e-Journal of Linguistics DOAJ Indexed (Since 15 Sep 2015) January 2018 Vol. 12 No. 1 P: 53-66 DOI.10.24843/eJL.2018.v.12.i01.p.05 e-ISSN: 2442-7586 p-ISSN: 2541-5514 https://ojs.unud.ac.id/index.php/eol/ 53 Ideology in Nijo Text on the Speech Community of Lio Flores: Ecolinguistic Perspective 1 Veronika Genua, Faculty of Teacher Training and Education Flores University 2 I Wayan Simpen, wayan_simpen@yahoo.com, Udayana University 3 Aron meko Mbete, aron_meko@yahoo.com, Udayana University 4 Ida Bagus Putra Yadnya, putrayadnya@yahoo.com, Udayana University *Corresponding Author: veronika_genua@yahoo.com Received Date: 20-11-2017 Accepted Date: 15-12-2017 Published Date: 04-01-2018 Abstract –The study about ideology of nijo text in traditional medication is sociolinguistic study, in particular ecolinguistic field. Ecolinguistics discusses the interaction, interrelation, and interdependence between humans and the natural environment. In addition, there are also three dimensions, namely ideological, sociological, and biological dimensions relating to the exploitation of the environment for health through traditional medication on Lio Flores speech community. The problems of this study include how are the ideology, and meanings in the content of nijo text on Lio Flores speech community. The objectives of this study are to describes the ideology and meanings embodied in Lio Flores speech community. The result of this study describe that there is an ideology of belief in nijo text. Additionally, there are also meanings and values in the text, such as stylistic, affective, religious, reflective, and social meanings. In addition, the values imply pursuance, defenselessness, and harmony. An example of defenselessness seen in data is lele dala 'follow the stars' that means always defenseless and surrender to the power and the ancestors as the guardian of life. Keywords: nijo, ideology, belief, and health 1. Introduction Ideology in its development is elaborated through "language reflection" as a "neutral" option. But more than that, "ideas" are in social world as speeches, expressions, words spoken or impressed (Thompson, 2003:13-14). Ideology as a choice of term "neutral" of science perspective, not present in emptiness or vacuum, but "content" full of meaning and value. Ideology becomes the main power of the individual, cultural group, and speech community in building civilization for their viability. Ideology in collective consciousness or social cognition is a collection of properties (linguistic knowledge) that mentally regulates the reception, sharing, and exchange of information. Language is general abstract "marker", its concrete is the text. Text is language functioning in context (Halliday, 1978). Language is realized as a text, expressing "mystery" of ideology, certain meanings and values in social life of a speech community and cultural https://ojs.unud.ac.id/index.php/eol/ mailto:aron_meko@yahoo.com mailto:putrayadnya@yahoo.com mailto:veronika_genua@yahoo.com e-Journal of Linguistics DOAJ Indexed (Since 15 Sep 2015) January 2018 Vol. 12 No. 1 P: 53-66 DOI.10.24843/eJL.2018.v.12.i01.p.05 e-ISSN: 2442-7586 p-ISSN: 2541-5514 https://ojs.unud.ac.id/index.php/eol/ 54 community. Language in this case can also be perceived as a socio-cultural phenomenon that can be observed, studied, and interpreted, (see Volosinov, 1973; Storey, 2004). The concept of ideology contains a constellation or combination of texts, ideas and actions. In terms of linguistic research, in particular the text of nijo ideology as a constellation among texts, ideas, and actions must be related to texts (linguistic, constructed notions because of meanings to texts, and actions as expressions of meaningful texts). Ideology is something that makes beliefs generated by rulers to their citizens increasingly felt and reasonable (Jones and Wareing, 2014:50). Ideology is beliefs felt logically and reasonably by adherents, in particularly Lio Flores speech community who utilize the natural environment as source of health preserved till at present. Nijo text is a traditional medication prayer accompanied by bhisa mali 'indigenous medical practitioner'. In ecolinguistic perspective, Lio Flores speech community maintains interaction, interrelation and interdependence with environment, and it is said that language can influence/change ideology, something accepted (as reasonableness) so that it can affect the way people think (Jones and Wareing, 2014:57). Fairclough (1995:73) claims that in the terms of 'discourse' the use of language has close relationship between social interaction and social processes to systematically determine the variations in its properties, including linguistic forms appeared in the text. One aspect relating to inherent societal circumstances in discourse sense, i.e. the ideological language, and the ideology covered by language. Thus, language is a medium to build, survive, as well as alter and inherit ideology because it is a means of storing meanings belonging to all members of cultural community (Zoltan, 2006:336). Based on the background then the problems of the study are formulated as follows: what ideology is found in the text of nijo Lio Flores; and what meanings and values are found in the text of nijo Lio Flores traditional medication. The aims of the study are to describe the ideology implied in the text of nijo on Lio Flores speech community and to describe the meanings and values in the text of nijo on Lio Flores speech community. The theories used in this study are ecolinguistics and cultural linguistics. Everything in diversity in particular environment always interacts, interrelates, and interdependence. Ecolinguistic parameter, particularly the existence and presence of languages are indeed to be present among humans, always and also interdependent, interacting, and interrelated with everything in its environment to make https://ojs.unud.ac.id/index.php/eol/ e-Journal of Linguistics DOAJ Indexed (Since 15 Sep 2015) January 2018 Vol. 12 No. 1 P: 53-66 DOI.10.24843/eJL.2018.v.12.i01.p.05 e-ISSN: 2442-7586 p-ISSN: 2541-5514 https://ojs.unud.ac.id/index.php/eol/ 55 ecolinguistics as life science, science of life. Bang and Door (1996:10) state that linguistic theory is a link between ecology that reflects human and problems in the phenomenon of language. Linguistic theory is also ecological theory, namely ecological approach that investigates the object of research relating to the environment as a relational investigation (Bang and Door, 1996:3). Bunsdgraard and Steffensen explain that ecolinguistics is the study of the interrelation of biological, sociological, and language ideological dimensions (in Linda and Bundsgraad (ed), 2000:11. According to Duranti (1997:27), a culture is similarly describing language. 2. Research Methods The research on the ideology of nijo text on Lio-Flores speech community is field research. The approach used is descriptive qualitative. Data were collected through field research, all are verbal data in the form of words and not in the form of numbers (Miles and Huberman, 1992:15). Qualitative research tends to refer to naturalistic, phenomenological, and ethnographic researches. Qualitative research is exchanged with naturalistic inquiry and cognitive anthropology (Mulyana in Sotari and Komarin, 2013:23). Thus, it is not only as an effort to describe the data, but also the result of the collection of valid data required in qualitative, such as intensive interviews, document studies, by doing triangulation. The data obtained are encoded in the form of text. Qualitative descriptive method was used to understand and describe the phenomenon of language that presents about natural environment, the ideology of society in utilizing traditional medication for health. Qualitative research method is used to understand the texts of the environment and phenomenon of knowledge level of a speech community on things relating to perceptions (Strauss and Corbin, 2012). 3. Results and Discussion Ideology as an order of ideas formed from particular point of view is a collaboration between perspectives and perceptions that are certainly built through a means of language. The language means used in the nijo text is specifically expressed by a certain person called bhisa mali 'indigenous medical practitioner'. Nijo text spoken out implies ideology behind it. The complete descriptions of ideology are described below. https://ojs.unud.ac.id/index.php/eol/ e-Journal of Linguistics DOAJ Indexed (Since 15 Sep 2015) January 2018 Vol. 12 No. 1 P: 53-66 DOI.10.24843/eJL.2018.v.12.i01.p.05 e-ISSN: 2442-7586 p-ISSN: 2541-5514 https://ojs.unud.ac.id/index.php/eol/ 56 3.1 Ideological belief in Nijo Text on Lio-Flores Speech Community Lio-Flores speech community believes that ata ro 'sick person', in addition to be healed with chemical medicines, either in health centers or hospitals, can also be cured by bhisa mali 'indigenous medical practitioner'. Something done by bhisa mali is to heal sick persons through nijo completed by traditional herbal ingredients that cannot be done by everyone. It is only done with strength or energy of words delivered by bhisa mali 'indigenous medical practitioner', the sick person can be recovered from the illness suffered. For Lio-Flores speech community, every text spoken contains ideology behind it. Based on the data obtained from Lio-Flores speech community, it is said that every prayer spoken, either by individual or bhisa mali is believed that ruu 'disease' would be cured. Lio-Flores speech community believes that every word spoken out by bhisa mali has energy or strength. This can be proven in nijo text seen in the following data. ro ji'e baja keku ill healthy sick healing 'to heal disease' demi doli miu soi if suffered 2 nd Plr. lift 'Suffering is released' demi take miu lake if impeded 2nd Plr. recovered 'If it is impeded, release it' demi taka miu langa if sticky 2nd Plr. take it away if it is attached, release it Based on the data, it is said that in pronouncing nijo, bhisa mali 'indigenous medical practitioner' and sick people, can imagine all kinds of diseases and try to remove them from the body. It is done with full of belief and repeatedly tirelessly, then the diseases are slowly healed. Data of the sentence demi take miu lake 'if it is attached' held up lift' has ideology, i.e. how serious the illness suffered, with full of belief, any disease suffered could be healed. With the belief ato ro 'sick person', nijo 'medication prayer and traditional herbal ingredient in the process of healing are very influential for gaining healthy. https://ojs.unud.ac.id/index.php/eol/ e-Journal of Linguistics DOAJ Indexed (Since 15 Sep 2015) January 2018 Vol. 12 No. 1 P: 53-66 DOI.10.24843/eJL.2018.v.12.i01.p.05 e-ISSN: 2442-7586 p-ISSN: 2541-5514 https://ojs.unud.ac.id/index.php/eol/ 57 3.1.1 Meaning and Value of Nijo Text on Lio-Flores Speech Community Every text spoken by someone has meaning and value contained in it. In relation to the meaning of a text, according to Leech (2003), the meaning of a language or nijo text can be analyzed including stylistic, affective, religious, social, and colloquial meanings. 3.1.2 Stylistic Meaning Stylistic meaning is the meaning of a word that indicates social environment of its use. Stylistic meaning is understood through the recognition of a dimension of its usage level in the language environment. This shows that a person knows and understands a word according to the geographic environment and the derivation of their social environment. The form of message delivery in relatively temporary style relates to the status aspects (politely, impolitely speeches). Stylistic meaning relating to geographical location and derivation of social environment can be seen in the following data. keli wolo tana watu mountain hill land stone 'universe' to'o ghele ulu raka bata bewa CONJ. on the head until waves break 'From the top of the mountain to the coast' to'o sepi mesi raka sepu mesi CONJ. side sea until side sea 'From sea side to sea side' mai si doa let us pray 'Pray' The text shows that the geographical environment of Lio-Flores speech community consists of mountains, hills, and long distance among villages with their typical activities. In the interaction, interrelation, and interdependence relationship with the natural source of traditional medication, one of the ways done is to serve offerings to get blessing of the guardian of the universe, in this case pitu (sociological dimension). Lio-Flores speech community believes that the guardians of the universe, of course always keep and protect the people who inhabit the region, always do everything well to each other and to surrounding natural environment. Nijo is delivered, generally spoken with special words by a certain person. Nijo text is spoken along with movements as distributing food for the ancestors, wagging the body of sick https://ojs.unud.ac.id/index.php/eol/ e-Journal of Linguistics DOAJ Indexed (Since 15 Sep 2015) January 2018 Vol. 12 No. 1 P: 53-66 DOI.10.24843/eJL.2018.v.12.i01.p.05 e-ISSN: 2442-7586 p-ISSN: 2541-5514 https://ojs.unud.ac.id/index.php/eol/ 58 person with leaves, or watering the body of ata ro 'sick person' (sociological dimension). The temporary stylistic meanings in nijo generally use polite words of request, harsh words, collegial and assertive words. The use of polite words in the form of requests is spoken for treatment of nonmedical illnesses, whereas harsh, and colloquial words use are spoken to identify nonmedical diseases caused by greed which can cause a person suffered from an illness as described on the data below. redha ke lema ke pull PART. tounge 2nd Singular 'Pull his/her tongue' kedhu ge ngi'i ke pull out PART tooth 2nd Singular 'Pull his/her tooth out, pesa isi ge eat content 2nd Singular 'Eat the content' The data shows the anger of a bhisa mali 'indigenous medical practitioner' to something which disturbs, especially worldly disruption or hostility with supernatural beings. 3.1.3 Affective Meaning Affective meaning is language meaning that is seen as a reflection of a speaker's personal feelings to a person who listens to what is spoken or prayed for. The reflection of these feelings according to Kushartanti (2005:120) states that, the value of senses of the words or commonly called connotation, are determined by associative meaning and affective meaning of words spoken by a person. The affective meaning is a reflection of the feelings experienced by ata ro 'a sick person' and ata bhisa/bhisa mali'. The feelings refer to positive or negative ones, such as 'ji'e 'healthy' ngga 'fresh', keku 'recovery', and langa 'lift' make positive affective meanings, while ndate 'heavy/hard', talo 'unable', nala 'long time' denotes negative affective meaning. The illness suffered can be either natural or associated with errors, and disharmony relationship among Du'a Ngga'e 'Lord' embamo mamo, ku kajo 'ancestors', or there has been unfulfilled communication among them. These include persantetan 'black magic', falling down from trees, accidents or other tragic events (Mbete, 2006:82). Nijo data related to reflection of feelings can be seen in the following data. miu pati sai wunu kaju to minu mogo 2nd Plr. give already leaves tree for drink swallow https://ojs.unud.ac.id/index.php/eol/ e-Journal of Linguistics DOAJ Indexed (Since 15 Sep 2015) January 2018 Vol. 12 No. 1 P: 53-66 DOI.10.24843/eJL.2018.v.12.i01.p.05 e-ISSN: 2442-7586 p-ISSN: 2541-5514 https://ojs.unud.ac.id/index.php/eol/ 59 'Give traditional herbal ingredient to drink' pati sai wunu kaju to wija lali give PART leaves CONJ virtuous 'How virtuous the leaves ingredient is' lai mbeja si ru'u leka teba kai lift all already disease CONJ body 2nd Plr. 'Recover all diseases from his/her body' baja kai mae nala hard 2nd Plr. not long 'suffering illnesses do not stay long' The reflection of feelings on the data has positive affective meanings. This can lead to ata ro 'patient's' feelings more comfortably and hope that the illness can be cured. The phrase pati sai 'give', lai mbeja 'lift all' and mae nala 'not long' can be a hope that the sick person can be cured. The speech community believes that the words pronounced by bhisa mali have energy or strength. This is believed because at the time of pronouncing the nijo text, bhisa mali also requests the hand of Du'a Ngga'e 'God Almighty' through the mediation of embu mamo 'ancestors', as well as tana watu 'the ruler of the universe' who controls the universe as supernatural power (cosmological dimension). In addition to positive affective meanings, there is also a negative affective meaning that is bhisa mali at the time of diagnosing a disease, he makes a patient feel uncomfortable. This is because the speech spoken disturbs the mood of ata ro 'sick person'. The quotation data of negative affective meanings as follows. Ru'u ina nala do disease DET long already 'the disease has been long' aku nijo talo, latu ina 1st Singular prayer unable exist DET 'There are other things disturbing' The data shows the uncomfortable mood in phrase nala do 'has been long'. Ata ro 'sick person' hopes an illness he/she is suffered can be healed. In addition to nala do, there are also other phrases, namely nijo talo 'unable'. One thing expected by a sick person is to recover from the illness. In addition, the inner atmosphere feels uncomfortable, that means an illness suffered cannot be cured. https://ojs.unud.ac.id/index.php/eol/ e-Journal of Linguistics DOAJ Indexed (Since 15 Sep 2015) January 2018 Vol. 12 No. 1 P: 53-66 DOI.10.24843/eJL.2018.v.12.i01.p.05 e-ISSN: 2442-7586 p-ISSN: 2541-5514 https://ojs.unud.ac.id/index.php/eol/ 60 3.1.4 Reflexive Meaning Reflexive meaning is a meaning that arises in term of double conceptual meaning, when the understanding forms partial words of our response to another interpretation. Every text spoken also has expressions entertaining to request favor of Holy Spirit in a miracle for the healing of a sick person ata ro. The two points refer to the trinity in the form of a third person according to the belief of Catholic community. The entertainer provides comfort although in religious context, it is to reinforce or support him/her, whereas the Holy Spirit contains a sense of distance with humans because of the presence of sacred word. The sense of comfort can be seen in the following data. ro ji'e baja keku sick recovery sick gentle 'Recovery from illness' beta b h ewa disconnect release it 'Recovery' pati ti petu keta give hot cool 'give health and freshness' The data indicate the recovery of ata ro 'sick person' from the illness suffered in the sentence of beta b TM wa that 'healing' is comfort. The spoken Nijo also influences ata ro to relieve suffering being experienced. 3.1.5 Religious Meaning Religious meaning is something abstract and an important element in a culture. This system governs human relationships with God and the unseen world, among people, and between humans and their environment (cosmological dimension). The whole systems are imbued in the atmosphere felt as families by people who believe it (Koentjaraningrat et al., 2003:5). In relation to the context of nijo as religious action, it is a process of reflection or event recognition of human surrender and helplessness. It carries the spirit of high spirituality in human life, which is believed to provide health. The meaning of surrender and solicitation to always be protected as shown in the following data. Du'a ngga'e gheta wawo ji'e Lord God CONJ. on good/well 'God is almighty' ghele ulu raka eko CONJ. head till tail https://ojs.unud.ac.id/index.php/eol/ e-Journal of Linguistics DOAJ Indexed (Since 15 Sep 2015) January 2018 Vol. 12 No. 1 P: 53-66 DOI.10.24843/eJL.2018.v.12.i01.p.05 e-ISSN: 2442-7586 p-ISSN: 2541-5514 https://ojs.unud.ac.id/index.php/eol/ 61 'Ruler of the universe' ro ji'e baja keku ill recover illness recovery 'Heal from the sickness and be healthy' The quotations of nijo text show solicitation to the Great Creator to protect the community from diseases. In the context of the world of traditional medication, the phrase of solicitation always- revealed ro ji'e baja keku. The nijo text quotation means to heal illnesses suffered by people. 3.1.6 Social Meaning Lio-Flores speech community is social creature, like other speech communities, has sense of togetherness and humanist kinship. The nijo text expresses vertical relationship between humans and ancestors, and supernatural powers. This happens, because of harmonious relationship with natural environment in healing of illness experienced by a sick person. Society as a social being exists in the parameters of interaction, interrelation, and also interdependence between one society and the other, and also related to environment in ecolinguistic perspective. The relationship revealed in the speech with the ancestors, and with living people becomes a pillar of social meaning having strength that helped empowering humanist and collegial perspective. Nijo text quotation data can be viewed as follows. mai kita sa ate let 1st Plr. one heart 'Let's be one heart' boka ki bere ae purl grass watering 'Lying down like grass flowing like water' The data shows social meaning mai kita sa ate 'let us be one heart'. The phrase sa ate denotes the unification of forces from the invisible power (cosmological dimension). In addition, there is the unification of forces with the ancestors and also fellows to establish sense of brotherhood in healing ata ro'. In addition to the meaning, the traditional medication nijo has value for Lio- Flores speech community as proof of health care which becomes the main key in life. The values can be described as follows. https://ojs.unud.ac.id/index.php/eol/ e-Journal of Linguistics DOAJ Indexed (Since 15 Sep 2015) January 2018 Vol. 12 No. 1 P: 53-66 DOI.10.24843/eJL.2018.v.12.i01.p.05 e-ISSN: 2442-7586 p-ISSN: 2541-5514 https://ojs.unud.ac.id/index.php/eol/ 62 (a) The Value of Defensiveness Value of defensiveness is to form dichotomous behavior, which is to thank for all have been given. The invisible and unattainable supernatural strength by human ability, is summed up in a belief. The value of defensiveness leads to build attitude and behavior to be tenacious and always praying and letting go to get miracles specifically in healing. Defensiveness is always convinced that everything has been outlined. Patience and submission do not yield to circumstances. Patience is tenacity to trials occuring in life that is always hardy and keep trying to do what can be done as well as possible. It can be seen in the following nijo data. sua embu mamo ask for the ancestors begging for the ancestors tu leka ae send in water send to water lele dala listen to stars follow the star The data show that the value of defensiveness to ancestors and supreme ruler over a disease that abounds a patient. It can be seen in the phrase lele dala 'follow the stars' means always be defensiven on what is being done and fateful to the illness suffered and always surrendered to God and ancestors as the guardians of life. (b) Value of Harmony Harmony is a hope of every creature on this earth, either humans, animals, plants, and natural surroundings. Humans always maintain and care for natural environment, because from there, life is obtained, such as the needs of food, herbs and other freshness to give life. A disease suffered can be caused by lack of harmony with the ruler of the universe and natural environment. These values can be seen in the following data. Du'a Ngga'e great owner God Almighty aku we mbana kau jaga aku I want to go, you agree safe me watch when I go we jaga ongga aku lita and watch mound I step on https://ojs.unud.ac.id/index.php/eol/ e-Journal of Linguistics DOAJ Indexed (Since 15 Sep 2015) January 2018 Vol. 12 No. 1 P: 53-66 DOI.10.24843/eJL.2018.v.12.i01.p.05 e-ISSN: 2442-7586 p-ISSN: 2541-5514 https://ojs.unud.ac.id/index.php/eol/ 63 safe me from mound I step on leka watu mae jeri in stones do not be sleepy in stone, do not be sleepy Between man and the universe, there must be harmony. The agreements we have made, such as not to step on big stones as places of prayer because they are homes of the rulers of the universe. It can be seen in the phrase leka watu mae jeri 'in stone, do not be sleepy'. The sentence shows that the ancestors and rulers of nature always maintain and protect other creatures, such as humans when crossing their residence so that no errors can cause illness or disease to be abundant. (c) Value of Obedience Obedience is always to do what is commanded. In the context of nijo prayer and traditional medication are the points always associated with behavior and deeds done by ata ro 'sick person'. In an attempt to alleviate illness, the sick person is involved in a series of internal and external problems solving. Values of obedience refer to be obedient to everything relating to the diseases (internally) and the rules instructed by the indigenous medical practitioner (externally). In addition, he/she must be obedient to maintain and care for themselves. Some rules that must be abided by ata ro can be seen in the following data. kasa ma'e langga fence, do not pass do not break koba ndoli creeping around creeping and winding The data indicate that ata ro must obey the applied rules as in nijo sentence that means kase ma'e langga 'do not pass the fence'. The nijo text reminds in order that the sick person always obey what is ordered for the illness to be cured. This phenomenon cannot be underestimated because it has power and something of magical nuance (Genua, 2017: 299). https://ojs.unud.ac.id/index.php/eol/ e-Journal of Linguistics DOAJ Indexed (Since 15 Sep 2015) January 2018 Vol. 12 No. 1 P: 53-66 DOI.10.24843/eJL.2018.v.12.i01.p.05 e-ISSN: 2442-7586 p-ISSN: 2541-5514 https://ojs.unud.ac.id/index.php/eol/ 64 4. Novelties The study of nijo text is closely related to ecolinguistics. Ecolinguistics is a bridge of interaction among humans in every life. The application of three-dimension in ecolinguistic study, as described by Lindo and Bundsgaard (2000:11), namely ideological, biological, and sociological dimensions is closely related to people's life in Lio-Flores speech community. Besides the three dimensions, there is also cosmological dimension. Cosmological dimension in relation to the necessities of life of the local people is specifically concerned with the exploitation of the natural environment. It is concerned with the system of power of the universe through the power of Divine. It also illustrates transcendental relationship between Lio-Flores speech community and embu mamo 'ancestors' nitu pai tana watu the ruler of the universe. Thus, all life come from Dua Ngga'e 'Great Creatora' as the determinant of life in this world. Every human being always hopes that all requests can be granted specifically related to nijo text. Figure 1. shows four dimensions including cosmological dimension that embodies all human life activities. Explanation: Figure 1 For dimensions in ecolinguistic perspective (Modification of Lindo and Bundsgaards) Explanation: S1: Text Initiator S2: Text Consumer/User S3: Text Subject O: Object referred : Dialog : related https://ojs.unud.ac.id/index.php/eol/ e-Journal of Linguistics DOAJ Indexed (Since 15 Sep 2015) January 2018 Vol. 12 No. 1 P: 53-66 DOI.10.24843/eJL.2018.v.12.i01.p.05 e-ISSN: 2442-7586 p-ISSN: 2541-5514 https://ojs.unud.ac.id/index.php/eol/ 65 Research on nijo text contributes in order to enrich the study in ecolinguistic perspective. 5. Conclusions and suggestions 5.1 Conclusions Every text spoken has ideology that the local people already believe. Nijo text in traditional medication has a belief ideology to heal illnesses. Each nijo is spoken with power, and energy, as well as belief that all diseases could be healed by bhisa mali through prayer. There are also meaning and value contained in nijo text, in particular the value of pursuance, value of obedience, and good harmony to Du'a Ngga'e 'the Almighty', embu mamo 'ancestors', and tana watu 'the ruler of the universe. 5.2 Suggestions This paper is expected to be useful in linguistic studies for the development of ecolinguistic field research. In addition, nijo text can be published to avoid extinction. In addition, it can also be made a simple glossary or dictionary so that everyone understands the meaning of being spoken. References Bang, J. Chr. dan Door, J. 1996. Language, Ecology, and Truth – Dialogue and Dialectics. [online] Dapat diakses lewat situs: www.pdfio.com/k-22479.html. Cassirer, Ernst. 1990. Manusia dan Kebudayaan: Sebuah Esei Tentang Manusia. (Alois A. Nugroho, Penj.) Jakarta: PT Gramedia. Duranti, A. 1997. Linguistic Anthropology. Cambridge: Cambridge University Press. Genua, Veronika. 2017. “Ekoleksikon Nijo pada Guyub Tutur Lio Flores”. (disertasi). 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Muhammad Shodiq & Imam Motaqin. Yogyakarta: Pustaka Pelajar. Thompson, J.B. 2003. Analisis Ideologi : Kritik Wacana Ideolgi-Ideologi Dunia.Y ogyakarta: IRCiSoD. Volosinov, V.N. 1073. Marxism and the Philosophy of language. Translated by Ladislav Matejka.and I.R. Titunik. New York and London : Seminar Press 6. Acknowledgments The author wishes to thank all those who have made valuable contributions to this research so that the results can be disseminated through publication, especially to Examiners: Prof. Dr. Made Budiarsa, MA, Prof. Dr. I Ketut Darma Laksana, M. Hum, Prof. Dr. I Wayan Rasna, M.Pd, Dr. A A. Putu Putra, M. Hum, and Dr. I Made Netra, M.Hum for their advices to deepen the analysis and presentation of appropriate research results. https://ojs.unud.ac.id/index.php/eol/