CHAPTER IV: FINDING AND DISCUSSION
A. Finding
1. Sasak Language and Ideology
Sasak Language (Henceforth SL) and ideology is closelyrelated to the nature of Sasak People (SPl, hereafter). The origin of Sasak People is debatable. Sasak social institution had been practiced from aboutthe 9th century to the 13th century, during which the social institution was
‘Kepenguluan’.Accordingto Drs. Haji Lalu Fathur Rahman (interviewed on Sunday / 21.00-24.00, see appendex 1) The Muslim territory was led by
‘Pengulu Alim’(Muslim leader).In fact, Sasak People (SPl) have never embraced animism. Drs. Haji Lalu Agus Fathur Rahman said, in Sasak Language (SL), “Dengan Sasak leman laeq endeq uwah nyembah lelolotau batu”, (Sasak people have never worshipped trees and stones.
Sasak People (SPl) had practiced the Hanifism as in the teaching of Islam. It had been practiced by the Prophet Ibrahim. Sasak People (SPl) have recognized the concept of the oneness of creator and his position).
The creatorin Sasak Language (SL)is called ‘Neq’ (god), means the owner of life. The expression of highest position of the Owner of our lives ‘Saq Dowean Ite’ in a phrase of Sasak Language (SL). The word ‘Neq’ was reduplicated to be ‘NeqNeq’; hence, ‘Neqneq’, is added by the word ‘Kaji’
in Sasak Language (SL). Kaji means ‘slave or servant’. Neqneq refers to the referent that has the highest position, and Kaji refers to the referent or creaturethat possessesthe lowest position.
The concept of Neqneq Kaji above indicates that SPl embrace two perspectives such as a life view and a world view. The life view is defined as the descendant of human beings in the world was by causal prime
87
‘God’. All aspects of human life must be adhered to God principle. What humans have done in the world will have consequences in the hereafter.
The world view, on the other hand, is regarded as the relation of humans with all creatures such as living things and unliving things. Living things for instance humans, animals, plants and nature, are the creatures which must be united. The word ‘humans’in Sasak Language is ‘Manusie’.The etymologically of Manusie is derived from the Sasak Language phrase
‘manunggal rase’, means ‘the feeling of being united’. Hence, humans must beunited with God as the creator, other humans, animals and nature.
SPl also express the phrase ‘saq kuase’ referring to ‘neqneq’, is eventually merged in the clause ‘neqneq saq kuasa’. Neqneq(God) was always addressed by the polite Base Jamak (BJ) AdF ‘side’ (you) which is abbreviated to ‘de/De’ or ‘d/D’, while addressee addresses himself ‘kaji’
honorofic ( ). Both of the addressing forms are merged in ‘Dekaji’, and confirmed ‘saq kuase’, becomes ‘Dekaji saq kuase’ (you areall most powerful, the owner of my life). Word De become prefix at kaji, it indicated that the high position of addressee (Allah). Neqneq or Dekaji is the superior, and manusie is the inferior, who must reconcile with the nature or other living or unliving things.
Drs. Haji Lalu Agus Fathur Rahman (see appendix 1), said that
“Manusie iye irup spook” (humans are a single being). The nature, other humans, animals, and plants constitute human life. As manusie (human beings) must be aware of “ape jarin”, meaning that “what to be”; “embe taoqt”, “where we are”; and berembe entant, “how to have”. A man lives
88 peacefully if he is in harmony with other men, animals, things and nature.
A man will be respected if he respects the other men.In everyday dialogues, a man must be cognizant of his identity (his origin). A man has possibly multiple identities that make him change his behaviors. These changes depend on the time, condition, place and interlocutors. The way a man acts towards other,animals, plants, things and naturereflected onhim.
Linguistically, the expression of ‘NeqneqKaji’ refers to the creator and creation. The word ‘Neqneq’ is onlyused to refer to the addressee (God) and can not be applied to refer to other things. ‘Kaji’ is the honorofic word ( ) that refers to the addresser who has a lower position. The ‘Kaji’
is synonymuous with ‘ku’, but it is never expressed or linked with
‘Neqneq’. ‘Ku’ stems from the word ‘aku’, which is used by ordinary SPI (commoners). Sasak commoners are addressed by‘Lok + first name (FN)’, which refers to ‘man’, i.e. Lok Saleh; and Le + FN, refers to woman, i.e., Le Salmah. The man who owns superiority over everything, especially in religion, is addressed by ‘Penghulu + FN’, Pengulu Alim.
The physicalidentity of Sasak People belongs to Proto West Austronesia. Sasak language and ideology development coincided with the development of Sasak People. Sasak People, in about 14th century, were Javanese immigrants who came to Lombok for many purposes.
Some of them became Lombok People (Sasaknese). Javanese arrival established a new social institution, which was “Demong”, the descendant of ‘Pengulu’. Demong was divided into the smallest part, ‘Repok’, refers
89 toa silent site where someone isolates himsef or herself from the crowd.
The leader of Demong is addressed ‘Demong’.
Lalu Arjuna and Lalu Fuad (see appendix 1) said that the Javanese of Majapahit came to Lombok for the first time in Kedaro, the Southern part of Lombok, hundreds years ago. They were Hindu Buda Kahayangan.
They applied social caste based on the philosophy of “Anjenengan”
(reinforcement or power enforcement). The Anjenengan divided society into three classes or stratification such as Satria, Perdana, and Katrimen.
These data have no written source, it were talked orally.
Satria refers to aman whose word, expression or statement reflects his conducts or actions. For example, aman whose kedigjayaan (knowledge or non material) and material or wealth are invulnerable as a man who has a good deed or generousity and willing to sacrifice his soul for defend the weak men. Perdana pertains to a man who possesses wealth and good deed or generousity, and willing to sacrifice his wealth and soul to stand behind the weak men. Ketrimen refers to aman whose achieved high social status is based on knowledge, wealth and other professions of human beings.
Drawing on the four different research locuses, it was reported that the ancestors of Sasak People came from Java with different status, time, place and purposes. They were religious, high and low noblemen, with distinct the social status. Some of their purposes were to seek for
‘kedigjayaan’ (invulnerablity, super power or magical spirit, expansion,
90 preaching and exodus). The impact of their arrival was SPl had a new social institution ‘Kedatuan’ (kingdom) chaired by Datu King.
The ancestors of Praya and Kopang are Pejanggik or Selaparang /Selapawis. Selaparang is the big Kingdom in Lombok Mirah. The ancestors of Penujak and Pujut came for the first time in Desan Tereng/Belongas Beach (Southern - West Lombok coastline) and dwelled in Kedaro. The status differences of Sasak Noblemen who arrived from Java made themsef more superior then others despite lack of written source, date, and oral artefacts.
Sasak noblemen titles at the time were Perabu, Arya, Temenggung and Amengkuret. Perabu refers to the highest or biggest thing. Arya appertains to a man and derives from Sanskrit (old language of the Indonesian archipelago), which means the greatest thing.
Tumenggung refers to a top leader of some members in a group.
Amengkuret is the low level of stratification. All titles have been adopted from Java. The title of Baliness Hindu noblemen was perished although they had existed in Lombok before Islam come.
Refering to the manuscript which regarded to the arrival of Islam in Lombok in the18th century, Sasak noblemen titles are changed. The Sasak noblemen have embraced the title “Raden” since the assimilation of Islam.
Raden derives from Arabic, Rahardian, which stems from Roh (soul) and Din (religion). Lalu Fuad said (in Sasak Language): “Suwah Islam tame leq Gumi Sasak or Lombok, ritul budaye saq endeq sesuai kance ajaran
91 Islam tadeq, saq kurang lurus tepelusus, dait saq sesuai serenn tepekuat”.
“Sasak ritual costums which do not accord with Islamic principles are omitted; the less appropriate ones are adapted to meet the principles; and the ones which match to Islam principlesare strengthened”.
The example above is the concept of the oneness of creation, Neqneq. Neqneq refers to Allah, the only one and Almighty. Sasak people regard Allah SWT as a super power, the incomparable one. SPl are frightened to express Allah in a direct way. If the name of Allah is expressed, their soul will vibrate. SPl always address Allah by the compounded expression ‘Deside Allah Saq Kuase’ (you are Allah the Almighty). De is abrivated from core side, these are compounded with its core to express the high positin and the Almighty of addressee (Allah). De must be prefix only for Allah and the referent of Deside is only Allah SWT the Almighty. There is nothing may precide Allah. De becomes suffix which refers to human. The true Sasak Muslim is afraid to be deceitful if they are asked to swear under the name of Allah. The statement of
‘Deside Allah Saq Kuase/Neqneq Kaji Saq Kuase’ is in line with one of the Islamic principles of Dua Kilamat Syahadat (The two Confessions of Muslim): Syahadat Thain and Syahadat Rhosul.
Syahadat Thain, Asyhadhuallaailaha illallah, depicts that the addresser believes that existence of human beings in the world is by Prime Causal, Allah. ‘Ashadhu’ indexed the addresser having the lowest
92 position; and LaailahaillAllah (there is no God, but Allah) indixed that SPl are the Muslims who declare the only one themost superiority, Nur Allah. Nur Allah is a reference or life guidance for Muslims to distinguish the Haq (good deed) and bathil (evildeed). Syahadat Rhosul;
Asyhadhu Anna Muhammadda Rhosulullah. These expressions indexed that Sasak people are the Umat (followers) of Prophet Muhammmad SAW.
Rhosul Allah (the messenger of Allah). The prophet Muhammmad SAW is illegible to be followed or truthful one.
Sasak people address someone by Rahardian or Raden whose way of life is based on Nur Allah or Islamic principles and Nur Muhammad. Raden exists in the community, which is addressed by Meneq. Meneq refers to someone who is magnificent and obedient to Allah’s command and Sunnah Rhosul (the ways of life of the Prophet Muhammad). Sasak People (SPl) distinguishes the noble man and woman: ‘Raden Nune’ and ‘Raden Ayu’ refer to Sasak noble man and noble woman respectively. If Raden Nune gets married with Raden Ayu, their children will be Raden. On the other hand, if Raden Nune and Raden Ayu do not get married with the same royal family, their children will not be addressed Raden. Raden descendants will be addressed ‘Den’
or ‘Lalu’ for a manand ‘Baiq’ for woman respectively. There is no remaining a distinct case with reference to the both royal tems (Lalu and Baiq). Lalu is allowed to get married with non Baiq, and the noble names (Lalu and Baiq) will be adhered to his children. Baiq is not allowed to be
93 married by nonLalu. Her children names will not be preceded by both of the royal names. Nonetheless, Baiq, who is married tonon Lalu, will remain Baiq. Baiq will be teketeh (the royal status of the woman breaks off), or her children must follow his husband’s status; in other words, Sasak People (SPl) commit the patrelenial relationship.
Lalu Suraba (see appendix 1) said “melaik ibaratte bangun pager bale. Lamun penggapitn pager endeqn pade, pager endeqn kuat nganjeng. Elek yaq kuat harus pade-pade kebeleq dait kekuat.” which means that a marriage is a like building fence of a house. If its clampers are not the same strength, the fence will not be strong. The fence will be strong if the clampers are too strong. Sasak marriage system has been practiced differently since the arrival of the Javanese Muslims. Some get married by melaik (elopement), some by nikah/melamar (Proposing).
This Marriage system is delineated on the next part.
The explanations above portrays thatthe noble man or the honorable man must possess superiority in terms of social science, culture, religion, property and good deed, or willingness to sacrifice all of his properties for others.The honorable man must think and make the others’ needs as the priority. All aspects of his life are crucialto other men.
It is inaccordance with the Hadits Rhosul ِسانلا ْمُھُعَفْنَأ ِسانلِل: ُرْيَخ, Khairunnas amfauhumlinnas (The greatest man is the man who gives the greatest benefits to other men) (HR. Ahmad, ath-Thabrani, ad-Daruqutni).Sasak
94 People’s ideologies before and after Islam come, is not clash with the Islamic principles.
The arrival of Javanese Islam in Lombok drove Baliness Hindu to invade on the Island of Lombok. Consequently,Islam of Bugis Makassar came to Lombok and helped Sasak Islam to fightthe ivanders (Balinese).
The latter group was successful in syiar (spreading Islam). The advent of all immigrants above was influential to Sasak Language (SL). With this regard,the largest influence to Sabak language is ‘Jawa Kuna’ (Ancient Java). Sasak alphabets ha-na-ca-ra-ka stems from the Javanese alphabets ho-no-co-ro-ko, which are prevalented in lontara traditional manuscript, but never applied in everyday encounters.
The level of Javanese and Balinese languages is dominantly influence the Sasak Language (SL). There are two levels of languages constituting SL; ‘Base Jamak’ (BJ) as low level, and ‘Base Alus’ (hereafter BA), honorific, as high level. BA is known as ‘Base Rerumputan’ (BR), a combination of ancient Java, Bali, Kawi and Malay or Indonesian. The former has more profound impacts on Sasak Language (SL) and the remaining languages are prevalent in demonstrative pronoun, and words with response ‘yes’ and ‘no’ as delineated below:
Table 4.1.1: Java Alus
English Ngoko Krama Mediya Krama
Inggil/Andap Sasak Language/
Base Alus Standart Sub
standart
Child Putra Yoga/lare Putra Putra Bije You Kowe Panjenen
gan Saman
g Ndika Panjenengan/
Panjenengan Dalam
Pelungguh/
Pelinggih/P
anjeneng-an Dead Mati Pejah
Tilar, tilar donya
Seda Mata Meninggal/
Tilar
95
Yes Ya/iya Inggih Enggih Enggih Go Mlaku Melanpah,
margi Mergi Tindak Lumbar/ma rgi It/this/
here
Iki Meniki/
Puniki
Puniki Niki Niki
(Source: 2006: 48)
Table 4.1.2 Bali Alus
English Bali Alus Base Sasak Alus
What Punapi/Napi Napi
Buy Tumbas Tumbas Go/walk Margi Margi/Lumbar
Besar Ageng Ageng
Body/Ourselv Dewek Raga/Dewek
Foot Cokor Cokor/Gading
See Cingakin Cingakin
Eat Majengan Majengan
Go home Mantuk Mantuk
(Source: 2006: 45)
The data found above can be said that the development of the language is influenced by the development social ideology. The good relationship between obedient slaves and the creator will be addressed or honored by the speech level or the diction of words or expressions. It is the sameasLanguages and cultures which are acculturated according to the development of the society as analyzed in the next part. The language and culture are very dominant in Melaik or elopement system, which is described below:
96