Language Paradigm in Sundanese Pikukuh
Yayat Sudaryat
Departement of Sundanese Education, Universitas Pendidikan Indonesia, Bandung, Indonesia
Keywords: Language Paradigm, Expression, Category, Semantic Relationship, Pikukuh.
Abstract: In Sundanese culture, there is Sundanese pikukuh, a set of rules on life guidance. This life guidance is a
local wisdom that can be used as a reference of Indonesian nation. The research was aimed at finding out
and exposing language paradigm in Sundanese pikukuh as a follow-up of the previous study on traditional
expressions. The research used a descriptive method and bibliographical study technique. The sources of
data were in the forms of stone tablets, ancient manuscripts, and books of Sundanese traditional expressions.
The data were processed using hermeneutic method with immediate constituent analysis technique. The
result of the research showed that Sundanese pikukuh contained local wisdom values, both categorically and
semantically bears language paradigm. Categorically, language paradigm can be in the forms of two-sided
paradigm, not only in the clausa combination (S-P, P-Comp, P-Adv) but also in the phrase combination.
Most of language paradigm in Sundanese pikukuh has a syntactic construction of Adj--N, that also has Adj--
V, V--N, V--PrepP, N—Num, Num-Adj, and Adv-V constructions. Semantically, language paradigm has
semantic relationships, such as collocative--synonymic and its variations.
1 INTRODUCTION
Indonesian culture is highly varied and bears local
wisdom values, that is, the local society wisdom of
managing facilities given by God to human beings
that becomes the personality of the nation culture
(Rusyana, 2011), which can be used to face the
effects of foreign culture (Rosidi, 2011, p.29). One
of Indonesian cultures is Sundanese culture, that is,
the ideas (ideal existence), will, and Sundanese
people’s work in living their lives (Sudaryat, 2014,
p.119).
In Sundanese culture, there is pikukuh, a set of
rules of life guidance that can be used as a reference
of Indonesian nation. In this case, pikukuh is a set of
rules, lessons, customary laws or patikrama
(Danasasmita and Djatisunda, 1986, p.132).
Sundanese pikukuh is “pituduh anu teu bisa dielak-
elukkeun deui” (Danadibrata 2009, p.370) ‘guidance
that cannot be changed anymore’, which is also
called “Tangtu” like in Tritangtu, that is, life
certainty, nature certainty, and religion dogma (Ceuk
agama jeung darigama), the basic forms of
Sundanese philosophy root that eventually becomes
Sundanese’s ways of life or life viewpoints.
The values of noble Sundanese pikukuh will not
be useful for the life of our nation if they are not
examined, interpreted, and formulated and also used
for the development of the nation. One way leading
there is examining the values of Sundanese
expressions that contain language paradigm.
Research focused on it has not been conducted since
most studies focus more on the cultural values of
Sundanese pikukuh.
Language paradigm in this study refers to
society’s mindset in expressing language in the
forms of elements that indicate numeral
constructions or sets of paired sentences. For
example, three-sided paradigm in Kampung Naga
(in Tasikmalaya) people’s expression “Paréntah
gancang lakonan, panyaur geura temonan,
pamundut gancang caosan”, which is translated into
‘Orders are soon done, calls are soon taken, requests
are soon fulfilled’ (Sya, 2014; Ningrum, 2012). It
means that all people should obey the rules of the
government and country. In that expression, there is
three-sided paradigm of collocative-synonymic, that
is, the first element of the first, second, and third
combination are synonymous. Meanwhile, the
second element of the first, second, and third
combination are collocated.
Apart from three-sided paradigm (tritangtu), in
Sundanese pikukuh there are other numeral
paradigms like two-sided paradigm (dwitangtu),
four-sided paradigm (caturtangtu), five-sided
Sudaryat, Y.
Language Paradigm in Sundanese Pikukuh.
DOI: 10.5220/0007170305270532
In Proceedings of the Tenth Conference on Applied Linguistics and the Second English Language Teaching and Technology Conference in collaboration with the First International Conference
on Language, Literature, Culture, and Education (CONAPLIN and ICOLLITE 2017) - Literacy, Culture, and Technology in Language Pedagogy and Use, pages 527-532
ISBN: 978-989-758-332-2
Copyright © 2018 by SCITEPRESS – Science and Technology Publications, Lda. All rights reserved
527

paradigm (pancatangtu), and ten-sided paradigm
(dasatangtu). In line with it, the research is aimed at
exploring and describing language paradigm,
especially two-sided paradigm in Sundanese
pikukuh.
2 RESEARCH METHOD
The research used qualitative or naturalistic
approach for it was conducted in a natural setting.
Since it belonged to basic research (grounded
theory), it applied descriptive method that was
designed with scientific steps including problem
identification, data collection, data selection, data
analysis, data exposition, and drawing conclusion
(Borja, 2014, p.2).
The data source of the research are stone tablets
of Kawali 1 dan 2a, archaic manuscripts of the 15
th
century, such as Amanat dari Galunggung and
Sanghyang Siksakandang Karesian, and a book of
Sundanese traditional expressions titled Babasan
jeung Paribasa Sunda. By utilizing data card
instruments, Sundanese pikukuh expressions were
sorted from the data. The data collection was done
through documentary or bibliographical study. It
was done through stages, that is, data source
decisioning, data noting, and data carding of
Sundanese pikukuh.
The data of Sundanese pikukuh were processed
through hermeneutic method with immediate
constituent analysis technique which has several
stages, that is, comprehension, explication,
explanation), and interpretation (Riceour, 1985,
p.28). Meanwhile, immediate constituent analysis
was done through seven stages, that is, data re-
observation, data sequencing and coding, data
sorting, data analysis, data exposition, data
interpretation, and drawing conclusion (Mudhsh, Al-
Takhayinh, and Al-Dala’ien, 2015, p.1).
3 RESULTS AND DISCUSSION
3.1 Results
Sundanese pikukuh spreads out in Sundanese people
life, both in the forms of spoken and written
traditional expressions. Spoken Sundanese pikukuh
are mostly found in society life, mainly in cultural
society such as Baduy (Kanekes). Pikukuh of Baduy
ancestors is inherited from one generation to
another so that Baduy society are able to preserve
their custom and tradition until now. Written
Sundanese pikukuh can be found in stone tablets and
manuscripts (Darsa, 2004, p.9). The number of
Sundanes expressions is relatively enormous.
However, this study focused on Sundanese pikukuh
indicating language paradigm. For example, in the
manuscript of Amanat Galunggung (1341 Saka or
1419 M) there is pikukuh related to the importance
of respecting past time and history since there will
not be today if there was not past time. It is stated in
the manuscript that we have to appreciate time.
(01) Hana nguni hana mangké, tan hana nguni
tan hana mangké, aya ma beuheula aya tu
ayeuna, hanteu ma beuheula tu ayeuna,
hana tunggak hana watang, tan hana
tunggak tan hana watang, hana ma
tunggulna aya tu catangna, (hana guna)
hana ring demakan, tan hana guna tan
hana ring demakan, galah dawa
sinambung/ng/an tuna, galah cöndök
tinug(e)lan tka
‘[There was past time there is present time,
there was no past time there is no present
time; There was past time there is present
time, if there was no past time there is no
present time; There is a stem there is a
branch, there is no stem there is no branch;
If there is a stump there must be a branch;
There is service there is mercy, if there is
no service there is no mercy; Long pole is
connected with a branch, skewer pole is cut
sharply.]’
Based on that pikukuh, Sundanese people should
appreciate past time (history). It can be understood
because there will not be present time if there was
not past time. People who do not appreciate time
will get disadvantages. Therefore, we have to be
able to manage and spend time well (Bisa ngigelan
jeung ngigelkeun jaman).
Paradigm is a frame work that contains
commonly accepted views about one subject
(Shuttleworth and Wilson, 2008). One of the forms
of thought is reasoning and proposition. Proposition
or statement is a set of concepts. Whereas, language
paradigm is the thinking framework through
language. Language paradigm is connected with the
qualitative approach of phenomenology philosophy,
aimed at forming ideographics knowledge, that is,
the description of ideas or thought in the forms of
symbols. Reasoning symbol is an argument
consisted of sentences in a paragraph, whether
proposition symbol is a sentence or sentences. In this
case, language paradigm shows a set of dimensional
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Conference in collaboration with the First International Conference on Language, Literature, Culture, and Education
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elements as the thinking framework of Sundanese
people.
Language paradigm shows thinking pattern in
the form of dimensional elements, related to
categorical function and semantic relationship.
Semantic relationship is connected with lexical
structure like synonymy, antonym, collocation, and
identical (Marcia, 2005). Meanwhile, categorical
function or syntaxtic category is related to word
class like nouns, verbs, adjectives, numerals, and
prepositions (Quirk, 1987; Weisser, 2014).
In language paradigm, there are found several
numeric paradigms, such as two-sided paradigm.
Two-sided paradigma or dwitangtu indicates
thinking pattern in the form of paired elements.
Two-sided paradigm describes the characteristics of
nature that is always in pairs. Based on the fact of
nature characteristics, dual or paired pattern of
thinking emerges. Two-sided paradigm is related
mostly to personal attitude and relationship among
human beings. Paradigm two can mostly be found in
traditional expressions. For example, two-sided
paradigm in the following traditional expression:
Ngasuh ratu ngajayak ménak
‘[Babby-sitting the ruler and taking care of
state officials]’
The expression is two-sided paradigm of
collocative--synonymic, indicating that the first
component of the first combination is synonymous
with the first component of the second combination,
whereas the second component of the first
combination is collocated with the second
component of the second combination. The
collocative--synonymic relationship can clearly be
seen in the figure 1.
Ngasuh ratu ngajayak ménak.
Baby-sit the ruler take care of state officials
V activity N V activity N
Synonymic
Collocative
Figure 1: The collocative--synonymic relationship.
In figure 1, it is seen that the verb ngasuh and
ngajayak are two synonymous words, whether the
noun ratu and ménak are two collocated words. In
those paired words, there is collocative and
synonymic meaning, indicating that the thinking
pattern of Sundanese people can be in collocative--
synonymic paradigm.
There are other forms of two-sided paradigm of
Baduy pikukuh:
(02) Gunung teu meunang dilebur, lebak teu
meunang diruksak.
‘[Mountain cannot be destroyed, valley
cannot be distracted.]’
(03) Larangan teu meunang ditempak, buyut teu
meunang dirobah.
‘[Prohibition cannot be broken, ancestor
cannot be changed.]’
(04) Lojor teu meunang dipotong, pondok teu
meunang disambung.
[Length cannot be cut, shortness cannot be
extended.]’
Expressions (03)-(04) are composed of two
combinations of independent clauses. Every clause
of each expression is consisted of subject and
predicate (S-P) structure. Categorically, the subject
of the clause is a noun, whether the predicate is a
verb phrase (VP). The semantic relationship between
the elements of the combination is collocative--
collocative.
In data (03), the subject noun gunung in the first
combination is collocated with the subject noun
lebak in the second combination, and the predicative
phrasal verb teu meunang dilebut in the first
combination is collocated with the predicative verb
phrase teu meunang diruksak in the second
combination. Moreover, pikukuh (04) and (05)
contain similar language construction or paradigm
two.
Baduy pikukuh presented above is the guidance
of prohibition. The expressions below are
independent clauses of paradigm two, each has the
structure of P-Adv. The predicates are verb phrases
(VP) which are followed by adverbs (Adv).
(05) Ulah ngomong sagéto-géto, ulah lémék
sadaék-daék.
‘[Don’t speak carelessly, don’t speak
inconsiderately.]’
(06) Ulah maling papanjingan, ulah jinah
papacangan.
‘[Don’t steal in spite of the shortcoming,
don’t commit adultery and make out.]’
Pikukuh (06) above has synonymic-synonymic
semantic relationship. The verb phrase ulah
ngomong in the first clause is synonymous with the
verb phrase ulah lémék in the second clause. The
adverb sagéto-géto in the first clause is synonymous
with the adverb sadaék-daék in the second clause.
Meanwhile, pikukuh (07) has collocative-- semantic
relationship. The verb phrase ulah maling in the first
clause is collocated with the verb phrase ulah jinah
Language Paradigm in Sundanese Pikukuh
529

in the second clause, indicating that bad deeds are
forbidden by both religion and custom. The adverb
papanjingan in the first clause is collocated with
papacangan in the second clause.
Beside prohibition, Baduy pikukuh can contain
suggestions. Here are expressions suggesting that we
have to speak politely and to be honest.
(07) Nyaur kudu diukur, nyabda kudu
diunggang.
‘[Speak should be measured, say something
should be thoughtful (in order not to hurt
others).]’
(08) Kudu ngadék sacékna, nilas saplasna.
‘[Cut something precisely, slash something
clearly.]’
Expressions (08) dan (09) are pikukuh of two-
sided paradigm that has synonymic-synonymic
semantic relationship. Expression (08) is a
compound sentence composed of two clauses which
has a predicate and subject structure (P-S). The
subjects are deverbal noun nyaur and nyabda,
whether the predicates are the verb phrase kudu
diukur and kudu diungang. The semantic
relationship of the subject and predicate in the the
first and second clause indicates synonymic
relationship. The expression (09) is a compound
sentence composed of two clauses that have a
predicate and adverb structure (P-Adv). The
predicates are the verb phrase kudu ngadék and the
verb nilas, while the adverbs are sacekna and
saplasna. The semantic relationship between the
predicate and adverb (P-Adv) in the first and second
clauses indicates synonimic relationship.
Two-sided paradigm of collocative-identical is
that the first component of the first combination is
identical with the first component of the second
combination. Meanwhile, the second component of
the first combination is collocated with the second
component of the second combination. Look at the
expression:
(09) Hadé tata hadé basa
‘Well-mannered well-worded’
The semantic relationship of collocative-identical
is composed of hadé and hadé are two identical
words, whether the nouns tata and basa are two
collocated words. Those paired words contain
identical and collocative meanings.
(10) Kudu leuleus jeujeur liat tali.
‘All deeds or decisions should be well-
thought.’
In the data (10), there is paradigm two, which is
in the paired form of two a syntacticaly combination
leuleus jeujeur and paduan liat tali. Both
combinations form collocative-synonymic two-sided
paradigm. Between the leuleus adjunct in the first
alloy and the liat adjective on the second alloy has a
synthetic semantic relation, whereas the jeujeur
noun in the first alloy and the tali noun in the second
alloy have a collocative semantic relation.
The following is a Baduy pikukuh, a traditional
expression, showing a four-dimensional paradigm
which contains proverb (wawaran luang):
(11) Matak burung jadi ratu, matak édan jadi
ménak. Matak pupul pengaruh, matak
hambar komara. Matak teu mahi juritan,
matak teu jaya perang. Matak éléh jajatén,
matak éléh kasaktén. (Salmiati, 2014:2).
‘[Can fail in being a leader, can be crazy in
being a noble person. Can lose influence,
can lose power. Can lose in a fight, can lose
in a war. Can lose courage, can lose
supernatural power.]’
That Baduy pikukuh contains a statement of
aphorism (wawaran luang) in order not to fail in
life. If the prohibition and suggestion are broken, the
consequences will be fatal, that is, will fail to be the
leader, lose the influence, lose the prestige, lose in
war, and lose the power. Categorically, the
expression is a combination of four compound
sentences which is composed of two classes. Each
clause has a predicate and supplement (P-Sup)
structure. The predivate is a verb phrase, whether the
supplement is a verb phrase or noun phrase. All the
predicate verbs mention the meaning of
‘consequences’ which is marked with the adverb
matak.
Semantically, the relationship between the
predicate and supplement in the first and second
clauses is slightly different. In the first sentence
(10a), the semantic relationship between the verb
phrase matak burung in the first clause is
synonymous with the verb phrase matak édan in the
second clause, and the semantic relationship of the
verb phrase jadi ratu in the first clause is collocated
with the verb phrase jadi ménak in the second
clause. In the next sentences (10b, c, d), the semantic
relationship among the predicates of the first clauses
is synonymous with the supplements of the second
clauses.
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Conference in collaboration with the First International Conference on Language, Literature, Culture, and Education
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3.2 Discussion
Pikukuh explained in the study are spoken and
written expressions. The spoken expressions are
taken from Baduy pikukuh, while the written
expressions are taken from the archaic scripts of
Sanghyang Siksakandang Karesian and Amanat
Galunggung and also from spoken traditional
expressions that have been documented.
In Sanghyang Siksakandang Karesian (1518 M),
it is explained that there are three positions in this
world (tritangtu di bumi) which become the pillars
of life, that is (1) RAMA (the founder of the village
who becomes the leader of the society whose off
springs inherit his status); (2) RESI (ulama or
priest); and (3) RATU (the king, the powerful one).
In that script, there is a suggestion for people to own
these three characteristics of tritangtu, that is:
(12) bayu pinaka prabu, sabda pinaka
rama, hedap pinaka resi
‘[the power of a king, the words of a leader
rama, the determination of an ulema.]’
The tasks of those three prominent people
are defined in kropak 632 of Sanghyang
Siksakandang Karesian (Atja and Danasasmita,
1981) as follow:
(13) Jagat daranan di sang rama,
jagat kreta di sang resi,
jagat palangka di sang prabu.
‘[Guiding people is the responsibility of the
leader, taking care of life properity is the
responsibility of the ulema, managing
government matters is the responsibility of
the ruler/power holder.]’
The three power holders are equal because of
"pada pawitannya, pada muliyana" (the same
origins, the same noble). Therefore, all of them must
harmoniously cooperate.
(14) Haywa paala-ala palungguhan, haywa
paala-ala pameunang, haywa paala-ala
demakan. Maka pada mulia ku ulah, ku
sabda ku hedap si niti, si nityagata, si
aum, si heueuh, si karungrungan, ngalap
kaswar, semu guyu, tejah ambek guru
basa dina urang sakabeh, tuha kalawan
anwam.
‘[Do not fight over the status, earnings and
gifts. Start with the wise, logical, genuine
actions, words, and willingness that
attract people’s sympathy, be
downhearted, friendly, and speak politely
to all people, to both young and old
people.]’.
Based on the explanation above, it is seen that
tritangtu indicates the existence of language
paradigm, that is collocative-collocative three-sided
paradigm. The first element which is in the form of
noun phrase, that is, jagat daranan, jagat kreta, and
jagat palangka in the first, second, and third
combinations have collocative-semantic
relationship. The second element which is in the
form of prepositional phrase (PrepP), that is, di sang
rama, di sang resi, and di sang prabu, also have
collocative-semantic relationship.
Beside three-sided paradigm, language
paradigm that exists mostly in Sundanese pikukuh is
two-sided paradigm. This paradigm combines two
elements both categorically and semantically. This
two-sided paradigm of Sundanese pikukuh can be
seen in the following expression.
(15) Ulah neundeun piheuleut nunda picela.
Don’t raise the problem, don’t keep the
imperfection.
‘[Don’t ask other people to do bad things
and hostility.]’
That pikukuh contains prohibitions for doing bad
deeds, which is marked by the word ulah.
Categorically, its construction is a dual-paradigm
expression which is composed of two combinations,
that is (1) verb phrase (VP) ulah neundeun, the noun
piheuleut and (2) the verb nunda and also the noun
picela. Semantically, the relationship between the
verb neundeun in the first combination and the verb
nunda in the second combination is synonimic-
semantic, while the relationship of the noun
piheuleut in the first combination and the noun
picela is collocative-semantic. Therefore, overall,
the expression is collocative-synonymic two-sided
paradigm. The expression of written pikukuh can be
seen in this stone tablet of Kawali.
(16) Hayua diponah-ponah, hayua dicawuh-
cawuh, Inya neker inya ager, Inya ninycak
inya rempag.
‘[Don’t be blocked, don’t be bothered,
Who cuts will fall down, who steps on will
be fallen down.]’
The pikukuh quoted from the stone tablet is
four-sided paradigm as the combination of two-sided
paradigm. The first, two-sided paradigm which is
composed of the verb phrase (VF) hayua diponah-
ponah and hayua dicawuh-cawuh has synonymic-
semantic relationship. The second, two-sided
paradigm is composed of the clause Inya neker inya
ager and Inya ninycak inya rempag. Each clause has
Language Paradigm in Sundanese Pikukuh
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subject and predicate (S-P) structure. The first clause
is composed of the subject Inya neker and the
predicate inya ager, whether the second clause is
composed of the subject Inya ninycak and predicate
inya rempag. The semantic relationship between S-P
of the first clause and S-P of the second clause is
collocative-synonymic.
4 CONCLUSIONS
Language paradigm in Sundanese pikukuh refers to a
thinking pattern which, in fact, is a dimensional
language construction. In language paradigm, there
is a set of combination, both categorical and
semantic traditional expressions. Traditional
expressions, certainly, bear meanings and intentions
which differ from the set of words, either figurative
or metaphor meanings as the simile of life behavior.
Categorically, the first combination construction
is the same as the second combination construction,
either its clauses or phrases. Language paradigm in
Sundanese pikukuh indicates categorical
construction and semantic relationship. The
categorical construction refers to (1) clause,
containing S-P, P-Comp(lement), and P-Adv(erbial)
structures; and (2) phrase, containing Adj-N, Adj--
V, V--N, V--PrepP, N--Num, Num-Adj, and Adv-V
structures. Semantically, language paradigm in
Sundanese pikukuh indicates semantic relationships,
such as collocative--synonymic, collocative--
antonymic, collocative--identical, synonymic--
collocative, synonymic--synonymic, antonymic--
antonymic, collocative--collocative, and antonymic--
collocative.
ACKNOWLEDGMENTS
We would like to thank for anonymous reviewer for
very helpful comments on the earlier draft. A major
appreciation is expressed to chairman of Research
Institutes and Community Service (LPPM)
Universiyas Pendidikan Indonesia Bandung and
their staff for their help with important informations.
I also thank to my partners, my friends, and my
students for supporting my research.
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Conference in collaboration with the First International Conference on Language, Literature, Culture, and Education
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