CULTURAL-BASED ECOLEXICAL EROSION (Preliminary Study of Ecolexicon Shift in Lio Language, Flores) Aron Meko Mbete
Program Pascasarjana Universitas Warmadewa
aronmbete[at]yahoo.com
Abstract
This paper describes the shift in the ecolexicons of the Lio, Flores language, which is shown through the phenomena of change and shifting of linguistic (and cultural) elements which are very clearly visible at the level of the lexicons, especially external referential conceptual lexicons. The unstable condition of bilingualism greatly affects the life of the Lio language in the future. Development without control and without paying attention to the cultural approach has an impact on symptoms of deprivation of the millennial generation from local cultural roots. The original staple food pattern which in practice for the older generation is always preceded by consuming seasonal and non-seasonal tubers, as well as seeds with various varieties of beans and maize before being ^topped up^ by the staple food of rice in the traditional Lio-Ende society, nowadays is increasingly fading and threatened with extinction, especially among the millennial generation. Various knowledge and experiences of speech community are interrelated and interact with diversity in their environment, recorded in language. Language changes reflect changes in the environment from time to time, which are reflected in the dynamics of the wealth of linguistic knowledge, especially lexicons owned by the community. One example of the lingual data markers of lexical erosion is Pare ^rice^ (a type of Oryza) and ke-pare-an ^world of rice^. The original varieties of pare ^rice^ with original names in Lio language began to erode (erosion). The following rice varieties no longer appear in the fields, among others: pare maru, pare sera ndori, pare ndale, pare sera, pare ndota, and pare leta robo. The presence of lexical erosion found in Lio language can have a cultural impact in the lexical erosion link, such as the shrinking of the rice fields which are full of ritual meaning in the mythological and cultural schemata of Ine Pare ^Dewi Padi^, the change in the face of the land is replaced by a variety of trad
