seminar internasional sastra lisan

PROSIDING

SEMINAR INTERNASIONAL SASTRA LISAN Menjemput Konvensi, Menggali Makna 14--15 September 2017 Hotel Garuda Plaza-Medan

Editor Sahril, S.S. Suyadi, S.Pd., M.Si.

Reviewer Prof. Dr. Suwardi Endraswara, M.Hum. Prof. Wan Syaifuddin, M.A., Ph.D. Dr. Tengku Syarfina, M.Hum. Shafa’atussana Silahudin, Ph.D.

BALAI BAHASA SUMATERA UTARA

ISBN 978-602-9172-33-1

BALAI BAHASA SUMATERA UTARA Jalan Kolam (Ujung) No. 7, Medan Estate, Medan Telepon/Faksimile (061) 7332076

Seminar Internasional Sastra Lisan Prosiding Seminar Internasional Sastra Lisan 14—15 September 2017 Hotel Garuda Plaza Medan/ Editor, Sahril dan Suyadi Reviewer, Suwardi Endraswara, Wan Syaifuddin, T. Syarfina, Shafa’atussara Silahudin Balai Bahasa Sumatera Utara-HISKI Komisariat Sumatera Utara, 2017 328 hlm.; 21 cm x 29,7 cm ISBN 978-602-9172-33-1

Hak Cipta Dilindungi Undang-Undang

Cetakan I, September 2017 I. Sastra Lisan – Seminar II. Sahril-Suyadi

I. Judul

KATALOG DALAM TERBITAN

Diterbitkan oleh: Balai Bahasa Sumatera Utara Jalan Kolam (Ujung) Nomor 7, Medan Estate, Medan Telepon/Faksimile: (061) 7332076 Laman: http://www.balaibahasa-sumut.go.id, Pos-el: [email protected]

PROSIDING

SEMINAR INTERNASIONAL SASTRA LISAN 14--15 September 2017

Hotel Garuda Plaza-Medan Menjemput Konvensi, Menggali Makna

BALAI BAHASA SUMATERA UTARA

ii

LAPORAN KETUA PANITIA Assalamualaikum warrahmatullahi wabarakatuh Selamat pagi dan salam sejahtera bagi kita semua Yang terhormat 1. Dr. Tengku Erry Nuradi, M.Si., Gubernur Sumatera Utara 2. Prof. Dr. Dadang Sunendar, M.Hum., Kepala Badan Pengembangan dan Pembinaan Bahasa Kemdikbud 3. Prof. Dr. Suwardi Endraswara,M.Hum., Ketua Umum HISKI Pusat 4. Sastrawan Negara Dr. Dato’ Zurinah Hassan dari Dewan Bahasa dan Pustaka Malaysia selaku pemakalah utama 5. Pehin Orang Kaya Putera Maharaja Dato Paduka Awang Haji Abdul Ghani bin Pehin Datu Pekerma Dewa Dato Paduka Awang Haji Abdul Rahim, Ahli Majlis Masyuarat Negara, Brunai Darussalam, selaku pemakalah utama 6. Shafa’atussara Silahudin, Ph.D., dari Leiden Institute for Area Studies (LIAS), Leiden University, Netherlands, selaku pemakalah utama 7. Prof. Wan Syaifuddin,M.A.,Ph.D., Ketua HISKI Komisariat Sumatera Utara 8. Roslan Madun dari Akademi Seni ND Lala, Malaysia 9. Hartinah Binte Ahmad, penyelaras Perkumpulan Seni Singapura 10. Dr. Tengku Syarfina, M.Hum., Kepala Balai Bahasa Sumatera Utara 11. yang terhormat para pemakalah pendamping, para peserta, dan segenap tamu undangan. Marilah kita bersama-sama memanjatkan syukur kepada Allah SWT, sehingga Seminar International Sastra Lisan ini dapat terlaksana dengan baik. Seminar ini terselenggara atas kerja sama Hiski Komisariat Sumatera Utara, dan Akademi Seni ND Lala Malaysia. Tema seminar ini adalah Menjemput Konvensi, Menggali Makna. Sementara itu ada empat subtema, yaitu sastra lisan dan kemaritiman, sastra lisan dan ekonomi kreatif, sastra lisan dan karakter bangsa, serta sastra lisan dan ekosistem alam. Yang diselenggarakan dari tanggal 14 dan 15 September 2017. Pada kegiatan seminar ini juga diisi dengan Pegelaran Seni Tradisi Asean, yaitu Konser Syair Asean yang dilaksanakan pada malam nanti pukul 19.30 di Auditorium RRI dan Persembahan Teater Bangsawan dari Singapura, besok siang pukul 15.00 juga di Auditorium RRI. Untuk itu kami mengundang seluruh hadirin untuk menyaksikan dua pegelaran tersebut. Selanjutnya pada tanggal 16 September 2017 akan ada wisata ke Danau Toba.

iii

Seminar ini diikuti oleh 150 peserta dari kalangan dosen, peneliti, guru, sastrawan, dan pemerhati sastra dari Indonesia dan beberapa negara. Selain itu, seminar ini juga akan menampilkan para pemakalah pendamping yang berasal dari berbagai institusi sebanyak 39 pemakalah yang akan mempresentasikan makalahnya. Para pemakalah yang berasal dari Indonesia yaitu mulai dari Papua, Papua Barat, Makassar, Bima, Tegal, Yogyakarta, Bandung, Jakarta, Palembang, Bengkulu, Jambi, Riau, Kepulauan Riau, dan Sumatera Utara. Kami telah berusaha mempersiapkan acara ini dengan sebaik-baiknya. Namun, tetap saja ada kekurangan di sana sini. Di antaranya beberapa hari menjelang hari H, beberapa pemakalah utama dari Thailand dan Singapura, menghubungi panitia bahwa mereka tidak dapat menghadiri seminar ini. Untuk itu kami mohon maaf sebesar-sebarnya atas berbagai kekukarangan ini. Kami sungguh bersyukur atas dukungan penuh dari berbagai pihak, baik pihak Balai Bahasa Sumatera Utara, Hiski Komisariat Sumatera Utara, Akademi Seni ND Lala Malaysia, Fakultas Ilmu Budaya USU, Universitas Muslim Nusantara, para pemakalah utama dan pendamping, panitia, yang telah membantu terselenggaranya seminar ini. Akhir kata, kami mohon maaf bila banyak hal yang kurang berkenan. Biarlah seminar ini memberi manfaat bagi kita semua. Billahi taufiq wal hidayah Wassalamu’alikum wr.wb. Ketua Panitia Sahril

iv

PENGANTAR EDITOR ENGARUH globalisasi tidak hanya terkait dengan teknologi dan ekonomi, tetapi juga mempengaruhi dari segala aspek kehidupan. Globalisasi, di satu sisi membawa kemudahan dalam berbagai aspek gerak kehidupan, namun di sisi lain memberikan pengaruh negatif yang signifikan pada aspekaspek kebudayaan. Bukan hanya berdampak pada kemunduran nilai-nilai budaya, tetapi juga mengancam kepunahan berbagai aspek kebudayaan, seperti sastra lisan yang berkembang secara turun temurun yang telah diwariskan sebagai bentuk warisan budaya lokal.

P

Arus informasi yang serba canggih telah memperlihatkan dominasinya dalam merebut simpati generasi muda, akibatnya sastra lisan yang merupakan warisan khazanah leluhur terabaikan begitu saja. Di samping itu penyebarannya bersifat lisan tanpa dokumen tertulis dan penutur setia semakin berkurang menjadikan sastra lisan terancam punah. Apabila ancaman tersebut tidak segera diatasi maka sastra lisan tersebut lambat laun akan punah sama sekali. Padahal dalam sastra lisan itu tersimpan mutiara kehidupan yang sangat berharga untuk diwariskan kepada generasi selanjutnya. Anthony Giddens dalam bukunya “Masyarakat Post-Tradisional” (2003:67) mengatakan bahwa globalisasi membawa prinsip budaya modernitas sehingga memunculkan berbagai permasalahan sosial dan mengancam peradaban manusia. Melalui budaya konsumerisme, globalisasi telah banyak menimbulkan konflik, kesenjangan, dan bentuk-bentuk budaya baru. Globalisasi telah membersihkan hampir semua jenis tatanan sosial tradisional dan menggiring umat manusia pada pola kesamaan budaya atau homogenitas budaya yang menentang nilai-nilai dan identitas kelompok. Hal ini mengancam eksistensi budaya lokal menjadi rusak atau bahkan mengantarkan budaya lokal menuju kepunahan. Sementara John Storey, dalam bukunya Cultural Studies dan Kajian Budaya Pop Pengantar Kompherensif Teori dan Metode (2007:54), mengatakan pengaruh globalisasi tidak hanya terkait dengan teknologi dan ekonomi, tetapi juga mempengaruhi dari segala aspek kehidupan. Globalisasi, di satu sisi membawa kemudahan dalam berbagai aspek gerak kehidupan, namun di sisi v

lain memberikan pengaruh negatif yang signifikan pada aspek-aspek kebudayaan. Bukan hanya berdampak pada kemunduran nilai-nilai budaya, tetapi juga mengancam kepunahan berbagai aspek kebudayaan, seperti sastra lisan yang berkembang secara turun temurun yang telah diwariskan sebagai bentuk warisan budaya lokal. Sastra lisan merupakan salah satu khazanah bangsa yang perlu dibina dan dilestarikan karena sastra lisan ini semakin kurang dikenal oleh masyarakat pendukungnya dan terancam punah, maka perlu mendapat perhatian serius. Sejalan dengan perkembangan zaman yang kompetitif yang disertai dengan perkembangan ilmu pengetahuan dan teknologi modern, berdampak pula pada bergesernya tata nilai dan struktur budaya dalam masyarakat. Hal ini perlu disadari oleh warga negara bahwa sastra lisan yang tersebar di berbagai daerah semakin terdesak oleh perkembangan zaman. Arus informasi yang serba canggih telah memperlihatkan dominasinya dalam merebut simpati generasi muda, akibatnya sastra lisan yang merupakan warisan leluhur terabaikan begitu saja. Di samping itu penyebarannya bersifat lisan tanpa dokumen tertulis dan penutur setia semakin berkurang menjadikan sastra lisan terancam punah. Apabila ancaman tersebut tidak segera diatasi maka sastra lisan tersebut lambat laun akan punah sama sekali. Padahal dalam sastra lisan itu tersimpan mutiara kehidupan yang sangat berharga untuk diwarisi dan diwariskan kepada generasi selanjutnya. Seminar Sastra Lisan Internasional ini membahas beberapa persoalan berkaitan dengan sastra lisan. Di antaranya; sastra lisan dan kemaritiman, sastra lisan dan ekonomi kreatif, sastra lisan dan karakter bangsa, dan sastra lisan dan ekosistem alam. Pada seminar ini menampilkan pemakalah dari Belanda, Malaysia, Brunai Darussalam, Singapura, Thailand, dan dari Indonesia sendiri. Ada 40 makalah yang dibentangkan dalam seminar ini. Berbagai tinjauan dan analisis yang berkaitan dengan tradisi lisan dipaparkan pada seminar ini. Kesemua pemakalah merumuskan bahwa sastra lisan merupakan tradisi sastra yang mencakup ekspresi kesusastraan warga suatu kebudayaan yang disebarkan dan diturunkan secara lisan dari mulut ke mulut. Sastra lisan ini pada umumnya berkembang pesat di dalam masyarakat yang belum atau sedikit mengenal tulisan, yaitu masyarakat pedesaan. Hal itu bukan berarti bahwa sastra lisan tidak berkembang di dalam masyarakat perkotaan yang pada umumnya mengenal tulisan tetapi peranan sastra lisan ini dalam komunitas kota pada umumnya relatif kecil dan kurang signifikan (Hutomo, 1991). Karena sastra lisan merupakan ekspresi lisan sebuah komunitas budaya suatu kelompok masyarakat atau vi

kolektif yang tersebar di berbagai kelompok suku bangsa yang bersifat pluralitas, maka wujud, bentuk, tema, dan fungsinya pun berbeda-beda. Semua makalah telah ditelaah oleh Tim Reviewer yaitu Prof. Dr. Suwardi Endraswara, M.Hum. (Universitas Negeri Yogyakarta), Prof. Wan Syaifuddin, M.A., Ph.D. (Universitas Sumatera Utara), Dr. Tengku Syarfina, M.Hum. (Balai Bahasa Sumatera Utara), dan Shafa’atussana Silahudin, Ph.D. (Universitas Leiden, Belanda). Demikian pengantar ini kami sampaikan dan kiranya apa yang termuat dalam prosiding ini dapat menjadi rujukan dan masukan bagi pihak-pihak yang berkompeten atau berkaitan dengan pembangunan karakter anak bangsa.

Medan, September 2017 Tim Editor Sahril, S.S. Suyadi, S.Pd., M.Si.

vii

TATA TERTIB Agar pelaksanaan acara berlangsung dengan lancar dan tertib, kami mohon setiap peserta dapat mematuhi tata tertib sebagai berikut. 1. Hadir tepat waktu sesuai jadwal. 2. Menempati tempat/posisi di ruang yang telah ditentukan oleh panitia dan sesuai dengan jadwal. 3. Berpakaian resmi dan rapi. 4. Menjaga kesopanan dan ketertiban selama mengikuti persidangan. 5. Mengenakan tanda pengenal yang telah disediakan oleh panitia selama mengikuti rangkaian acara seminar. 6. Mengisi daftar hadir yang telah disediakan oleh panitia sebelum memasuki ruang sidang. 7. Mematikan handphone atau mematikan bunyi handphone (silent) selama mengikuti rangkaian agenda seminar. 8. Peserta akan mendapatkan kelengkapan sidang. 9. Panitia tidak menyediakan fasilitas printer dan internet. 10. Menghubungi sekretariat panitia jika ada hal-hal yang perlu ditanyakan.

viii

JADWAL SEMINAR INTERNASIONAL SASTRA LISAN

Hari/ Tanggal Rabu/ 13 Sep 2017

Kamis/14 Sep2017

Waktu

Kegiatan

Tempat

08.00—22.00

Kedatangan peserta dan lapor masuk hotel

Bandara dan hotel

08.00—08.30

Pendaftaran Ulang Peserta

GPH

08.30—09.30

Acara Pembukaan Tari Persembahan

Penanggung Jawab Panitia

Panitia Panitia Tim Tari Sahril

Laporan Ketua Panitia Sambutan Kepala Balai Bahasa Sumut Sambutan Kepala Badan Bahasa Pembukaan Seminar oleh Gubernur Sumatera Utara 09.30—09.45

Istirahat

Panitia

09.45—11.15

Pleno I: Prof. Dr. Dadang Sunendar, M.Hum. (Indonesia) Prof. Dr. Suwardi Endraswara,M.Hum. (Indonesia) SN Dr. Dato’ Zurinah Hassan (Malaysia) Pehin Orang Kaya Putera Maharaja Dato Paduka Awang Haji Abdul Ghani bin Pehin Datu Pekerma Dewa Dato Paduka Awang Haji Abdul Rahim (Brunai)

Aula Utama GPH

Moderator: Prof. Dr. Khairil Ansari Notulen: Nurelide, M.Hum.

11.15—12.45

Pleno II: Shafa’atussara Silahudin (Belanda) Dr. T. Syarfina, M.Hum. (Indonesia) Prof. Wan Syaifuddin, M.A.,Ph.D. (Indonesia)

Aula Utama GPH

Moderator: Dr. Rosliani Notulen: Rehan Halilah Lbs, M.Hum.

12.45—13.30

Isoma

Panitia

ix

Kamis/14 Sep2017

13.30—15.00

Paralel I: Ummu Fatimah Ria Lestari (Yogyakarta Devi Fauziyah Ma’rifat (Riau) Mulyadi dan Kurniawan (Bima) Dr. Syahrial, M.Hum. (Jakarta)

Aula A

Moderator: Suyadi Notulen: Hasan Al Banna

13.30—15.00

Paralel II: Undang Sudana, S.S., M.Hum. (Bandung) Nazaruddin, S.Pd.I. (Medan) Ridzky Firmansyah Fahmi dan Burhan Sidik (Siliwangi) Ketut Wiradnyana (Medan) Paralel III: Tri Mulyono (Tegal) Dr. Sakdiah Wati, M.Pd. (Palembang) Nur Qalbi, M.Hum. (Makassar) Rosmawati Harahap (Medan)

Aula B

Moderator: Tomson Sibarani Notulen: Chairani Nasution

Aula C

Moderator: Dr. T. Farida Yafizam Notulen: Indah Gustina

15.00—16.30

Paralel IV: Surah Olong, M.Hum. (Papua Barat) Emawati, M.Pd. (Palembang) Tasnim Lubis (Medan) Prof. H. Yundi Fitrah, M. Hum., Ph. D. (Jambi)

Aula A

Moderator: Syaifuddin Zuhri Harahap Notulen: Rehmurnina Sinukaban

15.00—16.30

Paralel V: Dra. Roma Ayuni A. Loebis, M.A (Medan) Dr. Rozanna Mulyani, M.A. (Medan) Noor Kasmara Sokarnor (Malaysia) Sri Mulyati (Tegal)

Aula B

Moderator: Sahril Notulen: Chairani Nasution

15.00—16.30

Paralel VI: Zulkifli Harto (Kepri)

Aula C

Moderator: Nurelide Notulen: Indah Gustina

13.30—15.00

Tutiariani Nasution (Medan) Burhanuddin Lubis (Bengkulu) Sahril (Medan) 16.30—19.30

Istirahat

Panitia

19.30—22.00

Persembahan Konser Syair Alam Melayu Nusantara

x

Auditorium RRI

Panitia

Hari/ Tanggal Jumat/ 15 Sep 2017

Sabtu/ 16 Sep 2017

Waktu

Kegiatan

Tempat

08.00—09.30

Paralel VII: Syaifuddin Zuhri Harahap (Medan) Hendro Dwi Saputra, M.Pd. (Palembang) Nurelide (Medan) Ariesa Pandanwangi dan Krismanto Kusbiantoro (Bandung)

Aula A

08.00—09.30

Paralel VIII: Sri Kurnia Hastuti Sebayang, M. Pd. (Binjai) Ratu Wardarita (Palembang) Wanda Listiani, Ai Juju Rohaeni, Dyah Nurhayati (Bandung)

Aula B

08.00—09.30

Paralel IX: Rifal Nur Goib Oktapiandi dan Yostiani Noor Asmi Harini (Bandung) Dessy Wahyuni (Riau) Susy Deliani (Medan)

09.30—10.30

Upacara Penutupan Seminar Rumusan hasil seminar Pembacaan simpulan rumusan seminar Sambutan Penutupan Seminar

10.30—19.30

Istirahat

15.00—17.00

Persembahan Teater Bangsawan dari Perkumpulan Seni Singapura

05.00—17.00

Wisata ke Danau Toba*

Penanggung Jawab Moderator: Mardiah Mawar Notulen: Syafrizal

Moderator: Syaifuddin Zuhri Harahap Notulen: Badrun

Moderator: Tomson Sibarani Notulen: Chairani Nasution

Aula Utama

Panitia Tim Perumus Tim Perumus Ketua Hiski Kom. Sumut Panitia

xi

Auditorium RRI

Panitia

Panitia

DAFTAR ISI Laporan Ketua Panitia .......................................................................................

iii

Pengantar Editor ................................................................................................

v

Tata Tertib .........................................................................................................

viii

Jadwal Seminar Internasional Sastra Lisan .....................................................

ix

Daftar Isi ..............................................................................................................

xii

Getaran Komoditas “Anu”: Perspektif Antropologi Sastra Lisan Suwardi Endraswara (Ketua Umum Hiski Pusat) ………………………….

1

Syair Berendoi Sebagai Media Dakwah Zurinah Hassan (Dewan Bahasa dan Pustaka, Malaysia) .............................

11

Tradisi Bersyair di Negara Brunei Darussalam: Satu Nostalgia Ibnu 'abdir-raheem (Pehin Orang Kaya Putera Maharaja Dato Paduka Haji Abdul Ghani bin Pehin Datu Pekerma Dewa Dato Paduka Haji Abdul Rahim) (Ahli Majlis Masyuarat Negara/Member Of The Legislative Council, Brunai Darussalam) ……………………………………

20

Persembahan Syair, Pantun, Gurindam, Seloka, Nazam, Zikir dan Nasyid Dalam Teks-Teks Klasik Terpilih Dari Abad ke-14 Hingga Abad ke-19 Shafa’atussara Silahudin (Leiden Institute for Area Studies (LIAS) Leiden University, Netherlands) ……………………………………………...

28

Sungai, Hutan, dan Petuah Adat Dalam Prespektif Konsep Kreatif Sastra Lisan Etnik Melayu di Tanah Deli Prof. Wan Syaifuddin, M.A., Ph.D. (Guru Besar FlB USU, Ketua Umum Hiski Komisariat Sumatera Utara) ……………………………

34

Karakter Melayu Melalui Ungkapan Adat Sahril (Balai Bahasa Sumatera Utara) .................................................................

41

Fungsi Cerita Rakyat Biak, Papua (Penerapan Teori Fungsional Finnegan Dalam Sastra Lisan) Ummu Fatimah Ria Lestari (Program Studi Pascasarjana Ilmu Sastra, Fakultas Ilmu Budaya Universitas Gadjah Mada) ................................................

52

Nilai Budaya Sastra Lisan Guritan Besemah Dalam Perspektif Penguatan Pendidikan Karakter di Sekolah Hendro Dwi Saputra, M.Pd. (SMA Negeri 1 Pagaralam-Sumatra Selatan) ……

64

Karakter Masyarakat Melayu Dalam Manuskrip Syair Jawi Devi Fauziyah Ma’rifat (Balai Bahasa Riau) …………………………………..

72

xii

Leksikon Alat Pertanian Tradisional Masyarakat Bima: Perspektif Ekolinguistik Dalam Pembelajaran Berbasis Lingkungan di SD dan Program Desa Wisata Mulyadi dan Kurniawan (STKIP Taman Siswa Bima) ……………………………

80

The Folktale Of Jaka Tarub (Indonesia) and Tanabata (Japan) (A Comparative Study Of Story Structure And Cultural Element) Ratu Wardarita (Faculty of Teacher Training and Education, University of PGRI Palembang, South Sumatera, Indonesia) ……………………

91

Bentuk-Bentuk Kias: Spontanitas Penciptaan Tradisi Lisan Pada Masyarakat Lampung Peminggir Kalianda oleh: Dr. Syahrial, M.Hum. (Program Studi Indonesia Fakultas Ilmu Pengetahuan Budaya UI) ………………

102

Aji Saka: Dongeng Asal-Usul Aksara Sunda Cacarakan Dalam Makna Kehidupan Undang Sudana, S.S., M.Hum. (Universitas Pendidikan Indonesia, Bandung) …..

117

Tantangan Sastra Lisan Dalam Membentuk Karakter Bangsa di Era Digital Nazaruddin, S.Pd.I. ……………………………………………………………......

126

Kemaritiman Dalam Mite Nyi Roro Kidul Ridzky Firmansyah Fahmi dan Burhan Sidik (Universitas Siliwangi, STKIP Purwakarta) ………………………………………

132

Folklor Lisan Asal –Usul Masyarakat Nias Dalam Sistem Kekuasaan Tradisional Ketut Wiradnyana (Balai Arkeologi Sumatera Utara) ………………………….

143

Pengaruh Sastra Lisan Pantun Dalam Puisi Anak-Anak Indonesia Tri Mulyono (Universitas Pancasakti Tegal) ……………………………………

154

Membangun Sastra Lisan dan Karakter Bangsa Melalui Model Pembelajaran Kreatif Produktif Sebagai Upaya Inovatif Mengembangkan Kemampuan Menulis Mahasiswa Dr. Sakdiah Wati, M.Pd. (Universitas Muhammadiyah Palembang) …….......................................................

161

Strategi Kesantunan Muka Masyarakat Makassar Nur Qalbi, SS.,M.Hum (Universitas Muhammadiyah Makassar) ……………...

171

Kesantunan Berbahasa Mandailing Dalam Teks Film “Lilu” Karya Askolani Nasution Dra. Rosmawati Harahap, M.Pd.,Ph.D. (Universitas Muslim Nusantara) ……...

177

Makna Ungkapan (Umpama) Masyarakat Pakpak Meanings Of Expression Word (Umpama) In Pakpanese Nurelide (Balai Bahasa Sumatera Utara) ………………………………………..

188

Mengulas Ulang “Gurindam 12” Maha Karya Pujangga Melayu Raja Ali Haji Yang Kaya Nilai Keagamaan dan Nilai Kemanusiaan Prof. H. Yundi Fitrah, M. Hum., Ph.D. (Fak. Ilmu Budaya Univ. Jambi) …………

198

Penenaman Pendidikan Karakter Melalui Pembelajaran Sastra Lisan di Papua Barat Suryah Olong (SMA Yapis Manokwari, Papua Barat) ……………………………

215

xiii

Tradisi Lisan Dalam Pemertahanan dan Revitalisasi Bahasa Melayu Palembang di Palembang Emawati (FKIP Universitas PGRI Palembang) ……….

227

Sastra dan Pendidikan Politik Kepada Pemilih Pemula Dra. Roma Ayuni A. Loebis, M.A (Dosen Dept. Sastra Inggris FIB-USU) ……….

237

Studying Characteristic and Identity Through Oral Literature in Malaynese Tasnim Lubis (Student of Linguistics Doctoral Program at North Sumatera University and Lecturer of LP3i Polytechnic Medan) …………………………..…

245

Indexicality of Markusip in Mandailingnese Oral Tradition Tutiariani Nasution (Mahasiswa Program Doktor Linguistik USU dan Dosen Universitas Simalungun (USI) ………………………………………....

253

Analisis Pemerolehan Bahasa Pertama (Bahasa Melayu) Pada Anak Usia 3 Tahun Sri Kurnia Hastuti Sebayang, M.Pd. (STKIP Budidaya Binjai) …………………...

259

Syair Perahu Karangan Hamzah Fansuri: Kajian Bentuk dan Makna Metafora Bercitra Antropomorfik Dr. Rozanna Mulyani, M.A. (Program Studi Sastra Melayu FIB USU) ………......

264

Etika Perempuan Dalam Syair Siti Shianah Karya Raja Ali Haji Zulkifli Harto (Balai Pelestarian Nilai Budaya Kepulauan Riau) …………………

269

Penggunaan Syair, Pantun, Gurindam dan Seloka Dalam Pengajaran dan Pembelajaran Bahasa Inggeris di Institusi Pendidikan Rendah, Menengah dan Pusat Pengajian Tinggi Noor Kasmara bin Mohd Sokarnor (Politeknik Mersing Jabatan Pendidikan Politeknik Kementerian Pendidikan Tinggi Malaysia) ……………………………

283

Pantun Dalam Sastra Lisan Nandai:Sastra Lisan Serawai, Bengkulu Bustanuddin Lubis (Universitas Bengkulu) ………………………………………..

292

Nasihat Untuk Jujur dan Kerja Keras Dalam Puisi Lisan Pantun Melayu Indonesia Sri Mulyati (Universitas Pancasakti Tegal) ………………………………………

299

Tipe Reduplikasi Dalam Bahasa Angkola Mandailing Syaifuddin Zuhri Harahap (Balai Bahasa Sumatera Utara) ………………………

305

xiv

Prosiding Seminar Internasional Sastra Lisan │ 2017

STUDYING CHARACTERISTIC AND IDENTITY THROUGH ORAL LITERATURE IN MALAYNESE

Tasnim Lubis Student of Linguistics Doctoral Program at North Sumatera University and Lecturer of LP3i Polytechnic Medan Email: [email protected]

Abstract In oral literature, the moment that people remember most is could be the way the performer in performing it, the intonation, the history beyond, the particular sayings, or the performer itself. It depends on the listeners’ background about how they achieved. Among of them, oral literature has important role in sharing information among a speech community because the listeners are able to get the message directly without any interpretation. Consequenty, the study of oral literature is not merely study the language as principal but also language use because it is related to the character and identity. In addition, the study tends to have information from native view because it is related to their concept in mind. This study discussed about the concept of oral literature, the role of oral literature of Malaynese in building character and identity, and the role of Antropolinguistik as interdisipliner to analize oral literature in Malaynese.

Keywords: Oral literature, Character and Identity, and Anthropolinguistics Introduction Indonesia as an archipelago country has a lot of languages. Nowadays, there are 707 languages were known and still a lot of others. To understand a language one should understand the using of it also. Because language is not stand for itself without tendency. For example when one greets his/her neighbour out of his/her house neatly, the question would be ‘where are you going?’. Generally, in small village or in a friendly community, people asking the question is not intend to know about someone’s occupation but more to show their friendly expression. On the other hand, in another place, asking someone’s occupation is impolite and they have to stay away from that question. Studying a language also means to study the language use in the same time because it depends on the context. There is no sign without meaning. There is no word without meaning, there is no gesture meaningless. However, the language as a sign lives in the user of the sign itself. Wittgeinstein in Corazza (2004) stated that every sign by itself seem dead. What gives it life? in use it is alive. Is life breathed into it there? Or is use its life?. Dead body with no sign also has a Balai Bahasa Sumatera Utara

245

Hiski Komisariat Sumatera Utara


meaning but only one, is dead. But how about language which is lived in human live? It is an interested question to be answered. Like human, language also can be dead. The other phenomenons in language are shifted, influenced, changed, and extincted. No doubt, those are related to human character. Human had their language shifted, influenced, changed, and also extincted. Therefore, to analyze the language entirely should deliberate human as a user. Though, human say a word, it is not merely a set of sound, but it full of intentions. Malay definition goes to some definitions. Malay in KBBI is an ethnic and language in Sumatra, Semenanjung Malaysia, and in the other areas in North East Asia. Earlier, a German scientist named Friedrich Blumenbach (1752-1840) classify human through race. He classify Malay as “ras coklat”. It is familiar at the end of 19 century and in the beginning of 20 century. This race means the people who live in Indonesia archipelago, Philipine and Semenanjung Melayu and speak Austronesia language even some said that this group were sub-group of Mongoloid race. But then, there were a lot of anthropologist disagree about this opinion. Human race only distinguish based on their fenotipe. It means there is only one race is homo sapiens. Evers (2016) in his study noticed that the dictionary meaning of ‘Nusantara’ is ‘Indonesia’ (in Indonesia) and ‘Malay World’ (in Malaysia), but different meanings have been attached to the concept throughout Southeast Asian history. It appears in 14th century Javanese texts but largely disappeared from written materials for a time, and surfaced again when its almost magical qualities were (re)discovered in the late 20th century. Anthony Milner points out, ‘in many cases, peoples who only in relatively recent times have identified as “Malay” have also been drawn retrospectively into the sphere of “Malay history”. The distinction between the terms is clearly expressed in the official dictionaries (Kamus Dewan Bahasa dan Pustaka) and Kuala Lumpur dictionary. In the Jakarta dictionary, Nusantara is translated into English as ‘Indonesia’; in the Kuala Lumpur dictionary as the ‘Malay world’. Also, in the widely used Wikipedia (Malay-language edition) Nusantara is equated with the ‘Malay world’: In modern language usage, the term ‘Nusantara’ refers to the sphere of influence of the Malay cultural and linguistic islands that comprise Indonesia, Malaysia, Singapore, the southernmost part of Thailand, the Philippines, Brunei, East Timor and perhaps even Taiwan, but it does not involve the areas of Papua New Guinea. It also able to classify into a group of Polinesia Malay or a race who lived in Malay archipelago, Polinesia, and Madagaskar. Gathercole(1983) a British Anthropolog, had seen the evidence of Malay through Archeology, Linguistics and Ethnology. It was explained that Malaynese-Polinesia are sailors that dominate Pacific and Asia region. It is also described that Malay-Polenesia as a dominant imperialism at the past which covered Madagaskar, Easter island, Hawai, and Selandia Baru. Based on that, it is realized that there are variations of oral tradition that lives in Malay world. It is common when we find some similiarities in these oral literature like in their texts. But, language not only about texts, but rather than to intension that represented through the manner of using language. Human mind is rich of ideas, memories and thoughts that can be studied to display the identity and characteristic. It is linguists’ duty to study about the uniqness and the meaning beyond. Balai Bahasa Sumatera Utara

246



Methodology This study was qualitative study that applies descriptive qualitative method. The two oral literatures from two researchers were taken to show their finding. Despite of the similiarity, there must be a significant differences among |Malay oral literatures toward their local wisdom. The explanation would be discuss about the important of Anthropolinguistic as interdisipliner to analyze each oral literature in Malay world. In this study, the researcher discusses began with Malay history to point out the oral tradition toward its oral literature. Discussion Malay World Malay oral literatures deals with oral literature activities in Malaynese as Malay world. Thaib and Che Pa (2013) explained that Malay World or Malay realm is a term that contains many meanings depending on its usage. In terms of language (linguistically) the term refers to an area or district whose people speak the Malay language in Southeast Asia which include Brunei Darussalam, Indonesia, Malaysia, Singapore as well as Southern Thailand. In the geopolitical context, the term Malay World is a term often used interchangeably with the term of Archipelago or with colonial term which call as 'Malay Archipelago' (Sweeney.2011: 295). In addition, the international trade activity is a major factor shaping the history of Southeast Asia and Malay world. Malay world is exposed to various external influences including Islamization process because it geographical position is surrounded by Indian Ocean and South China Sea which is the trading and shipping routes In Indonesia, Bahasa Indonesia is approved as official language since 1928 and it belongs to Riau-Malay language. Malay are spread in Indonesia hence we know Aceh-Malay, MinangMalay, Bugis-Malay, and others. Their custom seem similiar. There is different terminology of Malay in Malaysia, Singapore and Indonesia. Wee (1985:7-8) state that Singapore define Malay as a race. It means, a person is identified as Malay from its race, (even) Christian amd speaking English. In fact, there is a small number of Malay in Singapore and they exist in Christian Malay Association. In Malaysia, a malay is identified from its religion. Malay is moslem. But not all moslem in Malaysia are Malay. Therefore, Malay is only for a moslem who speak Malay, run and obey Malay customary, was born in Malaysia or their parents are Malay. In Indonesia, the government is not intends to give a label for Malaynese. They are free to choose based on their regional identity. In Indonesia Identity Card, there is no label of ethnic like Singapore and Malay do. In spite of that, the influence of religion also exist in Indnesia Malaynese. Since M Kling (2004) states that to word adat is derived from Arabic which means custom. Malay was influenced by Islamic from Arabic that related to the concept of adat. Malay that influenced by Islamic were understand the meaning and concept of adat as religion because their custome based on their religion. But uniquely, this concept not only lives in Malay that influenced by Islamic, but also for Malay that did not accept the influence of Islam such Iban, Bidayuh, Kenyah, Kayan, dan Kalabit in Sarawak; Murut, Kadazan (Dusun) in Sabah; Dayak Kalimantan; Batak Toba, Karo, in North Sumatera and Toraja in Sulawesi, dan also Philipina.

Balai Bahasa Sumatera Utara

247



Effendy (2004: 57) noted that the expression ‘Tidak tahu adat’ (do not have the custom) is avoided by Malay because it is means that do not now the custom instead of the religion. Consequently, custom means religion. The popular expression in Malaynese is “biar mati anak, jangan mati adat” showed that their custom is more important than their own children. Another expression is “mati anak duka sekampung, mati adat duka senegeri” (if a child is dead, the whole person in a village would be sorry, but if adat is dead, the whole person in a country would be sorry for that). The meaning is adat (custom) is above everything. In Aceh, the same expression with the same meaning also occures: “matee aneuk meupat jeurat, gadoh adat pat ta mita”. In another expression abouut adat in Acehness is “Adat ngon hukom ( agama), lagei zat ngon sifeut ” (adat and religion like a material and its characteristics). It means adat and religion are bounded tighly. In Bataknese, the same expression means it doesn’t matter live in poor but rich in adat. Adat comes to every aspect of Malaynese life included their oral literature. the oral literature can be seen in pantun (poetry), petatah-petitih (saying), story and so on. It is rich of using metaphor, simile, personification and others that related to politeness in Malaynese custom. Oral Literature Oral literature comes into some definitions. Literature is also defined by comparing it with illiterate. In this study, the definition is related to Finnegan’s definition that related to the way of taking the data. The data is not only in written form because there are plenty of data could be taken orally. Finnegan (2005) stated that the much-used adjective ‘oral’ is often used as a prime criterion for marking out particular disciplines or research interest. Thus ‘folklore’ is commonly defined in terms of orally transmitted material, the term is basic to ‘oral formulaic’ and ‘oral literature’ studies. He also explained the following summary of its implications can help to assess its appropriateness: 1) It emphasises the ‘literary’ or ‘artistic’ aspects. 2) It allows for the craetive action of individuals and for new as well as old forms. 3) It points to the possibility of differing forms and genres both within and between cultures rather than the undifferentiated whole sometimes implied by ‘oral tradition’. 4) It can draw on illuminating parallels through interacting with theoretical and comparative work on literature and written forms (with the corresponding dangers of over-reliance on western literary canons). 5) It provides a comparative term recognised by scholars working on other cultures and historical periods with the parallel danger of ignoring local meanings or interactions. 6) It shares the same definitional problems as with ‘literature’ anywhere, about what ‘literature’ essentially is and how it can be differentiated from other verbal formulation, with oral forms perhaps particularly tricky. There is also the position that, rather than trying to delimit the ‘literary’, there are merits in bringing together all forms of heightened verbalisation. 7) The term ‘oral’ carries its own insights and problems. Formerly, linguistic tends to study about description a language through written form. The study only concern to language as principal. It means that the study concern to the structural of language such as phonology only, words only, and then sentences only. In Boas tradition, linguists were needed to train the anthropologist the fundamental of language. but, it still not overcome the


248



problem about language in anthropologi department. In Duranti writing about the shift paradigm about language view ended in three concept, they are performance, indexicality and participation. It is imposible to study language without knowing the using of it. The meaning of a sign (language) is absolutely depend on the context. The differences among cultures are challenging to study. Let take one example in Minangkabau wedding party and Western wedding party. In Minangkabau, the way of communication between two sides of couple by doing “berbalas pantun” as one of cultural occasion. In western wedding party, there are some persons who give short speech to the bride and groom. The are a lot of differences. Now, let us take a look several oral literature in Malaynese such as Seloko, and Badondong. Generally, those are consist of some advices and expressions. But, the way they deliver is definitely different. Badondong consist of four lines that first two lines of poetry are couplet and the last two lines are the intension of the expression. The uniqness of Badondong is the addition at the end of each lines such as onde diok..(ough honey..), onde cu… (ough darling ..), o…oi cu (o…oo ), cu (darling), dan diok (honey). It could be studied by using ethnography method because the secret is live with the native. Anthropolinguistic Sibarani (2015) stated that Anthropolinguistic is able to analyze the oral tradition as a local wisdom in one area because it touch human mannner (performer) in their performance. By this, the value of norm of local wisdom could be revitalize and reorganize. He defined Anthropolinguistic as study language through cultural concept, study culture through linguistic concept and study human life aspect through Linguistic Anthropology. There were studies about oral literature to describe the languge through text only. Actually, there is the important thing to study in order to get the worth information in a community especially in cultural community. Anthropolinguistic raised from Linguistic Anthropology and Anthropology Linguistic that concern to the language not only as a mode of mind but rather than to the cultural practises. Language as one of signs that not always realized in performance but it is exist as a part of a set cultural practises. Duranti (1977) stated that Lingusitic Anthropology study is different from Linguistic study from the subjects of the study, the specific goals and methods, focus on language as a set of symbolic resources that enter the constitution of social fabric and the individual representation of actual or possible words. Studies about the values of oral literature from the written text deliberate the ethic perspective (from the researcher) and the interview from the native (emic). He proposed three concept to analyze an oral data through performance, indexicality and participation. Performance will describe the entire things, phenomenons during the occasion. Indexicality deals with the concept in mind and the reflection can be seen in the performance. Participation concern to the structure that reflect the character and identity in a speech community. Oral Literature Toward Character and Identity The way people behave is determine by the way they speak. The other saying might be you are what you say. Each group, ethnic has their own way in speaking. The way they speak show their character and identity. Krauss and Chiu stated that language pervades social life. It is the Balai Bahasa Sumatera Utara

249



principal vehicle for the transmission of cultural knowledge, and the primary means by which we gain access to the contents of others' minds. Language is implicated in most of the phenomena that lie at the core of social psychology: attitude change, social perception, personal identity, social interaction, intergroup bias and stereotyping, attribution, and so on. Oral literature consist of human expression and full of intension. Zainuddin et.al (1991) explained that the function of oral literature of Riau-Malay are (a) to give religion advices (b) to give cultural advices (c) as an activity in spare time (d) as entertain program (e) as a moda of education advices (f) to express love, hate, happy, and so forth. (h) as a lullaby (i) as a moda of communication between human and God in medical ceremony, worship and so forth. (j) as a moda of communication in governmnet activity, organization and etc. (k) as a moda to express language in riddle form, poetry, poem and story. There are two of Malay oral literature would be discuss here, they are Seloko and Badondong. Seloko is one of Malay tradition in Jambi that consist of advices for having good life in this world. These expressions have estethic values and usefull in their society. Gafar (2012) described the implementation of Seloko that take a part in wedding ceremony Jambi society. It is used to express love. Syam (2000) explained that Seloko consist of advices and the views of nenek mamak, tuo tengganai, and the public figure about the society. Seloko also has a role as norm, philosophy, guidance and law in delivering ideas and feeling of Malay society. In addition, it is also has a role as media to build relationship athmosphere and also has estethic value in spekaing in order to manage Malay in respect each other. In wedding ceremony, Seloko has the positif effect especially to the young generation in order to maintain the tradition (oral literature). There are 11 stages in Jambinese wedding ceremony and 7 the role of Seloko in those stages, they are (1) as a media to deliver the feeling of love in young generation relationship namely berusik sirih berguau pinang, (2) as a media to determine the candidate (bride or groom) (3) as a media of communication in discussion about the ceremony that consist of some stages namely tegak batuik duduk bertanyo, ulur antar serah terima adat dan lembago, akad nikah, ulur antar serah terima pengantin, and acara buka lanse, (4) as a media to give advices to both bride and groom. (5) as a media to apologize (6) as a media to inform and (7) as a media to deliver a pray in announcing stages. Another oral literature is Badondong. Badondong lives in Desa Tanjung Bungo, Kecamatan Kampar Timur, Kampar. Ermanto and Juita (2015) explained that Badondong as an oral literature has education value that related to (1) deity, (2) honesty, responsibility, discipline, persistance, self confidence, independent and curiosity (3) obedient, loyalty and affection (4) social, environment and sportmanship.Those studies explained about oral literature value based on text. It is suggested to continue the study toward the performance of Seloko, Badondong, and so forth regarding to have the other signs in its practice. The performance must be display emblem, gesture and etc. Seyfeddinipur and Gullberg (2014) noted that language use is fundamentally multimodal. Consequently, the study of language should consider non-verbal too. The gesture is appear in oral literature as visible action as utterances. That is how the oral literature lives in a group as one of cultural practice. The cultural is exist absolutely for a reason(s). Studying a text only or written text only will not able to investigate about the meaning beyond. Nile (2008) argued that did such a text have an audience? If so, what was it? The question is not well formed. ‘An audience implies listeners, people with ears’. Listeners do not hear a text, they hear a voice. Although during the Middle Ages it was always Balai Bahasa Sumatera Utara

250



possible, in fact rather likely, that written texts would be read aloud to a group of listeners (Crosby 1936), it is hard to imagine that Beowulf was meant primarily for reading aloud in a religious setting, despite all the Christian sentiments that make this poem far more than a tale of wild adventure. Nor need we suppose that the text was meant to be read aloud in a noble's court. If poems like this were part of a viable oral tradition, then people in an aristocratic household would have heard them without the superfluous intervention of a written text. More likely, the text was made to be read. We should therefore ask, What was the target readership for a book of this kind? Oral literature different from written literature form. Amir (2013:78) explained that oral literature conveyed: 1) oral literature exist in performance. Generally, it is accompanied by musical instrument, dancing and etc. 2) oral literature contain entertaining and education dominantly. 3) oral literature use local language, has specific dialect. 4) oral literature has poetic function. In several Malay dances, oral literature also occures such as in Persembahan Melayu Deli (makan sirih) dance, and Persembahan Melayu Riau dance. I emphashized that oral literature is not spoken separated from the context. I try to make three illustration; (1) someone reads poetry from a paper (book) instead of s/he doesn’t have any idea about it (2) someone who has a little information about a poetry that s/he reads, but still not able to explain about what is the detail meaning or history beyond (3) someone who lives in a group where the oral tradition is part of his activity. When he utter the poetry, s/he must be full of intension and full understand about the way in performing it. From those three, without hesitate, the third we will able to store information satisfully and complete. As a result, It is important to study Malay oral literature through its performance in order to have more information about human life include their way in solving problem, communication and esthetic. It leads to their character and identity indeed. Conclusion The oral literature can not be replaced into written form. Oral lives in cultural practices. Practice consist of verbal and non-verbal in. The study about oral literature through Anthropolinguistic will be able to inform about particular way in a group of human. It is very important for human (Malay) to know what do they have, why it is worthy, why they should maintain or revitalize it, what knowledge in it, what value in it, and how it save and usefull for they life. The study about Malay oral tradition through Anthropolinguistic will be able to inform a lot of aspects because it covers language and the social actor through performance, indexicality and participation. References Amir, A. 2013. Sastra lisan Indonesia. Yogyakarta: Penerbit Andi Corazza. E. 2004. Reflecting the Mind: Indexicality and Quasi-Indexicality. New York: Oxford University Press Duranti, A. 1997. Linguistic Anthropology. Cambridge: Cambridge University Press. Balai Bahasa Sumatera Utara

251



Effendy, T. 1994. Tunjuk Ajar Melayu. Yogyakarta: Balai Kajian dan Pengembangan Budaya Melayu Ermanto, N and Juita. 2015. N. Nilai-Nilai Pendidikan Karakter dalam Pantun Badondong Masyarakat Desa Tanjung Bungo Kecamatan Kampar Timur, Kabupaten Kampar. Journal Bahasa, Sastra dan Pembelajaran. No.1,Vol. 3 (69-83). Evers. 2016. Nusantara: History of a concept. JMBRAS, JUNE 2016 Vol 89 Part 1, Numbe r 310, pp. 3–14. Finnegan, R. 2005. Oral Traditions and the Verbal Arts. London: Routledge Gafar, A. 2012. Peranan Seloko dalam Upacara Adat Perkawinan Masyarakat di Kota Jambi. Jurnal Pena. No.3 Vol.2 (43-61). Hussin (ed.), 2004. Kepimpinan Adat Perkawinan Melayu Melaka. Melaka: Institut Seni Malaysia Melaka. Kling. Z. 2004. Adat Melayu. di dalam Abdul Latiff Abu Bakar dan Hanipah. Niles, J. 2008. Understanding Beowulf: Oral Poetry Act. The Journal of American Folklore. No. 420 (Spring 1993), Vol. 106 (131-155). Seyfeddinipur, M and Gullberg, M. 2014. From Gesture in Conversation to Visible Action as Utterance. Amsterdam/Philadephia: John Benjamin Publishing Company. Sibarani, R. 2015. Pembentukan Karakter: Langkah-langkah Berbasis Kearifan Lokal. Jakarta Selatan: Asosiasi Tradisi Lisan (ATL). Syam, H. K. dkk. 2010. Sejarah Adat Jambi. Jambi: Lembaga Adat Provinsi jambi. Thaib and Che Pa. 2013. Regional Cooperation: Malay World and the Formation of ASEAN Community. Global Journal of Human Social Science Political Science. Volume 13 Issue 2 version 1.0. Wee. 1985. Melayu: Hierrarchis of Being. Ph.d. dissertation. Australian University Zainuddin, D et.al. 1986. Sastra Lisan Melayu Riau.Pekanbaru http://www.etnomusikologiusu.com/uploads/1/8/0/0/1800340/budayamelayu.pdf accessed on August 11,2017 http://www.columbia.edu/~rmk7/PDF/HSP.pdf. accessed on August 10, 2017. This is a pre-editing copy of a chapter that appears in In D. Gilbert, S. Fiske & G. Lindsey (Eds.), Handbook of social psychology (4h ed.), Vol. 2. (pp. 41-88). Boston: McGraw-Hill


252
