PANGUNRAUN IN MARIAGE NEGOTIATIONS OF MAANYAN DAYAK OF CENTRAL KALIMANTAN
SEMANTIC ANALYSIS OF ETHNOPOETICS OF PANGUNRAUN IN MARIAGE NEGOTIATIONS OF MAANYAN DAYAK OF CENTRAL KALIMANTAN
Arnusianto M. Mage
Palangka Raya University, Central Kalimantan, Indonesia magearnusianto@gmail.com
Abstract: This paper is intended to describe what is the content of ethnopetic of Pangunraunas they are practised in negotiating marriage proposals of Maanyan Dayak of Central Kalimantan. Semantic analysis was adopted to unfold layers of meaning with observation, interview, and FGD as main data collection techniques. As most couplets have lost the context, word to word translation is extremely difficult to perceive. The study revealed that the negotiation is more than ordinary marriage negotiation, but there are rigid agenda, as appeal to tradition. They include: rice-wine party, negotiating the speakers, reasons for visit, marriage proposal, negotiating the seriousness, negotiating the bridal gift, agreement, and the last asking for blessing from the adat elders.
Keywords: Maanyan Dayak, Borneo, marriage negotiations, Patatiba, Ethnopoetics, Pangunraun
INTRODUCTION
as Hudson observed in the1960s, there were few Pangunraun is a poetic variation of Maanyan
speakers who mastered it and that number has language, a sub language of Dayak included
now decreased even more significantly. in Barito Isolect languages. Maanyan is spoken
Pangunraun is also a ritual language spoken in two regencies South of Barito and East of
in all rituals of the Dayak Maanyan people. The Barito, Central Kalimantan province. Hudson
most accessible sample to the practice of Basa (1963), after two years of fieldwork in East
Pangunraun is found in Maanyan Marriage Barito Regency, describes his personal account
Negotiations. In traditional religion belief, of dealing with the poetic language:
officially called Kaharingan since March 31 st
I would say, without hesitation, that it was 1980 (Schiller 1997:120), marriage negotiations the art of public speaking that was most highly
involve two rituals called Natas Banyang and developed and most appreciated. There are several
Patatiba . It is mandatory to include these rituals speechmaking styles, ranging from a so-called
in the marriage negotiations and as such they “ancient language” (basa Pangunraun) that is
are well maintained. Maanyan have adhered characterized by the extensive use of periphrasis,
to this belief for centuries. to a more colloquial and comparatively laconic
In this paper I would focus myself on “modern” style (Hudson 1963: 408-9).
Patatiba, the second rite of marriage negotiation, Fortunately, after almost fifty years Basa
Patatiba , is always initiated with a section called Pangunraun is somehow still exist and is still
manggayung tuak , a minor rice wine feast. As ‘the premier art form of the region’ today, but
this service is organised into three rounds and
The Multifaceted Dimensions of English Linguistics, Literature, and Education ~ 343 The Multifaceted Dimensions of English Linguistics, Literature, and Education ~ 343
using rope of riti the coil of yellowish (two wine boys).
rattan (14) Uluy anri uluyan iket ulang
The First Section
Using a woven rope
To initiate the rice wine feast the anak panakuan
(15) uey heke ngaliura rayu
recites a chant paying tribute to the spirit that of heke rattan grows on top of trees takes care of the rice wine as well as giving the
(16) yiru bu takam nguqut
name (manggalar) to the rice wine. The following therefore now we drink is the only example found.
These couplets are mainly a description on
Model 5
taking honey from a honey tree, the ingredient added to the rice wine as a sweetening.
(1) Sajang ngarang tuak bantuq lawi raqan The second round of the service is initiated Sajang ngarang rice wine bantu end of with a speech by either anak panggayungan or branches bunsuq panakuan. This section states the reason for (2) Sajang danang tingang lalutung mangun organising the rice wine feast, where the couplets paku are very brief as follows. Variations are notable Sajang danang tingang lalutung grows its if different bards deliver the speeches. shoots
(3) Samula ammay here dammung mani
Model 5
manyang (1) Sariak ringkay kayu masarumang baliq Climbed by prince taking bath on areca
A crying sparrow at a twisting tree bud
(2) hayu takam minum tuak tapay (4) tungken raden ganta langit
let us drink rice wine ascended by prince visit the sky
(3) tutukan takam ngitung kawan ratik basaq (5) Puqay dammung kinurung lingngangk
sadiq
Set a fire by Prince Kinurung-lingngang while we remember some verses of old
(6) rerey raden kangkamut raqan
language
prince waves the smoke down the (4) Takam sameh-sameh ngummung juntay branches
bakir
(7) Hang yiru balalu nguruweah amas junung Let us come together under the shade lawuq
(5) pada-pada nanraq kalun berang That like grains of rice the embers fall
cooperatively we are below the crown down
(6) Takut kapusunan kala iwek sahur (8) nguruwusuy wulan tunyung mirah gugur
In case we might have bad luck like a like golden rattles the fire fell down
sacrificed pig
(9) Balalu uluy here dammung timmangan (7) katenrekan alang manuq tagas kaleh
have an unfortunate incident like a tagas Then the hives are sent down through a
chicken
long rope by a prince of mighty scale (8) Balalu kami mulai ngenney ni (10) tarasat here Katian runsaq
So we start to drink
sent down by mighty Katian (11) Uluy here anri uluyan kawat
Model 9
Using a rope of wire (1) Takut barang yiti naqan (12) ulang uey gansa walang
In case this drink contains dangerous the coil of strong rattan
substances
344 ~ The Multifaceted Dimensions of English Linguistics, Literature, and Education
(2) pudis umpan inrin rasun (3) tajaw inreng siburan halaq harung like traditional poisons, pesticides,
the wine jar is leaning the container stands poison
loosely
(3) atawa tampirik jujuh kikiran gansaq (4) bakul tummangk haut banar rabah tampirik-jujuh, iron powder
the bag has fallen down the gambling (4) elah aku nguqut dahulu
boss is bankrupt
let me drink it first (5) Intur ku ma bakam kasaq (5) Tuqu kamis kamunringen
The bottles of drink
It is very sweet (6) bakam kasa haut jatuh ipaumme tummang (6) kimet ngalulangut wawu
hundreds of them have fallen each it sweetness touches the inside part of a
others
bone (7) summing ilaw haut riwu ipajujung juat (7) kala kamis wani Puning kala kimet nuan
the bottles lean of each other Babai
(8) Bakam kasaq haut galis daray hang as sweet as the bees of Puning sweet like
pulempen
the honey of Babai They have broken at the threshold (8) Kala wani waqu uteh raqan
(9) summing ilaw jarah leqah hang pumatas Like beehives freshly taken from the
the glass containers have broken at the branches
doorstep
(9) alang nuan hanyar mubuk tulung (10) Luwan amun galas kammang like nuan honey freshly taken from tree’s
The flower-pattern glasses cannot go hollows
(11) haut puang kaqiuh urik ansuh (10) Kala gula waqu punnut
back and forth
Like sugar just put in the pack (12) muneng hang ruang luwuq (11) nimmang juruh hanyar paning
within the house
like a brown sugar just put in sack (13) sangker patik puang kaqiuh isahansa neteq (12) Babagi Jarang anri Hiang
spotted cups cannot circulate around the Share it with Jarang and Hiyang
house
(13) pahurey Jalu unru Unay
(14) hang jaru lelun tuah
share it with Jalu and Unay
like swans
As soon as the third round of the service (15) Amun tampurung sinaq puang kaqiuh ile- begins, the anak panakuan suddenly arises and
ile
delivers a speech to inform the assembly that The Chinese coconut shells cannot the rice wine is finished; therefore the third
circle
round is cancelled. The main issues include in (16) muneng hang ruang luwuq this speech are: the organisers of the party are
around the house
in a terribly embarrassing situation, the rice (17) amun wangeq niuy teka Tanyung Jawa wine is finished or is not of a good quality,
coconut shells from Java cannot and an attempt is made to find help. The lines
(18) ang kaqiuh user-user
to express the issue “the wine is finished” are circulate around the building incredibly various, the following are two of
The images that the bard uses to describe the models.
that the rice wine is finished include leaning jar, (1) Daya inun aku iwaraq hang kasampatan
container stands loosely, basket fells, gambler yiti
I will inform you this moment bankrupts, falling bottles, broken bottles, the (2) tuak galis paparitan puang tutuk
glasses and cups can not go back and forth, that the rice wine is finished but not
Chinese of Javanese coconut shells can not everyone has had a drink
circulate around the building.
The Multifaceted Dimensions of English Linguistics, Literature, and Education ~ 345
Model 2
(4) anuh kansaku ialah telang nansalukan lawi (1) Ari aku iwaraq aku sa jurung ayak
like bamboo trees we twist the crown
I inform the assembly that it was I (5) Hi Nanyu jaga batang inupian (2) bannung tuwuq
A man who guards the bathing place who led the boat of tuwuq
(6) hi Lungai gaduh wiruga inungkaran (3) jurung esur kilang manaw
a man who awaits the water drinking who pulled the boat of manaw
place
(4) Bahum yiri samula hanteq (7) Gere nasip maqeh ialah nasip
I wish I could take the boat a great Hopefully he has good luck like ancient distance
(8) ammah Jarang sadi
(5) sikak hampe luyuh watuntangun
Jarang’s father had
up to Luyuh-watun-tangun (9) ialah untung bapang Suga hurap (6) kalunsing balay anraw
like a lucky man of ancient Father-Suga Kalunsing-balay-anraw
(10) Jaga batang sumur bayu (7) Nequ nganyak bannung tuwuq
Who had a drinking water well for navigating the boat of tuwuq
(11) gaduh ummak idunriang lalung (8) nequ ngesur kilang manaw
owned a well called umak-idunriang- sailing the boat of manaw
lalung.
(9) Tauq-tauq hang wuang kamalangan (12) Biar kaping mahuq jatuh taqun But I encountered a serious problem
Even in a dry season for a hundred (10) hang wuang tummang tuju yina,
years
on my way to conduct that intent (13) karing kekeh riwu wulan (11) taripi daya kaping mahu naqan jatuh taqun
a drought for a thousand months it hasbeen a dry season for a hundred
(14) Ibaruse sikaq puang malu kahak year
The water volume did not reduce (12) karing kekeh jarah riwu wulan
(15) ijumpalit ngahuq mantar surut
a long drought for a thousand of months the water level did not decrease The images this bard used include boat
(16) Tatap suey tummang puru pusiq of tuwuq and boat of mannaw to describe the
It was still nine times the height of a pusiq rice wine. These two: manaw and tuwuq are
tree
also ingredients added into the rice wine to (17) waluq etang ruyan tanir make it is more intoxicated. Navigate the boat
eight times the height of a durian tree symbolically means to lead the rite of rice wine
The images used here include sharing drinking feast. Dry season symbolically means
a bunch, (a cluster, a base and a crown) to the rice wine is finished.
represent sharing responsibility in leading the drinking wine feast. The images like bathing
The Second Section
place and drinking-water hole symbolise the In section two, the anak panakuan asks help
wine jar. Again, dry season refers to the rice from anak panggayungan:
wine is finished. The bard refers the situation (1) Aku talip iti naqan hengawku ipapurun
to the ancient Jarang’s Father from the story of tunun
Pangunraun Ruampulurueh about an extraordinary
I ask my friend to share the bunch water hole that the water was always full. (2) naan kansa ku igaganap langar
In response to the speech delivered by anak my companion to join the cluster
panakuan, and anak panggayungan confirms that (3) Naqan hengauku ialah batung mira putut
the rice wine is finished, and tells the assembly My friend like giant bamboo trees we
that they (as the host) are greatly embarrassed share the base
for organising a feast without being able to
346 ~ The Multifaceted Dimensions of English Linguistics, Literature, and Education 346 ~ The Multifaceted Dimensions of English Linguistics, Literature, and Education
ladder to ascend door to enter. (1) Kami haut leteng wuwungan
(3) Gare masih kaqayuh nammah nanrayang, We are on the sinking crest of flood
Could you please add more food, water
(4) kaqayuh mubung nimmaw. (2) tingalam lea langki
more support more provision. reaching the roof
(5) Gere kaqayuh tuak baqanuh dalam, (3) haut rangi wehuq haut banar balik
Hopefully the house can provide more salt stock is wet a gambler is bankrupt
rice-
(4) haut bakul tummang (6) kajuat pasiq bakurung kunsiq. the bag has fallen down.
wine, more locked bottles. (5) Puang kaqiuh nyanak nangkeq
(7) Gere ulun ruang lewuq talaga rampan, We cannot stop
Hopefully the owner of the house can (6) tuntunan ramaq lawatan wahay, provide,
the assembly leaving, (8) kaqiuh lagi libu anning nyurung wureq, (7) daya ungkus kaqadaqan kami haut galis.
lots of wine with bubbling foam, because we have no more food.
(9) tuak bangkah mumpung sari. (8) Kami ganyah angkeng hang ranuq mahak
lots of rice wine that increases the We are on a dry river
appetite. (9) hang watang deleng, (10) Kaqiuh tuak kala kareh punte, on a worn out trunk bridge,
The rice wine will be like water overflowing (10) muneng hang wureq ranuq hanteq
adam,
on the foam of flood water (11) sajang nimmang balat jujuh. (11) hang lelap apuy ammaw.
the liquor like water flows from a collapsed on a high flame.
dam.
(12) Buluq muhut urung aku alang lepung, In case the owner of the house can not Wipe my nose as if it were broken off,
provide the assembly with more rice wine, (13) nangkur dada alang lemmah.
the anak panggayungan appeals to the owner beat my chest as if I broke my ribs.
of the house to tell the assembly the reason (14) Hanteq supan umangan malu babahe.
to call them to gather. In traditional Maanyan
A terribly embarrassing situation. villagers were called by mean of gong’s sound. (15) Ngitik uluq aku kala wuding watu,
As soon as they came to the place where the Shaking my head as if it were a rock,
gong was beaten, they were served food and (16) mepay wulu aku alang rangkang jatang.
drink. Only when the villagers had enough, the beating my hair as if it were wire.
reason for gathering was announced. Model 5 The images utilised include big troubles like
shows the example.
on flood, salt stock is wet, fallen bag (line 1 to
Model 5
2), and shallow water, a nearly collapse bridge and house is on fire, which all refer to serious
(1) Jadi hang wuang perkumpulan disaster. Embarrassing situation is described
therefore in this assembly as to wipe nose, to beat chest, shake head and
(2) takam yinaq innaku
beating hair.
I guess
As a way out, the anak panggayungan asks (3) naqan tummang tujuq naqan sungkuq santah the owner of the house to help, here are two
must have a direction to which trees fall examples:
to
(1) Uu ruang lewuq uu talaga rampan, (4) naqan etuk lawi jumpet papuru, Please the owner of the house,
trees to lean to, the tops to curve to, the
The Multifaceted Dimensions of English Linguistics, Literature, and Education ~ 347 The Multifaceted Dimensions of English Linguistics, Literature, and Education ~ 347
(ulun putut). Concerned that his clan members although I cannot tell
cannot provide the required food and drink, the (6) Innaku naqan na itur parunru,
appeal is extended to his neighbours, friends
I think there is a problem that needs to be of the same village, surrounding villagers, and settled
visitors (ulun hawiqen). However, this appeal (7) naqan ansam pamani,
is perceived symbolically, not literally; the something that has to be discussed
real intention is to give an opportunity to any (8) arah anri maksud
individual to deliver a poetic speech for the the specific problem
purpose of entertainment, as well as a chance (9) puang ku taqu iwara ma takam.
to get to know each other, especially for the
I cannot tell couple’s families. Another important point (10) Jari sa taqu iwaraq mungkin here ruang
is that he has to ensure that the guests do not lewuq
leave.
those who can tell are the owners of the
Model 8
house (11) here jurung kukuy wakay jurung tangkur
(Speech for asking help from the clan ladit.
members)
they who banged the exposed root who (1) Tapi ha ammaw kala yiru kira-kira wituq pulled the vine
aku
(12) Amun eaw here takam haut Despite the matter, I think If they say the room is silent the hall is
(2) masih puang sa anule ugang pihatu quiet
guntung,
(13) nasuni ruang nasuni pantay najaraq uran the owner of the house is not like a pond nataduh riwut, ha tasarah here.
with no clan, like a billabong with no the rain has stopped, the storm is over,
family,
what can I say ? (3) hawi na puang teka bunguq tane (14) P a d a a m u n n a q u e y m u s u k n a p u k a q
he does not come from a earthen dune nyurung,
(4) hingka dengkul wakay. But if like rattan grows, like bamboo
from a bent vine.
shoot (5) Puang metuq teka tulung batung (15) tasarah witu here.
Pop up from the hollow of a giant develops, it is their own business
bamboo
The images the bard used include ‘the (6) metuq teka tulung tamiang, direction a tree to fall to, tree to lean to, the
come up from the cavity of a little tops to curve to’, which are all indicating to
bamboo,
‘a direction’ symbolically means that there (7) daya yiru hayuq sa aku neraw must be a reason or agenda for the meeting.
therefore let me call This speech is also a closing section for the
(8) here purus wali pamatang asbah rice-wine feast.
the elders from his clan (9) nampalus wat takam yina.
The Third Section
to continue the rite.
Section three includes a response to the speech (10) Gare naun sa ulun dada mapeq pungung from anak panggayungan, where the owner of
mapeq,
the house expresses his embarrassment for You must be men with hard chests and not being able to help the situation, instead,
hard backs,
he asks help from his clan members who are
348 ~ The Multifaceted Dimensions of English Linguistics, Literature, and Education
(11) ulun mira tunun langar gagang tingkil down the big trees and burning them. Usually men who share the bunch, the cluster,
the stumps are left out by the fire and are let the stem
there to decompose and are still notable for years. (12) mira putut parukat paqung walailuh.
In the border of the lands of two neighbours, share the root system, share the stump.
tree stumps are closed to each others. Line 1 to 4 describes that the owner of the
Speech for asking help from surrounding house is not like a pond or a billabong has no
villagers and visitors:
brother. He did not come from earthen dune, or (1) Jakaq ngitung ma tumpuk isaq pajuq rueh
a hollow of a bamboo. Therefore he must have If I remember one village two
a family, clan and elders. These elders should
settlements
help their clan members if they involved in (2) tekaq batay rawi riuk tampungan, such a serious trouble.
huts, hamlets,
Speech for asking help from neighbours or (3) hingka tumpuk natat gumi halaman. friends of the same village:
from the village enclosure land and (1) Jakaq ngitung ma tutuk tungun rapat pirang
yard.
If we remember those who have close (4) Hingka gunung Pangunraun jatuh stumps
From the mountains of Pangunraun-jatuh (2) mira wawungan sampuk sansirang
(5) watu Ngampet malem balah riwu, close ridges, close roofs at this village,
the rock of Ngampet-malem-balah-riwu, (3) hang tumpuk yiti, kiraq-kiraq wituq aku masih
(6) hingka tanyung abun hingka rantaw tutuy. heneq iuh naheraw.
from the Cape of Abun from straight
I think there are many, we can call.
reaches.
(4) Daya yiru Uu naun tutuk tungun rapat (7) Hingka tumpuk lawit paju uruq, pirang
From distant villages, from far Therefore those that have close stumps of
settlements,
trees (8) hingka tumpuk ulun lain gumi hapa bukan. (5) sampuk wuwungan tutuk haruqen,
from foreign villages, lands with no friendly those that close the ridges, close the
connection to us.
roofs (9) Hampe tane ha subarang gumi mampang (6) mira natat talanyaan mira apar papara.
ipay,
those who share the yard share the bathing To the shore of the other land, soil of the place
other side,
(7) Ati kami hang bala hante, (10) hingka tahik tayap hingka tummaq rasa please help us, we are in a great crisis
iring.
(8) gere naun sa kaqayuh nammah nanrayang from the wide ocean, from the vast perhaps you could support, contribute
marsh.
(9) kaqiuh mubung nimmaw,
(11) Awat kami yati hang
you could add Please help, we are on the (10) jakaq pinang batunun luat batangkay,
(12) leteng wuwungan tingalam lea langki. areca nut in clusters, betel leaf in stumps
sinking crest of a flooded roof. (11) jakaq luen maerang isip makapan, awat.
Two speeches that requesting the assembly
a salty dish, crusty rice
not to leave:
Neighbours are mentioned as close ridges,
Speech 1:
close roof meaning that their roof of their house are closed to ours. There is also a weird term:
(1) Daya sebab yiru takam ada hinang close stumps of trees. This term is related to the
Therefore stay firmly seated, land clearing practise in Maanyan by felling
(2) rangang harung, ada hinang kinar kisat.
The Multifaceted Dimensions of English Linguistics, Literature, and Education ~ 349 The Multifaceted Dimensions of English Linguistics, Literature, and Education ~ 349
(7) Himat daya naqan
(3) Ada hinang ngitung Surely we have the direction to where Do not begin to remember the lovely
(8) sungkuq santah jungkung lawi jumpet papuru, children the
the tree leans, the tree bends, the crown (4) ma anak kalelu bunsuq kakasan,
curves,
dearest youngest one, (9) tummuk tiba sinruk pangiluwu. (5) ada hinang tulak tarajang itun tarababus.
the flowers are thrown. (10) Atawa naqan pakaq rirung nyawang do not hurriedly jump, go away.
Surely we have a branch of the rirung (6) Ada hinang ialah wayuang ngitung janah
plant
Do not be like a bear and go back to the (11) naqan huli tanruk muqang, jungle
we have the horn of the muqang beetle, (7) tulumpiaw ngitung hepung,
(12) maupun tumpaq ma Juranang-Meaq do not be like a siamang monkey and go
another way to Juranang-meaq back to the orchard
(13) ranuq janah sinumparing lain. (8) wayu ngitung lubuk.
water leaks like branches of bamboo.
a crocodile goes back to a pool.
(14) Jari innaku kawan
(9) Ada hinang iwawani tumur inanuan tubak,
Therefore all of you
Do not be like panicked bees like annoyed (15) sulin niwulian kawan riak rayu rungan wasps,
visitors from all directions, (10) ada hinang maleng ma pangamudi mudi
(16) ada hinang maleng ma pangamudi mudi do not turn to the way home
do not turn your helm back, (11) mutar ma panaluan mantuk,
(17) ngitar ma panaluan mantuk. back to the home direction,
do not turn your prow back home. (12) naqan sungkuq santah etuk lawi jumpet
(18) Ada hinang maleng upus nansarabun papuru.
Do not turn your boat to the jungle, it must be a direction to where a tree leans,
(19) ngitar pangkah lingar nyana.
a tree bends, a crown curves, a top falls. turn your empty boat home. (13) Aku huqan luga antah leaq tenung,
(20) Ada hinnang ngetuk ma gunung bujalin
I do not yet have clear foresight, an obvious Do not bend to the bujalin mountain prediction
(21) nuwet ma watu kariaqen. do not curve to the rock of kariyaqen
speech 2:
The issue on “real agenda” here is described (1) Amun naun ngabihue ma
metaphorically as ‘another branch of Rirung, If the visitors come like white ants to
horn of muaqang beetle, another way to Juranang- (2) tumpuk natat gumi halaman yina
meaq and nother water leak’. ‘Going home’ is this village and yard, land and
symbolically described as turn the prow, as if enclosure,
it were conducting a journey by a boat. (3) himat daya naqan tulan mamuraga.
there must be a reason.
The Fourth Section
(4) Luwan kami neraw wuwa, From here, the speaker order is rather That is why we call you,
unpredictable as there is no clear regulation. The (5) kami marak pangil.
convention is for clan members of the bride(ulun we invite the assembly,
putut ) to speak first followed by friends of the (6) kami nangkur tukat nalitik waenawang.
same village, and visitors including the groom’s we bang your ladders, knock on your
family and friends (ulun hawiqen). In terms of doors.
age, the youngest bards tend to speak earlier
350 ~ The Multifaceted Dimensions of English Linguistics, Literature, and Education 350 ~ The Multifaceted Dimensions of English Linguistics, Literature, and Education
(12) rantaw ammaw haut ula luluy surut.
a serious infringement to the conventional my long reach has dried up. guidelines of the rite does, the elders correct
(13) Luwan rungkup puyuh haut lawah the bard and redirect the negotiation. In this
Rungkup- puyuh has had no coins stage the issues being discussed are still about
(14) puang kaiuh nguray ringgit, “help to provide the rice wine”. Until this
for a long time,
stage the terms for participants are still host (15) pangun japuq haut ang kajuat ngugur and visitor, only after a marriage proposal is
payung.
clearly mentioned, a change occurs. pangung-japuq does not have shade. As a reaction to the appeal from anak
Line 1 to 4 describes bard’s incapability panggayungan to provide “more quality rice
to help, majority of his couplets are quoted wine”, everybody expresses their inability to
from chants that a female shaman usually help. Like the appeal itself is not referential,
recites when a shamanic rite is not successful the reaction is not referential. It is a standard
to help the ill person, in the ritual of Miqempu. content to reply such appeal; therefore I classify
In helping the people to find the medication, these speeches (until this stage) as phatic
after a long recitation of the shamanic chant, a language. The following are some examples
female shaman just squeezes her long garment. of such speeches.
If the ritual is successful, the needed medication will drop from the garment automatically.
Model 5 (e)
The reason for him that he could not help is (Examples of couplets expressing inability
described in line 7 to 10, where he said that he to help)
has nothing to give.
(1) Haut ang kukaqiuh ngapeut
I cannot squeeze
Text 2 (d)
(2) kawan ennuq teka rammu kanrung, (1) Bujur ungkup pulaw bemeh rayun
a dew drop from the end of my long It is true that I am included in the garment,
extended
(3) ngampulay kawan panas wente babat.
(2) kude yati iwaraq,
cannot press the sweat from the end of my family, but I am telling you belly garment.
(3) turay papah desa turay wadung senay, (4) Ang ku kaqiuh ngampeut,
there is nothing to hope for from me,
I cannot squeeze a dew drop from the (4) upah pinang haut bubar balah end
the areca nuts have all finished (5) kawan ennuq wirun sinyang
(5) ang maribasaq.
of a long garment, This is not just a metaphor. (6) ang ku kajuat ngampulay
(6) Lumiang kami galis tanan kahak, cannot press the sweat from the end of
Our lumiang beads have been left by the (7) kawan panas tampuk gunyay.
water,
my garment. (7) batumani kami jarah luluy pasang, (8) Himpan bangkaq unru
our precious stones have dried out, So that big container
(8) tummang kami galis ipaumme (9) takam masih kaqiuh inamuqun upiq,
we are falling on each other, is still exceedingly full,
(9) rabah kami jarah ipajujung juat. (10) ginsi wulan takam kajuat inyusupan lummuq.
we fall upon one another. high jar is still extremely full.
(10) Bakam kasaq kami galis daray ha pulempen (11) Lubuk lalem haut pada lawah tanan kahak
Our bottles are all broken on the
The Multifaceted Dimensions of English Linguistics, Literature, and Education ~ 351 The Multifaceted Dimensions of English Linguistics, Literature, and Education ~ 351
They produce paddy with ears of gold, glass containers are all smashed at the
(5) luleq nunrun alang mirah. threshold.
rice plants bear ears of ruby. (12) Taping karabung kami galis minyahanyang
(6) Hampe menuq karangking mudit karammas, Our bathing place has drifted away,
That fill the bark bin, fill the rice (13) rahayani ganning kami jarah idadirak-diray.
container,
a place to take drinking water flowed (7) menuq durung mudit lupuq. away.
fill the bark container, fill the rice sack. (14) Samula haut ang uweng anraw kunuq,
(8) Kude, amun aku paung silay siluq There is nothing to expect,
But if I did not mishear (15) anuh juat hequ awe.
(9) mate ganta langit
there is nothing to hope for. my eyes did not go to the sky, (10) nas alkitab basaq yari huni,
The Fifth Section
The bible verses that had been read, After everybody has a chance to deliver his/
(11) ialah huqan nanturungan ilay Jungak anri her poetic performances, one speaker switches
Jauh
the topic to the next issue, ‘to guess’ why the like Jungak is far from Jauh, owner of the house has organised the feast and
(12) ware nanumukan angkuh Banyar anri Kuin. invited so many visitors. As has been described
like Banjar is not similar to Kuin. previously, in the past, people were invited
(13) Huqan nanturungan Idung nuhi lunan, by beating a gong, once the gong sound was
Does not match like Idung split the heard, people would leave their daily activities
cover,
and come to the place of the sounding gong. (14) huqan nanumukan Ayu malah kumpang. As no one knew why they were called, they
does not suit like Ayu hacked the shield. would ask, and make guesses as to what was
(15) Karueh,
happening. Symbolically ‘the guess’ is meant
Secondly,
to remind the villagers that they should think (16) eh ang, gere sa here yina about organising such rituals once they are
Perhaps the household remembers economically capable. At the same time the
(17) daya hampe wulan duawalas forum is an occasion for the bards to show off
this is the twelfth month their knowledge of traditional adat, hinting to
(18) unru hantakan taqun,
the public that he/she is now qualified to be a the last week of the year,
mantir, a member of adjudicating committee. (19) pesta natal malem barasih ngitung. The following are two examples, one from a
the holy night, a celebration for Christian bard, and the other from a Kaharingan
(20) pihawiqan Tuhan Yesus bard.
Lord Jesus’ birthday.
Model 9b(d)
(21) Haqawe amun iaq itaraun tampun But where is a child who brings tampun
Christian bard
plants
(1) Partama, amun here yina basukur ma Alatala (22) simangerang rammu puyun Firstly, if this household thanks God
one end of a cloth
(2) nequ nepah pangantuhan muji hajat parapah, (23) regeq kakaw ni kayawun to pay their promise huge pine tree, growing with needle (3) daya here ngume naqun nyasap nanaman.
leaves, (24) tummuq malar pilus raun, kayu piraqay kayu
for their garden and farm. malar inyaranang lawi.
352 ~ The Multifaceted Dimensions of English Linguistics, Literature, and Education 352 ~ The Multifaceted Dimensions of English Linguistics, Literature, and Education
around the hall of cleared land, nothing. where is hymn number thirty one
(19) Jakaq ma here wawey
(26) malem kudus suni suwung,
To the females
holy night, silent night (20) iaq itawuaq nunuk tumas para ni tabilung, (27) ang ku taqu tanguh.
a child picks fruits of the banyan they fill
I cannot predict that. up the bottom of an earthen jar, (21) haqawe takam kainni negey ma putiri panuk
Model 8 (f)
there is no little basket called (1) Tanguh ku ulun yiti ngitung maq
(22) diang dara upak uyung. diang-dara-upak-
I guess they invoke uyung. Siangan Bintang-halun-dagang (2) nanyu saniang hiang piumung tunuy diwata
A cradle for Bintang-halun-dagang guardian spirits
(23) tutuyan Jaya-layar-lengan, (3) tapi haqawe kawan
a swing for Jaya-layar-lengan, but I do not see
(24) jadi ang ku taqu tanguh. (4) tabak piurayan sinyang pamulakeh,
but I cannot guess that way. tabak-piurayan sinyang-pamulakeh,
From the two examples (Model 8(f), and (5) jumu saruku-ruku ayaw samurayung rawen,
Model 9b(d) we can see the main different of the jumu-saruku-ruku ayaw-samurayung-
Christian bard and Kaharingan bard. Christian rawen
bard (Model 9b(d)) constantly makes new verses (6) ma tawasan dua walas, pa uweng takam
adopting modern change of social cultural kainni.
situation being incorporated into Patatiba, tawasan dua-walas but I do not see any.
as we can see the description of Christmas (7) Tanguh ku daya ulun nequ ma
celebration. Kaharingan Bard only recites the
I guess these people want to begin conventional verses, including Kaharingan (8) pupuh ume ma pangkat bakas
rituals like invocation of ancestor spirits in farming activities
isirap mihampe (line 1 to 5), and the rutual of (9) nequ ulun ma parey winiq ma halun pangkan,
Rice Planting (line 6 to 12) in details. people begin the rice planting,
(10) ulun nulak banung muntia,
The Sixth Section
in a rite called nulak-dammung-Muntia, Only after everyone has finished delivering (11) tapi ha awe uweng takam nebuq maq
their speeches does the speaker for the groom but we did not go
tell the bride’s family members the real intention (12) pupuh ume maq pangkat bakas.
to put forth a marriage proposal. Here the bard to any paddy field.
has to choose one of the four basic metaphoric (13) Jakaq iaq itawuaq resek
models (see Chapter 2); and as I said earlier, If a child picks the fruits of resek and fills
from here the division of ‘bride’s group’ and up the
‘groom’s group is made. Every body who (14) tumas para ni wangkalang
wants to deliver his/her poetic performance bottom ofabasket
has to position him/herself into the party he/ (15) haqawe takam kategeyan dammung ehek
she belongs to. The following is the marriage there is no rice-planting stick
proposal according to Papak Raden Limmungk (16) uria nguris bantang,
basic metaphoric model.
men make holes in straight lines
Model 2b (h)
(17) hang wuang umme jangka kereng in a paddy field
(1) Ekat itati aku ekat ijampa ma riwayat, But now I recall a story,
The Multifaceted Dimensions of English Linguistics, Literature, and Education ~ 353
(2) sehingga kami munsul hang yiti. (22) Leqe pakay ulun muras wae the reason that brings us here.
The rest of one that had been used to (3) Hanya terkesah hang yiti
cure
The story is only about (23) hi papak raden Limmungk sadi, (4) hingkaq salah satu riwayat
This is the speech from bard representing an biography of one person
the groom, to put forth the marriage proposal. (5) hang wuang rummung yiti,
As has been mentioned earlier in metaphoric of this contingent,
model of Papak Raden Limmungk, the groom is (6) ulun sa ialah tuga wajip mait rampan balay,
symbolically mentioned as Prince Limmungk, like a guardian who hauls the roof of a
the leaf of Sakur-Raringunu-Dariangaw from hall,
Mountain Alin refers to the bride. (7) sangar bihara batak tihang nalu agung.
The Seventh Section
a house caretaker to pull a big pillar. (8) Kami itannang ma here wadian Ingar
The bride’s family first reaction is to doubt Therefore we asked shaman Ingar to
the seriousness of the marriage proposal. There help
are three issues the bards generally put forth (9) balanut nampuk gammung,
to express their doubt. The first is an allegation
a shaman with beating drum, that the groom might not have made sufficient
(10) maq hi Ingar wulan welum effort to find the right woman by venturing to
from shaman Ingar with full moon many places, as in the following couplets: (11) tampuk gammung awahat jari.
Model 1a (f)
beating drum in a period of raising stars. (1) Gare huqan sukup tannang, (12) Ingar parumata, You might not have made enough effort Ingar with a diamond,
to seek
(13) nampuk gammung watu lanang. (2) alam tumpuk ulun lain, beating a drum with a precious stones
in foreign villages,
(14) Kami laku kilang antah, (3) tarika alam gumi hapa bukan. We ask them to see try looking in the land of strangers. (15) kami lakuq inniq enteng here, (4) Gare naqan tanyung luluy lunta Jarang, we ask them to predict, There might be a cape that Jarang has, (16) inun mamuraga kawan kenah ngapudien (5) sisa rantaw parak pangil Jalu. what makes him like this? what fish
skipped, astretch that Jalu passed over. makes (6) Gare naqan gunung huqan hunnang Jarang, (17) iwak ranuq ngaliunen? There might be a mountain Jarang has him sick, what water creatures make him
missed,
suffer? (7) uweng watu sisa parak pangil Jalu. (18) Bu hang yaru ruwe-ruwu rawen lulu there might be a rock Jalu has passed piqantahan,
over.
There the leaf of a predictor is moving, (8) Gere hang yaru kaqiyuh mepay luntaq banang, (19) putang lasi pitenungan ru niqen. Possibly there we could cast the net, the sheet of a forecaster is shaking.
(9) nabuh jalu rapat.
(20) Hang yaru naqan rawen sakur ringut
set a tied net.
raringunu, (10) Gare kaqayuh tapah manaway wulu, There is the leaf of sakur raringunu, Hopefully we will catch a tapah fish with (21) dariangaw teka gunung Alin.
long hair,
dariangaw from the mountain of Alin.
354 ~ The Multifaceted Dimensions of English Linguistics, Literature, and Education
(11) iwak raman katinawung. (5) Nganue huqan kayem panyumpilang raman fish with red colour.
wunrung
(12) Gare kaqayuh tauman biru, While we do not capsize like a folding Hopefully we will ensnare a green tauman
(6) hang Riam Epatpulu,
fish, coconut leaf at the Forty Rapids, (13) tarak tamuy gamurinsing.
(7) rumpak tamuraku hang Ulak-tiga-likur. the scales sound like steel.
overturn like rubbish at the Thirty (14) Wadire ngutaq lumut langit,
Eddys.
Wadire fish eats grass of the sky, The images the bard used include capsize, (15) balida naruk tangkay bintang.
sink, and overturn to symbolise a serious balida fish grazes on the stem of stars.
disaster, if the decision is proved to be wrong (16) Yaru sa taqu kahuang umme,
in the later days.
There we will fill the backpack, Still questioning the seriousness of the (17) kalimpaw kaput.
groom, the bride’s speaker humbles the bride by we will satisfy the sack.
saying that the bride does not meet the quality (18) Lanyung taqu inamuqun upi,
demanded by the groom, as exemplified by the
A backpack will be full like taking taro Model 1b(b) in previous example. Some bards plants,
even quest on the previous girlfriends that the (19) wungkalang inusupan tewu.
groom might have left, by ‘suggesting him’
a rattan basket will be full like taking sugar to go back to them, as the following couplets canes.
depict.
(20) Erang awe ha Tibalung lalum, Model 7 (f) Like the flooding of the Tabalung river,
(21) Balangahan-uwa nimpar pampang. (1) Ware hanyu lagi ngalaulek ma like Balangahan-Uwa river breaks its
You may go back to the mountain banks.
(2) gunung palegungan tungkaq, The action of seeking a wife is symbolically
where you used to step your feet, described as catching fish, where Jarang or Jalu
(3) namunelu ma watu paninyauwan puqu. refers to the groom. This speech is delivered by
go back to the rock you used to sway your
a bard represents the bride suggest the groom
feet..
to conduct another searching to find a better (4) Ngalaulek ma lasi bantan atuk woman, symbolically described as some sort
Back to the smoky bush, of valuable fish like tapah, tauman, and wadire,
(5) namulelu ma janah merang ire. who will satisfy the groom greatly.
back to the old jungle of merang. The next issue is whether the groom has
(6) Nganue utas angang nu thoroughly considered the proposal and will
Take advantage of the angang rings that not regret on his decision, as in the following
may be
couplets: (7) masih sibabahum nyamm, (1) Takut teun manginelu,
used any time you wish, You might regret,
(8) paku lungkang nu sinahana ngurut. (2) lagi tiwas manasal.
shoot of lungkang may be taken any time and be sorry later.
you like.
(3) Nganue huqan kayem hang tanyung abun, (9) Daya jaraw jatuhnu hene inananan, While we do not yet capsize at a long
Because you left many jaraw trees, cape,
(10) jantang riwunu euk inanuluy. (4) rumpak iwu rantaw tutuy.
you left many jantang trees. sink at straight reaches.
The Multifaceted Dimensions of English Linguistics, Literature, and Education ~ 355
(11) Ware hanyu ngalaulek ma tanyung ha Because my track has been overgrown by tupian,
Angang grass,
You may go back to the cape bathing (5) enuy lannakku jarah maku lungkang. place,
my porcupine’s trail has been (12) namulelu ma rantaw inungkaran.
overgrown.
go back to the reaches of drinking water, (6) Daya mangunturku galis emme padang, (13) Hang yaru hene bilis itarata bintang
Because my cockfighting arena has been There are many minnows like stars,
overgrown with padang grass, (14) saluang rinu kuta manyan.
(7) kudalangunku jarah punyam panri. saluang fish shade the water-platform.
my cockfighting arena is full of weeds. (15) Upa upi hene ma panuang umme,
(8) Daya galis inamuku kala gunung Kulun, Upa-upi fish will fill the backpack,
Because they have been left behind like (16) kadintungan euk ma panimpaw kaput.
KulunMountain,
kaditungan fish will satisfy the sack. (9) inyanapeh u alang watu Inen. Here the previous girlfriends are described
they have been put aside like the rock of as some beautiful places like a mountain, rock, a
Inen.
smoky bush, bathing place, and drinking-water (10) Daya lumiang Tinting ni turaju hole even some beautiful objects like jaraw tree,
Because beads of Tinting are tied jantang tree, and some kinds of fish.
(11) suqut gampar ni tawudien, the discarded ironwood jams,
The Eighth Section
(12) wunrung amirueku galis tapuqanyu In this section, the groom’s speaker endeavours
my spirit has been given [ to the bride] to convince the bride’s family that the groom is
(13) salulunganku puang juat ampudiqen. very serious with his proposal by “denying” all
my soul cannot be taken back. the allegations and taking a chance to impress
His previous girlfriends are described the bride with his “flirting” verses. Here the
with some images include a tree, track, trail, tension on the groom’s side is high for they
cockfighting arena, which all have been put are being “interrogated”, but the witty bards
aside. Because his soul and spirit have been of both sides have to manage to release the
given to the bride only, and can not be taken tension and create a cheerful situation in order
back (line 10 and 11).
to entertain the guests. Examples of couplets addressing this issue are quite numerous as they
Text 3 (j)
also illustrate how every bard shows his/her (1) Jari itati lepuh ulek pepet literary talent. Look at the following couplets,
So now we come forthe broken sap, where the bard refuses some allegations of
(2) haut lepuh namulelu jurah. having many girlfriends by saying that he has
go back to find the past claiming. left all of them and his hearth been captured
(3) Daya kakaw dangki ringin yiru uweng wayu, by the bride only.
=Because the tree of Dangki-ringin has spirits,
Model 7a (g)
(4) here Tarusan-ilaw Lelay-bahigantan-lalaq. (1) Haut wewung awe aku kayu ha Sarunai,
those called Tarusan-ilaw Lelay-barigantan-
I have forgotten the tree in Sarunai,
lalaq.
(2) haut kika inun aku (5) Wuluni maeh mapaw pungung,
I cannot remember The hair is beautiful covering her back, (3) tummu malar ngammang talam.
(6) jata piu mapayungan panti.
a tree that grew in Ngammang Talam. the hair is good to cover a house. (4) Daya lalan jangkungku galis emme angang,
356 ~ The Multifaceted Dimensions of English Linguistics, Literature, and Education
(7) Wuluni tuntum tungkaq, Therefore bard uses this habit to signify the The hair reaches her feet,
first agreement. The later couplets (line 3 to (8) raun mulung natat lantay.
21) are flirting on how beautiful is the bride, the hair reaches the floor.
by referring her as the spirit of the banyan tree (9) Jujung sarak hanye ingaluga,
named Tarusan-Ilaw. The images the bard On her hair is a long comb,
used include giant bamboo shoot to describe (10) hurut galuh inyaranan .
the chignon, and shaking yellow bamboos to
a girl’s comb is long.
describe her feet.
(11) Kaqiuh hanye At the end the groom’s speaker assures the she can have
bride’s family that the decision is now for the (12) pulehni maimuka batung,
bride’s family to make, by saying:
a hair bun is like a giant bamboo shoot,
Model 1b (j)
(13) bubuk bukurni kaqiuh hampe langit. her chignon reaches the sky.
(1) Haqawe sa kami heqey
(14) Daya inun sa sabab, How could we be so brave Why do I want to marry her?
(2) ijaquju nutu rampang gabang, (15) daya haut luput tawah, amun siwu
demandingly pounding a sack of dried nantewengan,
cassava,
because it has been cleared like a forest of
(3) haqawe kami taqu
siwu the trees have been felled down,
how could we be
(16) amun lehat inatasan wakay. (4) inalujungan ngutaq kulat tummuq like lehat the twisting vines have been
so persistent to eat a mushroom growing cleared.
(5) hang watang inyalungan. (17) Kira-kira kami
at a regrowing trunk
We think (6) Daya rampang gabang yiru (18) Puquni kaqayuh gumalutung unru,
Because the sack of dried cassava her feet are like tall lalutung trees,
(7) natutu hang lehung lemput luwang, (19) lungunni piu gumah haur gading.
is being pounded at a broken mortar, her feet are beautiful like a shaking yellow
(8) daya kulat maka nawen bamboo.
because the mushroom that grows at a (20) Sikaq gumulutung unru
regrowing
The tall lalutung trees have been (9) sa tummu hang watang manyalungan. (21) haut maqeh tawah riwut,
trunk is poisonous.
cleared up by thewind, (10) Tuqu elah heput kulu ma tane gunung uri (22) gumah haur gading piu sipat angin.
Let us go back to a land of mountains with shaking yellow bamboo has been cleared
pillars,
by the breeze. (11) impeh nyasar galang ma tane luyung In the beginning couplets, the bard representing
nungkun.
the groom, tells the reason for their visiting let us move the wheel to the land Luyung- (line 1 and 2). It is to continue their previous
nungkun.
agreement symbolically referred as a broken
(12) Kude nelang
sapling. In the community, when a Maanyan
But with
finds a tree in a jungle (for the fruit or the (13) muhut urung kami nanam lepung timber), and decides to claim it, he just needs to
wipe the nose we feel as if it pulls off break some saplings around the tree. Anybody
(14) erang awe malit wangku, comes to the tree and see the broken sapling
like wiping a coconut shell, knows that someone has claimed the tree.
The Multifaceted Dimensions of English Linguistics, Literature, and Education ~ 357
(15) nangkur dada alang lemmah (6) huan uweng pangulalir anri ganning raya. beat the chest as if the ribs are broken
there is no base of large gong. (16) erang awe nangkur ayaw tulung .
(7) Huqan uweng pitummu anri tinting lumiang, like banging a hollow tree.
There is no ladder rung made of beads, (17) Muhut wae kami kala wulan telen,
(8) tummuk sibur anri runtay batu manni. We just wipe our faces as if in a moon’s
stepping rungs made of chain of beads. eclipse,
(9) Huqan uweng pawiramang anri wilaq wulu, (18) nyapuq sarukanyan kami nimmang kalam
There is no security rope made of lock of rakun.
hair,
wipe the face as if in a dark cloud. (10) pamulakeh anri raun mulung. (19) Elahni amakaq la iuh
no safety cord made of hair. No use crying over spilt porridge, what
(11) Ha awe sa hi Angar taqu mammay sigay can we do?
How could Angar climb up the tree, (20) Amakaq saq iuh pukul paksa teken musti,
(12) ha awe sa hi Lungki taqu nungken uyur. We cannot hit, force, sign, and must,
how could Lungky mount the ladder. (21) pukul maraja teken maratu.
(13) Lawit sa hi Angar taqu
hit like a king, sign like a queen. It would be impossible for Angar to light (22) Elah ma diam tangan impeh ma paker palat,
a fire
Let my hand be still, let my fist be idle (14) nutung lutut widang kuning (23) e l a h n a t u t u p m u l u t i m p e h n a k u n s i
on the torch of yellow bark, muntung.
(15) gutuk apuy katinawung, let my mouth close let my mouth lock.
flame of fire of Katinawung, (16) daya nanam huqan sukup sarat.
The Ninth Section
because the pre-requisite is not yet After being convinced by the groom’s speaker,
fulfilled.
the bride’s speaker requests proof of their (17) Jari amun sa ngatatuqu naun, sincerity, by asking the jujuran ‘bride price’. The
Therefore if you are serious like the following uses the Angar Naniran pattern (see
straight
the four basic metaphoric models in Chapter (18) rammu agung nulus, 2). Surprisingly that the way to ask the proof
tassel of a gong,
is rather uniform, here are two models. (19) ngabubanar wente ha pinuka najam. true like the knot of cockfighting ‘s
Model 5 (j)
knife.
(1) Amun sigay sangngang lagi huqan hampe (20) Maraq kaluar itati hadapan danrahayan harung raqan, please come forward now in front of the If the ladder does not yet reach the
(21) tenga sabarapa.
branch,
attending elders.