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In the up generation system, the Baduy have seven
terms, namely kolot, aki/nini, aki/nini uyut,
wang/wong atuha, luluhur, luluhur, and luluhur.
Seven generations are also found in the ‘down’
system, namely anak, incu/encu, umpi, cenggeh,
wareng, ngagogang serwh, and ngagagang eunteung.
In the ‘up’ orientation, the term kolot that refers to
the first-parent-generation refers to the father and
mother, the term aki/nini refers to the second-parent-
generation in which aki refers to a male and nini refers
to a feminine. The term aki/nini uyut refers to the
third-parent-generation for both male and female, the
term wang/wong atuha refers to the fourth generation,
and the term luluhur refers to the fifth, sixth, and
seventh generations. Interestingly, in the ‘up’
orientation, out of the seven terms, there are only four
different terms refer to four different generations and
three similar terms refer to three different
generations. According to our informant that there are
no specific terms for the sixth and seventh generation
so, the lexical term for the fifth generation luluhur is
used instead.
In the ‘down’ orientation, there are different kin
terms indicate different generations, namely anak,
incu/encu, umpi, cenggeh, wareng, ngagagang
seurwh, and ngagagang eunteung. Regarding the
seven terms, unlike the ‘up’ orientation, we can see
that there is no lexical concepts refer to or indicate
‘sex’ but all the kin terms are general terms. In other
words, they refer to both male and female. In
conclusion, it can be said that the up/down system of
Baduy generation is binary and linearly oriented.
There are ten kinship terminologies concerning
the older people in the Baduy family that have been
classified in this study. These kin terms are equal with
the universal kinship system with some difference
regarding the addressee system. For example, in
comparison with the Arabic Baduy and their kinship
system in the Arabic culture, there is a similarities
regarding the lexical terms for father and mother that
are ayah and ambu in Indonesian Baduy. The terms
ayah and ambu are one of the most interesting
linguistic features found in the system of kinship
terms of Baduy with their semantic and pragmatic
use. In Baduy community, the kinship term ayah
(father) and its plural form Ayah-ayah (fathers) can
be substituted for the fathers’ name. For example, if
X is a father of Y (and Y is the oldest child, even if
the child male or female), then the X become ayah-Y
(the father of Y), e.g. ayah Muhammad
(Mohammed’s father). The same thing can be applied
to the term ambu. For example, if X has child Y and
Y is the oldest), people call the mother ambu-Y, e.g.
ambu Muhammad.
In addition to the older kinship terminologies
found in the Baduy culture, there are another ten
kinship terminologies have been identified and
classified into five terminologies regarding younger
relations (by blood), namely Anak (bikang/lalaki), adi
(bikang,lalaki), alo, dulur, and budak. From the
aforementioned categories, there are three semantic
interpretations: the first category has the lexical
variation terms that are enok for daughter and ongong
for son. Regarding these two lexical variations, our
informants confirm that the enok and ongong kinship
lexical terms are widely used in the Baduy system of
kinship. The two lexical refer to daughter and son
respectively. The second category is, alo, (literally
means; nephew) which refers to both female and
masculine; and dulur (literally; sister and brother)
refers to both sister and brother and they use the term
adi bikang/lalaki instead.
The semantic of Affinal kinship terms is another
interesting area in the kinship analysis of the kinship
system of Baduy. As stated earlier that in the affinal
system there is a transformation process from the
relative by blood to the affinal relative. We can state
that there are many kinship lexical terms have been
transferred from the consanguineal relation to the
affinal relation. For example, ambu, ayah, anak,
dulur, alo, and adi. Another semantic factor that can
be noticed from the kinship lexical terms of affinal in
the Baduy is their equivalent translation into the
English. Meaning that, the English concept X-in-law
varies from one term to another. For example, in the
Baduy system of kinship, there are three different
terms for the English X-in-law kin term, namely
mitoha, minantu, beuteung lalaki/dulur beuteung, and
adi beuteung, each of them refers to specific ‘sex’.
In addition to the X-in-law semantic factor, there
is another factor regarding husband and wife. In the
Baduy system of kinship there is only one kinship
lexical term functions, semantically, for both husband
and wife in English that is batur saimah/batur sasama
in which batur (literally means; friend).
The final category is regarding the kinship of marital
statues and friendship. Semantically, the reference
kin term for a friend is batur, literally means partner.
In this regard, the word partner varied in its usage. For
example, if a partner has child then he/she can be
called ambu-ambu, especially for (she) or Ayah-ayah
for (he), literally means mother and father
respectively, but if the partner does not have child
then he/she can be called kumaha manehna, literally
means a friend or a partner. Regarding kinship terms
that refer to sex, the kinship term Bebene/calon refers
to both the Fiancé and the Fiancée. Pangatanten
kolot/ panganten gabung is a kinship term used to
ICSE 2017 - 2nd International Conference on Sociology Education
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