CHAPTER I

INTRODUCTION

1.1 Background

The existence of language in a community or a society has been a

crucial thing which can not be ignored. This because language is one of the

most important equipment in uniting all the members of the society.

Furthermore, the main reason is because every human being lives in society

They live together in a community and they need each other to fulfill their

needs. Here, language shows its function as a tool of communication. As a

tool of communication, language is inseparable from the culture because there

is a close relationship between language and culture. According to

Koentjaraningrat in Chaer et al (2004:3) says that language and culture

are subordinate, where language is below the culture it self.

Culture of a society is anything that must be known and believed so

they can act based on the norms and values that exist in that society, that their

knowledge is something that must be searching for and their behavior must be

learned not because of their decline. Culture is a way for someone to do

his/her daily activities . In this concept, culture is understood as material

phenomena therefore, it is a whole system of idea, action and human

achievement in society. Human behavior as members of society will be bound

by the culture and can be seen its manifestation in many ways that function as

mechanism control for human behavior ( Raharjo, 1993 : 76)

1
 Culture grows and develops itself in accordance with the history of

human development, a variety of factors, all cores to a value of directional

toward good for all individuals and all groups. Linton, R. (1945), says culture

is a configuration of learned behaviorsand results of behavior whose

component elements are shated and transmitted by the members of a paricular

society.

Bajawa is one of the two ethnic groups inhabit Ngada in the central part

of Flores island East Nusa Tenggara province. Other ethnic groups are Riung.

Both of these ethnic background have different socio-cultural, customs, habits

and language.

In the Ngada regency, in particular ceremonies in every Bajawa area

especially Be’a village, some animal should be sacrificed for each event

which aims to feed the ancestor and all people who attended the traditional

ceremony. One of them is the traditional ceremony Ka Sa’o or inauguration

of new traditional house

Ka Sa’o is the top event as a party of new traditional house as a sign

that the traditional house is ready accordance with the provisions customary

for occupancy by ana sa’o. In this event usually staged dance ja’i laba go

(traditional dance) and followed by the slaughter of the buffalo and pigs. This

stage will be attended by all ana woe (member of the tribe), wai laki, (large

families because of marriage relationship) lobo tozo tara dhaga (distant

relatives and relations by marriage)

2
 Based on the explanation above, the writer wants to do a research about

traditional ceremony under the tittle ‘’ A SEMIOTICS ANALYSIS OF

KA SA’O TRADITIONAL CEREMONY IN BE’A VILLAGE’’

1.2 Research problems

With the above backgroundhave the following problems

1. What are the meanings of Ka Sa’o traditional ceremony in Be’a village?

2. What are the values found in traditional utterance told and sung in Ka Sa’o

traditional ceremony in Be’a village?

1.3 Aims And Limited Benefits

1.3.1 Aims

1. To find out the meanings of forms in Ka sa’o traditional ceremony in Be’a

village.

2. To find out the values found in traditional utterance told and sung in Ka

Sa’o traditional ceremony in Be’a village.

1.3.2 Benefits

1. For the Writer

The writer can know the culture and customs of Ngada regency,

especially in Be’a village.

2. For the Reader

The reader can know the culture and get a knowledge about ka saó

more detail.

3
 3. For the Society

With their Ka Sa’o ceremony people can remember and bequeath the

culture handed down from ancestor to the next generation.

1.4 Scope of Writing

Ka Sa’o ceremony, usually created by people in Be’a village as a

celebration event on the new traditional house. The limited is only about Ka

Sa’o ceremony in Be’a village.

1.5 Definition of Terms

There are some terms in the title that should be defined to help readers

understand the study as follows:

1. In this writing analysis means the study of something by examining its

parts their relationship (Hornby, 1995 : 13).

2. Semiotic

According to the definition of Saussure (in Sobur 2013: 12) semiotic is

the study that investigates sign in the society.

3. Ka Sa’o is the traditional house party to legitimate new traditional house

that have been done.

4. Ceremony

Is the special actions and formal words traditionally used on particular

occasions (Longman Dictionary of Contemporary English).

5. Be’a Village

Is one of the village located in Golewa Barat district – Ngada regency.

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1.6 Organization of Writing

This writing systematical organized in five chapters. Chapter one is the

introduction consists of background, research problem, aims and benefits,

scope and limitation, definition of terms, organization of writing. Chapter two

is the review of related literature. Chapter three is research method consists

of type of research, research procedure, data resources, techniques of data

collection, techniques of data analysis. Chapter four is findings and

discussion. Chapter five is conclusion and suggestion.

5
 CHAPTER II

REVIEW OF RELATED LITERATURE

2.1 Language and Culture

Human being need others to communicate or to interact. In daily life,

humman cannot do it without what is called language. By using language,

human can communicate ideas or feelings to the others in the same or

different culture as Hornby (2006:3) states that language is a systematic

means of comunicating ideas or feeling by the use of conventionalized signs,

sounds, gestures or marks having anderstood meaning. As a systematic

means, language is not a collection of sound and words but also a system in

which it possesses a set of rules which are acceptable to all members of the

speech community.

According Finochiaro in Bustan (1974:3), language is a system of

arbitrary, vocal symbols which permits all people in a given culture or other

people who have learned the system of the culture, to communicate or to

interact. If we discuss about language we cannot is like two sides of a coin

but cannot be seperated from each other because language is mirrors culture

and self identify of a speech community. Language is the core of culture as it

is involved in all aspects of culture.

Dealing with relation between language and society, Burke and Peter

(1987:219) point four basic principles that should be put under consideration.

First, different social groups use different varieties of language. Second, the

same people employ different varrieties of language in different situation.

6
Third, language reflects the society or culture whch it is spoken. Four,

language shapes the society in which it is spoken.

Further, Hymes (2006 : 9)states that the relationship between language

and culturecan be viewed and examined from three related perspective,

firstly, language as an element of culture. It can be seen in rituals, folklores,

folksong, puzzels, prayers or ritual speech. Secondly,language as the index of

culture, that can be seen in the way expressing the speaker’s insights and

experiences in perceiving the world.Thirdly, language as a symbol of culture

deals with its function to characterized the existence of an ethnic group or

tribe as a group as well as speech community or language society (Sapir in

Mindelbeum, 1956:24).

The relation between language and culture cen be summarized as

follows: (1) Language is the central part of culture, (2) Language has meaning

in culture, the meaning of language is determined by its culture, (3) Language

is the key to understand culture, (4) Language is the main medium of

enculturation, (5) Language exists in culture, language takes place in culture

space.

Culture is a symbol system, man-created, shared, convetional, ordered,

and indeed learned, provide human beings with a meaningful framework for

orienting themselves to one another, to the world around them, and to

themselves (Greertz, 1973:250).

There are several common meaning of culture. The common meanings

of culture are as follows: (1) Observed behavioral regularities, (2) The norms,

7
(3) The dominant value, (4) The philosophy, (5) The rules of games, (6)

Feeling, (7) Climate.

In terms of its content, a culture is made up of seven main elements, as

in the following: (1) System of belief, (2) System and social organization, (3)

Language, (4) System of language, (5) Economic system, (6) Techonology,

(7) Art.

Those seven elements of culture are universal because they are exist in

any culture of people in the world, either in the culture of modern people

living in cities or in the culture of primitive people living in rural areas. These

seven elements are so closely related to one another that change in one

element can bring about some direct or indirect changes on the other

elements.

Even though culture shares many functions, it can be identified that the

major functions of culture are as follows:

(1) Culture creates distinctions between people in the sense that culture

serves as the distinctive feature between people, or in the other words,

culture makes people differ one to another.

(2) Culture conveys a sense of identify in the sense that culture serves as the

symbol of identify.

(3) Culture facilitates the generation of commitment to something large than

one’s individual self-interest in the sense that culture belonging to people

is social mechanisms or blue print for people.

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 (4) Language use in any culture ceremonies shares a number of meaning

which are inherited from generation to generation because it is useful for

the speech community in interacting with others. The relationship

between ritual speech and meaning can be seen in the following.

2.2 Concept of Semiotics

Semiotics is the academic field dedicated to the study of signs. A sign

may be recognized by the presence of its constituent parts, which in semiotics

theories based on Saussure’s at least are the signifier (the container or the

signs perceptible) and the signified (the meaning or content: the notion

conveyed by the signifier a vessel of considerable size for deepwater

navigation).

With these concepts, general semiotics allows us to describe any system

of signs: texts, images, performances, multimedia, production, traffic signals,

fashion, and daily life. There are specific semiotic systems (for text, images,

multimedia) that the take into account the specifics of each systems of signs.

This chapter is an overview of general semiotics. In the first section, we

define the field of semiotic and the concept of the sign, and enumerate the

basic concept and the names of some of the better-known theorist.

2.3 Semiotic

Semiotic, derives from the Greek semiotikos, means is a sign, a mark,

and it was first used in English by Henry Stubbes in a very precise sense to

denote the branch of medical science relating to the interpretation of sign.

John Locke in his book entiled Essay Concering Human Understanding

9
 (1690) semiotics means every single sign or symbolis appeared by the human

activity and the meaning of things can be understood by human as

knowledge. Ferdinand de Saussure (1857-1913) has been hailed as ‘’ father of

modern linguistic, has promoted ‘’semiology’’, in his definition the general of

science and structuralism, which has bee an important tren in contemporary

anthropology and literary criticism as well as in linguistics.

Based on Saussure’s concept, semiotics is closely related to the field of

linguistic, which for its part, studies the structure and meaning of language

more specifically. The semiotic tradition explore the study of sign and symbol

as significant part of communication. There are many types of semiotic, one

of them is culture semiotic. Culture semiotic deals with sign culturally down

from ancestors. Different etnics have different cultural sign. For example, the

ritual ceremony during marriageprocess, harvest time, and many others. It is

related to the used of sign in reality

2.4 Sign

A sign is anything that stands for something else. All life forms engage

in symbiosis (sign action, all use signs). David Sless (1986) argues that the

“stand for” relationship is the lowest common denominator in human

experience. According to Hence, co (1979) says a sign is anything that can be

used to tell a lie. This need to lie may be at the very foundation of the creation

of language.

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2.5 Symbol

There are two major categories of signals people send: sign and symbol.

Symbols make up our communication system, which includes both verbal and

nonverbal components, for example, cats and dogs-symbol convey meaning.

It is clearly depicted in Ogden and Richards model that without symbols we

cannot transport an idea from our environment to our brain, from one part of

our brain to another, or from one person to another.

According to Ogden and Richards, symbols are specialized types of

signs, such as text. An example in Indonesian country, there are a symbol of

country in which maked on text, that is “Sumpah Pemuda” symbol. This

symbol has a sign as a spirit of young man in struggling for indonesian

freedom.

2.6 Utterance

Is the smallest unit of speech or a section of spoken speech that’s

separated by pauses or silence. According to Mikhael Bakhtin all utterence

must be bounded by a change of speech subject. This usually means, as

previously mentioned, that they are bounded by silence. Bakhtian also

emphasizes that an utterence and a setence are not the same thing. Sentences

do not indicate a change of speech. According to him, the sentences as

language unit is grammatical in nature, while utterence is ethical.

2.7 Meaning of forms in Ka Sa’o traditional ceremony

Is the traditional house party to legitimate new traditional house that

been done. In this event usually staged dance ja’i laba go and followed by

11
slaughter of the buffalo and pigs. This stage will be attended by all ana woe

(member of the tribe), wai laki (large families because of marriage

relationship), lobo tozo tara dhaga (distant relatives and relations by

marriage).

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 CHAPTER III

RESEARCH METHOD

3.1. Research Method

According to characteristic of the problems, the method used in this

research was qualitative descriptive method. A qualitative method is a

research procedure that produced descriptive data in the form of words

written or spoken of behaviour observed ( in Maleoni 2000:3).

3.2. Research Procedure

The data was collected and described by using the research procedure.

First, the writer did some library review by reading several important books

and the writer also collect some important sources from internet related to the

problem of this research. Then the writer conducted a field research, to

investigate the problem of this study. Field of research was conducted in Be’a

village.

3.3. Data Resources

This research was conducted in Be’a village, to provide more complete

data, the writer choose four informants. The informants chosen as the data

sources of this research. The informants as follows:

1. Name : Yoseph Lopi

Age : 57 years old

Sex : Male

Education : SMP

13
 Duty : The chief of Lolo tribe

2. Name : Simon Dopo

Age : 62 years old

Sex : Male

Education : SMA

Duty : The chief of Deru tribe

3. Name : Petrus Lau

Age : 65 years old

Sex : Male

Education : SD

Duty : The chief of Dizi tribe

4. Name : Rafael Roga

Age : 63 years old

Sex : Male

Education : SMP

Duty : The chief of Wato tribe

3.4. Techniques of Data Collection

There are three techniques of data collection used in this research. They

are as follows:

1. Observation

In this technique the writer was observed some aspects like

environment, situation and instrument or material used in the process ka

sa’o traditional ceremony.

14
2. Interview

Based on the observation the informants were interviewed to get

information from their experience, knowledge, personal opinion and

perception about the form function and meaning of kasa’o traditional

ceremony.

3. Note Taking

Note taking was made during the observation and the interview as a

descriptive note, describing the process of observation interview and the

entire thing used to provide the research.

4. Documentations

The writer conduct the data used camera.Us follow:

1. Ana ie

A small traditional house made of tall location on top of sa’o.

2. Ngadhu

15
 Symbol of male ancestor, made of “Hebu” wood with the roof made of

tall. Ngadhu as a place to tie buffalos before buffalos is killed.

3. Bhaga

Symbol of female ancestor, made of plank with the roof made of tall.

Bhaga like a small house in the middle of village using to asking

protection to ancestor during Ka Sa’o process is continued.

4. Watulanu/ture/lengi

Structure of stones in the middle of village, watu lanu as a place to

make a traditional meeting before start the Ka Sa’o ceremony.

All pictures above are the important things in Ka Sa’o process, without

its symbols, the process of Ka Sao cannot be continue. Because

symbols above include in step of Ka Sa’o process.

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5. Techniques of Data Analysis

The analysis of data started since the researcher conducted the field

research until the data collected. The data analyzed descriptively, in the

sense the analysis based on the data towsard related theories and concept if

the available data are possible. even though, the researcher herself is the

member of Beá speech community, the reflection and introspection

approach wiil also amplemented in this study. Nevertheless, to maintain the

objectivity of data, her knowledge and axperieces on Beá culture and

language is also used as a crossheck of the data obtained from the

informants.

17
 CHAPTER IV

FINDINGS AND DISCUSSION

In this chapter the writer presents the result of research related to the scope

of the study. This section is then elaborated into two parts, namely findings and

discussion.

4.1 FINDINGS

1. Utterance

Traditional utterance in ka sa’o traditional ceremony

From data 3 (zi’a ura ngana)

mate ngana dia, dia kami we ka sa’o

dead pig this here we will eat house

‘’the pig will kill to legitimate the traditional house’’

we ti’i ine olo ema olo

will give mother first father first

‘’ feed to the anchestor ‘’

ngeta da ka bo’o inu reje

they which eat satisfied drink satisfied

‘’they(anchestor)eat and drink until satisfied’’

da ine olo ema olo

wich mother first father first

‘’the first anchestor’’

gazi we sipo gimo ne’e kago liko

18
 she/he will come together in a place embrace

‘’they will unify us’’

we ghao mu’e ne’e wua nemo

will carry strong and load strong

‘’ the anchestor will proctect us’’

dia ngeta da ubu mu gha ne’e kaja maza

this house which top warm ready and safe dry

‘’the traditional house ready to live’’

ngeta da sadho gha ine rie leba suru laki

house wich finish ready mother cicada hit help man

‘’traditional house ready to live’’

da ngesa bago na’a zale wewa

which bad trough safe bellow land

‘’everything bad don’t be safe’’

da modhe kagho na’a zale one ate.

which good embrace save there inside heart

‘’everything which good safe in heart’’

From data 4 (toa kaba)

Dia Ebu miu ka maki ne’e inu tua dia

here ancestor your eat rice and drink moke this

‘’eat together with ancestor’’

Dia kami we ti’i miu ka

here we will give your eat

19
 ‘’to feed the ancestor’’

Dia kami da ka sa’o

here we which eat house

‘’now we held traditional house party’’

Bhe semori miu mai moli – moli

call one by one your come all

‘’come together’’

Bhe sengata miu mai masa – masa

call one by one your come all

‘’come together’’

Dia nga toa kaba

here will cut buffalo

‘’now we kill the buffalo’’

Miu bhe si masa – masa we moni kaba dia

your call already all will watch buffalo here

‘’call the ancestor to watching the buffalo’’.

2. Traditional Lyric Sung

Traditional lyric sung in ka Sa’o traditionalceremony as follows:

From data 2 (Teke)

tangi rale mai noa ngelu kaba wawi

stairs beneath come for soaked buffalo pig

‘'blood of buffalo and pig used to soaked the stairs of traditional

house’’

20
 wae rele pedho da dara bhie bhero

water above earthenware which light blinking

‘’water on the earthenware very clear’’

mako rele sa’o bhigi lima rua

plank above house have five two

‘’wall of traditional house made from plank, seven planks for each

parts’’

bela tiku hinga noa tau nenu ngia

earing knock ear for made mirror face

‘’gold earing used by daughter that stay in traditional house’’.

From data 1 (sa ngaza)

o.. .kau kau e...

hi you you

kami hoga deru

we tribe deru

‘’we are deru tribe’’

kami hoga deru

we tribe deru

‘’we are deru tribe’’

kami da ngodho pu’u ngi’i go lobo da olo tozo da olo pera molo

we which come from teeth tip which first show which first show good

‘’we come because we are family with same anchestor’’

kami da baga pu’u ngi’i go tara da olo dhaga ne’e masa azi ana

21
 we which come from teeth which brunch which first connected with

all brother/sister child

‘’we come because wedding relatioship’’

raba go nana ra’a we ma’e maza

so which pus blood to don’t dry

‘’so our relationship never break’’

hoga hama miu tau laba

they pest your made gong

‘’ fight the music traditional so it can create sound and every people

start to dance traditional dancing(ja’i)’’

4.2 DISCUSSION

In this session, the writer analyzes the data based on the finding data.

The data analyzes according to the utterance, meaning, and values of Tau Peo

traditional ceremonies.

4.2.1. Analysis of Utterance and Trditional Lyric Sung

The utterance of ritual in ka sa’o traditional ceremony is monologue tex

form. In the monologue tex form contains words, phrases, and sentence. They

can not separated each other. In this form the speaker makes offering and

communication with the spirit.

1. Utterance

Traditional utterance in ka sa’o traditional ceremony

From data 3 (zi’a ura ngana)

mate ngana dia, dia kami we ka sa’o

22
dead pig this, this we will eat house

‘’the pig will kill to legitimate the traditional house’’

we ti’i ine olo ema olo

will give mother first father first

‘’feed to the anchestor”

ngeta da ka bo’o inu reje

they which eat satisfied drink satisfied

‘’they (anchestor) eat and drink until satisfied’’

da ine olo ema olo

wich mother first father first

‘’the anchestor’’

gazi we sipo gimo ne’e kago liko

she/he will come together in a plce embrace

‘’they will unify us’’

we ghao mu’e ne’e wua nemo

will carry strong

‘’the anchestor will proctect us’’

dia ngeta da ubu mu gha ne’e kaja maza

this house which top ready and safe

‘’the traditional house ready to live’’

ngeta da sadho gha ine rie leba suru laki

house wich finish

‘’traditional house ready to live’’

23
 da ngesa bago na’a zale wewa

which bad trough safe bellow

‘’everything bad don’t be safe’’

da modhe kagho na’a zale one ate.

which good embrace inside heart

‘’everything which good safe in heart’’

From data 4 (toa kaba)

Dia Ebu miu ka maki ne’e inu tua dia

here ancestor your eat rice and drink moke

‘’prepare the offering things to the ancestors’’

Dia kami we ti’i miu ka

here we will give your eat

‘’feed to the ancestor’’

Dia kami da ka sa’o

here we which eat house

‘’now we held traditional house party’’

Bhe semori miu mai moli – moli

call one by one your come all

‘’come together’’

Bhe sengata miu mai masa – masa

call one by one your come all

‘’come together’’

Dia nga toa kaba

24
 here will cut buffalo

‘’now we kill the buffalo’’

Miu bhe si masa – masa we moni kaba dia

your call already all will watch buffalo here

‘’call the ancestor to watching the buffalo’’

dewa zeta ne’e nitu zale

god above and ghost beneath

god who creat sky and eart

miu da mori watu, ne’e da mori tana

your which own stone and which own land

the ancestor is the own of land and stone

miu mai si masa – masa

your come all all

come together

ghila kaba dia nga toa

watch buffalo here will cut

the buffalo will killed

2. Traditional Lyric Sung

Traditional lyric sung in ka Sa’o traditional ceremony

From data 2 (Teke)

tangi rale mai noa ngelu kaba wawi

stairs beneath come for soaked buffalo pig

25
‘’blood of buffalo and pig used to soaked the stairs of traditional

house’’

wae rele pedho da dara bhie bhero

water above earthenware which light blinking

‘’water on the earthenware very clear’’

mako rele sa’o bhigi lima rua

plank above house have five two

‘’wall of traditional house made from plank, seven planks for each

parts’’

bela tiku hinga noa tau nenu ngia

earing knock ear for made mirror face

gold earing used by daughter that stay in traditional house.

From data 1 (sa ngaza)

o.... kau kau e...

hi you you e

kami hoga deru

we tribe deru

‘’we are deru tribe’’

kami hoga deru

we tribe deru

‘’we are deru tribe’’

kami da ngodho pu’u ngi’i go lobo da olo tozo da olo pera molo

we which come from teeth tip which first show which first show good

26
 ‘’we come because we are family with same anchestor’’

kami da baga pu’u ngi’i go tara da olo dhaga ne’e masa azi ana

we which come from teeth which brunch which first connected with

all brother/sister child

‘’we come because wedding relatioship’’

raba go nana ra’a we ma’e maza

so which relation blood for don’t dry

‘’so our relationship never break’’

hoga hama miu tau laba

they pest your hit drum

‘’fight the music traditional so it can create sound and every people

start to dance traditional dancing (ja’i)’’

4.2.2. Meaning and Values of Ka Sa’o Ceremony

Beside on ka sa’o ceremony there are some meanings as follows:

4.2.2.1 Religious Meaning

The religious meaning of ka sa’o ceremony are concerned with the

perception and conception of Be’a society on twodimensions of beliefs.

Those two dimensions of beliefs are(1) belief of god, (2) the belieft of the

ancestors .

a. Belief of God

27
 Belief to God shows the existence of relationship between

human beings and God. The expressions of belief to God by the

member of Be’a society can be seen in following data:

(1 ) Dewa zeta

God above

God is honorable

Based on the data (1), the verbal expression shows the

belief to God is Dewa Zeta. Dewa means ‘’God’’ and zeta means

‘’Above’’. It means God is above. Above is Heaven. It is a belief

that Heaven is the place where God dwell. It is believed by Be’a

people that the supreme God is the creator and the Almighty of all

living things either in heaven on earth.

b. Belief of the Ancestor

The belief system of Be’a people on the existence of ancestors

can be seen in the following data:

Dia Ebu miu ka maki ne’e inu tua dia

here ancestor your eat rice and drink moke

prepare the offering things to the ancestors.

For Be’a society, the ancestors is their mediator to the Almighty

as the great Creator. I n their perception, the ancestors will bring all

their prayers to God. It is a belief that relating to God trough their

mediator gives positive effects and makes their life better. The verbal

expression can be seen in data (2) ‘’ebu’’ is the ‘’ancestors’’. They

28
 belief that the spirit of ebu still alive. The society believes that the

ancestors will give blessing to their community and helping in every

condition in life journey. In this case can be seen in respect forms

and give present. As a thank giving for the blessing which they

received from their ancestors, the people would haven an offering to

the ancestors.

4.2.2.2 Social Meaning

The social meaning in Ka Sa’o ceremony is harmony.

a. Harmony

The existence of good relation in society can make harmonius in

life. For Be’a society, it is very important to keep harmony in their life. As

can be seen in the following data:

(1)kami da ngodho pu’u ngi’i go lobo da olo tozo da olo pera molo

we which come from teeth tip which first show which first show good

we come because we are family with same anchestor

(2)kami da baga pu’u ngi’i go tara da olo dhaga ne’e masa azi ana

we which come from teeth which brunch which first connected with all

brother/sister child

we come because wedding relatioship

The verbal expression in data (3) and (4) are related to each other,

they have the same meaning that is to live as partner in daily life.

29
 CHAPTER V

CONCLUSION AND SUGGESTION

After presenting the data and analyzing it, the writer would to following

conclusion and suggestion .

5.1. CONCLUSION

Based on the discussion, it can be conclud that Ka sa’o ceremony is the

traditional party house to legitimate new traditional house. In ka sa’o

ceremony have two meanings, they are religious meaning and social meaning.

That can be summarized as follows: (1) Religious meaning in Ka Sa’o

ceremony are concered with the perception and conception of Be’a society on

the existence of the supereme God, their ancestors. (2) Social meaning of Ka

Sa’o ceremony is concerned with the meaning as in the harmony by the

members of Be’a society.

5.2. SUGGESTION

Based on the result of the research, the writer can be give some

suggestion as follows:

1. For the goverment should be give more attention, support, motivation for

the people to protect and preserve their culture.

2. For the English teacher, they must be to teach about Indonesian culture

and should give more motivations to the students to dig up and excavate

their culture

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3. For the reader and all of people in Indonesia, we must to proud with our

culture, and we should to promoted them to known by people in the

world.

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