LOCAL CULTURAL CONFLICTS IN FLORES ISLAND COMMUNITIES
Arnold Purnomo
Arizona State University
Course
Professor Herland
May, 2024
Week 1
Introduction
Flores is part of the province of East Nusa Tenggara. The island is divided into eight
districts; from west to east as follows: West Manggarai with the capital of Labuan Bajo,
Manggarai with the capital of Ruteng, East Manggarai with the capital of Ruteng capital
Borong, Ngada with capital Bajawa, Nagekeo with capital Mbay, Ende with capital Ende,
Sikka with capital Maumere, and East Flores with capital Larantuka. Flores, from the
Portuguese meaning "flower" is included in the group of Islands Sunda Kecil along with
Bali and NTB, with an area of about 14,300 km². The population in Flores, in 2007, reached
1.6 million.
Given the geographical conditions, ethnic, cultural, linguistic, religious and historical
diversity of Flores Island, various forms of cultural conflicts can be found among the people
of different cultures who inhabit the small piece of the island called Flores. Cultural
conflicts between communities on Flores Island often occur ranging from simple problems
to complex ones.
Simple cultural conflicts between communities on Flores Island can be triggered by
communication errors. Communication errors can cause conflict between adherents of
different cultures. Communication errors can occur verbally or non-verbal. These
communication errors can also affect the cultural, socio-cultural and psycho-cultural layers.
From simple cultural conflicts, it can also lead to complex cultural conflicts. This happens
because everyone involved in intercultural communication has an ethnocentric and
primordial nature.
Intercultural communication in a society is very important so that there is no
misinformation between members of a society. The purpose of intercultural communication
is to synchronize and unite all aspects for the common interest in achieving the goals of the
community in one island area. However, in interaction, communication errors occur which
can lead to misunderstanding. This communication gap is what This in turn has led to
cultural conflicts among the people of Flores Island.
This paper aims to uncover the occurrence of cultural conflicts in Flores Island.
Communication errors through language games often occur in people on Flores Island with
different cultures that cause cultural conflicts, we can find out in further discussion of this
paper.
Theoretical Foundation
William B. Gudykunst (2001: 25-50) offers several approaches in placing culture on
the trajectory of communication theories. At least five approaches are stated by the two
authors in their work.
First, culture can be a perspective on the communication process in theories.
Gudykunst and Lee cite examples to explain the first approach: the cultural perspective as
part of constructivist theory, written by Applegate and Syper in 1983 and 1988. Another
example is: the cultural perspective as part of the theory of management coordination and
meaning as reviewed by Cronen, Chen, and Pearce in 1988.
Secondly, communication can be a perspective for cultural creation. This is further
explained clearly in chapter 3 of their book, especially in the discussion on cultural
communication written by Philipsen.
Third, theories designed in one culture can be generalized to other cultures, or
culture can be applied as a boundary condition of propositions built by theories.
Fourth, theories can be used to explain communication between people from different
cultures.
As for the fifth, Gudykunst and Lee explain that theories can be designed to explain
how communication changes the trajectory of cultures.
Gudykunst and Lee begin their explanation by pointing out how culture can be used
theoretically to construct communication theories. Well, we can say that culture contributes
to efforts to find communication theories on the one hand. And on the other hand,
communication theories can provide perspectives in relations or dialogue between cultures
or what the authors call "dialogue of life".
In addition, to be able to confirm the findings in this study, the researcher also uses
the idea of language games in intercultural communication in Flores Island communities.
Language reflects culture. The greater the cultural differences, the greater the
communication differences in both language and nonverbal cues. The greater the differences
between cultures (and, therefore, the greater the communication differences), the more
difficult communication becomes. This difficulty can result, for example, in more
communication errors, more sentence errors, greater likelihood of misunderstanding, more
misperceptions, and more bypassing (Tubbs and Moss, 1996: 236-238).
The language "game" referred to in this paper leads to the use of verbal and non-
verbal language that is motivated by the culture of the language users themselves. Language
games by members of a tribe on Flores Island are of course influenced by the vocabulary
and gesticulation of that tribe. Meanwhile, the language games of other tribes that also
inhabit Flores Island are influenced by the vocabulary and gesticulation of the tribe's culture.
Hofstede (in Mulyana, 2012) asserts that culture is a collective programming of the
mind that distinguishes members of a category of people from other categories.
In connection with the interaction between people from different cultures who live
on the same island, Flores Island, the cultural elements that can influence one another are:
outlook and purpose of life, self-concept, norms and rules, language (verbal and nonverbal),
concept of time, history, mythology, art, social institutions, and artifacts.
The differences that exist within certain cultural communities on Flores Island can
lead to communication errors. However, all cultural elements have their functions, especially
for people who adhere to certain cultures. Culture functions so that humans can adapt to
their environment. One of the characteristics of culture can be seen from the function of
culture itself (Martin and Nakayama, 2004: 74). Meanwhile, the core of culture is
communication. Culture is communication and communication is culture (Edward T. Hall in
Mulyana, 2012).
Objects and Research Methods
The object of research explains what and or who is the object of research. Also
where and when the research is conducted, it can also be added with other things if deemed
necessary. The object of this research is the community members of the tribes found in
Flores Island with a variety of speech or language used in interacting between communities
of different cultures and inhabiting a certain area or region in one island, namely Flores
Island. This research was conducted in Flores Island in communities that have different
ethnic groups that inhabit an area or region in Flores Island. In addition, this research also
observed the way people in Flores Island communicate both verbally and nonverbally.
The method used in this research is descriptive qualitative method. The purpose of
this research is to reveal facts, circumstances, phenomena, and circumstances that occur
when the research is running and present them as they are. Qualitative descriptive research
interprets and tells data related to the current situation, attitudes and views that occur in
society, conflicts between two or more conditions, differences between facts, influence on a
condition, and others. This research activity includes collecting data, analyzing data,
interpreting data, and ends with a conclusion that refers to the data analysis.
Research Results
The Flores people are an ethnic mix of Malay, Melanesian and Portuguese. Due to its
close proximity With Timor having been a Portuguese Colony, interaction with Portuguese
culture has occurred in Flores culture, through genetics, religion and culture.
Similar to the peculiarities of the archipelago (Indonesia), island Flores as part of
Indonesia also has its uniqueness ethnic, cultural, linguistic and religious diversity. Because
of this, in terms of ethnic diversity and human profiles as well as language, Mendez Correa
in Nordholf (1971) referred to Timor Island and its surroundings (including Flores of course)
as a melting point of various ethnic groups (in Kleden, 2007: 305-306).
It is not an exaggeration for Mendez Correa to say the above. This is justified
because anthropological studies have found that the profile of Flores people follows the
typology of Protomelayu, Malay and Negroid. There are also elements of a combination of
Europoid, Indome-lanoid and Australoid elements in relation to Melanesian and Papuan
people. In terms of language, Flores has a variety of languages, namely: Kedang, Lamaholot,
Sikka, Lio, Ende and Manggarai.
Of course, the cultural diversity of the Flores people described has various
consequences. One of the consequences is the intercultural conflict of the people who
inhabit the Flores region.
Flores Island neighbors several small islands that are included in the East Nusa
Tenggara Province. The small islands that surround Flores Island are Lembata, Adonara,
Solor, Komodo, Rinca, etc. which have different cultural characters from each culture in the
archipelago.
The aforementioned conditions affect the cultural patterns lived by the people who
inhabit certain areas of Flores Island. These different cultural patterns are also influenced by
physical (natural) environmental factors in addition to non-physical factors that affect the
behavioral patterns of the Flores people.
Language Conflict and Cultural Symbols
The dominant concept in Flores culture is collectivism. This is triggered by natural
factors that are geographically hilly, with a savanna area that is not too large for traditional
livestock business in addition to livelihoods in agriculture with a shifting cultivation system.
The pattern of collectivism is felt more strongly in Flores' culture because can members of a
particular sub-culture are able to survive and overcome challenges, threats and disturbances,
especially those from nature.
There are different languages spoken by people in Flores even though they are not too far
apart. In one sub-district, there are different languages spoken by the community. This can
lead to intercultural conflict because the same word can have very different meanings. And
intercultural conflicts can be triggered by misinterpretation.
The meaning of the word expressed. Because of this, the Indonesian language in Flores has
become very important and almost all areas, even the most remote ones, are trying to learn
Indonesian (people often refer to Indonesian as "Melaju language"). The schools developed
by the Church missions have been very helpful in socializing the Indonesian language.
An example of using the same "word" in pronunciation (verbal) and literacy (written)
but having extreme different meanings is the word: "mena". Mena for the people of Nagekeo
means "over there" but for the people of Lamaholot it means a very harsh word that is a
swear word for women. And for the Lamaholot community, if a woman is "cursed" it can
trigger a war.
Usually what is done to legitimize power is with certain rites for groups that succeed in
defeating other groups in a "sparring war" for territory (land).
Today, however, the concept of "mock war" has shifted not to legitimize power but
rather because of tribal sentiments or differences in understanding between members of
tribes inhabiting a particular territory. Usually the tribes are neighbors and their territories
are separated by rivers or mountains, rocks or large trees. Again, nature plays a role in the
inter-tribal communication system in Flores' culture.
In addition to words, there are also symbols used by the people of Flores Island that
show that they are a group from a certain tribe or clan but can also be used as a symbol to
indicate their identity triggering intercultural conflict.
Cultural Assimilation Conflict
Culture people Flores culture has a level of tolerance for their group in terms of people
from outside their group who want to "enter" their group. However, this tolerance must be
accompanied However, this tolerance must be accompanied by preconditions that must be
met by the "new person". This usually happens through inter-ethnic marriage. However, it
can often lead to conflict if customary rules are not met, such as belis (dowry), the amount
and form of which can be very difficult to fulfill. For example, a man from Maumere (Sikka)
wants to propose to a girl from Manggarai (Ruteng) then the man and his family must fulfill
belis (dowry) requirements are: 50 buffaloes (1 buffalo now costs 10 million), 50 grams of
gold, 150 million rupiah. If the woman is from Sikka, then the man from Ruteng must pay a
dowry in the form of: 50 horses, 50 grams of gold, 5 tusks, 50 million rupiah. The severity
of the dowry is such that many women in the Flores region become "old virgins" or take a
shortcut, called "kawin lari" (the man is desperate to take away the girl he has a crush on,
after having a child, the reconciliation rite is taken care of, the provisions of which can be
more western or lighter according to the results of negotiations between the two tribes or the
two families).
Gender issues are becoming an issue that It is interesting when we "read" Flores' culture.
The concept of masculinity is dominantly spread in almost all cultural areas in Flores.
However, in certain places, such as in Western Flores (especially in Nagekeo and certain
tribes in Central Flores), the concept of femininity is embraced.
Each tribe in Flores' culture has a unique meaning system for the concepts of
masculinity and femininity. For example, the symbol "buffalo horns" expresses male power
in certain tribes in Flores. The more buffalo horns there are in a traditional house, the higher
the power of the tribal group. In addition, the symbol of "woven patterns or motifs" shows
that a woman is worthy of respect in a culture where the kinship system is patrilineal.
Conflict with Modern Civilization
The conflict between the people of Flores Island and modern civilization is a new
phenomenon that emerges when media television has television media has entered the
remote villages of Flores Island. Moreover, with findings of technology communication
echnology, such as mobile phones, blackberries, internet, etc., confronts the people of Flores
Island with two tensions, namely on the one hand technology communication technology on
the one hand facilitate communication between communities in the region with hilly
geographical and topographical conditions. But on the other hand communication
technology that on the other hand, communication technology also takes away some of the
distinctive identity of the Flores people. Indeed, this has not yet spread to the entire society
Flores in general, but this phenomenon is something interesting to observe. What is meant
by the loss of some of Flores' distinctive identities is that some women in Flores have
become "insecure" about their physical conditions, such as: curly hair, brown skin, and
wearing sarongs Weaving.
They are more obsessed with beauty advertisements where ideal bodies are usually
displayed in magazines, movies, television, and advertising, which depict or present the
ideal female figure as a slim, straight hair, beautiful legs, slender thighs, waist and hips,
sizable breasts, and smooth white skin.
Well... it does have a beneficial impact for those who open a beauty salon business. It
sells well...!, especially when it comes to straightening curls women in almost all areas of
Flores Island. Woven fabrics, which are always sought after by many domestic and foreign
tourists, are apparently no longer worn by most of the people, prompting the local
government to declare a regional woven dress day for civil servants. Village girls are also
reluctant to go to the fields and join farmer groups, for fear that their skin will turn black.
They replaced molang (a traditional herb used to protect the skin, especially for women)
with various skin whitening creams offered by advertisements in the media (television,
magazines or online media).
Conflict with modern civilization
This has also resulted in a decrease in the sense of pride in culture own culture. So that
efforts to preserve culture with by learning also experienced decline. Still lucky at the field
of education, the government launched local content education program. In the past, the
requirements for a woman to be initiated as an adult woman and allowed to be proposed to
by a man were that she must know weaving sarong, now it is no longer an obligation for
women in all villages or villages in the Flores Island region. There has been a cultural leap
so far that the cultural heritage of the ancestors is threatened with extinction. Those who
now maintain tradition culture is the older generation. We hope that the curriculum content
curriculum can help maintain cultural heritage
Communication errors that occur due to differences in the cultural backgrounds of 2
(two) or more people can be minimized or neutralized through education and experience
being with people from different cultures. This will develop skills and openness to be able to
interact with people from other cultures. In addition, the characteristics of culture itself
allow people from different cultures to interact, learn from each other and exchange
messages properly. The characteristics of culture include: can be learned or not innate; can
be conveyed from person to person, from group to group and from generation to generation;
is dynamic or constantly changing; selective; various elements of culture are interrelated;
ethnocentric (Larry A. Samovar and Richard E. Porter in Mulyana, 2012).
The view of cultural anthropology is that culture is the framework that shapes
(organizes) life. Culture can be seen as the agreements of community members to organize
their behavior members of society to regulate their behavior. The influence of culture can be
conscious, or unconscious. In addition, there is cultural diversity. There can also be
confrontation between one culture and another and the dominance of one culture over
another.
Communication errors that occur through language games are of course motivated by
many factors, including differences in cultural elements. Language games can occur both
verbally and non-verbally. Communication errors through language games can be avoided if
people from different cultures who are in the same organization, institution or community
are already familiar with each other knowing and understanding the verbal and non-verbal
symbols used in interaction. Realized communication errors will certainly bring everyone
from different cultures to an understanding of the meaning and meaning of the symbols used
verbally and non-verbally in the communication trajectory.
Cross-cultural communication theory can actually encourage the development of
communication and communication media as well as the development of culture itself. This
is because one of the characteristics of culture is dynamic. Communication as a form of
culture shows the creation (creation) and delivery of messages that are similar in nature
(homogeneous) to a large number of diverse audiences (heterogeneous) through or by using
media indicates the existence of an "eternal" or persistent relationship between culture and
communication.
Cross-cultural communication is considered important both theoretically and praxis.
This is because culture is not just a value system or a superstructure that is a reflection of the
infra-structure. Culture is the totality of objects ("intellectual" culture), which are supported
by subjects (individuals, groups, classes, sectors of society).
Cultural diversity can lead to confrontation between one culture and another and can
also lead to the dominance of one culture over another. However, cultural diversity can lead
to harmonization if there is openness and skill in communicating across cultures. Besides
Therefore, the ability to communicate across cultures will make people's lives more
successful.
Cultural conflicts in Flores Island communities are also caused by mistakes in using
communication media. The use of mobile phones in Flores Island communities can create
misperceptions or trigger both verbal and nonverbal conflicts when through these
communication tools provocative issues or taunts that are sensitive to the honor of certain
tribes or religions adopted in Flores Island communities can be spread. The communication
technology used can deceive or manipulate.
Deception or manipulation of communication technology is influenced by systems and
actors (humans) who have political, economic and social interests (groups, religions,
ethnicities). Jean Baudrillard calls this manipulation hyper-reality (O'Donnel, 2009: 45).
Conclusion
It is both interesting and challenging when the attempt to "read" the culture of the
Flores people occurs in the flow of changing times or civilizations. It is interesting because
the cultural elements of the Flores people still exist today, especially in symbols that
represent the meaning system of each cultural region on Flores Island. Challenging because
the cultural elements of the Flores people are gradually eroded by the changing times or
civilization itself.
Marsel Robot (in Kleden, 2007: 315-316) notes that in the communities in the Flores
region of In the West, women in the village no longer use the traditional bamboo picks
known as loran, jenggok, laduk. Some houses have wall clocks installed. It also means that
they have given meaning to time, and work according to time, can determine when to go to
the garden, when to go home, when to feed the livestock. The wall clock has cut down the
shadow of the dadap tree at the edge of the house as a calculation of when to go to the
garden, the wall clock has eliminated the voice of kaka totok (a type of bird of the field) that
faithfully signals that it is already dusk, the wall clock has dispelled the fifth cloud that tells
the farmers to go home because it is getting dark. The change had happened there, the oddity
had happened there.
Opportunities that can developed to build cross-cultural dialog in the Flores Island region is
the Flores cultural value system, such as the social-collective way of thinking, cosmos-
mystical, religious-magical, symbolic, moral-religious into a unifying force in building the
region (including in building NKRI). Some practical values to support development, such as
the spirit of kinship, spirituality, sincerity, and courtesy, have been formed in inter-ethnic
social interactions and are preserved to this day.
Geographically, Flores Island shows a certain color for the lives of its people both
economically and politically, which is strategic in the eastern part of Indonesia and the
gateway to the South Pacific region and Australia. This geostrategic condition is supported
by natural resources, such as unmanaged mineral and energy resources, flora and fauna, and
diverse ethnic cultures. These factors constitute hidden wealth It is also a strength that can
be developed as an economic asset for the social life of the people of Flores Island.
In addition to the geographical factors mentioned above, material and immaterial
development results have broken through the geographical, social and psychological as well
as inter-ethnic isolation in the Flores Island region. This is evidence of the successful
implementation of cultural concepts and values through lively dialog (intercultural
communication). The positive impact of the urgency of cross-cultural dialogue on the people
of Flores Island can stimulate the progress of civilization in various fields life society. We
can imagine if a region with such a hilly topography does not have a lively inter-ethnic
dialogue. Of course, the negative impacts will be more prominent, such as inter-tribal wars,
high primordialism, disharmonious inter-ethnic relations, mutual suspicion of each other.
Another thing that needs to be realized by the cultural supporters of Flores Island is
the openness to learn from the success of other ethnic groups, both within Flores Island and
outside Flores Island. This is seen as a creative and dynamic breakthrough.
Theoretical Foundation
William B. Gudykunst (2001: 25-50) offers several approaches in placing culture on
the trajectory of communication theories. At least five approaches are stated by the two
authors in their work.
First, culture can be a perspective on the communication process in theories.
Gudykunst and Lee cite examples to explain the first approach: the cultural perspective as
part of constructivist theory, written by Applegate and Syper in 1983 and 1988. Another
example is: the cultural perspective as part of the theory of management coordination and
meaning as reviewed by Cronen, Chen, and Pearce in 1988.
Secondly, communication can be a perspective for cultural creation. This is further
explained clearly in chapter 3 of their book, especially in the discussion on cultural
communication written by Philipsen.
Third, theories designed in one culture can be generalized to other cultures, or
culture can be applied as a boundary condition of propositions built by theories.
Fourth, theories can be used to explain communication between people from different
cultures.
As for the fifth, Gudykunst and Lee explain that theories can be designed to explain
how communication changes the trajectory of cultures.
Gudykunst and Lee begin their explanation by pointing out how culture can be used
theoretically to construct communication theories. Well, we can say that culture contributes
to efforts to find communication theories on the one hand. And on the other hand,
communication theories can provide perspectives in relations or dialogue between cultures
or what the authors call "dialogue of life".
In addition, to be able to confirm the findings in this study, the researcher also uses
the idea of language games in intercultural communication in Flores Island communities.
Language reflects culture. The greater the cultural differences, the greater the
communication differences in both language and nonverbal cues. The greater the differences
between cultures (and, therefore, the greater the communication differences), the more
difficult communication becomes. This difficulty can result, for example, in more
communication errors, more sentence errors, greater likelihood of misunderstanding, more
misperceptions, and more bypassing (Tubbs and Moss, 1996: 236-238).
The language "game" referred to in this paper leads to the use of verbal and non-
verbal language that is motivated by the culture of the language users themselves. Language
games by members of a tribe on Flores Island are of course influenced by the vocabulary
and gesticulation of that tribe. Meanwhile, the language games of other tribes that also
inhabit Flores Island are influenced by the vocabulary and gesticulation of the tribe's culture.
Hofstede (in Mulyana, 2012) asserts that culture is a collective programming of the
mind that distinguishes members of a category of people from other categories.
In connection with the interaction between people from different cultures who live
on the same island, Flores Island, the cultural elements that can influence one another are:
outlook and purpose of life, self-concept, norms and rules, language (verbal and nonverbal),
concept of time, history, mythology, art, social institutions, and artifacts.
The differences that exist within certain cultural communities on Flores Island can
lead to communication errors. However, all cultural elements have their functions, especially
for people who adhere to certain cultures. Culture functions so that humans can adapt to
their environment. One of the characteristics of culture can be seen from the function of
culture itself (Martin and Nakayama, 2004: 74). Meanwhile, the core of culture is
communication. Culture is communication and communication is culture (Edward T. Hall in
Mulyana, 2012).
Objects and Research Methods
The object of research explains what and or who is the object of research. Also
where and when the research is conducted, it can also be added with other things if deemed
necessary. The object of this research is the community members of the tribes found in
Flores Island with a variety of speech or language used in interacting between communities
of different cultures and inhabiting a certain area or region in one island, namely Flores
Island. This research was conducted in Flores Island in communities that have different
ethnic groups that inhabit an area or region in Flores Island. In addition, this research also
observed the way people in Flores Island communicate both verbally and nonverbally.
The method used in this research is descriptive qualitative method. The purpose of
this research is to reveal facts, circumstances, phenomena, and circumstances that occur
when the research is running and present them as they are. Qualitative descriptive research
interprets and tells data related to the current situation, attitudes and views that occur in
society, conflicts between two or more conditions, differences between facts, influence on a
condition, and others. This research activity includes collecting data, analyzing data,
interpreting data, and ends with a conclusion that refers to the data analysis.
Research Results
The Flores people are an ethnic mix of Malay, Melanesian and Portuguese. Due to its
close proximity With Timor having been a Portuguese Colony, interaction with Portuguese
culture has occurred in Flores culture, through genetics, religion and culture.
Similar to the peculiarities of the archipelago (Indonesia), island Flores as part of
Indonesia also has its uniqueness ethnic, cultural, linguistic and religious diversity. Because
of this, in terms of ethnic diversity and human profiles as well as language, Mendez Correa
in Nordholf (1971) referred to Timor Island and its surroundings (including Flores of course)
as a melting point of various ethnic groups (in Kleden, 2007: 305-306).
It is not an exaggeration for Mendez Correa to say the above. This is justified
because anthropological studies have found that the profile of Flores people follows the
typology of Protomelayu, Malay and Negroid. There are also elements of a combination of
Europoid, Indome-lanoid and Australoid elements in relation to Melanesian and Papuan
people. In terms of language, Flores has a variety of languages, namely: Kedang, Lamaholot,
Sikka, Lio, Ende and Manggarai.
Of course, the cultural diversity of the Flores people described has various
consequences. One of the consequences is the intercultural conflict of the people who
inhabit the Flores region.
Flores Island neighbors several small islands that are included in the East Nusa
Tenggara Province. The small islands that surround Flores Island are Lembata, Adonara,
Solor, Komodo, Rinca, etc. which have different cultural characters from each culture in the
archipelago.
The aforementioned conditions affect the cultural patterns lived by the people who
inhabit certain areas of Flores Island. These different cultural patterns are also influenced by
physical (natural) environmental factors in addition to non-physical factors that affect the
behavioral patterns of the Flores people.
Language Conflict and Cultural Symbols
The dominant concept in Flores culture is collectivism. This is triggered by natural
factors that are geographically hilly, with a savanna area that is not too large for traditional
livestock business in addition to livelihoods in agriculture with a shifting cultivation system.
The pattern of collectivism is felt more strongly in Flores' culture because can members of a
particular sub-culture are able to survive and overcome challenges, threats and disturbances,
especially those from nature.
There are different languages spoken by people in Flores even though they are not too far
apart. In one sub-district, there are different languages spoken by the community. This can
lead to intercultural conflict because the same word can have very different meanings. And
intercultural conflicts can be triggered by misinterpretation.
The meaning of the word expressed. Because of this, the Indonesian language in Flores has
become very important and almost all areas, even the most remote ones, are trying to learn
Indonesian (people often refer to Indonesian as "Melaju language"). The schools developed
by the Church missions have been very helpful in socializing the Indonesian language.
An example of using the same "word" in pronunciation (verbal) and literacy (written)
but having extreme different meanings is the word: "mena". Mena for the people of Nagekeo
means "over there" but for the people of Lamaholot it means a very harsh word that is a
swear word for women. And for the Lamaholot community, if a woman is "cursed" it can
trigger a war.
Usually what is done to legitimize power is with certain rites for groups that succeed in
defeating other groups in a "sparring war" for territory (land).
Today, however, the concept of "mock war" has shifted not to legitimize power but
rather because of tribal sentiments or differences in understanding between members of
tribes inhabiting a particular territory. Usually the tribes are neighbors and their territories
are separated by rivers or mountains, rocks or large trees. Again, nature plays a role in the
inter-tribal communication system in Flores' culture.
In addition to words, there are also symbols used by the people of Flores Island that
show that they are a group from a certain tribe or clan but can also be used as a symbol to
indicate their identity triggering intercultural conflict.
Cultural Assimilation Conflict
Culture people Flores culture has a level of tolerance for their group in terms of people
from outside their group who want to "enter" their group. However, this tolerance must be
accompanied However, this tolerance must be accompanied by preconditions that must be
met by the "new person". This usually happens through inter-ethnic marriage. However, it
can often lead to conflict if customary rules are not met, such as belis (dowry), the amount
and form of which can be very difficult to fulfill. For example, a man from Maumere (Sikka)
wants to propose to a girl from Manggarai (Ruteng) then the man and his family must fulfill
belis (dowry) requirements are: 50 buffaloes (1 buffalo now costs 10 million), 50 grams of
gold, 150 million rupiah. If the woman is from Sikka, then the man from Ruteng must pay a
dowry in the form of: 50 horses, 50 grams of gold, 5 tusks, 50 million rupiah. The severity
of the dowry is such that many women in the Flores region become "old virgins" or take a
shortcut, called "kawin lari" (the man is desperate to take away the girl he has a crush on,
after having a child, the reconciliation rite is taken care of, the provisions of which can be
more western or lighter according to the results of negotiations between the two tribes or the
two families).
Gender issues are becoming an issue that It is interesting when we "read" Flores' culture.
The concept of masculinity is dominantly spread in almost all cultural areas in Flores.
However, in certain places, such as in Western Flores (especially in Nagekeo and certain
tribes in Central Flores), the concept of femininity is embraced.
Each tribe in Flores' culture has a unique meaning system for the concepts of
masculinity and femininity. For example, the symbol "buffalo horns" expresses male power
in certain tribes in Flores. The more buffalo horns there are in a traditional house, the higher
the power of the tribal group. In addition, the symbol of "woven patterns or motifs" shows
that a woman is worthy of respect in a culture where the kinship system is patrilineal.
Conflict with Modern Civilization
The conflict between the people of Flores Island and modern civilization is a new
phenomenon that emerges when media television has television media has entered the
remote villages of Flores Island. Moreover, with findings of technology communication
echnology, such as mobile phones, blackberries, internet, etc., confronts the people of Flores
Island with two tensions, namely on the one hand technology communication technology on
the one hand facilitate communication between communities in the region with hilly
geographical and topographical conditions. But on the other hand communication
technology that on the other hand, communication technology also takes away some of the
distinctive identity of the Flores people. Indeed, this has not yet spread to the entire society
Flores in general, but this phenomenon is something interesting to observe. What is meant
by the loss of some of Flores' distinctive identities is that some women in Flores have
become "insecure" about their physical conditions, such as: curly hair, brown skin, and
wearing sarongs Weaving.
They are more obsessed with beauty advertisements where ideal bodies are usually
displayed in magazines, movies, television, and advertising, which depict or present the
ideal female figure as a slim, straight hair, beautiful legs, slender thighs, waist and hips,
sizable breasts, and smooth white skin.
Well... it does have a beneficial impact for those who open a beauty salon business. It
sells well...!, especially when it comes to straightening curls women in almost all areas of
Flores Island. Woven fabrics, which are always sought after by many domestic and foreign
tourists, are apparently no longer worn by most of the people, prompting the local
government to declare a regional woven dress day for civil servants. Village girls are also
reluctant to go to the fields and join farmer groups, for fear that their skin will turn black.
They replaced molang (a traditional herb used to protect the skin, especially for women)
with various skin whitening creams offered by advertisements in the media (television,
magazines or online media).
Conflict with modern civilization
This has also resulted in a decrease in the sense of pride in culture own culture. So that
efforts to preserve culture with by learning also experienced decline. Still lucky at the field
of education, the government launched local content education program. In the past, the
requirements for a woman to be initiated as an adult woman and allowed to be proposed to
by a man were that she must know weaving sarong, now it is no longer an obligation for
women in all villages or villages in the Flores Island region. There has been a cultural leap
so far that the cultural heritage of the ancestors is threatened with extinction. Those who
now maintain tradition culture is the older generation. We hope that the curriculum content
curriculum can help maintain cultural heritage
Communication errors that occur due to differences in the cultural backgrounds of 2
(two) or more people can be minimized or neutralized through education and experience
being with people from different cultures. This will develop skills and openness to be able to
interact with people from other cultures. In addition, the characteristics of culture itself
allow people from different cultures to interact, learn from each other and exchange
messages properly. The characteristics of culture include: can be learned or not innate; can
be conveyed from person to person, from group to group and from generation to generation;
is dynamic or constantly changing; selective; various elements of culture are interrelated;
ethnocentric (Larry A. Samovar and Richard E. Porter in Mulyana, 2012).
The view of cultural anthropology is that culture is the framework that shapes
(organizes) life. Culture can be seen as the agreements of community members to organize
their behavior members of society to regulate their behavior. The influence of culture can be
conscious, or unconscious. In addition, there is cultural diversity. There can also be
confrontation between one culture and another and the dominance of one culture over
another.
Communication errors that occur through language games are of course motivated by
many factors, including differences in cultural elements. Language games can occur both
verbally and non-verbally. Communication errors through language games can be avoided if
people from different cultures who are in the same organization, institution or community
are already familiar with each other knowing and understanding the verbal and non-verbal
symbols used in interaction. Realized communication errors will certainly bring everyone
from different cultures to an understanding of the meaning and meaning of the symbols used
verbally and non-verbally in the communication trajectory.
Cross-cultural communication theory can actually encourage the development of
communication and communication media as well as the development of culture itself. This
is because one of the characteristics of culture is dynamic. Communication as a form of
culture shows the creation (creation) and delivery of messages that are similar in nature
(homogeneous) to a large number of diverse audiences (heterogeneous) through or by using
media indicates the existence of an "eternal" or persistent relationship between culture and
communication.
Cross-cultural communication is considered important both theoretically and praxis.
This is because culture is not just a value system or a superstructure that is a reflection of the
infra-structure. Culture is the totality of objects ("intellectual" culture), which are supported
by subjects (individuals, groups, classes, sectors of society).
Cultural diversity can lead to confrontation between one culture and another and can
also lead to the dominance of one culture over another. However, cultural diversity can lead
to harmonization if there is openness and skill in communicating across cultures. Besides
Therefore, the ability to communicate across cultures will make people's lives more
successful.
Cultural conflicts in Flores Island communities are also caused by mistakes in using
communication media. The use of mobile phones in Flores Island communities can create
misperceptions or trigger both verbal and nonverbal conflicts when through these
communication tools provocative issues or taunts that are sensitive to the honor of certain
tribes or religions adopted in Flores Island communities can be spread. The communication
technology used can deceive or manipulate.
Deception or manipulation of communication technology is influenced by systems and
actors (humans) who have political, economic and social interests (groups, religions,
ethnicities). Jean Baudrillard calls this manipulation hyper-reality (O'Donnel, 2009: 45).
Conclusion
It is both interesting and challenging when the attempt to "read" the culture of the
Flores people occurs in the flow of changing times or civilizations. It is interesting because
the cultural elements of the Flores people still exist today, especially in symbols that
represent the meaning system of each cultural region on Flores Island. Challenging because
the cultural elements of the Flores people are gradually eroded by the changing times or
civilization itself.
Marsel Robot (in Kleden, 2007: 315-316) notes that in the communities in the Flores
region of In the West, women in the village no longer use the traditional bamboo picks
known as loran, jenggok, laduk. Some houses have wall clocks installed. It also means that
they have given meaning to time, and work according to time, can determine when to go to
the garden, when to go home, when to feed the livestock. The wall clock has cut down the
shadow of the dadap tree at the edge of the house as a calculation of when to go to the
garden, the wall clock has eliminated the voice of kaka totok (a type of bird of the field) that
faithfully signals that it is already dusk, the wall clock has dispelled the fifth cloud that tells
the farmers to go home because it is getting dark. The change had happened there, the oddity
had happened there.
Opportunities that can developed to build cross-cultural dialog in the Flores Island region is
the Flores cultural value system, such as the social-collective way of thinking, cosmos-
mystical, religious-magical, symbolic, moral-religious into a unifying force in building the
region (including in building NKRI). Some practical values to support development, such as
the spirit of kinship, spirituality, sincerity, and courtesy, have been formed in inter-ethnic
social interactions and are preserved to this day.
Geographically, Flores Island shows a certain color for the lives of its people both
economically and politically, which is strategic in the eastern part of Indonesia and the
gateway to the South Pacific region and Australia. This geostrategic condition is supported
by natural resources, such as unmanaged mineral and energy resources, flora and fauna, and
diverse ethnic cultures. These factors constitute hidden wealth It is also a strength that can
be developed as an economic asset for the social life of the people of Flores Island.
In addition to the geographical factors mentioned above, material and immaterial
development results have broken through the geographical, social and psychological as well
as inter-ethnic isolation in the Flores Island region. This is evidence of the successful
implementation of cultural concepts and values through lively dialog (intercultural
communication). The positive impact of the urgency of cross-cultural dialogue on the people
of Flores Island can stimulate the progress of civilization in various fields life society. We
can imagine if a region with such a hilly topography does not have a lively inter-ethnic
dialogue. Of course, the negative impacts will be more prominent, such as inter-tribal wars,
high primordialism, disharmonious inter-ethnic relations, mutual suspicion of each other.
Another thing that needs to be realized by the cultural supporters of Flores Island is
the openness to learn from the success of other ethnic groups, both within Flores Island and
outside Flores Island. This is seen as a creative and dynamic breakthrough.
Theoretical Foundation
William B. Gudykunst (2001: 25-50) offers several approaches in placing culture on
the trajectory of communication theories. At least five approaches are stated by the two
authors in their work.
First, culture can be a perspective on the communication process in theories.
Gudykunst and Lee cite examples to explain the first approach: the cultural perspective as
part of constructivist theory, written by Applegate and Syper in 1983 and 1988. Another
example is: the cultural perspective as part of the theory of management coordination and
meaning as reviewed by Cronen, Chen, and Pearce in 1988.
Secondly, communication can be a perspective for cultural creation. This is further
explained clearly in chapter 3 of their book, especially in the discussion on cultural
communication written by Philipsen.
Third, theories designed in one culture can be generalized to other cultures, or
culture can be applied as a boundary condition of propositions built by theories.
Fourth, theories can be used to explain communication between people from different
cultures.
As for the fifth, Gudykunst and Lee explain that theories can be designed to explain
how communication changes the trajectory of cultures.
Gudykunst and Lee begin their explanation by pointing out how culture can be used
theoretically to construct communication theories. Well, we can say that culture contributes
to efforts to find communication theories on the one hand. And on the other hand,
communication theories can provide perspectives in relations or dialogue between cultures
or what the authors call "dialogue of life".
In addition, to be able to confirm the findings in this study, the researcher also uses
the idea of language games in intercultural communication in Flores Island communities.
Language reflects culture. The greater the cultural differences, the greater the
communication differences in both language and nonverbal cues. The greater the differences
between cultures (and, therefore, the greater the communication differences), the more
difficult communication becomes. This difficulty can result, for example, in more
communication errors, more sentence errors, greater likelihood of misunderstanding, more
misperceptions, and more bypassing (Tubbs and Moss, 1996: 236-238).
The language "game" referred to in this paper leads to the use of verbal and non-
verbal language that is motivated by the culture of the language users themselves. Language
games by members of a tribe on Flores Island are of course influenced by the vocabulary
and gesticulation of that tribe. Meanwhile, the language games of other tribes that also
inhabit Flores Island are influenced by the vocabulary and gesticulation of the tribe's culture.
Hofstede (in Mulyana, 2012) asserts that culture is a collective programming of the
mind that distinguishes members of a category of people from other categories.
In connection with the interaction between people from different cultures who live
on the same island, Flores Island, the cultural elements that can influence one another are:
outlook and purpose of life, self-concept, norms and rules, language (verbal and nonverbal),
concept of time, history, mythology, art, social institutions, and artifacts.
The differences that exist within certain cultural communities on Flores Island can
lead to communication errors. However, all cultural elements have their functions, especially
for people who adhere to certain cultures. Culture functions so that humans can adapt to
their environment. One of the characteristics of culture can be seen from the function of
culture itself (Martin and Nakayama, 2004: 74). Meanwhile, the core of culture is
communication. Culture is communication and communication is culture (Edward T. Hall in
Mulyana, 2012).
Objects and Research Methods
The object of research explains what and or who is the object of research. Also
where and when the research is conducted, it can also be added with other things if deemed
necessary. The object of this research is the community members of the tribes found in
Flores Island with a variety of speech or language used in interacting between communities
of different cultures and inhabiting a certain area or region in one island, namely Flores
Island. This research was conducted in Flores Island in communities that have different
ethnic groups that inhabit an area or region in Flores Island. In addition, this research also
observed the way people in Flores Island communicate both verbally and nonverbally.
The method used in this research is descriptive qualitative method. The purpose of
this research is to reveal facts, circumstances, phenomena, and circumstances that occur
when the research is running and present them as they are. Qualitative descriptive research
interprets and tells data related to the current situation, attitudes and views that occur in
society, conflicts between two or more conditions, differences between facts, influence on a
condition, and others. This research activity includes collecting data, analyzing data,
interpreting data, and ends with a conclusion that refers to the data analysis.
Research Results
The Flores people are an ethnic mix of Malay, Melanesian and Portuguese. Due to its
close proximity With Timor having been a Portuguese Colony, interaction with Portuguese
culture has occurred in Flores culture, through genetics, religion and culture.
Similar to the peculiarities of the archipelago (Indonesia), island Flores as part of
Indonesia also has its uniqueness ethnic, cultural, linguistic and religious diversity. Because
of this, in terms of ethnic diversity and human profiles as well as language, Mendez Correa
in Nordholf (1971) referred to Timor Island and its surroundings (including Flores of course)
as a melting point of various ethnic groups (in Kleden, 2007: 305-306).
It is not an exaggeration for Mendez Correa to say the above. This is justified
because anthropological studies have found that the profile of Flores people follows the
typology of Protomelayu, Malay and Negroid. There are also elements of a combination of
Europoid, Indome-lanoid and Australoid elements in relation to Melanesian and Papuan
people. In terms of language, Flores has a variety of languages, namely: Kedang, Lamaholot,
Sikka, Lio, Ende and Manggarai.
Of course, the cultural diversity of the Flores people described has various
consequences. One of the consequences is the intercultural conflict of the people who
inhabit the Flores region.
Flores Island neighbors several small islands that are included in the East Nusa
Tenggara Province. The small islands that surround Flores Island are Lembata, Adonara,
Solor, Komodo, Rinca, etc. which have different cultural characters from each culture in the
archipelago.
The aforementioned conditions affect the cultural patterns lived by the people who
inhabit certain areas of Flores Island. These different cultural patterns are also influenced by
physical (natural) environmental factors in addition to non-physical factors that affect the
behavioral patterns of the Flores people.
Language Conflict and Cultural Symbols
The dominant concept in Flores culture is collectivism. This is triggered by natural
factors that are geographically hilly, with a savanna area that is not too large for traditional
livestock business in addition to livelihoods in agriculture with a shifting cultivation system.
The pattern of collectivism is felt more strongly in Flores' culture because can members of a
particular sub-culture are able to survive and overcome challenges, threats and disturbances,
especially those from nature.
There are different languages spoken by people in Flores even though they are not too far
apart. In one sub-district, there are different languages spoken by the community. This can
lead to intercultural conflict because the same word can have very different meanings. And
intercultural conflicts can be triggered by misinterpretation.
The meaning of the word expressed. Because of this, the Indonesian language in Flores has
become very important and almost all areas, even the most remote ones, are trying to learn
Indonesian (people often refer to Indonesian as "Melaju language"). The schools developed
by the Church missions have been very helpful in socializing the Indonesian language.
An example of using the same "word" in pronunciation (verbal) and literacy (written)
but having extreme different meanings is the word: "mena". Mena for the people of Nagekeo
means "over there" but for the people of Lamaholot it means a very harsh word that is a
swear word for women. And for the Lamaholot community, if a woman is "cursed" it can
trigger a war.
Usually what is done to legitimize power is with certain rites for groups that succeed in
defeating other groups in a "sparring war" for territory (land).
Today, however, the concept of "mock war" has shifted not to legitimize power but
rather because of tribal sentiments or differences in understanding between members of
tribes inhabiting a particular territory. Usually the tribes are neighbors and their territories
are separated by rivers or mountains, rocks or large trees. Again, nature plays a role in the
inter-tribal communication system in Flores' culture.
In addition to words, there are also symbols used by the people of Flores Island that
show that they are a group from a certain tribe or clan but can also be used as a symbol to
indicate their identity triggering intercultural conflict.
Cultural Assimilation Conflict
Culture people Flores culture has a level of tolerance for their group in terms of people
from outside their group who want to "enter" their group. However, this tolerance must be
accompanied However, this tolerance must be accompanied by preconditions that must be
met by the "new person". This usually happens through inter-ethnic marriage. However, it
can often lead to conflict if customary rules are not met, such as belis (dowry), the amount
and form of which can be very difficult to fulfill. For example, a man from Maumere (Sikka)
wants to propose to a girl from Manggarai (Ruteng) then the man and his family must fulfill
belis (dowry) requirements are: 50 buffaloes (1 buffalo now costs 10 million), 50 grams of
gold, 150 million rupiah. If the woman is from Sikka, then the man from Ruteng must pay a
dowry in the form of: 50 horses, 50 grams of gold, 5 tusks, 50 million rupiah. The severity
of the dowry is such that many women in the Flores region become "old virgins" or take a
shortcut, called "kawin lari" (the man is desperate to take away the girl he has a crush on,
after having a child, the reconciliation rite is taken care of, the provisions of which can be
more western or lighter according to the results of negotiations between the two tribes or the
two families).
Gender issues are becoming an issue that It is interesting when we "read" Flores' culture.
The concept of masculinity is dominantly spread in almost all cultural areas in Flores.
However, in certain places, such as in Western Flores (especially in Nagekeo and certain
tribes in Central Flores), the concept of femininity is embraced.
Each tribe in Flores' culture has a unique meaning system for the concepts of
masculinity and femininity. For example, the symbol "buffalo horns" expresses male power
in certain tribes in Flores. The more buffalo horns there are in a traditional house, the higher
the power of the tribal group. In addition, the symbol of "woven patterns or motifs" shows
that a woman is worthy of respect in a culture where the kinship system is patrilineal.
Conflict with Modern Civilization
The conflict between the people of Flores Island and modern civilization is a new
phenomenon that emerges when media television has television media has entered the
remote villages of Flores Island. Moreover, with findings of technology communication
echnology, such as mobile phones, blackberries, internet, etc., confronts the people of Flores
Island with two tensions, namely on the one hand technology communication technology on
the one hand facilitate communication between communities in the region with hilly
geographical and topographical conditions. But on the other hand communication
technology that on the other hand, communication technology also takes away some of the
distinctive identity of the Flores people. Indeed, this has not yet spread to the entire society
Flores in general, but this phenomenon is something interesting to observe. What is meant
by the loss of some of Flores' distinctive identities is that some women in Flores have
become "insecure" about their physical conditions, such as: curly hair, brown skin, and
wearing sarongs Weaving.
They are more obsessed with beauty advertisements where ideal bodies are usually
displayed in magazines, movies, television, and advertising, which depict or present the
ideal female figure as a slim, straight hair, beautiful legs, slender thighs, waist and hips,
sizable breasts, and smooth white skin.
Well... it does have a beneficial impact for those who open a beauty salon business. It
sells well...!, especially when it comes to straightening curls women in almost all areas of
Flores Island. Woven fabrics, which are always sought after by many domestic and foreign
tourists, are apparently no longer worn by most of the people, prompting the local
government to declare a regional woven dress day for civil servants. Village girls are also
reluctant to go to the fields and join farmer groups, for fear that their skin will turn black.
They replaced molang (a traditional herb used to protect the skin, especially for women)
with various skin whitening creams offered by advertisements in the media (television,
magazines or online media).
Conflict with modern civilization
This has also resulted in a decrease in the sense of pride in culture own culture. So that
efforts to preserve culture with by learning also experienced decline. Still lucky at the field
of education, the government launched local content education program. In the past, the
requirements for a woman to be initiated as an adult woman and allowed to be proposed to
by a man were that she must know weaving sarong, now it is no longer an obligation for
women in all villages or villages in the Flores Island region. There has been a cultural leap
so far that the cultural heritage of the ancestors is threatened with extinction. Those who
now maintain tradition culture is the older generation. We hope that the curriculum content
curriculum can help maintain cultural heritage
Communication errors that occur due to differences in the cultural backgrounds of 2
(two) or more people can be minimized or neutralized through education and experience
being with people from different cultures. This will develop skills and openness to be able to
interact with people from other cultures. In addition, the characteristics of culture itself
allow people from different cultures to interact, learn from each other and exchange
messages properly. The characteristics of culture include: can be learned or not innate; can
be conveyed from person to person, from group to group and from generation to generation;
is dynamic or constantly changing; selective; various elements of culture are interrelated;
ethnocentric (Larry A. Samovar and Richard E. Porter in Mulyana, 2012).
The view of cultural anthropology is that culture is the framework that shapes
(organizes) life. Culture can be seen as the agreements of community members to organize
their behavior members of society to regulate their behavior. The influence of culture can be
conscious, or unconscious. In addition, there is cultural diversity. There can also be
confrontation between one culture and another and the dominance of one culture over
another.
Communication errors that occur through language games are of course motivated by
many factors, including differences in cultural elements. Language games can occur both
verbally and non-verbally. Communication errors through language games can be avoided if
people from different cultures who are in the same organization, institution or community
are already familiar with each other knowing and understanding the verbal and non-verbal
symbols used in interaction. Realized communication errors will certainly bring everyone
from different cultures to an understanding of the meaning and meaning of the symbols used
verbally and non-verbally in the communication trajectory.
Cross-cultural communication theory can actually encourage the development of
communication and communication media as well as the development of culture itself. This
is because one of the characteristics of culture is dynamic. Communication as a form of
culture shows the creation (creation) and delivery of messages that are similar in nature
(homogeneous) to a large number of diverse audiences (heterogeneous) through or by using
media indicates the existence of an "eternal" or persistent relationship between culture and
communication.
Cross-cultural communication is considered important both theoretically and praxis.
This is because culture is not just a value system or a superstructure that is a reflection of the
infra-structure. Culture is the totality of objects ("intellectual" culture), which are supported
by subjects (individuals, groups, classes, sectors of society).
Cultural diversity can lead to confrontation between one culture and another and can
also lead to the dominance of one culture over another. However, cultural diversity can lead
to harmonization if there is openness and skill in communicating across cultures. Besides
Therefore, the ability to communicate across cultures will make people's lives more
successful.
Cultural conflicts in Flores Island communities are also caused by mistakes in using
communication media. The use of mobile phones in Flores Island communities can create
misperceptions or trigger both verbal and nonverbal conflicts when through these
communication tools provocative issues or taunts that are sensitive to the honor of certain
tribes or religions adopted in Flores Island communities can be spread. The communication
technology used can deceive or manipulate.
Deception or manipulation of communication technology is influenced by systems and
actors (humans) who have political, economic and social interests (groups, religions,
ethnicities). Jean Baudrillard calls this manipulation hyper-reality (O'Donnel, 2009: 45).
Conclusion
It is both interesting and challenging when the attempt to "read" the culture of the
Flores people occurs in the flow of changing times or civilizations. It is interesting because
the cultural elements of the Flores people still exist today, especially in symbols that
represent the meaning system of each cultural region on Flores Island. Challenging because
the cultural elements of the Flores people are gradually eroded by the changing times or
civilization itself.
Marsel Robot (in Kleden, 2007: 315-316) notes that in the communities in the Flores
region of In the West, women in the village no longer use the traditional bamboo picks
known as loran, jenggok, laduk. Some houses have wall clocks installed. It also means that
they have given meaning to time, and work according to time, can determine when to go to
the garden, when to go home, when to feed the livestock. The wall clock has cut down the
shadow of the dadap tree at the edge of the house as a calculation of when to go to the
garden, the wall clock has eliminated the voice of kaka totok (a type of bird of the field) that
faithfully signals that it is already dusk, the wall clock has dispelled the fifth cloud that tells
the farmers to go home because it is getting dark. The change had happened there, the oddity
had happened there.
Opportunities that can developed to build cross-cultural dialog in the Flores Island region is
the Flores cultural value system, such as the social-collective way of thinking, cosmos-
mystical, religious-magical, symbolic, moral-religious into a unifying force in building the
region (including in building NKRI). Some practical values to support development, such as
the spirit of kinship, spirituality, sincerity, and courtesy, have been formed in inter-ethnic
social interactions and are preserved to this day.
Geographically, Flores Island shows a certain color for the lives of its people both
economically and politically, which is strategic in the eastern part of Indonesia and the
gateway to the South Pacific region and Australia. This geostrategic condition is supported
by natural resources, such as unmanaged mineral and energy resources, flora and fauna, and
diverse ethnic cultures. These factors constitute hidden wealth It is also a strength that can
be developed as an economic asset for the social life of the people of Flores Island.
In addition to the geographical factors mentioned above, material and immaterial
development results have broken through the geographical, social and psychological as well
as inter-ethnic isolation in the Flores Island region. This is evidence of the successful
implementation of cultural concepts and values through lively dialog (intercultural
communication). The positive impact of the urgency of cross-cultural dialogue on the people
of Flores Island can stimulate the progress of civilization in various fields life society. We
can imagine if a region with such a hilly topography does not have a lively inter-ethnic
dialogue. Of course, the negative impacts will be more prominent, such as inter-tribal wars,
high primordialism, disharmonious inter-ethnic relations, mutual suspicion of each other.
Another thing that needs to be realized by the cultural supporters of Flores Island is
the openness to learn from the success of other ethnic groups, both within Flores Island and
outside Flores Island. This is seen as a creative and dynamic breakthrough.
Theoretical Foundation
William B. Gudykunst (2001: 25-50) offers several approaches in placing culture on
the trajectory of communication theories. At least five approaches are stated by the two
authors in their work.
First, culture can be a perspective on the communication process in theories.
Gudykunst and Lee cite examples to explain the first approach: the cultural perspective as
part of constructivist theory, written by Applegate and Syper in 1983 and 1988. Another
example is: the cultural perspective as part of the theory of management coordination and
meaning as reviewed by Cronen, Chen, and Pearce in 1988.
Secondly, communication can be a perspective for cultural creation. This is further
explained clearly in chapter 3 of their book, especially in the discussion on cultural
communication written by Philipsen.
Third, theories designed in one culture can be generalized to other cultures, or
culture can be applied as a boundary condition of propositions built by theories.
Fourth, theories can be used to explain communication between people from different
cultures.
As for the fifth, Gudykunst and Lee explain that theories can be designed to explain
how communication changes the trajectory of cultures.
Gudykunst and Lee begin their explanation by pointing out how culture can be used
theoretically to construct communication theories. Well, we can say that culture contributes
to efforts to find communication theories on the one hand. And on the other hand,
communication theories can provide perspectives in relations or dialogue between cultures
or what the authors call "dialogue of life".
In addition, to be able to confirm the findings in this study, the researcher also uses
the idea of language games in intercultural communication in Flores Island communities.
Language reflects culture. The greater the cultural differences, the greater the
communication differences in both language and nonverbal cues. The greater the differences
between cultures (and, therefore, the greater the communication differences), the more
difficult communication becomes. This difficulty can result, for example, in more
communication errors, more sentence errors, greater likelihood of misunderstanding, more
misperceptions, and more bypassing (Tubbs and Moss, 1996: 236-238).
The language "game" referred to in this paper leads to the use of verbal and non-
verbal language that is motivated by the culture of the language users themselves. Language
games by members of a tribe on Flores Island are of course influenced by the vocabulary
and gesticulation of that tribe. Meanwhile, the language games of other tribes that also
inhabit Flores Island are influenced by the vocabulary and gesticulation of the tribe's culture.
Hofstede (in Mulyana, 2012) asserts that culture is a collective programming of the
mind that distinguishes members of a category of people from other categories.
In connection with the interaction between people from different cultures who live
on the same island, Flores Island, the cultural elements that can influence one another are:
outlook and purpose of life, self-concept, norms and rules, language (verbal and nonverbal),
concept of time, history, mythology, art, social institutions, and artifacts.
The differences that exist within certain cultural communities on Flores Island can
lead to communication errors. However, all cultural elements have their functions, especially
for people who adhere to certain cultures. Culture functions so that humans can adapt to
their environment. One of the characteristics of culture can be seen from the function of
culture itself (Martin and Nakayama, 2004: 74). Meanwhile, the core of culture is
communication. Culture is communication and communication is culture (Edward T. Hall in
Mulyana, 2012).
Objects and Research Methods
The object of research explains what and or who is the object of research. Also
where and when the research is conducted, it can also be added with other things if deemed
necessary. The object of this research is the community members of the tribes found in
Flores Island with a variety of speech or language used in interacting between communities
of different cultures and inhabiting a certain area or region in one island, namely Flores
Island. This research was conducted in Flores Island in communities that have different
ethnic groups that inhabit an area or region in Flores Island. In addition, this research also
observed the way people in Flores Island communicate both verbally and nonverbally.
The method used in this research is descriptive qualitative method. The purpose of
this research is to reveal facts, circumstances, phenomena, and circumstances that occur
when the research is running and present them as they are. Qualitative descriptive research
interprets and tells data related to the current situation, attitudes and views that occur in
society, conflicts between two or more conditions, differences between facts, influence on a
condition, and others. This research activity includes collecting data, analyzing data,
interpreting data, and ends with a conclusion that refers to the data analysis.
Research Results
The Flores people are an ethnic mix of Malay, Melanesian and Portuguese. Due to its
close proximity With Timor having been a Portuguese Colony, interaction with Portuguese
culture has occurred in Flores culture, through genetics, religion and culture.
Similar to the peculiarities of the archipelago (Indonesia), island Flores as part of
Indonesia also has its uniqueness ethnic, cultural, linguistic and religious diversity. Because
of this, in terms of ethnic diversity and human profiles as well as language, Mendez Correa
in Nordholf (1971) referred to Timor Island and its surroundings (including Flores of course)
as a melting point of various ethnic groups (in Kleden, 2007: 305-306).
It is not an exaggeration for Mendez Correa to say the above. This is justified
because anthropological studies have found that the profile of Flores people follows the
typology of Protomelayu, Malay and Negroid. There are also elements of a combination of
Europoid, Indome-lanoid and Australoid elements in relation to Melanesian and Papuan
people. In terms of language, Flores has a variety of languages, namely: Kedang, Lamaholot,
Sikka, Lio, Ende and Manggarai.
Of course, the cultural diversity of the Flores people described has various
consequences. One of the consequences is the intercultural conflict of the people who
inhabit the Flores region.
Flores Island neighbors several small islands that are included in the East Nusa
Tenggara Province. The small islands that surround Flores Island are Lembata, Adonara,
Solor, Komodo, Rinca, etc. which have different cultural characters from each culture in the
archipelago.
The aforementioned conditions affect the cultural patterns lived by the people who
inhabit certain areas of Flores Island. These different cultural patterns are also influenced by
physical (natural) environmental factors in addition to non-physical factors that affect the
behavioral patterns of the Flores people.
Language Conflict and Cultural Symbols
The dominant concept in Flores culture is collectivism. This is triggered by natural
factors that are geographically hilly, with a savanna area that is not too large for traditional
livestock business in addition to livelihoods in agriculture with a shifting cultivation system.
The pattern of collectivism is felt more strongly in Flores' culture because can members of a
particular sub-culture are able to survive and overcome challenges, threats and disturbances,
especially those from nature.
There are different languages spoken by people in Flores even though they are not too far
apart. In one sub-district, there are different languages spoken by the community. This can
lead to intercultural conflict because the same word can have very different meanings. And
intercultural conflicts can be triggered by misinterpretation.
The meaning of the word expressed. Because of this, the Indonesian language in Flores has
become very important and almost all areas, even the most remote ones, are trying to learn
Indonesian (people often refer to Indonesian as "Melaju language"). The schools developed
by the Church missions have been very helpful in socializing the Indonesian language.
An example of using the same "word" in pronunciation (verbal) and literacy (written)
but having extreme different meanings is the word: "mena". Mena for the people of Nagekeo
means "over there" but for the people of Lamaholot it means a very harsh word that is a
swear word for women. And for the Lamaholot community, if a woman is "cursed" it can
trigger a war.
Usually what is done to legitimize power is with certain rites for groups that succeed in
defeating other groups in a "sparring war" for territory (land).
Today, however, the concept of "mock war" has shifted not to legitimize power but
rather because of tribal sentiments or differences in understanding between members of
tribes inhabiting a particular territory. Usually the tribes are neighbors and their territories
are separated by rivers or mountains, rocks or large trees. Again, nature plays a role in the
inter-tribal communication system in Flores' culture.
In addition to words, there are also symbols used by the people of Flores Island that
show that they are a group from a certain tribe or clan but can also be used as a symbol to
indicate their identity triggering intercultural conflict.
Cultural Assimilation Conflict
Culture people Flores culture has a level of tolerance for their group in terms of people
from outside their group who want to "enter" their group. However, this tolerance must be
accompanied However, this tolerance must be accompanied by preconditions that must be
met by the "new person". This usually happens through inter-ethnic marriage. However, it
can often lead to conflict if customary rules are not met, such as belis (dowry), the amount
and form of which can be very difficult to fulfill. For example, a man from Maumere (Sikka)
wants to propose to a girl from Manggarai (Ruteng) then the man and his family must fulfill
belis (dowry) requirements are: 50 buffaloes (1 buffalo now costs 10 million), 50 grams of
gold, 150 million rupiah. If the woman is from Sikka, then the man from Ruteng must pay a
dowry in the form of: 50 horses, 50 grams of gold, 5 tusks, 50 million rupiah. The severity
of the dowry is such that many women in the Flores region become "old virgins" or take a
shortcut, called "kawin lari" (the man is desperate to take away the girl he has a crush on,
after having a child, the reconciliation rite is taken care of, the provisions of which can be
more western or lighter according to the results of negotiations between the two tribes or the
two families).
Gender issues are becoming an issue that It is interesting when we "read" Flores' culture.
The concept of masculinity is dominantly spread in almost all cultural areas in Flores.
However, in certain places, such as in Western Flores (especially in Nagekeo and certain
tribes in Central Flores), the concept of femininity is embraced.
Each tribe in Flores' culture has a unique meaning system for the concepts of
masculinity and femininity. For example, the symbol "buffalo horns" expresses male power
in certain tribes in Flores. The more buffalo horns there are in a traditional house, the higher
the power of the tribal group. In addition, the symbol of "woven patterns or motifs" shows
that a woman is worthy of respect in a culture where the kinship system is patrilineal.
Conflict with Modern Civilization
The conflict between the people of Flores Island and modern civilization is a new
phenomenon that emerges when media television has television media has entered the
remote villages of Flores Island. Moreover, with findings of technology communication
echnology, such as mobile phones, blackberries, internet, etc., confronts the people of Flores
Island with two tensions, namely on the one hand technology communication technology on
the one hand facilitate communication between communities in the region with hilly
geographical and topographical conditions. But on the other hand communication
technology that on the other hand, communication technology also takes away some of the
distinctive identity of the Flores people. Indeed, this has not yet spread to the entire society
Flores in general, but this phenomenon is something interesting to observe. What is meant
by the loss of some of Flores' distinctive identities is that some women in Flores have
become "insecure" about their physical conditions, such as: curly hair, brown skin, and
wearing sarongs Weaving.
They are more obsessed with beauty advertisements where ideal bodies are usually
displayed in magazines, movies, television, and advertising, which depict or present the
ideal female figure as a slim, straight hair, beautiful legs, slender thighs, waist and hips,
sizable breasts, and smooth white skin.
Well... it does have a beneficial impact for those who open a beauty salon business. It
sells well...!, especially when it comes to straightening curls women in almost all areas of
Flores Island. Woven fabrics, which are always sought after by many domestic and foreign
tourists, are apparently no longer worn by most of the people, prompting the local
government to declare a regional woven dress day for civil servants. Village girls are also
reluctant to go to the fields and join farmer groups, for fear that their skin will turn black.
They replaced molang (a traditional herb used to protect the skin, especially for women)
with various skin whitening creams offered by advertisements in the media (television,
magazines or online media).
Conflict with modern civilization
This has also resulted in a decrease in the sense of pride in culture own culture. So that
efforts to preserve culture with by learning also experienced decline. Still lucky at the field
of education, the government launched local content education program. In the past, the
requirements for a woman to be initiated as an adult woman and allowed to be proposed to
by a man were that she must know weaving sarong, now it is no longer an obligation for
women in all villages or villages in the Flores Island region. There has been a cultural leap
so far that the cultural heritage of the ancestors is threatened with extinction. Those who
now maintain tradition culture is the older generation. We hope that the curriculum content
curriculum can help maintain cultural heritage
Communication errors that occur due to differences in the cultural backgrounds of 2
(two) or more people can be minimized or neutralized through education and experience
being with people from different cultures. This will develop skills and openness to be able to
interact with people from other cultures. In addition, the characteristics of culture itself
allow people from different cultures to interact, learn from each other and exchange
messages properly. The characteristics of culture include: can be learned or not innate; can
be conveyed from person to person, from group to group and from generation to generation;
is dynamic or constantly changing; selective; various elements of culture are interrelated;
ethnocentric (Larry A. Samovar and Richard E. Porter in Mulyana, 2012).
The view of cultural anthropology is that culture is the framework that shapes
(organizes) life. Culture can be seen as the agreements of community members to organize
their behavior members of society to regulate their behavior. The influence of culture can be
conscious, or unconscious. In addition, there is cultural diversity. There can also be
confrontation between one culture and another and the dominance of one culture over
another.
Communication errors that occur through language games are of course motivated by
many factors, including differences in cultural elements. Language games can occur both
verbally and non-verbally. Communication errors through language games can be avoided if
people from different cultures who are in the same organization, institution or community
are already familiar with each other knowing and understanding the verbal and non-verbal
symbols used in interaction. Realized communication errors will certainly bring everyone
from different cultures to an understanding of the meaning and meaning of the symbols used
verbally and non-verbally in the communication trajectory.
Cross-cultural communication theory can actually encourage the development of
communication and communication media as well as the development of culture itself. This
is because one of the characteristics of culture is dynamic. Communication as a form of
culture shows the creation (creation) and delivery of messages that are similar in nature
(homogeneous) to a large number of diverse audiences (heterogeneous) through or by using
media indicates the existence of an "eternal" or persistent relationship between culture and
communication.
Cross-cultural communication is considered important both theoretically and praxis.
This is because culture is not just a value system or a superstructure that is a reflection of the
infra-structure. Culture is the totality of objects ("intellectual" culture), which are supported
by subjects (individuals, groups, classes, sectors of society).
Cultural diversity can lead to confrontation between one culture and another and can
also lead to the dominance of one culture over another. However, cultural diversity can lead
to harmonization if there is openness and skill in communicating across cultures. Besides
Therefore, the ability to communicate across cultures will make people's lives more
successful.
Cultural conflicts in Flores Island communities are also caused by mistakes in using
communication media. The use of mobile phones in Flores Island communities can create
misperceptions or trigger both verbal and nonverbal conflicts when through these
communication tools provocative issues or taunts that are sensitive to the honor of certain
tribes or religions adopted in Flores Island communities can be spread. The communication
technology used can deceive or manipulate.
Deception or manipulation of communication technology is influenced by systems and
actors (humans) who have political, economic and social interests (groups, religions,
ethnicities). Jean Baudrillard calls this manipulation hyper-reality (O'Donnel, 2009: 45).
Conclusion
It is both interesting and challenging when the attempt to "read" the culture of the
Flores people occurs in the flow of changing times or civilizations. It is interesting because
the cultural elements of the Flores people still exist today, especially in symbols that
represent the meaning system of each cultural region on Flores Island. Challenging because
the cultural elements of the Flores people are gradually eroded by the changing times or
civilization itself.
Marsel Robot (in Kleden, 2007: 315-316) notes that in the communities in the Flores
region of In the West, women in the village no longer use the traditional bamboo picks
known as loran, jenggok, laduk. Some houses have wall clocks installed. It also means that
they have given meaning to time, and work according to time, can determine when to go to
the garden, when to go home, when to feed the livestock. The wall clock has cut down the
shadow of the dadap tree at the edge of the house as a calculation of when to go to the
garden, the wall clock has eliminated the voice of kaka totok (a type of bird of the field) that
faithfully signals that it is already dusk, the wall clock has dispelled the fifth cloud that tells
the farmers to go home because it is getting dark. The change had happened there, the oddity
had happened there.
Opportunities that can developed to build cross-cultural dialog in the Flores Island region is
the Flores cultural value system, such as the social-collective way of thinking, cosmos-
mystical, religious-magical, symbolic, moral-religious into a unifying force in building the
region (including in building NKRI). Some practical values to support development, such as
the spirit of kinship, spirituality, sincerity, and courtesy, have been formed in inter-ethnic
social interactions and are preserved to this day.
Geographically, Flores Island shows a certain color for the lives of its people both
economically and politically, which is strategic in the eastern part of Indonesia and the
gateway to the South Pacific region and Australia. This geostrategic condition is supported
by natural resources, such as unmanaged mineral and energy resources, flora and fauna, and
diverse ethnic cultures. These factors constitute hidden wealth It is also a strength that can
be developed as an economic asset for the social life of the people of Flores Island.
In addition to the geographical factors mentioned above, material and immaterial
development results have broken through the geographical, social and psychological as well
as inter-ethnic isolation in the Flores Island region. This is evidence of the successful
implementation of cultural concepts and values through lively dialog (intercultural
communication). The positive impact of the urgency of cross-cultural dialogue on the people
of Flores Island can stimulate the progress of civilization in various fields life society. We
can imagine if a region with such a hilly topography does not have a lively inter-ethnic
dialogue. Of course, the negative impacts will be more prominent, such as inter-tribal wars,
high primordialism, disharmonious inter-ethnic relations, mutual suspicion of each other.
Another thing that needs to be realized by the cultural supporters of Flores Island is
the openness to learn from the success of other ethnic groups, both within Flores Island and
outside Flores Island. This is seen as a creative and dynamic breakthrough.
Theoretical Foundation
William B. Gudykunst (2001: 25-50) offers several approaches in placing culture on
the trajectory of communication theories. At least five approaches are stated by the two
authors in their work.
First, culture can be a perspective on the communication process in theories.
Gudykunst and Lee cite examples to explain the first approach: the cultural perspective as
part of constructivist theory, written by Applegate and Syper in 1983 and 1988. Another
example is: the cultural perspective as part of the theory of management coordination and
meaning as reviewed by Cronen, Chen, and Pearce in 1988.
Secondly, communication can be a perspective for cultural creation. This is further
explained clearly in chapter 3 of their book, especially in the discussion on cultural
communication written by Philipsen.
Third, theories designed in one culture can be generalized to other cultures, or
culture can be applied as a boundary condition of propositions built by theories.
Fourth, theories can be used to explain communication between people from different
cultures.
As for the fifth, Gudykunst and Lee explain that theories can be designed to explain
how communication changes the trajectory of cultures.
Gudykunst and Lee begin their explanation by pointing out how culture can be used
theoretically to construct communication theories. Well, we can say that culture contributes
to efforts to find communication theories on the one hand. And on the other hand,
communication theories can provide perspectives in relations or dialogue between cultures
or what the authors call "dialogue of life".
In addition, to be able to confirm the findings in this study, the researcher also uses
the idea of language games in intercultural communication in Flores Island communities.
Language reflects culture. The greater the cultural differences, the greater the
communication differences in both language and nonverbal cues. The greater the differences
between cultures (and, therefore, the greater the communication differences), the more
difficult communication becomes. This difficulty can result, for example, in more
communication errors, more sentence errors, greater likelihood of misunderstanding, more
misperceptions, and more bypassing (Tubbs and Moss, 1996: 236-238).
The language "game" referred to in this paper leads to the use of verbal and non-
verbal language that is motivated by the culture of the language users themselves. Language
games by members of a tribe on Flores Island are of course influenced by the vocabulary
and gesticulation of that tribe. Meanwhile, the language games of other tribes that also
inhabit Flores Island are influenced by the vocabulary and gesticulation of the tribe's culture.
Hofstede (in Mulyana, 2012) asserts that culture is a collective programming of the
mind that distinguishes members of a category of people from other categories.
In connection with the interaction between people from different cultures who live
on the same island, Flores Island, the cultural elements that can influence one another are:
outlook and purpose of life, self-concept, norms and rules, language (verbal and nonverbal),
concept of time, history, mythology, art, social institutions, and artifacts.
The differences that exist within certain cultural communities on Flores Island can
lead to communication errors. However, all cultural elements have their functions, especially
for people who adhere to certain cultures. Culture functions so that humans can adapt to
their environment. One of the characteristics of culture can be seen from the function of
culture itself (Martin and Nakayama, 2004: 74). Meanwhile, the core of culture is
communication. Culture is communication and communication is culture (Edward T. Hall in
Mulyana, 2012).
Objects and Research Methods
The object of research explains what and or who is the object of research. Also
where and when the research is conducted, it can also be added with other things if deemed
necessary. The object of this research is the community members of the tribes found in
Flores Island with a variety of speech or language used in interacting between communities
of different cultures and inhabiting a certain area or region in one island, namely Flores
Island. This research was conducted in Flores Island in communities that have different
ethnic groups that inhabit an area or region in Flores Island. In addition, this research also
observed the way people in Flores Island communicate both verbally and nonverbally.
The method used in this research is descriptive qualitative method. The purpose of
this research is to reveal facts, circumstances, phenomena, and circumstances that occur
when the research is running and present them as they are. Qualitative descriptive research
interprets and tells data related to the current situation, attitudes and views that occur in
society, conflicts between two or more conditions, differences between facts, influence on a
condition, and others. This research activity includes collecting data, analyzing data,
interpreting data, and ends with a conclusion that refers to the data analysis.
Research Results
The Flores people are an ethnic mix of Malay, Melanesian and Portuguese. Due to its
close proximity With Timor having been a Portuguese Colony, interaction with Portuguese
culture has occurred in Flores culture, through genetics, religion and culture.
Similar to the peculiarities of the archipelago (Indonesia), island Flores as part of
Indonesia also has its uniqueness ethnic, cultural, linguistic and religious diversity. Because
of this, in terms of ethnic diversity and human profiles as well as language, Mendez Correa
in Nordholf (1971) referred to Timor Island and its surroundings (including Flores of course)
as a melting point of various ethnic groups (in Kleden, 2007: 305-306).
It is not an exaggeration for Mendez Correa to say the above. This is justified
because anthropological studies have found that the profile of Flores people follows the
typology of Protomelayu, Malay and Negroid. There are also elements of a combination of
Europoid, Indome-lanoid and Australoid elements in relation to Melanesian and Papuan
people. In terms of language, Flores has a variety of languages, namely: Kedang, Lamaholot,
Sikka, Lio, Ende and Manggarai.
Of course, the cultural diversity of the Flores people described has various
consequences. One of the consequences is the intercultural conflict of the people who
inhabit the Flores region.
Flores Island neighbors several small islands that are included in the East Nusa
Tenggara Province. The small islands that surround Flores Island are Lembata, Adonara,
Solor, Komodo, Rinca, etc. which have different cultural characters from each culture in the
archipelago.
The aforementioned conditions affect the cultural patterns lived by the people who
inhabit certain areas of Flores Island. These different cultural patterns are also influenced by
physical (natural) environmental factors in addition to non-physical factors that affect the
behavioral patterns of the Flores people.
Language Conflict and Cultural Symbols
The dominant concept in Flores culture is collectivism. This is triggered by natural
factors that are geographically hilly, with a savanna area that is not too large for traditional
livestock business in addition to livelihoods in agriculture with a shifting cultivation system.
The pattern of collectivism is felt more strongly in Flores' culture because can members of a
particular sub-culture are able to survive and overcome challenges, threats and disturbances,
especially those from nature.
There are different languages spoken by people in Flores even though they are not too far
apart. In one sub-district, there are different languages spoken by the community. This can
lead to intercultural conflict because the same word can have very different meanings. And
intercultural conflicts can be triggered by misinterpretation.
The meaning of the word expressed. Because of this, the Indonesian language in Flores has
become very important and almost all areas, even the most remote ones, are trying to learn
Indonesian (people often refer to Indonesian as "Melaju language"). The schools developed
by the Church missions have been very helpful in socializing the Indonesian language.
An example of using the same "word" in pronunciation (verbal) and literacy (written)
but having extreme different meanings is the word: "mena". Mena for the people of Nagekeo
means "over there" but for the people of Lamaholot it means a very harsh word that is a
swear word for women. And for the Lamaholot community, if a woman is "cursed" it can
trigger a war.
Usually what is done to legitimize power is with certain rites for groups that succeed in
defeating other groups in a "sparring war" for territory (land).
Today, however, the concept of "mock war" has shifted not to legitimize power but
rather because of tribal sentiments or differences in understanding between members of
tribes inhabiting a particular territory. Usually the tribes are neighbors and their territories
are separated by rivers or mountains, rocks or large trees. Again, nature plays a role in the
inter-tribal communication system in Flores' culture.
In addition to words, there are also symbols used by the people of Flores Island that
show that they are a group from a certain tribe or clan but can also be used as a symbol to
indicate their identity triggering intercultural conflict.
Cultural Assimilation Conflict
Culture people Flores culture has a level of tolerance for their group in terms of people
from outside their group who want to "enter" their group. However, this tolerance must be
accompanied However, this tolerance must be accompanied by preconditions that must be
met by the "new person". This usually happens through inter-ethnic marriage. However, it
can often lead to conflict if customary rules are not met, such as belis (dowry), the amount
and form of which can be very difficult to fulfill. For example, a man from Maumere (Sikka)
wants to propose to a girl from Manggarai (Ruteng) then the man and his family must fulfill
belis (dowry) requirements are: 50 buffaloes (1 buffalo now costs 10 million), 50 grams of
gold, 150 million rupiah. If the woman is from Sikka, then the man from Ruteng must pay a
dowry in the form of: 50 horses, 50 grams of gold, 5 tusks, 50 million rupiah. The severity
of the dowry is such that many women in the Flores region become "old virgins" or take a
shortcut, called "kawin lari" (the man is desperate to take away the girl he has a crush on,
after having a child, the reconciliation rite is taken care of, the provisions of which can be
more western or lighter according to the results of negotiations between the two tribes or the
two families).
Gender issues are becoming an issue that It is interesting when we "read" Flores' culture.
The concept of masculinity is dominantly spread in almost all cultural areas in Flores.
However, in certain places, such as in Western Flores (especially in Nagekeo and certain
tribes in Central Flores), the concept of femininity is embraced.
Each tribe in Flores' culture has a unique meaning system for the concepts of
masculinity and femininity. For example, the symbol "buffalo horns" expresses male power
in certain tribes in Flores. The more buffalo horns there are in a traditional house, the higher
the power of the tribal group. In addition, the symbol of "woven patterns or motifs" shows
that a woman is worthy of respect in a culture where the kinship system is patrilineal.
Conflict with Modern Civilization
The conflict between the people of Flores Island and modern civilization is a new
phenomenon that emerges when media television has television media has entered the
remote villages of Flores Island. Moreover, with findings of technology communication
echnology, such as mobile phones, blackberries, internet, etc., confronts the people of Flores
Island with two tensions, namely on the one hand technology communication technology on
the one hand facilitate communication between communities in the region with hilly
geographical and topographical conditions. But on the other hand communication
technology that on the other hand, communication technology also takes away some of the
distinctive identity of the Flores people. Indeed, this has not yet spread to the entire society
Flores in general, but this phenomenon is something interesting to observe. What is meant
by the loss of some of Flores' distinctive identities is that some women in Flores have
become "insecure" about their physical conditions, such as: curly hair, brown skin, and
wearing sarongs Weaving.
They are more obsessed with beauty advertisements where ideal bodies are usually
displayed in magazines, movies, television, and advertising, which depict or present the
ideal female figure as a slim, straight hair, beautiful legs, slender thighs, waist and hips,
sizable breasts, and smooth white skin.
Well... it does have a beneficial impact for those who open a beauty salon business. It
sells well...!, especially when it comes to straightening curls women in almost all areas of
Flores Island. Woven fabrics, which are always sought after by many domestic and foreign
tourists, are apparently no longer worn by most of the people, prompting the local
government to declare a regional woven dress day for civil servants. Village girls are also
reluctant to go to the fields and join farmer groups, for fear that their skin will turn black.
They replaced molang (a traditional herb used to protect the skin, especially for women)
with various skin whitening creams offered by advertisements in the media (television,
magazines or online media).
Conflict with modern civilization
This has also resulted in a decrease in the sense of pride in culture own culture. So that
efforts to preserve culture with by learning also experienced decline. Still lucky at the field
of education, the government launched local content education program. In the past, the
requirements for a woman to be initiated as an adult woman and allowed to be proposed to
by a man were that she must know weaving sarong, now it is no longer an obligation for
women in all villages or villages in the Flores Island region. There has been a cultural leap
so far that the cultural heritage of the ancestors is threatened with extinction. Those who
now maintain tradition culture is the older generation. We hope that the curriculum content
curriculum can help maintain cultural heritage
Communication errors that occur due to differences in the cultural backgrounds of 2
(two) or more people can be minimized or neutralized through education and experience
being with people from different cultures. This will develop skills and openness to be able to
interact with people from other cultures. In addition, the characteristics of culture itself
allow people from different cultures to interact, learn from each other and exchange
messages properly. The characteristics of culture include: can be learned or not innate; can
be conveyed from person to person, from group to group and from generation to generation;
is dynamic or constantly changing; selective; various elements of culture are interrelated;
ethnocentric (Larry A. Samovar and Richard E. Porter in Mulyana, 2012).
The view of cultural anthropology is that culture is the framework that shapes
(organizes) life. Culture can be seen as the agreements of community members to organize
their behavior members of society to regulate their behavior. The influence of culture can be
conscious, or unconscious. In addition, there is cultural diversity. There can also be
confrontation between one culture and another and the dominance of one culture over
another.
Communication errors that occur through language games are of course motivated by
many factors, including differences in cultural elements. Language games can occur both
verbally and non-verbally. Communication errors through language games can be avoided if
people from different cultures who are in the same organization, institution or community
are already familiar with each other knowing and understanding the verbal and non-verbal
symbols used in interaction. Realized communication errors will certainly bring everyone
from different cultures to an understanding of the meaning and meaning of the symbols used
verbally and non-verbally in the communication trajectory.
Cross-cultural communication theory can actually encourage the development of
communication and communication media as well as the development of culture itself. This
is because one of the characteristics of culture is dynamic. Communication as a form of
culture shows the creation (creation) and delivery of messages that are similar in nature
(homogeneous) to a large number of diverse audiences (heterogeneous) through or by using
media indicates the existence of an "eternal" or persistent relationship between culture and
communication.
Cross-cultural communication is considered important both theoretically and praxis.
This is because culture is not just a value system or a superstructure that is a reflection of the
infra-structure. Culture is the totality of objects ("intellectual" culture), which are supported
by subjects (individuals, groups, classes, sectors of society).
Cultural diversity can lead to confrontation between one culture and another and can
also lead to the dominance of one culture over another. However, cultural diversity can lead
to harmonization if there is openness and skill in communicating across cultures. Besides
Therefore, the ability to communicate across cultures will make people's lives more
successful.
Cultural conflicts in Flores Island communities are also caused by mistakes in using
communication media. The use of mobile phones in Flores Island communities can create
misperceptions or trigger both verbal and nonverbal conflicts when through these
communication tools provocative issues or taunts that are sensitive to the honor of certain
tribes or religions adopted in Flores Island communities can be spread. The communication
technology used can deceive or manipulate.
Deception or manipulation of communication technology is influenced by systems and
actors (humans) who have political, economic and social interests (groups, religions,
ethnicities). Jean Baudrillard calls this manipulation hyper-reality (O'Donnel, 2009: 45).
Conclusion
It is both interesting and challenging when the attempt to "read" the culture of the
Flores people occurs in the flow of changing times or civilizations. It is interesting because
the cultural elements of the Flores people still exist today, especially in symbols that
represent the meaning system of each cultural region on Flores Island. Challenging because
the cultural elements of the Flores people are gradually eroded by the changing times or
civilization itself.
Marsel Robot (in Kleden, 2007: 315-316) notes that in the communities in the Flores
region of In the West, women in the village no longer use the traditional bamboo picks
known as loran, jenggok, laduk. Some houses have wall clocks installed. It also means that
they have given meaning to time, and work according to time, can determine when to go to
the garden, when to go home, when to feed the livestock. The wall clock has cut down the
shadow of the dadap tree at the edge of the house as a calculation of when to go to the
garden, the wall clock has eliminated the voice of kaka totok (a type of bird of the field) that
faithfully signals that it is already dusk, the wall clock has dispelled the fifth cloud that tells
the farmers to go home because it is getting dark. The change had happened there, the oddity
had happened there.
Opportunities that can developed to build cross-cultural dialog in the Flores Island region is
the Flores cultural value system, such as the social-collective way of thinking, cosmos-
mystical, religious-magical, symbolic, moral-religious into a unifying force in building the
region (including in building NKRI). Some practical values to support development, such as
the spirit of kinship, spirituality, sincerity, and courtesy, have been formed in inter-ethnic
social interactions and are preserved to this day.
Geographically, Flores Island shows a certain color for the lives of its people both
economically and politically, which is strategic in the eastern part of Indonesia and the
gateway to the South Pacific region and Australia. This geostrategic condition is supported
by natural resources, such as unmanaged mineral and energy resources, flora and fauna, and
diverse ethnic cultures. These factors constitute hidden wealth It is also a strength that can
be developed as an economic asset for the social life of the people of Flores Island.
In addition to the geographical factors mentioned above, material and immaterial
development results have broken through the geographical, social and psychological as well
as inter-ethnic isolation in the Flores Island region. This is evidence of the successful
implementation of cultural concepts and values through lively dialog (intercultural
communication). The positive impact of the urgency of cross-cultural dialogue on the people
of Flores Island can stimulate the progress of civilization in various fields life society. We
can imagine if a region with such a hilly topography does not have a lively inter-ethnic
dialogue. Of course, the negative impacts will be more prominent, such as inter-tribal wars,
high primordialism, disharmonious inter-ethnic relations, mutual suspicion of each other.
Another thing that needs to be realized by the cultural supporters of Flores Island is
the openness to learn from the success of other ethnic groups, both within Flores Island and
outside Flores Island. This is seen as a creative and dynamic breakthrough.
Theoretical Foundation
William B. Gudykunst (2001: 25-50) offers several approaches in placing culture on
the trajectory of communication theories. At least five approaches are stated by the two
authors in their work.
First, culture can be a perspective on the communication process in theories.
Gudykunst and Lee cite examples to explain the first approach: the cultural perspective as
part of constructivist theory, written by Applegate and Syper in 1983 and 1988. Another
example is: the cultural perspective as part of the theory of management coordination and
meaning as reviewed by Cronen, Chen, and Pearce in 1988.
Secondly, communication can be a perspective for cultural creation. This is further
explained clearly in chapter 3 of their book, especially in the discussion on cultural
communication written by Philipsen.
Third, theories designed in one culture can be generalized to other cultures, or
culture can be applied as a boundary condition of propositions built by theories.
Fourth, theories can be used to explain communication between people from different
cultures.
As for the fifth, Gudykunst and Lee explain that theories can be designed to explain
how communication changes the trajectory of cultures.
Gudykunst and Lee begin their explanation by pointing out how culture can be used
theoretically to construct communication theories. Well, we can say that culture contributes
to efforts to find communication theories on the one hand. And on the other hand,
communication theories can provide perspectives in relations or dialogue between cultures
or what the authors call "dialogue of life".
In addition, to be able to confirm the findings in this study, the researcher also uses
the idea of language games in intercultural communication in Flores Island communities.
Language reflects culture. The greater the cultural differences, the greater the
communication differences in both language and nonverbal cues. The greater the differences
between cultures (and, therefore, the greater the communication differences), the more
difficult communication becomes. This difficulty can result, for example, in more
communication errors, more sentence errors, greater likelihood of misunderstanding, more
misperceptions, and more bypassing (Tubbs and Moss, 1996: 236-238).
The language "game" referred to in this paper leads to the use of verbal and non-
verbal language that is motivated by the culture of the language users themselves. Language
games by members of a tribe on Flores Island are of course influenced by the vocabulary
and gesticulation of that tribe. Meanwhile, the language games of other tribes that also
inhabit Flores Island are influenced by the vocabulary and gesticulation of the tribe's culture.
Hofstede (in Mulyana, 2012) asserts that culture is a collective programming of the
mind that distinguishes members of a category of people from other categories.
In connection with the interaction between people from different cultures who live
on the same island, Flores Island, the cultural elements that can influence one another are:
outlook and purpose of life, self-concept, norms and rules, language (verbal and nonverbal),
concept of time, history, mythology, art, social institutions, and artifacts.
The differences that exist within certain cultural communities on Flores Island can
lead to communication errors. However, all cultural elements have their functions, especially
for people who adhere to certain cultures. Culture functions so that humans can adapt to
their environment. One of the characteristics of culture can be seen from the function of
culture itself (Martin and Nakayama, 2004: 74). Meanwhile, the core of culture is
communication. Culture is communication and communication is culture (Edward T. Hall in
Mulyana, 2012).
Objects and Research Methods
The object of research explains what and or who is the object of research. Also
where and when the research is conducted, it can also be added with other things if deemed
necessary. The object of this research is the community members of the tribes found in
Flores Island with a variety of speech or language used in interacting between communities
of different cultures and inhabiting a certain area or region in one island, namely Flores
Island. This research was conducted in Flores Island in communities that have different
ethnic groups that inhabit an area or region in Flores Island. In addition, this research also
observed the way people in Flores Island communicate both verbally and nonverbally.
The method used in this research is descriptive qualitative method. The purpose of
this research is to reveal facts, circumstances, phenomena, and circumstances that occur
when the research is running and present them as they are. Qualitative descriptive research
interprets and tells data related to the current situation, attitudes and views that occur in
society, conflicts between two or more conditions, differences between facts, influence on a
condition, and others. This research activity includes collecting data, analyzing data,
interpreting data, and ends with a conclusion that refers to the data analysis.
Research Results
The Flores people are an ethnic mix of Malay, Melanesian and Portuguese. Due to its
close proximity With Timor having been a Portuguese Colony, interaction with Portuguese
culture has occurred in Flores culture, through genetics, religion and culture.
Similar to the peculiarities of the archipelago (Indonesia), island Flores as part of
Indonesia also has its uniqueness ethnic, cultural, linguistic and religious diversity. Because
of this, in terms of ethnic diversity and human profiles as well as language, Mendez Correa
in Nordholf (1971) referred to Timor Island and its surroundings (including Flores of course)
as a melting point of various ethnic groups (in Kleden, 2007: 305-306).
It is not an exaggeration for Mendez Correa to say the above. This is justified
because anthropological studies have found that the profile of Flores people follows the
typology of Protomelayu, Malay and Negroid. There are also elements of a combination of
Europoid, Indome-lanoid and Australoid elements in relation to Melanesian and Papuan
people. In terms of language, Flores has a variety of languages, namely: Kedang, Lamaholot,
Sikka, Lio, Ende and Manggarai.
Of course, the cultural diversity of the Flores people described has various
consequences. One of the consequences is the intercultural conflict of the people who
inhabit the Flores region.
Flores Island neighbors several small islands that are included in the East Nusa
Tenggara Province. The small islands that surround Flores Island are Lembata, Adonara,
Solor, Komodo, Rinca, etc. which have different cultural characters from each culture in the
archipelago.
The aforementioned conditions affect the cultural patterns lived by the people who
inhabit certain areas of Flores Island. These different cultural patterns are also influenced by
physical (natural) environmental factors in addition to non-physical factors that affect the
behavioral patterns of the Flores people.
Language Conflict and Cultural Symbols
The dominant concept in Flores culture is collectivism. This is triggered by natural
factors that are geographically hilly, with a savanna area that is not too large for traditional
livestock business in addition to livelihoods in agriculture with a shifting cultivation system.
The pattern of collectivism is felt more strongly in Flores' culture because can members of a
particular sub-culture are able to survive and overcome challenges, threats and disturbances,
especially those from nature.
There are different languages spoken by people in Flores even though they are not too far
apart. In one sub-district, there are different languages spoken by the community. This can
lead to intercultural conflict because the same word can have very different meanings. And
intercultural conflicts can be triggered by misinterpretation.
The meaning of the word expressed. Because of this, the Indonesian language in Flores has
become very important and almost all areas, even the most remote ones, are trying to learn
Indonesian (people often refer to Indonesian as "Melaju language"). The schools developed
by the Church missions have been very helpful in socializing the Indonesian language.
An example of using the same "word" in pronunciation (verbal) and literacy (written)
but having extreme different meanings is the word: "mena". Mena for the people of Nagekeo
means "over there" but for the people of Lamaholot it means a very harsh word that is a
swear word for women. And for the Lamaholot community, if a woman is "cursed" it can
trigger a war.
Usually what is done to legitimize power is with certain rites for groups that succeed in
defeating other groups in a "sparring war" for territory (land).
Today, however, the concept of "mock war" has shifted not to legitimize power but
rather because of tribal sentiments or differences in understanding between members of
tribes inhabiting a particular territory. Usually the tribes are neighbors and their territories
are separated by rivers or mountains, rocks or large trees. Again, nature plays a role in the
inter-tribal communication system in Flores' culture.
In addition to words, there are also symbols used by the people of Flores Island that
show that they are a group from a certain tribe or clan but can also be used as a symbol to
indicate their identity triggering intercultural conflict.
Cultural Assimilation Conflict
Culture people Flores culture has a level of tolerance for their group in terms of people
from outside their group who want to "enter" their group. However, this tolerance must be
accompanied However, this tolerance must be accompanied by preconditions that must be
met by the "new person". This usually happens through inter-ethnic marriage. However, it
can often lead to conflict if customary rules are not met, such as belis (dowry), the amount
and form of which can be very difficult to fulfill. For example, a man from Maumere (Sikka)
wants to propose to a girl from Manggarai (Ruteng) then the man and his family must fulfill
belis (dowry) requirements are: 50 buffaloes (1 buffalo now costs 10 million), 50 grams of
gold, 150 million rupiah. If the woman is from Sikka, then the man from Ruteng must pay a
dowry in the form of: 50 horses, 50 grams of gold, 5 tusks, 50 million rupiah. The severity
of the dowry is such that many women in the Flores region become "old virgins" or take a
shortcut, called "kawin lari" (the man is desperate to take away the girl he has a crush on,
after having a child, the reconciliation rite is taken care of, the provisions of which can be
more western or lighter according to the results of negotiations between the two tribes or the
two families).
Gender issues are becoming an issue that It is interesting when we "read" Flores' culture.
The concept of masculinity is dominantly spread in almost all cultural areas in Flores.
However, in certain places, such as in Western Flores (especially in Nagekeo and certain
tribes in Central Flores), the concept of femininity is embraced.
Each tribe in Flores' culture has a unique meaning system for the concepts of
masculinity and femininity. For example, the symbol "buffalo horns" expresses male power
in certain tribes in Flores. The more buffalo horns there are in a traditional house, the higher
the power of the tribal group. In addition, the symbol of "woven patterns or motifs" shows
that a woman is worthy of respect in a culture where the kinship system is patrilineal.
Conflict with Modern Civilization
The conflict between the people of Flores Island and modern civilization is a new
phenomenon that emerges when media television has television media has entered the
remote villages of Flores Island. Moreover, with findings of technology communication
echnology, such as mobile phones, blackberries, internet, etc., confronts the people of Flores
Island with two tensions, namely on the one hand technology communication technology on
the one hand facilitate communication between communities in the region with hilly
geographical and topographical conditions. But on the other hand communication
technology that on the other hand, communication technology also takes away some of the
distinctive identity of the Flores people. Indeed, this has not yet spread to the entire society
Flores in general, but this phenomenon is something interesting to observe. What is meant
by the loss of some of Flores' distinctive identities is that some women in Flores have
become "insecure" about their physical conditions, such as: curly hair, brown skin, and
wearing sarongs Weaving.
They are more obsessed with beauty advertisements where ideal bodies are usually
displayed in magazines, movies, television, and advertising, which depict or present the
ideal female figure as a slim, straight hair, beautiful legs, slender thighs, waist and hips,
sizable breasts, and smooth white skin.
Well... it does have a beneficial impact for those who open a beauty salon business. It
sells well...!, especially when it comes to straightening curls women in almost all areas of
Flores Island. Woven fabrics, which are always sought after by many domestic and foreign
tourists, are apparently no longer worn by most of the people, prompting the local
government to declare a regional woven dress day for civil servants. Village girls are also
reluctant to go to the fields and join farmer groups, for fear that their skin will turn black.
They replaced molang (a traditional herb used to protect the skin, especially for women)
with various skin whitening creams offered by advertisements in the media (television,
magazines or online media).
Conflict with modern civilization
This has also resulted in a decrease in the sense of pride in culture own culture. So that
efforts to preserve culture with by learning also experienced decline. Still lucky at the field
of education, the government launched local content education program. In the past, the
requirements for a woman to be initiated as an adult woman and allowed to be proposed to
by a man were that she must know weaving sarong, now it is no longer an obligation for
women in all villages or villages in the Flores Island region. There has been a cultural leap
so far that the cultural heritage of the ancestors is threatened with extinction. Those who
now maintain tradition culture is the older generation. We hope that the curriculum content
curriculum can help maintain cultural heritage
Communication errors that occur due to differences in the cultural backgrounds of 2
(two) or more people can be minimized or neutralized through education and experience
being with people from different cultures. This will develop skills and openness to be able to
interact with people from other cultures. In addition, the characteristics of culture itself
allow people from different cultures to interact, learn from each other and exchange
messages properly. The characteristics of culture include: can be learned or not innate; can
be conveyed from person to person, from group to group and from generation to generation;
is dynamic or constantly changing; selective; various elements of culture are interrelated;
ethnocentric (Larry A. Samovar and Richard E. Porter in Mulyana, 2012).
The view of cultural anthropology is that culture is the framework that shapes
(organizes) life. Culture can be seen as the agreements of community members to organize
their behavior members of society to regulate their behavior. The influence of culture can be
conscious, or unconscious. In addition, there is cultural diversity. There can also be
confrontation between one culture and another and the dominance of one culture over
another.
Communication errors that occur through language games are of course motivated by
many factors, including differences in cultural elements. Language games can occur both
verbally and non-verbally. Communication errors through language games can be avoided if
people from different cultures who are in the same organization, institution or community
are already familiar with each other knowing and understanding the verbal and non-verbal
symbols used in interaction. Realized communication errors will certainly bring everyone
from different cultures to an understanding of the meaning and meaning of the symbols used
verbally and non-verbally in the communication trajectory.
Cross-cultural communication theory can actually encourage the development of
communication and communication media as well as the development of culture itself. This
is because one of the characteristics of culture is dynamic. Communication as a form of
culture shows the creation (creation) and delivery of messages that are similar in nature
(homogeneous) to a large number of diverse audiences (heterogeneous) through or by using
media indicates the existence of an "eternal" or persistent relationship between culture and
communication.
Cross-cultural communication is considered important both theoretically and praxis.
This is because culture is not just a value system or a superstructure that is a reflection of the
infra-structure. Culture is the totality of objects ("intellectual" culture), which are supported
by subjects (individuals, groups, classes, sectors of society).
Cultural diversity can lead to confrontation between one culture and another and can
also lead to the dominance of one culture over another. However, cultural diversity can lead
to harmonization if there is openness and skill in communicating across cultures. Besides
Therefore, the ability to communicate across cultures will make people's lives more
successful.
Cultural conflicts in Flores Island communities are also caused by mistakes in using
communication media. The use of mobile phones in Flores Island communities can create
misperceptions or trigger both verbal and nonverbal conflicts when through these
communication tools provocative issues or taunts that are sensitive to the honor of certain
tribes or religions adopted in Flores Island communities can be spread. The communication
technology used can deceive or manipulate.
Deception or manipulation of communication technology is influenced by systems and
actors (humans) who have political, economic and social interests (groups, religions,
ethnicities). Jean Baudrillard calls this manipulation hyper-reality (O'Donnel, 2009: 45).
Conclusion
It is both interesting and challenging when the attempt to "read" the culture of the
Flores people occurs in the flow of changing times or civilizations. It is interesting because
the cultural elements of the Flores people still exist today, especially in symbols that
represent the meaning system of each cultural region on Flores Island. Challenging because
the cultural elements of the Flores people are gradually eroded by the changing times or
civilization itself.
Marsel Robot (in Kleden, 2007: 315-316) notes that in the communities in the Flores
region of In the West, women in the village no longer use the traditional bamboo picks
known as loran, jenggok, laduk. Some houses have wall clocks installed. It also means that
they have given meaning to time, and work according to time, can determine when to go to
the garden, when to go home, when to feed the livestock. The wall clock has cut down the
shadow of the dadap tree at the edge of the house as a calculation of when to go to the
garden, the wall clock has eliminated the voice of kaka totok (a type of bird of the field) that
faithfully signals that it is already dusk, the wall clock has dispelled the fifth cloud that tells
the farmers to go home because it is getting dark. The change had happened there, the oddity
had happened there.
Opportunities that can developed to build cross-cultural dialog in the Flores Island region is
the Flores cultural value system, such as the social-collective way of thinking, cosmos-
mystical, religious-magical, symbolic, moral-religious into a unifying force in building the
region (including in building NKRI). Some practical values to support development, such as
the spirit of kinship, spirituality, sincerity, and courtesy, have been formed in inter-ethnic
social interactions and are preserved to this day.
Geographically, Flores Island shows a certain color for the lives of its people both
economically and politically, which is strategic in the eastern part of Indonesia and the
gateway to the South Pacific region and Australia. This geostrategic condition is supported
by natural resources, such as unmanaged mineral and energy resources, flora and fauna, and
diverse ethnic cultures. These factors constitute hidden wealth It is also a strength that can
be developed as an economic asset for the social life of the people of Flores Island.
In addition to the geographical factors mentioned above, material and immaterial
development results have broken through the geographical, social and psychological as well
as inter-ethnic isolation in the Flores Island region. This is evidence of the successful
implementation of cultural concepts and values through lively dialog (intercultural
communication). The positive impact of the urgency of cross-cultural dialogue on the people
of Flores Island can stimulate the progress of civilization in various fields life society. We
can imagine if a region with such a hilly topography does not have a lively inter-ethnic
dialogue. Of course, the negative impacts will be more prominent, such as inter-tribal wars,
high primordialism, disharmonious inter-ethnic relations, mutual suspicion of each other.
Another thing that needs to be realized by the cultural supporters of Flores Island is
the openness to learn from the success of other ethnic groups, both within Flores Island and
outside Flores Island. This is seen as a creative and dynamic breakthrough.
Theoretical Foundation
William B. Gudykunst (2001: 25-50) offers several approaches in placing culture on
the trajectory of communication theories. At least five approaches are stated by the two
authors in their work.
First, culture can be a perspective on the communication process in theories.
Gudykunst and Lee cite examples to explain the first approach: the cultural perspective as
part of constructivist theory, written by Applegate and Syper in 1983 and 1988. Another
example is: the cultural perspective as part of the theory of management coordination and
meaning as reviewed by Cronen, Chen, and Pearce in 1988.
Secondly, communication can be a perspective for cultural creation. This is further
explained clearly in chapter 3 of their book, especially in the discussion on cultural
communication written by Philipsen.
Third, theories designed in one culture can be generalized to other cultures, or
culture can be applied as a boundary condition of propositions built by theories.
Fourth, theories can be used to explain communication between people from different
cultures.
As for the fifth, Gudykunst and Lee explain that theories can be designed to explain
how communication changes the trajectory of cultures.
Gudykunst and Lee begin their explanation by pointing out how culture can be used
theoretically to construct communication theories. Well, we can say that culture contributes
to efforts to find communication theories on the one hand. And on the other hand,
communication theories can provide perspectives in relations or dialogue between cultures
or what the authors call "dialogue of life".
In addition, to be able to confirm the findings in this study, the researcher also uses
the idea of language games in intercultural communication in Flores Island communities.
Language reflects culture. The greater the cultural differences, the greater the
communication differences in both language and nonverbal cues. The greater the differences
between cultures (and, therefore, the greater the communication differences), the more
difficult communication becomes. This difficulty can result, for example, in more
communication errors, more sentence errors, greater likelihood of misunderstanding, more
misperceptions, and more bypassing (Tubbs and Moss, 1996: 236-238).
The language "game" referred to in this paper leads to the use of verbal and non-
verbal language that is motivated by the culture of the language users themselves. Language
games by members of a tribe on Flores Island are of course influenced by the vocabulary
and gesticulation of that tribe. Meanwhile, the language games of other tribes that also
inhabit Flores Island are influenced by the vocabulary and gesticulation of the tribe's culture.
Hofstede (in Mulyana, 2012) asserts that culture is a collective programming of the
mind that distinguishes members of a category of people from other categories.
In connection with the interaction between people from different cultures who live
on the same island, Flores Island, the cultural elements that can influence one another are:
outlook and purpose of life, self-concept, norms and rules, language (verbal and nonverbal),
concept of time, history, mythology, art, social institutions, and artifacts.
The differences that exist within certain cultural communities on Flores Island can
lead to communication errors. However, all cultural elements have their functions, especially
for people who adhere to certain cultures. Culture functions so that humans can adapt to
their environment. One of the characteristics of culture can be seen from the function of
culture itself (Martin and Nakayama, 2004: 74). Meanwhile, the core of culture is
communication. Culture is communication and communication is culture (Edward T. Hall in
Mulyana, 2012).
Objects and Research Methods
The object of research explains what and or who is the object of research. Also
where and when the research is conducted, it can also be added with other things if deemed
necessary. The object of this research is the community members of the tribes found in
Flores Island with a variety of speech or language used in interacting between communities
of different cultures and inhabiting a certain area or region in one island, namely Flores
Island. This research was conducted in Flores Island in communities that have different
ethnic groups that inhabit an area or region in Flores Island. In addition, this research also
observed the way people in Flores Island communicate both verbally and nonverbally.
The method used in this research is descriptive qualitative method. The purpose of
this research is to reveal facts, circumstances, phenomena, and circumstances that occur
when the research is running and present them as they are. Qualitative descriptive research
interprets and tells data related to the current situation, attitudes and views that occur in
society, conflicts between two or more conditions, differences between facts, influence on a
condition, and others. This research activity includes collecting data, analyzing data,
interpreting data, and ends with a conclusion that refers to the data analysis.
Research Results
The Flores people are an ethnic mix of Malay, Melanesian and Portuguese. Due to its
close proximity With Timor having been a Portuguese Colony, interaction with Portuguese
culture has occurred in Flores culture, through genetics, religion and culture.
Similar to the peculiarities of the archipelago (Indonesia), island Flores as part of
Indonesia also has its uniqueness ethnic, cultural, linguistic and religious diversity. Because
of this, in terms of ethnic diversity and human profiles as well as language, Mendez Correa
in Nordholf (1971) referred to Timor Island and its surroundings (including Flores of course)
as a melting point of various ethnic groups (in Kleden, 2007: 305-306).
It is not an exaggeration for Mendez Correa to say the above. This is justified
because anthropological studies have found that the profile of Flores people follows the
typology of Protomelayu, Malay and Negroid. There are also elements of a combination of
Europoid, Indome-lanoid and Australoid elements in relation to Melanesian and Papuan
people. In terms of language, Flores has a variety of languages, namely: Kedang, Lamaholot,
Sikka, Lio, Ende and Manggarai.
Of course, the cultural diversity of the Flores people described has various
consequences. One of the consequences is the intercultural conflict of the people who
inhabit the Flores region.
Flores Island neighbors several small islands that are included in the East Nusa
Tenggara Province. The small islands that surround Flores Island are Lembata, Adonara,
Solor, Komodo, Rinca, etc. which have different cultural characters from each culture in the
archipelago.
The aforementioned conditions affect the cultural patterns lived by the people who
inhabit certain areas of Flores Island. These different cultural patterns are also influenced by
physical (natural) environmental factors in addition to non-physical factors that affect the
behavioral patterns of the Flores people.
Language Conflict and Cultural Symbols
The dominant concept in Flores culture is collectivism. This is triggered by natural
factors that are geographically hilly, with a savanna area that is not too large for traditional
livestock business in addition to livelihoods in agriculture with a shifting cultivation system.
The pattern of collectivism is felt more strongly in Flores' culture because can members of a
particular sub-culture are able to survive and overcome challenges, threats and disturbances,
especially those from nature.
There are different languages spoken by people in Flores even though they are not too far
apart. In one sub-district, there are different languages spoken by the community. This can
lead to intercultural conflict because the same word can have very different meanings. And
intercultural conflicts can be triggered by misinterpretation.
The meaning of the word expressed. Because of this, the Indonesian language in Flores has
become very important and almost all areas, even the most remote ones, are trying to learn
Indonesian (people often refer to Indonesian as "Melaju language"). The schools developed
by the Church missions have been very helpful in socializing the Indonesian language.
An example of using the same "word" in pronunciation (verbal) and literacy (written)
but having extreme different meanings is the word: "mena". Mena for the people of Nagekeo
means "over there" but for the people of Lamaholot it means a very harsh word that is a
swear word for women. And for the Lamaholot community, if a woman is "cursed" it can
trigger a war.
Usually what is done to legitimize power is with certain rites for groups that succeed in
defeating other groups in a "sparring war" for territory (land).
Today, however, the concept of "mock war" has shifted not to legitimize power but
rather because of tribal sentiments or differences in understanding between members of
tribes inhabiting a particular territory. Usually the tribes are neighbors and their territories
are separated by rivers or mountains, rocks or large trees. Again, nature plays a role in the
inter-tribal communication system in Flores' culture.
In addition to words, there are also symbols used by the people of Flores Island that
show that they are a group from a certain tribe or clan but can also be used as a symbol to
indicate their identity triggering intercultural conflict.
Cultural Assimilation Conflict
Culture people Flores culture has a level of tolerance for their group in terms of people
from outside their group who want to "enter" their group. However, this tolerance must be
accompanied However, this tolerance must be accompanied by preconditions that must be
met by the "new person". This usually happens through inter-ethnic marriage. However, it
can often lead to conflict if customary rules are not met, such as belis (dowry), the amount
and form of which can be very difficult to fulfill. For example, a man from Maumere (Sikka)
wants to propose to a girl from Manggarai (Ruteng) then the man and his family must fulfill
belis (dowry) requirements are: 50 buffaloes (1 buffalo now costs 10 million), 50 grams of
gold, 150 million rupiah. If the woman is from Sikka, then the man from Ruteng must pay a
dowry in the form of: 50 horses, 50 grams of gold, 5 tusks, 50 million rupiah. The severity
of the dowry is such that many women in the Flores region become "old virgins" or take a
shortcut, called "kawin lari" (the man is desperate to take away the girl he has a crush on,
after having a child, the reconciliation rite is taken care of, the provisions of which can be
more western or lighter according to the results of negotiations between the two tribes or the
two families).
Gender issues are becoming an issue that It is interesting when we "read" Flores' culture.
The concept of masculinity is dominantly spread in almost all cultural areas in Flores.
However, in certain places, such as in Western Flores (especially in Nagekeo and certain
tribes in Central Flores), the concept of femininity is embraced.
Each tribe in Flores' culture has a unique meaning system for the concepts of
masculinity and femininity. For example, the symbol "buffalo horns" expresses male power
in certain tribes in Flores. The more buffalo horns there are in a traditional house, the higher
the power of the tribal group. In addition, the symbol of "woven patterns or motifs" shows
that a woman is worthy of respect in a culture where the kinship system is patrilineal.
Conflict with Modern Civilization
The conflict between the people of Flores Island and modern civilization is a new
phenomenon that emerges when media television has television media has entered the
remote villages of Flores Island. Moreover, with findings of technology communication
echnology, such as mobile phones, blackberries, internet, etc., confronts the people of Flores
Island with two tensions, namely on the one hand technology communication technology on
the one hand facilitate communication between communities in the region with hilly
geographical and topographical conditions. But on the other hand communication
technology that on the other hand, communication technology also takes away some of the
distinctive identity of the Flores people. Indeed, this has not yet spread to the entire society
Flores in general, but this phenomenon is something interesting to observe. What is meant
by the loss of some of Flores' distinctive identities is that some women in Flores have
become "insecure" about their physical conditions, such as: curly hair, brown skin, and
wearing sarongs Weaving.
They are more obsessed with beauty advertisements where ideal bodies are usually
displayed in magazines, movies, television, and advertising, which depict or present the
ideal female figure as a slim, straight hair, beautiful legs, slender thighs, waist and hips,
sizable breasts, and smooth white skin.
Well... it does have a beneficial impact for those who open a beauty salon business. It
sells well...!, especially when it comes to straightening curls women in almost all areas of
Flores Island. Woven fabrics, which are always sought after by many domestic and foreign
tourists, are apparently no longer worn by most of the people, prompting the local
government to declare a regional woven dress day for civil servants. Village girls are also
reluctant to go to the fields and join farmer groups, for fear that their skin will turn black.
They replaced molang (a traditional herb used to protect the skin, especially for women)
with various skin whitening creams offered by advertisements in the media (television,
magazines or online media).
Conflict with modern civilization
This has also resulted in a decrease in the sense of pride in culture own culture. So that
efforts to preserve culture with by learning also experienced decline. Still lucky at the field
of education, the government launched local content education program. In the past, the
requirements for a woman to be initiated as an adult woman and allowed to be proposed to
by a man were that she must know weaving sarong, now it is no longer an obligation for
women in all villages or villages in the Flores Island region. There has been a cultural leap
so far that the cultural heritage of the ancestors is threatened with extinction. Those who
now maintain tradition culture is the older generation. We hope that the curriculum content
curriculum can help maintain cultural heritage
Communication errors that occur due to differences in the cultural backgrounds of 2
(two) or more people can be minimized or neutralized through education and experience
being with people from different cultures. This will develop skills and openness to be able to
interact with people from other cultures. In addition, the characteristics of culture itself
allow people from different cultures to interact, learn from each other and exchange
messages properly. The characteristics of culture include: can be learned or not innate; can
be conveyed from person to person, from group to group and from generation to generation;
is dynamic or constantly changing; selective; various elements of culture are interrelated;
ethnocentric (Larry A. Samovar and Richard E. Porter in Mulyana, 2012).
The view of cultural anthropology is that culture is the framework that shapes
(organizes) life. Culture can be seen as the agreements of community members to organize
their behavior members of society to regulate their behavior. The influence of culture can be
conscious, or unconscious. In addition, there is cultural diversity. There can also be
confrontation between one culture and another and the dominance of one culture over
another.
Communication errors that occur through language games are of course motivated by
many factors, including differences in cultural elements. Language games can occur both
verbally and non-verbally. Communication errors through language games can be avoided if
people from different cultures who are in the same organization, institution or community
are already familiar with each other knowing and understanding the verbal and non-verbal
symbols used in interaction. Realized communication errors will certainly bring everyone
from different cultures to an understanding of the meaning and meaning of the symbols used
verbally and non-verbally in the communication trajectory.
Cross-cultural communication theory can actually encourage the development of
communication and communication media as well as the development of culture itself. This
is because one of the characteristics of culture is dynamic. Communication as a form of
culture shows the creation (creation) and delivery of messages that are similar in nature
(homogeneous) to a large number of diverse audiences (heterogeneous) through or by using
media indicates the existence of an "eternal" or persistent relationship between culture and
communication.
Cross-cultural communication is considered important both theoretically and praxis.
This is because culture is not just a value system or a superstructure that is a reflection of the
infra-structure. Culture is the totality of objects ("intellectual" culture), which are supported
by subjects (individuals, groups, classes, sectors of society).
Cultural diversity can lead to confrontation between one culture and another and can
also lead to the dominance of one culture over another. However, cultural diversity can lead
to harmonization if there is openness and skill in communicating across cultures. Besides
Therefore, the ability to communicate across cultures will make people's lives more
successful.
Cultural conflicts in Flores Island communities are also caused by mistakes in using
communication media. The use of mobile phones in Flores Island communities can create
misperceptions or trigger both verbal and nonverbal conflicts when through these
communication tools provocative issues or taunts that are sensitive to the honor of certain
tribes or religions adopted in Flores Island communities can be spread. The communication
technology used can deceive or manipulate.
Deception or manipulation of communication technology is influenced by systems and
actors (humans) who have political, economic and social interests (groups, religions,
ethnicities). Jean Baudrillard calls this manipulation hyper-reality (O'Donnel, 2009: 45).
Conclusion
It is both interesting and challenging when the attempt to "read" the culture of the
Flores people occurs in the flow of changing times or civilizations. It is interesting because
the cultural elements of the Flores people still exist today, especially in symbols that
represent the meaning system of each cultural region on Flores Island. Challenging because
the cultural elements of the Flores people are gradually eroded by the changing times or
civilization itself.
Marsel Robot (in Kleden, 2007: 315-316) notes that in the communities in the Flores
region of In the West, women in the village no longer use the traditional bamboo picks
known as loran, jenggok, laduk. Some houses have wall clocks installed. It also means that
they have given meaning to time, and work according to time, can determine when to go to
the garden, when to go home, when to feed the livestock. The wall clock has cut down the
shadow of the dadap tree at the edge of the house as a calculation of when to go to the
garden, the wall clock has eliminated the voice of kaka totok (a type of bird of the field) that
faithfully signals that it is already dusk, the wall clock has dispelled the fifth cloud that tells
the farmers to go home because it is getting dark. The change had happened there, the oddity
had happened there.
Opportunities that can developed to build cross-cultural dialog in the Flores Island region is
the Flores cultural value system, such as the social-collective way of thinking, cosmos-
mystical, religious-magical, symbolic, moral-religious into a unifying force in building the
region (including in building NKRI). Some practical values to support development, such as
the spirit of kinship, spirituality, sincerity, and courtesy, have been formed in inter-ethnic
social interactions and are preserved to this day.
Geographically, Flores Island shows a certain color for the lives of its people both
economically and politically, which is strategic in the eastern part of Indonesia and the
gateway to the South Pacific region and Australia. This geostrategic condition is supported
by natural resources, such as unmanaged mineral and energy resources, flora and fauna, and
diverse ethnic cultures. These factors constitute hidden wealth It is also a strength that can
be developed as an economic asset for the social life of the people of Flores Island.
In addition to the geographical factors mentioned above, material and immaterial
development results have broken through the geographical, social and psychological as well
as inter-ethnic isolation in the Flores Island region. This is evidence of the successful
implementation of cultural concepts and values through lively dialog (intercultural
communication). The positive impact of the urgency of cross-cultural dialogue on the people
of Flores Island can stimulate the progress of civilization in various fields life society. We
can imagine if a region with such a hilly topography does not have a lively inter-ethnic
dialogue. Of course, the negative impacts will be more prominent, such as inter-tribal wars,
high primordialism, disharmonious inter-ethnic relations, mutual suspicion of each other.
Another thing that needs to be realized by the cultural supporters of Flores Island is
the openness to learn from the success of other ethnic groups, both within Flores Island and
outside Flores Island. This is seen as a creative and dynamic breakthrough.
Theoretical Foundation
William B. Gudykunst (2001: 25-50) offers several approaches in placing culture on
the trajectory of communication theories. At least five approaches are stated by the two
authors in their work.
First, culture can be a perspective on the communication process in theories.
Gudykunst and Lee cite examples to explain the first approach: the cultural perspective as
part of constructivist theory, written by Applegate and Syper in 1983 and 1988. Another
example is: the cultural perspective as part of the theory of management coordination and
meaning as reviewed by Cronen, Chen, and Pearce in 1988.
Secondly, communication can be a perspective for cultural creation. This is further
explained clearly in chapter 3 of their book, especially in the discussion on cultural
communication written by Philipsen.
Third, theories designed in one culture can be generalized to other cultures, or
culture can be applied as a boundary condition of propositions built by theories.
Fourth, theories can be used to explain communication between people from different
cultures.
As for the fifth, Gudykunst and Lee explain that theories can be designed to explain
how communication changes the trajectory of cultures.
Gudykunst and Lee begin their explanation by pointing out how culture can be used
theoretically to construct communication theories. Well, we can say that culture contributes
to efforts to find communication theories on the one hand. And on the other hand,
communication theories can provide perspectives in relations or dialogue between cultures
or what the authors call "dialogue of life".
In addition, to be able to confirm the findings in this study, the researcher also uses
the idea of language games in intercultural communication in Flores Island communities.
Language reflects culture. The greater the cultural differences, the greater the
communication differences in both language and nonverbal cues. The greater the differences
between cultures (and, therefore, the greater the communication differences), the more
difficult communication becomes. This difficulty can result, for example, in more
communication errors, more sentence errors, greater likelihood of misunderstanding, more
misperceptions, and more bypassing (Tubbs and Moss, 1996: 236-238).
The language "game" referred to in this paper leads to the use of verbal and non-
verbal language that is motivated by the culture of the language users themselves. Language
games by members of a tribe on Flores Island are of course influenced by the vocabulary
and gesticulation of that tribe. Meanwhile, the language games of other tribes that also
inhabit Flores Island are influenced by the vocabulary and gesticulation of the tribe's culture.
Hofstede (in Mulyana, 2012) asserts that culture is a collective programming of the
mind that distinguishes members of a category of people from other categories.
In connection with the interaction between people from different cultures who live
on the same island, Flores Island, the cultural elements that can influence one another are:
outlook and purpose of life, self-concept, norms and rules, language (verbal and nonverbal),
concept of time, history, mythology, art, social institutions, and artifacts.
The differences that exist within certain cultural communities on Flores Island can
lead to communication errors. However, all cultural elements have their functions, especially
for people who adhere to certain cultures. Culture functions so that humans can adapt to
their environment. One of the characteristics of culture can be seen from the function of
culture itself (Martin and Nakayama, 2004: 74). Meanwhile, the core of culture is
communication. Culture is communication and communication is culture (Edward T. Hall in
Mulyana, 2012).
Objects and Research Methods
The object of research explains what and or who is the object of research. Also
where and when the research is conducted, it can also be added with other things if deemed
necessary. The object of this research is the community members of the tribes found in
Flores Island with a variety of speech or language used in interacting between communities
of different cultures and inhabiting a certain area or region in one island, namely Flores
Island. This research was conducted in Flores Island in communities that have different
ethnic groups that inhabit an area or region in Flores Island. In addition, this research also
observed the way people in Flores Island communicate both verbally and nonverbally.
The method used in this research is descriptive qualitative method. The purpose of
this research is to reveal facts, circumstances, phenomena, and circumstances that occur
when the research is running and present them as they are. Qualitative descriptive research
interprets and tells data related to the current situation, attitudes and views that occur in
society, conflicts between two or more conditions, differences between facts, influence on a
condition, and others. This research activity includes collecting data, analyzing data,
interpreting data, and ends with a conclusion that refers to the data analysis.
Research Results
The Flores people are an ethnic mix of Malay, Melanesian and Portuguese. Due to its
close proximity With Timor having been a Portuguese Colony, interaction with Portuguese
culture has occurred in Flores culture, through genetics, religion and culture.
Similar to the peculiarities of the archipelago (Indonesia), island Flores as part of
Indonesia also has its uniqueness ethnic, cultural, linguistic and religious diversity. Because
of this, in terms of ethnic diversity and human profiles as well as language, Mendez Correa
in Nordholf (1971) referred to Timor Island and its surroundings (including Flores of course)
as a melting point of various ethnic groups (in Kleden, 2007: 305-306).
It is not an exaggeration for Mendez Correa to say the above. This is justified
because anthropological studies have found that the profile of Flores people follows the
typology of Protomelayu, Malay and Negroid. There are also elements of a combination of
Europoid, Indome-lanoid and Australoid elements in relation to Melanesian and Papuan
people. In terms of language, Flores has a variety of languages, namely: Kedang, Lamaholot,
Sikka, Lio, Ende and Manggarai.
Of course, the cultural diversity of the Flores people described has various
consequences. One of the consequences is the intercultural conflict of the people who
inhabit the Flores region.
Flores Island neighbors several small islands that are included in the East Nusa
Tenggara Province. The small islands that surround Flores Island are Lembata, Adonara,
Solor, Komodo, Rinca, etc. which have different cultural characters from each culture in the
archipelago.
The aforementioned conditions affect the cultural patterns lived by the people who
inhabit certain areas of Flores Island. These different cultural patterns are also influenced by
physical (natural) environmental factors in addition to non-physical factors that affect the
behavioral patterns of the Flores people.
Language Conflict and Cultural Symbols
The dominant concept in Flores culture is collectivism. This is triggered by natural
factors that are geographically hilly, with a savanna area that is not too large for traditional
livestock business in addition to livelihoods in agriculture with a shifting cultivation system.
The pattern of collectivism is felt more strongly in Flores' culture because can members of a
particular sub-culture are able to survive and overcome challenges, threats and disturbances,
especially those from nature.
There are different languages spoken by people in Flores even though they are not too far
apart. In one sub-district, there are different languages spoken by the community. This can
lead to intercultural conflict because the same word can have very different meanings. And
intercultural conflicts can be triggered by misinterpretation.
The meaning of the word expressed. Because of this, the Indonesian language in Flores has
become very important and almost all areas, even the most remote ones, are trying to learn
Indonesian (people often refer to Indonesian as "Melaju language"). The schools developed
by the Church missions have been very helpful in socializing the Indonesian language.
An example of using the same "word" in pronunciation (verbal) and literacy (written)
but having extreme different meanings is the word: "mena". Mena for the people of Nagekeo
means "over there" but for the people of Lamaholot it means a very harsh word that is a
swear word for women. And for the Lamaholot community, if a woman is "cursed" it can
trigger a war.
Usually what is done to legitimize power is with certain rites for groups that succeed in
defeating other groups in a "sparring war" for territory (land).
Today, however, the concept of "mock war" has shifted not to legitimize power but
rather because of tribal sentiments or differences in understanding between members of
tribes inhabiting a particular territory. Usually the tribes are neighbors and their territories
are separated by rivers or mountains, rocks or large trees. Again, nature plays a role in the
inter-tribal communication system in Flores' culture.
In addition to words, there are also symbols used by the people of Flores Island that
show that they are a group from a certain tribe or clan but can also be used as a symbol to
indicate their identity triggering intercultural conflict.
Cultural Assimilation Conflict
Culture people Flores culture has a level of tolerance for their group in terms of people
from outside their group who want to "enter" their group. However, this tolerance must be
accompanied However, this tolerance must be accompanied by preconditions that must be
met by the "new person". This usually happens through inter-ethnic marriage. However, it
can often lead to conflict if customary rules are not met, such as belis (dowry), the amount
and form of which can be very difficult to fulfill. For example, a man from Maumere (Sikka)
wants to propose to a girl from Manggarai (Ruteng) then the man and his family must fulfill
belis (dowry) requirements are: 50 buffaloes (1 buffalo now costs 10 million), 50 grams of
gold, 150 million rupiah. If the woman is from Sikka, then the man from Ruteng must pay a
dowry in the form of: 50 horses, 50 grams of gold, 5 tusks, 50 million rupiah. The severity
of the dowry is such that many women in the Flores region become "old virgins" or take a
shortcut, called "kawin lari" (the man is desperate to take away the girl he has a crush on,
after having a child, the reconciliation rite is taken care of, the provisions of which can be
more western or lighter according to the results of negotiations between the two tribes or the
two families).
Gender issues are becoming an issue that It is interesting when we "read" Flores' culture.
The concept of masculinity is dominantly spread in almost all cultural areas in Flores.
However, in certain places, such as in Western Flores (especially in Nagekeo and certain
tribes in Central Flores), the concept of femininity is embraced.
Each tribe in Flores' culture has a unique meaning system for the concepts of
masculinity and femininity. For example, the symbol "buffalo horns" expresses male power
in certain tribes in Flores. The more buffalo horns there are in a traditional house, the higher
the power of the tribal group. In addition, the symbol of "woven patterns or motifs" shows
that a woman is worthy of respect in a culture where the kinship system is patrilineal.
Conflict with Modern Civilization
The conflict between the people of Flores Island and modern civilization is a new
phenomenon that emerges when media television has television media has entered the
remote villages of Flores Island. Moreover, with findings of technology communication
echnology, such as mobile phones, blackberries, internet, etc., confronts the people of Flores
Island with two tensions, namely on the one hand technology communication technology on
the one hand facilitate communication between communities in the region with hilly
geographical and topographical conditions. But on the other hand communication
technology that on the other hand, communication technology also takes away some of the
distinctive identity of the Flores people. Indeed, this has not yet spread to the entire society
Flores in general, but this phenomenon is something interesting to observe. What is meant
by the loss of some of Flores' distinctive identities is that some women in Flores have
become "insecure" about their physical conditions, such as: curly hair, brown skin, and
wearing sarongs Weaving.
They are more obsessed with beauty advertisements where ideal bodies are usually
displayed in magazines, movies, television, and advertising, which depict or present the
ideal female figure as a slim, straight hair, beautiful legs, slender thighs, waist and hips,
sizable breasts, and smooth white skin.
Well... it does have a beneficial impact for those who open a beauty salon business. It
sells well...!, especially when it comes to straightening curls women in almost all areas of
Flores Island. Woven fabrics, which are always sought after by many domestic and foreign
tourists, are apparently no longer worn by most of the people, prompting the local
government to declare a regional woven dress day for civil servants. Village girls are also
reluctant to go to the fields and join farmer groups, for fear that their skin will turn black.
They replaced molang (a traditional herb used to protect the skin, especially for women)
with various skin whitening creams offered by advertisements in the media (television,
magazines or online media).
Conflict with modern civilization
This has also resulted in a decrease in the sense of pride in culture own culture. So that
efforts to preserve culture with by learning also experienced decline. Still lucky at the field
of education, the government launched local content education program. In the past, the
requirements for a woman to be initiated as an adult woman and allowed to be proposed to
by a man were that she must know weaving sarong, now it is no longer an obligation for
women in all villages or villages in the Flores Island region. There has been a cultural leap
so far that the cultural heritage of the ancestors is threatened with extinction. Those who
now maintain tradition culture is the older generation. We hope that the curriculum content
curriculum can help maintain cultural heritage
Communication errors that occur due to differences in the cultural backgrounds of 2
(two) or more people can be minimized or neutralized through education and experience
being with people from different cultures. This will develop skills and openness to be able to
interact with people from other cultures. In addition, the characteristics of culture itself
allow people from different cultures to interact, learn from each other and exchange
messages properly. The characteristics of culture include: can be learned or not innate; can
be conveyed from person to person, from group to group and from generation to generation;
is dynamic or constantly changing; selective; various elements of culture are interrelated;
ethnocentric (Larry A. Samovar and Richard E. Porter in Mulyana, 2012).
The view of cultural anthropology is that culture is the framework that shapes
(organizes) life. Culture can be seen as the agreements of community members to organize
their behavior members of society to regulate their behavior. The influence of culture can be
conscious, or unconscious. In addition, there is cultural diversity. There can also be
confrontation between one culture and another and the dominance of one culture over
another.
Communication errors that occur through language games are of course motivated by
many factors, including differences in cultural elements. Language games can occur both
verbally and non-verbally. Communication errors through language games can be avoided if
people from different cultures who are in the same organization, institution or community
are already familiar with each other knowing and understanding the verbal and non-verbal
symbols used in interaction. Realized communication errors will certainly bring everyone
from different cultures to an understanding of the meaning and meaning of the symbols used
verbally and non-verbally in the communication trajectory.
Cross-cultural communication theory can actually encourage the development of
communication and communication media as well as the development of culture itself. This
is because one of the characteristics of culture is dynamic. Communication as a form of
culture shows the creation (creation) and delivery of messages that are similar in nature
(homogeneous) to a large number of diverse audiences (heterogeneous) through or by using
media indicates the existence of an "eternal" or persistent relationship between culture and
communication.
Cross-cultural communication is considered important both theoretically and praxis.
This is because culture is not just a value system or a superstructure that is a reflection of the
infra-structure. Culture is the totality of objects ("intellectual" culture), which are supported
by subjects (individuals, groups, classes, sectors of society).
Cultural diversity can lead to confrontation between one culture and another and can
also lead to the dominance of one culture over another. However, cultural diversity can lead
to harmonization if there is openness and skill in communicating across cultures. Besides
Therefore, the ability to communicate across cultures will make people's lives more
successful.
Cultural conflicts in Flores Island communities are also caused by mistakes in using
communication media. The use of mobile phones in Flores Island communities can create
misperceptions or trigger both verbal and nonverbal conflicts when through these
communication tools provocative issues or taunts that are sensitive to the honor of certain
tribes or religions adopted in Flores Island communities can be spread. The communication
technology used can deceive or manipulate.
Deception or manipulation of communication technology is influenced by systems and
actors (humans) who have political, economic and social interests (groups, religions,
ethnicities). Jean Baudrillard calls this manipulation hyper-reality (O'Donnel, 2009: 45).
Conclusion
It is both interesting and challenging when the attempt to "read" the culture of the
Flores people occurs in the flow of changing times or civilizations. It is interesting because
the cultural elements of the Flores people still exist today, especially in symbols that
represent the meaning system of each cultural region on Flores Island. Challenging because
the cultural elements of the Flores people are gradually eroded by the changing times or
civilization itself.
Marsel Robot (in Kleden, 2007: 315-316) notes that in the communities in the Flores
region of In the West, women in the village no longer use the traditional bamboo picks
known as loran, jenggok, laduk. Some houses have wall clocks installed. It also means that
they have given meaning to time, and work according to time, can determine when to go to
the garden, when to go home, when to feed the livestock. The wall clock has cut down the
shadow of the dadap tree at the edge of the house as a calculation of when to go to the
garden, the wall clock has eliminated the voice of kaka totok (a type of bird of the field) that
faithfully signals that it is already dusk, the wall clock has dispelled the fifth cloud that tells
the farmers to go home because it is getting dark. The change had happened there, the oddity
had happened there.
Opportunities that can developed to build cross-cultural dialog in the Flores Island region is
the Flores cultural value system, such as the social-collective way of thinking, cosmos-
mystical, religious-magical, symbolic, moral-religious into a unifying force in building the
region (including in building NKRI). Some practical values to support development, such as
the spirit of kinship, spirituality, sincerity, and courtesy, have been formed in inter-ethnic
social interactions and are preserved to this day.
Geographically, Flores Island shows a certain color for the lives of its people both
economically and politically, which is strategic in the eastern part of Indonesia and the
gateway to the South Pacific region and Australia. This geostrategic condition is supported
by natural resources, such as unmanaged mineral and energy resources, flora and fauna, and
diverse ethnic cultures. These factors constitute hidden wealth It is also a strength that can
be developed as an economic asset for the social life of the people of Flores Island.
In addition to the geographical factors mentioned above, material and immaterial
development results have broken through the geographical, social and psychological as well
as inter-ethnic isolation in the Flores Island region. This is evidence of the successful
implementation of cultural concepts and values through lively dialog (intercultural
communication). The positive impact of the urgency of cross-cultural dialogue on the people
of Flores Island can stimulate the progress of civilization in various fields life society. We
can imagine if a region with such a hilly topography does not have a lively inter-ethnic
dialogue. Of course, the negative impacts will be more prominent, such as inter-tribal wars,
high primordialism, disharmonious inter-ethnic relations, mutual suspicion of each other.
Another thing that needs to be realized by the cultural supporters of Flores Island is
the openness to learn from the success of other ethnic groups, both within Flores Island and
outside Flores Island. This is seen as a creative and dynamic breakthrough.
Theoretical Foundation
William B. Gudykunst (2001: 25-50) offers several approaches in placing culture on
the trajectory of communication theories. At least five approaches are stated by the two
authors in their work.
First, culture can be a perspective on the communication process in theories.
Gudykunst and Lee cite examples to explain the first approach: the cultural perspective as
part of constructivist theory, written by Applegate and Syper in 1983 and 1988. Another
example is: the cultural perspective as part of the theory of management coordination and
meaning as reviewed by Cronen, Chen, and Pearce in 1988.
Secondly, communication can be a perspective for cultural creation. This is further
explained clearly in chapter 3 of their book, especially in the discussion on cultural
communication written by Philipsen.
Third, theories designed in one culture can be generalized to other cultures, or
culture can be applied as a boundary condition of propositions built by theories.
Fourth, theories can be used to explain communication between people from different
cultures.
As for the fifth, Gudykunst and Lee explain that theories can be designed to explain
how communication changes the trajectory of cultures.
Gudykunst and Lee begin their explanation by pointing out how culture can be used
theoretically to construct communication theories. Well, we can say that culture contributes
to efforts to find communication theories on the one hand. And on the other hand,
communication theories can provide perspectives in relations or dialogue between cultures
or what the authors call "dialogue of life".
In addition, to be able to confirm the findings in this study, the researcher also uses
the idea of language games in intercultural communication in Flores Island communities.
Language reflects culture. The greater the cultural differences, the greater the
communication differences in both language and nonverbal cues. The greater the differences
between cultures (and, therefore, the greater the communication differences), the more
difficult communication becomes. This difficulty can result, for example, in more
communication errors, more sentence errors, greater likelihood of misunderstanding, more
misperceptions, and more bypassing (Tubbs and Moss, 1996: 236-238).
The language "game" referred to in this paper leads to the use of verbal and non-
verbal language that is motivated by the culture of the language users themselves. Language
games by members of a tribe on Flores Island are of course influenced by the vocabulary
and gesticulation of that tribe. Meanwhile, the language games of other tribes that also
inhabit Flores Island are influenced by the vocabulary and gesticulation of the tribe's culture.
Hofstede (in Mulyana, 2012) asserts that culture is a collective programming of the
mind that distinguishes members of a category of people from other categories.
In connection with the interaction between people from different cultures who live
on the same island, Flores Island, the cultural elements that can influence one another are:
outlook and purpose of life, self-concept, norms and rules, language (verbal and nonverbal),
concept of time, history, mythology, art, social institutions, and artifacts.
The differences that exist within certain cultural communities on Flores Island can
lead to communication errors. However, all cultural elements have their functions, especially
for people who adhere to certain cultures. Culture functions so that humans can adapt to
their environment. One of the characteristics of culture can be seen from the function of
culture itself (Martin and Nakayama, 2004: 74). Meanwhile, the core of culture is
communication. Culture is communication and communication is culture (Edward T. Hall in
Mulyana, 2012).
Objects and Research Methods
The object of research explains what and or who is the object of research. Also
where and when the research is conducted, it can also be added with other things if deemed
necessary. The object of this research is the community members of the tribes found in
Flores Island with a variety of speech or language used in interacting between communities
of different cultures and inhabiting a certain area or region in one island, namely Flores
Island. This research was conducted in Flores Island in communities that have different
ethnic groups that inhabit an area or region in Flores Island. In addition, this research also
observed the way people in Flores Island communicate both verbally and nonverbally.
The method used in this research is descriptive qualitative method. The purpose of
this research is to reveal facts, circumstances, phenomena, and circumstances that occur
when the research is running and present them as they are. Qualitative descriptive research
interprets and tells data related to the current situation, attitudes and views that occur in
society, conflicts between two or more conditions, differences between facts, influence on a
condition, and others. This research activity includes collecting data, analyzing data,
interpreting data, and ends with a conclusion that refers to the data analysis.
Research Results
The Flores people are an ethnic mix of Malay, Melanesian and Portuguese. Due to its
close proximity With Timor having been a Portuguese Colony, interaction with Portuguese
culture has occurred in Flores culture, through genetics, religion and culture.
Similar to the peculiarities of the archipelago (Indonesia), island Flores as part of
Indonesia also has its uniqueness ethnic, cultural, linguistic and religious diversity. Because
of this, in terms of ethnic diversity and human profiles as well as language, Mendez Correa
in Nordholf (1971) referred to Timor Island and its surroundings (including Flores of course)
as a melting point of various ethnic groups (in Kleden, 2007: 305-306).
It is not an exaggeration for Mendez Correa to say the above. This is justified
because anthropological studies have found that the profile of Flores people follows the
typology of Protomelayu, Malay and Negroid. There are also elements of a combination of
Europoid, Indome-lanoid and Australoid elements in relation to Melanesian and Papuan
people. In terms of language, Flores has a variety of languages, namely: Kedang, Lamaholot,
Sikka, Lio, Ende and Manggarai.
Of course, the cultural diversity of the Flores people described has various
consequences. One of the consequences is the intercultural conflict of the people who
inhabit the Flores region.
Flores Island neighbors several small islands that are included in the East Nusa
Tenggara Province. The small islands that surround Flores Island are Lembata, Adonara,
Solor, Komodo, Rinca, etc. which have different cultural characters from each culture in the
archipelago.
The aforementioned conditions affect the cultural patterns lived by the people who
inhabit certain areas of Flores Island. These different cultural patterns are also influenced by
physical (natural) environmental factors in addition to non-physical factors that affect the
behavioral patterns of the Flores people.
Language Conflict and Cultural Symbols
The dominant concept in Flores culture is collectivism. This is triggered by natural
factors that are geographically hilly, with a savanna area that is not too large for traditional
livestock business in addition to livelihoods in agriculture with a shifting cultivation system.
The pattern of collectivism is felt more strongly in Flores' culture because can members of a
particular sub-culture are able to survive and overcome challenges, threats and disturbances,
especially those from nature.
There are different languages spoken by people in Flores even though they are not too far
apart. In one sub-district, there are different languages spoken by the community. This can
lead to intercultural conflict because the same word can have very different meanings. And
intercultural conflicts can be triggered by misinterpretation.
The meaning of the word expressed. Because of this, the Indonesian language in Flores has
become very important and almost all areas, even the most remote ones, are trying to learn
Indonesian (people often refer to Indonesian as "Melaju language"). The schools developed
by the Church missions have been very helpful in socializing the Indonesian language.
An example of using the same "word" in pronunciation (verbal) and literacy (written)
but having extreme different meanings is the word: "mena". Mena for the people of Nagekeo
means "over there" but for the people of Lamaholot it means a very harsh word that is a
swear word for women. And for the Lamaholot community, if a woman is "cursed" it can
trigger a war.
Usually what is done to legitimize power is with certain rites for groups that succeed in
defeating other groups in a "sparring war" for territory (land).
Today, however, the concept of "mock war" has shifted not to legitimize power but
rather because of tribal sentiments or differences in understanding between members of
tribes inhabiting a particular territory. Usually the tribes are neighbors and their territories
are separated by rivers or mountains, rocks or large trees. Again, nature plays a role in the
inter-tribal communication system in Flores' culture.
In addition to words, there are also symbols used by the people of Flores Island that
show that they are a group from a certain tribe or clan but can also be used as a symbol to
indicate their identity triggering intercultural conflict.
Cultural Assimilation Conflict
Culture people Flores culture has a level of tolerance for their group in terms of people
from outside their group who want to "enter" their group. However, this tolerance must be
accompanied However, this tolerance must be accompanied by preconditions that must be
met by the "new person". This usually happens through inter-ethnic marriage. However, it
can often lead to conflict if customary rules are not met, such as belis (dowry), the amount
and form of which can be very difficult to fulfill. For example, a man from Maumere (Sikka)
wants to propose to a girl from Manggarai (Ruteng) then the man and his family must fulfill
belis (dowry) requirements are: 50 buffaloes (1 buffalo now costs 10 million), 50 grams of
gold, 150 million rupiah. If the woman is from Sikka, then the man from Ruteng must pay a
dowry in the form of: 50 horses, 50 grams of gold, 5 tusks, 50 million rupiah. The severity
of the dowry is such that many women in the Flores region become "old virgins" or take a
shortcut, called "kawin lari" (the man is desperate to take away the girl he has a crush on,
after having a child, the reconciliation rite is taken care of, the provisions of which can be
more western or lighter according to the results of negotiations between the two tribes or the
two families).
Gender issues are becoming an issue that It is interesting when we "read" Flores' culture.
The concept of masculinity is dominantly spread in almost all cultural areas in Flores.
However, in certain places, such as in Western Flores (especially in Nagekeo and certain
tribes in Central Flores), the concept of femininity is embraced.
Each tribe in Flores' culture has a unique meaning system for the concepts of
masculinity and femininity. For example, the symbol "buffalo horns" expresses male power
in certain tribes in Flores. The more buffalo horns there are in a traditional house, the higher
the power of the tribal group. In addition, the symbol of "woven patterns or motifs" shows
that a woman is worthy of respect in a culture where the kinship system is patrilineal.
Conflict with Modern Civilization
The conflict between the people of Flores Island and modern civilization is a new
phenomenon that emerges when media television has television media has entered the
remote villages of Flores Island. Moreover, with findings of technology communication
echnology, such as mobile phones, blackberries, internet, etc., confronts the people of Flores
Island with two tensions, namely on the one hand technology communication technology on
the one hand facilitate communication between communities in the region with hilly
geographical and topographical conditions. But on the other hand communication
technology that on the other hand, communication technology also takes away some of the
distinctive identity of the Flores people. Indeed, this has not yet spread to the entire society
Flores in general, but this phenomenon is something interesting to observe. What is meant
by the loss of some of Flores' distinctive identities is that some women in Flores have
become "insecure" about their physical conditions, such as: curly hair, brown skin, and
wearing sarongs Weaving.
They are more obsessed with beauty advertisements where ideal bodies are usually
displayed in magazines, movies, television, and advertising, which depict or present the
ideal female figure as a slim, straight hair, beautiful legs, slender thighs, waist and hips,
sizable breasts, and smooth white skin.
Well... it does have a beneficial impact for those who open a beauty salon business. It
sells well...!, especially when it comes to straightening curls women in almost all areas of
Flores Island. Woven fabrics, which are always sought after by many domestic and foreign
tourists, are apparently no longer worn by most of the people, prompting the local
government to declare a regional woven dress day for civil servants. Village girls are also
reluctant to go to the fields and join farmer groups, for fear that their skin will turn black.
They replaced molang (a traditional herb used to protect the skin, especially for women)
with various skin whitening creams offered by advertisements in the media (television,
magazines or online media).
Conflict with modern civilization
This has also resulted in a decrease in the sense of pride in culture own culture. So that
efforts to preserve culture with by learning also experienced decline. Still lucky at the field
of education, the government launched local content education program. In the past, the
requirements for a woman to be initiated as an adult woman and allowed to be proposed to
by a man were that she must know weaving sarong, now it is no longer an obligation for
women in all villages or villages in the Flores Island region. There has been a cultural leap
so far that the cultural heritage of the ancestors is threatened with extinction. Those who
now maintain tradition culture is the older generation. We hope that the curriculum content
curriculum can help maintain cultural heritage
Communication errors that occur due to differences in the cultural backgrounds of 2
(two) or more people can be minimized or neutralized through education and experience
being with people from different cultures. This will develop skills and openness to be able to
interact with people from other cultures. In addition, the characteristics of culture itself
allow people from different cultures to interact, learn from each other and exchange
messages properly. The characteristics of culture include: can be learned or not innate; can
be conveyed from person to person, from group to group and from generation to generation;
is dynamic or constantly changing; selective; various elements of culture are interrelated;
ethnocentric (Larry A. Samovar and Richard E. Porter in Mulyana, 2012).
The view of cultural anthropology is that culture is the framework that shapes
(organizes) life. Culture can be seen as the agreements of community members to organize
their behavior members of society to regulate their behavior. The influence of culture can be
conscious, or unconscious. In addition, there is cultural diversity. There can also be
confrontation between one culture and another and the dominance of one culture over
another.
Communication errors that occur through language games are of course motivated by
many factors, including differences in cultural elements. Language games can occur both
verbally and non-verbally. Communication errors through language games can be avoided if
people from different cultures who are in the same organization, institution or community
are already familiar with each other knowing and understanding the verbal and non-verbal
symbols used in interaction. Realized communication errors will certainly bring everyone
from different cultures to an understanding of the meaning and meaning of the symbols used
verbally and non-verbally in the communication trajectory.
Cross-cultural communication theory can actually encourage the development of
communication and communication media as well as the development of culture itself. This
is because one of the characteristics of culture is dynamic. Communication as a form of
culture shows the creation (creation) and delivery of messages that are similar in nature
(homogeneous) to a large number of diverse audiences (heterogeneous) through or by using
media indicates the existence of an "eternal" or persistent relationship between culture and
communication.
Cross-cultural communication is considered important both theoretically and praxis.
This is because culture is not just a value system or a superstructure that is a reflection of the
infra-structure. Culture is the totality of objects ("intellectual" culture), which are supported
by subjects (individuals, groups, classes, sectors of society).
Cultural diversity can lead to confrontation between one culture and another and can
also lead to the dominance of one culture over another. However, cultural diversity can lead
to harmonization if there is openness and skill in communicating across cultures. Besides
Therefore, the ability to communicate across cultures will make people's lives more
successful.
Cultural conflicts in Flores Island communities are also caused by mistakes in using
communication media. The use of mobile phones in Flores Island communities can create
misperceptions or trigger both verbal and nonverbal conflicts when through these
communication tools provocative issues or taunts that are sensitive to the honor of certain
tribes or religions adopted in Flores Island communities can be spread. The communication
technology used can deceive or manipulate.
Deception or manipulation of communication technology is influenced by systems and
actors (humans) who have political, economic and social interests (groups, religions,
ethnicities). Jean Baudrillard calls this manipulation hyper-reality (O'Donnel, 2009: 45).
Conclusion
It is both interesting and challenging when the attempt to "read" the culture of the
Flores people occurs in the flow of changing times or civilizations. It is interesting because
the cultural elements of the Flores people still exist today, especially in symbols that
represent the meaning system of each cultural region on Flores Island. Challenging because
the cultural elements of the Flores people are gradually eroded by the changing times or
civilization itself.
Marsel Robot (in Kleden, 2007: 315-316) notes that in the communities in the Flores
region of In the West, women in the village no longer use the traditional bamboo picks
known as loran, jenggok, laduk. Some houses have wall clocks installed. It also means that
they have given meaning to time, and work according to time, can determine when to go to
the garden, when to go home, when to feed the livestock. The wall clock has cut down the
shadow of the dadap tree at the edge of the house as a calculation of when to go to the
garden, the wall clock has eliminated the voice of kaka totok (a type of bird of the field) that
faithfully signals that it is already dusk, the wall clock has dispelled the fifth cloud that tells
the farmers to go home because it is getting dark. The change had happened there, the oddity
had happened there.
Opportunities that can developed to build cross-cultural dialog in the Flores Island region is
the Flores cultural value system, such as the social-collective way of thinking, cosmos-
mystical, religious-magical, symbolic, moral-religious into a unifying force in building the
region (including in building NKRI). Some practical values to support development, such as
the spirit of kinship, spirituality, sincerity, and courtesy, have been formed in inter-ethnic
social interactions and are preserved to this day.
Geographically, Flores Island shows a certain color for the lives of its people both
economically and politically, which is strategic in the eastern part of Indonesia and the
gateway to the South Pacific region and Australia. This geostrategic condition is supported
by natural resources, such as unmanaged mineral and energy resources, flora and fauna, and
diverse ethnic cultures. These factors constitute hidden wealth It is also a strength that can
be developed as an economic asset for the social life of the people of Flores Island.
In addition to the geographical factors mentioned above, material and immaterial
development results have broken through the geographical, social and psychological as well
as inter-ethnic isolation in the Flores Island region. This is evidence of the successful
implementation of cultural concepts and values through lively dialog (intercultural
communication). The positive impact of the urgency of cross-cultural dialogue on the people
of Flores Island can stimulate the progress of civilization in various fields life society. We
can imagine if a region with such a hilly topography does not have a lively inter-ethnic
dialogue. Of course, the negative impacts will be more prominent, such as inter-tribal wars,
high primordialism, disharmonious inter-ethnic relations, mutual suspicion of each other.
Another thing that needs to be realized by the cultural supporters of Flores Island is
the openness to learn from the success of other ethnic groups, both within Flores Island and
outside Flores Island. This is seen as a creative and dynamic breakthrough.
Theoretical Foundation
William B. Gudykunst (2001: 25-50) offers several approaches in placing culture on
the trajectory of communication theories. At least five approaches are stated by the two
authors in their work.
First, culture can be a perspective on the communication process in theories.
Gudykunst and Lee cite examples to explain the first approach: the cultural perspective as
part of constructivist theory, written by Applegate and Syper in 1983 and 1988. Another
example is: the cultural perspective as part of the theory of management coordination and
meaning as reviewed by Cronen, Chen, and Pearce in 1988.
Secondly, communication can be a perspective for cultural creation. This is further
explained clearly in chapter 3 of their book, especially in the discussion on cultural
communication written by Philipsen.
Third, theories designed in one culture can be generalized to other cultures, or
culture can be applied as a boundary condition of propositions built by theories.
Fourth, theories can be used to explain communication between people from different
cultures.
As for the fifth, Gudykunst and Lee explain that theories can be designed to explain
how communication changes the trajectory of cultures.
Gudykunst and Lee begin their explanation by pointing out how culture can be used
theoretically to construct communication theories. Well, we can say that culture contributes
to efforts to find communication theories on the one hand. And on the other hand,
communication theories can provide perspectives in relations or dialogue between cultures
or what the authors call "dialogue of life".
In addition, to be able to confirm the findings in this study, the researcher also uses
the idea of language games in intercultural communication in Flores Island communities.
Language reflects culture. The greater the cultural differences, the greater the
communication differences in both language and nonverbal cues. The greater the differences
between cultures (and, therefore, the greater the communication differences), the more
difficult communication becomes. This difficulty can result, for example, in more
communication errors, more sentence errors, greater likelihood of misunderstanding, more
misperceptions, and more bypassing (Tubbs and Moss, 1996: 236-238).
The language "game" referred to in this paper leads to the use of verbal and non-
verbal language that is motivated by the culture of the language users themselves. Language
games by members of a tribe on Flores Island are of course influenced by the vocabulary
and gesticulation of that tribe. Meanwhile, the language games of other tribes that also
inhabit Flores Island are influenced by the vocabulary and gesticulation of the tribe's culture.
Hofstede (in Mulyana, 2012) asserts that culture is a collective programming of the
mind that distinguishes members of a category of people from other categories.
In connection with the interaction between people from different cultures who live
on the same island, Flores Island, the cultural elements that can influence one another are:
outlook and purpose of life, self-concept, norms and rules, language (verbal and nonverbal),
concept of time, history, mythology, art, social institutions, and artifacts.
The differences that exist within certain cultural communities on Flores Island can
lead to communication errors. However, all cultural elements have their functions, especially
for people who adhere to certain cultures. Culture functions so that humans can adapt to
their environment. One of the characteristics of culture can be seen from the function of
culture itself (Martin and Nakayama, 2004: 74). Meanwhile, the core of culture is
communication. Culture is communication and communication is culture (Edward T. Hall in
Mulyana, 2012).
Objects and Research Methods
The object of research explains what and or who is the object of research. Also
where and when the research is conducted, it can also be added with other things if deemed
necessary. The object of this research is the community members of the tribes found in
Flores Island with a variety of speech or language used in interacting between communities
of different cultures and inhabiting a certain area or region in one island, namely Flores
Island. This research was conducted in Flores Island in communities that have different
ethnic groups that inhabit an area or region in Flores Island. In addition, this research also
observed the way people in Flores Island communicate both verbally and nonverbally.
The method used in this research is descriptive qualitative method. The purpose of
this research is to reveal facts, circumstances, phenomena, and circumstances that occur
when the research is running and present them as they are. Qualitative descriptive research
interprets and tells data related to the current situation, attitudes and views that occur in
society, conflicts between two or more conditions, differences between facts, influence on a
condition, and others. This research activity includes collecting data, analyzing data,
interpreting data, and ends with a conclusion that refers to the data analysis.
Research Results
The Flores people are an ethnic mix of Malay, Melanesian and Portuguese. Due to its
close proximity With Timor having been a Portuguese Colony, interaction with Portuguese
culture has occurred in Flores culture, through genetics, religion and culture.
Similar to the peculiarities of the archipelago (Indonesia), island Flores as part of
Indonesia also has its uniqueness ethnic, cultural, linguistic and religious diversity. Because
of this, in terms of ethnic diversity and human profiles as well as language, Mendez Correa
in Nordholf (1971) referred to Timor Island and its surroundings (including Flores of course)
as a melting point of various ethnic groups (in Kleden, 2007: 305-306).
It is not an exaggeration for Mendez Correa to say the above. This is justified
because anthropological studies have found that the profile of Flores people follows the
typology of Protomelayu, Malay and Negroid. There are also elements of a combination of
Europoid, Indome-lanoid and Australoid elements in relation to Melanesian and Papuan
people. In terms of language, Flores has a variety of languages, namely: Kedang, Lamaholot,
Sikka, Lio, Ende and Manggarai.
Of course, the cultural diversity of the Flores people described has various
consequences. One of the consequences is the intercultural conflict of the people who
inhabit the Flores region.
Flores Island neighbors several small islands that are included in the East Nusa
Tenggara Province. The small islands that surround Flores Island are Lembata, Adonara,
Solor, Komodo, Rinca, etc. which have different cultural characters from each culture in the
archipelago.
The aforementioned conditions affect the cultural patterns lived by the people who
inhabit certain areas of Flores Island. These different cultural patterns are also influenced by
physical (natural) environmental factors in addition to non-physical factors that affect the
behavioral patterns of the Flores people.
Language Conflict and Cultural Symbols
The dominant concept in Flores culture is collectivism. This is triggered by natural
factors that are geographically hilly, with a savanna area that is not too large for traditional
livestock business in addition to livelihoods in agriculture with a shifting cultivation system.
The pattern of collectivism is felt more strongly in Flores' culture because can members of a
particular sub-culture are able to survive and overcome challenges, threats and disturbances,
especially those from nature.
There are different languages spoken by people in Flores even though they are not too far
apart. In one sub-district, there are different languages spoken by the community. This can
lead to intercultural conflict because the same word can have very different meanings. And
intercultural conflicts can be triggered by misinterpretation.
The meaning of the word expressed. Because of this, the Indonesian language in Flores has
become very important and almost all areas, even the most remote ones, are trying to learn
Indonesian (people often refer to Indonesian as "Melaju language"). The schools developed
by the Church missions have been very helpful in socializing the Indonesian language.
An example of using the same "word" in pronunciation (verbal) and literacy (written)
but having extreme different meanings is the word: "mena". Mena for the people of Nagekeo
means "over there" but for the people of Lamaholot it means a very harsh word that is a
swear word for women. And for the Lamaholot community, if a woman is "cursed" it can
trigger a war.
Usually what is done to legitimize power is with certain rites for groups that succeed in
defeating other groups in a "sparring war" for territory (land).
Today, however, the concept of "mock war" has shifted not to legitimize power but
rather because of tribal sentiments or differences in understanding between members of
tribes inhabiting a particular territory. Usually the tribes are neighbors and their territories
are separated by rivers or mountains, rocks or large trees. Again, nature plays a role in the
inter-tribal communication system in Flores' culture.
In addition to words, there are also symbols used by the people of Flores Island that
show that they are a group from a certain tribe or clan but can also be used as a symbol to
indicate their identity triggering intercultural conflict.
Cultural Assimilation Conflict
Culture people Flores culture has a level of tolerance for their group in terms of people
from outside their group who want to "enter" their group. However, this tolerance must be
accompanied However, this tolerance must be accompanied by preconditions that must be
met by the "new person". This usually happens through inter-ethnic marriage. However, it
can often lead to conflict if customary rules are not met, such as belis (dowry), the amount
and form of which can be very difficult to fulfill. For example, a man from Maumere (Sikka)
wants to propose to a girl from Manggarai (Ruteng) then the man and his family must fulfill
belis (dowry) requirements are: 50 buffaloes (1 buffalo now costs 10 million), 50 grams of
gold, 150 million rupiah. If the woman is from Sikka, then the man from Ruteng must pay a
dowry in the form of: 50 horses, 50 grams of gold, 5 tusks, 50 million rupiah. The severity
of the dowry is such that many women in the Flores region become "old virgins" or take a
shortcut, called "kawin lari" (the man is desperate to take away the girl he has a crush on,
after having a child, the reconciliation rite is taken care of, the provisions of which can be
more western or lighter according to the results of negotiations between the two tribes or the
two families).
Gender issues are becoming an issue that It is interesting when we "read" Flores' culture.
The concept of masculinity is dominantly spread in almost all cultural areas in Flores.
However, in certain places, such as in Western Flores (especially in Nagekeo and certain
tribes in Central Flores), the concept of femininity is embraced.
Each tribe in Flores' culture has a unique meaning system for the concepts of
masculinity and femininity. For example, the symbol "buffalo horns" expresses male power
in certain tribes in Flores. The more buffalo horns there are in a traditional house, the higher
the power of the tribal group. In addition, the symbol of "woven patterns or motifs" shows
that a woman is worthy of respect in a culture where the kinship system is patrilineal.
Conflict with Modern Civilization
The conflict between the people of Flores Island and modern civilization is a new
phenomenon that emerges when media television has television media has entered the
remote villages of Flores Island. Moreover, with findings of technology communication
echnology, such as mobile phones, blackberries, internet, etc., confronts the people of Flores
Island with two tensions, namely on the one hand technology communication technology on
the one hand facilitate communication between communities in the region with hilly
geographical and topographical conditions. But on the other hand communication
technology that on the other hand, communication technology also takes away some of the
distinctive identity of the Flores people. Indeed, this has not yet spread to the entire society
Flores in general, but this phenomenon is something interesting to observe. What is meant
by the loss of some of Flores' distinctive identities is that some women in Flores have
become "insecure" about their physical conditions, such as: curly hair, brown skin, and
wearing sarongs Weaving.
They are more obsessed with beauty advertisements where ideal bodies are usually
displayed in magazines, movies, television, and advertising, which depict or present the
ideal female figure as a slim, straight hair, beautiful legs, slender thighs, waist and hips,
sizable breasts, and smooth white skin.
Well... it does have a beneficial impact for those who open a beauty salon business. It
sells well...!, especially when it comes to straightening curls women in almost all areas of
Flores Island. Woven fabrics, which are always sought after by many domestic and foreign
tourists, are apparently no longer worn by most of the people, prompting the local
government to declare a regional woven dress day for civil servants. Village girls are also
reluctant to go to the fields and join farmer groups, for fear that their skin will turn black.
They replaced molang (a traditional herb used to protect the skin, especially for women)
with various skin whitening creams offered by advertisements in the media (television,
magazines or online media).
Conflict with modern civilization
This has also resulted in a decrease in the sense of pride in culture own culture. So that
efforts to preserve culture with by learning also experienced decline. Still lucky at the field
of education, the government launched local content education program. In the past, the
requirements for a woman to be initiated as an adult woman and allowed to be proposed to
by a man were that she must know weaving sarong, now it is no longer an obligation for
women in all villages or villages in the Flores Island region. There has been a cultural leap
so far that the cultural heritage of the ancestors is threatened with extinction. Those who
now maintain tradition culture is the older generation. We hope that the curriculum content
curriculum can help maintain cultural heritage
Communication errors that occur due to differences in the cultural backgrounds of 2
(two) or more people can be minimized or neutralized through education and experience
being with people from different cultures. This will develop skills and openness to be able to
interact with people from other cultures. In addition, the characteristics of culture itself
allow people from different cultures to interact, learn from each other and exchange
messages properly. The characteristics of culture include: can be learned or not innate; can
be conveyed from person to person, from group to group and from generation to generation;
is dynamic or constantly changing; selective; various elements of culture are interrelated;
ethnocentric (Larry A. Samovar and Richard E. Porter in Mulyana, 2012).
The view of cultural anthropology is that culture is the framework that shapes
(organizes) life. Culture can be seen as the agreements of community members to organize
their behavior members of society to regulate their behavior. The influence of culture can be
conscious, or unconscious. In addition, there is cultural diversity. There can also be
confrontation between one culture and another and the dominance of one culture over
another.
Communication errors that occur through language games are of course motivated by
many factors, including differences in cultural elements. Language games can occur both
verbally and non-verbally. Communication errors through language games can be avoided if
people from different cultures who are in the same organization, institution or community
are already familiar with each other knowing and understanding the verbal and non-verbal
symbols used in interaction. Realized communication errors will certainly bring everyone
from different cultures to an understanding of the meaning and meaning of the symbols used
verbally and non-verbally in the communication trajectory.
Cross-cultural communication theory can actually encourage the development of
communication and communication media as well as the development of culture itself. This
is because one of the characteristics of culture is dynamic. Communication as a form of
culture shows the creation (creation) and delivery of messages that are similar in nature
(homogeneous) to a large number of diverse audiences (heterogeneous) through or by using
media indicates the existence of an "eternal" or persistent relationship between culture and
communication.
Cross-cultural communication is considered important both theoretically and praxis.
This is because culture is not just a value system or a superstructure that is a reflection of the
infra-structure. Culture is the totality of objects ("intellectual" culture), which are supported
by subjects (individuals, groups, classes, sectors of society).
Cultural diversity can lead to confrontation between one culture and another and can
also lead to the dominance of one culture over another. However, cultural diversity can lead
to harmonization if there is openness and skill in communicating across cultures. Besides
Therefore, the ability to communicate across cultures will make people's lives more
successful.
Cultural conflicts in Flores Island communities are also caused by mistakes in using
communication media. The use of mobile phones in Flores Island communities can create
misperceptions or trigger both verbal and nonverbal conflicts when through these
communication tools provocative issues or taunts that are sensitive to the honor of certain
tribes or religions adopted in Flores Island communities can be spread. The communication
technology used can deceive or manipulate.
Deception or manipulation of communication technology is influenced by systems and
actors (humans) who have political, economic and social interests (groups, religions,
ethnicities). Jean Baudrillard calls this manipulation hyper-reality (O'Donnel, 2009: 45).
Conclusion
It is both interesting and challenging when the attempt to "read" the culture of the
Flores people occurs in the flow of changing times or civilizations. It is interesting because
the cultural elements of the Flores people still exist today, especially in symbols that
represent the meaning system of each cultural region on Flores Island. Challenging because
the cultural elements of the Flores people are gradually eroded by the changing times or
civilization itself.
Marsel Robot (in Kleden, 2007: 315-316) notes that in the communities in the Flores
region of In the West, women in the village no longer use the traditional bamboo picks
known as loran, jenggok, laduk. Some houses have wall clocks installed. It also means that
they have given meaning to time, and work according to time, can determine when to go to
the garden, when to go home, when to feed the livestock. The wall clock has cut down the
shadow of the dadap tree at the edge of the house as a calculation of when to go to the
garden, the wall clock has eliminated the voice of kaka totok (a type of bird of the field) that
faithfully signals that it is already dusk, the wall clock has dispelled the fifth cloud that tells
the farmers to go home because it is getting dark. The change had happened there, the oddity
had happened there.
Opportunities that can developed to build cross-cultural dialog in the Flores Island region is
the Flores cultural value system, such as the social-collective way of thinking, cosmos-
mystical, religious-magical, symbolic, moral-religious into a unifying force in building the
region (including in building NKRI). Some practical values to support development, such as
the spirit of kinship, spirituality, sincerity, and courtesy, have been formed in inter-ethnic
social interactions and are preserved to this day.
Geographically, Flores Island shows a certain color for the lives of its people both
economically and politically, which is strategic in the eastern part of Indonesia and the
gateway to the South Pacific region and Australia. This geostrategic condition is supported
by natural resources, such as unmanaged mineral and energy resources, flora and fauna, and
diverse ethnic cultures. These factors constitute hidden wealth It is also a strength that can
be developed as an economic asset for the social life of the people of Flores Island.
In addition to the geographical factors mentioned above, material and immaterial
development results have broken through the geographical, social and psychological as well
as inter-ethnic isolation in the Flores Island region. This is evidence of the successful
implementation of cultural concepts and values through lively dialog (intercultural
communication). The positive impact of the urgency of cross-cultural dialogue on the people
of Flores Island can stimulate the progress of civilization in various fields life society. We
can imagine if a region with such a hilly topography does not have a lively inter-ethnic
dialogue. Of course, the negative impacts will be more prominent, such as inter-tribal wars,
high primordialism, disharmonious inter-ethnic relations, mutual suspicion of each other.
Another thing that needs to be realized by the cultural supporters of Flores Island is
the openness to learn from the success of other ethnic groups, both within Flores Island and
outside Flores Island. This is seen as a creative and dynamic breakthrough.
Theoretical Foundation
William B. Gudykunst (2001: 25-50) offers several approaches in placing culture on
the trajectory of communication theories. At least five approaches are stated by the two
authors in their work.
First, culture can be a perspective on the communication process in theories.
Gudykunst and Lee cite examples to explain the first approach: the cultural perspective as
part of constructivist theory, written by Applegate and Syper in 1983 and 1988. Another
example is: the cultural perspective as part of the theory of management coordination and
meaning as reviewed by Cronen, Chen, and Pearce in 1988.
Secondly, communication can be a perspective for cultural creation. This is further
explained clearly in chapter 3 of their book, especially in the discussion on cultural
communication written by Philipsen.
Third, theories designed in one culture can be generalized to other cultures, or
culture can be applied as a boundary condition of propositions built by theories.
Fourth, theories can be used to explain communication between people from different
cultures.
As for the fifth, Gudykunst and Lee explain that theories can be designed to explain
how communication changes the trajectory of cultures.
Gudykunst and Lee begin their explanation by pointing out how culture can be used
theoretically to construct communication theories. Well, we can say that culture contributes
to efforts to find communication theories on the one hand. And on the other hand,
communication theories can provide perspectives in relations or dialogue between cultures
or what the authors call "dialogue of life".
In addition, to be able to confirm the findings in this study, the researcher also uses
the idea of language games in intercultural communication in Flores Island communities.
Language reflects culture. The greater the cultural differences, the greater the
communication differences in both language and nonverbal cues. The greater the differences
between cultures (and, therefore, the greater the communication differences), the more
difficult communication becomes. This difficulty can result, for example, in more
communication errors, more sentence errors, greater likelihood of misunderstanding, more
misperceptions, and more bypassing (Tubbs and Moss, 1996: 236-238).
The language "game" referred to in this paper leads to the use of verbal and non-
verbal language that is motivated by the culture of the language users themselves. Language
games by members of a tribe on Flores Island are of course influenced by the vocabulary
and gesticulation of that tribe. Meanwhile, the language games of other tribes that also
inhabit Flores Island are influenced by the vocabulary and gesticulation of the tribe's culture.
Hofstede (in Mulyana, 2012) asserts that culture is a collective programming of the
mind that distinguishes members of a category of people from other categories.
In connection with the interaction between people from different cultures who live
on the same island, Flores Island, the cultural elements that can influence one another are:
outlook and purpose of life, self-concept, norms and rules, language (verbal and nonverbal),
concept of time, history, mythology, art, social institutions, and artifacts.
The differences that exist within certain cultural communities on Flores Island can
lead to communication errors. However, all cultural elements have their functions, especially
for people who adhere to certain cultures. Culture functions so that humans can adapt to
their environment. One of the characteristics of culture can be seen from the function of
culture itself (Martin and Nakayama, 2004: 74). Meanwhile, the core of culture is
communication. Culture is communication and communication is culture (Edward T. Hall in
Mulyana, 2012).
Objects and Research Methods
The object of research explains what and or who is the object of research. Also
where and when the research is conducted, it can also be added with other things if deemed
necessary. The object of this research is the community members of the tribes found in
Flores Island with a variety of speech or language used in interacting between communities
of different cultures and inhabiting a certain area or region in one island, namely Flores
Island. This research was conducted in Flores Island in communities that have different
ethnic groups that inhabit an area or region in Flores Island. In addition, this research also
observed the way people in Flores Island communicate both verbally and nonverbally.
The method used in this research is descriptive qualitative method. The purpose of
this research is to reveal facts, circumstances, phenomena, and circumstances that occur
when the research is running and present them as they are. Qualitative descriptive research
interprets and tells data related to the current situation, attitudes and views that occur in
society, conflicts between two or more conditions, differences between facts, influence on a
condition, and others. This research activity includes collecting data, analyzing data,
interpreting data, and ends with a conclusion that refers to the data analysis.
Research Results
The Flores people are an ethnic mix of Malay, Melanesian and Portuguese. Due to its
close proximity With Timor having been a Portuguese Colony, interaction with Portuguese
culture has occurred in Flores culture, through genetics, religion and culture.
Similar to the peculiarities of the archipelago (Indonesia), island Flores as part of
Indonesia also has its uniqueness ethnic, cultural, linguistic and religious diversity. Because
of this, in terms of ethnic diversity and human profiles as well as language, Mendez Correa
in Nordholf (1971) referred to Timor Island and its surroundings (including Flores of course)
as a melting point of various ethnic groups (in Kleden, 2007: 305-306).
It is not an exaggeration for Mendez Correa to say the above. This is justified
because anthropological studies have found that the profile of Flores people follows the
typology of Protomelayu, Malay and Negroid. There are also elements of a combination of
Europoid, Indome-lanoid and Australoid elements in relation to Melanesian and Papuan
people. In terms of language, Flores has a variety of languages, namely: Kedang, Lamaholot,
Sikka, Lio, Ende and Manggarai.
Of course, the cultural diversity of the Flores people described has various
consequences. One of the consequences is the intercultural conflict of the people who
inhabit the Flores region.
Flores Island neighbors several small islands that are included in the East Nusa
Tenggara Province. The small islands that surround Flores Island are Lembata, Adonara,
Solor, Komodo, Rinca, etc. which have different cultural characters from each culture in the
archipelago.
The aforementioned conditions affect the cultural patterns lived by the people who
inhabit certain areas of Flores Island. These different cultural patterns are also influenced by
physical (natural) environmental factors in addition to non-physical factors that affect the
behavioral patterns of the Flores people.
Language Conflict and Cultural Symbols
The dominant concept in Flores culture is collectivism. This is triggered by natural
factors that are geographically hilly, with a savanna area that is not too large for traditional
livestock business in addition to livelihoods in agriculture with a shifting cultivation system.
The pattern of collectivism is felt more strongly in Flores' culture because can members of a
particular sub-culture are able to survive and overcome challenges, threats and disturbances,
especially those from nature.
There are different languages spoken by people in Flores even though they are not too far
apart. In one sub-district, there are different languages spoken by the community. This can
lead to intercultural conflict because the same word can have very different meanings. And
intercultural conflicts can be triggered by misinterpretation.
The meaning of the word expressed. Because of this, the Indonesian language in Flores has
become very important and almost all areas, even the most remote ones, are trying to learn
Indonesian (people often refer to Indonesian as "Melaju language"). The schools developed
by the Church missions have been very helpful in socializing the Indonesian language.
An example of using the same "word" in pronunciation (verbal) and literacy (written)
but having extreme different meanings is the word: "mena". Mena for the people of Nagekeo
means "over there" but for the people of Lamaholot it means a very harsh word that is a
swear word for women. And for the Lamaholot community, if a woman is "cursed" it can
trigger a war.
Usually what is done to legitimize power is with certain rites for groups that succeed in
defeating other groups in a "sparring war" for territory (land).
Today, however, the concept of "mock war" has shifted not to legitimize power but
rather because of tribal sentiments or differences in understanding between members of
tribes inhabiting a particular territory. Usually the tribes are neighbors and their territories
are separated by rivers or mountains, rocks or large trees. Again, nature plays a role in the
inter-tribal communication system in Flores' culture.
In addition to words, there are also symbols used by the people of Flores Island that
show that they are a group from a certain tribe or clan but can also be used as a symbol to
indicate their identity triggering intercultural conflict.
Cultural Assimilation Conflict
Culture people Flores culture has a level of tolerance for their group in terms of people
from outside their group who want to "enter" their group. However, this tolerance must be
accompanied However, this tolerance must be accompanied by preconditions that must be
met by the "new person". This usually happens through inter-ethnic marriage. However, it
can often lead to conflict if customary rules are not met, such as belis (dowry), the amount
and form of which can be very difficult to fulfill. For example, a man from Maumere (Sikka)
wants to propose to a girl from Manggarai (Ruteng) then the man and his family must fulfill
belis (dowry) requirements are: 50 buffaloes (1 buffalo now costs 10 million), 50 grams of
gold, 150 million rupiah. If the woman is from Sikka, then the man from Ruteng must pay a
dowry in the form of: 50 horses, 50 grams of gold, 5 tusks, 50 million rupiah. The severity
of the dowry is such that many women in the Flores region become "old virgins" or take a
shortcut, called "kawin lari" (the man is desperate to take away the girl he has a crush on,
after having a child, the reconciliation rite is taken care of, the provisions of which can be
more western or lighter according to the results of negotiations between the two tribes or the
two families).
Gender issues are becoming an issue that It is interesting when we "read" Flores' culture.
The concept of masculinity is dominantly spread in almost all cultural areas in Flores.
However, in certain places, such as in Western Flores (especially in Nagekeo and certain
tribes in Central Flores), the concept of femininity is embraced.
Each tribe in Flores' culture has a unique meaning system for the concepts of
masculinity and femininity. For example, the symbol "buffalo horns" expresses male power
in certain tribes in Flores. The more buffalo horns there are in a traditional house, the higher
the power of the tribal group. In addition, the symbol of "woven patterns or motifs" shows
that a woman is worthy of respect in a culture where the kinship system is patrilineal.
Conflict with Modern Civilization
The conflict between the people of Flores Island and modern civilization is a new
phenomenon that emerges when media television has television media has entered the
remote villages of Flores Island. Moreover, with findings of technology communication
echnology, such as mobile phones, blackberries, internet, etc., confronts the people of Flores
Island with two tensions, namely on the one hand technology communication technology on
the one hand facilitate communication between communities in the region with hilly
geographical and topographical conditions. But on the other hand communication
technology that on the other hand, communication technology also takes away some of the
distinctive identity of the Flores people. Indeed, this has not yet spread to the entire society
Flores in general, but this phenomenon is something interesting to observe. What is meant
by the loss of some of Flores' distinctive identities is that some women in Flores have
become "insecure" about their physical conditions, such as: curly hair, brown skin, and
wearing sarongs Weaving.
They are more obsessed with beauty advertisements where ideal bodies are usually
displayed in magazines, movies, television, and advertising, which depict or present the
ideal female figure as a slim, straight hair, beautiful legs, slender thighs, waist and hips,
sizable breasts, and smooth white skin.
Well... it does have a beneficial impact for those who open a beauty salon business. It
sells well...!, especially when it comes to straightening curls women in almost all areas of
Flores Island. Woven fabrics, which are always sought after by many domestic and foreign
tourists, are apparently no longer worn by most of the people, prompting the local
government to declare a regional woven dress day for civil servants. Village girls are also
reluctant to go to the fields and join farmer groups, for fear that their skin will turn black.
They replaced molang (a traditional herb used to protect the skin, especially for women)
with various skin whitening creams offered by advertisements in the media (television,
magazines or online media).
Conflict with modern civilization
This has also resulted in a decrease in the sense of pride in culture own culture. So that
efforts to preserve culture with by learning also experienced decline. Still lucky at the field
of education, the government launched local content education program. In the past, the
requirements for a woman to be initiated as an adult woman and allowed to be proposed to
by a man were that she must know weaving sarong, now it is no longer an obligation for
women in all villages or villages in the Flores Island region. There has been a cultural leap
so far that the cultural heritage of the ancestors is threatened with extinction. Those who
now maintain tradition culture is the older generation. We hope that the curriculum content
curriculum can help maintain cultural heritage
Communication errors that occur due to differences in the cultural backgrounds of 2
(two) or more people can be minimized or neutralized through education and experience
being with people from different cultures. This will develop skills and openness to be able to
interact with people from other cultures. In addition, the characteristics of culture itself
allow people from different cultures to interact, learn from each other and exchange
messages properly. The characteristics of culture include: can be learned or not innate; can
be conveyed from person to person, from group to group and from generation to generation;
is dynamic or constantly changing; selective; various elements of culture are interrelated;
ethnocentric (Larry A. Samovar and Richard E. Porter in Mulyana, 2012).
The view of cultural anthropology is that culture is the framework that shapes
(organizes) life. Culture can be seen as the agreements of community members to organize
their behavior members of society to regulate their behavior. The influence of culture can be
conscious, or unconscious. In addition, there is cultural diversity. There can also be
confrontation between one culture and another and the dominance of one culture over
another.
Communication errors that occur through language games are of course motivated by
many factors, including differences in cultural elements. Language games can occur both
verbally and non-verbally. Communication errors through language games can be avoided if
people from different cultures who are in the same organization, institution or community
are already familiar with each other knowing and understanding the verbal and non-verbal
symbols used in interaction. Realized communication errors will certainly bring everyone
from different cultures to an understanding of the meaning and meaning of the symbols used
verbally and non-verbally in the communication trajectory.
Cross-cultural communication theory can actually encourage the development of
communication and communication media as well as the development of culture itself. This
is because one of the characteristics of culture is dynamic. Communication as a form of
culture shows the creation (creation) and delivery of messages that are similar in nature
(homogeneous) to a large number of diverse audiences (heterogeneous) through or by using
media indicates the existence of an "eternal" or persistent relationship between culture and
communication.
Cross-cultural communication is considered important both theoretically and praxis.
This is because culture is not just a value system or a superstructure that is a reflection of the
infra-structure. Culture is the totality of objects ("intellectual" culture), which are supported
by subjects (individuals, groups, classes, sectors of society).
Cultural diversity can lead to confrontation between one culture and another and can
also lead to the dominance of one culture over another. However, cultural diversity can lead
to harmonization if there is openness and skill in communicating across cultures. Besides
Therefore, the ability to communicate across cultures will make people's lives more
successful.
Cultural conflicts in Flores Island communities are also caused by mistakes in using
communication media. The use of mobile phones in Flores Island communities can create
misperceptions or trigger both verbal and nonverbal conflicts when through these
communication tools provocative issues or taunts that are sensitive to the honor of certain
tribes or religions adopted in Flores Island communities can be spread. The communication
technology used can deceive or manipulate.
Deception or manipulation of communication technology is influenced by systems and
actors (humans) who have political, economic and social interests (groups, religions,
ethnicities). Jean Baudrillard calls this manipulation hyper-reality (O'Donnel, 2009: 45).
Conclusion
It is both interesting and challenging when the attempt to "read" the culture of the
Flores people occurs in the flow of changing times or civilizations. It is interesting because
the cultural elements of the Flores people still exist today, especially in symbols that
represent the meaning system of each cultural region on Flores Island. Challenging because
the cultural elements of the Flores people are gradually eroded by the changing times or
civilization itself.
Marsel Robot (in Kleden, 2007: 315-316) notes that in the communities in the Flores
region of In the West, women in the village no longer use the traditional bamboo picks
known as loran, jenggok, laduk. Some houses have wall clocks installed. It also means that
they have given meaning to time, and work according to time, can determine when to go to
the garden, when to go home, when to feed the livestock. The wall clock has cut down the
shadow of the dadap tree at the edge of the house as a calculation of when to go to the
garden, the wall clock has eliminated the voice of kaka totok (a type of bird of the field) that
faithfully signals that it is already dusk, the wall clock has dispelled the fifth cloud that tells
the farmers to go home because it is getting dark. The change had happened there, the oddity
had happened there.
Opportunities that can developed to build cross-cultural dialog in the Flores Island region is
the Flores cultural value system, such as the social-collective way of thinking, cosmos-
mystical, religious-magical, symbolic, moral-religious into a unifying force in building the
region (including in building NKRI). Some practical values to support development, such as
the spirit of kinship, spirituality, sincerity, and courtesy, have been formed in inter-ethnic
social interactions and are preserved to this day.
Geographically, Flores Island shows a certain color for the lives of its people both
economically and politically, which is strategic in the eastern part of Indonesia and the
gateway to the South Pacific region and Australia. This geostrategic condition is supported
by natural resources, such as unmanaged mineral and energy resources, flora and fauna, and
diverse ethnic cultures. These factors constitute hidden wealth It is also a strength that can
be developed as an economic asset for the social life of the people of Flores Island.
In addition to the geographical factors mentioned above, material and immaterial
development results have broken through the geographical, social and psychological as well
as inter-ethnic isolation in the Flores Island region. This is evidence of the successful
implementation of cultural concepts and values through lively dialog (intercultural
communication). The positive impact of the urgency of cross-cultural dialogue on the people
of Flores Island can stimulate the progress of civilization in various fields life society. We
can imagine if a region with such a hilly topography does not have a lively inter-ethnic
dialogue. Of course, the negative impacts will be more prominent, such as inter-tribal wars,
high primordialism, disharmonious inter-ethnic relations, mutual suspicion of each other.
Another thing that needs to be realized by the cultural supporters of Flores Island is
the openness to learn from the success of other ethnic groups, both within Flores Island and
outside Flores Island. This is seen as a creative and dynamic breakthrough.
Theoretical Foundation
William B. Gudykunst (2001: 25-50) offers several approaches in placing culture on
the trajectory of communication theories. At least five approaches are stated by the two
authors in their work.
First, culture can be a perspective on the communication process in theories.
Gudykunst and Lee cite examples to explain the first approach: the cultural perspective as
part of constructivist theory, written by Applegate and Syper in 1983 and 1988. Another
example is: the cultural perspective as part of the theory of management coordination and
meaning as reviewed by Cronen, Chen, and Pearce in 1988.
Secondly, communication can be a perspective for cultural creation. This is further
explained clearly in chapter 3 of their book, especially in the discussion on cultural
communication written by Philipsen.
Third, theories designed in one culture can be generalized to other cultures, or
culture can be applied as a boundary condition of propositions built by theories.
Fourth, theories can be used to explain communication between people from different
cultures.
As for the fifth, Gudykunst and Lee explain that theories can be designed to explain
how communication changes the trajectory of cultures.
Gudykunst and Lee begin their explanation by pointing out how culture can be used
theoretically to construct communication theories. Well, we can say that culture contributes
to efforts to find communication theories on the one hand. And on the other hand,
communication theories can provide perspectives in relations or dialogue between cultures
or what the authors call "dialogue of life".
In addition, to be able to confirm the findings in this study, the researcher also uses
the idea of language games in intercultural communication in Flores Island communities.
Language reflects culture. The greater the cultural differences, the greater the
communication differences in both language and nonverbal cues. The greater the differences
between cultures (and, therefore, the greater the communication differences), the more
difficult communication becomes. This difficulty can result, for example, in more
communication errors, more sentence errors, greater likelihood of misunderstanding, more
misperceptions, and more bypassing (Tubbs and Moss, 1996: 236-238).
The language "game" referred to in this paper leads to the use of verbal and non-
verbal language that is motivated by the culture of the language users themselves. Language
games by members of a tribe on Flores Island are of course influenced by the vocabulary
and gesticulation of that tribe. Meanwhile, the language games of other tribes that also
inhabit Flores Island are influenced by the vocabulary and gesticulation of the tribe's culture.
Hofstede (in Mulyana, 2012) asserts that culture is a collective programming of the
mind that distinguishes members of a category of people from other categories.
In connection with the interaction between people from different cultures who live
on the same island, Flores Island, the cultural elements that can influence one another are:
outlook and purpose of life, self-concept, norms and rules, language (verbal and nonverbal),
concept of time, history, mythology, art, social institutions, and artifacts.
The differences that exist within certain cultural communities on Flores Island can
lead to communication errors. However, all cultural elements have their functions, especially
for people who adhere to certain cultures. Culture functions so that humans can adapt to
their environment. One of the characteristics of culture can be seen from the function of
culture itself (Martin and Nakayama, 2004: 74). Meanwhile, the core of culture is
communication. Culture is communication and communication is culture (Edward T. Hall in
Mulyana, 2012).
Objects and Research Methods
The object of research explains what and or who is the object of research. Also
where and when the research is conducted, it can also be added with other things if deemed
necessary. The object of this research is the community members of the tribes found in
Flores Island with a variety of speech or language used in interacting between communities
of different cultures and inhabiting a certain area or region in one island, namely Flores
Island. This research was conducted in Flores Island in communities that have different
ethnic groups that inhabit an area or region in Flores Island. In addition, this research also
observed the way people in Flores Island communicate both verbally and nonverbally.
The method used in this research is descriptive qualitative method. The purpose of
this research is to reveal facts, circumstances, phenomena, and circumstances that occur
when the research is running and present them as they are. Qualitative descriptive research
interprets and tells data related to the current situation, attitudes and views that occur in
society, conflicts between two or more conditions, differences between facts, influence on a
condition, and others. This research activity includes collecting data, analyzing data,
interpreting data, and ends with a conclusion that refers to the data analysis.
Research Results
The Flores people are an ethnic mix of Malay, Melanesian and Portuguese. Due to its
close proximity With Timor having been a Portuguese Colony, interaction with Portuguese
culture has occurred in Flores culture, through genetics, religion and culture.
Similar to the peculiarities of the archipelago (Indonesia), island Flores as part of
Indonesia also has its uniqueness ethnic, cultural, linguistic and religious diversity. Because
of this, in terms of ethnic diversity and human profiles as well as language, Mendez Correa
in Nordholf (1971) referred to Timor Island and its surroundings (including Flores of course)
as a melting point of various ethnic groups (in Kleden, 2007: 305-306).
It is not an exaggeration for Mendez Correa to say the above. This is justified
because anthropological studies have found that the profile of Flores people follows the
typology of Protomelayu, Malay and Negroid. There are also elements of a combination of
Europoid, Indome-lanoid and Australoid elements in relation to Melanesian and Papuan
people. In terms of language, Flores has a variety of languages, namely: Kedang, Lamaholot,
Sikka, Lio, Ende and Manggarai.
Of course, the cultural diversity of the Flores people described has various
consequences. One of the consequences is the intercultural conflict of the people who
inhabit the Flores region.
Flores Island neighbors several small islands that are included in the East Nusa
Tenggara Province. The small islands that surround Flores Island are Lembata, Adonara,
Solor, Komodo, Rinca, etc. which have different cultural characters from each culture in the
archipelago.
The aforementioned conditions affect the cultural patterns lived by the people who
inhabit certain areas of Flores Island. These different cultural patterns are also influenced by
physical (natural) environmental factors in addition to non-physical factors that affect the
behavioral patterns of the Flores people.
Language Conflict and Cultural Symbols
The dominant concept in Flores culture is collectivism. This is triggered by natural
factors that are geographically hilly, with a savanna area that is not too large for traditional
livestock business in addition to livelihoods in agriculture with a shifting cultivation system.
The pattern of collectivism is felt more strongly in Flores' culture because can members of a
particular sub-culture are able to survive and overcome challenges, threats and disturbances,
especially those from nature.
There are different languages spoken by people in Flores even though they are not too far
apart. In one sub-district, there are different languages spoken by the community. This can
lead to intercultural conflict because the same word can have very different meanings. And
intercultural conflicts can be triggered by misinterpretation.
The meaning of the word expressed. Because of this, the Indonesian language in Flores has
become very important and almost all areas, even the most remote ones, are trying to learn
Indonesian (people often refer to Indonesian as "Melaju language"). The schools developed
by the Church missions have been very helpful in socializing the Indonesian language.
An example of using the same "word" in pronunciation (verbal) and literacy (written)
but having extreme different meanings is the word: "mena". Mena for the people of Nagekeo
means "over there" but for the people of Lamaholot it means a very harsh word that is a
swear word for women. And for the Lamaholot community, if a woman is "cursed" it can
trigger a war.
Usually what is done to legitimize power is with certain rites for groups that succeed in
defeating other groups in a "sparring war" for territory (land).
Today, however, the concept of "mock war" has shifted not to legitimize power but
rather because of tribal sentiments or differences in understanding between members of
tribes inhabiting a particular territory. Usually the tribes are neighbors and their territories
are separated by rivers or mountains, rocks or large trees. Again, nature plays a role in the
inter-tribal communication system in Flores' culture.
In addition to words, there are also symbols used by the people of Flores Island that
show that they are a group from a certain tribe or clan but can also be used as a symbol to
indicate their identity triggering intercultural conflict.
Cultural Assimilation Conflict
Culture people Flores culture has a level of tolerance for their group in terms of people
from outside their group who want to "enter" their group. However, this tolerance must be
accompanied However, this tolerance must be accompanied by preconditions that must be
met by the "new person". This usually happens through inter-ethnic marriage. However, it
can often lead to conflict if customary rules are not met, such as belis (dowry), the amount
and form of which can be very difficult to fulfill. For example, a man from Maumere (Sikka)
wants to propose to a girl from Manggarai (Ruteng) then the man and his family must fulfill
belis (dowry) requirements are: 50 buffaloes (1 buffalo now costs 10 million), 50 grams of
gold, 150 million rupiah. If the woman is from Sikka, then the man from Ruteng must pay a
dowry in the form of: 50 horses, 50 grams of gold, 5 tusks, 50 million rupiah. The severity
of the dowry is such that many women in the Flores region become "old virgins" or take a
shortcut, called "kawin lari" (the man is desperate to take away the girl he has a crush on,
after having a child, the reconciliation rite is taken care of, the provisions of which can be
more western or lighter according to the results of negotiations between the two tribes or the
two families).
Gender issues are becoming an issue that It is interesting when we "read" Flores' culture.
The concept of masculinity is dominantly spread in almost all cultural areas in Flores.
However, in certain places, such as in Western Flores (especially in Nagekeo and certain
tribes in Central Flores), the concept of femininity is embraced.
Each tribe in Flores' culture has a unique meaning system for the concepts of
masculinity and femininity. For example, the symbol "buffalo horns" expresses male power
in certain tribes in Flores. The more buffalo horns there are in a traditional house, the higher
the power of the tribal group. In addition, the symbol of "woven patterns or motifs" shows
that a woman is worthy of respect in a culture where the kinship system is patrilineal.
Conflict with Modern Civilization
The conflict between the people of Flores Island and modern civilization is a new
phenomenon that emerges when media television has television media has entered the
remote villages of Flores Island. Moreover, with findings of technology communication
echnology, such as mobile phones, blackberries, internet, etc., confronts the people of Flores
Island with two tensions, namely on the one hand technology communication technology on
the one hand facilitate communication between communities in the region with hilly
geographical and topographical conditions. But on the other hand communication
technology that on the other hand, communication technology also takes away some of the
distinctive identity of the Flores people. Indeed, this has not yet spread to the entire society
Flores in general, but this phenomenon is something interesting to observe. What is meant
by the loss of some of Flores' distinctive identities is that some women in Flores have
become "insecure" about their physical conditions, such as: curly hair, brown skin, and
wearing sarongs Weaving.
They are more obsessed with beauty advertisements where ideal bodies are usually
displayed in magazines, movies, television, and advertising, which depict or present the
ideal female figure as a slim, straight hair, beautiful legs, slender thighs, waist and hips,
sizable breasts, and smooth white skin.
Well... it does have a beneficial impact for those who open a beauty salon business. It
sells well...!, especially when it comes to straightening curls women in almost all areas of
Flores Island. Woven fabrics, which are always sought after by many domestic and foreign
tourists, are apparently no longer worn by most of the people, prompting the local
government to declare a regional woven dress day for civil servants. Village girls are also
reluctant to go to the fields and join farmer groups, for fear that their skin will turn black.
They replaced molang (a traditional herb used to protect the skin, especially for women)
with various skin whitening creams offered by advertisements in the media (television,
magazines or online media).
Conflict with modern civilization
This has also resulted in a decrease in the sense of pride in culture own culture. So that
efforts to preserve culture with by learning also experienced decline. Still lucky at the field
of education, the government launched local content education program. In the past, the
requirements for a woman to be initiated as an adult woman and allowed to be proposed to
by a man were that she must know weaving sarong, now it is no longer an obligation for
women in all villages or villages in the Flores Island region. There has been a cultural leap
so far that the cultural heritage of the ancestors is threatened with extinction. Those who
now maintain tradition culture is the older generation. We hope that the curriculum content
curriculum can help maintain cultural heritage
Communication errors that occur due to differences in the cultural backgrounds of 2
(two) or more people can be minimized or neutralized through education and experience
being with people from different cultures. This will develop skills and openness to be able to
interact with people from other cultures. In addition, the characteristics of culture itself
allow people from different cultures to interact, learn from each other and exchange
messages properly. The characteristics of culture include: can be learned or not innate; can
be conveyed from person to person, from group to group and from generation to generation;
is dynamic or constantly changing; selective; various elements of culture are interrelated;
ethnocentric (Larry A. Samovar and Richard E. Porter in Mulyana, 2012).
The view of cultural anthropology is that culture is the framework that shapes
(organizes) life. Culture can be seen as the agreements of community members to organize
their behavior members of society to regulate their behavior. The influence of culture can be
conscious, or unconscious. In addition, there is cultural diversity. There can also be
confrontation between one culture and another and the dominance of one culture over
another.
Communication errors that occur through language games are of course motivated by
many factors, including differences in cultural elements. Language games can occur both
verbally and non-verbally. Communication errors through language games can be avoided if
people from different cultures who are in the same organization, institution or community
are already familiar with each other knowing and understanding the verbal and non-verbal
symbols used in interaction. Realized communication errors will certainly bring everyone
from different cultures to an understanding of the meaning and meaning of the symbols used
verbally and non-verbally in the communication trajectory.
Cross-cultural communication theory can actually encourage the development of
communication and communication media as well as the development of culture itself. This
is because one of the characteristics of culture is dynamic. Communication as a form of
culture shows the creation (creation) and delivery of messages that are similar in nature
(homogeneous) to a large number of diverse audiences (heterogeneous) through or by using
media indicates the existence of an "eternal" or persistent relationship between culture and
communication.
Cross-cultural communication is considered important both theoretically and praxis.
This is because culture is not just a value system or a superstructure that is a reflection of the
infra-structure. Culture is the totality of objects ("intellectual" culture), which are supported
by subjects (individuals, groups, classes, sectors of society).
Cultural diversity can lead to confrontation between one culture and another and can
also lead to the dominance of one culture over another. However, cultural diversity can lead
to harmonization if there is openness and skill in communicating across cultures. Besides
Therefore, the ability to communicate across cultures will make people's lives more
successful.
Cultural conflicts in Flores Island communities are also caused by mistakes in using
communication media. The use of mobile phones in Flores Island communities can create
misperceptions or trigger both verbal and nonverbal conflicts when through these
communication tools provocative issues or taunts that are sensitive to the honor of certain
tribes or religions adopted in Flores Island communities can be spread. The communication
technology used can deceive or manipulate.
Deception or manipulation of communication technology is influenced by systems and
actors (humans) who have political, economic and social interests (groups, religions,
ethnicities). Jean Baudrillard calls this manipulation hyper-reality (O'Donnel, 2009: 45).
Conclusion
It is both interesting and challenging when the attempt to "read" the culture of the
Flores people occurs in the flow of changing times or civilizations. It is interesting because
the cultural elements of the Flores people still exist today, especially in symbols that
represent the meaning system of each cultural region on Flores Island. Challenging because
the cultural elements of the Flores people are gradually eroded by the changing times or
civilization itself.
Marsel Robot (in Kleden, 2007: 315-316) notes that in the communities in the Flores
region of In the West, women in the village no longer use the traditional bamboo picks
known as loran, jenggok, laduk. Some houses have wall clocks installed. It also means that
they have given meaning to time, and work according to time, can determine when to go to
the garden, when to go home, when to feed the livestock. The wall clock has cut down the
shadow of the dadap tree at the edge of the house as a calculation of when to go to the
garden, the wall clock has eliminated the voice of kaka totok (a type of bird of the field) that
faithfully signals that it is already dusk, the wall clock has dispelled the fifth cloud that tells
the farmers to go home because it is getting dark. The change had happened there, the oddity
had happened there.
Opportunities that can developed to build cross-cultural dialog in the Flores Island region is
the Flores cultural value system, such as the social-collective way of thinking, cosmos-
mystical, religious-magical, symbolic, moral-religious into a unifying force in building the
region (including in building NKRI). Some practical values to support development, such as
the spirit of kinship, spirituality, sincerity, and courtesy, have been formed in inter-ethnic
social interactions and are preserved to this day.
Geographically, Flores Island shows a certain color for the lives of its people both
economically and politically, which is strategic in the eastern part of Indonesia and the
gateway to the South Pacific region and Australia. This geostrategic condition is supported
by natural resources, such as unmanaged mineral and energy resources, flora and fauna, and
diverse ethnic cultures. These factors constitute hidden wealth It is also a strength that can
be developed as an economic asset for the social life of the people of Flores Island.
In addition to the geographical factors mentioned above, material and immaterial
development results have broken through the geographical, social and psychological as well
as inter-ethnic isolation in the Flores Island region. This is evidence of the successful
implementation of cultural concepts and values through lively dialog (intercultural
communication). The positive impact of the urgency of cross-cultural dialogue on the people
of Flores Island can stimulate the progress of civilization in various fields life society. We
can imagine if a region with such a hilly topography does not have a lively inter-ethnic
dialogue. Of course, the negative impacts will be more prominent, such as inter-tribal wars,
high primordialism, disharmonious inter-ethnic relations, mutual suspicion of each other.
Another thing that needs to be realized by the cultural supporters of Flores Island is
the openness to learn from the success of other ethnic groups, both within Flores Island and
outside Flores Island. This is seen as a creative and dynamic breakthrough.
Theoretical Foundation
William B. Gudykunst (2001: 25-50) offers several approaches in placing culture on
the trajectory of communication theories. At least five approaches are stated by the two
authors in their work.
First, culture can be a perspective on the communication process in theories.
Gudykunst and Lee cite examples to explain the first approach: the cultural perspective as
part of constructivist theory, written by Applegate and Syper in 1983 and 1988. Another
example is: the cultural perspective as part of the theory of management coordination and
meaning as reviewed by Cronen, Chen, and Pearce in 1988.
Secondly, communication can be a perspective for cultural creation. This is further
explained clearly in chapter 3 of their book, especially in the discussion on cultural
communication written by Philipsen.
Third, theories designed in one culture can be generalized to other cultures, or
culture can be applied as a boundary condition of propositions built by theories.
Fourth, theories can be used to explain communication between people from different
cultures.
As for the fifth, Gudykunst and Lee explain that theories can be designed to explain
how communication changes the trajectory of cultures.
Gudykunst and Lee begin their explanation by pointing out how culture can be used
theoretically to construct communication theories. Well, we can say that culture contributes
to efforts to find communication theories on the one hand. And on the other hand,
communication theories can provide perspectives in relations or dialogue between cultures
or what the authors call "dialogue of life".
In addition, to be able to confirm the findings in this study, the researcher also uses
the idea of language games in intercultural communication in Flores Island communities.
Language reflects culture. The greater the cultural differences, the greater the
communication differences in both language and nonverbal cues. The greater the differences
between cultures (and, therefore, the greater the communication differences), the more
difficult communication becomes. This difficulty can result, for example, in more
communication errors, more sentence errors, greater likelihood of misunderstanding, more
misperceptions, and more bypassing (Tubbs and Moss, 1996: 236-238).
The language "game" referred to in this paper leads to the use of verbal and non-
verbal language that is motivated by the culture of the language users themselves. Language
games by members of a tribe on Flores Island are of course influenced by the vocabulary
and gesticulation of that tribe. Meanwhile, the language games of other tribes that also
inhabit Flores Island are influenced by the vocabulary and gesticulation of the tribe's culture.
Hofstede (in Mulyana, 2012) asserts that culture is a collective programming of the
mind that distinguishes members of a category of people from other categories.
In connection with the interaction between people from different cultures who live
on the same island, Flores Island, the cultural elements that can influence one another are:
outlook and purpose of life, self-concept, norms and rules, language (verbal and nonverbal),
concept of time, history, mythology, art, social institutions, and artifacts.
The differences that exist within certain cultural communities on Flores Island can
lead to communication errors. However, all cultural elements have their functions, especially
for people who adhere to certain cultures. Culture functions so that humans can adapt to
their environment. One of the characteristics of culture can be seen from the function of
culture itself (Martin and Nakayama, 2004: 74). Meanwhile, the core of culture is
communication. Culture is communication and communication is culture (Edward T. Hall in
Mulyana, 2012).
Objects and Research Methods
The object of research explains what and or who is the object of research. Also
where and when the research is conducted, it can also be added with other things if deemed
necessary. The object of this research is the community members of the tribes found in
Flores Island with a variety of speech or language used in interacting between communities
of different cultures and inhabiting a certain area or region in one island, namely Flores
Island. This research was conducted in Flores Island in communities that have different
ethnic groups that inhabit an area or region in Flores Island. In addition, this research also
observed the way people in Flores Island communicate both verbally and nonverbally.
The method used in this research is descriptive qualitative method. The purpose of
this research is to reveal facts, circumstances, phenomena, and circumstances that occur
when the research is running and present them as they are. Qualitative descriptive research
interprets and tells data related to the current situation, attitudes and views that occur in
society, conflicts between two or more conditions, differences between facts, influence on a
condition, and others. This research activity includes collecting data, analyzing data,
interpreting data, and ends with a conclusion that refers to the data analysis.
Research Results
The Flores people are an ethnic mix of Malay, Melanesian and Portuguese. Due to its
close proximity With Timor having been a Portuguese Colony, interaction with Portuguese
culture has occurred in Flores culture, through genetics, religion and culture.
Similar to the peculiarities of the archipelago (Indonesia), island Flores as part of
Indonesia also has its uniqueness ethnic, cultural, linguistic and religious diversity. Because
of this, in terms of ethnic diversity and human profiles as well as language, Mendez Correa
in Nordholf (1971) referred to Timor Island and its surroundings (including Flores of course)
as a melting point of various ethnic groups (in Kleden, 2007: 305-306).
It is not an exaggeration for Mendez Correa to say the above. This is justified
because anthropological studies have found that the profile of Flores people follows the
typology of Protomelayu, Malay and Negroid. There are also elements of a combination of
Europoid, Indome-lanoid and Australoid elements in relation to Melanesian and Papuan
people. In terms of language, Flores has a variety of languages, namely: Kedang, Lamaholot,
Sikka, Lio, Ende and Manggarai.
Of course, the cultural diversity of the Flores people described has various
consequences. One of the consequences is the intercultural conflict of the people who
inhabit the Flores region.
Flores Island neighbors several small islands that are included in the East Nusa
Tenggara Province. The small islands that surround Flores Island are Lembata, Adonara,
Solor, Komodo, Rinca, etc. which have different cultural characters from each culture in the
archipelago.
The aforementioned conditions affect the cultural patterns lived by the people who
inhabit certain areas of Flores Island. These different cultural patterns are also influenced by
physical (natural) environmental factors in addition to non-physical factors that affect the
behavioral patterns of the Flores people.
Language Conflict and Cultural Symbols
The dominant concept in Flores culture is collectivism. This is triggered by natural
factors that are geographically hilly, with a savanna area that is not too large for traditional
livestock business in addition to livelihoods in agriculture with a shifting cultivation system.
The pattern of collectivism is felt more strongly in Flores' culture because can members of a
particular sub-culture are able to survive and overcome challenges, threats and disturbances,
especially those from nature.
There are different languages spoken by people in Flores even though they are not too far
apart. In one sub-district, there are different languages spoken by the community. This can
lead to intercultural conflict because the same word can have very different meanings. And
intercultural conflicts can be triggered by misinterpretation.
The meaning of the word expressed. Because of this, the Indonesian language in Flores has
become very important and almost all areas, even the most remote ones, are trying to learn
Indonesian (people often refer to Indonesian as "Melaju language"). The schools developed
by the Church missions have been very helpful in socializing the Indonesian language.
An example of using the same "word" in pronunciation (verbal) and literacy (written)
but having extreme different meanings is the word: "mena". Mena for the people of Nagekeo
means "over there" but for the people of Lamaholot it means a very harsh word that is a
swear word for women. And for the Lamaholot community, if a woman is "cursed" it can
trigger a war.
Usually what is done to legitimize power is with certain rites for groups that succeed in
defeating other groups in a "sparring war" for territory (land).
Today, however, the concept of "mock war" has shifted not to legitimize power but
rather because of tribal sentiments or differences in understanding between members of
tribes inhabiting a particular territory. Usually the tribes are neighbors and their territories
are separated by rivers or mountains, rocks or large trees. Again, nature plays a role in the
inter-tribal communication system in Flores' culture.
In addition to words, there are also symbols used by the people of Flores Island that
show that they are a group from a certain tribe or clan but can also be used as a symbol to
indicate their identity triggering intercultural conflict.
Cultural Assimilation Conflict
Culture people Flores culture has a level of tolerance for their group in terms of people
from outside their group who want to "enter" their group. However, this tolerance must be
accompanied However, this tolerance must be accompanied by preconditions that must be
met by the "new person". This usually happens through inter-ethnic marriage. However, it
can often lead to conflict if customary rules are not met, such as belis (dowry), the amount
and form of which can be very difficult to fulfill. For example, a man from Maumere (Sikka)
wants to propose to a girl from Manggarai (Ruteng) then the man and his family must fulfill
belis (dowry) requirements are: 50 buffaloes (1 buffalo now costs 10 million), 50 grams of
gold, 150 million rupiah. If the woman is from Sikka, then the man from Ruteng must pay a
dowry in the form of: 50 horses, 50 grams of gold, 5 tusks, 50 million rupiah. The severity
of the dowry is such that many women in the Flores region become "old virgins" or take a
shortcut, called "kawin lari" (the man is desperate to take away the girl he has a crush on,
after having a child, the reconciliation rite is taken care of, the provisions of which can be
more western or lighter according to the results of negotiations between the two tribes or the
two families).
Gender issues are becoming an issue that It is interesting when we "read" Flores' culture.
The concept of masculinity is dominantly spread in almost all cultural areas in Flores.
However, in certain places, such as in Western Flores (especially in Nagekeo and certain
tribes in Central Flores), the concept of femininity is embraced.
Each tribe in Flores' culture has a unique meaning system for the concepts of
masculinity and femininity. For example, the symbol "buffalo horns" expresses male power
in certain tribes in Flores. The more buffalo horns there are in a traditional house, the higher
the power of the tribal group. In addition, the symbol of "woven patterns or motifs" shows
that a woman is worthy of respect in a culture where the kinship system is patrilineal.
Conflict with Modern Civilization
The conflict between the people of Flores Island and modern civilization is a new
phenomenon that emerges when media television has television media has entered the
remote villages of Flores Island. Moreover, with findings of technology communication
echnology, such as mobile phones, blackberries, internet, etc., confronts the people of Flores
Island with two tensions, namely on the one hand technology communication technology on
the one hand facilitate communication between communities in the region with hilly
geographical and topographical conditions. But on the other hand communication
technology that on the other hand, communication technology also takes away some of the
distinctive identity of the Flores people. Indeed, this has not yet spread to the entire society
Flores in general, but this phenomenon is something interesting to observe. What is meant
by the loss of some of Flores' distinctive identities is that some women in Flores have
become "insecure" about their physical conditions, such as: curly hair, brown skin, and
wearing sarongs Weaving.
They are more obsessed with beauty advertisements where ideal bodies are usually
displayed in magazines, movies, television, and advertising, which depict or present the
ideal female figure as a slim, straight hair, beautiful legs, slender thighs, waist and hips,
sizable breasts, and smooth white skin.
Well... it does have a beneficial impact for those who open a beauty salon business. It
sells well...!, especially when it comes to straightening curls women in almost all areas of
Flores Island. Woven fabrics, which are always sought after by many domestic and foreign
tourists, are apparently no longer worn by most of the people, prompting the local
government to declare a regional woven dress day for civil servants. Village girls are also
reluctant to go to the fields and join farmer groups, for fear that their skin will turn black.
They replaced molang (a traditional herb used to protect the skin, especially for women)
with various skin whitening creams offered by advertisements in the media (television,
magazines or online media).
Conflict with modern civilization
This has also resulted in a decrease in the sense of pride in culture own culture. So that
efforts to preserve culture with by learning also experienced decline. Still lucky at the field
of education, the government launched local content education program. In the past, the
requirements for a woman to be initiated as an adult woman and allowed to be proposed to
by a man were that she must know weaving sarong, now it is no longer an obligation for
women in all villages or villages in the Flores Island region. There has been a cultural leap
so far that the cultural heritage of the ancestors is threatened with extinction. Those who
now maintain tradition culture is the older generation. We hope that the curriculum content
curriculum can help maintain cultural heritage
Communication errors that occur due to differences in the cultural backgrounds of 2
(two) or more people can be minimized or neutralized through education and experience
being with people from different cultures. This will develop skills and openness to be able to
interact with people from other cultures. In addition, the characteristics of culture itself
allow people from different cultures to interact, learn from each other and exchange
messages properly. The characteristics of culture include: can be learned or not innate; can
be conveyed from person to person, from group to group and from generation to generation;
is dynamic or constantly changing; selective; various elements of culture are interrelated;
ethnocentric (Larry A. Samovar and Richard E. Porter in Mulyana, 2012).
The view of cultural anthropology is that culture is the framework that shapes
(organizes) life. Culture can be seen as the agreements of community members to organize
their behavior members of society to regulate their behavior. The influence of culture can be
conscious, or unconscious. In addition, there is cultural diversity. There can also be
confrontation between one culture and another and the dominance of one culture over
another.
Communication errors that occur through language games are of course motivated by
many factors, including differences in cultural elements. Language games can occur both
verbally and non-verbally. Communication errors through language games can be avoided if
people from different cultures who are in the same organization, institution or community
are already familiar with each other knowing and understanding the verbal and non-verbal
symbols used in interaction. Realized communication errors will certainly bring everyone
from different cultures to an understanding of the meaning and meaning of the symbols used
verbally and non-verbally in the communication trajectory.
Cross-cultural communication theory can actually encourage the development of
communication and communication media as well as the development of culture itself. This
is because one of the characteristics of culture is dynamic. Communication as a form of
culture shows the creation (creation) and delivery of messages that are similar in nature
(homogeneous) to a large number of diverse audiences (heterogeneous) through or by using
media indicates the existence of an "eternal" or persistent relationship between culture and
communication.
Cross-cultural communication is considered important both theoretically and praxis.
This is because culture is not just a value system or a superstructure that is a reflection of the
infra-structure. Culture is the totality of objects ("intellectual" culture), which are supported
by subjects (individuals, groups, classes, sectors of society).
Cultural diversity can lead to confrontation between one culture and another and can
also lead to the dominance of one culture over another. However, cultural diversity can lead
to harmonization if there is openness and skill in communicating across cultures. Besides
Therefore, the ability to communicate across cultures will make people's lives more
successful.
Cultural conflicts in Flores Island communities are also caused by mistakes in using
communication media. The use of mobile phones in Flores Island communities can create
misperceptions or trigger both verbal and nonverbal conflicts when through these
communication tools provocative issues or taunts that are sensitive to the honor of certain
tribes or religions adopted in Flores Island communities can be spread. The communication
technology used can deceive or manipulate.
Deception or manipulation of communication technology is influenced by systems and
actors (humans) who have political, economic and social interests (groups, religions,
ethnicities). Jean Baudrillard calls this manipulation hyper-reality (O'Donnel, 2009: 45).
Conclusion
It is both interesting and challenging when the attempt to "read" the culture of the
Flores people occurs in the flow of changing times or civilizations. It is interesting because
the cultural elements of the Flores people still exist today, especially in symbols that
represent the meaning system of each cultural region on Flores Island. Challenging because
the cultural elements of the Flores people are gradually eroded by the changing times or
civilization itself.
Marsel Robot (in Kleden, 2007: 315-316) notes that in the communities in the Flores
region of In the West, women in the village no longer use the traditional bamboo picks
known as loran, jenggok, laduk. Some houses have wall clocks installed. It also means that
they have given meaning to time, and work according to time, can determine when to go to
the garden, when to go home, when to feed the livestock. The wall clock has cut down the
shadow of the dadap tree at the edge of the house as a calculation of when to go to the
garden, the wall clock has eliminated the voice of kaka totok (a type of bird of the field) that
faithfully signals that it is already dusk, the wall clock has dispelled the fifth cloud that tells
the farmers to go home because it is getting dark. The change had happened there, the oddity
had happened there.
Opportunities that can developed to build cross-cultural dialog in the Flores Island region is
the Flores cultural value system, such as the social-collective way of thinking, cosmos-
mystical, religious-magical, symbolic, moral-religious into a unifying force in building the
region (including in building NKRI). Some practical values to support development, such as
the spirit of kinship, spirituality, sincerity, and courtesy, have been formed in inter-ethnic
social interactions and are preserved to this day.
Geographically, Flores Island shows a certain color for the lives of its people both
economically and politically, which is strategic in the eastern part of Indonesia and the
gateway to the South Pacific region and Australia. This geostrategic condition is supported
by natural resources, such as unmanaged mineral and energy resources, flora and fauna, and
diverse ethnic cultures. These factors constitute hidden wealth It is also a strength that can
be developed as an economic asset for the social life of the people of Flores Island.
In addition to the geographical factors mentioned above, material and immaterial
development results have broken through the geographical, social and psychological as well
as inter-ethnic isolation in the Flores Island region. This is evidence of the successful
implementation of cultural concepts and values through lively dialog (intercultural
communication). The positive impact of the urgency of cross-cultural dialogue on the people
of Flores Island can stimulate the progress of civilization in various fields life society. We
can imagine if a region with such a hilly topography does not have a lively inter-ethnic
dialogue. Of course, the negative impacts will be more prominent, such as inter-tribal wars,
high primordialism, disharmonious inter-ethnic relations, mutual suspicion of each other.
Another thing that needs to be realized by the cultural supporters of Flores Island is
the openness to learn from the success of other ethnic groups, both within Flores Island and
outside Flores Island. This is seen as a creative and dynamic breakthrough.
Theoretical Foundation
William B. Gudykunst (2001: 25-50) offers several approaches in placing culture on
the trajectory of communication theories. At least five approaches are stated by the two
authors in their work.
First, culture can be a perspective on the communication process in theories.
Gudykunst and Lee cite examples to explain the first approach: the cultural perspective as
part of constructivist theory, written by Applegate and Syper in 1983 and 1988. Another
example is: the cultural perspective as part of the theory of management coordination and
meaning as reviewed by Cronen, Chen, and Pearce in 1988.
Secondly, communication can be a perspective for cultural creation. This is further
explained clearly in chapter 3 of their book, especially in the discussion on cultural
communication written by Philipsen.
Third, theories designed in one culture can be generalized to other cultures, or
culture can be applied as a boundary condition of propositions built by theories.
Fourth, theories can be used to explain communication between people from different
cultures.
As for the fifth, Gudykunst and Lee explain that theories can be designed to explain
how communication changes the trajectory of cultures.
Gudykunst and Lee begin their explanation by pointing out how culture can be used
theoretically to construct communication theories. Well, we can say that culture contributes
to efforts to find communication theories on the one hand. And on the other hand,
communication theories can provide perspectives in relations or dialogue between cultures
or what the authors call "dialogue of life".
In addition, to be able to confirm the findings in this study, the researcher also uses
the idea of language games in intercultural communication in Flores Island communities.
Language reflects culture. The greater the cultural differences, the greater the
communication differences in both language and nonverbal cues. The greater the differences
between cultures (and, therefore, the greater the communication differences), the more
difficult communication becomes. This difficulty can result, for example, in more
communication errors, more sentence errors, greater likelihood of misunderstanding, more
misperceptions, and more bypassing (Tubbs and Moss, 1996: 236-238).
The language "game" referred to in this paper leads to the use of verbal and non-
verbal language that is motivated by the culture of the language users themselves. Language
games by members of a tribe on Flores Island are of course influenced by the vocabulary
and gesticulation of that tribe. Meanwhile, the language games of other tribes that also
inhabit Flores Island are influenced by the vocabulary and gesticulation of the tribe's culture.
Hofstede (in Mulyana, 2012) asserts that culture is a collective programming of the
mind that distinguishes members of a category of people from other categories.
In connection with the interaction between people from different cultures who live
on the same island, Flores Island, the cultural elements that can influence one another are:
outlook and purpose of life, self-concept, norms and rules, language (verbal and nonverbal),
concept of time, history, mythology, art, social institutions, and artifacts.
The differences that exist within certain cultural communities on Flores Island can
lead to communication errors. However, all cultural elements have their functions, especially
for people who adhere to certain cultures. Culture functions so that humans can adapt to
their environment. One of the characteristics of culture can be seen from the function of
culture itself (Martin and Nakayama, 2004: 74). Meanwhile, the core of culture is
communication. Culture is communication and communication is culture (Edward T. Hall in
Mulyana, 2012).
Objects and Research Methods
The object of research explains what and or who is the object of research. Also
where and when the research is conducted, it can also be added with other things if deemed
necessary. The object of this research is the community members of the tribes found in
Flores Island with a variety of speech or language used in interacting between communities
of different cultures and inhabiting a certain area or region in one island, namely Flores
Island. This research was conducted in Flores Island in communities that have different
ethnic groups that inhabit an area or region in Flores Island. In addition, this research also
observed the way people in Flores Island communicate both verbally and nonverbally.
The method used in this research is descriptive qualitative method. The purpose of
this research is to reveal facts, circumstances, phenomena, and circumstances that occur
when the research is running and present them as they are. Qualitative descriptive research
interprets and tells data related to the current situation, attitudes and views that occur in
society, conflicts between two or more conditions, differences between facts, influence on a
condition, and others. This research activity includes collecting data, analyzing data,
interpreting data, and ends with a conclusion that refers to the data analysis.
Research Results
The Flores people are an ethnic mix of Malay, Melanesian and Portuguese. Due to its
close proximity With Timor having been a Portuguese Colony, interaction with Portuguese
culture has occurred in Flores culture, through genetics, religion and culture.
Similar to the peculiarities of the archipelago (Indonesia), island Flores as part of
Indonesia also has its uniqueness ethnic, cultural, linguistic and religious diversity. Because
of this, in terms of ethnic diversity and human profiles as well as language, Mendez Correa
in Nordholf (1971) referred to Timor Island and its surroundings (including Flores of course)
as a melting point of various ethnic groups (in Kleden, 2007: 305-306).
It is not an exaggeration for Mendez Correa to say the above. This is justified
because anthropological studies have found that the profile of Flores people follows the
typology of Protomelayu, Malay and Negroid. There are also elements of a combination of
Europoid, Indome-lanoid and Australoid elements in relation to Melanesian and Papuan
people. In terms of language, Flores has a variety of languages, namely: Kedang, Lamaholot,
Sikka, Lio, Ende and Manggarai.
Of course, the cultural diversity of the Flores people described has various
consequences. One of the consequences is the intercultural conflict of the people who
inhabit the Flores region.
Flores Island neighbors several small islands that are included in the East Nusa
Tenggara Province. The small islands that surround Flores Island are Lembata, Adonara,
Solor, Komodo, Rinca, etc. which have different cultural characters from each culture in the
archipelago.
The aforementioned conditions affect the cultural patterns lived by the people who
inhabit certain areas of Flores Island. These different cultural patterns are also influenced by
physical (natural) environmental factors in addition to non-physical factors that affect the
behavioral patterns of the Flores people.
Language Conflict and Cultural Symbols
The dominant concept in Flores culture is collectivism. This is triggered by natural
factors that are geographically hilly, with a savanna area that is not too large for traditional
livestock business in addition to livelihoods in agriculture with a shifting cultivation system.
The pattern of collectivism is felt more strongly in Flores' culture because can members of a
particular sub-culture are able to survive and overcome challenges, threats and disturbances,
especially those from nature.
There are different languages spoken by people in Flores even though they are not too far
apart. In one sub-district, there are different languages spoken by the community. This can
lead to intercultural conflict because the same word can have very different meanings. And
intercultural conflicts can be triggered by misinterpretation.
The meaning of the word expressed. Because of this, the Indonesian language in Flores has
become very important and almost all areas, even the most remote ones, are trying to learn
Indonesian (people often refer to Indonesian as "Melaju language"). The schools developed
by the Church missions have been very helpful in socializing the Indonesian language.
An example of using the same "word" in pronunciation (verbal) and literacy (written)
but having extreme different meanings is the word: "mena". Mena for the people of Nagekeo
means "over there" but for the people of Lamaholot it means a very harsh word that is a
swear word for women. And for the Lamaholot community, if a woman is "cursed" it can
trigger a war.
Usually what is done to legitimize power is with certain rites for groups that succeed in
defeating other groups in a "sparring war" for territory (land).
Today, however, the concept of "mock war" has shifted not to legitimize power but
rather because of tribal sentiments or differences in understanding between members of
tribes inhabiting a particular territory. Usually the tribes are neighbors and their territories
are separated by rivers or mountains, rocks or large trees. Again, nature plays a role in the
inter-tribal communication system in Flores' culture.
In addition to words, there are also symbols used by the people of Flores Island that
show that they are a group from a certain tribe or clan but can also be used as a symbol to
indicate their identity triggering intercultural conflict.
Cultural Assimilation Conflict
Culture people Flores culture has a level of tolerance for their group in terms of people
from outside their group who want to "enter" their group. However, this tolerance must be
accompanied However, this tolerance must be accompanied by preconditions that must be
met by the "new person". This usually happens through inter-ethnic marriage. However, it
can often lead to conflict if customary rules are not met, such as belis (dowry), the amount
and form of which can be very difficult to fulfill. For example, a man from Maumere (Sikka)
wants to propose to a girl from Manggarai (Ruteng) then the man and his family must fulfill
belis (dowry) requirements are: 50 buffaloes (1 buffalo now costs 10 million), 50 grams of
gold, 150 million rupiah. If the woman is from Sikka, then the man from Ruteng must pay a
dowry in the form of: 50 horses, 50 grams of gold, 5 tusks, 50 million rupiah. The severity
of the dowry is such that many women in the Flores region become "old virgins" or take a
shortcut, called "kawin lari" (the man is desperate to take away the girl he has a crush on,
after having a child, the reconciliation rite is taken care of, the provisions of which can be
more western or lighter according to the results of negotiations between the two tribes or the
two families).
Gender issues are becoming an issue that It is interesting when we "read" Flores' culture.
The concept of masculinity is dominantly spread in almost all cultural areas in Flores.
However, in certain places, such as in Western Flores (especially in Nagekeo and certain
tribes in Central Flores), the concept of femininity is embraced.
Each tribe in Flores' culture has a unique meaning system for the concepts of
masculinity and femininity. For example, the symbol "buffalo horns" expresses male power
in certain tribes in Flores. The more buffalo horns there are in a traditional house, the higher
the power of the tribal group. In addition, the symbol of "woven patterns or motifs" shows
that a woman is worthy of respect in a culture where the kinship system is patrilineal.
Conflict with Modern Civilization
The conflict between the people of Flores Island and modern civilization is a new
phenomenon that emerges when media television has television media has entered the
remote villages of Flores Island. Moreover, with findings of technology communication
echnology, such as mobile phones, blackberries, internet, etc., confronts the people of Flores
Island with two tensions, namely on the one hand technology communication technology on
the one hand facilitate communication between communities in the region with hilly
geographical and topographical conditions. But on the other hand communication
technology that on the other hand, communication technology also takes away some of the
distinctive identity of the Flores people. Indeed, this has not yet spread to the entire society
Flores in general, but this phenomenon is something interesting to observe. What is meant
by the loss of some of Flores' distinctive identities is that some women in Flores have
become "insecure" about their physical conditions, such as: curly hair, brown skin, and
wearing sarongs Weaving.
They are more obsessed with beauty advertisements where ideal bodies are usually
displayed in magazines, movies, television, and advertising, which depict or present the
ideal female figure as a slim, straight hair, beautiful legs, slender thighs, waist and hips,
sizable breasts, and smooth white skin.
Well... it does have a beneficial impact for those who open a beauty salon business. It
sells well...!, especially when it comes to straightening curls women in almost all areas of
Flores Island. Woven fabrics, which are always sought after by many domestic and foreign
tourists, are apparently no longer worn by most of the people, prompting the local
government to declare a regional woven dress day for civil servants. Village girls are also
reluctant to go to the fields and join farmer groups, for fear that their skin will turn black.
They replaced molang (a traditional herb used to protect the skin, especially for women)
with various skin whitening creams offered by advertisements in the media (television,
magazines or online media).
Conflict with modern civilization
This has also resulted in a decrease in the sense of pride in culture own culture. So that
efforts to preserve culture with by learning also experienced decline. Still lucky at the field
of education, the government launched local content education program. In the past, the
requirements for a woman to be initiated as an adult woman and allowed to be proposed to
by a man were that she must know weaving sarong, now it is no longer an obligation for
women in all villages or villages in the Flores Island region. There has been a cultural leap
so far that the cultural heritage of the ancestors is threatened with extinction. Those who
now maintain tradition culture is the older generation. We hope that the curriculum content
curriculum can help maintain cultural heritage
Communication errors that occur due to differences in the cultural backgrounds of 2
(two) or more people can be minimized or neutralized through education and experience
being with people from different cultures. This will develop skills and openness to be able to
interact with people from other cultures. In addition, the characteristics of culture itself
allow people from different cultures to interact, learn from each other and exchange
messages properly. The characteristics of culture include: can be learned or not innate; can
be conveyed from person to person, from group to group and from generation to generation;
is dynamic or constantly changing; selective; various elements of culture are interrelated;
ethnocentric (Larry A. Samovar and Richard E. Porter in Mulyana, 2012).
The view of cultural anthropology is that culture is the framework that shapes
(organizes) life. Culture can be seen as the agreements of community members to organize
their behavior members of society to regulate their behavior. The influence of culture can be
conscious, or unconscious. In addition, there is cultural diversity. There can also be
confrontation between one culture and another and the dominance of one culture over
another.
Communication errors that occur through language games are of course motivated by
many factors, including differences in cultural elements. Language games can occur both
verbally and non-verbally. Communication errors through language games can be avoided if
people from different cultures who are in the same organization, institution or community
are already familiar with each other knowing and understanding the verbal and non-verbal
symbols used in interaction. Realized communication errors will certainly bring everyone
from different cultures to an understanding of the meaning and meaning of the symbols used
verbally and non-verbally in the communication trajectory.
Cross-cultural communication theory can actually encourage the development of
communication and communication media as well as the development of culture itself. This
is because one of the characteristics of culture is dynamic. Communication as a form of
culture shows the creation (creation) and delivery of messages that are similar in nature
(homogeneous) to a large number of diverse audiences (heterogeneous) through or by using
media indicates the existence of an "eternal" or persistent relationship between culture and
communication.
Cross-cultural communication is considered important both theoretically and praxis.
This is because culture is not just a value system or a superstructure that is a reflection of the
infra-structure. Culture is the totality of objects ("intellectual" culture), which are supported
by subjects (individuals, groups, classes, sectors of society).
Cultural diversity can lead to confrontation between one culture and another and can
also lead to the dominance of one culture over another. However, cultural diversity can lead
to harmonization if there is openness and skill in communicating across cultures. Besides
Therefore, the ability to communicate across cultures will make people's lives more
successful.
Cultural conflicts in Flores Island communities are also caused by mistakes in using
communication media. The use of mobile phones in Flores Island communities can create
misperceptions or trigger both verbal and nonverbal conflicts when through these
communication tools provocative issues or taunts that are sensitive to the honor of certain
tribes or religions adopted in Flores Island communities can be spread. The communication
technology used can deceive or manipulate.
Deception or manipulation of communication technology is influenced by systems and
actors (humans) who have political, economic and social interests (groups, religions,
ethnicities). Jean Baudrillard calls this manipulation hyper-reality (O'Donnel, 2009: 45).
Conclusion
It is both interesting and challenging when the attempt to "read" the culture of the
Flores people occurs in the flow of changing times or civilizations. It is interesting because
the cultural elements of the Flores people still exist today, especially in symbols that
represent the meaning system of each cultural region on Flores Island. Challenging because
the cultural elements of the Flores people are gradually eroded by the changing times or
civilization itself.
Marsel Robot (in Kleden, 2007: 315-316) notes that in the communities in the Flores
region of In the West, women in the village no longer use the traditional bamboo picks
known as loran, jenggok, laduk. Some houses have wall clocks installed. It also means that
they have given meaning to time, and work according to time, can determine when to go to
the garden, when to go home, when to feed the livestock. The wall clock has cut down the
shadow of the dadap tree at the edge of the house as a calculation of when to go to the
garden, the wall clock has eliminated the voice of kaka totok (a type of bird of the field) that
faithfully signals that it is already dusk, the wall clock has dispelled the fifth cloud that tells
the farmers to go home because it is getting dark. The change had happened there, the oddity
had happened there.
Opportunities that can developed to build cross-cultural dialog in the Flores Island region is
the Flores cultural value system, such as the social-collective way of thinking, cosmos-
mystical, religious-magical, symbolic, moral-religious into a unifying force in building the
region (including in building NKRI). Some practical values to support development, such as
the spirit of kinship, spirituality, sincerity, and courtesy, have been formed in inter-ethnic
social interactions and are preserved to this day.
Geographically, Flores Island shows a certain color for the lives of its people both
economically and politically, which is strategic in the eastern part of Indonesia and the
gateway to the South Pacific region and Australia. This geostrategic condition is supported
by natural resources, such as unmanaged mineral and energy resources, flora and fauna, and
diverse ethnic cultures. These factors constitute hidden wealth It is also a strength that can
be developed as an economic asset for the social life of the people of Flores Island.
In addition to the geographical factors mentioned above, material and immaterial
development results have broken through the geographical, social and psychological as well
as inter-ethnic isolation in the Flores Island region. This is evidence of the successful
implementation of cultural concepts and values through lively dialog (intercultural
communication). The positive impact of the urgency of cross-cultural dialogue on the people
of Flores Island can stimulate the progress of civilization in various fields life society. We
can imagine if a region with such a hilly topography does not have a lively inter-ethnic
dialogue. Of course, the negative impacts will be more prominent, such as inter-tribal wars,
high primordialism, disharmonious inter-ethnic relations, mutual suspicion of each other.
Another thing that needs to be realized by the cultural supporters of Flores Island is
the openness to learn from the success of other ethnic groups, both within Flores Island and
outside Flores Island. This is seen as a creative and dynamic breakthrough.
Theoretical Foundation
William B. Gudykunst (2001: 25-50) offers several approaches in placing culture on
the trajectory of communication theories. At least five approaches are stated by the two
authors in their work.
First, culture can be a perspective on the communication process in theories.
Gudykunst and Lee cite examples to explain the first approach: the cultural perspective as
part of constructivist theory, written by Applegate and Syper in 1983 and 1988. Another
example is: the cultural perspective as part of the theory of management coordination and
meaning as reviewed by Cronen, Chen, and Pearce in 1988.
Secondly, communication can be a perspective for cultural creation. This is further
explained clearly in chapter 3 of their book, especially in the discussion on cultural
communication written by Philipsen.
Third, theories designed in one culture can be generalized to other cultures, or
culture can be applied as a boundary condition of propositions built by theories.
Fourth, theories can be used to explain communication between people from different
cultures.
As for the fifth, Gudykunst and Lee explain that theories can be designed to explain
how communication changes the trajectory of cultures.
Gudykunst and Lee begin their explanation by pointing out how culture can be used
theoretically to construct communication theories. Well, we can say that culture contributes
to efforts to find communication theories on the one hand. And on the other hand,
communication theories can provide perspectives in relations or dialogue between cultures
or what the authors call "dialogue of life".
In addition, to be able to confirm the findings in this study, the researcher also uses
the idea of language games in intercultural communication in Flores Island communities.
Language reflects culture. The greater the cultural differences, the greater the
communication differences in both language and nonverbal cues. The greater the differences
between cultures (and, therefore, the greater the communication differences), the more
difficult communication becomes. This difficulty can result, for example, in more
communication errors, more sentence errors, greater likelihood of misunderstanding, more
misperceptions, and more bypassing (Tubbs and Moss, 1996: 236-238).
The language "game" referred to in this paper leads to the use of verbal and non-
verbal language that is motivated by the culture of the language users themselves. Language
games by members of a tribe on Flores Island are of course influenced by the vocabulary
and gesticulation of that tribe. Meanwhile, the language games of other tribes that also
inhabit Flores Island are influenced by the vocabulary and gesticulation of the tribe's culture.
Hofstede (in Mulyana, 2012) asserts that culture is a collective programming of the
mind that distinguishes members of a category of people from other categories.
In connection with the interaction between people from different cultures who live
on the same island, Flores Island, the cultural elements that can influence one another are:
outlook and purpose of life, self-concept, norms and rules, language (verbal and nonverbal),
concept of time, history, mythology, art, social institutions, and artifacts.
The differences that exist within certain cultural communities on Flores Island can
lead to communication errors. However, all cultural elements have their functions, especially
for people who adhere to certain cultures. Culture functions so that humans can adapt to
their environment. One of the characteristics of culture can be seen from the function of
culture itself (Martin and Nakayama, 2004: 74). Meanwhile, the core of culture is
communication. Culture is communication and communication is culture (Edward T. Hall in
Mulyana, 2012).
Objects and Research Methods
The object of research explains what and or who is the object of research. Also
where and when the research is conducted, it can also be added with other things if deemed
necessary. The object of this research is the community members of the tribes found in
Flores Island with a variety of speech or language used in interacting between communities
of different cultures and inhabiting a certain area or region in one island, namely Flores
Island. This research was conducted in Flores Island in communities that have different
ethnic groups that inhabit an area or region in Flores Island. In addition, this research also
observed the way people in Flores Island communicate both verbally and nonverbally.
The method used in this research is descriptive qualitative method. The purpose of
this research is to reveal facts, circumstances, phenomena, and circumstances that occur
when the research is running and present them as they are. Qualitative descriptive research
interprets and tells data related to the current situation, attitudes and views that occur in
society, conflicts between two or more conditions, differences between facts, influence on a
condition, and others. This research activity includes collecting data, analyzing data,
interpreting data, and ends with a conclusion that refers to the data analysis.
Research Results
The Flores people are an ethnic mix of Malay, Melanesian and Portuguese. Due to its
close proximity With Timor having been a Portuguese Colony, interaction with Portuguese
culture has occurred in Flores culture, through genetics, religion and culture.
Similar to the peculiarities of the archipelago (Indonesia), island Flores as part of
Indonesia also has its uniqueness ethnic, cultural, linguistic and religious diversity. Because
of this, in terms of ethnic diversity and human profiles as well as language, Mendez Correa
in Nordholf (1971) referred to Timor Island and its surroundings (including Flores of course)
as a melting point of various ethnic groups (in Kleden, 2007: 305-306).
It is not an exaggeration for Mendez Correa to say the above. This is justified
because anthropological studies have found that the profile of Flores people follows the
typology of Protomelayu, Malay and Negroid. There are also elements of a combination of
Europoid, Indome-lanoid and Australoid elements in relation to Melanesian and Papuan
people. In terms of language, Flores has a variety of languages, namely: Kedang, Lamaholot,
Sikka, Lio, Ende and Manggarai.
Of course, the cultural diversity of the Flores people described has various
consequences. One of the consequences is the intercultural conflict of the people who
inhabit the Flores region.
Flores Island neighbors several small islands that are included in the East Nusa
Tenggara Province. The small islands that surround Flores Island are Lembata, Adonara,
Solor, Komodo, Rinca, etc. which have different cultural characters from each culture in the
archipelago.
The aforementioned conditions affect the cultural patterns lived by the people who
inhabit certain areas of Flores Island. These different cultural patterns are also influenced by
physical (natural) environmental factors in addition to non-physical factors that affect the
behavioral patterns of the Flores people.
Language Conflict and Cultural Symbols
The dominant concept in Flores culture is collectivism. This is triggered by natural
factors that are geographically hilly, with a savanna area that is not too large for traditional
livestock business in addition to livelihoods in agriculture with a shifting cultivation system.
The pattern of collectivism is felt more strongly in Flores' culture because can members of a
particular sub-culture are able to survive and overcome challenges, threats and disturbances,
especially those from nature.
There are different languages spoken by people in Flores even though they are not too far
apart. In one sub-district, there are different languages spoken by the community. This can
lead to intercultural conflict because the same word can have very different meanings. And
intercultural conflicts can be triggered by misinterpretation.
The meaning of the word expressed. Because of this, the Indonesian language in Flores has
become very important and almost all areas, even the most remote ones, are trying to learn
Indonesian (people often refer to Indonesian as "Melaju language"). The schools developed
by the Church missions have been very helpful in socializing the Indonesian language.
An example of using the same "word" in pronunciation (verbal) and literacy (written)
but having extreme different meanings is the word: "mena". Mena for the people of Nagekeo
means "over there" but for the people of Lamaholot it means a very harsh word that is a
swear word for women. And for the Lamaholot community, if a woman is "cursed" it can
trigger a war.
Usually what is done to legitimize power is with certain rites for groups that succeed in
defeating other groups in a "sparring war" for territory (land).
Today, however, the concept of "mock war" has shifted not to legitimize power but
rather because of tribal sentiments or differences in understanding between members of
tribes inhabiting a particular territory. Usually the tribes are neighbors and their territories
are separated by rivers or mountains, rocks or large trees. Again, nature plays a role in the
inter-tribal communication system in Flores' culture.
In addition to words, there are also symbols used by the people of Flores Island that
show that they are a group from a certain tribe or clan but can also be used as a symbol to
indicate their identity triggering intercultural conflict.
Cultural Assimilation Conflict
Culture people Flores culture has a level of tolerance for their group in terms of people
from outside their group who want to "enter" their group. However, this tolerance must be
accompanied However, this tolerance must be accompanied by preconditions that must be
met by the "new person". This usually happens through inter-ethnic marriage. However, it
can often lead to conflict if customary rules are not met, such as belis (dowry), the amount
and form of which can be very difficult to fulfill. For example, a man from Maumere (Sikka)
wants to propose to a girl from Manggarai (Ruteng) then the man and his family must fulfill
belis (dowry) requirements are: 50 buffaloes (1 buffalo now costs 10 million), 50 grams of
gold, 150 million rupiah. If the woman is from Sikka, then the man from Ruteng must pay a
dowry in the form of: 50 horses, 50 grams of gold, 5 tusks, 50 million rupiah. The severity
of the dowry is such that many women in the Flores region become "old virgins" or take a
shortcut, called "kawin lari" (the man is desperate to take away the girl he has a crush on,
after having a child, the reconciliation rite is taken care of, the provisions of which can be
more western or lighter according to the results of negotiations between the two tribes or the
two families).
Gender issues are becoming an issue that It is interesting when we "read" Flores' culture.
The concept of masculinity is dominantly spread in almost all cultural areas in Flores.
However, in certain places, such as in Western Flores (especially in Nagekeo and certain
tribes in Central Flores), the concept of femininity is embraced.
Each tribe in Flores' culture has a unique meaning system for the concepts of
masculinity and femininity. For example, the symbol "buffalo horns" expresses male power
in certain tribes in Flores. The more buffalo horns there are in a traditional house, the higher
the power of the tribal group. In addition, the symbol of "woven patterns or motifs" shows
that a woman is worthy of respect in a culture where the kinship system is patrilineal.
Conflict with Modern Civilization
The conflict between the people of Flores Island and modern civilization is a new
phenomenon that emerges when media television has television media has entered the
remote villages of Flores Island. Moreover, with findings of technology communication
echnology, such as mobile phones, blackberries, internet, etc., confronts the people of Flores
Island with two tensions, namely on the one hand technology communication technology on
the one hand facilitate communication between communities in the region with hilly
geographical and topographical conditions. But on the other hand communication
technology that on the other hand, communication technology also takes away some of the
distinctive identity of the Flores people. Indeed, this has not yet spread to the entire society
Flores in general, but this phenomenon is something interesting to observe. What is meant
by the loss of some of Flores' distinctive identities is that some women in Flores have
become "insecure" about their physical conditions, such as: curly hair, brown skin, and
wearing sarongs Weaving.
They are more obsessed with beauty advertisements where ideal bodies are usually
displayed in magazines, movies, television, and advertising, which depict or present the
ideal female figure as a slim, straight hair, beautiful legs, slender thighs, waist and hips,
sizable breasts, and smooth white skin.
Well... it does have a beneficial impact for those who open a beauty salon business. It
sells well...!, especially when it comes to straightening curls women in almost all areas of
Flores Island. Woven fabrics, which are always sought after by many domestic and foreign
tourists, are apparently no longer worn by most of the people, prompting the local
government to declare a regional woven dress day for civil servants. Village girls are also
reluctant to go to the fields and join farmer groups, for fear that their skin will turn black.
They replaced molang (a traditional herb used to protect the skin, especially for women)
with various skin whitening creams offered by advertisements in the media (television,
magazines or online media).
Conflict with modern civilization
This has also resulted in a decrease in the sense of pride in culture own culture. So that
efforts to preserve culture with by learning also experienced decline. Still lucky at the field
of education, the government launched local content education program. In the past, the
requirements for a woman to be initiated as an adult woman and allowed to be proposed to
by a man were that she must know weaving sarong, now it is no longer an obligation for
women in all villages or villages in the Flores Island region. There has been a cultural leap
so far that the cultural heritage of the ancestors is threatened with extinction. Those who
now maintain tradition culture is the older generation. We hope that the curriculum content
curriculum can help maintain cultural heritage
Communication errors that occur due to differences in the cultural backgrounds of 2
(two) or more people can be minimized or neutralized through education and experience
being with people from different cultures. This will develop skills and openness to be able to
interact with people from other cultures. In addition, the characteristics of culture itself
allow people from different cultures to interact, learn from each other and exchange
messages properly. The characteristics of culture include: can be learned or not innate; can
be conveyed from person to person, from group to group and from generation to generation;
is dynamic or constantly changing; selective; various elements of culture are interrelated;
ethnocentric (Larry A. Samovar and Richard E. Porter in Mulyana, 2012).
The view of cultural anthropology is that culture is the framework that shapes
(organizes) life. Culture can be seen as the agreements of community members to organize
their behavior members of society to regulate their behavior. The influence of culture can be
conscious, or unconscious. In addition, there is cultural diversity. There can also be
confrontation between one culture and another and the dominance of one culture over
another.
Communication errors that occur through language games are of course motivated by
many factors, including differences in cultural elements. Language games can occur both
verbally and non-verbally. Communication errors through language games can be avoided if
people from different cultures who are in the same organization, institution or community
are already familiar with each other knowing and understanding the verbal and non-verbal
symbols used in interaction. Realized communication errors will certainly bring everyone
from different cultures to an understanding of the meaning and meaning of the symbols used
verbally and non-verbally in the communication trajectory.
Cross-cultural communication theory can actually encourage the development of
communication and communication media as well as the development of culture itself. This
is because one of the characteristics of culture is dynamic. Communication as a form of
culture shows the creation (creation) and delivery of messages that are similar in nature
(homogeneous) to a large number of diverse audiences (heterogeneous) through or by using
media indicates the existence of an "eternal" or persistent relationship between culture and
communication.
Cross-cultural communication is considered important both theoretically and praxis.
This is because culture is not just a value system or a superstructure that is a reflection of the
infra-structure. Culture is the totality of objects ("intellectual" culture), which are supported
by subjects (individuals, groups, classes, sectors of society).
Cultural diversity can lead to confrontation between one culture and another and can
also lead to the dominance of one culture over another. However, cultural diversity can lead
to harmonization if there is openness and skill in communicating across cultures. Besides
Therefore, the ability to communicate across cultures will make people's lives more
successful.
Cultural conflicts in Flores Island communities are also caused by mistakes in using
communication media. The use of mobile phones in Flores Island communities can create
misperceptions or trigger both verbal and nonverbal conflicts when through these
communication tools provocative issues or taunts that are sensitive to the honor of certain
tribes or religions adopted in Flores Island communities can be spread. The communication
technology used can deceive or manipulate.
Deception or manipulation of communication technology is influenced by systems and
actors (humans) who have political, economic and social interests (groups, religions,
ethnicities). Jean Baudrillard calls this manipulation hyper-reality (O'Donnel, 2009: 45).
Conclusion
It is both interesting and challenging when the attempt to "read" the culture of the
Flores people occurs in the flow of changing times or civilizations. It is interesting because
the cultural elements of the Flores people still exist today, especially in symbols that
represent the meaning system of each cultural region on Flores Island. Challenging because
the cultural elements of the Flores people are gradually eroded by the changing times or
civilization itself.
Marsel Robot (in Kleden, 2007: 315-316) notes that in the communities in the Flores
region of In the West, women in the village no longer use the traditional bamboo picks
known as loran, jenggok, laduk. Some houses have wall clocks installed. It also means that
they have given meaning to time, and work according to time, can determine when to go to
the garden, when to go home, when to feed the livestock. The wall clock has cut down the
shadow of the dadap tree at the edge of the house as a calculation of when to go to the
garden, the wall clock has eliminated the voice of kaka totok (a type of bird of the field) that
faithfully signals that it is already dusk, the wall clock has dispelled the fifth cloud that tells
the farmers to go home because it is getting dark. The change had happened there, the oddity
had happened there.
Opportunities that can developed to build cross-cultural dialog in the Flores Island region is
the Flores cultural value system, such as the social-collective way of thinking, cosmos-
mystical, religious-magical, symbolic, moral-religious into a unifying force in building the
region (including in building NKRI). Some practical values to support development, such as
the spirit of kinship, spirituality, sincerity, and courtesy, have been formed in inter-ethnic
social interactions and are preserved to this day.
Geographically, Flores Island shows a certain color for the lives of its people both
economically and politically, which is strategic in the eastern part of Indonesia and the
gateway to the South Pacific region and Australia. This geostrategic condition is supported
by natural resources, such as unmanaged mineral and energy resources, flora and fauna, and
diverse ethnic cultures. These factors constitute hidden wealth It is also a strength that can
be developed as an economic asset for the social life of the people of Flores Island.
In addition to the geographical factors mentioned above, material and immaterial
development results have broken through the geographical, social and psychological as well
as inter-ethnic isolation in the Flores Island region. This is evidence of the successful
implementation of cultural concepts and values through lively dialog (intercultural
communication). The positive impact of the urgency of cross-cultural dialogue on the people
of Flores Island can stimulate the progress of civilization in various fields life society. We
can imagine if a region with such a hilly topography does not have a lively inter-ethnic
dialogue. Of course, the negative impacts will be more prominent, such as inter-tribal wars,
high primordialism, disharmonious inter-ethnic relations, mutual suspicion of each other.
Another thing that needs to be realized by the cultural supporters of Flores Island is
the openness to learn from the success of other ethnic groups, both within Flores Island and
outside Flores Island. This is seen as a creative and dynamic breakthrough.
Theoretical Foundation
William B. Gudykunst (2001: 25-50) offers several approaches in placing culture on
the trajectory of communication theories. At least five approaches are stated by the two
authors in their work.
First, culture can be a perspective on the communication process in theories.
Gudykunst and Lee cite examples to explain the first approach: the cultural perspective as
part of constructivist theory, written by Applegate and Syper in 1983 and 1988. Another
example is: the cultural perspective as part of the theory of management coordination and
meaning as reviewed by Cronen, Chen, and Pearce in 1988.
Secondly, communication can be a perspective for cultural creation. This is further
explained clearly in chapter 3 of their book, especially in the discussion on cultural
communication written by Philipsen.
Third, theories designed in one culture can be generalized to other cultures, or
culture can be applied as a boundary condition of propositions built by theories.
Fourth, theories can be used to explain communication between people from different
cultures.
As for the fifth, Gudykunst and Lee explain that theories can be designed to explain
how communication changes the trajectory of cultures.
Gudykunst and Lee begin their explanation by pointing out how culture can be used
theoretically to construct communication theories. Well, we can say that culture contributes
to efforts to find communication theories on the one hand. And on the other hand,
communication theories can provide perspectives in relations or dialogue between cultures
or what the authors call "dialogue of life".
In addition, to be able to confirm the findings in this study, the researcher also uses
the idea of language games in intercultural communication in Flores Island communities.
Language reflects culture. The greater the cultural differences, the greater the
communication differences in both language and nonverbal cues. The greater the differences
between cultures (and, therefore, the greater the communication differences), the more
difficult communication becomes. This difficulty can result, for example, in more
communication errors, more sentence errors, greater likelihood of misunderstanding, more
misperceptions, and more bypassing (Tubbs and Moss, 1996: 236-238).
The language "game" referred to in this paper leads to the use of verbal and non-
verbal language that is motivated by the culture of the language users themselves. Language
games by members of a tribe on Flores Island are of course influenced by the vocabulary
and gesticulation of that tribe. Meanwhile, the language games of other tribes that also
inhabit Flores Island are influenced by the vocabulary and gesticulation of the tribe's culture.
Hofstede (in Mulyana, 2012) asserts that culture is a collective programming of the
mind that distinguishes members of a category of people from other categories.
In connection with the interaction between people from different cultures who live
on the same island, Flores Island, the cultural elements that can influence one another are:
outlook and purpose of life, self-concept, norms and rules, language (verbal and nonverbal),
concept of time, history, mythology, art, social institutions, and artifacts.
The differences that exist within certain cultural communities on Flores Island can
lead to communication errors. However, all cultural elements have their functions, especially
for people who adhere to certain cultures. Culture functions so that humans can adapt to
their environment. One of the characteristics of culture can be seen from the function of
culture itself (Martin and Nakayama, 2004: 74). Meanwhile, the core of culture is
communication. Culture is communication and communication is culture (Edward T. Hall in
Mulyana, 2012).
Objects and Research Methods
The object of research explains what and or who is the object of research. Also
where and when the research is conducted, it can also be added with other things if deemed
necessary. The object of this research is the community members of the tribes found in
Flores Island with a variety of speech or language used in interacting between communities
of different cultures and inhabiting a certain area or region in one island, namely Flores
Island. This research was conducted in Flores Island in communities that have different
ethnic groups that inhabit an area or region in Flores Island. In addition, this research also
observed the way people in Flores Island communicate both verbally and nonverbally.
The method used in this research is descriptive qualitative method. The purpose of
this research is to reveal facts, circumstances, phenomena, and circumstances that occur
when the research is running and present them as they are. Qualitative descriptive research
interprets and tells data related to the current situation, attitudes and views that occur in
society, conflicts between two or more conditions, differences between facts, influence on a
condition, and others. This research activity includes collecting data, analyzing data,
interpreting data, and ends with a conclusion that refers to the data analysis.
Research Results
The Flores people are an ethnic mix of Malay, Melanesian and Portuguese. Due to its
close proximity With Timor having been a Portuguese Colony, interaction with Portuguese
culture has occurred in Flores culture, through genetics, religion and culture.
Similar to the peculiarities of the archipelago (Indonesia), island Flores as part of
Indonesia also has its uniqueness ethnic, cultural, linguistic and religious diversity. Because
of this, in terms of ethnic diversity and human profiles as well as language, Mendez Correa
in Nordholf (1971) referred to Timor Island and its surroundings (including Flores of course)
as a melting point of various ethnic groups (in Kleden, 2007: 305-306).
It is not an exaggeration for Mendez Correa to say the above. This is justified
because anthropological studies have found that the profile of Flores people follows the
typology of Protomelayu, Malay and Negroid. There are also elements of a combination of
Europoid, Indome-lanoid and Australoid elements in relation to Melanesian and Papuan
people. In terms of language, Flores has a variety of languages, namely: Kedang, Lamaholot,
Sikka, Lio, Ende and Manggarai.
Of course, the cultural diversity of the Flores people described has various
consequences. One of the consequences is the intercultural conflict of the people who
inhabit the Flores region.
Flores Island neighbors several small islands that are included in the East Nusa
Tenggara Province. The small islands that surround Flores Island are Lembata, Adonara,
Solor, Komodo, Rinca, etc. which have different cultural characters from each culture in the
archipelago.
The aforementioned conditions affect the cultural patterns lived by the people who
inhabit certain areas of Flores Island. These different cultural patterns are also influenced by
physical (natural) environmental factors in addition to non-physical factors that affect the
behavioral patterns of the Flores people.
Language Conflict and Cultural Symbols
The dominant concept in Flores culture is collectivism. This is triggered by natural
factors that are geographically hilly, with a savanna area that is not too large for traditional
livestock business in addition to livelihoods in agriculture with a shifting cultivation system.
The pattern of collectivism is felt more strongly in Flores' culture because can members of a
particular sub-culture are able to survive and overcome challenges, threats and disturbances,
especially those from nature.
There are different languages spoken by people in Flores even though they are not too far
apart. In one sub-district, there are different languages spoken by the community. This can
lead to intercultural conflict because the same word can have very different meanings. And
intercultural conflicts can be triggered by misinterpretation.
The meaning of the word expressed. Because of this, the Indonesian language in Flores has
become very important and almost all areas, even the most remote ones, are trying to learn
Indonesian (people often refer to Indonesian as "Melaju language"). The schools developed
by the Church missions have been very helpful in socializing the Indonesian language.
An example of using the same "word" in pronunciation (verbal) and literacy (written)
but having extreme different meanings is the word: "mena". Mena for the people of Nagekeo
means "over there" but for the people of Lamaholot it means a very harsh word that is a
swear word for women. And for the Lamaholot community, if a woman is "cursed" it can
trigger a war.
Usually what is done to legitimize power is with certain rites for groups that succeed in
defeating other groups in a "sparring war" for territory (land).
Today, however, the concept of "mock war" has shifted not to legitimize power but
rather because of tribal sentiments or differences in understanding between members of
tribes inhabiting a particular territory. Usually the tribes are neighbors and their territories
are separated by rivers or mountains, rocks or large trees. Again, nature plays a role in the
inter-tribal communication system in Flores' culture.
In addition to words, there are also symbols used by the people of Flores Island that
show that they are a group from a certain tribe or clan but can also be used as a symbol to
indicate their identity triggering intercultural conflict.
Cultural Assimilation Conflict
Culture people Flores culture has a level of tolerance for their group in terms of people
from outside their group who want to "enter" their group. However, this tolerance must be
accompanied However, this tolerance must be accompanied by preconditions that must be
met by the "new person". This usually happens through inter-ethnic marriage. However, it
can often lead to conflict if customary rules are not met, such as belis (dowry), the amount
and form of which can be very difficult to fulfill. For example, a man from Maumere (Sikka)
wants to propose to a girl from Manggarai (Ruteng) then the man and his family must fulfill
belis (dowry) requirements are: 50 buffaloes (1 buffalo now costs 10 million), 50 grams of
gold, 150 million rupiah. If the woman is from Sikka, then the man from Ruteng must pay a
dowry in the form of: 50 horses, 50 grams of gold, 5 tusks, 50 million rupiah. The severity
of the dowry is such that many women in the Flores region become "old virgins" or take a
shortcut, called "kawin lari" (the man is desperate to take away the girl he has a crush on,
after having a child, the reconciliation rite is taken care of, the provisions of which can be
more western or lighter according to the results of negotiations between the two tribes or the
two families).
Gender issues are becoming an issue that It is interesting when we "read" Flores' culture.
The concept of masculinity is dominantly spread in almost all cultural areas in Flores.
However, in certain places, such as in Western Flores (especially in Nagekeo and certain
tribes in Central Flores), the concept of femininity is embraced.
Each tribe in Flores' culture has a unique meaning system for the concepts of
masculinity and femininity. For example, the symbol "buffalo horns" expresses male power
in certain tribes in Flores. The more buffalo horns there are in a traditional house, the higher
the power of the tribal group. In addition, the symbol of "woven patterns or motifs" shows
that a woman is worthy of respect in a culture where the kinship system is patrilineal.
Conflict with Modern Civilization
The conflict between the people of Flores Island and modern civilization is a new
phenomenon that emerges when media television has television media has entered the
remote villages of Flores Island. Moreover, with findings of technology communication
echnology, such as mobile phones, blackberries, internet, etc., confronts the people of Flores
Island with two tensions, namely on the one hand technology communication technology on
the one hand facilitate communication between communities in the region with hilly
geographical and topographical conditions. But on the other hand communication
technology that on the other hand, communication technology also takes away some of the
distinctive identity of the Flores people. Indeed, this has not yet spread to the entire society
Flores in general, but this phenomenon is something interesting to observe. What is meant
by the loss of some of Flores' distinctive identities is that some women in Flores have
become "insecure" about their physical conditions, such as: curly hair, brown skin, and
wearing sarongs Weaving.
They are more obsessed with beauty advertisements where ideal bodies are usually
displayed in magazines, movies, television, and advertising, which depict or present the
ideal female figure as a slim, straight hair, beautiful legs, slender thighs, waist and hips,
sizable breasts, and smooth white skin.
Well... it does have a beneficial impact for those who open a beauty salon business. It
sells well...!, especially when it comes to straightening curls women in almost all areas of
Flores Island. Woven fabrics, which are always sought after by many domestic and foreign
tourists, are apparently no longer worn by most of the people, prompting the local
government to declare a regional woven dress day for civil servants. Village girls are also
reluctant to go to the fields and join farmer groups, for fear that their skin will turn black.
They replaced molang (a traditional herb used to protect the skin, especially for women)
with various skin whitening creams offered by advertisements in the media (television,
magazines or online media).
Conflict with modern civilization
This has also resulted in a decrease in the sense of pride in culture own culture. So that
efforts to preserve culture with by learning also experienced decline. Still lucky at the field
of education, the government launched local content education program. In the past, the
requirements for a woman to be initiated as an adult woman and allowed to be proposed to
by a man were that she must know weaving sarong, now it is no longer an obligation for
women in all villages or villages in the Flores Island region. There has been a cultural leap
so far that the cultural heritage of the ancestors is threatened with extinction. Those who
now maintain tradition culture is the older generation. We hope that the curriculum content
curriculum can help maintain cultural heritage
Communication errors that occur due to differences in the cultural backgrounds of 2
(two) or more people can be minimized or neutralized through education and experience
being with people from different cultures. This will develop skills and openness to be able to
interact with people from other cultures. In addition, the characteristics of culture itself
allow people from different cultures to interact, learn from each other and exchange
messages properly. The characteristics of culture include: can be learned or not innate; can
be conveyed from person to person, from group to group and from generation to generation;
is dynamic or constantly changing; selective; various elements of culture are interrelated;
ethnocentric (Larry A. Samovar and Richard E. Porter in Mulyana, 2012).
The view of cultural anthropology is that culture is the framework that shapes
(organizes) life. Culture can be seen as the agreements of community members to organize
their behavior members of society to regulate their behavior. The influence of culture can be
conscious, or unconscious. In addition, there is cultural diversity. There can also be
confrontation between one culture and another and the dominance of one culture over
another.
Communication errors that occur through language games are of course motivated by
many factors, including differences in cultural elements. Language games can occur both
verbally and non-verbally. Communication errors through language games can be avoided if
people from different cultures who are in the same organization, institution or community
are already familiar with each other knowing and understanding the verbal and non-verbal
symbols used in interaction. Realized communication errors will certainly bring everyone
from different cultures to an understanding of the meaning and meaning of the symbols used
verbally and non-verbally in the communication trajectory.
Cross-cultural communication theory can actually encourage the development of
communication and communication media as well as the development of culture itself. This
is because one of the characteristics of culture is dynamic. Communication as a form of
culture shows the creation (creation) and delivery of messages that are similar in nature
(homogeneous) to a large number of diverse audiences (heterogeneous) through or by using
media indicates the existence of an "eternal" or persistent relationship between culture and
communication.
Cross-cultural communication is considered important both theoretically and praxis.
This is because culture is not just a value system or a superstructure that is a reflection of the
infra-structure. Culture is the totality of objects ("intellectual" culture), which are supported
by subjects (individuals, groups, classes, sectors of society).
Cultural diversity can lead to confrontation between one culture and another and can
also lead to the dominance of one culture over another. However, cultural diversity can lead
to harmonization if there is openness and skill in communicating across cultures. Besides
Therefore, the ability to communicate across cultures will make people's lives more
successful.
Cultural conflicts in Flores Island communities are also caused by mistakes in using
communication media. The use of mobile phones in Flores Island communities can create
misperceptions or trigger both verbal and nonverbal conflicts when through these
communication tools provocative issues or taunts that are sensitive to the honor of certain
tribes or religions adopted in Flores Island communities can be spread. The communication
technology used can deceive or manipulate.
Deception or manipulation of communication technology is influenced by systems and
actors (humans) who have political, economic and social interests (groups, religions,
ethnicities). Jean Baudrillard calls this manipulation hyper-reality (O'Donnel, 2009: 45).
Conclusion
It is both interesting and challenging when the attempt to "read" the culture of the
Flores people occurs in the flow of changing times or civilizations. It is interesting because
the cultural elements of the Flores people still exist today, especially in symbols that
represent the meaning system of each cultural region on Flores Island. Challenging because
the cultural elements of the Flores people are gradually eroded by the changing times or
civilization itself.
Marsel Robot (in Kleden, 2007: 315-316) notes that in the communities in the Flores
region of In the West, women in the village no longer use the traditional bamboo picks
known as loran, jenggok, laduk. Some houses have wall clocks installed. It also means that
they have given meaning to time, and work according to time, can determine when to go to
the garden, when to go home, when to feed the livestock. The wall clock has cut down the
shadow of the dadap tree at the edge of the house as a calculation of when to go to the
garden, the wall clock has eliminated the voice of kaka totok (a type of bird of the field) that
faithfully signals that it is already dusk, the wall clock has dispelled the fifth cloud that tells
the farmers to go home because it is getting dark. The change had happened there, the oddity
had happened there.
Opportunities that can developed to build cross-cultural dialog in the Flores Island region is
the Flores cultural value system, such as the social-collective way of thinking, cosmos-
mystical, religious-magical, symbolic, moral-religious into a unifying force in building the
region (including in building NKRI). Some practical values to support development, such as
the spirit of kinship, spirituality, sincerity, and courtesy, have been formed in inter-ethnic
social interactions and are preserved to this day.
Geographically, Flores Island shows a certain color for the lives of its people both
economically and politically, which is strategic in the eastern part of Indonesia and the
gateway to the South Pacific region and Australia. This geostrategic condition is supported
by natural resources, such as unmanaged mineral and energy resources, flora and fauna, and
diverse ethnic cultures. These factors constitute hidden wealth It is also a strength that can
be developed as an economic asset for the social life of the people of Flores Island.
In addition to the geographical factors mentioned above, material and immaterial
development results have broken through the geographical, social and psychological as well
as inter-ethnic isolation in the Flores Island region. This is evidence of the successful
implementation of cultural concepts and values through lively dialog (intercultural
communication). The positive impact of the urgency of cross-cultural dialogue on the people
of Flores Island can stimulate the progress of civilization in various fields life society. We
can imagine if a region with such a hilly topography does not have a lively inter-ethnic
dialogue. Of course, the negative impacts will be more prominent, such as inter-tribal wars,
high primordialism, disharmonious inter-ethnic relations, mutual suspicion of each other.
Another thing that needs to be realized by the cultural supporters of Flores Island is
the openness to learn from the success of other ethnic groups, both within Flores Island and
outside Flores Island. This is seen as a creative and dynamic breakthrough.
Theoretical Foundation
William B. Gudykunst (2001: 25-50) offers several approaches in placing culture on
the trajectory of communication theories. At least five approaches are stated by the two
authors in their work.
First, culture can be a perspective on the communication process in theories.
Gudykunst and Lee cite examples to explain the first approach: the cultural perspective as
part of constructivist theory, written by Applegate and Syper in 1983 and 1988. Another
example is: the cultural perspective as part of the theory of management coordination and
meaning as reviewed by Cronen, Chen, and Pearce in 1988.
Secondly, communication can be a perspective for cultural creation. This is further
explained clearly in chapter 3 of their book, especially in the discussion on cultural
communication written by Philipsen.
Third, theories designed in one culture can be generalized to other cultures, or
culture can be applied as a boundary condition of propositions built by theories.
Fourth, theories can be used to explain communication between people from different
cultures.
As for the fifth, Gudykunst and Lee explain that theories can be designed to explain
how communication changes the trajectory of cultures.
Gudykunst and Lee begin their explanation by pointing out how culture can be used
theoretically to construct communication theories. Well, we can say that culture contributes
to efforts to find communication theories on the one hand. And on the other hand,
communication theories can provide perspectives in relations or dialogue between cultures
or what the authors call "dialogue of life".
In addition, to be able to confirm the findings in this study, the researcher also uses
the idea of language games in intercultural communication in Flores Island communities.
Language reflects culture. The greater the cultural differences, the greater the
communication differences in both language and nonverbal cues. The greater the differences
between cultures (and, therefore, the greater the communication differences), the more
difficult communication becomes. This difficulty can result, for example, in more
communication errors, more sentence errors, greater likelihood of misunderstanding, more
misperceptions, and more bypassing (Tubbs and Moss, 1996: 236-238).
The language "game" referred to in this paper leads to the use of verbal and non-
verbal language that is motivated by the culture of the language users themselves. Language
games by members of a tribe on Flores Island are of course influenced by the vocabulary
and gesticulation of that tribe. Meanwhile, the language games of other tribes that also
inhabit Flores Island are influenced by the vocabulary and gesticulation of the tribe's culture.
Hofstede (in Mulyana, 2012) asserts that culture is a collective programming of the
mind that distinguishes members of a category of people from other categories.
In connection with the interaction between people from different cultures who live
on the same island, Flores Island, the cultural elements that can influence one another are:
outlook and purpose of life, self-concept, norms and rules, language (verbal and nonverbal),
concept of time, history, mythology, art, social institutions, and artifacts.
The differences that exist within certain cultural communities on Flores Island can
lead to communication errors. However, all cultural elements have their functions, especially
for people who adhere to certain cultures. Culture functions so that humans can adapt to
their environment. One of the characteristics of culture can be seen from the function of
culture itself (Martin and Nakayama, 2004: 74). Meanwhile, the core of culture is
communication. Culture is communication and communication is culture (Edward T. Hall in
Mulyana, 2012).
Objects and Research Methods
The object of research explains what and or who is the object of research. Also
where and when the research is conducted, it can also be added with other things if deemed
necessary. The object of this research is the community members of the tribes found in
Flores Island with a variety of speech or language used in interacting between communities
of different cultures and inhabiting a certain area or region in one island, namely Flores
Island. This research was conducted in Flores Island in communities that have different
ethnic groups that inhabit an area or region in Flores Island. In addition, this research also
observed the way people in Flores Island communicate both verbally and nonverbally.
The method used in this research is descriptive qualitative method. The purpose of
this research is to reveal facts, circumstances, phenomena, and circumstances that occur
when the research is running and present them as they are. Qualitative descriptive research
interprets and tells data related to the current situation, attitudes and views that occur in
society, conflicts between two or more conditions, differences between facts, influence on a
condition, and others. This research activity includes collecting data, analyzing data,
interpreting data, and ends with a conclusion that refers to the data analysis.
Research Results
The Flores people are an ethnic mix of Malay, Melanesian and Portuguese. Due to its
close proximity With Timor having been a Portuguese Colony, interaction with Portuguese
culture has occurred in Flores culture, through genetics, religion and culture.
Similar to the peculiarities of the archipelago (Indonesia), island Flores as part of
Indonesia also has its uniqueness ethnic, cultural, linguistic and religious diversity. Because
of this, in terms of ethnic diversity and human profiles as well as language, Mendez Correa
in Nordholf (1971) referred to Timor Island and its surroundings (including Flores of course)
as a melting point of various ethnic groups (in Kleden, 2007: 305-306).
It is not an exaggeration for Mendez Correa to say the above. This is justified
because anthropological studies have found that the profile of Flores people follows the
typology of Protomelayu, Malay and Negroid. There are also elements of a combination of
Europoid, Indome-lanoid and Australoid elements in relation to Melanesian and Papuan
people. In terms of language, Flores has a variety of languages, namely: Kedang, Lamaholot,
Sikka, Lio, Ende and Manggarai.
Of course, the cultural diversity of the Flores people described has various
consequences. One of the consequences is the intercultural conflict of the people who
inhabit the Flores region.
Flores Island neighbors several small islands that are included in the East Nusa
Tenggara Province. The small islands that surround Flores Island are Lembata, Adonara,
Solor, Komodo, Rinca, etc. which have different cultural characters from each culture in the
archipelago.
The aforementioned conditions affect the cultural patterns lived by the people who
inhabit certain areas of Flores Island. These different cultural patterns are also influenced by
physical (natural) environmental factors in addition to non-physical factors that affect the
behavioral patterns of the Flores people.
Language Conflict and Cultural Symbols
The dominant concept in Flores culture is collectivism. This is triggered by natural
factors that are geographically hilly, with a savanna area that is not too large for traditional
livestock business in addition to livelihoods in agriculture with a shifting cultivation system.
The pattern of collectivism is felt more strongly in Flores' culture because can members of a
particular sub-culture are able to survive and overcome challenges, threats and disturbances,
especially those from nature.
There are different languages spoken by people in Flores even though they are not too far
apart. In one sub-district, there are different languages spoken by the community. This can
lead to intercultural conflict because the same word can have very different meanings. And
intercultural conflicts can be triggered by misinterpretation.
The meaning of the word expressed. Because of this, the Indonesian language in Flores has
become very important and almost all areas, even the most remote ones, are trying to learn
Indonesian (people often refer to Indonesian as "Melaju language"). The schools developed
by the Church missions have been very helpful in socializing the Indonesian language.
An example of using the same "word" in pronunciation (verbal) and literacy (written)
but having extreme different meanings is the word: "mena". Mena for the people of Nagekeo
means "over there" but for the people of Lamaholot it means a very harsh word that is a
swear word for women. And for the Lamaholot community, if a woman is "cursed" it can
trigger a war.
Usually what is done to legitimize power is with certain rites for groups that succeed in
defeating other groups in a "sparring war" for territory (land).
Today, however, the concept of "mock war" has shifted not to legitimize power but
rather because of tribal sentiments or differences in understanding between members of
tribes inhabiting a particular territory. Usually the tribes are neighbors and their territories
are separated by rivers or mountains, rocks or large trees. Again, nature plays a role in the
inter-tribal communication system in Flores' culture.
In addition to words, there are also symbols used by the people of Flores Island that
show that they are a group from a certain tribe or clan but can also be used as a symbol to
indicate their identity triggering intercultural conflict.
Cultural Assimilation Conflict
Culture people Flores culture has a level of tolerance for their group in terms of people
from outside their group who want to "enter" their group. However, this tolerance must be
accompanied However, this tolerance must be accompanied by preconditions that must be
met by the "new person". This usually happens through inter-ethnic marriage. However, it
can often lead to conflict if customary rules are not met, such as belis (dowry), the amount
and form of which can be very difficult to fulfill. For example, a man from Maumere (Sikka)
wants to propose to a girl from Manggarai (Ruteng) then the man and his family must fulfill
belis (dowry) requirements are: 50 buffaloes (1 buffalo now costs 10 million), 50 grams of
gold, 150 million rupiah. If the woman is from Sikka, then the man from Ruteng must pay a
dowry in the form of: 50 horses, 50 grams of gold, 5 tusks, 50 million rupiah. The severity
of the dowry is such that many women in the Flores region become "old virgins" or take a
shortcut, called "kawin lari" (the man is desperate to take away the girl he has a crush on,
after having a child, the reconciliation rite is taken care of, the provisions of which can be
more western or lighter according to the results of negotiations between the two tribes or the
two families).
Gender issues are becoming an issue that It is interesting when we "read" Flores' culture.
The concept of masculinity is dominantly spread in almost all cultural areas in Flores.
However, in certain places, such as in Western Flores (especially in Nagekeo and certain
tribes in Central Flores), the concept of femininity is embraced.
Each tribe in Flores' culture has a unique meaning system for the concepts of
masculinity and femininity. For example, the symbol "buffalo horns" expresses male power
in certain tribes in Flores. The more buffalo horns there are in a traditional house, the higher
the power of the tribal group. In addition, the symbol of "woven patterns or motifs" shows
that a woman is worthy of respect in a culture where the kinship system is patrilineal.
Conflict with Modern Civilization
The conflict between the people of Flores Island and modern civilization is a new
phenomenon that emerges when media television has television media has entered the
remote villages of Flores Island. Moreover, with findings of technology communication
echnology, such as mobile phones, blackberries, internet, etc., confronts the people of Flores
Island with two tensions, namely on the one hand technology communication technology on
the one hand facilitate communication between communities in the region with hilly
geographical and topographical conditions. But on the other hand communication
technology that on the other hand, communication technology also takes away some of the
distinctive identity of the Flores people. Indeed, this has not yet spread to the entire society
Flores in general, but this phenomenon is something interesting to observe. What is meant
by the loss of some of Flores' distinctive identities is that some women in Flores have
become "insecure" about their physical conditions, such as: curly hair, brown skin, and
wearing sarongs Weaving.
They are more obsessed with beauty advertisements where ideal bodies are usually
displayed in magazines, movies, television, and advertising, which depict or present the
ideal female figure as a slim, straight hair, beautiful legs, slender thighs, waist and hips,
sizable breasts, and smooth white skin.
Well... it does have a beneficial impact for those who open a beauty salon business. It
sells well...!, especially when it comes to straightening curls women in almost all areas of
Flores Island. Woven fabrics, which are always sought after by many domestic and foreign
tourists, are apparently no longer worn by most of the people, prompting the local
government to declare a regional woven dress day for civil servants. Village girls are also
reluctant to go to the fields and join farmer groups, for fear that their skin will turn black.
They replaced molang (a traditional herb used to protect the skin, especially for women)
with various skin whitening creams offered by advertisements in the media (television,
magazines or online media).
Conflict with modern civilization
This has also resulted in a decrease in the sense of pride in culture own culture. So that
efforts to preserve culture with by learning also experienced decline. Still lucky at the field
of education, the government launched local content education program. In the past, the
requirements for a woman to be initiated as an adult woman and allowed to be proposed to
by a man were that she must know weaving sarong, now it is no longer an obligation for
women in all villages or villages in the Flores Island region. There has been a cultural leap
so far that the cultural heritage of the ancestors is threatened with extinction. Those who
now maintain tradition culture is the older generation. We hope that the curriculum content
curriculum can help maintain cultural heritage
Communication errors that occur due to differences in the cultural backgrounds of 2
(two) or more people can be minimized or neutralized through education and experience
being with people from different cultures. This will develop skills and openness to be able to
interact with people from other cultures. In addition, the characteristics of culture itself
allow people from different cultures to interact, learn from each other and exchange
messages properly. The characteristics of culture include: can be learned or not innate; can
be conveyed from person to person, from group to group and from generation to generation;
is dynamic or constantly changing; selective; various elements of culture are interrelated;
ethnocentric (Larry A. Samovar and Richard E. Porter in Mulyana, 2012).
The view of cultural anthropology is that culture is the framework that shapes
(organizes) life. Culture can be seen as the agreements of community members to organize
their behavior members of society to regulate their behavior. The influence of culture can be
conscious, or unconscious. In addition, there is cultural diversity. There can also be
confrontation between one culture and another and the dominance of one culture over
another.
Communication errors that occur through language games are of course motivated by
many factors, including differences in cultural elements. Language games can occur both
verbally and non-verbally. Communication errors through language games can be avoided if
people from different cultures who are in the same organization, institution or community
are already familiar with each other knowing and understanding the verbal and non-verbal
symbols used in interaction. Realized communication errors will certainly bring everyone
from different cultures to an understanding of the meaning and meaning of the symbols used
verbally and non-verbally in the communication trajectory.
Cross-cultural communication theory can actually encourage the development of
communication and communication media as well as the development of culture itself. This
is because one of the characteristics of culture is dynamic. Communication as a form of
culture shows the creation (creation) and delivery of messages that are similar in nature
(homogeneous) to a large number of diverse audiences (heterogeneous) through or by using
media indicates the existence of an "eternal" or persistent relationship between culture and
communication.
Cross-cultural communication is considered important both theoretically and praxis.
This is because culture is not just a value system or a superstructure that is a reflection of the
infra-structure. Culture is the totality of objects ("intellectual" culture), which are supported
by subjects (individuals, groups, classes, sectors of society).
Cultural diversity can lead to confrontation between one culture and another and can
also lead to the dominance of one culture over another. However, cultural diversity can lead
to harmonization if there is openness and skill in communicating across cultures. Besides
Therefore, the ability to communicate across cultures will make people's lives more
successful.
Cultural conflicts in Flores Island communities are also caused by mistakes in using
communication media. The use of mobile phones in Flores Island communities can create
misperceptions or trigger both verbal and nonverbal conflicts when through these
communication tools provocative issues or taunts that are sensitive to the honor of certain
tribes or religions adopted in Flores Island communities can be spread. The communication
technology used can deceive or manipulate.
Deception or manipulation of communication technology is influenced by systems and
actors (humans) who have political, economic and social interests (groups, religions,
ethnicities). Jean Baudrillard calls this manipulation hyper-reality (O'Donnel, 2009: 45).
Conclusion
It is both interesting and challenging when the attempt to "read" the culture of the
Flores people occurs in the flow of changing times or civilizations. It is interesting because
the cultural elements of the Flores people still exist today, especially in symbols that
represent the meaning system of each cultural region on Flores Island. Challenging because
the cultural elements of the Flores people are gradually eroded by the changing times or
civilization itself.
Marsel Robot (in Kleden, 2007: 315-316) notes that in the communities in the Flores
region of In the West, women in the village no longer use the traditional bamboo picks
known as loran, jenggok, laduk. Some houses have wall clocks installed. It also means that
they have given meaning to time, and work according to time, can determine when to go to
the garden, when to go home, when to feed the livestock. The wall clock has cut down the
shadow of the dadap tree at the edge of the house as a calculation of when to go to the
garden, the wall clock has eliminated the voice of kaka totok (a type of bird of the field) that
faithfully signals that it is already dusk, the wall clock has dispelled the fifth cloud that tells
the farmers to go home because it is getting dark. The change had happened there, the oddity
had happened there.
Opportunities that can developed to build cross-cultural dialog in the Flores Island region is
the Flores cultural value system, such as the social-collective way of thinking, cosmos-
mystical, religious-magical, symbolic, moral-religious into a unifying force in building the
region (including in building NKRI). Some practical values to support development, such as
the spirit of kinship, spirituality, sincerity, and courtesy, have been formed in inter-ethnic
social interactions and are preserved to this day.
Geographically, Flores Island shows a certain color for the lives of its people both
economically and politically, which is strategic in the eastern part of Indonesia and the
gateway to the South Pacific region and Australia. This geostrategic condition is supported
by natural resources, such as unmanaged mineral and energy resources, flora and fauna, and
diverse ethnic cultures. These factors constitute hidden wealth It is also a strength that can
be developed as an economic asset for the social life of the people of Flores Island.
In addition to the geographical factors mentioned above, material and immaterial
development results have broken through the geographical, social and psychological as well
as inter-ethnic isolation in the Flores Island region. This is evidence of the successful
implementation of cultural concepts and values through lively dialog (intercultural
communication). The positive impact of the urgency of cross-cultural dialogue on the people
of Flores Island can stimulate the progress of civilization in various fields life society. We
can imagine if a region with such a hilly topography does not have a lively inter-ethnic
dialogue. Of course, the negative impacts will be more prominent, such as inter-tribal wars,
high primordialism, disharmonious inter-ethnic relations, mutual suspicion of each other.
Another thing that needs to be realized by the cultural supporters of Flores Island is
the openness to learn from the success of other ethnic groups, both within Flores Island and
outside Flores Island. This is seen as a creative and dynamic breakthrough.
