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All Journal Lumen Veritatis: Jurnal Filsafat dan Teologi International Journal of Linguistics and Discourse Analytics (ijolida)
David Samuel Latupeirissa
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Religion Arts Humanities Education Languange, Linguistic, Communication & Media Social Sciences

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DOCUMENTING LANGUAGES USING NATURAL SEMANTIC METALANGUAGE THEORY: A CASE STUDY OF ‘SEE’ AND ‘FALL’ IN KUPANG MALAY LANGUAGE David Samuel Latupeirissa
International Journal of Linguistics and Discourse Analytics Vol 1 No 2 (2020): IJOLIDA Vol.1 No.2, March 2020
Publisher : Denpasar Institute

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (564.184 KB) | DOI: 10.52232/ijolida.v1i2.23

Abstract

There are some approaches that can be applied to documenting local languages. One of them is an approach of Natural Semantic Metalanguage (NSM) theory. This paper aims to present a case study of a local language documentation – in this case, lexicosemantic documentation - using NSM as a brief example of documenting local language. The lexicons presented in this paper are verbs ‘see’ and ‘fall’ in Kupang Malay Language (KML). KML itself is a local language in East Nusa Tenggara Province- Indonesia (Latupeirissa, 2016a). Scientifically, this language is a creole language (Jacob and Grimes, 2003) that formed by local languages migration and diaspora (Latupeirissa, 2016b, 2017). Research data has been collected by combining two methods, namely: Documentation Method and Linguistic Field Research Method. For Documentation Method, researchers gained data from (1) KML Bible, (2) KML dictionary, and (3) Tapaleuk Column in Pos Kupang Newspaper. For Linguistic Field Research Method, researchers gained data through daily conversation and interview. Next, the researchers use paraphrase/ explication technique to discuss the result. The result shows that lexicon ‘See’ has five different semantic meaning in KML. They are ‘lia’, ‘loti’, ‘malerok’, ‘maloi’ and ‘pe’e mata’, while lexicon ‘Fall’ has seven different semantic meaning in KML, namely ‘jato’, ‘rubu’, ‘malenggang’, ‘tikam mulu’, ‘tikam kapala’, ‘taroso’, ‘puku panta’.
AGAMA SEBAGAI ALIENASI MANUSIA (Refleksi Kritis Atas Kritik Agama Karl Marx) Patrisius Seran; David Samuel Latupeirissa
Lumen Veritatis: Jurnal Filsafat dan Teologi Vol 12 No 1 (2021): LUMEN VERITATIS : Jurnal Filsafat dan Teologi | Mei 2021 ~ Oktober 2021
Publisher : Program Studi Filsafat Universitas Katolik Widya Mandira Kupang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30822/lumenveritatis.v12i1.1305

Abstract

The research aims to inventory, critical evaluation, synthesis, and gain a new understanding of Karl Marx's religious criticism. This research is qualitative descriptive using literature study methods. The finding in this study is that marx actually continued feuerbach's religious criticism. According to Marx, Feuerbach's religious criticism was limited to religious criticism. Religious criticism should come down to the situations and conditions that give birth to religion. According to Marx, those who gave birth to religion were man, the human world, society, and the state. Therefore, religious criticism must reach its root, namely criticism of the social conditions of the people who gave birth to religion. Religion as human alienation because in reality human life is always oppressed by other groups of people who are more powerful. To free himself from this exile, Marx concluded that there needed to be a total revolution of oppressed society against the oppressor. The main purpose of this revolution is to free people, especially the oppressed from various alienation, especially social alienation. This, according to Marx, can be achieved by abolishing the system of private ownership of the means of production controlled by upper society. By removing the system of private ownership of the means of production, there will also be classes in society so that a society without classes arises. From this we know that the main purpose of Marx's religious criticism is not religion in se but rather in the concrete real situation of human social life oriented towards exploiting humans. From this we know that the main purpose of Marx's religious criticism is not religion in se but rather in the concrete real situation of human social life oriented towards exploiting humans. Religious criticism was a demonstration of Marx's mind concerned with the living conditions of the workers of his day. The ultimate goal of this criticism is human sociality. There is no more slavery of the workers by the capitalists. Marx wanted an equal life.
Co-Authors Patrisius Seran