Theonym of Mori Keraéng and its Significance for the Church's Eco-pastoral Practices

Verheijen (1967) noted that there are 43 sub-dialects of the Manggarai language, which are grouped into five dialect groups: West Manggarai, West-Central Manggarai, Central Manggarai, East Manggarai, and Far East Manggarai. However, the Language Development and Fostering Agency states that the Manggarai language has five dialects, including the Tangge dialect in West Manggarai Regency. Neither study was accompanied by scientific evidence underlying the sub-dialect grouping. Therefore, this research aims to provide quantitative evidence to re-evaluate the variations of the Manggarai language, especially those spoken in West Manggarai Regency. Data was obtained by asking 200 Swadesh vocabularies in ten sample observation areas. The results show that the Manggarai language in West Manggarai Regency is divided into three sub-dialect variations, namely the Kempo sub-dialect (MSdK), the Kolang sub-dialect (MSdS>H), and the Transition area sub-dialect (MSdT). Consistent grouping based on dialectometric calculations and cluster analysis proves that MSdK includes Mbuit, Watu Wangka, Sano Nggoang, Siru, and Benteng Dewa. On the other hand, MSdS>H only consists of Golo Lajang Barat because it shows high linguistic differences from other nearby areas. The MSdT includes Watu Waja, Poco Rutang, Lale, and Tentang. Still, the inclusion of Watu Waja in this group needs to be reconsidered because of the differences in results between dialectometric calculations and cluster analysis.

This study aims to review the regional characteristics and the development disparities among districts/cities in East Nusa Tenggara Province. This quantitative descriptive study used the Klassen typology and Williamson index using PDRB time-series data per capita and economic growth rate during 2013-2018. The analysis of Klassen typology shows that Kupang City, East Flores Regency, Sikka Regency, and Ende Regency include the developing and fast-growing regions. Kupang Regency, Timur Tengah Selatan Regency, East Sumba Regency include in the developing, but depressed regions. Belu Regency, Alor, Lembata, Manggarai, Ngada, West Manggarai, Rote Ndao, East Manggarai, Southwest Sumba, Malacca, Nagekeo, Central Sumba, and Sabu Raijua District including in the potential and fast-growing areas, while West Sumba Regency and Regency North Middle East are categorized in the underdeveloped regions. The calculation of the Williamson Index of districts/cities in East Nusa Tenggara Province is approximately 0.0 - 0.11 in every district. This shows that the revenue of East Nusa Tenggara Province is evenly distributed in every district, except Kota Kupang which of value is nearly 1, which is 0.63%. This reflected that the revenue of Kupang City is not evenly distributed compared to other districts in Nusa Tenggara Timur Province.

Human physical crimes are unlawful acts and prohibited by the rule of law, which can harm or damage the body of others. This study aims to examine the number of groupings of types of crimes against human physique in 2019 to 2020 in all areas of East Nusa Tenggara province. To do this, we use the K-Means Clustering method to group the types of physical crimes against humans. The data used came from the Central Statistics Agency of East Nusa Tenggara province. The K-Means method is one of the non-hierarchical data clustering methods that seeks to partition data into the form of one or more clusters/groups. After the application of the K-Means algorithm in the grouping of types of crimes against human bodies in 2019 to 2020 in the East Nusa Tenggara region, there are 3 centroids, C1 for areas with low crimes, C2 for areas with moderate crimes and C3 for areas with high crimes. The initial centroid value is determined randomly and then for the next centroid is adjusted to the result of the calculation of the closest distance (minimum). The final results obtained are areas with low crime totaling 13 regions, namely East Sumba, Lembata, Sikka, Ende, Ngada, Manggarai, Rote Ndao, West Manggarai, Central Sumba, Southwest Sumba, Nagekeo, East Manggarai, and Sabu Raijua. There are 7 areas with moderate crimes, namely West Sumba, Kupang, South Central Timor, North Central Timor, Belu, Alor, and East Flores. As for the area with high crime, there is 1 area, namely Kupang City.

This study aims to find the quality of district government websites on Flores Island, East Nusa Tenggara, namely the districts of Manggarai, West Manggarai, East Manggarai, East Flores, Ende, Nagekeo, Ngada and Sikka. This type of research uses descriptive - interpretive, namely research that describes, interprets and describes problems and makes decisions from the results of website quality. Documentation is a data collection method used in the form of website data from InfoASN.id using tools provided by Web Dev / Measure page quality. The results of this study indicate that the average for Performance is 57%. Accessibility 74% . Best Practices 69% which is included in the category of moderate quality. As for SEO, it is at the level of quality assessment with an average percentage of 92%

Reviewed by: Speaking French in Louisiana, 1720–1955: Linguistic Practices of the Catholic Church by Sylvie Dubois, Emilie Gagnet Leumas, and Malcolm Richardson Robin White Speaking French in Louisiana, 1720–1955: Linguistic Practices of the Catholic Church. By Sylvie Dubois, Emilie Gagnet Leumas, and Malcolm Richardson. ( Baton Rouge: Louisiana State University Press, 2018. Pp. x, 213. $38.00, ISBN 978-0-8071-6844-8.) Speaking French in Louisiana, 1720–1955: Linguistic Practices of the Catholic Church is a sociolinguistic and historical account of the use of the French language in the Catholic Church in south Louisiana from the 1720s to [End Page 664] the 1950s, when the last Catholic parish to keep its records in French switched to English. Perhaps providentially, the catastrophe of Hurricane Katrina was a catalyst for the book, as the storm occasioned the transfer of archives of the Archdiocese of New Orleans to Baton Rouge, thus facilitating the authors' access to the source materials. In the eighteenth century, French was the language and ethnicity of a majority of Catholic people in Louisiana. But from 1803 onward the linguistic trend moved relentlessly away from French in all but the most private aspects of Louisiana life. The church leadership realized that if they did not provide an English-speaking clergy, Protestant denominations might lure Anglophone Catholics into their pews. Indeed, the Irish rapidly became one of the largest Catholic communities in the state, especially in New Orleans. Irish immigrants founded St. Patrick's Church on Camp Street in 1833, more than a decade before the Great Famine of the 1840s that spurred waves of immigration to the United States. The Irish presence resulted in bilingual and eventually in English-speaking churches. In general, large urban parishes turned to English earlier than did small rural parishes. But St. Louis Cathedral, in the heart of New Orleans, remained largely Francophone until 1910. From the book's data-driven analyses, the reader comes away with a clearer understanding of who spoke and wrote French, in what the authors call "a community of practice" spanning two hundred years (p. 13). It strongly appears that the Catholic Church was a factor in keeping French alive and in use in Louisiana. Even though it is not a major focus of the book, the authors note church initiatives in education. In New Orleans, the Ursulines led in education. In the small community of Grand Coteau near Lafayette, the Academy of the Sacred Heart has been teaching the French language since 1821. To the authors' credit, the book does not claim to answer or to pitch macro-sociolinguistic questions and hypotheses about French in Louisiana. Where and when did the shift from French to English definitively happen? What are lexical, grammatical, and phonological features of French and Creole French in Louisiana? Who in the Catholic community was able to read, write, and speak French? The authors respond to the switch to English in a mood of objective acceptance. The prescient last sentence of Speaking French in Louisiana suggests that future studies on language and the Catholic Church in Louisiana will involve Hispanic people and the Spanish language. Although the use of the French language in Louisiana has been studied extensively, this book is the first to look specifically and in depth at the Catholic Church's role. It is thus a pioneering study in the literal sense of the term and a worthy effort that may prepare the way for more scholarly work regarding the French language. Robin White Nicholls State University Copyright © 2019 The Southern Historical Association

The concept of "church practices" has entered in a prominent way into current theological discussion. While the lineage of this concept includes Alasdair MacIntyre and Stanley Hauerwas, the concept most recently has been taken up as a special point of concentration by a group of Lutheran, Roman Catholic and Anglican theologians, which this year has brought out a book entitled, Knowing the Triune God: The Work of the Spirit in the Practices of the Church. Among its accomplished contributors is Reinhard Hütter who, as is indicated by the title of his recent book, has been a principal advocate in the development of the concept. Hütter's work is especially instructive for the following reasons: (a) his account of what is meant by the concept of church practices; (b) his account of the comprehensive role church practices (together with church doctrine) play in determining what theology is and does, and; (c) his criticism of Barth's account of church practices and, consequently, of the way in which Barth does theology. Since Hütter's account of church practices gains some of its descriptive force from its polemical relation to Barth's theology of the Christian community, it is useful to compare Hütter's proposal (first section) with Barth's (second section). Further, it may be noted, Barth provides something that Hutter does not-the exegetical support for his proposed understanding of one church practice-water baptism. (The implication of his exegesis for the understanding of the other church practices is, I believe, evident.) The question posed, then, is: are Barth's exegetical grounds (recounted in the third section) for his description of church practices clear enough and convincing enough to withstand Hutter's criticism and alternate proposal? Contrariwise, Hutter is challenged to provide more convincing exegetical grounds for his proposal than has Barth.

On the societal level, the Catholic church is very visible in Belgium. Although more than one religion is financially supported by the Belgian state, the overwhelming amount of tax money goes to the Catholic church. Catholic churches make up the skylines of the cities, and in the villages they line up alongside the town halls on the main squares. The differences in external behavior –church membership and church practice –had almost disappeared. All other traditional social variables –such as level of education, income, social class, home ownership and urbanization –had no impact or only an incidental impact. Some people might, of course, object that my analysis is based only on church attendance, and that beliefs and ethical practices are more important in evaluating the religiosity and church involvement of individuals. The church largely lost its social functions during the secularization process which also compartmentalized the individual's Lebenswelt and resulted in the marginalization of religion in private life.

This paper aims to discuss the relevance of the political ethics of Peter L. Berger's development to the development and development of tourism in Indonesia in general and NTT in particular in Labuan Bajo, West Manggarai. The development and development of tourism in Indonesia aims to increase the quality and quantity of tourism destinations and create a tourism industry capable of driving the national economy. This has been carried out properly according to its purpose. However, there are several tourism developments in NTT which in the end only give rise to domination, resource grabbing, marginalization, subordination, exploitation and violence in its various forms. Peter L. Berger through his book Pyramid of Sacrifice, suggests a moral dimension, namely the problem of costs that may exist in political policies. A politician must take into account the consequences of his actions for others, especially cost considerations, namely the calculus of pain and the calculus of meaning. It is interesting that tourism development also creates a new context for the work of the Catholic church's pastoral ministry. Therefore, the Catholic church is required to actively participate in directing tourism development in order to ensure that all people can access and enjoy prosperity and justice together. The method used in this paper is the method of literature and the contribution of this paper to the welfare of the nation and state in all dimensions of life.

In an essay entitled ‘Pathologies’ Jamie reflects on the role of the microscopic other in endangering human wellbeing and continuing life. This ‘inner natural world’ is both complex and contingent however; developments at the interface between creativity and technology have for some time problematized the concept of the body as singularly ‘human’ in character. Jamie’s engagement with the intricacy of bodily experience and representation, in particular with notions of the ‘other within’, is explored in a new way in a short sequence of poems published as This Weird Estate in 2007. These poems were written in response to anatomical representations of the early 19th century, several of which relate specifically to reproductive disease; they consider this most proximate of encounters—that of the child in the womb with the body of the mother—as a site within which other forms of nature exert an invisible yet powerful force. This chapter situates these poems at the interface of the poet’s engagement with generational change and ecological responsibility.

Reviewed by: Pious Postmortems: Anatomy, Sanctity and the Catholic Church in Early Modern Europe by Bradford A. Bouley Paige Donaghy Bouley, Bradford A., Pious Postmortems: Anatomy, Sanctity and the Catholic Church in Early Modern Europe, Philadelphia, University of Pennsylvania Press, 2017; hardback pp. 224; R.R.P. $55.00; ISBN 9780812249576. During the canonization process for Teresa of Avila in 1583, local church officials in Alba exhumed her body and found upon opening the tomb that 'Teresa's body remained completely "incorrupt"' (p. 58), after nine months of interment. This seemingly miraculous preservation of Teresa's corpse was attested to by physician Ludovico Vasquez, who sought to find 'natural explanations' for her incorruption, even visiting her body during 'very hot days' to see if it would decay (p. 59). It did not, and Vasquez reported to church officials that Teresa's bodily preservation 'could only be a miracle' (p. 59). This fascinating case of incorruption is just one of many discussed in Bradford Bouley's Pious Postmortems, a study of the relationships between anatomy, medicine, the miraculous, and the Catholic Church in early modern Europe. Bouley investigates the specific place that anatomy had in the canonization processes established by the Catholic Church throughout the [End Page 200] early modern period, and demonstrates the increasing importance anatomical evidence had in the deeming of people as saintly. Beginning with Chapter 1, Bouley summarizes the medieval and early modern canonization practices of the Catholic Church, as well as the state of medicine and anatomy at this time. Chapter 2 then goes on to demonstrate the increasing significance of anatomical evidence and medical authority in these processes. Bouley describes how irregular anatomies became key signs of saintliness (pp. 50–57), and convincingly argues that it was the cases of Filippo Neri and Teresa of Avila in the late sixteenth and early seventeenth centuries that encouraged church officials to adopt anatomical proof in canonization investigations (pp. 57–69). The subsequent chapter further explores the role of medicine in these processes, focusing on the practices of the medici in their examinations of incorrupt corpses, and detailing the empirical methods they employed to test the intactness of the bodies in question. Bouley then offers a summary of the importance of incorruption, which, while informative and useful, would have served the reader better in the introduction or earlier chapters (pp. 72–75). Regardless, the remainder of the chapter astutely demonstrates the tensions and pressures that medical examiners faced in their reporting on incorrupt bodies: pressure from local church officials who wanted an outcome one way or another; local politicians or royalty with vast money spent on patronage of the canonization process; mobs of worshippers intent on the saintliness of the body being declared; or the physician's own moral dilemmas about declaring a miracle where a body showed signs of decay (pp. 75–88). Chapter 4 analyses the place of asceticism in early modern canonization processes, and while this is an interesting discussion, it lacks the coherent argumentation of earlier chapters, and at times feels repetitive, a reiteration of the points made and demonstrated through the evidence in previous chapters. However, the final chapter is an exciting and original exploration of the gendered aspects of the canonization process, and anatomical examinations by medical authorities. Bouley persuasively contends that the post-mortems of potentially saintly female bodies functioned to reify gender hierarchies of the Church: 'the posthumous medical examination reasserted a woman's feminine and sexual natures, thus drawing a clear line between male and female saints' (p. 111). This sexualisation of female corpses is fascinating, and the discussion regarding the sexual gaze of the medical examiners could have been elaborated further (pp. 122–26). And while Bouley's exploration of the gender dynamics of the canonization process is insightful, the discussion of gender fluidity, or gender switching, is overdrawn and not convincing. Much has been written about the texts that Bouley draws on—the work on marvels by Michel de Montaigne and Ambroise Paré (p. 120–21)—yet Bouley does not engage with this literature: see for example Stephen Greenblatt, Shakespearean Negotiations (California University Press, 1988) and Karin Sellberg, 'Queer (Mis)Representations of Early Modern Sexual Monsters', in...

East Manggarai in East Nusa Tenggara Province has rich marine resources and abundant productivity. One of the marine commodities is mackerel (Rastrelliger kanagurta). Currently, especially in East Nusa Tenggara, mackerel is primarily used as a side dish and processed into local food products. However, given its complete nutritional content, mackerel has the potential to be developed into a raw material for healthy food products that benefit human health. This research aims to determine the best treatment for the use of firming agents and their concentrations in the production of mackerel fish galantine. This study used a Randomized Block Design (RBD) with two factors: type of firming agent (CMC, carrageenan, agar) and concentration (1%, 2%, 3%). The tests conducted included calcium content, texture, and L* value (brightness) of the galantine. The best treatment was the use of CMC as a firming agent at a concentration of 3%. This formula produced mackerel fish galantine with a calcium content of 313.40 ppm, texture value of 12.20 N, brightness value (L) of 18.06, and an average preference test result of "like" (texture 2.68, taste 2.63, color 2.60, and aroma 2.73).

Fukushima. Récit d’un désastre examines the relationship between humanity and nature through the lens of ecopoetics. In the face of environmental and technological crises, this work explores how literature can raise awareness, reinvent the connections between humans and their environment, and provoke reflection on ecological responsibility. Drawing on stylistic and narrative descriptions, Ferrier portrays the transformations of the post-disaster landscape and the indomitable power of nature while revealing human fragility and the limitations of technological models. The article highlights ecopoetics as a critical approach capable of transcending mere denunciation to propose an aesthetic and ethical reinvention of our relationship with the natural world, thereby paving the way for collective and sustainable action.

Reviewed by: Speaking French in Louisiana 1720–1955: Linguistic Practices of the Catholic Church by Sylvie Dubois et al. Kevin J. Rottet Dubois, Sylvie, et al. Speaking French in Louisiana 1720–1955: Linguistic Practices of the Catholic Church. LSU, 2018. ISBN 978-0-8071-6844-8. Pp. viii + 213. Scholarly accounts of language shift—the process whereby a community gives up its traditional language for a socially more advantageous one—are almost always accompanied by some discussion of what role religion played, at least as one social context among others. This is as true of accounts of the shift from French to English in Louisiana as it is elsewhere. This new volume is unusual, though, in the nature and extent of the written documentation it marshals to shed light on the language practices of the Louisiana Catholic Church and the role such practices appear to have played in societal language shift. In the wake of Hurricane Katrina in August 2005, the Archives of the Archdiocese of New Orleans were temporarily relocated to Baton Rouge, rendering them easily accessible to the three coauthors: Dubois, a linguist with an extensive publishing record on both Cajun French and Cajun English; Leumas, Director of Archives and Records for the Archdiocese of New Orleans; and Richardson, a professor of English whose research has generally dealt with archival corpora in Chancery English. For much of the time period covered, namely the years 1853–1918, the Archdiocese of New Orleans was almost synonymous with French-speaking Louisiana, covering virtually the entire southern half of the state. Its archives include three main sources of data: first, sacramental registers, which recorded baptisms, first communions, confirmations, marriages, and burials of individual members of local church parishes. Even though the language of such records is not necessarily the language in which the ceremonies actually took place, the authors reasonably hypothesize that "the language used in the sacramental registers reflected, to a large extent, the status of the French language in the Louisiana parishes" and "the Church's different levels of perception of the language's utility in the local community" (11). The second archival collection included more than 9,000 personal letters making up the Antebellum Correspondence to and from bishops and priests (1803–1859). The most important element of the third collection consisted of parish visitation records, or reports prepared by local priests characterizing their congregation, including observations on parishioners' language skills, in preparation for the bishop's visit. These reports, though not compiled scientifically and sometimes contradictory, nonetheless provide a compelling source of data to track the language shift that was playing itself out at the local parish level rather than by any mandate from higher ecclesiastical authorities. The book explores how the switch from French to English in written records often correlates with the immigration of German, Italian, and Irish Catholics, [End Page 184] who were integrating into Anglophone America rather than into the local Franco-phone population, and how priests' change of language may have sought to counter the rise of Protestantism in Louisiana, among other factors. The final chapter masterfully seeks to contextualize language change in the Church with the bigger picture of language shift in Louisiana. This carefully researched and well-edited volume deserves a place as an important contribution to scholarly discourse on language shift in Louisiana. Kevin J. Rottet Indiana University Copyright © 2020 American Association of Teachers of French

Indonesia is an archipelagic country that has various ethnicities and languages. Manggarai language is one of the regional languages ​​in Indonesia and is included in the Austrinesian language family. The speakers are located in Manggarai land, namely West Manggarai Regency, Manggarai Regency and East Manggarai, East Nusa Tenggara Province. The problem in this study is that the Manggarai language learning media currently still uses a dictionary in the form of a book to obtain information. The process of searching dictionary words in the form of books can take quite a long time because the search process is conventional or manual, and it is not practical to carry everywhere. the use of dictionaries becomes more practical and speeds up the search for word meanings, so that the local language of Manggarai can continue to be preserved. The research method used in this study is a qualitative method. The data collection techniques used in this research are observation, literature study, interviews, and documentation, while for the development of the system the method used is the Agile method. Application testing using black box testing. The results of this study are that researchers are able to create an android-based Manggarai regional language dictionary application and also create a Manggarai language dictionary application which is currently used by people who want to learn the Manggarai language.

This study aims to determine whether digitizing 3T schools in the era of the covid 19 virus pandemic. The type of research used is survey research using quantitative descriptive analysis. The research design is Ex-Post Facto. The subjects in this study are schools included in the 3T region (frontier, outermost, and underdeveloped) in Indonesia, especially in the East Nusa Tenggara region. The object of this study was 40 3T school teachers in four districts on the island of Flores (Nagakeo Regency, East Manggarai Regency, Manggarai Regency, and West Manggarai). The results showed that the number of respondents who answered in the agree category got the highest number, namely 19 people with a percentage of 47%. In the strongly agree category, there were 16 people with a percentage of 40%, the category did not agree. Five people with a percentage of 13%, and none. Who chose the category strongly disagree (percentage 0%). From this, it can be concluded that school digitization has a positive effect during the COVID-19 pandemic; this can be seen from the number of teachers in the 3T region who chose the agreed category, namely 19 people (47%)