Kosmologi Koda Kirin dan Ekoteologi Lamaholot
DOI:
https://doi.org/10.29408/jhm.v12i2.34178Keywords:
ecoteology, Koda Kirin, LamaholotAbstract
The ecological crisis in Indonesia is driven not only by the exploitation of natural resources but also by an anthropocentric worldview that separates humans from nature. In this context, the Koda Kirin cosmology of the Lamaholot people introduces the concept of Rera-wulan Tana-ekan, which views the sky, the earth, and humanity as a single relational unity. This study aims to analyze the Koda Kirin cosmology and the teachings on nature conservation passed down through oral traditions and customary practices of the Lamaholot community as the foundation of local eco-theology. The research employs a qualitative method with an ethnohistorical approach—that is, an ethnic historical study that reconstructs past social events through both social facts (sociographic) and mental facts (mentifacts) of the community. Data were collected through in-depth interviews, participant observation, focus group discussions (FGDs), and literature review. Oral traditions, customary narratives, and customary practices were analyzed as mental facts and social facts representing collective memory. The research process began with the identification of key informants, field data collection, thematic analysis, and culminated in interpretive writing. This study aims to examine a model of nature conservation based on the traditional beliefs of the Lamaholot people. The results indicate that Rera-wulan Tana-ekan serves as the cosmological center of Lamaholot society, governing human relationships with the land, forests, and water through rituals, taboos, and communal mechanisms. They view environmental degradation as a violation against their ancestors that carries both ecological and social consequences. These findings confirm that Lamaholot eco-theology is a values-based conservation model that grows from collective consciousness and is relevant to sustainable development based on local wisdom. Furthermore, this study also contributes a novel perspective to nature conservation amidst the phenomenon of the ecological crisis.
References
Arndt, P. (2002). Demon dan Paji Dua Bersaudara yang Bermusuhan di Kepulauan Solor. Penerbit Puslit Candraditya.
Atasoge, A. D. (2019). Simbolisme Ritual Lamaholot dan Kohesi Sosial: Studi Antropologis Terhadap Ritual Masyarakat Lamaholot Flores Timur. Jurnal Reinha, 11(2), 53–63. https://scholar.archive.org/work/rtwnyl3iqjaehkkuoalhc46ji4/access/wayback/http://jurnal.stpreinha.ac.id/index.php/e-jr/article/download/32/16
Atasoge, A. D., C. Age, M., Kopong, P., & Sihombing, A. (2024). The Philosophy of Atadiken in the Lamaholot Tribe of East Nusa Tenggara: A Proposition for an Epistemological Foundation of Religious Moderation in Indonesia. Heritage of Nusantara: International Journal of Religious Literature and Heritage, 13(2), 445–489. https://doi.org/10.31291/hn.v13i2.786.
Atasoge, A. D., Husein, F., & Masruri, S. (2022). Accommodative-Hybrid Religious Encounters and Interfaith Dialogue: A Study of Lamaholot Muslims and Catholics in East Flores. Walisongo: Jurnal Penelitian Sosial Keagamaan, 30(1), 39-58. https://doi.org/10.21580/ws.30.1.10980.
Atasoge, A. D., & Sihombing, A. A. (2022). Gemohing in Lamaholot: The Foundartion and Pillar of Religious Moderation. Analisa: Journal of Social Science and Religion, 7(2), 147-164. https://doi.org/10.18784/analisa.v7i2.1768.
Barnes, R. (1987). Weaving and non‐weaving among the Lamaholot. Indonesia Circle. School of Oriental & African Studies. Newsletter, 15(42), 17–31. https://doi.org/10.1080/03062848708729658.
Bayo, L. N. (2009). State Neglect, Church Decline, and Ascendent Adat: The Power Contestation in Adonara, Eastern Flores. Jurnal Ilmu Sosial dan Ilmu Politik, 13(2), Article 2. https://doi.org/10.22146/jsp.10959.
Bemmelen, R. W. van. (1949). The Geology of Indonesia. U.S. Government Printing Office.
Berkes, F. (2012). Sacred Ecology. Routledge. https://doi.org/10.4324/9780203123843.
Budhisantoso, S. (1982). Ethnohistory Sebagai Pendekaran Sejarah Indonesia. In Seminar Nasional Sejarah III Panel Etnohistori. Departemen Pendidikan dan Kebudayaan Direktorat Sejarah dan Nilai Tradisional.
Bugis, H. A., & Riyanto, A. (2024). Menggali Konsep Filosofis Ritual Wu’u Lolo Masyarakat Lamaole-Lawomaku-Flores Timur dalam Perspektif “Being in the Other” menurut Heidegger. Jurnal Adat Dan Budaya Indonesia, 6(1), 30–40. https://doi.org/10.23887/jabi.v6i1.69706.
Burns, T. J. (2002). Agency, Democracy, and Nature: The U.S. Environmental Movement from a Critical Theory Perspective. Human Ecology Review, 9(2), 69–71. https://www.jstor.org/stable/24706885.
Diamond, J. M. (2005). Collapse: How Societies Choose to Fail or Succeed. Viking.
Fernandesz, M. M. (2020). Ritus Tuno Manuk sebagai Sebuah Penghormatan terhadap Rera Wulan Tana Ekan. JAPB: Jurnal Agama, Pendidikan Dan Budaya, 1(1), 55-62. https://doi.org/10.56358/japb.v1i1.45.
Geertz, C. (1992). Tafsir Kebudayaan. Kanisius.
Global Footprint Network. (2025, February 1). Global Footprint Network. https://www.footprintnetwork.org/
Hanapi, H., Zulkarnain, Z., Rasyidi, A., & Istiqlal, L. M. (2026). Ritual Perang Topat sebagai Praktik Ekologis: Kepercayaan Masyarakat dalam Pelestarian Alam. Jurnal Humanitas: Katalisator Perubahan Dan Inovator Pendidikan, 12(1), 233–247. https://doi.org/10.29408/jhm.v12i1.33941.
Hariyono, H., Tirtosudarmo, R., Wijaya, D. N., Yannuar, N., Yafie, E., & Mufti, M. (2025). Rera-wulan Tana-ekan: Adaptation and Resistance of Ancestral Religion in Adonara. In 5th International Conference on Humanities and Social Science (ICHSS 2024), (pp. 69–80). Atlantis Press. https://doi.org/10.2991/978-2-38476-352-8_7.
Kebingin, B. Y., & Martasudjita, E. (2022). A Local Wisdom in East Flores and the Shift: The Transition of the Lamaholot Religion to the Catholic Religion. Advances in Social Sciences Research Journal, 9(2), 146–158. https://doi.org/10.14738/assrj.92.11747.
Lemba, V. C., Lawet, P. W., Puka, A. O. B., & Maran, K. U. (2023). Identitas ekofeminisme perempuan Lamaholot dalam mitos Besi Pare Tonu Wujo. KEMBARA: Jurnal Keilmuan Bahasa, Sastra, dan Pengajarannya, 9(1), 269-284. https://doi.org/10.22219/kembara.v9i1.24302.
Lureng, S. W., Lemba, V., & Lawet, P. W. (2023). Makna Tuturan Koda Geto dalam Ritual Perkawinan Masyarakat Lamawalang Kabupaten Flores Timur. Social Science Academic, 1(2), 131–140. https://doi.org/10.37680/ssa.v1i2.3468
Michels, M. (2017). Western Lamaholot: A cross-dialectal grammar sketch. Thesis. Leiden University. https://hdl.handle.net/1887/52580.
Mufti, M. ’Afwan, Wahyudi, D. Y., & Wijaya, D. N. (2025). Kajian Historis Tuan Ma sebagai Relikui di Larantuka dalam Perspektif Etnohistori. Jurnal Ilmiah Religiosity Entity Humanity (JIREH), 7(1), 432-441. https://doi.org/10.37364/jireh.v7i1.325.
Ngabalin, M. (2020). Ekoteologi: Tinjauan Teologi Terhadap Keselamatan Lingkungan Hidup. CARAKA: Jurnal Teologi Biblika Dan Praktika, 1(2), 118–134. https://ojs.sttibc.ac.id/index.php/ibc/article/view/22.
Niron, B. B. (2016). Upacara Adat Lepa Bura pada Masyarakat Lamaholot di Desa Sulengwaseng, Kecamatan Solor Selatan, Flores Timur. Jurnal Studi Kultural, 1(2), 94–100.
Ruswanda, A. S. (2025). Mengkaji Konsep Ekoteologi Menurut Nasaruddin Umar. Jurnal Keislaman, 8(2), 532–545. https://doi.org/10.54298/jk.v8i2.667
Siregar, U. M., & Herman, H. (2025). Ritual Keagamaan dan Konservasi Alam: Analisis Budaya terhadap Praktik Sakral Masyarakat Nusantara. Social Integrity Journal, 2(1), 25–32. https://doi.org/10.63462/hh2yxf73.
Sjamsuddin, H. (2020). Metodologi sejarah. Penerbit Ombak.
Soge, Y. G., Rikki, R., & Tarihoran, E. (2021). Gambaran Allah Menurut Budaya Lamaholot Dengan Allah Dalam Ajaran Gereja Katolik. Theos: Jurnal Pendidikan dan Theologi, 1(8), 242-248. https://doi.org/10.56393/intheos.v1i8.1186.
Spradley, J. P. (2016). The Ethnographic Interview. Waveland Press.
Suwondo, B. (1978). Adat Istiadat Daerah Nusa Tenggara Timur. Departemen Pendidikan dan Kebudayaan Pusan Penelitian Sejarah dan Budaya.
Tatap, E. Y. (2022). Konsep Lera-Wulan Tana-Ekan Orang Lembata dalam Tinjauan Filsafat Agama Hegel: Suatu Upaya Berdialog. MELINTAS An International Journal of Philosophy and Religion (MIJPR), 38(2), 189-205. https://doi.org/10.26593/mel.v38i2.7400.
Tokan, A. K. H. (2023). Agama Koda. Nilacakra.
Tokan, F. (2023). Nubanara: Peninggalan Megalitik Masyarakat Lewolema Adonara. Penerbit Nusa Indah.
Toomey, A. H. (2020). The Making of a Conservation Landscape: Towards a Practice of Interdependence. Conservation & Society, 18(1), 25–36. https://www.jstor.org/stable/26869215.
Vansina, J. (2014). Tradisi lisan sebagai sejarah. Penerbit Ombak.
Vatter, E. (2015). Ata Kiwan. Penerbit Nusa Indah.
Viktorahadi, R. F. B. (2020). Peran Sentral Bunda Maria dalam Prosesi Arak-arakan Patung Tuan Ma di Larantuka (Suatu Ungkapan Kearifan Lokal dalam Tradisi Religius). JURNAL YAQZHAN: Analisis Filsafat, Agama dan Kemanusiaan, 6(1), 128-146. https://doi.org/10.24235/jy.v6i1.6774.
Wasil, W., & Muizudin, M. (2023). Ekoteologi dalam Menyikapi Krisis Ekologi di Indonesia Perspektif Seyyed Hossein Nasr. Refleksi: Jurnal Kajian Agama dan Filsafat, 22(1), 179–202. https://doi.org/10.15408/ref.v22i1.31403.
White, L. (1967). The Historical Roots of Our Ecologic Crisis. Science, 155(3767), 1203–1207. https://doi.org/10.1126/science.155.3767.1203.
Wissang, I. O. (2025). The Meaning of the Respectful Attitude of the Lamaholot People in the Short Story Koda by Silvester Petara Hurit. KREDO : Jurnal Ilmiah Bahasa dan Sastra, 8(2), 1–12. https://doi.org/10.24176/kredo.v8i2.14750.
Downloads
Published
How to Cite
Issue
Section
License
Copyright (c) 2026 Daya Negri Wijaya, Muhammad 'Afwan Mufti
This work is licensed under a Creative Commons Attribution-ShareAlike 4.0 International License.
All writings in this journal are the full responsibility of the author. Jurnal Humanitas provides open access to benefit anyone with valuable information and findings. Jurnal Humanitas can be accessed free of charge at no cost, following the creative commons license. Authors who publish articles in the Jurnal Humanitas must comply with the following conditions:
The author retains the copyright and grants the right of first publication with the work licensed simultaneously under the Creative Commons Attribution-ShareAlike 4.0 International (CC BY-SA 4.0) license, allowing others to share the work with an acknowledgment of the work's authorship and initial publication in this journal.
Authors may make additional separate contractual arrangements for the non-exclusive distribution of the published journal version of the work (for example, posting it to an institution or publishing it in a book), acknowledging its initial publication in this journal.
Authors are permitted and encouraged to post their work online (for example, on institutional repositories or websites) before and during the submission process, resulting in a productive exchange and earlier and more extensive citations of the published work.
All articles in this journal are the sole responsibility of the author. Jurnal Humanitas provides open access to benefit anyone with valuable information and findings. Jurnal Humanitas can be accessed and downloaded for free, following the creative commons license.
Jurnal Humanitas: Katalisator Perubahan dan Inovator Pendidikan is licensed under a Creative Commons Attribution-ShareAlike 4.0 International License
