of the Socio-Kinship System (pp. 82-92), which was formed from the philosophy of the Cosmic Dualism in the practice of Ancient Leadership with Dualism of Social Functions that manifested into the Primacy of Ancient Leadership (matters .25-81). Amazed because the Trinity of Leadership (known in the Civilization of Lamaholot: KEPUHUNEN = AXIS, TEKEKEKEK = EAST PILAR, TARAN WANAN = WEST PILAR), apparently spread out in a wide area, related to one another. It extends from Timor Island, Sumba Island, Sabu Island, Rote Island and Flores Island to Kai and Tanimbar Islands, and also includes Seram Island and Ambon Island.

The fundamental principle of Cosmic Dualism and Social Dualism

As revealed by TO Ihromi (the foundation / pioneer of the Law of Atropology in Indonesia) in providing Preface to the translation of this work, that a fundamental and very important thing in this study is the disclosure of the principles that underlie the classification or classification of social units contained in a local community. Expressing the basics of comprehensive social categories in the sense that underlies the regulation of human society as well as the cosmos or the universe. Like the characteristics of how to calculate the lineage according to the mother line (matrilineal) together with how to draw the lineage through the father's line (patrilineal).

For van Wouden ethnographically, this study area is homogeneous, due to a number of shared characteristics such as the presence of the klen system, although it has sometimes begun to obscure, and a customary marriage between two cross-cousin or cross-cousin brothers. The exclusive cousin's marriage becomes very important in relations with all social relations. Compared to an axis and other social activities revolve around one axis.

Thus the custom of cross-cousin marriage, between a son and daughter of his mother's brother, becomes a model for fostering social relations such as the trinity of the social structure of ancient society. Van Wouden's conclusion, that the two crossing conceptions seem to melt into one dualism; the sky group of men who are younger but more capable of being confronted by the earth group of women who are older and much stronger (pp. 82-159).

The van Wouden study of cross-cousin marriage as an exclusive form of marriage, because marriage can only occur (the recommended form, sometimes required) among one type of cross cousin. Observing the customary marriage between two cross-coussins in the present era is a precaution, even it has been banned because it greatly influences the hereditary (child) intelligence factor, so that it is hardly found anymore. However, to maintain the kinship social relationship model, unbroken family ties that have been passed down from generation to generation, also fostering the existence of three officials (trinity) in the traditional social structure of ancient inheritance, cross-cousin marriages always occur across generations.

Ancient Leadership Trinity in Eastern Indonesia

The mystification of the whole Liurai in Belu (Timor) mystically in Waihale-Waiwiku, is the distinction between the Eastern and Western groups that place the Liurai as the highest Axis having the highest spiritual power to Meromak O’an. Likewise in Central Timor there was a complete revival of the mystical Sonnebait who knew Fettor (East) and Fukun (West) (pp. 105-106).

Nusak is the most prominent element in the ancient social structure on Rote Island, dividing the mane beak with the pheto beak in dual dualistic views (a pair), that is, each with a manedope with dae-langgak, manifested in the trinity. Dae-langgak is linked with the Earth, it is said that mane talks, like thunder thunder, Heaven. Mane and feto contradictions are related to grouping in leo, whereas manedope and dae-step contradictions apply in leo (pp. 124-127).

On Savu Island, the blessing between do'ai and weto in Seba is related to the dualistic order of one of the genealogies, related to the Dual Dualistic view that is already known. Do'ai are the older and younger weto who, like in Timu, hold real power, this is in accordance with what is found elsewhere (p. 128).

The eastern part of the Sumba Island region which originally divided into four forms is one of the main identifying features of the social system. The four queens of each tribe are seen from a social standpoint as the most important officials. The relationship between the King and Queen is clearly characterized as the relationship between Heaven and Earth. The position of the King is held in high esteem and sacred, and is a manifestation of the religious power of the local community (p. 129).

In Lamboya and in Anakala the West Sumba region the distribution of hook-and-do tasks with the maintenance of the two within the area. In Napu, the queen of anamatiuwa (brother) was linked to the nature of the sky. The queen of ana ma'ari (younger brother) is linked to earthly things. First of all mastering the power of the heaviness that determines the success of the harvest (p. 129).

The alignment of the trias politica on Tanimbar Island and those on Timor Island is striking. Like a mangsombe as a central figure dealing with mangaf wajak and pnuwe nduan. On the one hand, the pnuwe nduan and mangaf wajak, on the other hand, mangsombe and mangatanuk, each sitting on the left and right sides of the natar, which are considered ships (pp. 131-132).

The Kai Islands are the main point of contention between two brothers and two sisters. Tonngiil is a central figure between Parpara and Hian whose activities are contradictory. Thus including the activities of the two dualistic groups, due to the triune acting alone. The fact of the case in the sky group shows superior superiority, and also the case of the earth group presents a superior aspect of women (p. 138).

Most people in Seram Island have three (3) important social environments. First, hena or amani from Manusela. In this social group a completely complete system of community life can develop. Also known as Tribe describes genealogical grouping. The two Soas are the placement of several hena or amane, known to the west as nuru, the same as lohoki in Manusela (p. 141).

Third Dati, is a social grouping that is independent of soa. The occurrence of Soa is said to be the same as the occurrence of villages in Kai, a district in Timor, namely the accidental unification of a number of kinship groups. There are times when a number of dati originate from the same ancestor represented in various hena that used to form a community. From this it is clear that the grouping in soa is crossed by the grouping in the domain (pp. 142-143).

The striking difference between the two types of officials, on the one hand the regent and the head of Soa as the hena ruler, on the other hand the landlord and the head of the land have authority in the field of tradition, especially land. Originally in Ambon there were no Soa plantations, the Kapitan function apparently dealt with the regulation of soa. Perhaps the king's latu and capitan are different types of soa. Somewhat hidden behind the distinction between the officials of the Soa and the officials from the fact that there is also an important trinity consisting of the regent, landlord, and the king's captain (pp. 143-144).

The Context of the Lost Atlantis

In the context of the Lost Atlantis as a highly developed civil civilization system according to Plato the famous Greek philosopher, elaborated by Brazilian Geologist and Nuclear Physicist Arysio Santos with the Atlantis Cross. It certainly places van Wouden's study in its logical relevance which proposes the concept of Socialism Dualism and the concept of Social Dualism as the concept of vertical (Male) Kelembitan which intersects with the horizontal Concept of Earth (Women), forming the Cross.

Van Wouden himself admitted that the results of the study of documents (reports) he did not reveal in detail all the links from the classification system of the Cosmic Dualism (Heaven and Earth) and Social Dualism (Men and Women). Especially since the results of the study since 1935, took place 76 years ago, but it is certain that the substance of the Concept Dualism is real, empirically still present, felt and become the belief of every indigenous community (region) that has been studied. Even well practiced by the Lamaholot Nation (Mainland East Flores and the Solor Islands: Adonara, Solor, Lembata) as Lewotanah.

Thus as van Wouden had hoped 76 years ago, that further research was needed in the field (field research, empirical), to reveal more tangible things, including a number of habits and original social structures that continue to survive and always become a realm of thinking and ways community organizing. At the same time it became a proof of proof (Arysio Santos, p.306-311) that the Atalantis Lost with the Atlantis Cross as the Atlantean Civilization, was the biological mother of the World Civilization, in fact is the territory of the present Indonesian people, the Far Eastern horizon of the World, the Southernmost Hemisphere of the Equator Southeast.***

Dataran Oepoi, Kota Karang Kupang, Tanah Timor, 21 March 2011.

Main Literacy


Photo: Special

Arabic Culture Turns Inheritance from Christian Religious Culture