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Abstrak Budaya masyarakat Sabu hingga kini tetap terpelihara sebagai identitas dan kepribadian warisan nenek moyang yang memiliki kekhasan tersendiri, termasuk dalam hal budaya pemberian nama. Nama dalam masyarakat Sabu tidak hanya dipandang sebagai penanda identitas diri seseorang, tetapi nama juga menunjukkan suatu peristiwa budaya sebagai bentuk penghormatan, tata krama, kesantunan, serta pewarisan dan historisitas. Dalam masyarakat Sabu, terdapat tiga nama yang memiliki saling keterkaitan satu dengan lainnya. Ketiga nama tersebut adalah ngara hawu, ngara bani dan ngara waje. Ngara hawu adalah nama Sabu yang diberikan orangtua, ngara bani merupakan nama keramat karena menyebutkan silsilah keturunan, dan ngara waje yaitu nama keseharian yang digunakan dalam keluarga, dan pergaulan. Kata kunci: Budaya, Sabu, Ngara hawu, Ngara bani, Ngara waje ---------------------------------------------------------------------- Abstract Savu’s culture until now is maintained as an identity and personality of heritage that has its own special characteristic, including in terms of cultural naming. Name in Savu society is not only as a marker of a person's identity, but the name also suggests a cultural event as a form of respect, good manners, politeness, as well as inheritance and historicity. In Savu’s society, there are three names as a union name which cannot separate to one another, namely: ngara hawu is the parent’s given name, ngara bani is the sacred name, and ngara waje is used in the family, and social intercourse. Key words: Culture, Savu, Ngara hawu, Ngara bani, Ngara waje

Language is a communication tool that is seen as a channel for delivering information or messages to others. Language is expressed through sentences that composed of several words in order to form a certain meaning. To form a certain sentence which is apply in a language must follow its rules. For example, Indonesian has a main element that must exist in a sentence, namely predicate or verb. The verb forms become the basic of forming the various sentences, including in determining the types of transitive and intransitive sentences. Predicate or verb is one characteristic that determines whether the sentence is transitive or intransitive in language skills. This reason is one of the authors' interests in discussing more details about the transitive and intransitive sentences of Savu language, which is one of the local languages in the East Nusa Tenggara Province, with speakers of the Savu tribe. Transitive and intransitive sentences in Savu have the most flexible additional elements which can be accompanied by various kinds of objects and adverb. Transitive sentences have two core arguments that are broadly called actors and undergoers, as in the following sentence: (1) ana  no  era do  due do; (2) ta ngedi ke no pidu bue moto; these two transitive sentences of Savu have two core arguments. The predicate on transitive sentences, namely: era  'having' in data (1): ngedi 'see' in data (2), with two core arguments, they are ‘ana no’ ‘his son’ 'and due do 'two people' in data (1), then, no ‘he’ and pidu bue motto ‘seven stars’ in data (2).. Whereas the intransitive sentence has no object. Then, the arrangement of functional elements is Subject + Predicate and Predicate + Subject. The following is an example of the intransitive sentence of Savu: (3) ta mari ina; (4) ro kako la rae; the intransitive sentence of Savu language indicates that they do not have objects. In data (3) ta mari  'laugh’ is the verb; ina ‘lady' is the subject. As well as in data (4) ro 'they’ is the subject, while kako la ‘go to' and rae ‘adverb of place’.

This paper specifically examines the study of  Ngara Waje structure in Sabu culture, with coverage (1) the lingual structure of the self-name; (2) The meaning of the name of Ngara Waje according to the perception of the Sabu people. The results of the analysis obtained the format of honorific name Ma / Na + ngara Waje + ngara Hawu. The emphasis in the Waje wajang name structure kajan in the name of the Sabu is not distinguished by sex but is characterized by Ama (Ma's abbreviation) for men and Ina (Na) for women. The lingual arrangement of names in Sabu culture has special characteristics ie the name of the Sabu always terminated vowels (a, i, u, e, o). The name of the Sabu person does not end in dead or consonant at the end of the word, such as Hae, Djara, Lodo, Nguru ,. Second, there are no different double consonant together, but the consonant immobilization must be the same, for example: Wannyi, Banni, Lappa. The third characteristic, does not recognize the characters c, f, q, s, v, x, and z because the people of Sabu do not recognize these characters so they cannot pronounce the capital letters. Example: they are difficult to articulate a word that has a phoneme / s / like the word Savu pronounced into Hawu; the school is pronounced school; Frans is pronounced Para, Simon is pronounced Himo. Waje ngara name in Sabu culture, has certain characteristics of meaning, namely the meaning of hope, the meaning of memories and the meaning of flattery. In addition, Waje's meaning is also associated with certain aspects such as objects around (humans, animals, plants, other objects), cosmic objects (sun, moon, stars) and natural elements (fire, water, earth, mountains).

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