Time Marker Lexicons in Sundanese Dialect of Baduy Community in

Kampung Ciboleger Banten

Barzan Faizin

, Eri Kurniawan

, Retty Isnendese

and M. Ali Ramdhani

UIN Sunan Gunung Djati Bandung, Jl. A.H. Nasution no 105, Bandung, Indonesia

Universitas Pendidikan Indonesia, Jl. Dr. Setiabudhi No. 229, Bandung, Indonesia

iniemailsayaujan@yahoo.com

Keywords: Lexicon, Time Marker, Etnolinguistics.

Abstract: In language study, word is studied in a branch of linguistics called morphology. This research is triggered

by the existence of special words (lexicon) used to refer to the time marker in Baduy community. This

indicated that Baduy society has understanding of time marker lexicons. This study aims to elaborate the

time lexicons, their meaning and function and cultural phenomena appearing in Sundanese words used by

Baduy community. The study applied qualitative methodology with ethnolinguistic theoretical approach.

The data in this study are taken from time marker lexicons of Sundanese dialect in Baduy society. The

research finding showed that time marker lexicons are divided into lexicon form and lexicon function. The

lexicon forms are classified to words and phrases. Meanwhile, the classification of lexicon function consists

of daily activity time marker, weekly time marker and larger time marker and time marker of human

development.

1 INTRODUCTION

Human as social creatures need language to

communicare to each other. In any case, it is unusual

today to think of language as something to

overcome, yet four broad dimensions of language

can usefully be considered in just that way: diversity

of language, medium of language (spoken, written),

structure of language, and functioning of language

(Hymes, 2004)

Some ethnic groups in Indonesia have a unique

way of explaining the concept of time in their

language. The uniqueness of the way of disclosure

reflects the diversity of reality and the culture that

lies behind it. One ethnic group that has a unique

concept of time is the indigenous people Kampung

Ciboleger, Baduy, Banten. They recognize lexicon

related to time. These lexicons have a special

meaning for Baduy villagers who still adhere to the

values of their local wisdom.

The study of the concept of time is important

since Baduy people did not and do not use

O’CLOCK to depend their activities on it. This

study also reveals the uniqueness of Baduy villagers

in particular and Sundanese people generally in

viewing time as an important thing in their lives.

This study involves at least two disciplines,

anthropological linguistics and linguistic

anthropology. That means that the study of the

concept of time in a language is not only limited in

the linguistic context but also in the broader socio-

cultural context so as to reach its function in

supporting cultural practice (Foley, 2001). The topic

of time concept in Baduy custom is still not studied

anyway. Dewi (2011) studied the concept of time in

the Sundanese language in Kasomalang district,

Subang regency. In addition, Fasya (2011) studied

the lexicon of daily time in Sundanese in general,

not to mention certain Sundanese dialects.

This study has, actually, led to the emergence of

linguistic anthropology. It should be noted that

anthropology or the science of humanity gained a

self-conscious status towards the latter part of the

19th century. Franz Boas is amongst the main

pioneers responsible in establishing this field as an

academic discipline. He wrote, co-wrote and edited

more than seven hundred publications (Boas, 1938).

2 LITERATURE REVIEW

2.1 Language and Culture

Culture is the whole result of the process of

thinking and the results of human effort that are

Faizin, B., Kurniawan, E., Isnendese, R. and Ramdhani, M.

Time Marker Lexicons in Sundanese Dialect of Baduy Community in Kampung Ciboleger Banten.

In Proceedings of the 2nd International Conference on Sociology Education (ICSE 2017) - Volume 2, pages 111-117

ISBN: 978-989-758-316-2

111

understood and refelected through the learning

process to overcome the limitations of humans in

maintaining and facilitating the existence of their

life (Rahyono, 2009). So culture always involves a

society as the owner of culture and passed on to the

next generation through the process of learning.

Thus, culture is a human effort to face the

environment and nature in order to maintain life.

Naturally, Sapir-Whorf hypothesis viewed, that

the influence of language on culture and thought is

more likely to be predisposition rather than

determinative, i.e. “the particular language you

speak might predispose you to view the world a

certain way, but it will not prevent you from

challenging the view” (Ahearn, 2012). Areas in

linguistic relativity such as color, space, spatial

frames of reference, spatial categories, and shape vs.

Material composition are elaborated on by examples

from different languages, namely Korean,

Japanese, Native American languages, Russian, etc.

This study is certainly important to know how

far language unit (lime lexicon) is related to culture

for the both aspects have a very tight interrelation.

Despite the study of Sundanese dialect of Baduy

community, languages around the world have

universality in some aspects, including time

marker. This seems to be the novelty of this study.

2.2 Lexicon

The use of the lexicon of time can be explained by

referring to the idea that the lexicon is essentially

labeling. The label refers to creatures, things,

activities, and events in this world. Thus, various

words appear in the language system of complex

and diverse human life (Darheni, 2010). Based on

Duranti’s concept of cultural meaning on the

language aspects (1997), this study requires a

relevant foundation for lexicon’s explanation in

relation to meaning. In addition, since one of the

objectives of the lexicons of time study in

Sundanese used by indigenous peoples in Baduy

Village is to reveal the cultural phenomenon, it is

necessary to give a little portion of the theoretical

grounding that links between lexicon and cultural

phenomena.

2.3 Lexicon and Meaning

Chaer (1994) states that meaning can be

distinguished based on several criteria and points

of view. Based on its semantic type, it can be

distinguished by lexical and grammatical

meanings, based on the presence or absence of a

referent in a lexicon or lexeme, it can be

distinguished by referential meaning and

nonreferential meaning, based on the presence or

absence of taste value in a word / lexeme can be

distinguished by denotative meaning and

connotative meaning, based on the accuracy of its

meaning there are known the meaning of the word

and meaning of the term or general meaning and

special meaning. And based on other criteria or

other point of view it can be mentioned the

existence of associative, collocative, reflective,

idiomatic and other meanings.

Regardless of the explanation, the idea of the

meaning of lexicon in the cultural context actually

refers to how a lexicon is used in the context of

practical communication in everyday human

activities (Wierzbicka, 1997). To clarify this

section, it is necessary to explore the concept of

meaning related to the lexicon.

The concept of lexical meaning and

grammatical meaning refers to lexical as an

adjective form derived from the noun form of the

lexicon. The unit of the lexicon is lexeme, which is

a meaningful unit of language form. If a lexicon is

equated to vocabulary, lexeme is equated to word.

Thus, the lexical meaning can be interpreted as a

lexic, lexical, or word-like meaning. Therefore, it

can be said that the lexical meaning is the meaning

that corresponds to the referent, the meaning that

corresponds to the observation of the sense

apparatus, or the real meaning in our lives (Chaer,

1994). For example, the lexical meaning of word

sleep is a state of rest (mengaso) body and

consciousness (usually with closed eyes). This

meaning is apparent in the sentence the child has

slept (barudak geus harees).

2.4 Lexicon and Culture

Gunardi (2013) states that the Sundanese aspects

contain cultural values and engages Sundanese as a

medium through idioms wise words, fairy tales,

songs, predictions (uga), legends, incantations, and

so forth. From this review, we can decipher the

cultural value behind the time lexicon recorded in

the language forms as the result of Sundanese

culture.

Language shifts and language changes

constantly and always happen all the time

(Wardhaugh, 2006). Just as something that lives on

this earth, the language figure can also evolve, keep

changing, and shift non-stop from time to time. The

change and the shifting of language are easily seen

and observed by anyone on the lexicon or

vocabulary aspects of the language.

Changes and shifts in the number of lexicons of

a language can occur because of the addition or

subtraction or perhaps even the disappearance of

the deprivation process (Goddard and Wierzbicka,

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112

2014). So, in the world around us there is a

language figure that changes and continues to move

forward, but there is also a figure of language that

moves backwards, and some even disappeared. The

first-mentioned linguistic reality proves the

development of the entity or the language itself.

However, the reality of the second-mentioned

language points to the fact of shrinking or

narrowing of the language lexicon.

The classification and description of the time

lexicon in this study will be directed to its use on a

cultural and social perspective. In this case, the

study of the concept of communication and the

language used in it becomes important because the

word reflects and narrates the characteristics of the

speaker’s way of life and way of thinking, and can

provide valuable clues in understanding the

speaker’s culture (Wierzbicka, 1997). Some

examples of cultural recordings in language

systems reflect certain cultural forms in a single

lexicon or terms related to the way, value, or

culture of community communication.

Furthermore, the study of meaning also will not

be separated from semantic issues as linguistic

subdisciplines that study the relationship between

linguistic signs and the things marked (Parera,

1991).

2.5 Classification and Description of

Time Lexicon

Boas (1966) in Palmer (1999) says that language is

the most important manifestation of the speaker’s

mental life. Further, Boas’s observations show that

language underlies the classification of experiences

so that different languages classify experiences

differently and that such classification is not always

recognized by the speaker. The lexicons in Baduy

society in this article can be classified into three

groups: (1) daily time lexicon, (2) weekly time

lexicon and its larger units, (3) time lexicon of

human development.

3 RESEARCH METHODS

This research is intended to identify the meaning

and function of time lexicon for Baduy village

community, and cultural phenomenon caused by

time lexicon in Sundanese language used by Baduy

Village community.

In meeting these objectives, this study links the

theoretical descriptions with research procedures.

Thus, at least there are three kinds of analysis will

be used in this study: (1) analysis of time lexicons

in Baduy villagers’ speech, (2) analysis of the

function of time lexicons in Baduy villagers’

speech, (3) analysis of cultural phenomena within

time lexicon in Baduy villagers’ speech.

Research data was obtained by using direct

observation technique in the research field. By

doing direct observation during interaction among

Baduy villagers, the researcher got data through

recording process and field notes. Observation was

conducted on site visits.

In addition, an open interview sheet to

informants is also used to measure and know some

aspects not found in the observation. This process

is done after the researchers analyzed and

identified every feature found in the observation.

The collected data is analyzed by referring to

the meaning approach based on cultural concept

(Duranti, 1997). In a meaningful approach based on

cultural concepts, lexicon is seen as a form of

recording of cultural phenomena present in a

society. Thus, its use is related to how society

views the lexicon used. For that reason, the time

lexicon as the subject of this review will be

reviewed in relation to the two most important

things, namely the classification of its use and the

cultural aspects behind its use.

4 RESEARCH FINDING AND

DISCUSSION

This study will elaborate the classification and

description of the lexicon of time and time units

based on lingual form and lexicon function in

Sundanese of Kampung Ciboleger, Baduy, Banten

Province.

4.1 Classification and Description of

Time Lexicon and Time Unit

The indigenous people of Kampung Ciboleger,

Baduy, Banten Province have uniqueness in using

the terms time lexicon. Boas (Fasya, 2011) mentions

that language is the most important manifestation of

the speaker’s mental life. The lexicons are classified

by the lingual form and lexicon function.

By conducting a lingual unit analysis of the time

lexicon and the time unit, there can be seen the

lingual form of the time lexicon and time unit in

form of words and phrases within Sundanese

language of indigenous people in Kampung

Ciboleger, Baduy, Banten Province.

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113

4.2 Time Lexicon in Word Form

Based on their category, the Sundanese time

lexicon and time unit in Kampung Ciboleger,

Baduy, Banten Province, consist of nouns, verbs,

and numerical words. The word noun consists of

twenty words, as follows, layung, manggrib

(magrib), sareureuh, janari, tangangѐ, lohor, asar,

kamari, mangkukna, pagѐto, bѐhѐto (barѐto), karo,

kasa, safar, winduan, lembѐt, jalingeur, pamuda,

parawan (lemѐ), kolot. While verb has four words,

ngarandang, lѐlѐngkahan, papalipiran,

ngarangsang. And numerical words have fourteen

words, namely, sapoѐ, sapeuting, sajamahat,

sabulan, satahun, sapadalung, samargasana,

sasarѐat, kalima, kanem, kapitu, kadalapan,

kasalapan, kasapuluh, katiga.

4.3 Time Lexicon in Phrase Form

Unlike words, the phrase category has only two

categories. The noun phrases consist of eleven

words, indung peuting, tengah peuting,

sacarancang tihang, manceran tangangѐ, lohor

kolot, lohor pangѐjoan, poѐ ayeuna, hapit lemah,

hapit kayu, salamet mѐnta kendi, kembang buruan.

Meanwhile verb phrase has five items, lѐrang-

lѐrang matapoѐ, enggeus harѐѐs, sabarabay

matapoѐ, tengah naѐk, eukeur heubeul. Based on

the lingual classification, the time lexicon and time

unit consist of words and phrases. Most of the

words and phrases are categorized nouns. The

lingual facts indicate that the Sundanese time

lexicon and time unit in Kampung Ciboleger,

Baduy, Banten Province, use the special names to

determine the time lexicon and time unit.

4.4 Classification and Description of

Time Lexicon Based on Function

Boas (1966) in Palmer (1999) says that language is

the most important manifestation of the speaker’s

mental life. Further, Boas’s observations show that

language underlies the classification of experiences

so that different languages classify experiences

differently and that such classification is not always

recognized by the speaker. The lexicons in Baduy

society in this article can be classified into three

groups: (1) daily time lexicon, (2) weekly time

lexicon and its larger units, (3) time lexicon of

human development.

First, daily time is a group of daily time lexicon

related to the time marker of the daily activities in

Baduy community. Because Baduy people do not

know the clock, they associate all activities with

natural activities such as sun, mauve, poles etc.

(1) Lѐrang-lѐrang matapoѐ ‘matahari condong

ke barat’

Lѐrang-lѐrang matapoѐ is a time lexicon

usually marked by the sun begining to sink

and the nosisy sound of ‘cricket’ (about 5

p.m.).

(2) Layung ‘lembayung’

layung is a time lexicon during the

afternoon, as the sun begins to sink, marked

with a red-purple sky mixed (about 5.30

p.m.).

(3) Manggrib atau eureup-eureup poѐk ‘magrib

atau mulai gelap’

Manggrib atau eureup-eureup poѐk is the

lexicon of the time when the day begins to

darken by the sunset which coincides with the

time of evening prayer (about 6:15 p.m.)

(4) Sareureuh atau barudak harѐѐs ‘istirahat

atau anak-anak tidur’

Around the time of isya prayer marked by

the loss of red rays on the western horizon

and the children start sleeping (about 7 p.m.).

(5) Indung peuting ‘ibu malam’

indung peuting is a lexicon that shows the

time approached midnight (about 11p.m.).

(6) Tengah peuting atau enggeus harѐѐs ‘tengah

malam atau sudah tidur’

Tengah peuting is a time lexicon that

shows midnight time (about 12 midnight).

(7) Wanci Janari ‘waktu dini hari’

Wanci Janari is a time lexicon that shows

the time marked by the rooster’s voice before

dawn (about 3.30 a.m.).

(8) Sacarancang tihang ‘jarang-jarang tiang’

Sacarancang tihang is a time lexicon

marked by a pole or tree that begins to be

faintly visible (about 6.30 a.m.)

(9) Sabarabai matapoѐ ‘terbit matahari’

Sabarabai matapoѐ is a time lexicon that

denotes the time marked by the rising of the

sun (about 7 a.m.).

(10) Tengah naѐk ‘tengah naik’

Tengah naѐk is a time lexicon that

denotes the time marked by the rising of the

sun (about 9 a.m.)

(11) Ngarangsang ‘matahari mulai tinggi’

Ngarangsang is the time lexicon that

shows the sun is getting high and human

body feel the sun’s rays (about 9:30 am).

(12) Tangangѐ ‘matahari sudah tinggi’

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Tangangѐ is the lexicon of time when the

sun is rising high the sun’s rays feel hotter (at

about 11:30 a.m.)

(13) Manceran tangangѐ ‘tengah hari’

manceran tangangѐ is the time lexicon

that shows midday, when the sun is directly

above the earth marked with the ‘zuhur’ time

(about 12 midday).

(14) Lohor ‘waktu dzuhur’

Lohor is a time lexicon that shows the

position of the sun begins to shift towards the

west (about 1 a.m.).

(15) Lohor kolot ‘dzuhur tua’

Lohor kolot is a time lexicon as the sun is

leaning west (about 2.30 a.m.)

(16) Lohor pangѐjoan ‘zuhur tempat masak’

Lohor pangѐjoan is a time lexicon when

the sun will sink in the west, usually mothers

start cooking for dinner (about 3 a.m.).

(17) Asar ‘asar’

Baduy society suggests that the time

lexicon refers to the time when the

emergence of ‘asar’ flowers are shaped like

clocks (about 4 a.m.).

(18) Sapoѐ sapeuting ‘sehari semalam’

Sapoѐ sapeuting is a time lexicon that

shows 24 hours a day a night.

(19) Poѐ ayeuna ‘hari ini’

Poѐ ayeuna is the time lexicon that shows

the day when the utterance is spoken.

(20) Kamari ‘kemarin’

The kamari lexicon states that an event,

action, or situation took place one day before

the time of the utterance.

(21) Mangkukna ‘kemarin lusa’

The mangkukna lexicon shows a speech

ast two days before the utterance.

(22) Pagѐto ‘besok lusa’

Pagѐto is a time lexicon stating the

following two days.

Secondly, weekly time lexicon and its larger

units such as month, year applied in Baduy

community calendar. This time lexicon deals with

the moments of Baduy community activity in the

family and community environment such as

worship. The lexicon is as follows:

(1) Sajamahat ‘satu jum’at’

Sajamahat is a time lexicon that shows 7

days or 1 week. From any day begins, when

even 1 week Baduy people call it

sajamahat.

(2) Sabulan ‘satu bulan’

Sabulan is a time lexicon that shows 28,

20, or 30 days.

(3) Satahun ‘satu tahun’

Satahun is a time lexicon indicating a

time of 12 months or 360 days

(4) Eukeur heubeul ‘beberapa waktu lalu’

Eukeur heubeul is a lexicon that states a

few months ago.

(5) Bѐhѐto ‘beberapa hari yang lalu’

bѐhѐto is a time lexicon that shows an

event that took place several days before the

utterance.

(6) Sapar ‘kosong’

Sapar is a time lexicon that shows the

name of the 1st month in Baduy society.

(7) Kalima ‘kelima’

Kalima is a time lexicon that shows the

name of the 2nd month in Baduy society.

(8) Kanem ‘keenam’

kanem is a time lexicon for the name of

the 3rd month in Baduy society.

(9) Kapitu ‘ketujuh’

Kapitu is a time lexicon for the name of

the 4th month in Baduy society.

(10) Kadalapan ‘kedelapan’

Kadalapan is a time lexicon for the name

of the 5th month in Baduy society.

(11) Kasalapan ‘kesembilan’

Kasalapan is a time lexicon for the name

of the 6th month in Baduy society.

(12) Kasapuluh ‘kesepuluh’

Kasapuluh is a time lexicon for the name

of the 7th month in Baduy society.

(13) Hapit leumah ‘panjang lemah’

Hapit leumah is a time lexicon for the

name of the 8th month in Baduy society.

(14) Hapit kayu ‘panjang kayu’

Hapit kayu is a time lexicon for the name

of the ninth month of Baduy society.

(15) Kasa ‘kasa’

Kasa is a time lexiconfor the name of the

10th month in Baduy society.

(16) Karo ‘karo’

Karo is a time lexicon for the name of the

11th month in Baduy society.

(17) Katiga ‘ketiga’

Katiga is a time lexicon for the name of

the 12th month in Baduy society.

(18) Tahun winduan ‘delapan tahun’

Tahun winduan is a time lexicon that

shows the time of 8 (eight) years.

(19) Sapadalung ‘delapan windu’

Sapadalung is a time lexicon that shows

the time of 8 (eight) windu or 56 years.

(20) Samargasana ‘tujuh padalung’

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Samargasana is a time lexicon that shows

8 (eight) padalung or 392 years.

(21) Sasarѐat ‘tujuh margasana’

Sasarѐat is a time lexicon that shows the

time of 8 (eight) marganas or 2744 years.

Third, the time lexicon of human development is

a time lexicon that marks the times of human growth

from infancy to old age. Here is a lexicon that shows

human growth:

(1) Salamet menta kendi ‘upacara minta kendi’

The Baduy community performs a

salamet menta kendi ceremony when the

woman gets pregnant 7 months.

(2) Lembѐt ‘waktu bayi’

Lembѐt is a time lexicon denotes when

babies are born (about 1-6 months)

(3) Ngarandang ‘waktu merangkak’

Baduy people use ngarandang for infants

who begin to learn to crawl (about 12-16

months)

(4) Lѐlѐngkahan ‘waktu melangkah’

Lѐlѐngkahan is a time lexicon that shows

when the baby starts learning to walk (about

16-20 months)

(5) Kembang buruan/ papalipiran ‘waktu bunga

halaman’

Kembang buruan/ papalipiran is a time

lexicon that shows the time the little child

starts walking (about 20-24 months)

(6) Jalingeur ‘waktu gesit’

Jalingeur is a time lexicon that shows

when a little child is walking and running

(about 24 months)

(7) Pamuda/parawan ‘waktu pemuda/pemudi’

Pemuda/parawan is a time lexicon that

shows the time when boys or girls are 15-20

years old.

(8) Kolot ‘waktu tua’

Kolot is a time lexicon that shows the

time when someone reaches the age of 40

years and above.

4.5 Reflection of Culture Symptom

According to Wierzbicka (1997) that the word

describes and reveals the way of life and thinking of

its speaker and can provide valuable clues in an

effort to understand the culture of the speaker.

Likewise with the time lexicon and time units in

Sundanese, the lexicon can provide an overview of

the collective views of the Baduy community to

their world. In this case, Baduy’s life view contains

various things about Baduy society that interact

personally, human with society and human with

nature.

Baduy people always try to comply with social

control by referring to customary norms, such as an

expression tiis ceuli eyebrow ‘live peace and

serenity’ and kudu mihapekeun maneh ‘behave in

accordance with the environment’ (Garna, 2008).

That is, Baduy people always strive to maintain

harmony between each other, harmony with nature,

and God. Any attempt to maintain harmony is

important because it will be directly proportional to

the achievement of external progress and inner

satisfaction.

The principle of harmony is also reflected in

daily time lexicons. For example, the existence of a

new lexicon of barudak harees ‘time for children to

sleep’ (about 7 p.m.) and engges harees ‘when

everyone is asleep (about 12 midnight) illustrates the

concept of harmony between humans. Both lexicons

reflect the Baduy people’s view of the importance of

maintaining the children’s rest time alignment. The

lexicon of the sacarancang tihang ‘rarely pole’

(about 6.30 a.m.) and sabarabai matapoe ‘sunrise’

as the day has come (about 7 a.m.) illustrates the

concept of harmony between human and nature.

Both lexicons illustrate how the Baduy people notice

the changes of nature.

5 CONCLUSIONS

The study of the time lexicon and time units in

Sundanese in the indigenous community of

Kampung Ciboleger, Baduy shows how a language

reflects people’s culture within the uses of language

units.

Further study on time markers of different

languages seems to be significant to view how much

words in a society reveal the values of their life.

Different communities from different periods of

time surely have distinctive views on language

related to culture.

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