The Eleventh Section

The Eleventh Section

(35) riwu maun ma kudayani. athousand leaves may be for a kudayani.

The bride’s family usually accept the gift (36) Kaqiuh watang ulun namalinga bannung, A

without checking its content, then take the tree trunk may be made into a big ship,

gift to the adjudicating committee asking for

a marriage blessing, marking the end of the

360 ~ The Multifaceted Dimensions of English Linguistics, Literature, and Education 360 ~ The Multifaceted Dimensions of English Linguistics, Literature, and Education

the land of Bummangk-suangk. checked carefully for they have to comply

(14) Rapat riwut gunung antuh Jawa, with Adat requirements. In Maanyan Adat

The two mountains are closed, Javanese requirements for marriage are not subject for

say,

negotiation, they are fixed. (15) pijar angin watu tutap Gurun. do not wind through the rock, Gurun

Model 1b (f)

people say.

(1) Biar heneq pinukurang, (16) Rapat riwut gunung anri langit Although [you said] there are so many

tied air the mountain and the sky deficiencies,

(17) rangkup ummang watu hela anraw. (2) euk pinukimpaq.

close together the rock and the sun

a lot of shortcomings. (18) Kaqayuh patategey tangan Jarang anri Hiang, (3) Asal ngatutuqu rammu agung nulus,

Jarang and Hiyang are holding hands As long as you are honest, as straight as a

(19) pasasunruq lungun jalu anri unay. gong tassel,

Jalu and Unay are putting their feet (4) ngabubanar wente pinuluka najam.

together

you are truly like a knot of a cockfighting (20) Pataruy giling jarang anri hiang,

knife. Jarang and Hiyang are exchanging betel (5) Biar surung sigay anri wituq wuntu,

leaves

You sent the ladder with a straight (21) pasunruq rapun jalu unru unay. feeling,

Jalu and Unay are mutually serving the (6) tapi uyur inabujur harus.

betel leaves

you sent the safety rope with honesty. (22) Kude naqan mantir panegey (7) Lakuq surung sigay makay kakaw wuman

but we have elders who hold jarang,

(23) pepet sampikur jangka kalulung. We ask you to send a ladder with a feeling

sort of measurements like The wuman plant grows vertically,

(24) Rengey saq eaw here.

(8) t a m p i u y u r a n r i k a y u n g a l a l u m m a we will listen to them Ngidung.

The beginning couplets describe that even if throw the safety rope with a feeling like

the requirements are not the best quality (line Ngidung tree grows straight up

1 and 2), but because the groom’s family gave (9) Biar surung sigay makay wituq welay wulang,

them with an honest feeling the bride’s family Although you sent the ladder with a wulang

accept them with a great happiness (line 3 to dart,

10). Therefore the wedding ceremony proceeds (10) tamp iuyur anri wuntah anaw lalung.

promptly (line 10 to 20), the ritual now is handed threw the safety rope through an anaw-

over to the adjudicating elders to lead. lalung dart.

Similarly, this following model describes (11) Sika puang ulaq langar gansa ulung

that the wedding party is performing (line 1 to kadunungan,

4), here the adjudicating elders are described It does not cancel the fact that the twin

in images of gigantic tree (line 7), strong post cooking pots are arranged under the

(line 8), those who have been to heads of shade,

water (posses many experiences) (line 9) in (12) ngahuq lanuq batung mingar

red costumes.

do not fail to arrange the bamboos in a line in

The Multifaceted Dimensions of English Linguistics, Literature, and Education ~ 361

Model 5 (l)

to the four elders and one Panguluq (1) Payah samula puang ure gawe

(adjudicating elder)

There is no more reason for (21) Yiru sa ulun karasa hukum hadat (2) batang helang ranuq,

those who master the customary law the festival in Batang-helang-ranuq to be

(22) pepet sampikur jangka kalulung, cancelled,

and any sort of measurements (3) puang panraw kungkan

(23) jakaq itah ennuy muntul lalan guntulan no problem for the fair in

any clear tracks public ways to follow (4) tane ngagang wunrung.

(24) wakat witus tane genyung. the land of Ngagang-wunrung to proceed,

broken root and gully walking track (5) Taqu haut kaqiuh repang lantang

(25) Kami kadua balah pihak nyarah ma here yaru. The mountain and the sky may

both the two families take the agenda to (6) gunung anri langit

them

share the shirt

CONCLUSION

(7) rangkup ummang watu hila anraw. In summary, this study is fortunate to be able the rock and the sun join the cloth to preserve these very important texts enabling (8) Jadi hang ammaw kala yiru kami yina the documentation of the complete marriage therefore now, negotiation texts. In Patatiba, none of the ten (9) balalu ma awe kami ikuhana.

texts collected during the fieldwork cover whole where do we, the parents take the

issues, as they used to have; fortunately they couple? are complementary. My informants confirm (10) Paquweng lain kami ikuhana ma that so many omissions (locally called tewah) nothing else we could do then asking occurred in all collected texts including the (11) jakaq kakaw pintungen rahu models. There are eleven secsions in Patatiba,

a tree of gigantic Pintungen which requires poetic performances inform of (12) sigantunga agung langit,

speeches, they includes:

supreme Sigantunga (Dammang) (1) Manggayung tuak (rice-wine drinking (13) samula pihanrian ratu gumak wulu

feast);

a post to lean for the queen with waving (2) Speeches from anak panggayungan and bunsu hair panakuan (drinking feast organisers) to inform (14) pisanaran ratu galah gunting. the audience that the rice-wine is finished,

a tree to rest for the queen with long hair or does not have good quality. (15) Jakaq here widi uluq ranuq (3) The owner of the house speech, an appeal those who reach the river heads to his clan and friends to supply more good (16) biring ingungkupan bahum,

drink.

those who are in red costumes who know (4) A series of speeches from the audience our intention, regarding two points. First to tell that they (17) here sabanring luhung bibit bantu hulay can not provide help, and the second they balay, send tribute to the owner of the house for he those we call Sabanring-luhung-bibit-bantu- had provided them with more than enough hulay-balay (elders) food and drink, hence more food and drink (18) maq yaruq kami ikuhana. are simply not necessary. to those elders we ask help. (5) Switching the topic, a series of speeches from (19) Kami ikuhana laku tampalus wat kami yina audience to guess (ngawauhan) on why the we ask you to continue this gathering owner of the house invites them, what is the (20) maq here mantir epat panguluq isaq. agenda for the gathering.

362 ~ The Multifaceted Dimensions of English Linguistics, Literature, and Education

(6) Speech from the groom’s speaker about the

The groom’s speaker presents the reason they visit: a marriage request.

(10)

evidence, a gift in a big brass basin (sangkuq) (7) Speeches on asking about the seriousness

or in a rattan backpack (lanyung). of the proposal.

The agreement is reached; the present (8) Speeches from the groom’s speaker to

(11)

is accepted by the mother of the bride. The convince the bride’s side that the proposal

elders from both sides take the gift to the is serious.

adjudicating elders for marriage blessing. (9) The bride’s side asks for evidence of the seriousness.

REFERENCES

Hudson, A.B. (1963). Death Ceremonies of Mage, A.M. (2006). An Ethnopoetic Study of the Padju Epat Maanyan Dayaks. In

Pangunraun Ritual Language as Used in Tom Harrison (ed.). Borneo Writing

Marriage Negotiations of Dayak Maanyan and Related Matters . Serawak Museum

of Central Kalimantan Indonesia . Ph.D. Journal, Special Monograph no.1: 337-

Dissertation. Melbourne: The University 416. Kuching: The Museum.

of Melbourne.

The Multifaceted Dimensions of English Linguistics, Literature, and Education ~ 363