Malay Oral Literature on Asahan Riverside and Flood Prevention

Wan Syaifuddin

Post-Graduate Studies (Doctoral), Faculty of Cultural Studies, Universitas Sumatera Utara, Medan,

Indonesia

Keywords: Oral literature, Asahan River, Flood Prevention.

Abstract: This research reveals values in Malay oral Literature among people who live on Asahan riverside, North

Sumatera, Indonesia. This area is danger area with flood. Nevertheless, the existence of the area is also can

cause flood to occur. One of the cause factor is lack of awareness in maintaining relationship between

human and their environment proportionally. This research tries to find out how oral literature ‘s values

guide society’s behavior not to damage their environment. The purpose of this research is to make sure

those values are tide up in mind and behavior of people who live in on the riverside. This research uses

qualitative-descriptive with socio and literature reception approach. This research shows that the values of

Malay oral literature among society who live on Asahan riverside in North Sumatera- Indonesia have

relationship with their behavior because those values have connection with people beliefs toward Islam.

Those values can be used as flood prevention

1 INTRODUCTION

Asahan river is one of river in North Sumatera

province, Indonesia. Based on the record of National

Bureau of Flood Prevention (PNPB) and Sumatera

Office of River Territories (BWS) also Organization

Office of River Bank Area (BPDAS) in North

Sumatera, Indonesia, flood occur in certain time

every year. Annual flood occur not without any

cause. One of the cause, is the uncovered condition

of forest at upper reaches of Asahan river. This due

to the action of people near Asahan river who cut

down trees improperly (known as Hydrology

Ecology) and at the lower reaches is found improper

structure and arrangement in organizing houses and

buildings, sanitary and drainage ( known as

Hydrology Technical) [3]. Meaning there is lack of

awareness of the people who live at the riverside

area in understanding their mutual relationship with

their environment.

The space orientation of Malay society,

basically refer to river territorial. In Malay society’s

beliefs, that is Islam, the esthetic dimension or the

beauty of the river has high values. Therefore,

Malay society, in most social studies-often called

aquatic-religious society. Observing those behavior

and the existing of the river, make on one side the

river cosmic for Malay society on Asahan riverside

as the substance or creative concept for oral

literature which reflected in local wisdoms. On the

other side, that existence also can be used as

guidance for society behavior not to damage their

environment and keep its beauty so they can prevent

flood.

Research on Malay oral literature’s values as

local wisdom on Asahan riverside make those values

keep on existing in forming cultured, educated,

noble character, and religious people because

basically those values as the mirror to reflect and to

supply the society with sufficient needs, meaning

that values and norms in the texts are collective

dreams because its relevancy to various live aspects

toward the environment [6]. This includes the

behavior in maintaining the riverside area. But

actual efficiency in planning the society behavior

toward Asahan river which oriented to oral

literature- systematically, directly, and creatively

way have not been done yet [8].

Based on this condition, the need of values as the

part of local wisdom to maintaining Asahan river is

needed. Therefore, in this chance on ICOSTEERR

2018, the discussion of research on keeping and

maintaining Asahan river in North Sumatera,

Indonesia is presented. The purpose of this

discussion is to anticipate every behavioral and

cultural changes with local wisdom usages, that is

1218

Syaifuddin, W.

Malay Oral Literature on Asahan Riverside and Flood Prevention.

DOI: 10.5220/0010070412181223

In Proceedings of the International Conference of Science, Technology, Engineering, Environmental and Ramiﬁcation Researches (ICOSTEERR 2018) - Research in Industry 4.0, pages

1218-1223

ISBN: 978-989-758-449-7

values in Malay oral literature. Asahan river is one

of the symbols of Asahan regency. On the period of

Kesultanan Asahan , the bureaucracy activities and

the center of the city is on this riverside. In history

record, Asahan river is the space of ship lines and

transportation. This function is still exist until

nowadays although not so widely used [2].

2 METHOD

Values of Malay oral literature work is not

comprehend from the outer layer only, but more

over it implant to the fiber of the language, the

rhythm of the voice and adat utterances. It is the

flesh tradition of Malay society, Therefore, to

comprehend those norms and values in arranging

society behavior through mimesis of those values

and norms. For that objectives, this research uses

qualitative-descriptive method accordance with

approach theory which put the role of the reader or

the researcher in interpreting a work, that is Esthetic

reception theory.

In applying this approach, when the researcher

face the texts, he is tied with various factor,

condition and situation. Researcher has different

experiences and knowledge so the researcher will

find different responds or opinions toward the texts

[9]. The researcher in in the interaction process with

Malay oral literature texts in Asahan river deals

with unstable variable because of the condition and

situation. The responds of the researcher can be done

in various norms and values. Researcher realize that

if one text gets different opinion it can be said that

the text has good impact and this can be the criteria

of its “esthetic values”

Based on the method and approach, the analysis

starts by collecting the Malay oral literature works

which live and develop in society in the research

area. After that, revealing and interpreting norms

and values in maintaining and arranging Asahan

river.

3 RESULTS AND DISCUSSIONS

By recording the inventory, text content of

Malay oral tradition which related to society’s

behavior to maintain the Asahan . One narration text

and twelve expressions or Petuah Adat.

1. Narration Text

Inform

Title /Synopsis Descriptio

Dato’

Aziz

Taher,

Dato’F

iliansy

“Pelanduk Terkial-

Kial”

Seorang pemuda

bergelar Dato’ Sungai

meluahkan rintihan

hatinya karena

merasakan keadaan di

sekitar sungai yang

merana kelak

dikemudian hari

mencana juga terhadap

makhluk-maklhuk yang

hidup di banjaran sungai

Asahan. Konon rasanya

kehidupan yang ada

menguak rasa hingga

kepada wanita-wanita

menjauh terhadap lelaki

atau perjaka-perjaka

yang hidup di

lingkungan banjaran

Sungai Asahan arena

tidak bernasib baik.

Suatu saat mengatasi

keadaan ini Dato’

Sungai membuka lahan

pertanian di hamparan

pinggir sungai Asahan .

Hamparan ini ia tanami

dengan sayur mayur.

Kelak ia bercita-cita bila

sudah menghasilkan,

maka ia akan

membuktikan bahwa

tidak sesungguhnya para

lelaki tidak berdaya

mengolah lingkungan

sebagaimana perilaku

wanita terhadapnya.

Namun, saat hamparan

sayur mayur dapat

dituai, sayur mayur

diranap terlebih dahulu

oleh “entah siapa”.

Tiada kalah akal atas

kebenciannya terhadap

perbuatan itu, maka ia

buat ranjau yang disebut

“jerat sembilan”. Jerat

dapat menangkap

pelakunya, yaitu

“pelanduk betina”

The story

telling is

formed in

Art-singing

tradition,

accompanie

d by the

music

instrument

tool called

“picolo”.

This story

telling is

also formed

in Art-

dancing

performanc

es at

“malam

berinai” on

Marriage

ritual

custom of

Malay

Asahan

Pulau

Rakyat.

Malay Oral Literature on Asahan Riverside and Flood Prevention

1219

perambas sayur mayur

yang ditanam. Oleh

karena kaki pelandu

betina terjerat ranjau,

maka ia terkial-kial.

Namun, saat pelanduk

terkial-kial, sembari ia

memanggil anaknya.

Lalu anak pelanduk

datang dan pelanduk

mempersilakan anaknya

untuk menyusu padanya.

Dato’ Sungai tidak jadi

melaksanakan hajat

marahnya, yaitu akan

membunuh pelanduk

betina. Melainkan Dato’

berkata bukankah sungai

sesungguhnya demi

kehidupan makhluk

ciptaanNya ,yang hidup

di alam ciptaanNya ?.

Bukankah pelanduk

memakan sayur mayur

demi kehidupan anak-

anaknya ?. Sejatinya

pelanduk mebuka mata

hati untuk ingat jasa ibu

nya. Dato’Sungai

sangat menghormati

jasa-jasa seorang ibu ?.

Demikianlah ceritanya.

2. Expressions /Petuah Adat

Expressions/

Petuah Adat

Informan Description

Benih yang

baik jatuh ke

sungai,

menjadi

pulau.

Benih yang

buruk, jatuh

ke bumi

menjadi

bencana.

T. Sahrul

i) This petuah

adat is

deliveredd on

“Ritual

Jamuan

Sampan”;

which means

ii) Do not

ever damage

the river;

iii) River as

the source of

life which can

“talk”

Buat atas

karena

sirambang

mata

Ridwan

i)This petuah

adat is

delivered on

“Ritual Jamu

Sungai”;

which means

ii)something

is not to be

said if not

present and

existed;

iii)things that

have been

done at the

river might

seen and

witnessed by

somebody.

Genggam

bara api, biar

sampai jadi

arang.

Zakaria

i)This petuah

adat is

presented and

delivered on

“Ritual Jamu

Kampung”;

which means

ii)Life at the

river needs

tough physic

and tough

soul.;

iii)Behavior

at the river

need

awareness

and patience

to gain safety

both in life

and the life

after.

Sakit mata

memandang,

lebih berat

bahu memikul

Badar

i)This petuah

adat is

presented and

delivered on

“Ritual Cukur

Rambut”;whi

ch means

ii)Bad impact

from bad

things done in

the river is

very hard to

live with;

iii)The

advantages

of the river

can turn to

bad-deed in

life.

Sehari

selembar

benang,

lama-lama

menjadi kain.

Kamaruddi

i)This petuah

adat is

presented and

delivered on

“Ritual

Khitanan”;

which means

ii)No matter

how small it

is, is able to

cause give big

impact.;

iii)Any bad

deeds will

slowly bring

disaster.

Berani

karena benar,

Sormin

i)This petuah

adat is

presented and

ICOSTEERR 2018 - International Conference of Science, Technology, Engineering, Environmental and Ramiﬁcation Researches

1220

takut karena

salah

delivered

on“Istiadat

khatam

Ngaji”; which

means

ii)Do things

according to

the function

and benefit.;

iii) Be good

to others.

Ular

menyusur

akar,

tidak akan

hilang

bisanya.

Awang

i)This petuah

adat is

presented and

delivered on

“Ritual Jamu

Sampan”;

which means

ii)Do good

things to the

river;

iii)No good

things will

turn bad

things.

Sekilas ikan

di air, tahu

jantan

betinanya

Ajang

i)This petuah

adat is

documented

when

delivered on

“Ritual

Membelah

Kayu”; which

means

ii)Many

advantages

and good

things of the

river for

people daily

lives;

iii) We will

earn bad

impact as

much as high

stream in the

river, if we do

bad things to

the river.

Beruk di

hutan

disusukan,

anak

digendong

mati

kelaparan

Syaiful

i)This petuah

adat is

documented

when

delivered on

“Ritual Jamu

Sungai”;

which means

ii)Every little

things we do

for the river

will bring

advantages;

iii)Things

will turn more

badly when

flood comes.

epaskan

Bahaudin

i)This petuah

ada

anjing

tercepit,

air susu

dibalas tuba

presented and

delivered on

“Ritual Jamu

Kampung”;w

hich means

ii)Do bad

things to the

river will earn

ad impac

Cacing

menyolok

mata,

kulit

menunjukkan

isi

M. Lokot

i)This petuah

adat is

presented and

delivered on

“Ritual Jamu

Sampan”;whi

ch means

ii)Flood will

harm people.

Bad things

causes

misery.

Kaduk naik

junjung;

harapkan

pagar, tapi

pagar makan

padi

Ruslan

i)This petuah

adat is

presented and

delivered on

“Musyawarah

Kampung”;w

hich means

ii)Hope for

bad things

causes

misery;

iii)Against

good-deed

will earn bad

things from

others.

3.1 Discussions

Narration text, titled “Pelanduk Terkial-kial” (PTK)

and expressions or Ungkapan Petuah Adat (UPA)

above, which described in right columns are the

meaning of each expressions. If refers to the media

they are expressed, that is as ritus or ritual of Malay

society customs in Asahan river, PTK and UPA

introduce the connected pattern and their ability in

supporting one object and subject which tied up with

the river cosmic for uniting the society kedaulatan

toward Asahan river. Thus, CPTK and UPA are

the highest comprehending of the society who live in

Asahan river side for the nature behavior around

them in daily lives.

The meaning of PTK and UPA shows that

through building norms and values of Asahan river

maintenance, by doing: ; i) Halal and advantages

behavior, that is every action and behavior should be

based on Islam teaching, do not break Adat istiadat,

and do not against government rules. In CPTK texts

said that /Dato’ berkata bukankah sungai

Malay Oral Literature on Asahan Riverside and Flood Prevention

1221

sesungguhnya demi kehidupan makhluk

ciptaanNya?/, whereas in UPA said /Genggam bara

api, biar sampai jadi arang/. The text of CPTK and

UPA mean that the attitude toward the river need

awareness and patience to gain safety in life and life

after death. Beside that, the harmony among people

and their environment and taqwa to Allah; ii). Every

one should has good niat. In UPA it is said /Ular

menyusur akar, tidak akan hilang bisanya/. It shows

to behave with good deeds to the river. Take

advantages from the river without asking for

prosperity. Because of that, if one doe good-deed

and ikhlas, nothing will turn bad. One should be

ikhlas and with self-awareness; iii). Beneficial

behavior, that is brings benefit to oneself, society,

nation and country. It refers to the meaning of

/Beruk di hutan disusukan, anak digendong mati

kelaparan/ It shows nothing is useless if it is for the

sake of the river, it will bring more benefit to the

people and in believing God and lack in keeping the

river in good condition will bring disaster to life; iv).

Knowledge behavior refers to UPA /Kaduk naik

junjung; harapkan pagar,

tapi pagar makan padi/ which means if one does

not understand or have any knowledge about life in

the river side, high and low stream, he will suffer.

His life will far from beauty and prosperity also

tawakkal. Those expressions are based on

knowledge; v). Proper and suitable behavior refers

from UPA /Cacing menyolok mata, kulit

menunjukkan isi/. It means work should be properly

done and able to be done by everyone, also work

should be natural and humanity.; vi). To carry, to be

carried out and loyal behavior refers from UPA

/Benih yang baik jatuh ke bumi menjadi bencana/

which means in doing something concerning with

river and its cosmic is a capability and doing

something should be loyal, both to the work and to

the society because it will affect the life; vii).

Dedicate Behavior, /Buat atas karena sirambang

mata/ that is commit to the dedication, petuah and

advice; viii). Polite Behavior, /Berani karena benar,

takut karena salah/ which means act noble and

gentle, do not do rough thing and say bad thing in

the river side. River is the eternal life to human.; ix).

Punctual Behavior and smart /Sehari selembar

benang, lama-lama menjadi kain/ This UPA means

to appreciate time accurately and use time properly

to prevent flood.

Through this reception mechanism as stated on

the expression text or Petuah Adat, shows that

Malay people who live in Asahan riverside know the

meaning of their lives. Knows who and what are in

their environment. Because of that, Malay people

who lives at the upper reaches and lower reaches of

the Asahan river, Asahan regency able to show their

thinking and understanding pattern to alert their

generation as guidance in understanding complicated

problem due to living in the Asahan riverside area.

Basically, PTK and UPA ‘s meaning is

metaphor towards the Malay society lives. Realizing

the inferior value towards the area which they lived

in, that is Asahan riverside area. This Malay society

personal area with the comprehending and believing

which translated into the culture in their lives. It is

stated that it is the Malay embryo in Asahan river

to make the existence of role and function of oral

literature in their lives by making the norms and the

values as the life arrangement at the river cosmic

and their Allah ..itulah benih Melayu di Sungai

Asahan yang berpelampung meredah lautan

kehidupannya di Sungai Asahan melimbang dirinya

dipelimbang demi penataan DAS Asahan untuk

diperlihatkan nilai emas kepada masyarakat

terhadap buana sungai dan Tuhannya [5].

4 CONCLUSION AND

SUGGESTION

4.1 Conclusion

Based on the discussions above as the existence of

Malay oral literature texts that is expressions and

Petuah Adat as local wisdom of the society who

lives in Asahan riverside area, can be concluded

that those expression have aroused the society

awareness towards their relationship (both

physically and mentally) with their environment.

This understanding could maintain and planning that

awareness and able them to prevent flood.

Observing the situation where the expressions is

uttered and given, can be realized that each

expression has dynamic strength toward the society

behavior. And because each value is natural and

sacred, it is something strategic to build society

identity and to maintain their behavior toward the

river. Moreover, the emotional bonding between the

values of PTK and PTA values and the society is

very strong. That bonding can rise their confidence

and their dignity.

4.2 Suggestion

For empowering the values and norms which

revealed in Malay oral literature in Asahan riverside

toward its society, media is needed for that purpose.

ICOSTEERR 2018 - International Conference of Science, Technology, Engineering, Environmental and Ramiﬁcation Researches

1222

That media is poster as the visual combination of the

strong plan and message delivering to catch attention

of the society. More than just giving suggestion but

formed in action so it is meaningful in memory and

life. Principally, poster is a suggestion in illustrated

form, with the purpose of catching attention,

offering, motivating, or showing main idea, facts or

certain event. For that purpose, the poster will be

placed at certain public areas and along the area of

Asahan riverside. Poster as media in planning

Asahan river is not only based on sequences of

words to deliver special ideas or special messages

but the power of those meaningful words which

refer to norms, and values in PTK and UPA.

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