| dc.description.abstract | Penelitian ini memilih judul “Fungsi dan Implikasi Makna Logis pantun Melayu Deli dan Serdang”, sebagai judulnya. Teori yang digunakan dalam penelitian ini teori Linguistik Sistemik Fungsional (LSF), yang digagas oleh Halliday (2004), dan diadaptasi oleh Saragih (2006), dan Sinar (2008).
Ada empat masalah yang akan diberikan jawabannya dalam penelitian ini. Masalahnya adalah : (1) bagaimanakah fungsi logis direalisasikan pada pantun Melayu Deli dan Serdang, (2) pola fungsi logis apakah yang digunakan dalam konteks sosial pengguna pantun Melayu Deli dan Serdang, (3) bagaimanakah implikasi makna logis dalam pantun Melayu Deli dan Serdang, (4) mengapa fungsi logis terjadi di dalam pantun Melayu Deli dan Serdang.
Penelitian ini secara umum bertujuan untuk menggali bentuk wacana budaya Melayu Deli dan Serdang, yaitu pantun, dan kajian ini diharapkan dapat memberi kontribusi untuk pemertahanan budaya daerah (lokal) sebagai bagian dari kebudayaan Nasional. Secara khusus penelitian ini bertujuan untuk mendeskripsi fungsi logis yang direalisasikan pantun Melayu Deli dan Serdang, merumuskan pola fungsi logis yang digunakan dalam pantun Melayu Deli dan Serdang, menganalisis implikasi makna logis pantun Melayu Deli dan Serdang, dan menginterpretasi implikasi makna logis pantun Melayu Deli dan Serdang.
Penelitian ini bersifat deskriptif kuantitatif, hasil pemerian sebagai jawaban terhadap keempat masalah penelitian tersebut akan menjadi bahan informatif tentang fungsi dan implikasi makna logis pantun Melayu Deli dan Serdang. Untuk itu penulis mengumpulkan data pantun tertulis, yang terdiri atas dua puluh pantun anak – anak (PAA), dua puluh pantun orang muda (POM), dan dua puluh pantun orang tua (POT). Tiap – tiap pantun terdiri dari empat klausa kompleks, semuanya berjumlah 239 klausa. Kemudian data pantun lisan (berbalas pantun) berjumlah sepuluh (10) bait pantun, dan pantun adat pernikahan berjumlah dua belas (12) bait.
Hasil penelitan ini menemukan bahwa pada hubungan logis sampiran (1) – (2) dalam PAA, POM, dan POT yang terdiri atas masing – masing 20 klausa kompleks, dan semuanya berjumlah 60 klausa kompleks, setelah direalisasikan 10 jenis fungsi logis, didapati bahwa fungsi logis (hubungan logis) yang dominan ada dua, yaitu Ganda Hipotaktik (α×β), dan Ekstensi Parataktik, yaitu sama – sama berjumlah 21 (35%). Pada hubungan logis sampiran (1) – (2) dan isi (3) – (4) ada empat jenis hubungan logis yang kosong, yaitu lokusi Parataktik (1”2), lokusi Hipotaktik (α”β), ide Parataktik (1’2), dan ide Hipotaktik (α’β). Pada hubungan logis Sampiran dan Isi (1) – (3) PMD didapati bahwa PAA, POM, dan POT fungsi logis (hubungan logis) yang dominan adalah Ekstensi Parataktik (1+2) yaitu 54 pantun Melayu Deli Sirkumstan Baris (3) – (4), Proses yang dominan Proses Mental, Sirkumstan yang dominan adalah Sirkumstan Hal.
Pada konteks situasi Pantun Lisan (berbalas pantun) didapati bahwa pemantun tidak siap dengan pantun – pantunnya, pemantun banyak gugup dan lupa akan pantun yang dijualnya. Sedangkan pada pantun perkawinan, walau pemantun dihadapkan dengan lawan pantunnya, aturan pantun tetap terjaga. Rumus ab-ab nya terjaga baik. Pada pantun perkawinan didapati bahwa di samping bersifat logogenetik fonologis juga bersifat filogenetik etnografis.
Pantun yang merupakan kearifan lokal secara konseptual merupakan kebijaksanaan masyarakat Melayu Deli dan Serdang. | en_US |
| dc.description.abstract | The title of this study is “Function and Implication of Logical Meaning of pantun Melayu Deli and Serdang”. This study employed Functional Systemic Linguistics (FSL) theory developed by Halliday (2004) and adapted by Saragih (2006) and Sinar (2008).
There were four research questions to be answered in this study such as (1) how the logical function is materialized in pantun Melayu Deli and Serdang, (2) which pattern of logical function is used in the social context of the users of pantun Melayu Deli and Serdang, (3) what implication of logical meaning is found in pantun Melayu Deli and Serdang, and (4) why the logical function occurred in pantun Melayu Deli?
The purpose of this study, in general, was to explore the form of cultural discourse of Melayu Deli such as pantun, and the result of this study is expected to be a contribution to maintain local culture as part of national culture. In particular, the purpose of this study was to describe the logical function materialized in pantun Melayu Deli and Serdang, to formulate the pattern of logical function used in pantun Melayu Deli and Serdang, and to interprete the implication of logical meaning of pantun Melayu Deli and Serdang.
This is a qualitative descriptive study, the answers to the four research questions will be an informative materials about the function and implication of logical meaning of pantun Melayu Deli and Serdang. For that purpose, the writer collected the data of written pantun consisting of 20 (twenty) pantun for children (PAA), 20 (twenty) pantun for young people (POM), and 20 (twenty) pantun for old people (POT). Each pantun consists of 4 (four) complex clauses and all of them are 239 clauses. Then the data of oral pantun (exchanging pantun) consisted of 10 (ten) stanzas, and pantun for traditional marriage ceremony comprised 12 (twelve) stanzas.
The result of this study showed that in the logical relationship of sampiran (1) – (2) in PAA, POM, and POT which consisted of 20 (twenty) complex clauses respectively, and all together there were 60 complex clauses, after being materialized there were 10 kinds of logical functions, and it was found out that there were two dominant logical functions (logical relationships), namely,
multiple Hypotactic (αx
In the traits of logical relationship of Explicit Sampiran (1) – (2), only 5
(five) logical relationship traits were found in POM, such as, multiple Hypotactic
(α
β), and Extension Paratactic, both of them were 21 (35%).
In the logical relationship of sampiran (1) – (2) and content (3) – (4), there were 4
(four) kinds of “empty” logical relationships, namely, Paratactic Locution (1”2),
Hypotactic Locution (α”β), Paratactic Idea (1’2), Hypotactic Idea (α’β). In the
logical relationship of sampiran and content (1) –(3) of pantun Melayu Deli and
Serdang, it was found out that the dominant logical function (logical relationship)
of PAA, POM and POT was Extension Paratactic (1 + 2) (54 = 90%) consisting of
19 PAA, 16 POM, and 19 POT. In the logical relationship of sampiran and
content (2) – (4) of pantun Melayu Deli and Serdang, it was found out that the
dominant logical function (logical relationship) of PAA, POM and POT was
Extension Paratactic (1 + 2) (53 = 88.33%) consisting of 19 PAA, 16 POM, and
18 POT.
xβ) marked with real conjunction such as dari, kalau, kalaupun. In POT, only 1
(one) logical relationship trait was found, namely multiple Hypotactic (αxβ).
While in PAA, no trait of logical relationship of Explicit Sampiran (1) – (2) was
found. In the traits of logical relationship of Implicit Isi (Content) (3) – (4),
conjunction as logical function was unreal, but its existence was understandable.
The traits of logical relationship of Explicit Sampiran were found in PAA such as
Paratactic Elaboration (1x2), Paratactic Extension, Multiple Paratictic (1x2), and
Multiple Hypotactic (αxβ). In POM, Paratactic Extension (1+2), Multiple
Paratactic (1x2), and multiple Hypotactic (αx
In the traits of logical relationship of Explicit Sampiran and Isi (Content)
(1) – (3), the traits of external logical relationship were found in Paratactic
Extension (1+2) in PAA (3, 7, 11, 15, 19, 23, 27, 31, 35, 39, 43, 47, 51, 59, 63,
67, 71, 75, 79) which all of them used conjunction “dan”. Paratactic Extension
(1+2) was also found in POM (167, 175, 179, 183, 187, 191, 195, 199, 203, 207,
211, 215, 219, 223, 227, 231, 235, 239) which all of them also used conjunction
“dan”. Multiple Hypotactic (α
β) w ere f ou nd . I n t he t raits o f
implicit logical relationship, all of the clauses used conjunction, especially
conjunction “dan”.
xβ) (163) was with conjunction αx
In the traits of internal logical relationship of Sampiran and Content (2) –
(4), a Paratactic Extension (1+2) was found in PAA (4, 8, 12, 16, 20, 24, 28, 32,
40, 44, 48, 52, 56, 60, 64, 68, 72, 76, 80) which all of them used conjunction
“dan”, Multiple Hypotactic (α
β.
xβ) (36) was with conjunction “untuk”. Paratactic
Extension (1+2) was also found in POM (84, 88, 92, 96, 100, 104, 108, 112, 116,
120, 124, 128, 132, 148, 152, 160) which all of them used conjunction “dan”, and
Multiple Hypotactic (αx
In the analysis of Process and Circumstance of PAA, POM, and POT line
(1) – (2), the dominant process found in PAA was Material Process, and the
dominant circumstance was Location of Circumstance: The dominant location of Process and Circumstance in lines (3) – (4) was Mental Process and the dominant Circumstance was Circumstance of Cause. In the Process and Circumstance lines (1) – (2) in POM, it was found out that the highest dominant process wa Material Process , and the highest Circumstance was the Circumstance of Location: Place. In the Process and Circumstance in lines (3) – (4), the dominant Process was Material Process, and the highest Circumstance was Circumstance of Location: Time, Place, Circumstance of Way, and Circumstance of Thing. In the Process and Circumstance in lines (1) – (2) of POT, the dominant Process was Material Process, and the highest Circumstance was Circumstance of Location: Place. In the Process and Circumstance in lines (3) – (4), the dominant Process was Mental Process, and the dominant Circumstance was Circumstance of Thing.
In the context of Oral Pantun (Exchanging Pantun), it was found out that the pantun readers were not ready with their pantuns; they felt very nervous that they forgot the pantuns they would deliver to the other contestants. While in the pantun for marriage ceremony, even though the pantun readers were faced to their opponents, the rule of the pantun was well maintained. Its ab-ab rhyme was well maintained. It was also found out that the pantuns for marriage ceremony were either phonological logogenetic or ethnographical phylogenetic in nature.
Pantun is conceptually a local wisdom of Melayu Deli and Serdang community. | en_US |
