Figurative Analysis in Wotik Wawi Waten Ceremony

Figurative language is an interesting phenomenon to be studied and analyzed because it is one of the most arduous topics that literal language processing has to face and it is used in any form of communication. The aims of this study were to identify and analyze figurative language of wotik wawi waten ceremony. This research used descriptive qualitative research. The techniques of data collection used in this research were interview and study document. The result of this study shows that there are four types of figurative language found; they are simile, repetition, hyperbole, and symbol.


INTRODUCTION
includes 5 ethnic groups that are Krowe ethnic, Lio, Tana Ai and Palue, and all of included to the ethnic Sikka people whereas immigrants who have settled in Sikka regency namely TidungBajo language. Although there is assimilation in society, nevertheless krowe ethnic traditions are still being carried out today. One of the forefather heritage traditions that are still carried out by the Krowe ethnic group is wotik wawi waten, which is a traditional wedding ritual.Wotik wawi waten is a traditional ritual that must be followed by every society in the Krowe ethnic and needs to be preserved because in various stages the ritual contains meaning about a new life in a household and also regarding relationships with others that must be organized as well as possible.
Tulung dalang is a period of time for youths to learn about each other's attitude and ordinances. The grace period to get to know each other took about half a year. This means that if there are things that are not pleasing to them, they can disperse without risk. If each of them shows a favorable attitude, it will be continued with the second stage, namely poto wua ta'a dir imipin which betel nut asking for blessing.
After passing through the selection stage, it is continued with the poto wua ta'a diri mipin, which means betel nut asking for blessing. When poto wua ta'a diri mipin only brought a chicken and betel nut wrapped in a handkerchief/cloth. Acceptance of the prospective husband only eats meals as usual (rice and dried fish). If there are good dreams from the woman's side, then proceed to the next stage. The dream word in the above expression is just symbolic language. In fact what can be said is that the parents will talk about the purpose of the arrival of the male family to the entire extended family of the girl. If approved, the propose marriage is accepted, otherwise their propose marriage will be rejected. At this stage the prospective husband comes with the family namely, representative of father (ama ata lega gahar), betel nut bearing aunt (a'a ata li'u wua ta'a) sister (wine ata nerang manu), uncle (pu lame ata loka tung) and otherfamily members who pull horses, bananas, chickens as well as delegates and a young man who is companion to a future husband. The male family is called me-pu and the female family is called inaama. Ina ama family accepted the mepu by killing a large pig named wawidadi or wawi tali hu'at menong. After that the two families discussed the preparations for the traditional marriage, namely poto wuat a'a gete.
This stage (poto wuat a'a gete) can be known as the engagement process. The man family brings and hands over betel nut (wuata'a) to the family of the woman as a symbol the bond between the two prospective brides. At the poto wuat a'a there is a ritual, namely the process of implementing wotik wawi waten which is the culmination of the custom marriage process.
According to Simplysisus (2013) the process of carrying out the poto wua ta'a gete consists of the following stages: a) Epa pare hoban(offering) This stage is a ritual offering given to ancestral spirit carried out by the inaama (female family) by asking for reinforcement from the me pu(male family) to be able to continue the nextritual. The party who gives offerings to ancestral spirits, namely ina ama (female family) and those who have the rightful is the father's uncle. b) Ole robak wawi (pig-stabbing stick) This stage is a form of validation from the me pu (male family) to the inaama(female family) in the pig stabbing ceremony. The pig was stabbed by the (female family) i.e. brother or sister of father. The wotik (feeding) ritual uses wawi waten (pig liver) which is stabbed. At the stage of the wawi waten ceremony (feeding of pig liver) the me pu (male family) must bring dowry in the form of money. The blood of the pig that has been stabbed is smeared on the forehead of the prospective husband and wife as a symbol inauguration or customary marriage. Furthermore is the inspection of wawi waten (pig liver) there are wounds or special signs which it is strongly believed that if this happens then there will be disturbances that hinder the household of the bride and groom such as gahurou (sickness), matenpotat (death) and so on. c) Wotik wawi waten (pig liver feeding) Wotik wawi waten (pig liver feeding) is a marriage ritual led by a traditional leader who has the ability to perform traditional rituals. The bride and groom during this ceremony are accompanied by a'a gete (eldest aunt). Before the ritual begins, it is preceded by the handing over of a sarong or cloth by the bride's a'a gete to the wine gete (eldest sister) of the groom, accompanied by "ara benu" ('full rice') which is closed with "logon kuku raka" (' slices of meat to cover the rice like a spider's web'). This gift was rewarded by wine gete with some money. This is followed by the wotik wawi Waten ceremony (pig liver feeding) to the bride and groom as a symbol of the inauguration of a traditional marriage accompanied by prayers and traditional messages or advice by traditional elders who are leaders of rituals that are rich in human values. In addition to giving advice, the traditional leader also plays a role in bribing pork liver for the two prospective brides.

RESEARCH METHODS
This research is qualitative descriptive research. According to (Nazir, 2011) descriptive research is a method in examining the status of a group of humans, object, condition, system of thinking, or events on present time. The research objective used to describe or explain accurately, systematically the facts in a phenomenon researched. The data collected by interview and study document. The data analyzed through 4 steps, namely (1) data collection, (2) data condensation, (3) data display, and (4) conclusion drawing / verification.

OF RESEARCH AND DISCUSSION
After having analyzed the wotik wawi waten ceremony several findings as follows:

Simile
Simile is an explicit comparison that is stating something that is the same as something else by using words that show the similarity, namely: like, same, as, like and so on. The following sentences are included in simile type figurative language: Abong wi'in sai ganu jago Ganu jago abong wohon Take care of each other like rooster Like a loyal guard rooster The means that as a husband, you must be faithful in taking care of your wife and children like a rooster takes care of its hen and chicks. The sentence showed that "Take care of each other "like rooster". The sentence implied in the like rooster is addressed to the husband who is the head of the family who has to look after, protect his wife and children like a rooster takes care hen and chicks.
Lu'at rema rua Ra'ik nora hulir ha upung Hala e'on demen Ia di naha tutur glepu wi'in doi doi Ganu hepung lepu wawa papan unen Harang blebo wi'in mawe mawe Ganu hewon blebo reta tua wutun Tomorrow or the day after tomorrow If you mistake and already wrong or right Even then must Speak softly, slowly, and peacefully Like the sound of mosquitoes behind the shell Rebuke gently and lovingly Like the sound of beetle on the top of palm tree The poem above means that if there is a problem or misunderstanding in the family, it must be resolved properly in a polite and friendly manner, so that no one hears and sees. In the sentence "speak softly and quietly full of peace, like the sound of a mosquito behind a shell". The meaning implied in the italicized sentence is that in married life if there is a problem in the family it must be resolved properly, a smooth voice which is likened to the sound of a mosquito behind a shell.
Dena la'in gapu gahu, dena men muli mut La'inba'it ganu plea ganu klegang Men belar ganu roho ganu tolen Make her husband closely attached Get a warm child of love Make your husband like a poisonous plant A thick child looks like a forest sweet The above message was conveyed by the traditional leader to strengthen their household, so that it becomes a harmonious and loving family. The sentence "make your husband like a poisonous tube". Tuba is a type of plant used to trap fish. Implicitly means that as a wife, she must obey her husband in fulfilling daily life, be responsible, and care for her husband so that he feels at home and comfortable so that a harmonious family can be created.
Du'e guman naha huk Huk tubuk naha ganu ri'i Deri leron naha near Near bepa naha ganu bogin Night sleep must remember Remembered stabbing like a reeds Be in the daytime must be imagined Blooming like bush grass The poem is addressed to the bride, who must hold fast to the advice given and uphold the dignity of the family so that she is dubbed an honorable woman. The data "Night sleep must remember, remembered stabbing like a reed, be in the daytime must be imagined, blooming like bush grass". In general, the italicized sentence means that the message conveyed by the traditional leader must be remembered and upheld and realized in married life.

Repetition
Repetition is repeating sound, words, or a whole of word or part of sentence that considered important to give emphasizing in a suitable context. Sentences that show repetition can be seen in the following This sentence means that the bride and groom must love each other until they are old until death do them part. The sentence confirms that the message conveyed by the traditional leader is very meaningful in building a new life. The sentences "Bring it up to the old buttressed stick, until crawling on a shell, until it is rotten with time, until it breaks with the body" means that the bride and groom must live together until they are old until death do them part.

Gou lopa gawi ata duen Bata lopa poa rhoat Lopa higu ata ubun tobong Lopa bupu ata wuan mitan
Seek don't cross the line Take don't jump over the fence Don't pick butts Don't pick the forbidden fruit The sentence on the side means that in life you should not take other people's property without their knowledge. In the expression, it is contained in the sentence "don't pick butts, don't pick the forbidden fruit, the repetition of this sentence can be seen in the underlined sentence. The sentence emphasizes that the message conveyed is always remembered, so that in married life it is not permissible to take other people's goods without the knowledge of the owner.
Lopa lohor human lema human Lopa ma guman mai guman Lopa hilo uman gebi robong Lopa tipang human klebleler Do not go in and out unauthorized Do not go home at night Don't peek over the wall Don't look through the door The sentence gives a message to the bride and groom, namely prohibition. The type of data which includes figurative language repetition is "do not go in and out unauthorized, do not go home at night, do not peek over the wall, and do not look through the door. Based on the results of the analysis, the authors found the type of figurative language repetition in the sentence do not, the sentence was repeated to emphasize that the message conveyed contained a prohibition.

Hyperbole
Hyperbole is figurative language by using exaggeration, the function is to emphasize.
Iana tilu riwun lopa diri rena Mata ngasung lopa ileng ita Ra'ik tilu riwun diri rena Ata to lora miu wi ho'ot To togo nora wa'in Ra'ik mata ngasung ilen gita Ata ae lora miu wi klepak So that a thousand ears not hear A million eyes did not have time to see When thousand ears could hear People laugh at full cynical Laughing with stomping of feet A Million eyes had seen Shouted at people full of ridicule The verse above means that if there is a problem in the family, it must be resolved properly in a polite and friendly manner, so that no one hears and sees. This language can make attention to the readers and it is an exaggeration of object or incident in the life. The hyperbole language style is found in the sentence when thousand ears could hear and laughing with stomping of feet a million eyes had seen. In the sentence of thousand ears and million eyes, it is likened to two, three or several people who hear or see people will tell the problem by word of mouth.

Symbol
A thing (could be an object, person, situation, or action) which is stand for something else more abstract.
Ami bati ba'a nora wawi api Au dadi du'a gi'it deri lepo Ami perang prangan ba'a nora ara prangan Au dadi mo'an plangan woga The pork has been slaughtered You become the mother of the tribe Blessed rice has been cooked served Be thou father of guard of the family It means that with the customary marriage oath, the bride and groom must be loyal and uphold the tribe.
Gea sai wawi api, ara prangan Jaji wain nora lai'in Minu sai tua gahu supa Dena supa lihan nora lalan Eat pork liver and blessed rice Be bound by the promise of husband and wife Take a sip of the vow strengthening toddy The marriage vow ends on eternal days The two brides are given blessing rice and toddy oath as a symbol of a bond that is not separated until the end of life. The meaning of the above verse shows that their household has been legally recognized and accepted by the family and society to live freely as a whole new family. The recognition of the family and the community also means that they will live as a harmonious family, physically and mentally healthy and always pay attention to the surrounding community.
Above data, which show as symbolic language styles, namely pork, rice, pork liver and toddy which means confirmation, namely through a traditional marriage oath, the bride and groom should not be separated until the end of their lives because both have promised to stay together which was confirmed in the wotik wawi waten ceremony.
Based on the results of an interview with the traditional leader, it was stated that in the wotik wawi waten ceremony the animal killed was a pig, because pigs are believed to be coldblooded animals that are eternal and fertility which contains a message to the bride and groom to have the spirit to work hard to finance their household life. Wawi waten or pork liver is a tool used as a sign of strengthening the unity of the heart and love between the bride and groom. Cooked pork liver is fed to the bride and groom accompanied by traditional speeches in the form of advice, prayers and hopes for the life of the bride and groom's family. Toddy provides a symbol as a means to unite the bride and groom.

CONCLUSION
This study was concerned in figurative language in wotik wawi waten ceremony ceremony. The conclusions were taken as the followings: 1. There are four types of figurative language found, they are simile, repetition, hyperbole, and symbol. 2. The meaning contained of wawi waten ceremony is to organize a new life in a household that is based on peacefulness, harmonious, and love between the two families and with others. The endless love so that in their family or household it is always accompanied by safety, physical and spiritual health that must be realized in the family. The wotik wawi waten ceremony is a culture that has the meaning of figurative language contained in poetry that needs to be developed and preserved with the aim of increasing a sense of pride, love, and a sense of belonging to regional culture. Based on the discussion of the research that has been done, the researchers suggest the following: the generation of motivated young people to appreciate and express regional culture as aform of inheritance, rescue, development and preservation in the field of education, especially literarty learning the wotik wawi waten ceremony can be used as a research medium or as material in learning that reflects regional cultural values. For readers to develop a sense of love for traditional cultural heritage, especially in their respective regions that will become extinct,