Proceedings the 1St International Conference on Local Languages

PROCEEDINGS THE 1ST INTERNATIONAL CONFERENCE ON LOCAL LANGUAGES

EMPOWERMENT AND PRESERVATION OF LOCAL LANGUAGES

Editors I Nengah Sudipa Ida Bagus Putra Yadnya Made Budiarsa I Nyoman Darma Putra

Udayana University Denpasar, 23—24 February 2018

“Empowerment and Preservation of Local Languages”

Proceedings The 1st International Seminar on Local Languages

Editors I Nengah Sudipa Ida Bagus Putra Yadnya Made Budiarsa I Nyoman Darma Putra

Cover Design Espistula Communications Bali

Cover Photo Balinese Offering Cake “Sarad” by Arba Wirawan “Baligrafi” (2016) by I Nyoman Gunarsa, made for Jurnal Kajian Bali (Journal of Bali Studies)

Layout Made Henra Dwikarmawan Sudipa

Publisher Udayana University Press

Organized by Masters and Doctoral Programs of Linguistics Faculty of Arts, Udayana University

in collaboration with Local Languages Researcher Association

ISBN: 978-602-294-262-7 TABLE LIST OF CONTENT

Preface...... iii Message from the Dean of Faculty of Arts, Udayana University...... iv Message from The Rector of Udayana University...... v Table List of Content...... viii

KEYNOTE SPEAKER “HONORIFICS” IN THE USAGE OF PERSONAL PRONOUNS AND TERMS OF ADDRESS IN THE BALI AGA DIALECT Hara Mayuko...... 1

INVITED SPEAKER TOPONYMY AS A CULTURAL RESOURCE AND STRENGTHENING OF IDENTITY: A CASE STUDY ON SUNDANESE COMMUNITY IN SOUTHERN PART OF WEST JAVA Cece Sobarna...... 11

MEDIUM OF MODERNITY: BALINESE LANGUAGE IN THE CONTEMPORARY LITERARY LANDSCAPE I Nyoman Darma Putra...... 19

EMPOWERING PROPOSITIONS OF WISDOM IN PRESERVATION OF LOCAL LANGUAGES F.X. Rahyono...... 29

THE STRUCTURE OF RESULTATIVE CONSTRUCTIONS IN BALINESE I Nyoman Sedeng...... 39

PRESENTER DISTRIBUTION OF BAJO LANGUAGE FONOLOGY IN BAJO ISLAND DISTRICT SAPE DISTRICT BIMA NUSA TENGGARA BARAT Aditya Wardhani...... 47

THE VERB ‘CARRY’ IN BIAK LANGUAGE: A NATURAL SEMANTIC METALANGUAGE ANALYSIS Adolfina Krisifu...... 55

“CAK CUK SURABAYA”: STRATEGY OF STRENGTHENING SURABAYA’S IDENTITY Akhmad Idris, Iga Bagus Lesmana...... 65

vii BALINESE LANGUAGE MAINTENANCE BY YOUNG GENERATION WHO COMES WORSHIPING TO JAGATNATHA TEMPLE WHILE OFFERING CANANG Anak Agung Putri Laksmi Dewi, Ni Wayan Manik Septianiari Putri...... 71

BALINESE LANGUAGE TEACHING LEARNING PROCESS AT ONE EARTH SCHOOL BALI INDONESIA Anak Agung Sagung Shanti Sari Dewi...... 77

MEANING OF VERB “LOOKING” IN BALINESE LANGUAGE: AN APRROACH OF NATURAL SEMANTICS METALANGUAGE Anak Agung Sagung Wid Parbandari...... 83

THE FIRST STEP IS ALWAYS DIFFICULT: THE REVITALIZATION OF KUI LANGUAGE IN SCHOOLS Anggy Denok Sukmawati...... 87

PHONOLOGICAL VARIATION AND LINGUISTIC MAPPING IN GRESIK: A STUDY OF GEOGRAPHICAL DIALECT Anis Zubaidah Assuroiyah, Namira Choirani Fajri...... 93

THE PHONOLOGICAL PROCESS AND RULE OF JAVANESE COASTAL LANGUAGE: GENERATIVE PHONOLOGY APPROACH Apriyani Purwaningsih...... 99

THE ROLE OF BISSU IN MATTOMPANG ARAJANG AS TRADITIONAL CULTURE AND KNOWLEDGE PRESERVATION OF BUGINESE IN BONE Arga Maulana Pasanrangi, Moch. Ricky Ramadhan, Moh. Caesario Nugroho, Ashabul Kahfi Susanto...... 105

SOCIAL DIMENSIONS OF CULTURE IN THE JAVANESE FOLKLORE AS A SOURCE OF CULTURAL EDUCATION AND IDENTITY FOSTERING ON ELEMENTARY SCHOOL STUDENTS Barokah Widuroyekti, Titik Setyowati...... 113

COMPARING THE LEVEL OF BALINESE LANGUAGE ACQUISITION USING THE VOCABULARY LEVEL TEST Denok Lestari, I Wayan Suadnyana...... 121

THE SOCIO-CULTURAL DIMENSIONS OF BALINESE VOCABULARY IN THE INDONESIAN COMPREHENSIVE DICTIONARY Deny Arnos Kwary, Ni Wayan Sartini, Almira Fidela Artha...... 127

viii YOUTH MOVEMENT: A STRATEGY TO PRESERVE LOCAL LANGUAGES Desak Gede Chandra Widayanthi...... 133

THE USE OF BALINESE IN ADVERTISEMENTS AS AN EFFORT OF PRESERVING LOCAL LANGUAGE Desak Putu Eka Pratiwi, I Komang Sulatra, Komang Dian Puspita Candra ...... 137

PERSONAL PRONOUNS IN PONTIANAK MALAY Dewi Ismu Purwaningsih ...... 143

UTILIZATION OF PICTORIAL ILLUSTRATION FOR KOMERING-INDONESIAN DICTIONARY Dita Dewi Palupi ...... 149

SUNDANESE CULTURE AND LANGUAGE IN MANAQIB ACTIVITIES BY JAMAAH PESANTREN SURYALAYA-TASIKMALAYA Djarlis Gunawan ...... 155

THE KNOWLEDGE CREATION PROCESS OF TAMBO IN MINANGKABAU Febriyanto, Tamara Adriani Salim 161

INNOVATION IN CENK BLONK PERFORMANCE: A STRATEGY OF EMPOWERING LOCAL LANGUAGE THROUGH BALINESE SHADOW PUPPET Gede Yoga Kharisma Pradana ...... 173

ENVIRONMENTAL DAMAGE IN SONG LYRICS SETARA BETARA (SAME AS GOD) AND GUNUNG NENTEN TONG SAMPAH (MOUNTAIN IS NOT A RUBBISH BIN) BY SEVEN CEBLOCK Gusti Agung Ayu Kesuma Wardhani ...... 183

THE USE OF WORD “WATER” IN INDONESIAN AND BALINESE PROVERBS: AN APPROACH OF SEMANTICS COGNITIVE I Gde Pasek Kamajaya, Ni Made Bulan Dwigitta Prativi ...... 191

INTEGRATION OF CHARACTER EDUCATION VALUES IN BALINESE SHORT STORY “KUTANG SAYANG GEMEL MADUI” I Gde Nyana Kesuma ...... 197

BALINESE COMICS: AN EFFORT TO SUSTAIN AND ENFORCE THE BALINESE LANGUAGE AMONG CHILDREN IN BALI I Gede Gita Purnama A.P...... 203

ix LOANWORD PHONOLOGY IN TRANSLATING BALINESE CULTURAL TERMS INTO JAPANESE WITH REFERENCE TO JTB PUBLISHING BOOK ON BALI ISLAND I Gede Oeinada ...... 209

KARMAPHALA IN AKUTAGAWA RYUNOSUKE’S SHORT STORY ENTITLED HELL SCREEN I Gusti Agung Ayu Made Dianti Putri ...... 215

HIDDEN MESSAGE IN SIAP SELEM I Gusti Ayu Gde Sosiowati, I Made Rajeg...... 221

EMPOWERING LOCAL BALINESE TERMS TO INTERNATIONAL COMMUNITY WITH DESCRIPTIVE UNDERSTANDING I Gusti Ngurah Parthama ...... 227

THE SYNTACTIC BEHAVIOR OF PERSONAL PRONOUN IN NUSA PENIDA DIALECT I Ketut Darma Laksana ...... 233

INTERACTIVE MULTIMEDIA AS NEW BALINESE LANGUAGE LEARNING FOR ELEMENTARY STUDENTS I Ketut Setiawan, I Nyoman Jayanegara ...... 239

THE APPLICATION OF METAFUNCTIONS IN BALINESE LANGUAGE OF SATUA BALI “I BELOG” I Ketut Suardana ...... 245

EXPLORING THE SOCIAL RULES BEHIND THE USE OF BALINESE COURTEOUS EXPRESSIONS: A SOCIAL APPROACH I Ketut Warta ...... 251

A DESCRIPTIVE STUDY OF MORPHOPHONEMIC PROCESSES OF THE BALINESE DIALECT OF NUSA PENIDA I Nyoman Adi Jaya Putra ...... 259

MOTIVATION STRENGTHENING IDENTITY THROUGH BALINESE SCRIPT IN TATTOO MEDIA I Nyoman Anom Fajaraditya Setiawan, Putu Satria Udyana Putra ...... 265

MARATHI LOCATIVE CONSTRUCTIONS: A PRELIMINARY STUDY I Nyoman Aryawibawa ...... 271

x THE LINGUISTIC LANDSCAPE OF BALI: THE CASE OF THE TRADITIONAL YOUTH ORGANIZATIONS OF SEKEHA TERUNA I Nyoman Tri Ediwan ...... 277

AN ECOLINGUISTIC PERSPECTIVE REGARDING TOPONYMS IN GIANYAR SUB-DISTRICT, BALI I Putu Gede Hendra Raharja ...... 283

AN ANALYSIS OF DERIVATIONAL AND INFLECTIONAL MORPHEME IN NUSA PENIDA DIALECT I Wayan Agus Anggayana, I Ketut Mantra ...... 289

INDONESIAN DEFAMATION CASES UNDER POLICE INVESTIGATION: A FORENSIC LINGUISTICS STUDY I Wayan Pastika ...... 299

SYNCHRONIC GRAMMATICALIZATION AS FOUND IN THE BALINESE SERIAL VERBS I Wayan Sidha Karya ...... 309

VERBAL ABUSE OF CURSING IN BALINESE MYTHS I Wayan Simpen, Ni Made Dhanawaty ...... 315

THE SEMANTIC STRUCTURES OF DOING TYPES OF ACTION VERBS IN BALINESE LANGUAGE Ida Ayu Agung Ekasriadi ...... 321

THE EQUIVALENCE OF BALINESE FIGURATIVE EXPRESSIONS INTO ENGLISH Ida Ayu Made Puspani, Yana Qomariana ...... 329

STRATIFICATION PERSPECTIVE OF CATUR WANGSA IN TUTUR CANDRA BHERAWA: A STUDY OF SOCIOLOGY OF LITERATURE Ida Bagus Made Wisnu Parta ...... 338

RESHAPING THE PARADIGMN OF FOREIGN LANGUAGE LEARNING TO HARMONIZE LOCAL LANGUAGE MAINTENANCE Ida Bagus Putra Yadnya ...... 341

WAYANG FOR THE PRESERVATION OF JAVANESE LANGUAGE AND CULTURE AN ANALYSIS OF MAHABHARATA EPISODE’S GATUTKACA GUGUR (THE FALL OF GATUTKACA) Indrawati, Sri Samiati Tarjana, Joko Nurkamto ...... 347

xi RELATIONSHIP OF SASAK AND SAMAWA LANGUAGES: DIACHRONIC STUDY IN THE LANGUAGE KINDSHIP OF AN ETHNIC GROUP IN INDONESIA Irma Setiawan ...... 355

PHONOLOGICAL INTERFERENCE OF BUGINESE INTO INDONESIAN BY BUGIS SPEAKERS IN CENTRAL SULAWESI (A TRANSFORMATIONAL-GENERATIVE PHONOLOGY STUDY) Jaya ...... 363

STYLISTIC-GRAMMATICAL CONSTRUCTIONS AND CULTURAL-MEANINGS IN MINANGKABAUNESE Jufrizal ...... 373

LEARNING STRATEGY OF BALINESE LANGUAGES BY USING CONTENT IN NEW MEDIA Kadek Ayu Ariningsih, I Nyoman Widhi Adnyana ...... 383

BALINESE CULTURAL TERMS IN ENGLISH MEDIA TOURISM PROMOTION PUBLISHED BY DENPASAR TOURISM OFFICE Kadek Ayu Ekasani, Ni Luh Supartini ...... 387

THE EXISTENCE OF BALINESE LANGUAGE IN TRANSMIGRATION AREA OF LAMPUNG PROVINCE Kadek Feni Aryati, I Putu Agus Endra Susanta ...... 397

ENRICHING AND NOT SIMPLY COMPETING: BALINESE LANGUAGE IN CONVERSATIONAL INTERACTION IN BALI Kadek Ratih Dwi Oktarini ...... 405

REDUPLICATION PROCESS OF BALINESE LANGUAGE IN MEN BRAYUT STORY Ketut Riana, Putu Evi Wahyu Citrawati, Gede Eka Wahyu ...... 415

CONSERVATIVE OR PROGRESSIVE (THE EXISTENCE OF JAVANESE LANGUAGE) Krisna Pebryawan ...... 421

HUMOR IN DOU MAMPINGA SA UMA-UMA ON MPAMA MBOJO: A RESEARCH OF PSYCHOLOGY LITERATURE AND ANECDOTAL TEXT OF INDONESIAN LEARNING K13 Kurniawan, Solihin ...... 427

COMMISSIVE IN BATAK KARO Laili Mahmudah ...... 435

xii LOSS AND GAIN OF INFORMATION OF THE CULTURAL TERMS IN THE SHORT STORY SEEKOR AYAM PANGGANG AND A ROAST CHICKEN IN RELATION TO THE TARGET LANGUAGE READER’S UNDERSTANDING Lina Pratica Wijaya ...... 441

PROMOTING THE LOST VOCABULARIES OF LOCAL LANGUAGES TO REVITALIZE THE DEVELOPMENT OF INDONESIAN LANGUAGE Lis Setiawati ...... 447

THE LEXICONS OF VERB ‘FALING” IN SUNDANESE LANGUAGE: NATURAL SEMANTIC METALANGUAGE APPROACH Luh Gde Inten Purnama Sari Setiawan, Ni Putu Yunita Dewi ...... 455

GEGURITAN KAPIPARWA: CHARACTER AND LANGUAGE ANALYSIS 461 Luh Putu Puspawati, I Made Suastika ......

SECOND LANGUAGE ACQUISITION ON CHILDREN MIXED MARRIED BETWEEN JAVANESE AND BALINESE Luh Putu Ratnayanti Sukma ...... 467

‘LIR ILIR” PRAGMATIC ANALYSIS Lukia Zuraida ...... 473

LOCAL BEING WITHOUT NATIONAL: LINGUISTIC DILEMMA IN GILI KETAPANG PROBOLINGGO, EAST JAVA Lukiyati Ningsih, Khadijah Aufadina ...... 479

LOCAL LANGUAGE CONTENT IMPROVEMENT PROGRAM THROUGH THE MEDIA INFORMATION (LONG-COM PROGRAM) TO CHANGE SOCIETY’S PERSPECTIVE OF LOCAL LANGUAGE IN INDONESIA M. Izzudin Ma’ruf ...... 483

THE USE OF LINGUISTIC POLITENESS AND METAPHOR AMONG SASAK SPEAKERS IN RELIGIOUS SETTINGS Mahyuni, M. Amin, Arifuddin, Ahmad Junaidi ...... 489

CULTURAL MEMORY FOR THE SUSTAINABILITY OF SU’I UVI IN NGADHA FLORES Maria Matildis Banda ...... 505

xiii THE EXISTENCE OF DOLANAN SONG IN KINDERGARTEN AS A STRATEGY TO EMPOWER THE JAVANESE LANGUAGE : A CASE STUDY OF ROUDLOTUL ULUM KINDERGARTEN, MOJOKERTO Marta Widyawati, Dwika Muzakky Anan Taturia ...... 511

STRENGTHENING JAVANESE LANGUAGE MALANG ACCENT: A CASE STUDY TOWARD VIDEO BLOG BAYU SKAK ON YOUTUBE Mia Maulana Sarif ...... 517

REVEALING THE CULTURAL FEATURES OF PAPUAN MALAY LANGUAGE Monika Gultom ...... 523

GRAMMATICAL EQUIVALENCE IN THE ARABIC-JAVANESE TRANSLATION: THE EXPLORATION OF DIVERSITY IN GRAMMATICAL CATEGORIES ACROSS LANGUAGES Muhammad Yunus Anis ...... 529

THE EFFECTIVENESS OF SOCIAL MEDIA IN INFLUENCING BALINESE PEOPLE USE LOCAL LANGUAGE (BALINESE LANGUAGE) Ni Luh Made Dwi Ari Septiani ...... 537

CONSTITUENT MERGING OF SIMPLE CLAUSES IN BALINESE Ni Luh Ketut Mas Indrawati ...... 539

THE USE OF NUSA PENIDA BALINESE PHONEME /h/ (A CASE STUDY OF NUSA PENIDA PEOPLE WHO LIVE IN DENPASAR) Ni Made Ayu Widiastuti ...... 547

HOW ANIMALS PERSONIFICATION ACCOMPLISHED IN CHILDREN’S STORY Ni Wayan Sukarini ...... 555

LINGUISTIC IDEOLOGY AND MULTI-IDENTITY (RE)CONSTRUCTION:A CASE STUDY OF THE MANGGARAI-FLORES DIASPORA IN BALI Ni Wayan Sumitri, I Wayan Arka...... 561

TOGA DANCE IN SIGUNTUR KINGDOM CULTURE AS MALAY HISTORICAL RELICS TO STRENGTHEN MINANGKABAU IDENTITY Nidya Fitri, Dewa Ayu Widiasri ...... 569

YAWII: A VERB OF MOTION TOWARD GOAL AND MOTION AWAY FROM SOURCE IN MEE Niko Kobepa...... 577

xiv LANGUAGES PRESERVATION IN CEPUNG: ORAL TRADITION, COLLABORATION OF SASAK AND BALI COMMUNITY ON LOMBOK ISLAND Nining Nur Alaini ...... 583

EXPLORATION ON VERB ‘BAHA’ IN PAKKADO, MANDAR, INDONESIA: A STUDY OF NATURAL SEMANTIC METALANGUAGE Nirwan ...... 589

CULTURAL VALUES IN TRADITIONAL EXPRESSION OF SASAK TRADITIONAL INTERCOURSE Niswatul Hasanah, Malihah Hafiz ...... 597

RECIPIENT ROLE IN BALINESE GIVING VERB CONSTRUCTIONS Nyoman Sujaya ...... 605

ADJECTIVES IN LUBUKLINGGAU DIALECT OF PALEMBANG MALAY LANGUAGE AND ENGLISH THROUGH MORPHOLOGY AND SYNTAX ANALYSIS Oktaria Hasiyana ...... 613

A RITUAL TO COMMUNICATE WITH GOD OF THAI-KHMER GROUP: A CASE STUDY OF JOAL MAMAUD RITUAL, MUANG DISTRICT, SURIN PROVINCE, THAILAND Phra Dhammamolee, Yasothara Siripaprapãgon, Suthat Pratoomkaew, Thittayawadee Intarangkul, Suriya Klangrit, Samroeng Intayung ...... 623

JAVA ENCYCLOPEDIA BASED ON JAVANESE LOCAL KNOWLEDGE FOR MILENIAL GENERATION Prembayun Miji Lestari, Retno Purnama Irawati, Mujimin ...... 629

INSIGHT OF DIGITAL FOLKLORE IN RELATION TO EDUCATION Putu Irmayanti Wiyasa ...... 635

CONTRASTIF ANALYSIS BALI AND MANDARIN LANGUAGES PRONUNCIATION Putu Prinda D`amour Nisa ...... 641

STRENGHTENING AND DEVELOPING LOCAL LANGUAGE LITERATION THROUGH LOCAL CONTENT CURRICULUM OF PRIMARY SCHOOL: SYSTEMIC-FUNCTIONAL LINGUISTIC PERSPECTIVE Putu Sutama, Maria Arina Luardini, Natalina Asi ...... 647

FIGURATIVE LANGUAGE IN BALINESE PROVERBS WITH THE LEXICON OF FAUNAS Putu Zalsa Swandari Putri, Ni Made Mitha Suandari ...... 655

xv EXISTENCE OF LOCAL LANGUAGES IN THE VARIOUS GENRE OF POPULAR MUSIC IN INDONESIA Ranti Rachmawanti ...... 661

BANYUMAS JAVANESE DIALECT LANGUAGE IN THE TRADITIONAL CEREMONY OF BANYUMAS COMMUNITY MARRIAGE Ratih Kusumastuti ...... 667

THE EFFORTS TO MAINTAIN THE MOTHER TONGUE IN BEKASI Ratu Badriyah ...... 673

THE POWER OF BATAK TRADITIONAL SONG IN REPRESENTING LIVING VALUES Romaida Lubis ...... 679

TERMS OF ADDRESS IN THE BELITUNG ISLAND SOCIETY: A SOCIOLINGUISTIC APPROACH Sandy Nugraha 687

LINGUISTIC LANDSCAPE OF OUTDOOR SIGNS IN CUSTOMARY VILAGE OF TEGALTAMU, GIANYAR Sang Ayu Isnu Maharani ...... 693

LANGUAGE ATTITUDES AND LANGUAGE USE A GROUP OF PEOPLE TOWARDS LOCAL LANGUAGES IN THE RELATION TO ETHNIC IDENTITY Satyawati ...... 669

AGROLINGUISTIC ISSUES, AGRICULTURAL LEXICONS AND MUSEUM NAGARI IN WEST SUMATRA Sawirman ...... 703

METAPHORS USAGE IN THE MARRIAGE PROPOSAL RITUAL IN MANGGARAI, EAST INDONESIA Sebastianus Menggo ...... 709

PERCEIVED ADDRESS TERMS IN PM BY PAPUAN AND NON PAPUAN SPEAKERS: A PRELIMINARY STUDY Servo P. Kocu ...... 715

PHAHYA : WORD EFFECTS TO E-SARN PEOPLE’S LIFE Sowit Bamrungphak ...... 721

xvi LANGUAGE OF THE BAWEAN ISLANDERS: CULTURAL CHARACTERISTICS IN SPEECH LEVELS Sri Wiryanti Budi Utami ...... 727

ANCIENT LANGUAGE IN SACRED RITUAL OF BUDDHIST THAI-KHMER PEOPLE IN MUANG DISTRICT, SURIN PROVINCE, THAILAND Suthat. Pratoomkaew, PhraRajdhammasansudhi Teerangku, Phramaha Khuntong Khemasiri, Phramaha Tongchai Thammathawee, Yasothara Siripaprapãgon ...... 733

FIRST PERSON POSSESSIVE CONSTRUCTION IN MADURESE LANGUAGE Tunggul Puji Lestari, Dwita Laksmita Rachmawati ...... 739

THE DERIVATED CLAUSE STRUCTURES IN KAILI LANGUAGE, DIALECT RAI Ulinsa, Yunidar ...... 747

THE FORMATION OF IDIOM IN BIMA LANGUAGE: PERSPECTIVE MORPHOLOGY SYSTEM Umar ...... 755

ORAL PROFICIENCY IN TAMIL LANGUAGE: AN ISSUE IN MAINTAINING TAMIL LANGUAGE Vijay Khana ...... 761

THE MAINTAINED USE OF JAVANESE LANGUAGE IN SURABAYA URBAN SOCIETY Wahyu Sekti Wijaya ...... 767

IDENTIFIYING SENTANI CHILDREN’S DIFFICULTIES IN LEARNING THEIR LOCAL LANGUAGE Wigati Yektiningtyas ...... 773

BOL : THE RITUAL AND ART OF DETECTING THE CAUSE OF ILLNESS IN KHMER PEOPLE SURIN PROVINCE,THAILAND Wan Suwanpong, Prayoon Saengsai, Yasothara Siripaprapãgon, Karisandh Sengmas, Somkid Sukjit, Suriya Klangrit ...... 781

ANCIENT SACRED LANGUAGE PRESENTED IN GALMORE RITUAL OF BUDDHIST THAI-KUI PEOPLE IN SURIN PROVINCE OF THAILAND Yasothara Siripaprapãgon, Wan Suwanpong, PhraKan KantaDharmmo, Suriya Klangrit, Samroeng Intayung ...... 787

xvii “PHAYAR” A LANGUAGE THAT REFLECTS THE DOCTRINE IN THE LIFE OF THAI-KUY ETHNIC GROUP IN SURIN PROVINCE OF THAILAND Yasothara Siripaprapãgon, Prayoon Saengsai, Wan Suwanpong, Suriya Klangrit, Samroeng Intayung ...... 793

KIEH IN MINANGKABAU’S TAMBO Yendra ...... 797

xviii CULTURAL MEMORY FOR THE SUSTAINABILITY OF SU’I UVI IN NGADHA FLORES

Maria Matildis Banda FIB Universitas Udayana Denpasar-Bali [email protected]

Abstract There are numerous oral traditions in Ngadha (one of the ethnic groups in Flores). One of them is the narrative oral poetry known as Su’i Uvi (which means the principles in life). Su’i Uvi is usually recited during the ritual tradition of reba (performed for New Year feast, harvest festival, and introspection rituals).Su’i Uvi is spoken in Ngadha language. The diction of the poem represents its local wisdom as an integral part of agrarian society in Ngadha people. This study applied narrative structure theory purposed by Vladimir Propp and oral formulaic theory by Albert Lord. The Su’i Uvi was analyzed into several elements, which were 1) theme; 2) background; 3) plot; and 4) character. Furthermore, seeing from its sequence of words, phrases, and sentences, it was found that the repeated formula applied in Su’i Uvi. Those elements and repeated formula had become a potential value to strengthen the cultural memory of the poem narrator. This cultural memory had the ability to reserve and transmit the value of the poem, in order to maintain the sustainability of reba tradition in times.

Keywords: Su’i Uvi, cultural memory, sustainability, oral tradition, oral formulaic

I. INTRODUCTION This purpose of the study was to analyze the Su’i Uvi as the narrative oral poetry in the context of history and culture of Ngadha people in Flores. Based on S.P. Dhadha (2016), Su’i Uvi is the principles to guide people to live their lifes according to the pata dela (the ancestral message). Ansel Dore Dae (2016) describes Su’i Uvi as a source of goodness and provision of life, whereas according to Georgius Pello (2017), Su’i Uvi is a living guidance or doctrine understood by the community. The full explanation of it was formulated by Nai (1999) based on information obtained through Nainawa (1996) and Demu (1997) as follows.

Su’i Uvi actually consists of two words namely “Su’i” meaning stud or biological life or also called hatchery. “Uvi” is one type of yams (Yams Root, known as Dioscorea Esculanta) that is easy to grow anywhere, both in cold and fertile mountains, and in hot and rocky areas. Uvi is considered as the staple food for Ngadha people and the only food that the ancestors brought when they traveled to Ngadha. Uvi is said as the source of life for the Ngadha community and interpreted as the principal teachings of life. The honor and adoration of sweet potatoes is done every year inreba farming rituals, which is the ritual ceremony that is celebrated once a year (Nai, 1999: 15, 22).

505 Proceedings The 1st International Seminar on Local Languages

This study focused mainly in analyzing the text of Su’i Uvi (abbreviated further as SU). As it mentioned previously, SU is used in reba ritual. This ritual is not only as an agricultural ritual symbolizing the gratefulness of Uvi as the staple food and the source of life of Ngadha people, but also, as the way of the people to show respect to the ancestors, as a medium to reflect one- self, harvest celebration, as well as to celebrate Ngadha new year which is based on traditional calendar system (December to February in every year). The recital of SU takes place as the main process of this reba ritual. The recital was done by the traditional elder (mosalaki) or someone who is elder in the family, in the middle of the night, when the situation is calm and quiet, in the presence of all family members and in one sao (the core part of the traditional house). By reciting SU, it can strengthen the cultural memory of Ngadha people to remember the historical journey of the ancestor to where they belong now, Ngadha. On the other hand, the cultural memory itself can be defined as a kind of system that is built inside the human’s mind, in order to perform the ability to store the memory and transmit them, so that the tradition of reciting SU inreba can continue on until today. For further explanation, the focus of this study was mainly about to figure out how the cultural memory existed inside the SU text structurally through the structural approach by Levi Strauss (explained by Ahimsa) and how the text were transmitted through the oral formulaic approach by Albert Lord (1976).

II. METHOD This study used the narrative poem data of Su’i Uvi that was performed in reba ritual (Nai, 1999; Dhogo 2009). In that context, the text of Su’i Uvi was considered as the people’s life lesson. The steps in collecting the data was through deep reading, on which the text was read carefully, both in short verses and long verses, with the number of lines of each verse varying from two lines in one stanza, to 20 lines in a stanza (the explanation ofSu’i Uvi stanzas need to be discussed separately). As a narrative poetry,Su’i Uvi had a plot, background, and characters that formed the whole travel history and culture of Ngadha people. Culture according to Strauss is essentially a symbolic system or symbolic system configuration. To understand one particular cultural symbol, we should see the overall system where it becomes part (Kaplan and Manners, 2002: 239 via Sutopo, 2016: 4). In a structural study, the world view of the community of Su’i Uvi texts is obtained through the study of text structures such as plot, background, characters, and other elements. How the text is transmitted, was examined through the theory of oral formulaic purposed by Parry-Lord (1976). The formula system became one of the strengths that make the cultural memory of the owner and singers of Su’i Uvi remain awake. Thus, the data analysis applied two approaches, which were: 1) structuralism approach according to Levi Strauss, with the consideration ofSu’i Uvi seen as a mythology believed, part of the philosophy of life in Ngadha people; 2) text transmission approach based on oral formulaic theory.

III. FINDINGS AND DISCUSSIONS About the memory of writer named Elie Wiesel, one of the survivors of Nazi atrocities,

506 Bali, 23-24 February 2018 Empowerment and Preservation of Local Languages stated, “Without memory, there will be no culture. Without memory, there will be no civilization, there will be no society, and there will be no future “, (Laksana, 2017). Therefore, cultural memory had become an integral part of the journey in human life. It needed to be continually refreshed on a regular basis for the purpose of family, community, national, and diversity life. The cultural memory could be a reminder of the nation’s great history for the whole society and kept away from the threat of disintegrity (Kompas, 07 June 2016). In the same way, SU stores and reveals the ancestral journey. The SU text generally describes the Ngadha ancestors’ journey from the imperishable Giu Gema (Dark Spot), until it arrives at the tiwa lina (a peaceful place) where the Ngadha people dwell today. SU consists of three parts. The opening section consists of one to three stanzas about the commencement of a journey. The content part consists of number of verses: a) about sea travel by layover in several places; b) arrive at the tiva lina (a peaceful place) where the Ngadha people live; c) various life teaching counsel. The closing part of a verse is about reaffirms to hear the ancestor’s counsel on SU as the central teaching of human life. SU’s structural study as narrative poetry suggests things that Strauss purposed need to be in structural analysis, as followed: 1) switching from the conscious level to the unconscious level; 2) pay attention to relationships between terms or between phonemes and make the basis of analysis; 3) shows the phonemic systems, taking into account the structure of the system; 4) seeks to formulate the laws concerning the linguistic phenomena they examine (Ahimsa, 2002: 59; Sutopo, 2016: 5). Sub consciousness in social phenomena is learned (which one of them) through myth. The myth in the context of mythology underscores the sub consciousness about history, mythological origins, and the philosophy of life. It contains messages on life policy. This is in line with Strauss’s opinion of a mythical support society that shows a view of the world, society and history known to the mythical community (Ahimsa, 2006: 95). In structural study, this worldview is obtained through the study of text structures such as themes, plots, backgrounds, characters, diction, language styles, and others. At the end, SU describes the plot, characters, and background as follows. 1. Opening Was a call for people to listen to the principles of life. It started from Giu Gema, a dark place, which meant no longer remembered by speakers. In the opening verse, it described a journey illuminated by stars from all directions. 2. Content The contents of the SU tell about the journey conducted by the ancestors of Ngadha people. The sea trip started from China, Seilon, and Java. From Java the journey continued to Raba, Sumba, and Ma’u. Notice one of the stanza SU contents as follows.

Zili mesi mite Di sana di lautan lepas (There in the ocean) Su’i ooo uvi Dengarlah pokok ajaran kehidupan (Listen to these principles of life)

ISBN: 978-602-294-262-7 507 Proceedings The 1st International Seminar on Local Languages

Zili laja nenga rie-rie Di sana layarnya berkilau-kilau (there the sails shone) Su’i ooo uvi Dengarlah pokok ajaran kehidupan (Listen to these principles of life) Dia nenga jo jo dia Kemari semakin menuju kemari (Come here, Get here) Su’i ooo uvi Dengarlah pokok ajaran kehidupan (Listen to these principles of life)

The beginning of the journey was characterized by words and sentences such as boat making (rajo), pole (mangu), sail (laja), rowing (tuku), steering (uli), proper bow (uli molo), steering wheeled by the stars (da keso uli tange dala), wide ocean (mesi mite), a shiny sail (laja nenga rie-rie), anchor is lowered (kolu gha vatu), the sail is rolled (pole gha laja), and the journey becomes closer (dia nenga jo jo dia). In the journey, it also described the marriage of the ancestors with Javanese, Raba, and Sumba girl. It was further explained that the ancestors arrived at the tiva lina(a peaceful place) that was where the Ngadha people live now. It was mentioned the name of Oba and Nanga who had conquered the sea and settled in several villages such asDo, Vatu Ata, Malagisi, Reda, and some villages around Langa Gedha. There were also mentioned some names such asTeru and Tena, Vijo and Vajo, Sili as the eldest son, and Dhingi. The verses are always interspersed with a living doctrine that must be obeyed repeatedly expressed in the Su’i ooo uvi line (the living doctrine to be heard and executed). 3. Closing The closing part consisted of one stanza. It tells people to always remember the journey of the ancestors and be grateful with their Uvi (sweet potato) which became their source of life during the journey. The entire text of the SU from the opening to the closing was always confirmed by the presented line of Su’i ooo uvi in each verse. Start from the opening verse (su’i ooo uvi) to the closing part (uvi eeee ...). The text also explained the conflict that occurred after they arrived and settled in Ngadha, pictured as one peaceful place to live. Marriage, childbirth, feuds that happened by forgetting customs, efforts to overcome them, and how to uphold customs and perform customs. The history of Ngadha’s ancestral journey is captured in the memory and worldview of the Ngadha people. Sub-consciously, the historical origins and worldviews are understood by the mythical community of owners. This explains that in every human being, there is a cultural memory system. The system is useful for elaborating stimuli (including patterns and cultural behavior) from the outside. According to the Gestalt psychologists stimulation is received through the nervous system that can be understood through cultural patterns. (Liliweri, 2005: 374). Furthermore, the repetition of the su’i ooo uvi line is a never-ending expression of gratitude, as well as the way to celebrate the sweet potato (uvi) as the main food, the material source of life, and the spiritual source of life. The formula in the SU text is as followed. It showed the dominant repentance of Su’i oooo

508 Bali, 23-24 February 2018 Empowerment and Preservation of Local Languages uvi line, which predominate the text from the beginning to the closing part, which always ends by the word uvi eeee ... (that’s yam). Su’i ooo uvi line showed the sign of fixed cultural patterns and became the powerful words of all. The SU text had also become a physical binder in the form of uvi (sweet potato) as the main medium of reba ritual. In reba traditions, the su’i uvi was a decisive peak of cultural patterns that can be transmitted by the community owners The transmitted culture patterns of effectiveness are determined by 3 (three) factors: 1) the ability of human memory and the probability of memory activity; 2) external storage, how humans store external stimuli; and 3) the transmission process itself (Liliweri, 2005: 374). In the oral tradition, the transmission process is supported by language elements such as words, phrases, and sentences. The language elements stored in the speaker’s memory are supported by the formula system purposed by Albert Lord (1976). According to Lord, the poet does not memorize his poetry through manuscripts or writings, but by creating spontaneously based on the elements of the available language (stock in trade). The elements show identical or varying shapes according to the demands of grammar, dimension, and poetic rhythms used (Lord 1976: 34). The line of Su’i ooo uvi itself is the available language element as a stock in trade in a fixed formula. Formulas are groups of words that are regularly used in the same dimension to reveal a central idea. Meanwhile, formulaic expression is a line or half line that arranged on the basis of pattern formulas (Lord, 1981: 59; Banda, 2015: 32). The oral poetry is characterized by formulas and formulaic expression. In addition to these two concepts, in staging, the poet helps himself with the composition. According to Lord, the composition is also a performance because the composition is made during performance. Composition and performance are performed simultaneously (Banda, 2015: 88). Lord found that the most important of the process of transmitting oral poetry was: 1) persistent attention to tradition; 2) maintenance of traditions; 3) the role of proper historical preservation; and 4) maintaining the true essence of changing the essence as well as violating the truth (Lord, 1976: 28). This thought explains that in cultural memory, SU sustainability is carried out through a system of inheritance of oral tradition that occurs when traditional practitioners undergo tradition and strengthen their essence for generations (Banda, 2015: .297—300).

IV. CONCLUSION Memory is a part of human life in safeguarding its cultural heritage, its sustainability, its roles and functions, and its significance for the lives of individuals and groups of people. The cultural memory in regards to the sustainability of Su’i Uvi occurred in reba ritual in Ngadha Flores which supported by the owner’s unconscious level of tradition. One of the unconscious natures of social phenomena is myths. The myth in the context of mythology is taken unconsciously by the community to understand about history, mythological origins, and the philosophy of life. It contains messages on life lesson as contained in SU. The cultural memory for the sustainability of SU is also supported by the transmission process of Su’i ooo

ISBN: 978-602-294-262-7 509 Proceedings The 1st International Seminar on Local Languages uvi line that is considered as stock in trade of the fixed formulas. The stock in trade itself has the function of attention, maintenance of tradition and history, cultural memory and its essence.

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Ahimsa-Putra, Heddy Shri. 2006. Strukturalisme Levi Strauss: Mitos dan Karya Sastra. Yogyakarta: Kepel Press. Arndt, Paul. 2009. Masyarakat Ngadha Keluarga, Tatanan Sosial, Pekerjaan, dan Hukum Adat (terj. Paul Sabonama). Ende: Nusa Indah. Maumere: Candraditya. Banda, Maria Matildis. 2015. Tradisi Lisan Sa Ngaza dalam Ritual Adat dan Ritual Keagamaan Etnik Ngadha di Flores. Disertasi. Denpasar: Fakultas Pascasarjana Unud. Dhogo, Christoforus. 2009. Su’i Uwi Ritus Budaya Ngadha dalam Perbandingan dengan Ekaristi. Maumere: Penerbit Ledalero. Liliweri, Alo. 2005. Prasangka dan Konflik: Komunikasi Lintas Budaya Masyarakat Multikultur. Yogyakarta: LKIS (Lembaga Pengkajian Islam dan Sosial). Lord, Albert B. 1976. The Singer of Tales. Harvard University Press. Nai, Firmina Angsela. 2009. “Su’i Uvi: Ajaran Hidup Masyarakat Tradisional-Agraris Ngadha, Flores, Nusa Tenggara Timur”. Tesis. Denpasar: Program Pascasarjana Unud. Sulistyowati, 2017. Budayawan Bali Sepakat dalam FGD Kompas 06 Juni 2017. Jakarta: Kompas. Sutopo,Bakti. 2016. “Konsep Pelestarian Lingkungan dalam Dongeng Rara Beruk: Strukturalisme Levi Strauss.” Dalam Pendidikan Lingkungan Melalui Sasra. Wiyatmi, dkk Editor. Yogyakarta: HISKI dan FBS-UNY. Geertz, Clifford. 1992. Kebudayaan dan Agama (terj. Fransisco Budi Hadirman) Yogyakarta: Penerbit Kanisius. Pudentia, Ed. 2008. Metodologi Kajian Tradisi Lisan. Jakarta: Asosiasi Tradisi Lisan. Watu, Vianey Yohanes, 2008. “Representasi Citraan Ilahi dan Insani dalam Entitas Ritus Sa’o Ngaza di Kampung Guru Sina, Kabupaten Ngada Flores.” Disertasi. Denpasar: Fakultas Pascasarjana UNUD. Wiyatmi, dkk.2016. Pendidikan Lingkungan Melalui Sastra.Yogyakarta: Jurusan PBSI Fakultas Bahasa dan Seni UNS.

510 Bali, 23-24 February 2018 Udayana University Press