Manifestations of Tradition Objection among
the Bataks
Hermina Sutami
Universiy of ndonesiaAbstract
This paper tries to ind out kinds of emotions appearing from the novel Penakluk jung Dunia (Conqueror f the Worlds Cape). Lt told us about the struggle for land among Batak ethnic groups near Lake Toba a long time ago, trigered by the population growth. One ethnic group defeated another under a young commander, Ronggur. They did not only seize the enemies' territory, but also their women and children. One of them, Tio, became Ronggur's slave. He actually disagreed with the way of enlarging territory by attacking others. He believed-he got it from his dream-that someone had asked him to go along the river to its end to ind a "new world". The chief and all villagers did not agree with him, because it was the place of their gods. Human being was prohibited to go there. His violation made him banished from his tribe and lost all his rights and sentenced to death But, he managed to escape and carry on his intention by rowing along the river accompanied by Tio-who later became his wife.
This novel expresses the mental structure of one culture in Indonesia at a certa111 time. By doing textual analysis on verbal and non-verbal expression throu(h words, phrases, and sentences, we could describe the emotional condition ofth, Batak ethnic group at a certain time. Textual approach in this research is not 0111 based on psychology. It also uses language as symbolic means.
Key words: tradition, violation, anger, disobedience, punishment, new worhl
Introduction
I
n psychology, emotion is deined as a coherent system of psycli1, and somatic elements, in part biological, in part acquired, implyi11p , cognitive act, i.e. assessment of its social role (Santangelo 1995: J(lThey can be seen rom acial expressions, actions and behavior. Since language is a means to behave, and words belong to language, we can say that words are part of behavior (Heider 1991 :5). Words or larger units, such as phrases, clauses and sentences, expressing emotions can be ound from literary sources. Thus, literature is the main source for the study of representation emotions, not only for the contents and descrip tions, but also because it is the main way of transmission, reproduction and re-creation of emotions (Santangelo 2002:5).
Emotions in their relation to social phenomena can be understood n� temporary states of agitation of the mind or body that accompany the perception of a sense of desirability or aversion, of tension or relaxation, 111 which the low of consciousness is organized and motivated in the light of the modules of communication of a given culture (Santangelo 11195: I 04). Futhermore, Santangelo ( 1995: I 03) said that emotions mean 11fcctive long-lasting experience to be communicated through a symbolic ystem (Santangelo 1995: 103). According to Santangelo, there are ive 1 alcgories of emotions:
(I) Positive expectations and interactions (love-afection, love liking, love-passion, love-sexual, admiration, hope, expectation, respect, adoration).
(2) Satisfactory afects (gratitude, love-sexual,joy, happiness, relief, calmness, quietness, peace, pride-satisaction).
(3) Negative projections (suspicion, diidence, worry, anxiety, annoyance).
(II) Aggressive-opposing emotions (anger, irritation, rage, indigna tion, hate).
(5) Unsatisactory affects (sadness, grief-mouning, shame, nos talgia, depression, loneliness, boredom).
'I his research on literary sources considers emotions and mental states 1tl ial phenomena. It means that this research is based on the descrip ,11 of emotions' manifestation and their perception to change according
Santangelo asserts that representations and perceptions of emotions vary from society and society and language to language.
From the novelPenakluk Ujung Dunia, we can understand how Batak people in their early time expressed their emotions in a certain social situation and condition.
Manifestation of positive expectation and interactions
Emotions of positive interest can be expressed in various forms of love and sympathy (Santangelo 2002a). In the text, there were love be tween parents and children, among riends or between human beings and animals. The parental love is included in love-afection. Table l below shows words expressing parental love between Tio (mother) and her baby, Ronggur and Tio when they were friends, Tio and five little wild boars, and Ronggur and his dog, Belang. The words appearing from the text are memeluk (to hug), dekp (to embrace), senyum (smile), senyum mams (sweet smile), mengelus (to caress), and die/us (to be caressed).
word Root meaning context Translation pagr Memeluk Peluk To hug Penciuman si belang The dog- 169:J
(anaknya) (her baby) banyak membantu be fan-helped rombongan kecil itu. them in their
Bila si belang merin- uoumey. When gis dan mengarahkan the dog put his
penciumannya ke satu head on a certain arah terus-terusan, ce- side
continu-pat mereka mengalih ally, they knew langkah. Menyisih that there were dari tempat sesuatu wild animal
binatang bus, sarang there. Then, they
binatang. Tapi, tidak moved to other
jarang Ronggur den- area. They oten
gan dibantu si belang, met wild animal. harus mengadakan Ronggur with the
perlawanan memper- help ofhis dog
tahankan diri, kalau fought with all of
kepergok. [Dalam saat his strength. (In
begitu, Tio memelltk this situation, Tio
anaknya, sambil took a precaution
berjaga.] while hugging
her baby.]
I
(ku)dekap Dekap (I) embrace Pejamlah mata in- Close your eyes, 172:1
tanku sayang my dear, when Bila malamjatuh, the night alls, the bulan gemintang moon shines.
[Kudekap kau peluk- (I embrace you anku hangat] in my warm
embrace.]
Scnyum Se- Smile Tio masih tetap ter- Tio sti 11 sat on 78:2 nyum duduk. Masih merasa the ground. Still
capek. Dan, merasa exhausted. She malu dia dilihat Rong-was ashamed that
gur dalam kepayahan. Ronggur saw her
Ronggur mengangkat in such a
condi-dagunya perlahan. tion. Then, Rong-Mata mereka ber1enu. gur put her chin
(Ronggur kembali up. Their eyes menghadiahkan se- stared at each
nyum. Hanya begitu.] other. (Rong-gur gave her one more smile. That's all.]
•i-11yu111 Se- sweet smile Cepat Ronggur Both Tio and 78:10 111,1111s nyum, menjauh. Mencari belang were hurt.
manis dedaunan untuk Ronggur went out
ramuan mengobali to ind herbs to Iuka Tio dan si belang. treat their injured Ramuan dedaunan feet. When the itu dilekatkannya ke dog made a
Iuka Tio dan si belang. strident voice, he
Seketika terasa mulut caressed its back. Iuka itu perih hingga [And for Tio, he
Tio harus menjerit gave her a sweet
kecil, sedang si belang smle.]
melengking perlahan.
(Ronggur mengelus
punggung si bclang
agar tab ah,[ sedang pada Tio dihadiahkan se11yum numis.]
tfru�dus Elus To caress Ronggur menge/11s Ronggur carssed 78:10
lli\111��11ng) (back) pungg11ng si belang the dog's back.
agar tabah,sedang And for Tio, he
pada Tio dihadiahkan gave her a sweet
Dielus(nya) Elus To be caressed ... betapa gembira dia [ ... how happy 73:20 (perlahan) (tenderly karena dia menemui she was when
by her) sarang babi hutan. she found 5 Anak babi hutan lima wild boars. (She ekor, matanya masih caressed the sot sipit. [Dielusnya per- little wild boars
lahan tubuh anak babi tenderly.] yang masih lembut]
Table 1. Manifestation of love-afection
Meme/uk anaknya (to hug her baby) and kudekap kau (l embrace you) in the above context refer to Tio's love to her small baby in difer ent situations: (1) in a dangerous situation when they met wild animals; (2) in a cheerul situation when she put her baby to bed. Senyum (smile) and senyum manis (sweet smile) were manifestations of liking from Ronggur to Tio when she had just begun her life to be his slave. In this context Ronggur had not been falling in love with Tio yet, but he liked her because of her good attitude. Senyum differs from senyum manis. Senyum manis manifested a higher degree of smile than senyum.
Maniestation of affection is not only aimed to human beings, but also to animals, such as Ronggur caressing (mengelus) Belang's back when he treated the dog with medical herbs. The same meaning can be applied to the situation when Tio caressed the little wild boars tenderly.
Maniestation oflove between man and woman appear with the words menge/us rambutnya (to caress her hair) , meme/uk pinggang (to hug one's waist) , berdekpan (to embrace each other) , berpelukan (to hug each other), menciumi (to kiss), kecupan (kiss), bersetubuh (to have sexual intercourse with) as shown in table 2 below. This kind of love i known as love-passion.
Mengelus Elus To caress Tapi, ketahuilah Tio, aku
(rambmnya) (her hair) cinta padamu. Kaulah scorang perempuan yang telah berani menemani aku menempuh satu per-jalanan yang menantang
keyakinan orang sekitar
yang telah turun temurun
menguasai alam pikiran mereka ... Lama Tio
ter-diam. Kemudian dengan
tidak dapat dilawannya,
dia telah menyandarkan kepala ke bahu Ronggur. Dia mengisak di sana. Tanpa mengatakan
ses-uatu. [Ronggur mengelus rambutnya dengan
sebe-lal1 tangan, sedang tangan
sebelah lagi, menggen-dong anaknya] I ,lcmcluk Peluk To hug Kemudian sama-sama 1•111ggang one's mereka mencampak
waist pandang kc lembah di
bawah, lembah perkam-embrace tangan Tio ... [Kembali each mereka berdua berdekap-other an, seperti tidak mau
dipisah lagi, baik ruang,
baik waktu.]
r:
ll'liukan To hug To hug (a) Bersama mereka me-each nyuruk ke perut perahu other yang dibalikkan ...Rong-gur terbangun. [
Meng-gigil kedinginan, walau
dia dan Tio berpelukan di bawah telungkupan perahu.)
Translation page
(You should know 176:41
Tio that I love she could not help herself not to put her head on Ronggur's shoulders. Without saying a word,
[Ronggur's one hand
carssed her hair, while the other hand
carried on his baby.]
Then, they looked 177:4 at the other side of the valley below, the valley of a future village. [Ronggur's let hand carried his
child on, his right hand hugged Tios wasLJ
Ronggur grasped 137:10 Tio's hand ... [They
embraced each
other again, as if they did not want to be separated by space or time. ] (a) They crept under (a) the top side down 138:2
332
(b) (Kalau mati, marilal1 mati berpel11ka11, kata hatinya kc diri sendiri.l
(b) [If it's time to \��)_. 1, l . 1.11 die, let us die llug
gi11g each other, she
said to herself.l
Her hands encircled \ 138: 15 Menciumi ICium To kiss \ Kembali tanga
nnya
dilingkarkan di teher Ronggur's neck.
Ronggur, [lalu sepeti (Then, she kissed
Kecupan 1Kecup
Bersetubuh 1Tubuh
kiss
anak kecil, dia menciumi his shoulder like a
pundak Ronggur.] child.]
,. "-�· ···-· .. _ - :::::· I
1
,n·?
Q
[Setelall memberi l'ner giving a kecupa11 pada bibirnya,] 10 her lips]. he
dia mengatakan pula,"ltu said,"That is not my bukan tanahku, istriku. land, my wife. But
Tapi juga tanahmu. also your land .
. �n� , With your beautiful \ I 09:26
To have \
Dengan waJahmu yru,5
sexual in- manis, kau telah meng- face, you seduced
tercourse goda dan menjerumus- a
nd made him fell
with kan seorang sahabatku into humility. Falling! ke lemball kehinaan. in love 10 a
slave,
Jatuh cinta pada seorang because you always budak, karena setiap saat teased him. People kau menggodanya, dan said that you were
kata orang, kau sedang pregnant. {You had bunting. (Kalian telah seual intercourse
bersetubuh sebelum with her before meminta izin dari Mula asking p
emission
Jadi Na Bolon, dari para from the Mula Jadi orang tua, dari kerajaan, Na Bolon (
name of
dan datu bolon.] god), from thpeople, the kie ongdomld and U1e chief.]
Table 2. Manifestation of love-passion
Seven words appeared when Ronggur ell in
love with Tio. The last
word-bersetubuh (to have sexual intercourse with)-was uttered by Lolom when Ronggur objected to go with him. Lolom accu
sed Ronggur
of having sexual intercourse with Tio. That was
the reason why Ronggur
and Tio made the jouney. Bersetubuh (to hav
e sexual intercourse with)
actually came from the root tubuh 'body'. Pre
ix se-attached to tubulr
became setubuh means 'one body', th
en the second preix ber-attached
to setubuh means to do an action to become one body. This
word conveys
both sexual love and love-passion. But in manifesting sexual love, ii
rather means satisactory.
Menge/us (to caress) a certain part of body such as hair expresses affection from mother to child or from human being to animal, such as
Ronggur mengelus punggung si Belang (Ronggur caressed Belang's
back) as shown in table l . In table 2 mengelus rambutnya (to caress her hair) referred to Ronggur caressing Tio's hair when he told her that he fell in love with her.
Meme/uk (to hug) manifests love between lovers or others, such as family members or between friends. But when this action is aimed to a certain part of body, such as pinggang (waist) then it is done by two lovers. This action was done by Ronggur when he and Tio looked at the other side of the valley below that would become their future village.
Dekap (to embrace) and its derivation berdekapan means to embrace each other between man and woman. In the text it refers to Ronggur and Tio as an expression of passion. Meanwhile peluk (to hug) and its derivation berpelukan means to hug each other. It could be an expression of affection or passion. In table 2 it refers to the situation when Ronggur and Tio felt their death would come soon. They wanted to die hugging each other.
Like the word pe/uk (lo hug) , cium (to kiss) also expresses love affection or love-passion. But in table 2, Tio kissed Ronggur's shoulder
which manifested her passion to him. Another word or kiss is kecup. This word is only used between lovers.
Senyun (smile) and senyun manis (sweet smile) in table I manifested love-affection between Ronggur and Tio in a friendly context. Senyum
,llso could manifest sympathy in different context. I put both senyum in
table 3 below in order to know their diferences in meaning.
word Root Meanin: Context Translation page
(clengan) Senyum WiU1 smile; Ronggur melihat Tio Ronggur saw Tio 77:23 •c11yum Smiling lerduduk di tanall den- sitting on the ground
gan napas terrsengal. out of breath, while Di dekat seekor babi his dog was barking betina yang terkapar. to the dead pig, with
Si belang masih meng- his snout red with the
gonggong babi yang pig's blood. The dog's
tidak berdaya itu den- neck ws hurt.
gan moncong berlumur
merall darah babi. Tapi,
334
(Dengan seny11m, Then, Ronggur came Ronggur mendekati to Tio with a smile, Tio.] Lalu tahulah dia, and he knew that Tio's
betis Tio Iuka ... legs were hurt.]
Tio still sat on the 78:2
Senyum Senyun Smile Tio masih tetap ter-duduk. Masih merasa ground. Still exhaust -ed. She was ashamed capek. Dan, merasa
malu dia di\ihat Rong- that Ronggur saw her
gur dalam kepayahan. in such a condition. Ronggur mengangkat Then, Ronggur put her dagunya perlahan. chin up. Their eyes Mata mereka bertemu. stared at each other.
[Ronggur kembali (Ronggur gave her
menghadiahkan se- one more smile. That's
nyum. Hanya begitu.] all.]
Table 3. Maniestation of sympathy and love-affection
by senyum (smile)
irst smile described how Ronggur pa
id much sympathy to Tio because
Ronggur had not fallen in love with Tio,
he only liked her. This can be
Manifestation of Satisfactory Affects
These positive emotions express gratificatio
n and 'eeling good' in
diferent intensity of arousal (Santangelo 2002
a). These emotions con
sist of happiness, joy and satisaction. T
here are two words maniesting
happiness by the action of tersedu (to sob) mengatakan scsuatu love you ,, ' kata yang telah lama T · · .
"Perjalanan kita masih "O jauh. Kita harus me fi
u rapped tears. [While
Tio menggigit b'b' sobbing because her
M a�nya menitikkan air she put her head , I tr. heart was so to11cl ed bening. [Sambil tcrsedu Ron , . on karena terharu, dia ggur 5 wide chest.] menelungkupkan kepala
k� dada Ronggur yang b1dang.]
336
d th ·uation terharu (touched) The action of tersedu (to sob) an e s1 I d her The
T when she heard Ronggur ove ·
manifested how happy ,o was h" /her slave violated the Batak expression of love ro� an �mployerdto isb Ronggur who had a high
. . Th" t boo v10lat1on was one y
trad1t1on. 1s a . d T feel very happy, so that
. . 1 brave action. These ma e 10 pos1t1on. t was a
h d There was no more sorrow bb d d her heart was so touc e .
she so e an
" 1· be manifested by senyum (smile) or in her lie. The same tee mg can .
(to Smile) as can be seen m table S. tersenyum
context Translation page
word Root meaning (a)Ronggur sat at the (a)
Senyum, Senyum Smile (a)Ronggur duduk di place for important 85:5 barisan Raja Ni Hula.
(melempar) Orang pada diam person. Everybody was senyum,
sewaktu Ronggur silent when he came (tidak dapat
memasuki ruang Sopo in. All eyes in that melempar)
Bolon. Semua mata room were directed to-senyum
diarahkan padanya ... ward him, which made Memperoleh tatapan him feel awkWard.
dari tiap mata itu, But when his eyes membuat Ronggur saw an old man sitting agak kaku juga sikap- down at a dark corner, nya. Tapi, sewaktu the awkWard feeling matanya tertumpu gradually disappeared. pada orang tua yang [With a smile the old duduk di sudut yang man welcomed his agak remang itu .. arrival, and so did he.] perasaan kaku i tu From the situation in berangsur mengh1lang that room, Ronggur dari tubuhnya. (Orang knew that the meeting tua itu menyambutnya would discuss a very
11 dengan se11y11m yang important thing.
dibalasnya selintasan ). .. Dari susana dalam Sopo Bolon, tahulah Ronggur bahwa sidang akan membahas ses-uatu ha! yang sangat penting tampaknya.
(b )Anak mereka yang (b)Their child, whose (b) sudah mendekat ketiga age was nearly three 169:16, punama usianya, dan ull moons, [could 17 [sudah dapat me/e- give a smile when he )Or senyum di saat felt happy, and would
dia merasa senang, not give a smile when tidak dapat me/em- he heard the roar of [par se11y11n� sebaik the waterfall.) But, if
dia turut mendengar they stayed a little bit suara air terJun yang longer at that place and mengguruh.) Tapi, bila nothing hurt him, he lama-lama mereka be- would smile again. rada di sana dan tidak
ada sesuatu yang
me-nyakiti tubuhnya, dia
tersenyum kembali.
tersenyum Senyum To smile Anak mereka yang Their child, whose [69:20
sudah mendekat ketiga age was nearly three purnama usianya, dan full moons, could give sudah dapat melempar a smile when he felt senyum di saat dia happy, and would not merasa senang, tidak give a smile when dapat melempar he heard the roar of senyum, scbaik dia the waterfall. [But, if
turut mendengar they stayed a little bit suara air terjun yang longer at that place and mcngguruh. [Tapi, bila nothing hut him, he lama-lama mereka would smle again.] berada di sana dan
tidak ada scsuatu yang menyakiti tubuh-nya, dia terse1yum kembali.]
Table 5. Manifestation of happiness by senyum and tersenyum
Besides manifesting sympathy and love-affection, senyum (smile)
and its variant tersenyum (to smile) also manifest happiness. Six times
of senyum and 17 times of tersenyum appeared in the novel. Text (a)
338
word Root Meaning Context
Translation page
peluru ambalangnya eagle. Why di d not y�ng palingJahanam int."
With a wmning smile, Ronggur said "Go lO hell with this chicken-stealing
to accompany me and · . a I take all the
_olom co11vused 110.19
akan msalahnya
p �uh /�1gllfer,
orget-sendiri] tmg hts trouble]
Table 6. Manifestation of joy by laughing
340
Terkekeh (convulsed with laughter) is an onomatopoeic. It imitates the laughing sound he he he when someone in a ridiculous laugh. It dif fers from tertawa (to laugh) or tertawa Lebar (to have a big laugh) which do not have negative meaning. Tertawa Lebar shows a higher degree of happiness than tertawa.
Other verbs maniesting joy ound in the story were bersorak (to cheer), sorak-sorai (cheering), bertempik (to shout), bertepuk tangan
(to clap hands), menari (to dance), menyanyi (to sing), mata bersinar
(eyes glittering) and tortor. Tortor is a special Balak dance manifesting joy and gladness.
Satisaction can be manifested by the phrase menarik napas pan -jang (to take a long breath) which meant relief from a tense eeling.
ln the story, along the jouney Tio noticed how Ronggur put his ea r to
the cave's wall to know whether they came nearer to dangerous area or not. When Ronggur did it with eyes closed, she watched him worriedly. When Ronggur raised his head up again, it meant that they were not in danger, and then Tio would take a long breath maniesting her relief from a tense eeling.
Manifestation of negative projections
Negative projections are unpleasant emotions, characterized preva -lently by a high physiological arousal, that express uncertainty or sudden uneasiness in response to a negative phenomenon, feeling diiculty or anticipation of efort (Santangelo 2002a). In the text 1 notice that there are three classes of negative projections: being araid, worried and surprised. Being surprised may have negative feelings such as having doubt and suspicion and positive feelings such as astonished and amazed.
Fear can be maniested in the color of ace (pucat or pale) or by ac tion (menjerit, jeritan or to shout, shouting, and meme/uk or to hug) as shown in table 7 below.
word
pucat pucal root meaning Pale (a) "Tap1, timbul b1sikan (a)"But, 111 my mind a) Context Translation page
dalam hatiku, sungai itu that river is the same 3 6 pun sama dengan sungai s other nvers," said �ang lain," kala Rong- Ronggur sked
gur ... tanya Tio memccah 10," Do you want 10
lsunyi," apakah kau bemiat ail along the river hendak melayarinya mem- to prove that you
bulct1kan kebenaranmu?" e nght?" Tio ws �api, Tio nenjadi takul afraid that Ronggur �ada ucapannya itu. Dia would realize his
takut kalau Ronggur intention If he did, lbenar-bcnar melayan he would become �ungai itu Yang berarti ther people's slave
bunuh dm. Dia akan ling- She would loose her
�atuh ke tangan orang lain would treat her as a al di dunia ini Dia akan freedom and lhey ang pasll akan memper- 'true slave" lakukannya sebagai budak ("Yes, I will sail biasa. Kebebasan akan along the river," said benar-benar direnggulkan Ronggur without !orang ["Ya, aku memang not1c1ng how pale kb)
mau melayarinya," sahut io was.] 1124·29 Ronggur tanpa
memper-hatikan wajah Tio yang menjad1 pucat.]
(b) ... mereka akan (b) ... they would lmeneruskan perjalanan nunue their jouney
lagi, menempuh jalur along the unpredict-Funga1 yang tidak dapat able river ... They met
diraba, ke mana diri akan more curves, the �ibawanya ... Tikungan treams were more
bertambah sering ditemui. ierce, the river's Ams sunga1 tam bah mcng- wall became higher
�ambah tinggi dan tandus. more plant. The ila. Dinding sungai ber- nd there was no uasana tambah menckan. ituation was vey iwa lambah terasa dihan- frightening; their am habis-habisan ... [Wa- oul was hit at the ·ah Ronggur agakpucat highest point... [II
uga d1buatnya] Bibimya made Ronggur's face �emetaran. became pole. His lips
Menjent, Jerit, To shout, "Ronggur, kau tidak "Don't you hear me 125:29, Jeritan(nya) (her) mendengarkan aku? Men- Ronggur? Let's go to JO
shouting daratJah kc tepi. Jangan the bank. Don't you 126.6 teruskan lagi mengikuti hear that threatening sungai Tidak dengar su- roar?" said Tio ara gemuruh yang men- Ronggur still didn't
gancam itu? (Ronggur) pay attention to mas1h tidak diperdulikan- her [Tio sir outed nya [Tio terus menjerit stridently without dan mclengking Dalam stopping. In re,
jerita1111ya sering d1a me- shouting, she called manggil nama almarhum her parent's name ] ... ayah bundanya ) ... Pcrahu The boat would tambah dalam dan kuat sink and the wave
anggukkannya. [Dan. slashed it harder Ronggur mengangkat [And, Ronggur kepalu mcndengar jeritan lited his head up, he
Tio 1tu, yang meledak dari heard Tio 's shouting
dasr hatmya.] which burst out from her heart)
Memeluk Peluk To hug Tidak ada satu suara No sound of 129:5 pcrtanda keh1dupan, tap1 something living
suara yang mengancam in front of them,
keh1dupan dengan liar except a wild roar mengguruh di depan. that threatened their [Tio lantas memeluk life ... (then, Tio hug Tubuh Ronggur]. G1g1 Ronggur lier teeth
gemelatukan Tubuh were chanenng.J her
menggig1I body was trembling.
Table 7. Manifestation of fear
All words manifesting fear in table 7 appeared in horrible situations. Tio's ace became pale (pucat) when she heard Ronggur would go sail
ing along the river. If it happened, she would have lost her reedom and
became other people's slave. Her ate might be worse than being Rong
gur's slave. Another situation was when Ronggur and Tio jouneyed
along the river. In a critical situation they found nothing except a dark view and a wild roaring sound. They felt that their lives would end soon. This situation made Ronggur's face become pale. Tio was also afraid and hopeless. She shouted loudly as a manifestation of her fear and then
hugged Ronggur. Besides maniesting love-affection and love-passion,
memeluk (to hug) also manifested ear.
Beside .ear, the kinds of emotions which appe
ared along the jour-ney were worried or kuatir in Indonesian Th·1s t· .
b · h · emo ion was manifested
y wa;a legang or tense face and lercengang or stupeied.
word root meaning Context
wjah tegang Tcgang Unrelaxed Translation page
ace mencampak-Ronggur Ronggur threw his sight ar I 15 25 kan pandang ke away, still
kjauhan. Tetap examining the
meneliti keadaan. situation. [His
[ jah bersikap /ace looked s menantang dan if he wanted to begitu tega11g.J challenge an
enemy and so
unrelxej
Tabel 8: Manifestation of wory or fear
When he sailed along the river, Ronggur's ace was unrelaxed (wa ·ah lega�g) , as a� as he could see, he only ound rocky soil. He was ra�er worried that his expectation would be . .
B . esides ex�ressing :ear and worries, negative projections can alsom vain .
�an
�fest surprise. _S�rpnse consists of (l) negative feeling, such as hav
ing oubt or susp1c1on; (2) positive feeling, such as astonishm t d
amazement· 0 (3) b' . en an
t . h ' r . com inat1on of negative and positive feelings, such as as on1s ment with doubt or ear at once Table 9 shows ho (stu i d) pe e and terd1am . · w tercengang
(speechless) maniested doubt or s .. usp1c1on.
Word root
Tercengang Ccngang Stupefied meaning Bekas Datu Context Bolon Gelar Translation page Guru Marsait Lipan waited for his H 1s father's friend 181:5
tidak bosannya, setiap (Ronggur) coming
han mencan1pakkan back patiently. Every
pandng ke arah ma- day he put his eyes
tahari terbit. Dia msih towards the sun tetap percaya Ronggur shines. He believed dan Tio akan kembali that Ronggur and Tio nenbawa crita ria ... would come back
Terd1am Diam
Orang tua itu membiar- He let his hair long, kan rambutnya panjang, grew white hair, sehingga sudah sampai lus cheeks became
di pundak. Memutih thinner. But, his uban P1pmya cekung eyes still expressed
Wajahnya bertambah certainty. The sun
lanc1p. Tap, sinar ma- shone brightly, no
tanya tetap mengandung clouds. [Suddendly sinar kepcrcayaan. he shouted and ran Tidak melesu Matahari to the village. This bersmar terang. Tidak made every body ada awan di langit. stpeied l Moreover,
[Tanpa d1sadarmya d1a he shouted, "They
bertempik dan berlan are back Rongy,ur
ke tcngah kampung, come back from the
sampa1 orang pada unknown land The> terce11ga11g.J Terleb1h are walking down karena d1a menenakkan, the hill " "Mereka telah kembali telah kembali ke tengah
(a)The situation became tenser. [Evey body was speechless.) The boy (Ronggur) who was supposed to die along the Jouney turut. Tidak bermaksud µahat aku. Bawalah
aku." [Ronggur dan
Tio terrliam mendengar permohonan orang nu, bad intentions Take me with you." [Hear
Ronggur's ather's friend was always looking at the hill for years hoping to see him stepping down the hill from the "new world". He didn't care about his perfonance and his health, but still had a great expectation that one day he would retun to their village. So, when he at last actually saw Ronggur and two other people sitting on a horse back, he was very certain that it was Ronggur's group. He was really
happy and surprised that he ran and shouted. He told everyone that Ronggur was on the way down the hill going back to their village.
Since there was no news about Ronggur for some years, the villagers believed that Ronggur had the same fate as his ather. So, when they heard about this news, their faces became stupeied (Lercengang). They did not believe that Ronggur, who was supposed to die, now stepped down the hill towards their village. No one spoke, all of them were speechless (terdia1). lt meant that they were surprised and doubtful or
suspicious whether it was true or not. This feeling was expressed by tercengang (stupeied) and terdiam (spechless).
Another terdiam
(b) in table 9 happened when Ronggur and Tio had just begun their journey to the "unknown land". Ronggur's riend, named Lolom, asked them to bring him along. Other villagers despised them, but Lolom was an exception. It made them surprised, but still doubted his earnestness since he was not a good man. He did nothing, except gambling and doing other things for pleasure. He was asked to pay his debt, but had
no money. Later it could be proved that his real intention was to die in the journey with Ronggur and Tio in order to get rid of all of his debts.
Table 9 shows negative eeling of suprised. Below is the positive feeling of surprised manifesting astonishment or amazement.
Word Root meaning
Context Translation
page (mulut) Nganga Mouth
(a)Mereka tidak pernah (a) They never thought (a)
temganga open mem1kirkan bahwa
lliat in other time and 140:32
widely pada satu saat dan
place, the sun could tempat yang berobah, be seen as ifit was matahari b1sa dilihat below us. But, their seperti berada di bawah eyes followed the slow Namun mata mcreka movement of the white terus mengikuti gerak thing which became lamban dan malas dari higher and higher. benda putih yang
.
(Their mouth opened \(b}
widelyl 147:18
(c)ISeliap orang tem- \seeing 1he while color g1111ga melihal pulihnya of1he waterfall]
air 1crJun .. J 142:21
Tcrbela- \Bclalak \To openlak (mata) big eyes Ccpot Ronggur berpal-111g. (Terb'l11l11k ma/11
mereka mehhat smar
Table 10. Manifestation of surprise in positive feeling, such as astonishment or amazement
meaning Context Translation page
To stand Sampai sore orang Until evening every 181 :32
speechless semua tinggal menant1. body waited for them. Tidak ada yang turun Nobody went to kc sawah. Tidak ada plough or went ishing yang turun kc danau. to the lake. [It seemed [Tiap orang scperti that they were sticked terp11cak di tcmpat to their own places.] msing-msing. J
Speechless I [Orang yang memburu I The men who ran II 94: I pada terdiam dan ter- ater Ronggur became
cengang.] Sekarang speechless and
stupe-mereka dengan mala led ] Now, they saw kepala sendiri, telah for themselves the rnenyaksikan kebe- truth of his story. They naran cerita Ronggur, had to obey Ronggur d1 saat mereka terjebak Their mouth opened pula. Harus tunduk widely
pada Ronggur Mulut mercka temganga.
S1upefied j(a)[Orang yang mem- (a) [The men who ran l(a) buru pada terdiam dan ater Ronggur became 194:1
terce11ga,,g ) Sckarang speechless and stupe-mereka dengan mata e.) Now, they saw kepala sendiri, telah for themselves the menyaksikan kebe- truth of his stoy. They naran centa Ronggur, had to obey Ronggur. di saat mereka terjebak Their mouth opened pula. Harus tunduk widely.
pada Ronggur Mulut jgang melihat Tio dan
(mulut) Nganga Mouth Orang yang mem- The men who ran 194:5
tern- opened buru pada terdiam dan ater Ronggur became
ganga widely tercengang. Sekarang speechless and stupe-mereka dengan mata fied Now, they saw kepala sendiri, telah for themselves the menyaksikan kebe- truth of his story. They
naran cerita Ronggur, had to obey Ronggur.
di saal mereka terjebak [Their mouth opened
pula. Harus tunduk pada Ronggur. [Mulut
mereka teng,mga. I
widely.I
Table 11. Manifestation of astonishment with doubt or ear at once
Terpacak 'to stand speechless' referred to someone standing still
and saying no words, with his face manifesting astonishment and doubt
at once. The villagers who heard the news about the retun ofRonggur
were astonished, but still did not believe that he could return home saely.
So, no one went ploughing or went ishing; they only stayed home, no
activities did, did not talk to each other, only waited for Ronggur. Such
a situation was expressed by terpacak.
The other three words terdiam 'speechless' , tercengang 'stupeied' and ternganga 'mouth opened widely' manifested astonishment and fear at once at the same situation. This situation happened when Ronggur, his wie, his son and some poor villagers escaped rom the village. The vil lagers wanted to kill Ronggur and Tio because they believed that Ronggur had been lying about "the unknown world" that had been discovered.
When Ronggur arrived at the village and told them about his dis covery, no one believed him. They thought that he lied. They were still angry to Ronggur or he had violated their tradition by going to the god's place and marrying a slave. So, the chief and the villagers arrested both Ronggur and Tio, and sentenced them to death. Both of them were tied to a mango tree. Their child and all things brought from the "unknown world" were put in ront of them. When the child cried, the dog came and licked him.
In order to rescue Ronggur and Tio, Ronggur's father's friend told some poor people who lived up the hill about the new land that would
bring them to a better life. With the help of these people, Ronggur, Tio
and their child escaped from the village. They went to the new land to
have a new life. But, as soon as the chief knew that Ronggur led away, he
sent soldiers to arrest him back. During the time of chasing, they ought. But, Ronggur was clever. With the help of his ather's friend's advices, they tried to lead the chasers to come nearer to the unknown land. At last, when they arrived at this place, the chasers were astonished. They were surprised and realized that Ronggur did not lie. But, at the same time they feared about their ate because they were in a weak position.They realized that they now became Ronggur's prisoners and feared of their
coming fate. 1 noticed that the chasers were surprised to see the new land, and at the same time afraid ofRonggur's punishment to them.
The word terdiam 'speechless' in negative projection manifested suspi cion (table 9), when someone suspected or did not believe in something. But, it also manifested astonishment with suspicion (table 11), when some one was startled or surprised with something but at the same suspected this surprised condition. Another word tercengang (stupeied) manifested (I) worry or ear; (2) doubt; (3) or astonishment with doubt as shown in table 8, 9, 11 . In worry or fear, someone was anxious about the uncertain condi tion he met. In doubt, someone suspected or did not believe something. ln astonishment with doubt, someone was surprised with something, but at the same time also suspected this condition. Concerning the deer, it felt stupefied meeting human beings as soon as it came out of the bush. That was an undesireable situation that made it surprised and worried.
Manifestation of anger
There are 17 words manifesting anger. They expressed anger in dif erent degrees and ways.
No Word Root Translation page
I Hentakan (kasar) Hentak Coarse stamp 109:8 2 Menghentak Hentak To coarse 110:27; 185:6
(suara)
3 Kuat meledak Kuat, ledak Strong, exploding 15:12
(suara) (sound)
4 Suara beruntun ke- Suara, beruntun, Words bursting out 11: 15-16 luar dengan cepat keluar, cepat quickly
5 Melengking Lengking Strident voice 125:29-30
7 Temp1k, bertempik Tempik To scream loudly 25:33;26:21,
190:26
8 Benempik sorak Tempik, sorak To yell and scream 26:11
9 Berteriak Teriak To shout 23:22
10 Pekik, memek1k, Pekik To yell 23:22;26: 16,
pek1kan 26:21;28·3
II Menggerutu Gerutu To grumble 12:9
12 Wajah memerah, WaJah, mcnjadi, Face became red 109:13; 19:26 wajah menjadi merah
merah
13 WaJah merah Wajah, merah, Dark red ace 185:6; 12 33;
padam, wajah padam 36 26
memerah padam
14 Wajah gans Wajah, ganas Fierce face 19:25
15 Mata merah Mata, merah Red eyes 14.10
16 Mata merah me- Mata. merah, Bright red eyes 11.17; 112:14
nyala nyala
17 Meronta Ronta To struggle 30:6
Table 12. Words manifesting anger
There are parts of body manifesting anger, such as by hand (no. I), voice (no.2-10), mouth (no.I I), face (no.12-14), eyes (no. 15-16), body (no.17).
The manifestation by hand only appeared in one word, that is, henta kan kasar (coarse stamp). This action happened when Tio heard Lolom's accusation about her and Ronggur. He said that she was pregnant, and it was done by Ronggur. Moreover, Lolom said that Tio and Ronggur made the jouney in order to get rid of their sins. Tio was so angry when she heard these words. Without saying any words, she stamped her oar down to the water deeply to continue rowing her boat. The word hentak
(to coarse) can be used for a hard voice maniesting anger. But suara kuat meledak (strong, exploding voice) shows a higher degree than su ara hentakan (coarse voice). Berteriak (to shout) and memekik (to yell) differ in the degree of vocal cords' stridence. Both refer to loud voices, but memekik is to shout in a loud and sharp voice. It means that when someone memekik, his anger is higher than berteriak.
Three group of words use wajah (ace): (I) wajah memerah, wajah menjadi merah; (2) wajah merah padam, wajah memerah padam; (3)
wajah gans. The word merah meant red. The preix me-attached to merah forms memerah, showing the process to become red. From wjah memerah in the irst group, we see one's face rom not red to become red slowly. But in wajah menjadi merah, we only see the result of one's face ater changing to become red, we do not pay attention to the process of becoming red. Wajah merahpadam in the second group shows a higher degree of anger than wajah merah. Wajah memerah padam has the same meaning with wajah merah padam, except it shows the process to become dark red. Wajah ganas (fierce face) has no relation with the color of ace. It usually appears when someone is angy.
Table 13 below shows diferent degrees of anger by wjah in dif
ferent context.
word root meaning Wajah
men-�Wajah, men- Face µadi merah. ·adi, merah became
Context Translation pnge
waJah mem- red
erah
(a)Setelah Ra;a (a) Ater Kmg (a)
Panggonggom Panggonggom sat 19 26
duduk. Raja Nabegu down, K mg Nabegu
berd1ri. Wajahnya stood up. lf1s face lcb1h tegas dan ganas was more ng1d dan dari Raja Panggong- fiercer than King gom [Sewaktu d1a Panggonggom. bcrbicara, wajaya [When he talked, me11jadi merah dan his/ace became
matanya menyinar- red, his eyes
kan cahaya marah showed unextin-yang tidak terpad- guishable anger]. amkan J (b) Wuh a coarse (b)Dengan henrakan stamp, Tio put her
kasar, Tio membe- oar down to water,
namkan pengayuh then began to row kc air hingga a,r the boat "Our muncrat ke ats, lalu oumey may not be mulai mendayung dirtied by one who "Perjalanan kami wants to commit
tidak wajar dikotori suicide, answered seorang penjudi yang Tio coarsely. "A
mau bunuh diri," ·oumey to ind the
Uawab Tio ksar. future land". "Perjalanan yang
menuju atau mencari tanah habungksan "
(b)
[Wajahya mem- [Her face became erah.] Dan, ia tidak red). But, she did tahu, kenapa ia harus not know why she mengatakannya. said those words ... tidak ba,k rasanya, she felt their good perjalanan yang ber- intention to make maksud baik 1tu d1ko-the jouney may tori seseorang yang not be dirtied by memang sengaJa mau someone who wants bunuh dm to kill himself on
purpose.
Wajah WaJah, Dark red (a) Samb,I duduk, (a)Wh1le sitting, (a)
merah pa- mcrah, face raja Panggonggom King Panggonggom 12;33 dam, waJah padam menggerutu, "K 1ta grumbled, "We
memerah harus menunggu have to wait for
padam anak itu lagi." that child again."
Tidak seorang pun No one had the berana menam- courage to add the bahi cakapnya [Tapi, Kmg's words. [But,
wajah RaJa Nabcgu, the face of King
yang duduk seJaJar Nabegu became
dengannya, men- dark red) as if he
jadi merah padam,] felt that there was
sepen, merasakan something wrong
sesuatu kesalahan, because did not
kenapa Ronggur come before the
t1dak bisa had1r sebe- Kings.
lum golongan rJa
hadir di sana (b) Where is the (b) (b)"Kc mana pergi bracelet that marks 185:6 gelang yang dipakai that Tio is a slave? si Tio penanda dia And that child, is
budak? Dan, anak he your child? You siapa yang d,gen- married her and dongnya itu? Anak- chose that slave to mu? Kau mengawini become your child's
atau memilih seorang mother?
budak mejadi ibu Datu Bolon Gelar anakmu?'' Guru Marlasak
Datu Bolon Gelar scorned him with Guru Marlasak his smile. [Rong-tersenyum mengeJek. g11r 's face became [ jah Ronggur dark rerll
memerah padam.J
353
vengan suara With a coarse
menghentak," voice he Tio telah menjadi said,"Tio is a istri ku, perempuan very loyal and yang paling setia good person. She dan tabah. Kami is my wife now. telah dipersatukan God hs united MulaJadi Na us to be a couple
Bolon secara when we arrived langsung, sewaktu at the �unknown kam, tiba ke ten- land". She is not
pat jatuhnya air T,- my slave any-tian Dewata untuk more, and would
penama kahnya. never be a slave
Demi menghor- anymore."
mati kesetiaan dan ketabahannya, aku
jadikan dia 1striku.
Dialah islri paling
setia Dia telah kubebaskan. Orn
tidak akan pernah menJad, budak
lno, •·
Table 13. Manifestation of anger by wajah
The degree of anger in wajah merah padam is higher than wajah memerah. In wajah memerah
'face became red' (a) the face of Raja Nabegu became red when he began to inspire the commanders to fight their enemies bravely. In wajah merah (b) Tio's face became red when she heard Lolom's reason to go with them, he wanted to kill himself and run away from his debts. In wjah merah padam 'dark red face' (a) King Nabegu became angry because the tribe chief grumbled why Ronggur had not been there. Since the angry one was the chief, King Nabegu was vey embarrassed. His face became dark red. In wjah merah padam (b) Ronggur's anger reached the highest point because one of the village elders despised Tio.
34
word root meaning Context Translation 36:26 page
Wajah merah Wajah, Dark red Sayangnya sekali It was a pity that the merah, face peluru ambal- stone from her cata-padam
padam angnya hanya pull only strike the
mengenai buntul eagle's tail. Fright-elang. Karena ened, the eagle began
terkejul elang to clap its wings. But, itu buru-buru suddenly there was a
mengepakkan spear lying quickly,
sayapnya. Mau striking on its body,
terbang. Tapi, dari then it fell down lo arah lain sebuah the earth. [Tio's/ace
tombak terbang became dark reL She
ccpat. Langsung was very upset and
tetancap ke dada embarrassed because elang. Elang itu her catapult did not jatuh ke tanah strike on the eagle.)
bersama gelepar lemah, gelepar
akhir. [jah
Tio menjadi
merah padam
dan mersa kesal
bercampur malu,
kenapa
pe-luru ambalangnya tidak mengenai
dada el ang itu.]
Table 14: Manifestation of anger and embarrassment by wajah merah padam
jah merah padam on Tio's ace expressed her embarrassment because the one who killed the eagle was not her, but Ronggur. At the
same time she was also angry to hersel. The word kesal (upset) referred
to her anger and the word malu (embarrassed) referred to her shyness.
Manifestation of unsatisfactoy feeling
Unsatisactory eeling, such as being sad or shy, was represented
by 11 words. Face (no.1-2) , eyes (no. 3-7) , voice (no. 8) , and action
(no.9-11) maniested such feelings.
no word root translation page
l (Wajah) murung Murung Gloomy 84:22
2 Muraro, bermuram Muram Look sad, have a 11:20; 43:26
sad look
3 Air bening (mata) Air, bening Tears 95:33
4 Melelehkan titik air Leleh, titik, air bening To trickle down 53: I
bening (mata) (tears); to cry
5 Menitikkan butir air Titik, butir, air, dari To drop tears from 186:33
dari matanya mata her eyes; to cry
6 (Tidak) mengucurkan Kucur, air mata, lagi
Not to gush tear- 97:2
air mata (lagi) drop anymore; no
more tears
7 Tatapan pilu Tatap, pilu Sad look 83:3
8 Suara ratap Suara, ratap Lamenting sound 10:5; 19:19
9 Ratap, meratap, merat- Ratap To lament 11:18; 11:19;
api, meratapkan 14:29; 19:2;
23: 19,20; 14:18; 30:18; 23:20;
ro
Tangis, ditangisi, Tangis To cry 27:4; 186:29;menangis 187:6,7
LI Terhisak, isak Isak To sob 45:21; 53:3
Table 15. Words maniesting sadness
Murung(gloomy) and muram (have a sad look) both describe sadness
or unhappiness. Muram can be traced from the color of face. When one's
ace is not shining, its color is not "bright", then we call it muram. As
for murung, it describes no smile, no tellingjokes or doing other cheerful
things. Muram is especially used for appearance, while murung is for
appearance in its connection with action.
There were three verbs or tear dropping, such as melelehkan,
menitikkan, and mengucurkan. Melelehkan comes from the verb le/eh
'to trickle down'. It describes one's sad condition without the voice of
crying. When tears drop too ast, it is called kucur with its derivation
mengucurkan (transitive verb). When tears drop one by one such as by
one dot and another, then we call it menitikkan.
Meratap and menangis differ in their degrees. Meratap manifests a
higher degree of sadness than menangis. Terhisak also describes a higher
degree of sadness than menangis with shoulder shaking and sot crying
356
jah merah 'red face' and wajah merah padam 'dark-red ace' ,
besides maniesting anger (see table 13, 14), also maniest shyness.
word root meaning Context Translation page
Wajah(nya) Wajah, Face be- "Dengar baik-baik, "Listen to me," said 38:2
memerah merah came red kata Ronggur seraya Ronggur, "From this mcmegang bahu anak moment you just call
gadis itu,"sejak saat me by my name, not
ini kuminta, agar my title." kau tidak memanggil "It means I do not
aku dengan sebutan respect you, does it?
Hulubalang Muda atau What should I do
Raja Ni Huta Muda when the villagers lagi. Sebutlah namaku. or your mother hear
Ronggur. Cukup that?"
begitu." .. "Bukankah "I do not care about
iru mcnurunkan derajat them. Just call my
Hulubalang Muda?" ... name. If they are
Bagaimana kalau nanlt angry, tell them that didengar orang kam- I asked you to do
pung don ibu?" "Pcduli that. I am the one
apa dengan mereka? who takes care of
Sebut namaku, habis them," said Ronggur.
perkara. Kalau mereka Tio bowed her head
menegur kau, katakan deeper. [Her face
aln1 yang menyuruhmu. became red].
Yang mengurus mereka ialah aku." Tio tambah
tertunduk. [Waja/111ya memerah.]
Table 16. Manifestation of shyness by wajah
On the above context wajah memerah on Tio maniested her shame
because Ronggur was too kind to a slave like her. He asked Tio to call
him by his name, not his title. ln this case, the writer used the preix
me-attached to merah 'red' in order to show the changing process from not red to become red.
Conclusion
The Batak traditional circumstance was very strict. Everyone had to
obey their tradition and customs. The violations of it made one banished
rom the tribe and loose all his rights. This happened to Ronggur. He dis obeyed the Batak law concerning going to an "unknown world"-which
was supposed to be the place of their gods-and marrying his slave.
The maniestation of emotions in this novel can be noticed from
actions and condition from the upper parts of the body, such as face, eyes, mouth, and voice. Positive emotions are manifested by actions such
as memeluk (to hug) , tersenyum (to smile) , berdekapan (to embrace)
, tersedu (to sob) , terharu (touch) , etc. While negative emo6ons are
maniested by color of ace, hard voice, eyes, and action. Some actions
and expressions manifest more than one kind of emotions. To make a
brief summary of words and phrases manifesting emotions from the text,
l used two figures. One igure represents positive emotions; the other
represents negative emotions (Santangelo 2002a). The classification can
be seen below:
The composition of words and phrases manifesting positive and
negative emotions which are included into ive basic emotions can be
classiied by table 17.
siti.� etOOliOO.i
siti\ c cx.:t(llion un<l irU:Cliuus
h•\c �fcclion
rurentf l lo•c
lovi: M�in �) malhy
I
I
twco hun:u, cinsJ:u1i111al -1.oc,1 lo�rs c1wc11 hum,n eins
Figure I. Positive emotion and its classiication
11cgativc r1·ojcc1i1111s
1fmid worry surprise
ncg�ive
negative emotions
'
nggresivc-oslng emotions
a,1gry a11gry�mos.�
Figure 2. negative emotion and its classiication
alisuc1orv :Tccts
hippirt� joy
-lln!IMCI' �ffccts
358
The gradation of emotion manifestations from the total sum of syn tactical units and their requency can be ranked:
l. angry: 22 syntactical units, 29x appeared
2. sad: 18 syntactical units, 26x appeared
3. love-affection: 6 syntactical units, 11 x appeared
4. love-passion: 7 syntactical units, 8x appeared 5. happiness: 5 syntactical units, Sx appeared 6. joy: 4 syntactical units, 4x appeared
afraid: 4 syntactical units, 6x appeared
surprised with negative and positive eeling: 4 syntactical units, 6x appeared
7. satisied: 3 S) ntactical units, 3x appeared
8. sympathy: 2 syntactical units, 2x appeared
surprised with positive eeling: 2 syntactical units, 4x appeared surprised with negative eeling, 3x appeared
9. worry: I syntactical units, Ix appeared
angry I embarrased: I syntactical units, Ix appeared shy: I syntactical units, Ix appeared
The emotion gradition above showed that negative eelings such as anger and sadness dominated the stoy as a whole. This inding is suitable with the topic of the novel, which is against traditions and customs. Anger and sadness posits as the main theme of this novel. In this situation the chiefs of the Batak tribe showed their anger because Ronggur had opposed their regulations. Ronggur himself did not manifest his anger by doing brutal actions, but still continued his will innly. The sum of 22 words and phrases, 29 xs appeared in the text figuring out mostly the chief's anger and the any's shouting when they fought against another tribe.
do nothing because was bound to a tree.
Positive emotions such as love-affection and love-passion only posit one third compared with anger and sadness. In love-affection, it manifested parental love between, Ronggur and Tio when they were friends, between Tio and her son, Tio and the little wild boars, Ronggur and his dog. In love-passion, it manifested love between Ronggur and Tio. The small amount of syntactical units representing this positive ex pectation and interactions and its frequency showed that this novel was not a "love" novel. This conclusion was supported by a small amount of"happiness" which ranked below love-affection and love-passion.
Acuan
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Attachment
Outline of the text Penakluk jung Dunia
Penakluk jung Dunia 'The Conqueror of the world's cape' is a novel
describing one Batak ethnic group with their traditions and customs as its background. This group lived in North Sumatra, around Lake Toba together with other Batak groups in separate communities.
This story consists of two themes. The main igure is a young man named Ronggur. The story tells about Ronggur's violation to Batak tradi tion and customs. One violation is his jouney to an "unknown world" , the other is about his falling in love to his slave, Tio. From this story we will know how Ronggur manifested his objection against the Batak's law, and on the other side we will know the reaction of the village chiefs as maniested through the words in the text.
ln order to understand how the story goes, J will write down an outline of the story. Because of the population growth, but limited land to be cultivated, there were always wars among these groups in order to enlarge their regions. Women or girls from the deeated group would become slaves of the winners.
Ronggur, the main igure in this novel, was a young man who had a good position in his group. He got this position because he defeated another group gloriously. As a reward, he was promoted to a high-rank ing position and was presented a girl as his slave who was fomerly a daughter of the leader from the defeated group. Ronggur actually didn't want to use war as a means to enlarge their area. But, he could do nothing except obeying the chief's command.
More-over, that "new world" was the place or their gods. It was forbidden for human beings to come near and stay there.
One day Ronggur couldn't stand anymore to tell his mother about his dream. His mother was very startled. She told him that when he was a baby, his ather and a friend sailed along the river rom their region to find its cape. Unfortunately, his ather died because he couldn't manage the boat rom sharp bending curves, he fell into the water, dragged by rolling waves and drited away. The stream of the river was so ierce. There were many sharp curves, big stones, etc. lt was a dangerous river. That was the reason why people believed that it was the place of the gods. Fortunately, his ather's riend could save himself. The chief was very angry when he knew that he and Ronggur's father made a jouney to their god's place. As a consequence, he was banished from the group. The villagers believed that his ather's death was supposed to be god's anger.
So, when Ronggur told the chief that he would continue his ather's efort, the chief was very angy. No one accepted his willingness, except his mother and the man who jouneyed with his ather a long time ago. But, Ronggur was convinced that he would ind the "new world" in order to have a better life. Since he disobeyed the chiefs words, he was banished rom the tribe, forbidden to use tribe's name, and lost all of his rights. But, he did not care. He prepared a boat-with some advice rom his father's friend-and everything else or the journey. All of the villagers were angry with him, since they were araid that god would not only be angry with him, but also with them, and disasters would come.
Accompanied by his slave, Tio, and his dog, they began their jouney to an unknown land or a "new world'. Only his mother and his ather's riend sent them off. On their way along the river the villagers looked at them strangely without saying any words. One of them, Lolom-Rong gur's childhood friend-asked them to bring him along. But, since his real reason was to get rid of his debts and convinced that the jouney would kill them, Ronggur reused his request. Ronggur told him that his
jouney was not aimed to ind death, but to ind a new life. Although, he
himself was not certain that his jouney would succeed. Furthermore, Lolom said that Ronggur had married his slave Tio. Because of this violation, Ronggur made that jouney to ind death.
When Ronggur and Tio went out rom the village, their journey
be-came more dangerous since the river bebe-came "wilder". Ater sailing or some days and nights, they came to a very dangerous part of the river where there were many sharp bending curves with big stones and wild streams. Ronggur and Tio spent all of their capabilities to manage their boat, and they felt that they could not do it. They were in such a horrible situation, and Tio could not stand anymore. She asked Ronggur to stop their jouney and she was very certain that they would die. She cried loudly shouting her parents' name and asked them to forgive her sins. It was at night and it rained so hard. They could not see anything and the weather was very cold. When Ronggur heard Tio's crying, he became aware that he should stop their journey. So, they got on to the river bank. Without knowing what to do, they felt that the time to die would come soon. Ater asking or forgiveness to their gods, they waited for their death under the upside down boat.
But, on the next day they were awakened suddenly because a light came through the boat. They realized that they were still alive. Soon, they came out from the upside down boat. They found that they were in a vast land with many trees. Ronggur believed that this place was the "new world" they tried to ind out, and he convinced that this place could give people a better life. So, he thanked the god and also Tio who had accompanied him in the dangerous jouney. Then, he asked Tio to many him. They spent a few years there happily. Tio gave birth to a healthy son. The land was so fertile. Until one day, when their son was strong enough to make a long jouney, Ronggur felt that it was the time for them to go back to their village to let the villagers know about this happy news. They brought back some agricultural products as an evident that they had found the "new world".
When they were going down from the hill to the village, Ronggur's
father's friend, who was always waiting or their coming, saw them from
son was put in a basket. When the baby cried, then came si Belang to give his saliva on the baby's mouth. Ronggur and Tio could do nothing, except waited for their death.
Meanwhile, Ronggur's ather's friend went outside the village to
persuade people who had been banished from the tribe to help Ronggur to
run away to the "new world" to have a better life. At night, these people
came, killed the guards, and released Ronggur and Tio. Then, they ran
away uphill to the new world. When the villagers knew that Ronggur
and Tio escaped, they immediately chased them. On the way Ronggur
made them follow him until they reached the new land. Sometimes they
fought, but Ronggur won. At last, people who chased him realized that
Ronggur indeed ound the new world. �
Sastra Indonesia di Italia
S. Faizah Soenoto Rivai
Universita degli Studi di Napoli "L 'Orienlale"
Abstract:
Even though the Indonesian Language and Cultural Studies opened oficially only in 1964, the tradition of studying Indonesia in general has long been an exotic 'hobby' for many Italians. Since a long time ago everything related with the 'Malay world' has been considered attractive. We are not only talking about the 20th century, but long beore that. We should go back to the time the Italian explorers had their jouneys in the Indonesian archipelago. The history of Italian exploration proves that the archipelago is not new to Italy. In their explorations, they showed their interests in local cultures, including language and traditional
works of literature such as pantun. The vocabulary list of A. Pigafetta ( 1512)
is considered as the irst 'dictionary' of Malay language in the western world. While E. Modigliani, in his time, already discussed about the Malay traditional
poetry, panlun.
In contrast to that, unfortunately, nowadays only a ew contemporary works of
Indonesian literature have been translated to Italian, three novels and some po
ems. The main reason for this is the fact that inding a publisher who is willing to publish such translations is not easy.
Key words: language, translation, Indonesian literature, Indonesian studies.
K
arya sastra Indonesia yang diterjemahkan ke dalam bahasa-bahasaasing sudah cukup banyak. Bagaimana dengan terjemahan ke dalam
bahasa Italia?
Sampai sekarang, selain beberapa puisi dalam bentuk lepas, hanya ada
3 karya sastra yang sudah diterjemahkan ke dalam bahasa Italia. Jalan
tak ada ujtmg, karya Mochtar Lubis ialah karya sastra Indonesia yang
