A Form of Helong Language Maintenance

http://www.ejurnal.undana.ac.id/AJES ©AJES-Acad. J. Edu. Sci Ludji/AJES, 2019, 2 (1): 5 – 9 ISSN-2654-5624(O), ISSN-2654-5969(P)

AN ANALYSIS OF “IDA I DO AND OKE” TRADITIONAL SONG: A FORM OF HELONG LANGUAGE MAINTENANCE

By Ifoni Ludji [email protected] (Artha Wacana Christian University)

Abstract: literary activities are not limited by particular activity of rituals. It covers almost cultural aspects and routines of certain socio-cultural community can be represented by activity of literature. To keep using traditional songs is a kind of literary activities along with local language and mother tongou maintenance. This kind of literary activity is very positive because it caries local language and local content like deletion, metathesis, reduplication, compound words, acronym, sentence patters, articles, meaning and metaphor. It also contains religious values, spirit, and social values.

Keywords: Helong language maintenance, traditional song, linguistic unsure, social value

INTRODUCTION occur in a long period of time which takes time to Human civilization is changing in massive and observe the changes in which linguistic aspects. intensive ways on every aspect of life like law, politics, However, it can be viewed by the decrease of lingual economy, and socio-cultural aspect. The changes unit, gemination, dissimilation, metathesis, and the indicated by cultural values transformation, changes on phonemic structure. The changes which transportation, easily information and communication found in Helong language affect it on phonology, access, a firm bilateral relationship, and massive morphology, and semantics. urbanization. Those changes appears not is significant Literary activity is a strategy of language and in short period of time, however, their affect cannot maintenance. Effendy (2006: 6) states that literary be ignored. The changes occur by human interaction activity is included into social phenomena which stick which uses language as a medium. Therefore, language to primary activities. It may be found in funeral is also impacted on some levels in both negatives and ceremony, religious rituals, and even some national positives. ceremonies. It is also represented in traditional songs. As a medium cultural dynamics and change, In Helong language, the famous traditional songs are language (especially mother tongue) needs a serious “Ida I do and Oke”. These songs represent meanings treatment. It relates to potential negative effects caused and values of daily routines, customs, and traditions. by human interaction with multilingual competence This writing expreses and identifies linguistic forms, which may cause language selection and even death of language styles, and values carried in the songs. This local language and mother tongue. A simple case shows analysis aims at scrutinizing values contained in “Ida I that when a community has already recognized and do and Oke” traditional songs in Helong language. used other language, the linguistic homogeneity is avoided and when they do it in massive and continuous METHOD ways, they will come to a language selection process This writing applies qualitative approach to which abandon local language and then use the new investigate the process of occurrence of linguistic one, moreover, language policy and communal- unsure, language styles, and values carried by Helong psychological encouragement found in particular traditional songs “Ida I do and Oke”. Descriptive community where languages are selected. This may be method is also used to elaborate data supported by caused by what is called as language pride. noting lyrics. The next process is to transcribe into The above case is also found in Helong English and followed by analysis. Data is also obtained language. Interlocutors of this language tend to use by consulting proper informants who master Helong Bahasa Indonesia with some adaptation, like this language and especially those two songs. Besides, phonological association which occurs on proper noun informants, according to Djajasudarman, (1993: 33) that /o/ phoneme is changed into /u/, /e/ into /i/, /d/ into need to fulfill the criteria like passing certain level of /di/, and /c/ into /s/. The changes on local language formal education, literate, and good social interaction. 5 http://www.ejurnal.undana.ac.id/AJES ©AJES-Acad. J. Edu. Sci Ludji/AJES, 2019, 2 (1): 5 – 9 ISSN-2654-5624(O), ISSN-2654-5969(P) metaphor of figurative language as following DISCUSSION part of lyric. Wijana (in Pribadi, 2016: 4) stated that language maintenance covers not only language Bali-bali de babang ana timbang bali de elaboration on its description and the area of use, but An baun sing tia-ma lam ne ui eeh dalen how to explore it through its interlocutors. This means Sing kai ddap tilun lako-pait tam ne doson dael that there must be efforts to grow pride of local tuu language to the native speakers. Linguistic pride and awareness of norm are very crucial in language The underlined phrases ui eeh dalen (rain in maintenance process. Therefore, in accordance with summer) and doson dael tuu (glossy dry land) Wijana, literary activity like singing traditional songs express a man who falls down pushed by enables linguistic pride in term of language someone. maintenance. c. Parable Song lyric expresses emotional conditions of Tarigan (2008: 28) states that parable is a any situation. In literary work of art, song lyric is comparison of two things which are actually different to another language work. It must be different but considered to be similar or even associated with song tone, rhythm, and length. This alike. demands composers to be creative in using proper In lyric of “I da I do and Oke” songs, it is language style. Keraf (2010: 22) says that diction in found parable of figurative language as literary work of art of song refers to the use of following part of lyric. vocabulary that really represents ideas of feelings and thoughts through language styles. The style used in Bali-bali de babang ana timbang bali de song lyric artistically contains value of the art itself. Bap ana ki tuladang sung kiuk neon Consequently, language style in song lyric has to cover Bap ana ki tuladang bung abrapa both idea and artistic aspect of the work. Dosonnadosonno

Figurative Language Found in lyric of “I da I do The underlined phrases are parables which and Oke” songs compare duty of bapana (a leader) who is in Tarigan (2009: 6) divided language style in high position as sung kiuk neno a bird which four categories; comparison, reduplication, linking, and usually perches on the highest branch of a tree contradiction. In lyric of “I da I do and Oke” song, it is and bung abrapa a plant which grows on found comparison figurative language. anothers. Comparison Figurative Language The lyric of “I da I do and Oke” songs covers Linguistic Elements Found in “I da I do and Oke” personification, metaphor, and parable. Songs a. Personification Language studies have been developing in four Personification is a figurative language that areas. They are phonology, morphology, syntax, and associates things (non human) to have human semantics (Matthews, 1974: 2). They are called micro characteristics (Keraf, 2008: 140). In the lyric linguistics which contribute to the development of of “I da I do and Oke” songs, it is found: language study as a whole. Those four areas of study help in language maintenance analysis more I da do se oman so I da I do specifically in “I da I do and Oke” songs. There are also Papa ku taon le daar lena-lena le a nuting four elements of linguistic found in those two Helong Nuting mo an kai daap tilunun ducat dukat traditional songs. They are: tan le elo e do 1. Phonology a. Release the underlined lyric above is a part of Helong /tika/ becomes /tik/ myths kai dapa which means a kind of birds /kita/ becomes /kit/ believed to have only one bird egg along its /teka/ becomes /tek/ life. Therefore, this is used as an expression of /nalan/ becomes /nal/ eternity of God. This also represents the /mia/ becomes /mi/ characteristic of God, ‘The Only One’. /tana/ becomes /tan/ b. Metaphor b. Metathesis Metaphor in figurative language is a /dapa/ becomes /daap/ comparison of two different things which have /nuli/ becomes /nuil/ same characteristic(s) (Keraf, 2008: 139). In /hangu/ becomes /haung/ lyric of “I da I do and Oke” songs, it is found /dara/ becomes /daar/ 6 http://www.ejurnal.undana.ac.id/AJES ©AJES-Acad. J. Edu. Sci Ludji/AJES, 2019, 2 (1): 5 – 9 ISSN-2654-5624(O), ISSN-2654-5969(P) /dani/ becomes /dain/ e. /in/ ashaft →/kai in mesa/ c. Partial Reduplication f. /tul/ a roll →/tali tul mesa/ /lihu/ becomes /li-lihu/ g. /unus/ a pile →/ngai unus mesa/ /maingasar/ becomes /maingasar-ngasar/ 2. Morphology 4. Semantics There are some features of morphology found in “I Semantic s is divided into lexical semantics and da I do and Oke” songs. They are reduplication, grammatical semantics. In songs’ lyrics of “I da I metathesis, and abbreviation do and Oke” it is found lexical semantics as this a. Reduplication following. /buan-buan/ a. Use of word ‘luis’ does not only refer to noun ‘ /bole-bole/ cat’ but to tembus or ‘to penetrate’ as well. It is /ngasar-ngasar/ also called metonymy. This followings are /maingasar-ngasar/ metonymies found in the songs. /li-lihu/ - ‘loe' refers to verb bakar ‘to burn’ and b. Metathesis botak ‘bald’ /muri/ becomes /muir/ - 'lolo' refers to mengunjungi kebun ‘to go to /hale/ becomes /hael/ field’ and lurus ‘straight’ /nuli/ becomes /nuil/ - 'dukat' refers to nama ‘name’ kebesaran /hangu/ becomes /haung/ ‘greatness’ /kami/ becomes /kaim/ - 'hua' refers to lahir, ‘to bear’, orang tua /dani/ becomes /dain/ ‘parents’ and sayang´’to love’ c. Compound Words - 'nusa' refers to pulau ‘island’ and lawar /hitu/ broken /hoen/ broken /hituhoen/ ‘salad’ descent - 'pulu' refers to dogeng ‘fairytale’ and /loka/ to call /taru/ to order bicara ‘to speak’ /loka-taru/ to execute b. Use of metaphor is also found in “kopo hoen’ /iut/ sole of foot /daen/ short which refers to ‘waist’ (human anatomy) and /iut-daen/ powerless ‘broken’. It also refers to bersalin ‘to bear d. Acronyms child’. Here are also idioms containing /palit/ from phrase [pait lako] metaphor found in the songs: /bekit/ from phrase [beel kita] - 'iut daen' refers to ‘small size of sole of /kasi kasi non/ from phrase [kasian] foot’ but to ‘disability’ /babang/ from phrase [bali-bali] - 'maing muti' an idiom which refers not only e. Hyphenation to ‘forehead’ (human anatomy) but to ‘pig’ /teka/ becomes /tek/ as well. /nalan/ becomes /nal/ - 'sing kai dap tilu' which refers to a kind /kita/ becomes /kit/ of birds believed to have only one bird 3. Syntax egg along its life and ‘God’ Relation of words in syntactical operation is also c. It is also found some vocabularies that are found in the songs’ lyrics of “I da I do and Oke”. never used in daily conversation. The followings are the relationship in sentences. - 'nakdo' (far) a. /papa ku lat mo litun le laok ma/ - 'palit' (to comeback) / ⃰ papa ku litun mo lat laok ma/ - 'babang' (to be considered many times) NAMA – 2Tg – V¹ – Konj- V² – Konj – V³ – - 'tenhu' (the first) datang - 'matlalang' (to point out) b. /ama ku lako mo lail se ingu mana/ - 'dupang' (like/as) / ⃰ ina ku lali mo laok se ingu mana/ - 'iskaring' (to blame each other) N – 2Tg – V¹ – Konj – V² – Prep – N c. /kit butu mo laeng bandu na le/ Values Found in lyrics of “I da I do and Oke” Songs / ⃰ kit laeng mo butu bandu na le/ Values in this context are abstract norm which 2Jk – V¹ – Konj – V² – N – Def – PNG stand as principles, standards that encourage people to

do right and good things in life. This makes values of Data from the songs: life place the highest position in term of human a. /beas/ a / an →/ana beas mesa/ ideology. Values may also cause people sacrifice their b. /kles/ a sheet →/kai klehen kles mesa/ lives (Fitri, 2012: 89). This definition leads to c. /bil/ a piece →/kukis bil mesa/ conclusion that values are the spirit which affects d. /lol/ a shaft →/molo lol mesa/ human life to take good and positive conducts in life. 7 http://www.ejurnal.undana.ac.id/AJES ©AJES-Acad. J. Edu. Sci Ludji/AJES, 2019, 2 (1): 5 – 9 ISSN-2654-5624(O), ISSN-2654-5969(P) There are some values of life found in “I da I is found that tolerance becomes the stressed point do and Oke” songs. They are religious value, work to consider in life. ethic, and social values. ngasar-ngasar bakun na, mama ela deken natun 1. Religious Values tilu natun kasian au le e,,leol dene lua le tam leol Most of Helong language interlocutors are sake la lem dehet bii kam namnaun muna leˡ Catholics and Christians who works as farmers and timbang bali de bali bali de babang timbang nga fishermen. Religious values help them in bali de, babang timbang timbang bali bali de sua integrating social activities with cultural activities. bel au sala ka le auk pake pal baha la, sua bel au Religious values found in the songs’ part i do i da i sala ka met kit le leleo tukun lelon papa namnau do, papa ku taon le dar lena lena le a nuting nuting au. mo an kai daap tilun un dukat tan le, elo edo. The The above expression shows the value of life. The underlined phrase refers to ‘God’ whom by men is first underlined phrase contains word namnau searched and prayed. This also expresses which means ‘to love each other as the foundation ‘nothingness’ of human beings. It represents to built relationship among community members. humble heart and simplicity of life. The second underlined phrase carries sua bel au The songs also contribute to the sala ka le auk pake pal baha la that means to development and maintenance of religious values sacrifice as a kind of loving member of the seen by parts of the lyrics ngasar-ngasar bakun na, community. mama ela deken natun tilu natun kasian au le e,,leol dene lua le tam leol sake la lem au babang The Meaning of Helong Language Maintenance in nga timbang bali de bali bali de babang timbang “I da I do and Oke” Songs nga bali de, babang timbang timbang bali bali de Helong Language maintenance must be related sung kiuk neon le nini tail kaba le ku but kaim tia, to substantial aspect of the development of literary laeng bis lange le ku laeng kaim tia. The idiom also work of art seen from the use of figurative language and means their belief that sticks to them like kaba, values carried in the work. There are two main their traditional musical instrument (Sasandu with substantial things which are found in the songs of “I da eight strings). I do and Oke” 2. Work Ethic 1. Language Identity Majority of Helong people work as farmers who Helong Language identity, as other languages may plant rice and some kinds of fruits and vegetables. be found in its linguistics elements; phonology, As it is known that the area where Helong ethnic morphology, syntax, and semantics. These all community lives is dry land. The rain season is elements are represented by dictions, phrases, and very short. Therefore, they have to work harder to sentences in both “I da I do and Oke” Helong fulfill their daily needs. It is represented by part of traditional songs. Therefore, to maintenance Helong the lyrics of “Oke” bellow language identity, it demands sustainability in using ngasar-ngasar bakun na, mama ela deken natun literary works of art and one of them is traditional tilu natun kasian au le e,,leol dene lua le tam leol song. Both “I da I do and Oke” songs already show sake la lem au babang nga timbang bali de bali that language maintenance can be done easily. In bali de babang timbang nga bali de, babang other hand, language maintenance also needs to be timbang timbang bali bali de oras oras paplome reflected in Helong language use in daily life. The sake dedang karis tua neno nusu nalo ne lubu mee analysis of “I da I do and Oke” songs will tu dalen doson ana doson no encourage people, especially Helong ethnic to Helong people living in Bolok village nowadays are maintain their local language in order to keep it different to those who lived years before. They start from distinction. doing daily activities at much earlier in the 2. Guideline of Positive and Good Social Conducts morning. However, in the lyrics of “Oke”, it is Helong traditional songs “I da I do and Oke” found an idiom paplome sake which converted to contain values that may be used as guidance for English becoming ‘waking up at 03.00 in the people especially Helong interlocutors to live with morning’. This idiom affects the way Helong positive and good conducts in their community. It people work and also influences their life quality. also can be used by other people (non-Helong 3. Social Values ethnic) as their life guidance. The values have been Human beings as social community means packaged into beautiful songs may be interesting there are relationships among them. How a man for those who listen and understand the meaning. relates to others in many contexts may be seen by By this way, the introduction of Helong good their activities in community. Relationship among values will be spread widely. social community member is expected to develop harmony and social values. In the song of “Oke”, it

http://www.ejurnal.undana.ac.id/AJES ©AJES-Acad. J. Edu. Sci Ludji/AJES, 2019, 2 (1): 5 – 9 ISSN-2654-5624(O), ISSN-2654-5969(P) CONCLUSION Press. Helong traditional songs “I da I do and Oke” Keraf, Goris. 2008. Diksi dan Gaya Bahasa. are the oldest cultural heritage in of Helong ethnic in Jakarta. PT Gramedia Pustaka Utama Kupang which can be found nowadays. The use of the ______2010.Diksi dan Gaya Bahasa. Jakarta. songs in community will help maintain Helong PT Gramedia Pustaka Utama language. Besides, the lyrics contain linguistic elements Matthews, P.H. 1974. Morfology: An Introduction that can be researched. Furthermore, they carry religious values, work ethics, and social values. The to the Theory of Word Structure. London: songs of “I da I do and Oke” represent local content and Cambridge University Press. policy which should be maintained by interlocutors of Pribady, Haries. 2016. Peran Lagu Daerah terhadap Helong language. Pemertahanan Bahasa Melayu Dialek Sambas. Denpasar: Seminar Nasional REFERENCES Bahasa Ibu Universitas Udayana Djajasudarman, 1993 ‘Metode Penelitian’. Tarigan, Hendry Guntur. 2009. Pengajaran Gaya Bandung. PT Eresco Bahasa. Bandung: Angkasa Effendy, Chairil. 2006. Sastra sebagai Wadah Integrasi Budaya. Pontianak: STAIN Pontianak