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This research aims to describe the process of Ro’a mu’u ceremony in Pogon village and also To Analyzing meaning of the Ro’a mu’u ceremony in Pogon village. The research used qualitative method and data collection techniques are, interview, and documentation. Data analysis in this research used data reduces, data display, and drawing conclusion. The result of this research showed that Ro'a Mu’u is a marriage ritual as a symbol of the second opportunity for the bride and groom.Ro'amu'u is performed at the bride's house, after the bride and groom carry out a church wedding. Ro'amu'u is carried out home from the church in accordance with the agreement of both parties, namely the male side (me pu) and the female side (inaama). In this process, the woman will plant a banana tree in front of the house and replace the traditional Sikka sarong, in general, ro’amu’u in Sikka district is one of the traditional ceremonies marriage that is prioritized in traditional wedding ceremonies, Meaning of ro'amu'u is that the bride and groom feel that marriage is a very sacred value with the aim of continuing offspring so that their marriage is symbolized by meaning and social values. specialy in Pogaon village must preserve the customs and culture of ro'a mu'u the younger generation because this ceremony is a sacred wedding ceremony with the aim of continuing the lineage so that the younger generation must learn and carry out this ceremony for generations.

This research aims to describe the process of Ro’a mu’u ceremony in Pogon village and also To Analyzing meaning of the Ro’a mu’u ceremony in Pogon village. The research used qualitative method and data collection techniques are, interview, and documentation. Data analysis in this research used data reduces, data display, and drawing conclusion. The result of this research showed that Ro'a Mu’u is a marriage ritual as a symbol of the second opportunity for the bride and groom.Ro'amu'u is performed at the bride's house, after the bride and groom carry out a church wedding. Ro'amu'u is carried out home from the church in accordance with the agreement of both parties, namely the male side (me pu) and the female side (inaama). In this process, the woman will plant a banana tree in front of the house and replace the traditional Sikka sarong, in general, ro’amu’u in Sikka district is one of the traditional ceremonies marriage that is prioritized in traditional wedding ceremonies, Meaning of ro'amu'u is that the bride and groom feel that marriage is a very sacred value with the aim of continuing offspring so that their marriage is symbolized by meaning and social values. specialy in Pogaon village must preserve the customs and culture of ro'a mu'u the younger generation because this ceremony is a sacred wedding ceremony with the aim of continuing the lineage so that the younger generation must learn and carry out this ceremony for generations.

Oral and written communication is broad and free. However, the content in it must comply with applicable rules, one of which is the principle of politeness contained in three anecdotal texts entitled “Liburan Kuli Bangunan”, “Perundungan Tanda Sayang”, and  “Korupsi Kecil”. Criticism in it is conveyed by paying attention to the principles of politeness. However, not all speech contained in the text meets the principles of politeness. Therefore, the author was moved to carry out an analysis of the principles of politeness in the anecdotal texts entitled “Liburan Kuli Bangunan”, “Perundungan Tanda Sayang”, and  “Korupsi Kecil” contained in the Cerdas Cergas Berbahasa dan Bersastra Indonesia SMA/SMK Kelas X. This analysis aims to discover and examine further the principles of language politeness by the discipline of pragmatics. The approach used in this research is a qualitative descriptive approach. The results of data analysis were collected using reading and note-taking techniques. The results of the analysis in this research found 19 violations of politeness principles, dominated by violations of the thimble agreement. Apart from that, there is compliance with the principles of politeness, totaling 4 utterances, namely 2 on the thimble of agreement, and the other 2 on the thimble of humility and the thimble of feelings. With this research, it is hoped that it will be useful for providing understanding and as additional reference material for further research regarding the principles of language politeness in communication.

Oral and written communication is broad and free. However, the content in it must comply with applicable rules, one of which is the principle of politeness contained in three anecdotal texts entitled “Liburan Kuli Bangunan”, “Perundungan Tanda Sayang”, and  “Korupsi Kecil”. Criticism in it is conveyed by paying attention to the principles of politeness. However, not all speech contained in the text meets the principles of politeness. Therefore, the author was moved to carry out an analysis of the principles of politeness in the anecdotal texts entitled “Liburan Kuli Bangunan”, “Perundungan Tanda Sayang”, and  “Korupsi Kecil” contained in the Cerdas Cergas Berbahasa dan Bersastra Indonesia SMA/SMK Kelas X. This analysis aims to discover and examine further the principles of language politeness by the discipline of pragmatics. The approach used in this research is a qualitative descriptive approach. The results of data analysis were collected using reading and note-taking techniques. The results of the analysis in this research found 19 violations of politeness principles, dominated by violations of the thimble agreement. Apart from that, there is compliance with the principles of politeness, totaling 4 utterances, namely 2 on the thimble of agreement, and the other 2 on the thimble of humility and the thimble of feelings. With this research, it is hoped that it will be useful for providing understanding and as additional reference material for further research regarding the principles of language politeness in communication.