Tradition of Pemamanen "Uncle" of the Alas Community in Aceh

Tenggara District: Anthropolinguistic Studies

Mycellia Cempaka Mz, Robert Sibarani* and Dardanila

Faculty of Cultural Sciences, University of North Sumatra, Indonesia

Keywords: Anthropolinguistics, Pemamanen Tradition, local wisdom.

Abstract: The research is entitled ‘Tradition of Pemamanen “Uncle” of the Alas Community in Aceh Tenggara

district’. The objectives of this study are to describe the tradition of harvesting 'uncle' in Khezeki

(circumcision) in Alas community in Aceh Tenggara or known as Adat Siempat pekhkakhe or Siempat

Perkara, especially in Khezeki (circumcision) tradition which becomes the core of studies in this research

and to discuss some matters related to customs. Defining pemamamen tradition (ontology), carrying out the

pemamanen tradition (epistemology) and cultural preservation (axiology). The Anthropolinguistic Concept

is used in this research. Descriptive research with qualitative methods is carried out by using the

ethnographic case studies, and the interview with the informants directly. From the research, the tradition of

"uncle" finds out the local wisdom in Khezeki (circumcision) tradition of the Alas community in Aceh

Tenggara. The tradition of understanding 'uncle' in the Alas Community in Aceh Tenggara Tenggara

includes 5 local wisdoms, namely; cooperation, respect, gratitude, harmony, and politeness.

1 INTRODUCTION

The religion of Islam in the Aceh region, especially

Aceh Tenggara District, Aceh Province and in the

other areas embraces its cultural perspective which

gives a very important role in human life. Religion

becomes a guidance to create meaningful, peaceful

and dignified life. Realizing the importance of

religion for human life, the internalization of

religious values in the life of each individual

becomes necessity. Islam is a religion which was

sent down for all mankind, not only for one group or

ethnic group. Al - Quran was revealed as guidance

for all mankind. Islamic teachings are spread out

throughout the world and have various cultures.

Islam is embraced by local culture, in Aceh

particularly. It is precise in Tanah Alas, Aceh

Tenggara District, Aceh Province, which is known

for its customs which are acceptable to the

community and prevent conflict with other religious

teachings. Acculturation of Islam with local culture

in Aceh Tenggara regency, shows that Islam is very

accommodating in accepting local cultures. Local

cultures are becoming Islamic culture. Islam is

becoming precise in Tanah Alas, Aceh Tenggara

Regency. Aceh Province is a multicultural, multi-

ethnic, religious, racial and group area. Cultural

diversity from one region to another in Aceh

Tenggara leads to diversity. The cultural value

system is the highest level and the most abstract

customs. This is because the cultural values are the

concept of what lives in most people mind, about

what they consider valuable and important in their

life. They lived in Alas land long before Dutch

colonial government entered Indonesia.

So that is why the tradition of the Prophet's

Circumcision has been becoming one of the most

important customs of Alas people related to Islam;

following Sunnah of the Rasullullah Muhammad

SAW which has been highly praised by the Alas

community since 1348 and until now this tradition.

Sibarani (2018) with the title The Role of Local

Wisdom in Developing Friendly City aims to find

local wisdom in building integrity between humans

and their homes and describe the concept of friendly

city development based on local wisdom. The

parameters used are connectedness, value, and

sustainability. The results of his research indicate

that the role of local wisdom in developing a

friendly city indicates that the character of culturally

friendly residents has an impact on a cultured city as

well. Friendly city means friendly due to the cultural

and traditional performance of its inhabitants.

368

Cempaka Mz, M., Sibarani, R. and Dardanila, .

Tradition of Pemamanen "Uncle" of the Alas Community in Aceh Tenggara District: Anthropolinguistic Studies.

DOI: 10.5220/0010312000003051

In Proceedings of the International Conference on Culture Heritage, Education, Sustainable Tourism, and Innovation Technologies (CESIT 2020), pages 368-376

ISBN: 978-989-758-501-2

The tradition of Pemamanen 'uncle' in Aceh

Tenggara as the Preservation of Cultural Treasures,

is expected to be a form of my contribution to the

city where I live now. I hope the results of my

research can be used as the input for the city

government to urge people to always preserve the

cultural heritage from their ancestors and continue as

it, so it will not be disappeared or adapted to the

other cultures. Instilling good behaviour and culture

are the keys to shape the personality as a successor.

Therefore, I took the title “Uncle” tradition of

pemamanen to expect people in Aceh Tenggara,

especially as successors, can still be familiar with

the local culture. I hope that the successors can still

hold the culture, by preserving this tradition so that

those who carry on this culture have a good

personality too, by not leaving good local cultures

from the region. This research needs to be carried

out to equalize perceptions among several

informants whose information is different in

carrying out the harvest tradition because the kute

(village) has different understanding, for example in

celebrating (party). Most communities have reduced

the existence of their customs, for example in

Mbhagah (invitation), there are those who do not

invite the Tebekhas custom (conveying a

celebration) and then get an invitation to harvest,

which against the tradition. The positive impact of

this research is to introduce the implementation of

the harvesting tradition in Tanah Alas becoming a

complete and standardized culture and the negative

impact is if this research is not carried out, it will

give different understandings for the future

generations. Based on the background of the

problems that have been described, this study

focuses on analyzing the tradition of "uncle" in the

Alas Aceh Tenggara community. In analyzing the

data, the researchers use the anthropolinguistics

concepts.

How the tradition of pemamanen 'paman' is in

Alas community in Aceh Tenggara. How the local

wisdom is in the traditional ritual of "uncle" in the

Khezeki (circumcision) tradition in the Alas

community in Aceh Tenggara, by getting the

information from several sources, by direct

interviews. This research needs to be carried out to

equalize perceptions among several informants

whose information is different in carrying out the

harvest tradition because the kute (village) has a

different understanding, for example in celebrating

(party). Most of the communities has reduced the

existing customs, for example in Mbhagah

(invitation). There are those who do not invite the

Tebekhas custom (conveying a celebration) and then

get an invitation to harvest, which is wrong in this

tradition.

To study the repertoire in the language contained

the tradition of understanding "uncle" both the

meaning and the local wisdom. It is useful as a

reference in the study of the “uncle” tradition,

especially about the Alas community, so that this

research can serve as an input to predict the extent of

“uncle” tradition in Alas community in Aceh

Tenggara.

As a starting point or a source of reference for

linguists and subsequent researchers who focus on

the field of culture and language, especially the

study of 'uncle' tradition in anthropolinguistics as the

use of language and the development of regional

culture for a good source of study as well as

scientific interests and even its preservation.

Knowing about the cultural tradition of "uncle"

in Alas, Aceh Tenggara community. In terms of

language and culture, Alas is one of Indonesia's

linguistic wealth in particular as well as Indonesian

culture in general. This research is one of the

documentation of Alas language and culture that can

be used further to build cultural wealth. As a follow-

up ceremony to preserve customs, a culture which is

begun to removed and abandoned by the

community, where customary and cultural values

such as local wisdom can be maintained to unite the

people who hold it. Taking part as participants in

Aceh Tenggara expo (exhibition) every year.

The problem about the tradition of pemamanen

in Alas community includes; 1.Different

understandings between traditional and religious

leaders; 2. The series of events are not complete; and

3. The implementation time is different. To answer

the problems, this research collects many sources as

possible to find the similarity. To reveal the

phenomenon under study, this study raises some

results of previous research as material for literature

review. Literature review is written based on a

thematic system related to the formulation of

research problems on performance, as well as the

value of local wisdom that uses anthropolinguistic

studies and what distinguishes it with the area and

problem under study.

The formulation of the first problem, namely

performance has been researched by Sibarani (2018)

with the title The Role of Local Wisdom in

Developing Friendly City aims to find local wisdom

in building integrity between humans and their

dwellings and to describe the concept of friendly

city development based on local wisdom. The

parameters which are used are connectedness, value,

and sustainability. The results of his research

Tradition of Pemamanen "Uncle" of the Alas Community in Aceh Tenggara District: Anthropolinguistic Studies

369

indicate the role of local wisdom in developing a

friendly city which indicates the character of cultural

friendly residents and has an impact on a cultural

city as well.

"Tradition" comes from the Latin traditio, a noun

formed from the verb traderere or trader "transmit,

transmit, and secure". As a noun, the word traditio

means a habit that is passed on from one generation

to the next for a long time so that the habit becomes

part of the social life of the community. There are

three characteristics of tradition. First, it is a

tradition habits (lore) and at the same time a process

(process) of activities that are owned by a

community. This definition implies that the tradition

has the meaning of continuity (sustainability),

material, custom, and verbal expressions as common

property which are continued to be practiced in

certain groups of society. Second, tradition is

something that creates and confirms identity.

2 RESEARCH METHOD

The method is a scientific way to obtain valid data

with the aim of being able to find, develop, or prove

it and to find the truth of the problem under study

from certain knowledge. So that, in turn it can be

used to understand, solve, and anticipate problems in

certain fields. In addition, the use of the intended

research method is to obtain valid, accurate, and

significant data on management so that it can be

used to reveal the problems under study. According

to the National Science Foundation (1956), it means

that research or research is a systematic and in-depth

search to obtain broader and more perfect

knowledge about the subject being studied. A clearer

description can be obtained from Sutrisno Hadi's

(1978) description as follows: research means an

effort to discover, develop and test scientific

knowledge. Research is defined as: "An attempt to

find, develop, and test the truth of knowledge, and

these efforts are carried out by the scientific method"

(Sutrisno Hadi, 2001). In descriptive research using

the qualitative method described above, it can

provide a clear picture of the tradition of "uncle" in

Alas community in Aceh Tenggara. This method

will clearly describe the object under study naturally

and explain the real reality. By describing the

tradition of understanding 'uncle', the explicit and

implied meanings of the tradition can be explained.

Research materials or materials can be in the form of

descriptions of the population and research samples,

as well as informants. Research samples can be in

the form of locations or areas where certain

languages are spoken. Determining the location is an

important step in research and usually involves

traditional leaders and civil servants because it takes

a lot of time. Based on the description above, the

researcher conducted research obtained from a

community in Southeast Aceh Regency, Kampung

Baru Village because (1) in the Kampung Baru

village there are problems that the authors describe

on the background, namely: The tradition of

harvesting 'uncle' has almost eroded in the village;

(2) in the village of Kampung Baru, research has

never been conducted on the tradition of "uncle"

harvesting (Figure 1).

Figure 1: Map of the Research Location in Kampung Baru

Village, Badar District, Aceh Tenggara Regency, Aceh

Province. Researchers conducted field research in the

village of Kampung Baru in Badar sub-district, Aceh

Tenggara district.

Harris (2010: 116) states that data is something

that is obtained from a data collection method that is

processed and analyzed by certain methods which

will then produce a picture or identify something. In

this study, there are two sources of data, namely

primary data and secondary data, where primary

data is through recordings, photos, and interviews

with sources that are conducted directly about the

tradition of understanding 'paman', while secondary

data is through writing such as books and MAA

decisions, with Primary and secondary data, then

described in more detail how the tradition of

pemamanen 'uncle' in Alas community in Aceh

Tenggara where this tradition is still maintained and

is still being cultivated with the seven scopes

described in the next chapter. Informants are

selected purposively (who have inclusion criteria)

and key persons. Key person is used if the researcher

already understands the initial information about the

object of research and research informants, therefore

it requires a key person to conduct in-depth

interviews, key person, namely traditional leaders,

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370

religious leaders and health workers (Bugin, 2003),

namely; (i)Base informant, Mr. Arsyad Sekedang,

community leaders, Alas cultural craftsmen, music

teachers, dance teachers, regional language teachers

who mostly provided the information on social

interactions and community beliefs in Kampung

Baru Village and informed the key informants to

help the researchers to get more information deeper;

(ii)Base informant, Mr. Thalib Akbar, Chairperson

of the Aceh Tenggara Customary Council (MAA),

who is also a traditional leader and also a religious

leader who mostly provided information in this

study. (iii) Base informant, Mr. Kasirin Deputy

Chairperson of the Aceh Adat Council (MAA) Aceh

Tenggara Regency provided the information in this

study as well as assisted researchers in translating

Alas' Ngekhane language. (iv) Base informant, Mr.

M. Saleh is a religious and community leader who is

an expert in the field of Ngekhane and was also very

helpful in providing related information about the

"uncle" Pemamanen Tradition.

In general, there are two techniques in data

collection, namely data collection techniques using

library research and data collection techniques

through field research. There are several ways to

collect field data:

2.1 Observation

According to Sugiyono (2015: 204) observation is

an activity of loading research on an object. When

viewed in the process of implementing data

collection, observation can be divided into

participants and non-participants. The type of

observation used in this study is non-participant

observation in making observations, the researcher

chooses what is observed and records things related

to the research. The observations made in this study

were on the process of the tradition of understanding

the 'uncle' Khezeki (Sunat Rasul) in Alas community

in Aceh Tenggara.

2.2 Interview

The interview technique in this study used free

guided interview technique. Arikunto (2013: 199)

explains that free guided interviews are interviews

conducted by asking questions freely but still in the

interview guidelines that have been made. Questions

will develop during the interview. Researchers get

direct information using interview techniques from

community leaders, traditional leaders and religious

leaders.

2.3 Bibliography

To support the research data, it requires reading the

information from books, MAA decisions, the

internet, documentation in the form of pictures and

videos. All of this data helps and complements the

primary data obtained from video recordings and

interviews conducted directly with the informants.

Literature is carried out to support the accuracy of

the overall data obtained from the research location.

2.4 Documentation

According to Sugiyono (2013: 240) documents are

records of events that have passed. Documents can

be in the form of writings, pictures, or monumental

works of a person. Documents in the form of

writing, for example diaries, life histories, stories,

biographies, regulations, policies. Documents in the

form of images, for example photos, live pictures,

sketches and others. Documents in the form of

works such as works of art, which can be in the form

of pictures, sculptures, films and others. Document

study is a complement to the use of observation and

interview methods in qualitative research. In data

collection, researchers in this study used a photo

shoot using a camera (photo) and video recordings

to show how the tradition of "uncle" pemamanen in

Alas community in Aceh Tenggara. All data

obtained from the photo shoot will be stored in the

form of documentation.

The data in this study consists of a series of

activities in the diverse tradition of understanding

'uncle' on Khezeki (Khitan), which was conveyed by

several resource persons from the Alas community

in Aceh Tenggara. In the Khezeki (Khitan) tradition,

local wisdom is contained in the tradition of "uncle"

Khezeki (Khitan) previously carried out the Bheli

and Pesulaki customs, has a philosophy that aims to

motivate shy children and their husbands to work on

the economic life of their families.

The hope of the Alas community is when the

child is born, a boy at the age of 7 to 9 years has to

be circumcised, if the child is ashamed (a sukut who

has a celebration) feels capable, that is enough to

prepare rice (from the rice fields), which is curried

meat which is the parent. Their cows were given in a

traditional ceremony for the pesulak'i at the

beginning of their marriage. So now is the time to

feed Mr. Pemamanen / guardian known as the

traditional tebekhas (conveying the Prophet's

circumcision ceremony or marrying the guardian).

The Pemamanen / guardian is directly obliged to

prepare the basis of business strength to improve and

Tradition of Pemamanen "Uncle" of the Alas Community in Aceh Tenggara District: Anthropolinguistic Studies

371

develop the economy of his family and for his own

shameful children. This is the duty of Mr.

Pemamanen / guardian. On the other hand, Mr.

Pemamanen / guardian after fulfilling the custom of

bheli and pesulak'i, they already have customary

rights to receive respectful treatment in Alas

customary life and customs from Pekhanakbekhunen

(shy children and son-in-law men and their siblings)

when carrying out the Siempat Perkara

custom(steps, sustenance, meeting, death / death).

Before being in the pesulak'i, the Pemamanen /

guardian is not allowed to attend the Siempat

Perkara custom above against his shame child. For

example, in the event of a death, the Pemamanen /

guardian may not attend his customary events. Thus,

philosophically, the strong customary rules of bheli

and pesulak'i link the customary ties between Mr.

Pemamanen / guardian and the shameful child and

her husband (Pekhanakbekhunen), both in the order

of customary life and customs, as well as in

improving the life of nggabheken geluh / the

economy of shy children and their descendants

Custom Alas. By using the concept of

anthropolinguistics and data analyzed in a

qualitative way, basically there are two points that

are considered very important, namely, language

becomes a cultural index, where language is the way

people express their thoughts, ideas and means of

communication.

Miles & Huberman (2014: 14) states that data

analysis techniques in qualitative research include:

Data Collection

Process and prepare data for analysis. This step

involves transcripts of interviews, scanning material,

typing in field data or sorting and organizing the

data into different types depending on the source of

the information.

2.5 Data Condensation

Data condensation is the process of selecting,

focusing, simplifying, abstracting, and modifying

field notes, interview transcripts, documents, and

other empirical (findings) material. Condensing

(condensing) data means converting previously

evaporated data into denser (water). The difference

between reduction and condensation lies in the way

of simplifying the data. Reduction tends to sort then

select, while condensation adjusts all filtered data

without having to sort (reduce) the data. The data

obtained in the field interview results from a number

of sources were condensed through compaction so

that they could accommodate the data as a whole

without having to reduce field findings during the

study.

2.6 Data Presentation (Data Display)

Presentation of data in the form of matrices and

tables. In qualitative research, data presentation is

carried out in the form of brief descriptions, tables,

charts and relationships between categories. By

presenting the data, the data is organized and

structured so that it will be easier to understand.

2.7 Conclusion Drawing / Verivication

The initial conclusions put forward are still

provisional, and will change if no solid evidence is

found to support the stage next collection.

Conclusions in qualitative research can answer the

problem formulation that was formulated from the

start. Schematically, the process of collecting data,

condensing data, presenting data, and drawing

conclusions can be described as follows (Figure 2):

Figure 2: Components of Interactive Model Data Analysis

Source: Miles and Huberman (Miles, Huberman and

Saldana, 2014: 14).

3 RESULT AND DISCUSSION

Dr. H. Halib Akbar, M.Sc (at the time of the

interview on January 02, 2020) the tradition of

"uncle", which means honoring the guardian and if

we literally mean "pemamanen", means feeding the

guardian, respecting the guardian of the woman

(mother) and the customs in society that has been

developed since immemorial time. A responsibility

is given to the uncle in carrying out all the

necessities of the planned event, in preparing the

event funds, the availability of horses, even realizing

the wishes of his younger siblings or older sisters.

The meaning of "uncle" in the traditions is also

described below:

In Khezeki Custom (Pesenatken or Apostle

Circumcision) After accepting Islam as the religion

of the Alas people, it is mandatory for every boy

between the ages of 7 to 9 years to carry out Khezeki

(circumcision of the Prophet) with the following

traditions: (i) The traditional tebekhas (conveying

the celebration of the Prophet's circumcision or

marrying the guardian). There are three types of

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372

tebhekhas that determine the size and size of the

attendance of the Pemamanen / guardian masters in

the traditional pesenatken (adat pemamanen) party,

namely: Antat Takhukh Si Mbelin ne (the biggest),

Intermediate (medium), and Pemamanen Tandok

Sepapan and maceken nakan (small). Metakal

bulung (Ox head, old royal dish, his name is pahakh)

Pemamanen/guardians in the circumcision ceremony

the Apostle must be respected as high as possible,

after God and his apostles and parents, then they are

respected. So great are the customs of Khezeki

(circumcision of the Prophet), so that in the

treatment of respect for Mr. Pemamanen / guardian,

he must receive a meal and to the customary leaders

who have the right on the part of Mr. Pemamanen /

guardians present ;(ii) The traditional mandate of

pekhintah (handing over the work of making

customs and parties to the success of the party to

relatives all day) is carried out after the ngateken

tebekhas event. The Sukut / Senine master who

celebrated the event, the contents of the order of the

command include notifying the customary work to

begin at a predetermined time, both attending the

njagai (plain flour and seeds) of the child who was

circumcised by the apostle, one night before the day

of the customary event; (iii) The custom of

mebhagah, which is carried out after completing the

order of the commandment carried out by the person

receiving the commandment, who should be invited,

Bagah Pemamanen, Bagah a shy child, Bagah

saudare Bagah tebeken sukut a set of buet, tandok

sepapan (invitation to siblings or siblings and

villagers); (iv) Ngekhane conveying his intentions in

traditional festivals and others by using the language

and regional literature of the Alas Nation in the form

of verses or rhymes, proverbs or traditional advices

(proverbs) which are beautiful for heard and in

accordance with the circumstances in which two

traditional leaders from the sukut and

Pemamanen/guardians acted. Ngekhane was also

carried out at the event conveying Tebhekhas

(inviting) for the Prophet's circumcision,

implementing the Pemamanen party (Prophet's

circumcision), conveying the intention of Mbhagah

guardian with Tebhekhas on the way of marriage,

Mbabe anak bhe lawe (taking a shower where

ngekhane is now rarely carried out), in the mebhadas

event (husband passed away), mekhadat midho

Hukum (marriage), and on certain occasions are

required in remarks from local officials etc.

Local wisdom refers to various cultural

properties that grow and develop in a society which

are known, trusted, and recognized as important

elements to strengthen social cohesion in society

(Haba, 2007: 11; Abdullah, 2008: 7). Quaritch

Wales defines local wisdom or local genius as "the

sum of the cultural characteristic which the vast

majority of a people have in common as a result of

their experiences in early life". The main ideas

contained in the definition are (1) cultural character,

(2) cultural owner group, and (3) life experience is

born from cultural character. Local wisdom aims to

increase welfare and create peace (Sibarani, 2013:

22). Local wisdom is extracted from cultural

products related to the life and life of the owner's

community, for example value systems, beliefs and

religions, work ethics, even how the dynamics take

place (Pudentia, 2003: 1; Sibarani, 2013: 21-22).

Local wisdom has the following significance and

functions. 1) identity marker of a community; 2)

adhesive element (cohesive aspect) across citizens,

across religions and beliefs; 3) cultural elements that

exist and live in society (bottom up); 4) the

togetherness of a community; 5) change the mind set

and reciprocity of individuals and groups by placing

them on the common ground / culture they have; 6)

encourage the building of togetherness, appreciation

as well as a joint mechanism to ward off various

possibilities that diminish and even destroy

solidarity communal belief and awareness grows on

the shared awareness of an integrated community

(Haba, 2007: 334-335 through Abdullah, 2010: 7-8).

An example of local wisdom contained in the

Pemamanen 'uncle' tradition is the Pemamanen itself

where the Pemamanen tradition is a typical

characteristic of the Alas community which is very

different from other regional cultures and traditions

and is unique in a series of Pemamanen events such

as; Tebekhas, 2. Titah Pekhintah. 3. Mbagah, 4.

Welcoming Mr. Pemaman. 5. Sabhungen Silime-

lime. 6. Ngekhane and 7. Njagai. Besakh ne shy

kakhene wali and besakh ne wali kakhene shy means

the award for uncle is done by his younger / older

sister.The judgment of his younger siblings for

bringing Mame/guardian. The conceptual

foundation.

In analyzing the tradition of understanding

"uncle" using the Anthropolinguistics approach.

Performance in Anthropolinguistics includes three

elements, namely text, co-text and context. To

analyze the text, the structural theory proposed by

van Dijk was used. To analyze the co-text,

Finnegan's opinion, is used which includes

paralinguistics and materials / equipment that are

used simultaneously at the time the text is spoken.

Likewise with context, the researcher also uses the

context that is interpreted by Finnegan's situation.

Tradition of Pemamanen "Uncle" of the Alas Community in Aceh Tenggara District: Anthropolinguistic Studies

373

Sibarani (2015: 92) states that the term

anthropolinguistics was first introduced in 1993.

At that time, anthropolinguistics was an

interdisciplinary field that studied names and

naming as a source of culture, especially mental

culture that exists in local communities in giving

names to their children. Anthropolinguistics

examines the relationship between languages and

cultures that are related to one another. In terms of

naming, anthropolinguistics is born as an analogy to

sociolinguistics, psycholinguistics and

neurolinguistics. This shows that anthropolinguistics

is a sub-science of linguistics. The presence of

anthropolinguistics can be used to analyze a speech

act that originates from a speech event. Through the

concept of Anthropolinguistics with its three main

areas, namely text, co-text and context. It will unite

the research linguistic anthropology and

anthropological linguistics at the same time by

carrying out the parameters of their

anthropolinguistics analysis. As an interdisciplinary

course of anthropology and linguistics,

anthropolinguistics uses major areas in linguistic

anthropology and cultural meaning in

Anthropological linguistics. Anthropology linguistic

is a branch of anthropology so that performance is

one of the main areas that is important for research.

In anthropological linguistics, language is examined

through its cultural meanings by emphasizing its

uses such as its misuse and uselessness.

Anthropolinguistics uses the second concept

where the strength of linguistic anthropology is on

its performance, while anthropological linguistics

will complement the meaning of language from

cultural correlation and as an interdisciplinary field

between linguistics and anthropology.

There are three scopes of anthropolinguistics

studies, namely regarding to language, regarding to

culture, and regarding to other aspects of human life.

These three fields are studied from a framework

between linguistics and anthropology. The linguistic

framework is based on the study of language and the

anthropological framework is based on the study of

the intricacies of human life.

Then, anthropolinguistics is the study of

language within the framework of anthropology, the

study of culture within the framework of linguistics,

and the study of other aspects of humankind within

the interrelated framework of both anthropology and

linguistics (Sibarani, 2012: 314).

Table 1: Anthropolinguistic Analysis.

TEXT KO-TEXT CONTEXT

↓ ↓ ↓

PARALINGUISTIC MACRO-

CULTURAL

STRUCTU

PROXEMIC FLOW

STRUCTURE

SOCIAL

KINETIC AND

MOVEMENT

MICRO

STRUCTURE

SITUATIO

MATERIAL

ELEMENTS

IDEOLOGI

CULTURAL VALUES AND NORMS

↓

LOCAL

WISDOM

Anthropolinguistics seeks to explore and study

local wisdom based on the relationship between text

structure, co-text, and context in an event or the

performance of the “uncle” tradition in the Alas

community in Aceh Tenggara. Cultural values and

norms that are described from the relationship

between text structure, co-text, and context in an

event or performance indicate the cultural values and

norms of the oral tradition which are the reflection

of the social reality. To analyze the text structure, it

examines the macro structure, flow structure and

micro structure. The following layer discusses the

ins and outs of cultural values and norms which are

described based on the meaning, message and

function of an oral tradition, cultural traditions and

local wisdom that can be applied in social life based

on their values and norms. Sibarani (2018) states

that cultural values that can be used wisely to deal

with social problems and to improve human welfare

and peace refer to local wisdom. The term local

wisdom is not the opposite of national, international

or global, but refers to the wisdom found from

cultural traditions in the community or where a

person comes from. Local wisdom can be found

from the behavior / actions (performance) which are

the characteristic of the community.

Local Wisdom on 'uncle' Pemamanen Tradition;

Mutual cooperation Wisdom

In the 'Pemamanen' event there is mutual

cooperation wisdom, namely that when the money

(travelers) from all those present are included,

money (travelers) are made in a list and the name

and amount of money (the traveler) is written down

and finally added up as a whole. This activity of

donating money (travelers) will also be rewarded by

the sukut host at other family harvesting events.

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With this wisdom, good communication will be

established and mutual respect in continuing the next

harvest. This indirectly helps the people of Alas to

help each other so that there is mutual cooperation

that makes the community always help and do work

together.

Wisdom of Gratitude

In the 'pemamanen' program the stressing is on

Khezeki (Sunat Rasul), which shows that in the

circumcision of the apostle there is a pangir (plain

flour) activity which is carried out at night. The

following pangir (plain flour) activity is held a

thanksgiving feast (prayer) while praying to be given

safety and health to those who are circumcised

which are carried out together. Pangir (plain flour)

activities are carried out before the Pemamanen

event which in Alas is called Njagai. In the Khezeki

"Sunat Rasul" event in the "uncle" Pemamanen

tradition to bind a strong brotherhood and stay in

touch between family and friends. In the general

views and opinions of the Alas community in Aceh

Tenggara District, in terms of kite geluh ni, adat,

mate ni, the content of law (we live in the realm of

dead tradition in the context of law), there is a close

relationship between custom and religious law in the

harvest tradition that does not conflict with Islamic

law.

The value of mutual agreement/rukun khut dame

(Harmony Wisdom)

At the Khezeki "Islamic circumcision" event in the

'uncle' Pemamanen Tradition from the guardian of

the 'uncle' pemamanen with this traditional event

between guardians and pekhanakbekhunen (mothers

of children who are adored), they hold value of

respect for uncle, because in Alas society the

tradition of harvesting is also a difficult value of

togetherness. I feel happy and happy, meaning that

both sad and happy can be felt together in the

traditional tebekhas or the main harvesting event

where in the tebekhas custom there is a typical food

of Alas Puket megaukh (diamond) there is a taste of

fat and eg (fat and sweet).

Value of Mekokhe (Wisdom of Politeness)

At the Khezeki " islamic circumcision" event in the

"uncle" Pemamanen tradition where the

pekhanakbekhunen (the mother of the circumcised

child) comes to the guardian in conveying the aims

and objectives and inviting all extended families and

discussing the intention of the celebration that will

be held. Where are the traditional leaders both

parties from the embarrassed child and the sukut

lord were also present as representatives of the sukut

delegation and the uncle / guardian.

Wisdom mutual respect

At the Khezeki " islamic circumcision " event in the

'uncle' Pemamanen tradition to respect the guardian,

the shameful child (the mother of the child to be

circumcised) brings rantang in which contains the

side dishes along with puket megaukh (wajik/

traditional food made of sticky rice) which is a

tribute to the younger sibling / her elder sister

against her guardian.

Tabel 2: Local Wisdom of Pemamanen 'uncle' tradition.

No Local

Wisdom

Score Event

1 Mutual

cooperation

Wisdom

Value of

Mekokhe

(Wisdom of

Politeness)

1.Giving

travelers

(money)

2.Tebekhas

2 Wisdom of

Gratitude

Religious

Values

Pangikh

(pesejiuk)

3 The value of

mutual

agreement /

rukun khut

dame

(Harmony

Wisdom)

The value of

unity

Procession

horseback

4 Value of

Mekokhe

(Wisdom of

Politeness)

The value of

educating

Petuah on

Ngekhane

5 Value of

Mekokhe

(Wisdom of

Politeness)

Moral

values

.Tebekhas

The following is the process of the Pemamanen

Tradition; Tebekhas Tradition, The Titah

Pekhintah, Mbagah, Welcoming Mr. Pemaman,

Sabhungen Silime- lime, Ngekhane and Njagai.

The harvest tradition is a series of guardian breeding

activities among the Alas community. In the past,

this activity was only carried out among the royal

family. Today the harvesting tradition is a culture

practiced by all Alas people in Aceh Tenggara, Aceh

Province.

The tradition of harvesting is the breeding of

guardians carried out at the event; taking a bath,

circumcising the apostle, marriage, and death, but

Tradition of Pemamanen "Uncle" of the Alas Community in Aceh Tenggara District: Anthropolinguistic Studies

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what is commonly carried out is the circumcision of

the apostle (pesenatken).

The tradition of pemamanen for the Alas

community in Aceh Tenggara is a cultural heritage

that must be preserved and preserved in order to

deny foreign / foreign cultures that enter social life

that can affect or damage the existing order.

4 CONCLUSIONS

Local wisdom in the Pemamanen tradition is found

in the Pemamanen tradition itself, where the

Pemamanen tradition is a typical characteristic of the

Alas community in Aceh Tenggara Regency. The

diverse opinions of various sources regarding to

tradition of harvesting both the series of activities

and the timing of their implementation are used as a

standard reference for all Alas Aceh Tenggara

communities.

The Pemamanen 'paman 'tradition in the Alas

community in Aceh Tenggara District, Aceh

Province is a cultural heritage that is still intact and

is still preserved nowadays. When viewed from the

history of the origin of the "uncle" Pemamanen

activities, it was only carried out among the royal

family. However, recently harvesting activities have

also been carried out at every level of the Alas

community and several other ethnicities such as;

Gayo, Aceh, Singkil, Padang, Pak pak, Karo and

Mandailing who reside in Aceh Tenggara. The

largest “uncle” memamanen activity is carried out at

the Khezeki (islamic circumcision) event where the

Alas community, the customary holders, think that

circumcision is an Islamic activity in the

community.

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