OLAC Record: SD1-128

OLAC Record
oai:scholarspace.manoa.hawaii.edu:10125/43692

Metadata

Title: SD1-128

Bibliographic Citation: Aloysius Sinde-Pima, Danerek, H. Stefan, Danerek, H. Stefan, Danerek, H. Stefan; 2014-07-03; Genre: Legend. Title: Pio pikariwu. Mr Aloysius Cinde-Pima was recorded at the Liti village office 3 July 2014. Also present were I (SD), Pitu Sopune and a senior Woja man who was clearly able to follow the sequence of the tale's events, occasionally nodding or uttering a word or two. A forgotten part was recorded immediately after, and it has been added into the major recording. I planned to record the legend once more, because we had better results with the two other recordings (SD1-002, SD! -003), Watu Noni/Noni Kare and Ngange kabe made later in the evening the same day, but it has not happened until now. Aloysius does not tell these stories often, but he is skilled in oral traditions, both prose and ritual language, and is known for that. While in high school he had a keen interest in Palu’e oral traditions and often visited an elder, Ngange Du’a, in kampong Nara. Ngange Du’a was acknowledged for his knowledge about Palu’e oral literature and often told stories for children and youth. Ngange Du’a had unfortunately passed away several years before my arrival in Nara. Luckily, Aloysius had memorized the tales very well. There are legends that are historical characters, ancestors, which because of previously mentioned reasons and more magical content talk more about folk belief and folk narration, and about what is memorized and crystallized into legend. Tales might be based on a historical character or be pure fiction, a myth or a made-up legend. The character Pio Pikariwu (Pio “killer of many”) is such a mystery. Everybody on Palu’e knows about Pio Pikariwu and there are several tales about him and his deeds in the collection that resemble fairy stories. Pio is the subject of Palu’e's only prose epic, Pio Pikariwu, which in this recording is almost epic and has a somewhat ordered structure of events. Only few people, perhaps only Aloysius, can tell Pio's tale at length or as a whole. It is a marvellous narrative, full of adventure, fighting, magic and war. Before Aloysius talks about Pio, he tells an origin myth that in his interpretation is connected with Pio Pikariwu. The people came from the west, lived on Flores, then some migrated from Ende-Lio because of fighting. They brought with them rice and water but it fell into the sea as they crossed the 15 km seaway to Palu'e. From then on rice does not grow on Palu'e, it is even bhije (forbidden) to plant it. The large amount of magic and the deeper meaning of characters’ names suggest that Pio Pikariwu is a myth, a fantastic work of fiction. Pio appeared on Palu’e as a tiny baby, inside a bamboo tube that was washed up on the shore near Cawalo (village and domain), in a time when the Palu’e villages were already there. The couple Soru and Pali from Cawalo heard his cries while they were searching for sea snails. Soru cut open the bamboo until he found a mini-baby, the size of a small lizard. The couple brought the baby home, to 'poko lae bola, soko lae dhudhu, hamama no’o hina hama pu mori' (wrap in package, cover in box, like the ancestors). After eight days in the box the little thing was like a normal baby. The parents arranged 'loge bundo', the name-giving ceremony, and named the baby Pio. When Pio was an adolescent, he was stronger than all his friends and beat them in games and fights. He dominated and became a nuisance. Soru and Pali became angry with him. Then Pio discovered, seeing night-time bonfires, the different villages on Palu’e. He asked his siblings about the fires. For each mentioned village, Pio replies that “I refuse to live there because” ... The next part of the sentence mentions specifics of a place that become its adat name, in Pa’e, the ritual speech genre. This is one explanation to how the Palu’e villages received their long adat names. The only place where Pio wants to live is Dua Nggéo and Nunu somba (lit. Bent lontar tree, Banyan worship), which became the ritual centre of the Keli domain. He says that he will sit there and be paid respect/worshipped, and from there he will 'move himself around'. As an adult, Pio, with seven helpers, conquer villages that does not pay tribute to him or disappoints him in some way. He is a 'pisa molo', awesome man or with supernatural powers, invulnerable, and can strike the enemy with thick fog, rains, strong winds and even fish from the sea. Fighting dominates the narrative. In the end he and his helpers travel to Flores where they are finally captured after a chant dance ('togo'). The capturers, people who once fled from Pio's warring, cannot kill him, until Pio explains how to: cook with fire made from Banyan wood, his symbol or medicine. Pio then disappears as mysteriously as he once appeared. For a lengthier analysis of the Pio Pikariwu tale, read the article: Stefan Danerek (2023): Interpreting the Palu’e Legend Pio Pikariwu: Arrested kingship in eastern Indonesia. Indonesia and the Malay World. Link: https://doi.org/10.1080/13639811.2023.2172874. The transcription and translation work, and the final phase of the mentioned article, was supported by a Firebird Foundation Supplemental Research Grant for the Documentation of Oral Literature and Traditional Ecological Knowledge.; digital wav file recorded at 44,1 khz/16 b; Kaipuleohone University of Hawai'i Digital Language Archive;http://hdl.handle.net/10125/43692.

Contributor (depositor): Danerek, H. Stefan

Contributor (recorder): Danerek, H. Stefan

Contributor (researcher): Danerek, H. Stefan

Contributor (speaker): Aloysius Sinde-Pima

Coverage (ISO3166): ID

Date (W3CDTF): 2017-02-14

Description: Genre: Legend. Title: Pio pikariwu. Mr Aloysius Cinde-Pima was recorded at the Liti village office 3 July 2014. Also present were I (SD), Pitu Sopune and a senior Woja man who was clearly able to follow the sequence of the tale's events, occasionally nodding or uttering a word or two. A forgotten part was recorded immediately after, and it has been added into the major recording. I planned to record the legend once more, because we had better results with the two other recordings (SD1-002, SD! -003), Watu Noni/Noni Kare and Ngange kabe made later in the evening the same day, but it has not happened until now. Aloysius does not tell these stories often, but he is skilled in oral traditions, both prose and ritual language, and is known for that. While in high school he had a keen interest in Palu’e oral traditions and often visited an elder, Ngange Du’a, in kampong Nara. Ngange Du’a was acknowledged for his knowledge about Palu’e oral literature and often told stories for children and youth. Ngange Du’a had unfortunately passed away several years before my arrival in Nara. Luckily, Aloysius had memorized the tales very well. There are legends that are historical characters, ancestors, which because of previously mentioned reasons and more magical content talk more about folk belief and folk narration, and about what is memorized and crystallized into legend. Tales might be based on a historical character or be pure fiction, a myth or a made-up legend. The character Pio Pikariwu (Pio “killer of many”) is such a mystery. Everybody on Palu’e knows about Pio Pikariwu and there are several tales about him and his deeds in the collection that resemble fairy stories. Pio is the subject of Palu’e's only prose epic, Pio Pikariwu, which in this recording is almost epic and has a somewhat ordered structure of events. Only few people, perhaps only Aloysius, can tell Pio's tale at length or as a whole. It is a marvellous narrative, full of adventure, fighting, magic and war. Before Aloysius talks about Pio, he tells an origin myth that in his interpretation is connected with Pio Pikariwu. The people came from the west, lived on Flores, then some migrated from Ende-Lio because of fighting. They brought with them rice and water but it fell into the sea as they crossed the 15 km seaway to Palu'e. From then on rice does not grow on Palu'e, it is even bhije (forbidden) to plant it. The large amount of magic and the deeper meaning of characters’ names suggest that Pio Pikariwu is a myth, a fantastic work of fiction. Pio appeared on Palu’e as a tiny baby, inside a bamboo tube that was washed up on the shore near Cawalo (village and domain), in a time when the Palu’e villages were already there. The couple Soru and Pali from Cawalo heard his cries while they were searching for sea snails. Soru cut open the bamboo until he found a mini-baby, the size of a small lizard. The couple brought the baby home, to 'poko lae bola, soko lae dhudhu, hamama no’o hina hama pu mori' (wrap in package, cover in box, like the ancestors). After eight days in the box the little thing was like a normal baby. The parents arranged 'loge bundo', the name-giving ceremony, and named the baby Pio. When Pio was an adolescent, he was stronger than all his friends and beat them in games and fights. He dominated and became a nuisance. Soru and Pali became angry with him. Then Pio discovered, seeing night-time bonfires, the different villages on Palu’e. He asked his siblings about the fires. For each mentioned village, Pio replies that “I refuse to live there because” ... The next part of the sentence mentions specifics of a place that become its adat name, in Pa’e, the ritual speech genre. This is one explanation to how the Palu’e villages received their long adat names. The only place where Pio wants to live is Dua Nggéo and Nunu somba (lit. Bent lontar tree, Banyan worship), which became the ritual centre of the Keli domain. He says that he will sit there and be paid respect/worshipped, and from there he will 'move himself around'. As an adult, Pio, with seven helpers, conquer villages that does not pay tribute to him or disappoints him in some way. He is a 'pisa molo', awesome man or with supernatural powers, invulnerable, and can strike the enemy with thick fog, rains, strong winds and even fish from the sea. Fighting dominates the narrative. In the end he and his helpers travel to Flores where they are finally captured after a chant dance ('togo'). The capturers, people who once fled from Pio's warring, cannot kill him, until Pio explains how to: cook with fire made from Banyan wood, his symbol or medicine. Pio then disappears as mysteriously as he once appeared. For a lengthier analysis of the Pio Pikariwu tale, read the article: Stefan Danerek (2023): Interpreting the Palu’e Legend Pio Pikariwu: Arrested kingship in eastern Indonesia. Indonesia and the Malay World. Link: https://doi.org/10.1080/13639811.2023.2172874. The transcription and translation work, and the final phase of the mentioned article, was supported by a Firebird Foundation Supplemental Research Grant for the Documentation of Oral Literature and Traditional Ecological Knowledge.

Region: Palu'e, Flores, Nusa Tenggara Timur, Indonesia. Recording made in Lidi, Woja domain.

Format: digital wav file recorded at 44,1 khz/16 b

1:17

Identifier: SD1-128

Identifier (URI): http://hdl.handle.net/10125/43692

Language: Palu'e

Language (ISO639): ple

Subject: Palu'e language

Subject (ISO639): ple

Table Of Contents: SD1-128.wav

SD1-128.pdf

Type (DCMI): Sound

Type (OLAC): primary_text

OLAC Info

Archive: Kaipuleohone

Description: http://www.language-archives.org/archive/scholarspace.manoa.hawaii.edu

GetRecord: OAI-PMH request for OLAC format

GetRecord: Pre-generated XML file

OAI Info

OaiIdentifier: oai:scholarspace.manoa.hawaii.edu:10125/43692

DateStamp: 2025-03-06

GetRecord: OAI-PMH request for simple DC format

Search Info
Citation: Aloysius Sinde-Pima (speaker); Danerek, H. Stefan (recorder); Danerek, H. Stefan (researcher); Danerek, H. Stefan (depositor). 2017. Kaipuleohone.
Terms: area_Asia country_ID dcmi_Sound iso639_ple olac_primary_text

Inferred Metadata
Country: Indonesia
Area: Asia

http://www.language-archives.org/item.php/oai:scholarspace.manoa.hawaii.edu:10125/43692
Up-to-date as of: Sat Mar 8 0:07:47 EST 2025

Metadata
Title:		SD1-128
Bibliographic Citation:		Aloysius Sinde-Pima, Danerek, H. Stefan, Danerek, H. Stefan, Danerek, H. Stefan; 2014-07-03; Genre: Legend. Title: Pio pikariwu. Mr Aloysius Cinde-Pima was recorded at the Liti village office 3 July 2014. Also present were I (SD), Pitu Sopune and a senior Woja man who was clearly able to follow the sequence of the tale's events, occasionally nodding or uttering a word or two. A forgotten part was recorded immediately after, and it has been added into the major recording. I planned to record the legend once more, because we had better results with the two other recordings (SD1-002, SD! -003), Watu Noni/Noni Kare and Ngange kabe made later in the evening the same day, but it has not happened until now. Aloysius does not tell these stories often, but he is skilled in oral traditions, both prose and ritual language, and is known for that. While in high school he had a keen interest in Palu’e oral traditions and often visited an elder, Ngange Du’a, in kampong Nara. Ngange Du’a was acknowledged for his knowledge about Palu’e oral literature and often told stories for children and youth. Ngange Du’a had unfortunately passed away several years before my arrival in Nara. Luckily, Aloysius had memorized the tales very well. There are legends that are historical characters, ancestors, which because of previously mentioned reasons and more magical content talk more about folk belief and folk narration, and about what is memorized and crystallized into legend. Tales might be based on a historical character or be pure fiction, a myth or a made-up legend. The character Pio Pikariwu (Pio “killer of many”) is such a mystery. Everybody on Palu’e knows about Pio Pikariwu and there are several tales about him and his deeds in the collection that resemble fairy stories. Pio is the subject of Palu’e's only prose epic, Pio Pikariwu, which in this recording is almost epic and has a somewhat ordered structure of events. Only few people, perhaps only Aloysius, can tell Pio's tale at length or as a whole. It is a marvellous narrative, full of adventure, fighting, magic and war. Before Aloysius talks about Pio, he tells an origin myth that in his interpretation is connected with Pio Pikariwu. The people came from the west, lived on Flores, then some migrated from Ende-Lio because of fighting. They brought with them rice and water but it fell into the sea as they crossed the 15 km seaway to Palu'e. From then on rice does not grow on Palu'e, it is even bhije (forbidden) to plant it. The large amount of magic and the deeper meaning of characters’ names suggest that Pio Pikariwu is a myth, a fantastic work of fiction. Pio appeared on Palu’e as a tiny baby, inside a bamboo tube that was washed up on the shore near Cawalo (village and domain), in a time when the Palu’e villages were already there. The couple Soru and Pali from Cawalo heard his cries while they were searching for sea snails. Soru cut open the bamboo until he found a mini-baby, the size of a small lizard. The couple brought the baby home, to 'poko lae bola, soko lae dhudhu, hamama no’o hina hama pu mori' (wrap in package, cover in box, like the ancestors). After eight days in the box the little thing was like a normal baby. The parents arranged 'loge bundo', the name-giving ceremony, and named the baby Pio. When Pio was an adolescent, he was stronger than all his friends and beat them in games and fights. He dominated and became a nuisance. Soru and Pali became angry with him. Then Pio discovered, seeing night-time bonfires, the different villages on Palu’e. He asked his siblings about the fires. For each mentioned village, Pio replies that “I refuse to live there because” ... The next part of the sentence mentions specifics of a place that become its adat name, in Pa’e, the ritual speech genre. This is one explanation to how the Palu’e villages received their long adat names. The only place where Pio wants to live is Dua Nggéo and Nunu somba (lit. Bent lontar tree, Banyan worship), which became the ritual centre of the Keli domain. He says that he will sit there and be paid respect/worshipped, and from there he will 'move himself around'. As an adult, Pio, with seven helpers, conquer villages that does not pay tribute to him or disappoints him in some way. He is a 'pisa molo', awesome man or with supernatural powers, invulnerable, and can strike the enemy with thick fog, rains, strong winds and even fish from the sea. Fighting dominates the narrative. In the end he and his helpers travel to Flores where they are finally captured after a chant dance ('togo'). The capturers, people who once fled from Pio's warring, cannot kill him, until Pio explains how to: cook with fire made from Banyan wood, his symbol or medicine. Pio then disappears as mysteriously as he once appeared. For a lengthier analysis of the Pio Pikariwu tale, read the article: Stefan Danerek (2023): Interpreting the Palu’e Legend Pio Pikariwu: Arrested kingship in eastern Indonesia. Indonesia and the Malay World. Link: https://doi.org/10.1080/13639811.2023.2172874. The transcription and translation work, and the final phase of the mentioned article, was supported by a Firebird Foundation Supplemental Research Grant for the Documentation of Oral Literature and Traditional Ecological Knowledge.; digital wav file recorded at 44,1 khz/16 b; Kaipuleohone University of Hawai'i Digital Language Archive;http://hdl.handle.net/10125/43692.
Contributor (depositor):		Danerek, H. Stefan
Contributor (recorder):		Danerek, H. Stefan
Contributor (researcher):		Danerek, H. Stefan
Contributor (speaker):		Aloysius Sinde-Pima
Coverage (ISO3166):		ID
Date (W3CDTF):		2017-02-14
Description:		Genre: Legend. Title: Pio pikariwu. Mr Aloysius Cinde-Pima was recorded at the Liti village office 3 July 2014. Also present were I (SD), Pitu Sopune and a senior Woja man who was clearly able to follow the sequence of the tale's events, occasionally nodding or uttering a word or two. A forgotten part was recorded immediately after, and it has been added into the major recording. I planned to record the legend once more, because we had better results with the two other recordings (SD1-002, SD! -003), Watu Noni/Noni Kare and Ngange kabe made later in the evening the same day, but it has not happened until now. Aloysius does not tell these stories often, but he is skilled in oral traditions, both prose and ritual language, and is known for that. While in high school he had a keen interest in Palu’e oral traditions and often visited an elder, Ngange Du’a, in kampong Nara. Ngange Du’a was acknowledged for his knowledge about Palu’e oral literature and often told stories for children and youth. Ngange Du’a had unfortunately passed away several years before my arrival in Nara. Luckily, Aloysius had memorized the tales very well. There are legends that are historical characters, ancestors, which because of previously mentioned reasons and more magical content talk more about folk belief and folk narration, and about what is memorized and crystallized into legend. Tales might be based on a historical character or be pure fiction, a myth or a made-up legend. The character Pio Pikariwu (Pio “killer of many”) is such a mystery. Everybody on Palu’e knows about Pio Pikariwu and there are several tales about him and his deeds in the collection that resemble fairy stories. Pio is the subject of Palu’e's only prose epic, Pio Pikariwu, which in this recording is almost epic and has a somewhat ordered structure of events. Only few people, perhaps only Aloysius, can tell Pio's tale at length or as a whole. It is a marvellous narrative, full of adventure, fighting, magic and war. Before Aloysius talks about Pio, he tells an origin myth that in his interpretation is connected with Pio Pikariwu. The people came from the west, lived on Flores, then some migrated from Ende-Lio because of fighting. They brought with them rice and water but it fell into the sea as they crossed the 15 km seaway to Palu'e. From then on rice does not grow on Palu'e, it is even bhije (forbidden) to plant it. The large amount of magic and the deeper meaning of characters’ names suggest that Pio Pikariwu is a myth, a fantastic work of fiction. Pio appeared on Palu’e as a tiny baby, inside a bamboo tube that was washed up on the shore near Cawalo (village and domain), in a time when the Palu’e villages were already there. The couple Soru and Pali from Cawalo heard his cries while they were searching for sea snails. Soru cut open the bamboo until he found a mini-baby, the size of a small lizard. The couple brought the baby home, to 'poko lae bola, soko lae dhudhu, hamama no’o hina hama pu mori' (wrap in package, cover in box, like the ancestors). After eight days in the box the little thing was like a normal baby. The parents arranged 'loge bundo', the name-giving ceremony, and named the baby Pio. When Pio was an adolescent, he was stronger than all his friends and beat them in games and fights. He dominated and became a nuisance. Soru and Pali became angry with him. Then Pio discovered, seeing night-time bonfires, the different villages on Palu’e. He asked his siblings about the fires. For each mentioned village, Pio replies that “I refuse to live there because” ... The next part of the sentence mentions specifics of a place that become its adat name, in Pa’e, the ritual speech genre. This is one explanation to how the Palu’e villages received their long adat names. The only place where Pio wants to live is Dua Nggéo and Nunu somba (lit. Bent lontar tree, Banyan worship), which became the ritual centre of the Keli domain. He says that he will sit there and be paid respect/worshipped, and from there he will 'move himself around'. As an adult, Pio, with seven helpers, conquer villages that does not pay tribute to him or disappoints him in some way. He is a 'pisa molo', awesome man or with supernatural powers, invulnerable, and can strike the enemy with thick fog, rains, strong winds and even fish from the sea. Fighting dominates the narrative. In the end he and his helpers travel to Flores where they are finally captured after a chant dance ('togo'). The capturers, people who once fled from Pio's warring, cannot kill him, until Pio explains how to: cook with fire made from Banyan wood, his symbol or medicine. Pio then disappears as mysteriously as he once appeared. For a lengthier analysis of the Pio Pikariwu tale, read the article: Stefan Danerek (2023): Interpreting the Palu’e Legend Pio Pikariwu: Arrested kingship in eastern Indonesia. Indonesia and the Malay World. Link: https://doi.org/10.1080/13639811.2023.2172874. The transcription and translation work, and the final phase of the mentioned article, was supported by a Firebird Foundation Supplemental Research Grant for the Documentation of Oral Literature and Traditional Ecological Knowledge.
Description:		Region: Palu'e, Flores, Nusa Tenggara Timur, Indonesia. Recording made in Lidi, Woja domain.
Format:		digital wav file recorded at 44,1 khz/16 b
Format:		1:17
Identifier:		SD1-128
Identifier (URI):		http://hdl.handle.net/10125/43692
Language:		Palu'e
Language (ISO639):		ple
Subject:		Palu'e language
Subject (ISO639):		ple
Table Of Contents:		SD1-128.wav
Table Of Contents:		SD1-128.pdf
Type (DCMI):		Sound
Type (OLAC):		primary_text
OLAC Info
Archive:		Kaipuleohone
Description:		http://www.language-archives.org/archive/scholarspace.manoa.hawaii.edu
GetRecord:		OAI-PMH request for OLAC format
GetRecord:		Pre-generated XML file
OAI Info
OaiIdentifier:		oai:scholarspace.manoa.hawaii.edu:10125/43692
DateStamp:		2025-03-06
GetRecord:		OAI-PMH request for simple DC format
Search Info
Citation:		Aloysius Sinde-Pima (speaker); Danerek, H. Stefan (recorder); Danerek, H. Stefan (researcher); Danerek, H. Stefan (depositor). 2017. Kaipuleohone.
Terms:		area_Asia country_ID dcmi_Sound iso639_ple olac_primary_text
Inferred Metadata
Country:		Indonesia
Area:		Asia