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Nanga-Nanga in Simeulue Island JOURNAL OF ORAL TRADITIONS ISSN: 2686-2204 2019, Vol. 1, No. 1, 17-21 NANGA-NANGA IN SIMEULUE ISLAND Tasnim Lubis Politeknik LP3I Medan, Medan, INDONESIA CORRESPONDENCE: [email protected] ABSTRACT Oral tradition appears in many forms such as pantoons, poetry, songs, plays, and pantoon. Some of them are sung in order to make the performer easier to memorize the lyric. In Simeulue island, Aceh province Indonesia, several oral tradition namely nandong, nanga-nanga, and nafi- nafi are performed through songs. This study focus on describing the meaning of nanga-nanga. It was described through meaning as representative mental and meaning as enaction which is explained by Foley (1997). The data were video-audio recording of nanga-nanga, interview, and observation. The result of study showed that nanga-nanga was performed to express feeling through a story. The meaning of nanga-nanga is the pouring of one’s heart. The performer sung nanga-nanga more to entertain him/herself. Keywords: Oral tradition, nanga-nanga, mental representative, enaction, Simeulue island INTRODUCTION play, and soon. In Simeulue island, all of pantoon, poetry, or story are sung. For example, A song is not only a song. It has a nandong is a pantoon, but it is performed as a meaning behind. Love of my life which is sung by song. I can not say it is a song only because there Freddy Mercury expressed the deep love of is no chorus or refrain like a song. It is sung to Freddy to Mary. Or, Imagine by John Lenon was make the doer easier to memorize the stanza or a wish to see the world peace instead of a world now I can say a lyric. Lubis and Abus (2017) war. Human express their idea, though, and states that nandong is an oral tradition in the feeling in many ways. It covers multi expression form of pantoon and poetry which is sung. It such as intonation, gaze, sound, style and so contain advices, stories, and satires. It occurs in forth. Studying about an oral tradition is not formal and non-formal situation. In formal merely the text, but also the manner to produce occasion, it is performed in wedding party and the text, in this case known as performance. khitanan. In non-formal situation, it is performed Lubis et al. (2018) explained that it is important in their daily activity such as fishing, picking up to study performance because human is creative the glove, and rising paddy in the filed. to express their idea, feeling and though. It is also In Simeulue island, Aceh Province, depend on the community agreement or culture Indonesia, there are several oral literature only. Oral tradition in one area consisit of many namely nandong, nanga-nanga, and nafi-nafi. forms such as pantoons, poetry, songs, speech, 17 Tasnim Lubis NANGA-NANGA IN SIMEULUE ISLAND JOURNAL OF ORAL TRADITIONS ISSN: 2686-2204 2019, Vol. 1, No. 1, 17-21 Those oral literature are useful because it is METHODOLOGY consist of advice, story, and also the way how to Audio-video recording was used to survive and save them from disaster. Gadeng, describe the performance of nanga-nanga through Maryani, and Rohmat (2017) found that local its text, co-text, and context. Handycam wisdom smong is tsunami early warning system Panasonic Full HD was used to record the which is implemented by Simeulue community performance. To find out the meaning and through manafi-nafi (folklore), mananga-nanga function of nanga-nanga specifically, interview (cradlesong to lull a baby to sleep), and nandong and observation were completed. by the (humming). performer. On the contrary with nandong which is The data were analyze through sung in high pitch, nanga-nanga is sung in descriptive qualitative based on Foley’s theory normal rate even low. Nanga-nanga means about meaning. Foley (1997) divided meaning as stories. Generally, the stories tell about representative and meaning as enaction. Meaning something sad. For example the story about a as representative means the meaning is basis of couple who do not have children, longing for all cultural and linguistic practices. It rely on husband/son who going away from their place concepts, ideas, thoughts, or mental construct by and/or story about the death children. That is means of which the mind apprehends or come to why listening to nanga-nanga will make the know things. Meaning as enaction define as performer and the listener cry because dissolve in getting the meaning due to the process of sadness. Besides sad story, nanga-nanga also enacting something related to the environment. used to tell about others theme like giving a spirit. Ali and Candrasari (2019) explain that RESULTS AND DISCUSSION nanga-nanga (about the life of the local Meaning is something not only refer to community) contains religious values, honesty, literal or non-literal, but also more related to national spirit, love for the country, human intend to use in their utterances. In friendly/communicative, peaceful, and socially Anthropological linguistics, Foley (1997) caring. As one oral literature in Simeulue, it is emphasized to study language through the prism important to study nanga-nanga because it is a of the core anthropological concept, culture, and mental representative in this case Simeuluenese, as such, seek to uncover the meaning behind the in producing a performance as their local use, misuse or non-use of language its different knowledge. Sometimes, the pantoon and poetry forms, registers and styles. It is used to find the also used in nanga-nanga is similar as in meaning of cultural understanding. Based on nandong, but the way to perform is totally that, he divided meaning on two criteria, namely different. meaning as mental representative and meaning as enaction. To describe the meaning of nanga- 18 Tasnim Lubis NANGA-NANGA IN SIMEULUE ISLAND JOURNAL OF ORAL TRADITIONS ISSN: 2686-2204 2019, Vol. 1, No. 1, 17-21 Angalinon ne mali (if the earthquake is nanga in Simeulue island, the concept of this oral strong) tradition only rely on the user community. Uwek suruik sahuli (followed by low tide) Mahea mi hawali (go and find) Nanga-nanga is performed as a song (but Boname senga ataik (the higher place for you) there is no chorus or refrain) and also the others The meaning as mental representative oral radition namely nandong and nafi-nafi. The about the disaster belong to their experience of are several differences of nandong, nanga-nanga, tsunami in 1907. It took a lot of victims at that and nafi-nafi. First, they are different from their time. Learning from that, the community keep intonation and pitch. Nandong is sung with high remain each other and their generation to pitch, meanwhile nanga-nanga is sung with recognize the signs and do the steps to save the medium pitch even low sometimes, and nafi-nafi villagers. In 2004, the tsunami (smong) was has rate like telling a tale in common. Both of coming and destroy the village, but there were no nanga-nanga and nafi-nafi are lower than victims because they already know how to save nandong. Second, nandong is consist of pantoon themselves. The story about smong become and/or poetry, but nanga-nanga and nafi-nafi popular again but Simeuluenese people have tend to use literal language. sometimes, nanga- prepared to face it. nanga also used pantoon as in nandong but the Several artists in Simeuluenese create way to perform is different from it. Nafi-nafi tend lyrics in Devayan language (one of local language to telling a story which is begin with ‘once upon a in Simeulue) about smong. It is coming into time’s narrative in common. The similarity of all nandong, nanga-nanga, and nafi-nafi. In his of them is sometimes, nanga-nanga and nafi-nafi performance, Mr Juman used the poetry about used the pantoon and poetry to inform the same smong in three way namely nandong, nanga- information. It is including telling about their nanga, and nafi-nafi. When he perform nandong, way of live. It can be found in how they survive, he came to nandong style. He sung with high farming, to behave based on the holly Al-quran pitch and accompanied by kedang and violin with and hadist. For example, Mr Juman (a poet in particular way. When he perform nanga-nanga, Simeulue island) perform nandong and nanga- he use medium pitch. It showed that nanga- nanga entitled smong (tsunami) to share and give nanga is also able to perform by other person who advice about how to recognize the disaster and are not able to perform in high pitch. the procedure to save themselves. It can be seen The important thing is the advice is in this text as follows: delivered and shared. That is why nanga-nanga Unen ne besang alek linon (the first is the eartquake) often found in lullaby song. Nandong has rules to Besang bakat ne mali (the huge wave will sing it either create the text because it account come) Manoknop sao hampong (the village will be assonance and alliteration. Meanwhile drawn) sometimes, nanga-nanga is loose of rules making Tibo-tibo maui (suddenly) assonance or alliteration. It can be flows away as 19 Tasnim Lubis NANGA-NANGA IN SIMEULUE ISLAND JOURNAL OF ORAL TRADITIONS ISSN: 2686-2204 2019, Vol. 1, No. 1, 17-21 the singer want to say. Lubis and Abus (2017) instead of others modern music. Nowadays, the state that nandong smong only has assonance young generation do not know exactly to without alliteration because it is created in form distinguish that again. Moreover, the effect of of poetry.
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