Article

Komunitas: International Journal of Looking through the Indonesian Society and Culture 10(1) (2018): 68-77 DOI:10.15294/komunitas.v9i1.12831 Ethnolinguistic Perspective © 2018 Semarang State University, p-ISSN 2086 - 5465 | e-ISSN 2460-7320 to Unveil the Social Facts http://journal.unnes.ac.id/nju/index.php/komunitas Phenomenon of Piil Pesenggiri UNNES JOURNALS

Widhiya Ninsiana

IAIN (the State Islamic Institute) of , , Indonesia

Received: 18 January 2018; Accepted: 1 March 2018; Published: 30 March 2018

Abstract This article discusses the issues around the socio-cultural phenomenon that employ interdisciplinary stud- ies between linguistics, anthropology and sociology to study the linguistic behaviors of the Lampungese society in a way to grasp their worldview. The data were technically collected through observation and litera- ture reviews to bring out the voices and experiences of the people who mostly affected by the concept of Piil Pesenggiri, of people whose voices have been missing in literature and debate. The production and repro- duction of identity through Piil Pesenggiri seems to remain a finding tradition exist among the Lampungese which primarily resulted both demographic and the local political change allowing emergence of a capitalist strategy “retreatment” used as a form of resistance against the transmigrants. It is not a secret anymore that Piil Pesenggiri which many of us understood as the life philosophy of Lampungese triggers negative stigma amongst other shared races or tribes of transmigrants, it is a shift of viewing piil as a mere “cultural shield” or cultural fortress within their social relations. It then becomes clear that the worldview of the social facts of the community as well as segregation that plunges into the socio-political aspects of society includ- ing education, cultural symbols, the political flow of identification of social structures. Todays, the existence of Piil Pesenggiri ethnolinguistically is deemed to reflect cultural capital, a static and contextual product of identity which cannot be separated from the people (ulun) Lampung.

Keywords ethnolinguistics, piil pesenggiri; identity; Lampungese; tradition

INTRODUCTION is the basis of philosophical assumptions for linguists such as Saussure and Cassirer Hereditary, language is an instrument that (in Ding, 2010). The root of this assumpti- allows us to interpret the world. Language on comes from Immanuel Kant’s thought of provides categories of thoughts or ideas, human reason as a powerful tool and enab- but at the same time, language properties les human beings to interpret the world or push for possibilities, limiting how far or otherwise, to scramble or to overturn the how close we can see. From the thesis can understanding of the universe. be drawn assumptions about the nature of The diverse Indonesian societies are the language and the relationship between vast lands for research studies that under- language and the world. The conceptualiza- tion of language as an objectification of na- Corresponding author ture, and the evolutionary step toward the Jl. Ki Hajar Dewantara 15 A Kota Metro, Prumnas JSP blok i/10 Jl. Cempaka, Lampung intellectual formation of what is considered Email as an orderly or otherwise chaotic pattern, [email protected] Komunitas: International Journal of Indonesian Society and Culture 10 (1) (2018): 68-77 69 go the ethnolinguistic perspectives, so that a open to many ethnics, Lampungese were culture can live in another culture. Ethnolin- also known for their generous attitudes. guistics is the study of the language system Many clans or customary land were granted in a cultural perspective. Ethnolinguistics is to the transmigrants1. The land of Lampung also called Anthropological Linguistics or is known for its saying “Sai Bumi Ruwa Ju- Anthropological Linguistics which is a study rai” for the Lampungese is very friendly, of language and culture as a major sub-field open-minded and peace lovers either (Sety- of Anthropology (Duranti, 1997). Hymes awan, 2012: xvii). The blurring on the ulun (1964, pp. 4) suggests that through ethno- Lampung’s identity primarily caused by the linguistics we can trace how linguistic forms swift flow of transmigrants which turned are influenced by culture, social, mental, Lampung province into an exact destination and psychological, what is the true nature and contributed to the shifting of the cur- of the words and meanings of the relations rent social position of ulun as well. Of cour- between them. se, this has been a major impact for the ulun In this study the author is interested societies who increasingly feel pressure and to examine in particular the sign system or tend to be less appreciated. symbols that stay in co-existence with the According to record data from BPS language of a particular ethnic meaningful (2000, 2003, and 2010), the current position culture, namely the people of Lampung. In- of ulun Lampung are very small in number digenous ethnic origins of Lampung, known to be compared the new commers’ popu- as ulun, are still adhering to the local philo- lation. The estimation of population com- sophy of life that has been going on for gene- position based on the ethnic groupings rations since hundreds of years ago recount ranging from those who are originally from in the Book of Kuntara Raja Niti1. The phi- equal to 61, 88%, while Lampungese losophy of life, among others Piil-Pesenggiri is 11,92%, Sundanese (including ) is (feeling embarrassed to do humble work 11,27%, Semendo and 3,55%, and according to religion and have self-esteem), other tribes (, , Bugis, Mi- Juluk- Adok (having personality in accor- nang and others) which took 11.35%. These dance with the title of adat or custom whe- compositions cannot be separated from the re one bears), Nemui-Nyimah (visiting each history of ulun Lampung contact themsel- other to stay in touch and friendly behave ves with outsiders for hundreds of years ago in receiving guests), Nengah-Nyampur (so- so that they shared each other in terms of ciable, active in social interaction and avoid identity and tend to be more flexible. In ad- individualistic), -Sambaian (gotong- dition, marriages with other ethnic groups royong, cooperation in community and help also at the same time turn the boundaries each other/community shared members). of identity becoming blurred in terms of The things that interest the writer in stu- socially and territorially boundaries (Barth, dying the symbols that contain the ideolo- 1969). Having viewed from the perspec- gical identity of Ulun society is based on her tive of migration, what happened to ulun curiosity about the system of sign or cultu- Lampung, do they experience the process ral symbol used by the society since ancient of marginalisation as the local residents in times up to the present. These symbols can their homeland making them have nothing state between certain ideologies that can to do with their own land or this is called shape social behavior between social segre- ‘ethnification’. Theulun Lampung’s position gation, identity preservation, and local wis- as an agent in addressing migrants and their dom of that local people. 1 During the period of 1952 to 1970, the transmigra- The openness of Lampungese or the tion area of ​​Lampung was placed 53,607 households ulun people has become one of the con- (222,181 inhabitants) from Java and Bali. They are siderations of the Lampung province as a spread over 24 (twenty four) transmigration sites in transmigration destination area during the Lampung. Among others are in Middle Lampung, East Lampung, North Lampung, Way Kanan, Tangga- Old and New Order periods. Not only being mus, Pringsewu, Tulangbawang, and West Lampung.

UNNES JOURNALS 70 Widhiya Ninsiana, Looking through the Ethnolinguistic Perspective to Unveil the Social Facts ... relations to the principle of Piil Pesenggiri as and documentation. While in analyzing a self-esteem as well as a response to the do- the data, the researcher followed the pat- mination of the transmigrants. tern of analysis Miles and Heberman (1974, Based on these facts, it is true that Eds. 2014); data reduction, data presentati- there are triggers of the meanings change on, withdrawal and verification. In testing towards piil by the process of adapting the the validity of the data, this study used the community in addressing an increasingly technique; 1. Extending field attendance on globalized world. The result in the interna- keeping in touch with the research subjects, lization process of ulun Lampung with the 2. Triangulation is done through comparing migrants is learning for the local communi- the results from informants with sources, ty to gain new knowledge so that it becomes methods and theories. the capital to contest with the newcomers. The subjects in this study were the In other words, the ulun society implements individuals of indigenous population and a strategy of “taking” its right to take action. transmigrants who are willing to accept the presence of the writer and those of capable and have willingness. While the object is a Methods verbal symbol that is commonly used each This research is multisited, so all Lampung ethnic in interacting. This simple research ulun has the same opportunity to become employed a descriptive method; the writer the informants. The data and information herself is the main instruments. The rease- in a way to explain the research problem are archer directly engaged in the social settings collected from two sources, namely prima- of the studied communities, in addition she ry and secondary. Primary data obtained herself becomes the key-instrument of the through observation and in-depth inter- study (Bogdan & Tylor, 1975, p.163). views with a number of informants, while secondary data collected from the results of Review of Related Literatures data processing of others in the form of do- Sulistyowati and Margaretha (2011) revie- cuments, reports, publications, and so forth. wed the culture of Ulun Lampung in their In the opinion of Crystal (1987) eth- article entitled Piil Pesenggiri: Modal Bu- nolinguistics is a language study related to daya Dan Strategi Identitas Ulun Lampung certain ethnic attitudes and behaviors, espe- reveals that the reconstruction of Ulun cially with regard to social interaction, this Lampung identity is inseparable from the study combines two fields of science namely development of political and cultural dy- Linguistics and Anthropology. Nide in Hy- namics in space and time. Production and mes (1964) says that words are fundamen- reproduction of piil pesenggiri as a invented tally symbols or cultural traits. Spradley in tradition processed into cultural capital and the study of anthropology studies culture identity strategy is a kind of resistance to as a system of knowledge (cognition) which the entrants as reteritorialization and self- includes the behavior, ideas, and knowled- identification. Changing the negative stig- ge of a society. Masinambouw (1998, pp.14) ma of piil pesenggiri that has been used as says that culture is a complex whole of eve- a “cultural shield” in various actions is the rything we can observe in humans as social Ulun Lampung construction with a new beings and by itself including the language image through education, cultural sym- in them. bols and political channels, is a process to In addition to the mentioned inter- be recognized identity in social structure. A disciplinary theories, the social fact used slightly different from before but with the as a paradigm in this study is an analytical same researcher, Risma Margaretha Sinaga method of structural-functional theory and (2014, 2012) writes in her dissertation entit- symbolic interactionism theory. The techni- led Strategi Mengubah Stigma Kajian Piil ques in digging information / data collec- Pesenggiri Dalam Budaya Lampung, found tion by observation, in-depth interviews that the Ulun society strengthened their

UNNES JOURNALS Komunitas: International Journal of Indonesian Society and Culture 10 (1) (2018): 68-77 71 collective consciousness through revitaliza- monly masterred by informants to be able tion and rearticulation of Piil Pesenggiri as a to explain the meaning of culture through representation of the identity, reproduction the window of the language that she/he of Piil Pesenggiri is a resistance to inequality mastered. Through the language, it enables against immigrants, recognition and valued us to understand various registers, idioms, as local ethnic. The revitalization of tradi- language expressions as a crystal experience tions carried out, among others, by holding of cultural events in the everyday life of the begawi adok, the ritual of giving honora- Lampungese people. ry titles to outsiders as a sign of brotherly relationships-or as an exchange. The study of piil pesenggiri in the application of social Results and Discussion interaction in the community and in the fra- me of Indonesian legal culture conducted Ulun and the History of Lampung by Pairulsyah (2013) entitled Kualitas Pe- Having viewed from the historical evidence layanan Publik Samsat Lampung dalam proven from the existing historical relic wri- Perspektif Budaya Piil Pesenggiri, assessing tings (Kitab Kuntara Raja Niti), this Kitab or the public’s assessment of public services book shows that Lampungese had their own performed by Samsat on, which the avera- high and noble culture. This confirms that ge result is considered good enough and in people of Lampung since the ancient times accordance with the rules outlined. The ser- were the literate inhabitants who under- vice provided by Samsat is good in principle stood both reading and writing, i.e., eviden- to nemui nyimah (courtesy on service users). ce of Lampung script (kha-ga-nga). Besides, The bad judgment lies in the variable nen- a number of inscriptions found among ot- gah nyappur. The research that the author hers inscriptions Palas Pasemah in South presents on this occasion examines from a Lampung and Batu Bedil Inscription in different point of view that cultural expres- Tanggamus , so it can be seen that sions of semiotic phenomena are the indi- in the 8th century, Lampung was under the cators of changing the identities used in ex- rule of Sriwijaya Kingdom (Setyawan, et al., pressing the social and ideological positions 2012, p. 14), these prehistoric evidence re- of a group of different ethnic people - for mains historical in which in Lampung pro- ming a heterogeneous society in Lampung vince there exist a type of culture influenced have meaning which can describe or reveal by and Buddhism. the minds of the original community Ulun Ethnolinguistically according to the Lampung in general. Accordingly, this study existing oral tradition, the Lampung tribe may at least contribute to; (a) the repertoire originated from Skalabrak, a place in Belalau of scholarship that marries the anthropolo- region, North Lampung district. The name gical and linguistic disciplines, (b) the refe- “Lampung” itself is said to be deriven from rence to understanding the mindset of Ulun folklore entitled “Lampung Ratu Bulan” Lampung society, (c) to develop anthropo- (Tribe of the World, 2014). According to the logical linguistic studies with other scienti- Chinese chronicle in 7th century which nar- fic studies ie sociology. rated a civilization living in the southern re- The less but not least, this research re- gion (Namphang) there was exist a kingdom fers to the hypothesis Sapir & Whorf (1957) called P’ohwang Tolang (to = people, Lang which says that language has a connection P’ohwang = Lampung) or Tulang Bawang with culture. Culture is determined by lan- (obtained from informant, 2016). The center guage because language is a cultural guide. of Tulang Bawang Kingdom is estimated to One can not understand language and jud- be around Menggala or Sungai Tulang Ba- ge culture without understanding both. Sa- wang to Pagardewa (current Tulangbawang pir (1957) emphasizes that language is very district) (Setyawan, et al., 2012: 13). Besides, useful of course to be a guide in learning the another editorial came from research stu- culture of a society. The language is com- dents of Thawalib School Padang Panjang

UNNES JOURNALS 72 Widhiya Ninsiana, Looking through the Ethnolinguistic Perspective to Unveil the Social Facts ... in 1938 on the origin of ulun Lampung. It is Minangkabau, Batak, Banjar, Java, Bugis narrated in the story of Cindur Mato which and even outsiders such as China and Arab. relates the folklore in Lampung, that one Ethnic differences certainly have an influen- day Pagaruyung attacked enemy from India. ce on the dynamics of social interaction in People are defeated because the enemy used social life, since each ethnic group has diffe- fire weapons. While the local people used rent cultures, values, norms and traditions tools the so called nibung (precarious), ho- and worldviews - not only disputes and con- wever, the enemy ended up running away. flicts that color the relations between the There were those who escaped to Rokan Ri- ethnic groups in Lampung. However, it is ver, partly through and stranded in the up- also found that these communities tend to per reaches of the River Ketaun in Bengkulu work together in different life-dimensions. then descended Rejang. The northbound Living in a multi-ethnic society requires a descended the Batak Tribe. Being stranded wisdom and cultural sensitivity of its own. in Gowa, South descended the A person’s sensitivity and wisdom will pro- Bugis tribe. Meanwhile, some people who duce harmonious social relationship (social resindent in the region Krui and then spred integration). Harmony will emerge when in the highlands the so called Sekalabrak, each ethnic group can live by understanding located in Western Lampung. They are the each other’s differences, or by constructing community who descended the Lampung shared values. On the other hand, a multi- tribe (reported from ulun lampung.blogs- ethnic community life which is not accom- pot.co.id, 2007, confirmed by an informant, panied by cultural wisdom tends to trigger 52 years old). social conflict. From the results of field observations Attitudes toward Social Identity it is found that the ethnic transmigrants are Today, there are quite a few multiethnic so- associated on the origin of each region. Alt- cieties that do not have the history of the hough, the intensity is small, each associa- ethnic hostilities in which molded them. In tion has activities that concern both social specific conditions, those people appear to and religious fields. Each ethnic grouping be relatively few in numbers until the peri- is, therefore, associated with the customs od 1984-1997s, much of this happened due and languages ​​of the region. And there is a to the tightness of security strategy applied tendency to live within a group, which can The New Order Politics under the control of thus be seen from the areas that characteri- ABRI which results a view on religious as- ze the ethnic majority who live in the area. pirations that developed in the homeland. In neighboring life, although bearing each However, when the security forces were lose, other in different ethnic, Lampung society in line with the fall of the New Order regime can live side by side in harmony. Neverthe- as central to political will euphoria, the free- less, there are a continuance of social pre- dom of expression continues to happen with judices and even ethnic discrimination. In the release of crystallized emotions into a some ways, there is still a majority ethnic movement of various social unrest. Vario- tendency that wants to dominate other eth- us socio-riots occurring in different parts nic minorities (ethnocentrism). Relations of Indonesia, the unrest confict initiated in between ethnic groups are not only covered Sampit (2000-2001), Maluku (1999-2001), by competition and conflict but also adapta- Ketapang (1999), Poso (1999-2002) are clear tion, accommodation and even integration. evidence of how much social unrest that The intergroup relationships are, of emerged in the reform era in terms of the course, a soul to the dynamics of social life. sociopolitical and political (1998-present). As a consequence of the interaction pro- Based on the existing data, there are cess between ethnic groups with different some ethnic and racial communitites living cultural backgrounds, both conflict and in- side by side in Lampung such as, these eth- tegration have great opportunities. Social nic groupings range from Lampung, Melayu, interaction will lead to integration if inter- UNNES JOURNALS Komunitas: International Journal of Indonesian Society and Culture 10 (1) (2018): 68-77 73 ethnic relationship contexts can create an commodification (Sulistyowati, 2004: 147). atmosphere of harmonious relationships in Through the metaphor of kinship ‘adopt the life of the most prosperous. Such con- brother’, is Lampung ulun strategy to be ap- ditions will be achieved, not only by recog- preciated. When the settlers receive an offer nizing the existence of each ethnic, but also to be given adok, then there is a symbiotic there must be mutual respect and sense relationship, the honored title sold to the of respect to each other. Each community transmigrants which at the same time pro- must be able to reduce and soften the things vide the ulun Lampung live’s welfare. which prospectively may cause conflicts. Piil Pesenggiri does not always have the To be able to cope with it, the community same implementation. The emergence of di- needs to be open and tolerant. Conversely, verse views and responses if one confronted ethnic group conflict will occur in interac- with a Piil Pesenggiri, it will at least cause tion causing an atmosphere of disharmonic a different view of value of piil. However, relationship, which is only caused by diffe- it is no longer a taboo that during this Piil rences from attitudes viewing an object re- Pesenggiri used as a means of legitimating lated to common interests. Social relations the interest of a group of people; it turned will be getting worst when each ethnic looks to be a justification of an action. In addition at other ethnicities from its ethnic point of to the values ​​in which it prospectively moti- view, especially if it is realized through coer- ves a sense of group arrogance, especially to cion to ethnic minorities abandoning the those who still put the title as a measure of values ​​and social norms in which they belie- self-esteem. Piil Pesenggiri is only used as a ve in following the new values ​​and norms of mere “slogan” because the implementation the major ethnic. has been many abused and deviated from the initial value of piil. This leads to the dis- Piil Pasenggiri as a Social Identity tortion of values and meanings of piil itself Perpetruation of the Ulun Lampung (Sinaga, 2014). The role of government and Piil Pesenggiri, the life principle of ulun Lam- the elites is quite prominent in awakening pung is ethnolinguistically viewed to repre- the collective awareness of the ulung Lam- sent both cultural and symbolic capitals in pung to confirm their establishe identity a contestation against all residence societies through re-interpreting the actual values of living around the province. The term Piil Pe- Piil Pesenggiri. senggiri itself is believed to derive from the In order to achieve their interests, word “fiil” in Arabic which means a deed or ulun society must have capitals to such a temperament. While “Pesenggiri” was the socio-political contestation. The external hero of the North Bali inhabitants who stood structures are the social worlds where these against the attack of Majapahit troops led by struggles, in reality, co-exist along with the Arya Damar. Thus Piil Pesenggiri means the heterogeneous groups. In this arena or sphe- act of non-violent which initially does not re, is an opportunity for them to set a stragic want to retreat the acts of violence, which plan, struggling to get their own rights for is more concerned with the offending good Piil Pesenggiri as part of their culture. Aside name of descent or personal honor and rela- from being a capital, Piil Pesenggiri is also tives “(Hadikusuma, 1989: 119). a strategy to show that ulun are capable of The identity of Lampung is a histo- living a life in balance in order to preserve rical part of indigenous Lampungese and their community existence amidst multicul- Individuals who experienced. Absorbing the tural transmigrants communities within va- history of adok ‘a prestige title’ which pre- rious aspects, such as in terms of pursuing viously honored by Banten inhabitants who- good education, maintaining their cultural se relation was higher, now ulun Lampung symbols as symbolic power, taking chances reward the adok (honored title) to transmi- in the political sphere, or at least the ulun grants, or those who desire it is a continui- should have an active participation in the ty for values ​​from the past that experienced external structure so that the stigma that

UNNES JOURNALS 74 Widhiya Ninsiana, Looking through the Ethnolinguistic Perspective to Unveil the Social Facts ... has been given to them can be changed with practice of Piil Pesenggiri a practical concept another more positive image. from a noble teaching of the Book Kuntara Various strategies of reteritorialization Raja Niti may not be separated from the gui- are conducted, in the political sphere, such delines to act wisely in solving any problem as government policy through the regula- (way ni dang robok, iwa ni dapok), including tions issued by the Governor, as well as the understanding members of community who Regents and Mayors. Among them, Pemkab do not share the same thoughts (pak huma Tulang Bawang requires the use of Lampung pak sapu, pak jelma pak semapu, sepuluh Papadun every Monday by all District Go- pandai sebelas ngulih-ulih, sepuluh tawai se- vernment employees. The reason is that, so belas milih-pilih) (Reyhan, 2015). far, there is no appreciation of the transmi- In the past, ulun were ethnolinguis- grants to the existence of the ulun Lampung ticlly the so called “consumers of adok” (a who generously reward adok or honored tit- prestige title) adopted from Banten. Adok as le as part of practicing the principle of Piil symbolic capital is exchanged with special Pesenggiri which is nemui nyimah ‘showing rights in trade between conducted by the excellent attitude to the guests’ (Lampung ulun and Banten commerces. Some of the Post, 5 Agustus 2010). old remarks maintained from the indigeno- In many respects piil becomes the jus- us elders about the concept of piil in the past tification of an action, many cases relate the as summarized in the following sentences. piil becomes “past romanticism” (formerly The piil of a husband was to keep his fa- those who own vast lands, wasteful life and mily feast, plants). This is the factor that causes The piil of a wife is taking care of her them to be increasingly pushed by transmi- household grants; because the work ethic is lacking. The piil of a daughter is in her attitudes Changing the image such as “beware of the The Piil of a son is in keeping his words ulun Lampungese, which everywhere they good. are always take piil as an important concern”, (cf. Lembaga Adat Megou, 2014) the misconception of laziness, less creative and people of no effort shall be diminished The four cultural expressions or sen- if both parties have a shared understanding tences above show that piil for ulun Lam- towards the essence of Piil Pesenggiri. pung society in principle is to maintain, take care or choose from the actions that Redefining Piil Pasenggiri will reap shame or blameworthy. This me- In Kuntara Raja Niti, there was mentioned ans that the indigenous people of Lampung values ​​inherited in the tradition of Lam- strongly uphold the dignity in the regulari- pung ethnic community which is the so cal- ty of the law. In addition the customary law led Piil Pesenggiri (attitudes having noble, of Lampungese very carefully against all its big-minded, self-conscious and to be aware actions so as not to do things that can sha- of obligations). The concept of nemui nyi- me and denounce their great family or social mah generally perceived being able to pro- status. vide friendly services to guests in a hope This is contrary to the title / stakes that the guests could appreciate the hosts. in the construction of today’s ulun society. While the conception of Piil Pesenggiri that Today, the perpetrators’ efforts are so vigo- is often discussed is the distortion of the rous to establish their identity to the realm meaning of an attitude (Arabic: fiil) and the or field of power by using culture as a capital high moral imperative (pesenggiri) which to get out of the inferiority they have been shifts into a feeling of wishing to be seen as experiencing. Using the cultural capital and a great person/people, who deserve to be symbolic capital as one of the basic pillars praised, and do not want to be undermin- Piil Pesenggiri is the most frequent strate- ed by others, this reflects a conceptijdelheid gy. The ceremony of adok or some who call in Dutch (Hadikusuma, 1989). Though the it a day is a ritual of giving the title. Once

UNNES JOURNALS Komunitas: International Journal of Indonesian Society and Culture 10 (1) (2018): 68-77 75 the importance of adok for Lampung ulun, get a pattern of activities that are mutually and to get it not infrequently someone re- agreed within the community that will form quires sacrifice anything of properties even a habit, rules, norms and so forth. The pat- life though. In accordance with the basis of tern becomes a characteristic to existence of its establishement, formerly adok reflects the community and it will be passed down nobility and the property of the punyimbang to the generations of potential communi- or traditional leaders only. In some ways, in- ty members who are there later. Character deed, there has been a change in the way of building begins with an interaction of the being. However, the desire to earn this title lives of some individuals who are in a pla- adok (in customary) is still the goal of every ce. Characters are also the result of a wide ulun Lampung. In fact, until now it can still variety of mutually agreed behaviors. Thus, be found meaning Piil Pesenggiri based on the basis for the existence of characteristics adok only (irrational) without giving a posi- comes from the life existence itself. Durk- tive meaning. The high cost of making mo- heim once defined the basis of life. “Its life ney which reaches hundreds of millions of is uniform, languishing and dull.”But when rupiah leading many people fall into poverty the tribe gathers together and “a corrobbori line because of obsessing to own such a title. takes place, everything changes.”Life is uni- However, for the piil, the nicknamed (named form, languishing and boring.” But when and titled) many are willing to do it (Ortner, tribes gather together and “corrobbori takes 2002). In the internal structure of Lampung place, everything changes.” Thus, according ulun, which is commonly used not a small to the author the simple form of a person’s name, but a very powerful custom names, life flow according to the uniform Durkheim such as Batin Bandar Kusuma, or Mr. Sam- that is, conceived, born, grows into children, puna Jaya. This phenomenon consequently grows, marries, seeks the place to live, to causes the title call to be preferred, as it is bear offspring and die. more prestigious and more dignified. The change of social fact may occu- Lampung with their motto bumi ruwa re when there are associations of several jurai is interpreted literally as a land of diver- people (community) and the presence of se region of tribes, religions, and cultures. “corrobbori”. Corrobbori is the name of a The heterogeneity of Lampung is a prob- mystical ritual event in the Australian out- lem of transmigration programs promoted back. This means that with the activities in by the New Order government in the 1980s a group and the activity is considered sacred where transmigrants from Bali, Java, Bugis for the group, it will be unified among each and other densely populated areas moved member of the group in it. Durkheim was to Lampung. The process of assimilation in not saying that the role of the scholar is to Lampung actually works very well because carry out his research without regard to his the Lampung people themselves are actu- society, but he did argue for the autonomous ally open to the presence of transmigrants worth and vitality of the intellectual role. The through the nature of the culture of nemui intellectual is called to hold a mirror to his nyimah (hospitality-friendliness) (Sulistyo- society, to make conscious its deepest values wati, 2004: 144). It is then that the conse- (Durkheim, 1897: xxxvii) is to conduct rese- quences on the identity of the Lampungese arch regardless of society, but he argues for to be biased due to the sense of locality blur- the value of autonomy and intellectual ro- red and mixed with the other ethnicities and les. Intellectuals are given to those who give religions. reflection to the people, to make aware of the deepest values. It is clear, therefore, that Piil Pesenggiri as Social Fact of the the formation of the character according to Ulun Lampung Durkheim is composed of a written or unw- Social fact according to Emile Durkheim is a ritten rule applied to a community group series of activities and interaction of indivi- that inhabits an area upon agreement of in- duals in a society within a certain period, so fluential stakeholders to follow the rule.

UNNES JOURNALS 76 Widhiya Ninsiana, Looking through the Ethnolinguistic Perspective to Unveil the Social Facts ...

In the concept there is no society wit- facades, because the reality that often ap- hout individuals, on the contrary, there is pears is what are not. A sociologist therefore no individual without society. That is why, needs a strong motivation to dismantle so- a social fact about the social segregation of cial “falsehood” through what Berger calls the defense reflection of Ulun-Lampungan the debunking motif, in order to unmask identity is understood from the standpoint the face covering (Berger, 1978, 1963: 7). Cul- of how the interrelationship between so- tural awareness to align with migrants as a ciety and social facts are built. Individuals sense of collectivism by finding value deri- can exist and can build a social life becau- ved from their traditions makes Lampung’s se of the role of society through a process ulun is motivated to re-establish their iden- called Berger (1963) as “internalization”; tity as a dignified local ethnicity. whereas societies can exist and thrive in the capacity of individuals who become citi- zens in response to every situation outside Conclusion themselves “externalization” (Berger 1963, p. The Sapir & Whorf Hypothesis (1957), which 37, Berger and Luckmann 1996, p. 69). The views language as related to culture because ability to respond to individual citizens who culture is determined by language because in the process are able to influence the so- language is a relevant cultural indication of cial forces that all citizens refer to is called the Ulun Lampung community. That is ref- Berger ‘objectification’. These three activi- lected in the social interaction that is built ties always exist and proceed constantly and together in the frame of Lampungese whose continuously so as to make individuals and society is multiethnic. The production and society not only exist, but also move and de- reproduction of locality sense of identity velop dynamically. In this context, according through Piil Pesenggiri seems to remain a to Berger, sociological analysis is done. Ac- finding tradition which have been strugg- cording to Berger (1963, 1996), sociological led by the Lampungese situating the demo- analysis aims to understand society, especi- graphic and local political change to capita- ally in terms of theoretical. To achieve this listic strategy “retreatment” used as a form goal both Sociologists and Cultural Studies of resistance against the transmigrants. must use the principles of scientific method It has almost been no secret anymore that and be rational, objective, based on empi- Piil Pesenggiri that many of us understood rical facts and free values. The examiner of is the life philosophy of Lampungese which a culture and sociologist must be able to further triggers negative stigma amongst ot- uncover and dismantle the facts and / or so- her shared races or tribes of transmigrants, cial realities that often seem good, sparkling there was and is a shift of viewing piil as a and moralist, but in fact quite the opposite. mere “cultural shield” or cultural fortress A group of ulun Lampung community that within the community social relations. It has a value and ethical order in maintaining then becomes clear that the image menta- its existence resulted in the emergence of lity of the ulun attitudes which reflect social social segregation between local ethnic and segregation that plunges into the socio-poli- immigrant. tical aspects of society including education, Piil Pesenggiri as life philosophy inspi- cultural symbols, the political flow of social ring by the people of Lampung (ulun) from identification and structures. Until now, as generations to generation is often discussed part of the cultural capital, the existence of is the distortion of the meaning of beha- Piil Pesenggiri is still a static and contextu- vior (Arabic: fiil) and the imperative of high al product of identity which cannot be se- morality (pesenggiri) which has continuallt parated from the habitus of the people (the shifted into feeling of willing for big thing, ulun) Lampungese. The empirical informa- want to be appreciated, reluctant to be lo- tion obtained by this research is expected wer / lose from others. This phenomenon to be utilized by various stakeholders con- is what Beger meant by seeing through the cerning the problem of relations between

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