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togetherness in the sketch ‘to speak in pairs’ (which can be either twos, fours, or a multiple
with the base numbers two and four). A model of its description aims to appreciate the
harmonious wholeness in manners of ‘human life’, which is impossible to achieve without
families. Togetherness always requires a collection of peoples or tribes. Thus the idea of
togetherness is something that is absolute (conditio sine qua non), which in addition to its
existence as one of the essential element of a social entity (physical), also internally gives a
dignified stature to the image of human togetherness. The phenomenon of togetherness
is something beautiful, in addition to the personal interests of human subjects, it is also
a primary factor that helped shape the networks of the ‘cultured human image’ in the
manners of life with one another; others, the universe, the ancestors and the Divine One.

Oral Tradition as a Bridge of Meanings
In anthropological linguistics, to speak in pairs applies not only to people of Melanesia, but
also to all speakers of the Austronesian language family, and this is even more widely used
by speakers of Micronesia, Polynesia, and even more by the nations around the world. The
summit and the purpose of ‘speaking in pairs’ is to facilitate the process of meaning or
dynamics to give values to certain encounters (Fox, 1988, 2014).
A very anthropological description regarding human closeness to the universe has
always been based on the belief of individual human being as an integral part of the
universe; human being is the microcosm and the universe is the macrocosm. Fox (personal
communication, 2002-2003), describes the two terms as two complementary dimensions
of describing the networks of traditional social community.
The meaning of the terms macrocosm and microcosm, encompasses the following five
types of relationship encounters. First, the relation between human beings and nature with
the human being as the microcosm and the universe as macrocosm. Second, the encounter
between human beings and the Divine One with human beings as the microcosm and the
Divine One as the macrocosm. Third, the network between the ancestors and human
beings; human beings are categorized as the microcosm and the ancestors as macrocosm.
Fourth, the relationship between human beings and the context of finite life; human
beings are known as the macrocosm, and the finite context referred to as the microcosm.
Fifth, the relation between the problems that exist in human beings as the subject (text):
and the nature of thought of human beings; here, the former is called the microcosm and
the latter macrocosm.

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