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This paper comprehensively examines the perception of the Alorese about their ancestral history, legends, and myths. It describes the Alorese people's minority status, traces their ancestral lineage, explains the interaction dynamics between coastal and inland residents, moreover unveils their intrinsic legends and myths. The primary data were from oral history interviews conducted among the Alor people in 2018, 2020, and 2022. Through qualitative descriptive methodology, the findings highlight the coexistence of the minority Muslim community with interior inhabitants despite occasional tensions, notably in the area of Pantar Barat. The paper offers a nuanced understanding of the Alorese people's journey, emphasizing their resilient cultural identity amidst broader societal norms. It examines influences shaping Alor society since ancient migrations to modern developments and scrutinizes social dynamics, shedding light on factors influencing social cohesion and cultural continuity. Emphasizing myths and legends as integral to the Alorese culture, the study underscores their role in shaping collective consciousness and identity. In conclusion, it emphasizes the resilience and cultural richness of the Alorese community, calling for further research to deepen understanding and appreciation of their unique heritage.

The understanding of moko is related to the identity of the Alor people. Historically, moko was brought from Vietnam and became a heirloom which was passed down from generation to generation. In practice, moko can be used as a dowry of marriage, clan identity, musical instruments, and several other uses. This study provides novelty on the moko symbolization as a socio-religious harmony of Alor society. The problem to be resolved in this research is “how does the moko symbolize socio-religious harmony in the people of Alor, East Nusa Tenggara?” The theoretical concept used in this article is Geertz’s ‘religious as the cultural system” which is paired with Epicurus' opinion about the three levels of harmony. This study used the phenomenological method of Edmund Husserl. The results of this study are moko symbolization as a rhythmic leader of musical instruments related with social messages in the ownership it and the function of moko as a dowry of marriage. In addition, the results of the study also show that the symbolization of moko becomes a part of the harmony embodiment in the life of the Alor people. This symbolization process occurs at the level of ideas and manifests in behavior. The novelty in this research is the characteristics of the Alor community as a heterogeneous society place the symbols of a set of conventions. Moko as part of the convention symbol embodies social harmonization. This part becomes an interesting character because moko is not an original object from the Alor community, but it has been adopted as a cultural symbol. Social harmonization occurs at the level of ideas which are adhered to customary law. This really depends on the values held in society.

We here describe a new species of Myzomela honeyeater from the Lesser Sunda island of Alor (southeast Indonesia). The new species is phylogenetically most closely related to Myzomela kuehni from the adjacent island of Wetar and most closely resembles that species in plumage. However, it differs in important morphological, bioacoustic and ecological characteristics. The discovery of a new bird species on Alor is of great biogeographic importance and elevates this island to the status of an Endemic Bird Area. The new Alor Myzomela is restricted to montane eucalypt woodland mostly above 900 m elevation and is currently known from few sites across the island. Based on its occurrence records and human population trends in the highlands of Alor Island, we recommend classification under the IUCN threat status endangered. [ABSTRACT FROM AUTHOR]

The Lesser Sundas Region continues to be widely unexplored even in such relatively wellknown animal groups as birds (Aves). We report the results of an ornithological expedition from November through December 2015 to Timor, Alor and Rote islands along with some opportunistic observations made in that area between 2006 to 2015, providing details on numerous first records of bird species outside their previously known geographic or elevational ranges observed or otherwise recorded during this expedition. Our results underscore the fragmentary nature of our knowledge of the composition of the avifauna of the Lesser Sunda Islands, and demonstrate that there continues to be a large volume of significant new records and range extensions of birds on these islands. [ABSTRACT FROM AUTHOR]

This paper recounts a parallel story of the Lamòling myth. The original analysis of the legend addressed the relationship between two gods, Lamòling and Lahatàla, from the Abui traditional religion. The myth evolved from ancestral times to the arrival of Christianity in Alor, with the resultant association of the ‘bad’ god as a demon and, finally, as the devil. This paper completes the myth as handed down from traditional ‘owners’ of the narrative and storytellers by telling a parallel version centered around an Abui ‘prophet’, Fanny, who was the only person able to travel to Lamòling Bèaka, ‘the land of the Lamòling gods/servants’. We also focus on a number of sacred objects and rituals associated with this religious myth and on their symbolic meaning for the Abui. This account tells a different version of the killing and eating of an Abui child by these gods/supernatural entities and of how Fanny came upon the gruesome feast. The paradoxical absence of Lamòling in this version of the myth depicts him as an immanent being, pervading and sustaining all that is real and created in nature, existing anywhere and nowhere at the same time.

The historical relations of the Papuan languages scattered across the islands of the Alor archipelago, Timor, and Kisar in southeast Indonesia have remained largely conjectural. This paper makes a first step toward demonstrating that the languages of Alor and Pantar form a single genealogical group. Applying the comparative method to primary lexical data from twelve languages sampled across the islands of the Alor-Pantar archipelago, we use form-meaning pairings in basic cognate sets to establish regular sound correspondences that support the view that these languages are genetically related. We reconstruct 97 Proto-Alor-Pantar vocabulary items and propose an internal subgrouping based on shared innovations. Finally, we compare Alor-Pantar with Papuan languages of Timor and with Trans-New Guinea languages, concluding that there is no lexical evidence supporting the inclusion of Alor-Pantar languages in the Trans-New Guinea family., 1. INTRODUCTION. (1) The historical relations of the Papuan languages scattered across the islands of the Alor archipelago, Timor, and Kisar in southeast Indonesia have remained largely conjectural. (2) This [...]

The Timor-Alor-Pantar (TAP) language family has a special place in South-East Asian linguistics; its members make up the western extreme of the Papuan language sphere. Along with an exhaustive bibliography of works on the TAP languages, this paper presents a state-of-the-art review of the ongoing documentation of the TAP language family in terms of both linguistic description and (pre-)historical reconstruction. The paper concludes with a consideration of the prospects for future studies of the TAP languages.

A study on total suspended solid around Selat Flores Boleng Alor straits and southern of Adonara Lembata Pantar Islands waters was conducted during July 2011 as representative of the east season using R.V. Baruna Jaya VIII. The locations were selected due to the fact that they have high potencies of marine tourism on the tracking of Cetacean. The water samples were collected using Rosette Water Sampler on the surface and termocline water at 18 stations respectively. The results showed that padatan tersuspensi total concentration at all stations were higher then area Maluku Utara, similar then North Sulawesi, lower than other area of Makasar Strait, West Kalimatan waters and also higher than tolerable 20 mg/l limited values of padatan tersuspensi total in the water according to Ministry of environmental life (KLH). It gives benefit for marine living resources. [ABSTRACT FROM AUTHOR]

This article is broadly concerned with the unique ethical quandaries anthropologists face when conducting research in touristic milieus, as well as the ethical dilemmas that ensue once we have left the field and are engaged in constructing theoretically informed portraits of the communities we researched. Specifically, drawing on experiences in two contrasting Indonesian field settings (Tana Toraja and Alor), I explore the ways in which contemporary anthropological theories about culture, identity, and identity politics can collide with local perceptions and local tourism-generating aspirations, placing researchers in potentially problematic ethical terrain. [ABSTRACT FROM AUTHOR]

Although the construction and amplification of touristically celebrated peoples' Otherness on global mediascapes has been well documented, the gebesis of touristic imagery in out of the way locales, where tourism is embryonic at best, has yet to be examined. This article explores the emergent construction of touristic imagery on the small, sporadically visited Eastern Indonesian island of Alor during the 1990s. In examining the ways in which competing images of Alorese people are sculpted by both insiders and outsiders, this article illustrates the politics and power dynamics embedded in the genesis of touristic imagery. Ultimately, I argue that even in remote locales where tourism is barely incipient, ideas and fantasies about tourism can can color local politics, flavor discussions of identity and channel local actions. [ABSTRACT FROM AUTHOR]

This paper recounts a parallel story of the Lamòling myth. The original analysis of the legend addressed the relationship between two gods, Lamòling and Lahatàla, from the Abui traditional religion. The myth evolved from ancestral times to the arrival of Christianity in Alor, with the resultant association of the ‘bad’ god as a demon and, finally, as the devil. This paper completes the myth as handed down from traditional ‘owners’ of the narrative and storytellers by telling a parallel version centered around an Abui ‘prophet’, Fanny, who was the only person able to travel to Lamòling Bèaka, ‘the land of the Lamòling gods/servants’. We also focus on a number of sacred objects and rituals associated with this religious myth and on their symbolic meaning for the Abui. This account tells a different version of the killing and eating of an Abui child by these gods/supernatural entities and of how Fanny came upon the gruesome feast. The paradoxical absence of Lamòling in this version of the myth depicts him as an immanent being, pervading and sustaining all that is real and created in nature, existing anywhere and nowhere at the same time. [ABSTRACT FROM AUTHOR]