MAINTAINING NANDUNG IN RENGAT (INDRAGIRI HULU)
A Thesis
Submitted to the English Applied Linguistics Study Program in Partial Fulfillment of the Requirements for the Degree of
Magister Humaniora
By:
MIRNA HANDANI
Registration Number: 8116111012
ENGLISH APPLIED LINGUISTICS STUDY PROGRAM
POSTGRADUATE SCHOOL
STATE UNIVERSITY OF MEDAN
MEDAN
ABSTRACT
Handani, Mirna. Registration Number 8116111012. Maitaining Nandung in Rengat (Indragiri Hulu). Thesis. English Apllied Linguistics Study Program, Post Graduate School, State University of Medan (UNIMED). 2016
ABSTRAK
Handani, Mirna. No Pendaftaran 8116111012. Pemertahanan Nandung di Rengat (Indragiri Hulu). Tesis. Jurusan Linguistik Terapan Bahasa Inggris, Program Pasca Sarjana, Universitas Negeri Medan (UNIMED). 2016
ACKNOWLEDGEMENTS Bissmillahirrahmanirrahim,
The writer would like to express her deep devotion and thanks to the
almighty Allah SWT, for everything has given to the writer to finish this thesis.
Shalawat and salam to Prophet Muhammad SAW as the messenger, has brought the
humankind from the bad characters to the good one.
The writer would like to express her gratitude to Prof. Dr. Busmin Gurning,
M. Pd. Her first adviser fo the valuable time spent in giving the guidance, comments
and criticim to manuscriot of the thesis. She also would like to thank Prof. Dr. Sri
Minda Murni, M.S her second adviser who patiently spent valuable time for giving
advices, comments, and guidances in the claridication to complete this this thesis.
The writer also would like to thank all staff of the English Applied
Linguistics Program Dr. Rahmad Husein, M. Ed the head of LTBI and Mr. Farid
for aboundantly helpful and invaluable informations on administrative requrements
for the degree of Magister Humaniora (M.Hum).
The writer’s great thanks also go to all her examiners who had given
suggestions, criticisms, opinions and improvements for this thesis. She also would
like to express her thankfulness to all lectures who teach her during the academic
years of LTBI. Then, to all students of LTBI Regular A, especially to my dearest
friend Vidya Amalia Zati, S.S. M. Hum who always texts me, calls me, remainds
me to finish my thesis.
The writer would like to thank to Prof. Suwardi MS as the fist key informan
before this thesis had been write down who always support young people to
For Rengat Educational and Culture Department, the writer would like
thanks to let the writer done the research about Nandung as their oral tradition.
Finally, her special gratitude is also dedicated to her beloved father Maruli
Siregar and my mother Noor Ira Sari for supporting her in finishing her thesis. For
my brothers Arief Yordan Siregar and Bonar Akadena for carring about my thesis,
for supporting me in writing this thesis. And least but not the last my Mr. Right
Mursan Adamsyah Putra Ritonga, my deepest thankfulness to him for always
supporting me, guiding me, comforting me everytime i get stuck in writing this
thesis.
Medan, July 2016
CONTENTS
CHAPTER II: REVIEW OF RELATED LITERATURE 2.1 Language Maintenance ... 7
2.2 Language Shift and Language Maintenance ... 10
2.3 Steps in Maintaining a Language ... 13
2.4 Language Attitude in Language Maintenance ... 15
2.5 Nandung as an Oral Literature ... 20
2.6 Preserving Oral Tradition of Malay Society ... 25
2.7 Malay Society ... 32
2.8 Indragiri Hulu ... 33
2.10 Conceptual Framework ... 38
CHAPTER III: METHOD OF RESEARCH 3.1 Research Design ... 40
3.2 Source of Data ... 40
3.3 Instrument of Data Collection ... 41
3.4 The Technique of Data Collection ... 41
3.5 The technique of Data Analysis ... 42
3.6 Trustworthiness of Data ... 42
CHAPTER IV: DATA ANALYSIS, RESEARCH FINSING AND DISCUSSION 4.1 Data Analysis... 44
4.1.1 The Meaning in Nandung ... 44
4.1.1.1 Parenting Expression... 45
a. Expression of Prayer or Religion ... 45
b. Expression of Affection ... 47
4.1.1.2 Intruction and Teaching ... 48
4.1.1.3 Advices... 50
4.1.2 The Reasons Why Malay People Convey Nandung the ways it is ... 51
4.1.2.1 Lack of Awareness of Young Generation ... 51
4.1.2.2 The Concern of Local Government ... 52
4.1.3 Strategy of Oral Tradition Maitenance ... 53
4.2 Findings ... 57
4.3 Discussion... 58
4.3.1 Meaning in Nandung ... 58
4.3.2 The Reasons Why Malay People Convey Nandung the
Ways It Is ... 58
4.3.3 Strategies of Oral Tradition Maintenance ... 59
CHAPTER V: CONCLUSION AND SUGGESTIONS
5.1 Conclusions ... 60
LIST OF PICTURES
Picture 1. Map of Indragiri Hulu ... 34
Picture 2. Nandung in Aqiqahan ceremony ... 55
LIST OF APPENDICES
Appendix 1 Nandung ... 63
Appendix 2 Documentation of Nandung in Malay people in daily life ... 75
Appendix 3 Documentation of Nandung in Aqiqahan Ceremony ... 80
CHAPTER I
INTRODUCTION
1.1The Background of The Study
Since the ancient era until digital era, language still has conveyed a
paramount role in human life as one element of culture. It strethning the fact that
langauge and culture are inter connected each other. The inter connection is seen
when it allows a person communicating with others in touching their needs. This
doesn’t mean that the only function of a language not only possible to exchange
information but also transmit culture, continuesocieties and to control social group.
In Indonesia, there are approximately 400 major and minor languages used
by different communities ranging from Acehnese, Batak and Malay. The major
languages used by the langer communities have produces the classical literatrues of
Indonesia. The prominence of these langauges is reflected in the large number of
written works produces in those areas.
Historically, Malay language had emerged since in the beginning of
eighteen century. At that time, it disseminated as a means of communication over a
more extensive area. It was occured because the Malay langauge placing important
role such its province as a lingua franca played an enormous role to conduct trade
and other important communications among people in Southeast Asia, Arab, China,
and Europe with people in this continent.
Nowadays, Malay does not become lingua franca anymore. It is replaced by
economic and politic globally. As the result, the Malay is pushed to the brick of
being moribund.
However, each language has certain terms and expressions describing things
and ideas that reflect the knowledge gathered by one people over generations (Hart,
1995), the documentation of language and langauge use within different situation
(e.g. story telling, songs, ritauls, everyday life) can be a first step towards
develpoing and preserving indigenous languages. It is imporatant, however, that as
language is an irreplaceable souce if cultural knowledge and serves to transmit
cultural values, the process of language revitalization and preservation must take
place within the local and linguistic context in which it makes sense.
Recording of oral tradition can help to maintain cultural knowledge
contained in traditional stories and songs. The recording (audio anf video) of rituals
and dances is a valuable means for preserving records of cultural activities and
expressions and offers an alternative means for passing them on to future
generations.
In addition an abundance of folk narration and songs exist which remained
oral forms of literature for a long time outside the mainstream of written literatures
in Indonesia. Much of this type of literature has been recorded in the past few
decades, but it is believed taht a still greater amount belongs to the unwritten texts
stored in the minds of the preofessional or amatuer storytellers and reciters of poetry
to be enjoyed by being listened to.
Oral literature is a direct and spontaneous expression of the mind of the
and styles may be found among different oral literatures from different regions. It
can be expected that these similiarities may exist within ASEAN, include Indonesia.
There are many kinds of oral literature that can be found in Indonesia,
especially in Riau as Pantun, Gurindam dua belas, Dodoi, Nandung etc. Nandung
is very simple song that developed in Melayunese community in Rengat, consist of
a sentence Tahlil (La ilaha illallah ...) and seduction sentence so that children get
to sleep. Nandung consists of four lines the first two lines of the form sampiran last
two lines are a rhyming content by the end of a,b: a,b. However there are also some
who are not bound by Nandung final rhyme (ab-ab) (Darmawi,2006:19).
In fact, there are some previous researchers that investigate about Nandung,
such as Khalifah (2005) with the title “Nilai sastra pada sastra Lisan Nandung di
Kelurahan Kampung Besar Seberang Kecamatan Rengat Kabupaten Indragiri
Hulu” she only focus to identify the values in Nandung at Kelurahan Kampung
Besar Seberang. Similar with Kalifah, Zuita (2011) with the title “Nandung Dalam
Masyarakat Desa Kampung Pulau Seberan Rengat Kabupaten Indragiri Hulu” in
her research, she investigated the elements contained in Nandung performances.
All of the previous research observed about the elements and the values of
nandung, those researchers were not focus on investigate the ways that Malay
people in maintaining Nandung in Rengat, that is why the researcher need to know
the maintenance of nandung will contribution in maintaining Malay language in
1.2 The Problems of The Study
Based on the above background of the study, the problems of the study are
formulated as follows:
1. What meanings are conveyed in Nandung?
2. How do malay people maintain Nandung?
3. Why do Malay people convey Nandung in the ways it is?
1.3 The Objectives of The Study
Related to the problems of the study, the objectives of this study are
1. to describe meaning in Nandung
2. to desribe how Malay people maintain nandung in Rengat and
3. to state the reasons why Malay people convey Nandung in the ways it is?
1.4 The Scope of The Study
This study only focuses on maintaining oral Literature (Nandung) in
Indragiri Hulu, Rengat as a step in keeping Malay language still exist. It will be
conducted only for Malay people and Malay Humanist.
1.5 The Significance of The Study
The findings of this study are expected to be useful for the following:
Theoretically, this research is expected to be useful for the teachers of
lecturers of socialinguistics to apply the language maintenance, especially to
sociolinguistics’ students in University. It helps them to identify the meanings that
Rengat and to state the reasons why Malay people do the way they do in maintaining
Nandung.
Practically, the findings of this study are expected to be able to maintain
malay language through Nandung for children in Malay community in Rengat and
CHAPTER V
CONCLUSIONSIK AND SUGGESTIONS
5.1 Conclusions
This thesis is about The Maintenance Nandung among the speakers of
Malay language in Rengat. It was aimed to find out the strategies in maintaining
Nandung in Rengat. Based of data analysis, the conclusions are presented in this
following:
1. Nandung is one of traditional culture that still remains admist the Malay
people and being practised by the Malay people.
2. Malay society is well known by its oral tradition Nandung conveying
message by orally. Nandung contains such as religious, historical values,
custom and practical values, information that has the values of local wisdom
in daily file of the community, as well as contain genealogical information of
kinship of a family in the community.
3. The dominant meaning coding in Nandung is religious one.
4. usually, the Malay people perform Nandung when there is a Akikahan
ceremony.
5. The strategies of maintaining Nandung that conduct by Malay people in
Rengat; debriefing and revitalizing oral tradition of Malay and
5.2 Suggestions
It is suggested that those, who concern with malay culture and malay
cultural maintenance should explore some aspect of the language by doing some
efforts internally and externally.
1. For futher research is needed to explore as many as possible the heritage of
Nandung, such as the exploration of Nandung in malay daily life. Because there is
a very little document of the malay culture literature and reference especially
Nandung. It is very difficult to find malay literature in an available resources. The
multi sources documents of Nandung will enrich the malay heritage studies.
2. For The Rengat local goverment should have the same important role to
maintain the heritage of Rengat oral tradition, especially Nandung. Such as
including Nandung (Oral Tradition) as the local curriculum and adding extra time
to teach Nandung in Muatan Locat subject at schools.
3. For the Malay people, to be aware of this phenomenon and keep using
Nandung in daily life, and intoduce Nandung to the young generation both in formal
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