Culinary Eco-lexicon of Panai Malay Community

Dwi Widayati

and Namsyah Hot Hasibuan

Departement of Sastra Indonesia, Faculty of Cultural Science, Universitas Sumatera Utara,

Jl. Universitas No. 19 Kampus USU, Padang Bulan Medan 20155, Indonesia

Keywords: Culinary, Ecolexicon, Environment, Malay community

Abstract:

This paper describes culinary eco-lexicons as a representation of the environmental wealth of the Panai

Malay community towards its culinary culture through its lexicons. The theory is the ecolinguistics.

Ecolinguistic theory focuses on a number of environmental concepts in the form of language, namely the

form of lexicon. In analyzing the data used referential method. From the analysis, it can be concluded that

culinary eco-lexicons in Panai Malay Society in addition to reflecting the natural wealth and environment

also reflects the culinary culture of the people. For example, the difference between culinary labar and

anyang which by other Malay society is a kind of culinary name. The different naming also indicates its

derivative lexicon. This lexicon refers to the nouns and verbs. The nouns encompasses the category of the

biotic environment, whereas the verbs categorize surrounding the category of abiotic environments. Raw

fish processing without fire is known as anyang ikan tarubuk pane, the peculiarity of this name refers to the

lexicon and the phrase it derives. Culinary eco-lexicon gule lomak and gule masam implicitly indicate the

existence of culinary similarities with other Malay. Similarly, the sarak torong is similar to culinary Malay

Asahan. However, any lexicon that can be derived from the above culinary diversity still reflects the local

cultural wisdom implicitly.

1 INTRODUCTION

Culinary which is one of the ancestral cultural

heritage becomes a very important part in the

preservation of culture. Each region has a policy that

distinguishes one area from another. Culture is

present because of the process of learning from the

interaction process in the community both verbally

and nonverbally. The difference is part of the

uniqueness that became the identity of the cultural

heritage of the community. It is also a necessity that

the Malay people also have a wealth of culinary as a

cultural heritage of their ancestors. The Malay

community, which is distinguished by its

geographical position, such as Melayu Panai, has

own distinctive characteristics in culinary naming,

even though the referent is similar or almost

identical.

The culinary eco-lexicons of Malay Panai

community treasures as ancestral cultural heritage

needs to be immediately documented because the

increasingly of fast food in Indonesia are also found

in the villages. This condition encourages the

consumptive culture of fast food especially in the

younger generation. Consumptive cultural patterns

of fast food culinary have had an impact on the

erosion of some vocabulary from the cognitive of

old speakers because there is no longer any medium

to transmit any lexicon of cultural heritage to the

younger generation, such as the scarcity of spice

plants for certain culinary types as lexicon referents.

As a result, many young people do not know the

lexicon associated with culinary. The general public

is more familiar with the Indonesian language or

foreign language than the local language. In fact,

culinary with local naming is essentially the cultural

expression of its people (cf. Nuraisyah, Mohd

Salehuddin Mohd Zahari, Mohd Zain Mohd Kutut,

Mohd Shaazali Mohd Sharif, 2013). Lauder

mentions that the destruction of natural elements or

cultural elements will have an impact on the

disappearance of the speaker's conception of the

entity because the extinction of a regional language

implies the loss of all cultural values stored in that

language, including environmental wisdom (Lauder,

2004). That is, each lexicon reflects the cultural

wisdom of the region implicitly.

It cannot be denied that the condition of local

language so far more marginalized, especially on the

1254

Widayati, D. and Hasibuan, N.

Culinary Eco-lexicon of Panai Malay Community.

DOI: 10.5220/0010071112541260

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

1254-1260

ISBN: 978-989-758-449-7

younger generation/adolescent. Ages that are

particularly vulnerable to outside influences and age

in the search process cause them to prefer different

changes to their culture, one of it is language. They

no longer have local language skills. They almost no

longer understand the cultural vocabulary, even the

everyday vocabulary. UNESCO (2003) predicts that

approximately 90% of the existing languages may be

replaced by more dominant languages.

The culinary eco-lexicons are part of the local

language vocabulary that is full of cultural wisdom.

They lived centuries ago and still exist today, and

have a reciprocal relationship between language and

their environment, both on a macrocosmic scale and

on a microcosmic scale (Mbete, 2013). Inside them,

there is a material culture product that originates in

the natural environment. In the eco-lexicons are

stored wealth of meaning and value of human life.

However, as time goes by and the socioecological

spatial dynamics that become the living spaces of

those languages, the terms are shifted, altered, or

marginalized by terms outside the Panai Malay

language which are increasingly accepted by its

speakers. It is related as expressed by Lindo and

Bundsgaard (Lindo and Bundsgaard (eds.) 2000)

that the environment changes, the language that lives

in society changes over time. The most rapidly

changing languages are lexicons. This changing is

influenced by three dimensions of ideological,

sociological, and biological dimension (Mbete, 2009

and Widayati, Gustiningsih, and Lubis, 2017)

The changes in language that related to

environmental conditions, both natural environment

and cultural social environment studied through

ecolinguistic studies. The vocabulary of the

environment or eco-lexicon is a recording of a

number of nuances of culture and natural wealth of

its environment, i.e human, cultural, and society.

The study of culinary eco-lexicons as part of the

Malay language environment vocabulary tried to

uncover the spiritual and physical riches of the

community (Fill and Muhlhauser (Eds), 2001).

Through the excavation of this culinary eco-lexicons

treasury, documentation of culinary eco-lexicons of

Panai Malay community can be realized.

2 METHOD

This research uses ecolinguistic concept.

Ecolinguistics examines the interrelationships

between language and its environment, both

human/social environments and the natural

environment. It means that ecolinguistic examines

the existence/absence, how, and why with the

language spoken by the community that related to

the environment. Haugen (Fill and Muhlhauser

(Eds), 2001) says that language ecology can be

defined as the study of interactions between a

particular language and its environment. The

definition of environment firstly directs one's mind

to a referential world whose language provides the

index. The real language environment is the

community that uses it as one of its codes. Language

exists only in the minds of its users, and serves only

in connecting these users to one another and with

nature, that is their social and environmental. Part of

the ecology is psychological: its interaction with

other languages in the minds of bilingual and

multilingual speakers. The other part of the ecology

is sociological: its interaction with society that

serves as a medium of communication. The

language ecology is determined primarily by those

who study it, use it, and send it to others.

The linguistic data about the culinary lexicons

of Panai Malay is collected from informants through

interview. The collected data are then grouped and

classified under the names of culinary, ingredients,

spice plants, flavors, and activities. To describe this

culinary eco-lexicons is used referential method with

the equalizing and differentiating techniques

(Sudaryanto, 2016). That is, the linguistic data

should refer to the observed environmental identity

as an understanding of the meaning and reference

figure. In addition to using the ecolinguistic

approach in exploring and describing culinary

lexicon in the cognitive speakers, it is also described

through the interrelation and interdependence of

community in the area with their natural

environment and place where they live (Mbete,

2013). The existence of interrelation, their

interdependence to their environment, keeps the

lexicon alive in its speechcomunity. A number of

these culinary lexicons are associated with the

available spice plants, ingredients, and flavors so

that the culinary lexicons of the Panai Malay can be

documented.

3 RESULTS AND DISCUSSIONS

Humans as language users and environment as the

living spaces of language affect each other. Based on

the ecological parameters of language diversity

within the dimensions of the space (environment)

can be in line with the diversity of the lingual wealth

of its community (Fill and Muhlhauser (Eds). 2001);

(Odum, 1996); (Mbete, 2009). This can happen if

Culinary Eco-lexicon of Panai Malay Community

1255

there is a strong interaction and interrelation

between the community and the existing

environment. Pattern of interaction and interrelation

of the community can be any activity utilization of

elements that are in the environment, both biotical

(biotic) and abiotical (abiotic). Furthermore, the

concept of interrelationship between sustainable and

continuous will form a pattern of interdependence

between humans and the environment that provides

a vessel for humans to survive and thrive.

Accordingly, the diversity of the culinary

lexicons of a language is a manifestation of society's

understanding of its environment.The more lexicons

that contain information about the environment of a

language, indicating the greater wealth of the

environment within the language community (see

Santoso, 2017). This can be understood, if people

within a particular environment collectively often

see, touch, and even use certain animal or plants, but

do not have a lingual code to mention the entity in

question, this is not possible. Such circumstances

will lead to the phrase "Very familiar, but

unfamiliar"(Sangat akrab, tetapi tidak mengenal)

(see also Widayati, 2018)

The diversity and culinary characteristics in an

area is influenced how the physical environment

characteristics in the area. In addition, a harmonious

relationship between humans and nature also

becomes a determinant of how culinary types are

familiar to the people. As Haugen (Fill, and

Muhlhauser (Eds), 2001) said that the real language

environment is a society that uses it as one of its

codes. The existence of culinary lexicon that is close

enough to the life of the community will be

intertwined interactions and interrelations that create

dependence between society and nature. The

understanding gained from these interactions and

interrelations is coded into lingual.

As a manifestation of the wealth of its

environment, it is appropriate that the surrounding

community understand a number of lexicons related

to its culinary, whether it's the lexicon of culinary

name, the lexicon of the plant name as the main

ingredient of the culinary, as well as the verb lexicon

that refers to the culinary making activity. The

familiarity of the Malay Panai community with the

environment manifests itself in lingual units that

understood jointly by its speakers. The following is

described a number of culinary eco-lexicon culinary

Malay Panai Society.

Table 1. Culinary Eco-lexicon of Panai Malay

No Lexicons environmental

cate

ories

Word Class

Cate

Meaning/ Science name

Biotic Abiotic Nom Verb

1. laba

- ++ - anyang

2. anyang - ++ - anyang

3. gule - ++ - curr

4. Gule masa

- ++ - sour curr

5. saraktoron

- ++ - e

ggp

lant curr

6. daun buas-

uas + -+- daun buas-

uas

remna

oetida

)

7. daun pakis + -+- daun pakis (diplazium esculentum)

8. ikan tarubuk pane + -+- terubuk fish (tenualosa toli)

9. ikan baong + -+-

aung fish (mystus)

10. ikan

ocah

ario

+ -+-

ecah

eriuk fish

11. ikan sinangin + - + -

senangin fish (eleutheronema

tetradactylum)

12. ikan

ama

+ -+-

amak fish

13. a

am + -+- chiken

allus

allus domesticus

)

14. toron

+ -+- e

ggp

lant

(

olanun melon

ena l

)

15. toge + -+-

ean sprouts (phaseolus aureus)

16. jantung pisang + -+- heart of banana

17. kalapo + -+- coconut (cocos nucifera)

18. katumba

+ -+- coriander

(

coriandrum sativum

)

19. cabe merah + -+- red chili

(

sicum annum l

)

20. cabe koci

+ -+- Ca

enne

(

sicum annuum

)

21.

awang merah + -+- union (allium cepa var. aggregatum)

22. asam limo + -+- lemon (citrus × aurantiifolia)

23. sore + -+- lemon

rass

(

mbo

on citratus

)

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

1256

No Lexicons environmental

cate

ories

Word Class

Cate

Meaning/ Science name

Biotic Abiotic Nom Verb

24. kolat + -+- flower ni

(

ruticans wurmb

)

25. lado/marica + -+-

epper (piper nigrum)

26. daun kunyit + -+- turmeric leaves (curcuma longa)

27. daun joruk purut + -+- lime leaves (citrus hystrix)

28. halio + -+-

(

zin

iber o

icinale

)

29. kun

it + -+- turmeric

(

curcuma lon

)

30. lan

kuas + -+-

alan

(

inia

alan

)

31.

robung

+ - + -

bamboo shoots

(

dact

lokladusstenostach

)

32. daun salam + -+- Ba

leaf

(

ium

anthum

)

33. udang koring + -+- dry shrimp (palaemonidae)

34. udang + -+- shrimp (palaemonidae)

35. udang kacopeh + -+- shrimp kecepe (acetes)

36. asam

oton

+ -+- acid

elu

arcinia atroviridis

)

37.

ulo aren - ++ - Brown su

38.

ati santan - ++ - Coconut mil

39. dipasiang - +-+ weede

40. diputek/potik, - +-+

lucke

41. dirobus, - +-+

oile

42. dikukur, - +-+

ratered

43. di

sen

- +-+

izzle

44. digiling lumat - +-+ finely grinded

45. dirajang (halus) - +-+ finely slice

46. diporas - +-+ squeeze

47. dicolu

- +-+ taken with for

48. diku

- +-+

eele

49. dironda

- +-+ soake

50. digoreng - +-+ frie

51. dipanggang - +-+

ake

52. dikikis - +-+ scrape

53. ditumis - +-+ sautee

54. di

aul - +-+ stirre

55. ditota

- +-+ cut big

56. dibolah - +-+ split

57. disaring - +-+ filtere

A number of culinary names, materials, flavour, and

manufacturing activies that lexically coded mark the

existence of environmental diversity as well as

marking the conditions of the Panai region. The

results of the interaction, interrelation, and

interdependence of society with their environment

are manifested in the various lexicons above. As the

legacy of his ancestors, the knowledge that tarnished

in the cognitive speakers made the community very

familiar with the lexicon and its referents.

3.1 Culinary “labar”

The culinary labar known as anyang on the

community of East Coast Malay North Sumatra.

Anyang terminology refers to the type of food with

fried coconut, both with the basic ingredients of

leaves (dedaunan), as well as various marine biota,

so that coastal communities know the phrase of

anyang pakis, anyang kepah, anyang ayam.

However, in the Panai Malay community, anyang

lexicon is known to be two variants, namely labar

and anyang. Labar refers to anyang type whose

basic ingredients are derived from leaves, whereas

anyang refers to anyang type whose basic

ingredients come from chickens, and fish species.

From a sociological perspective, culinary labar

is an identity as a typical Panai Malay food.

Knowledge-based society with a variety of plants

that exist in the vicinity, people understand the two

forms as various types of labars, namely:

Labar pakis ‘anyang pakis’

Labar buas-buas ‘anyang buas-buas’

Culinary Eco-lexicon of Panai Malay Community

1257

The Panai Malay society only recognizes two

types of labar as a distinctive culinary, although

there are many other types of labar that can be

formulated, such as labar toge, labar umbut pisang.

However, this type of labar is a culinary adoption of

other ethnic Malays, such as Malay Asahan. This

type of labar adoption is not so familiar by the

Malay Panai community.

The naming of the labar pakis and labar buas-

buas refers to the main ingredients of the culinary,

such as, daun buas-buas (Prema Cordiflora

Syzygium Aqueum), daun pakis (Diplazium

esculentum). Usually labar pakis is processed

together with toge. The culinary lexicon is supported

by a set of lexicons in the form of a lexicon of noun

categories such as, ingredients, spices, flavorings,

and categorization of verbs, that is processing. Some

similar culinary are generally supported by similarly

spice lexicons. The noun lexicon device as a

meronimi lexicon of anyang is kalapo, katumbaR,

udang koRing, cabe/cabai meRah, halio, bawang

meRah, asam limo and udang tangguk.

The existence of interelation and interaction of

Malay society with various types of spice plants is

derived from certain verbs to realize culinary labar,

so it can be consumed, that is the verb dipotik ‘to

take the leaves from the tree and to cut the leaves by

hand’. Cutting leaves by hand will give different

properties than they use a knife as a tool. Fresh

green colour will survive even though the leaves are

either dicolur ‘sprinkled’ or robus ‘boiled’. Other

verbs are dikukur, digongseng, and digiling as a

noun kalapo representation. The verb phrase digiling

halus is derived from the noun cabe merah,

katumbar, marica, and udang koring. While verb

phrase dirajang halus are derived from the noun

cabe meRah, halio, dan bawang merah.. The last

verb is dibolah and diporas are derived from the

noun phrase asam limau (see Widayati, 2018).

3.2 Culinary “anyang”

Culinary anyang is familiarized by the Panai Malay

community as a type of food using coconut fry,

given the essence of coconut milk, and based on

chicken or terubuk fish (tenualosa toli). From

anyang culinary lexicon found two forms of phrase:

Anyang tarubuk pane ‘terubuk fish’s anyang’

Anyang ayam ‘chicken anyang’

Culinary anyang tarubuk pane is familiarized by

the Panai Malay community as food that is

processed without fire. That is, ikan tarubuk is

processed into anyang without cooking. Ikan

tarubuk is cleaned and and given asam limo juice

until it lost its fishy. Verbs dipasiang and diporasi

are known in processing anyang tarubuk pane. The

existence of interaction of Panai Malay community

with kind of plant of kalapo, katumbar, sore, cabe

merah, cabe kocik, bawang merah, asam limo make

this type of culinary as typical food of Panai Malay

society which is not owned by Malay Coastal

community of East Sumatra. From the noun kalapo

found meronimi phrase kalapo gongseng and pati

santan. In this culinary is not known verb dicolur or

dirobus. Precisely known ones are dikikis, digiling,

di rajang, diporasi asam limo and adjectives mantah

'raw'.

Culinary anyang ayam is another type that is

also a characteristic of the Panai Malay community.

Both types of this anyang, are found in Panai

Labuhan Bilik. Typical processing methods make

these two types of culinary anyang as part of the

culture of the community that needs to be preserved.

The culinary of anyang ayam oversees a set of

lexicons of nouns and verbs. Noun lexicon, such as

ayam, kalapo, pati santan, katumbar, sore, cabe

merah, cabe kocik, bawang merah, jantung pisang,

dan kalapo goreng is a meronimi of the phrase

anyang ayam. In the phrase anyang ayam is also

found meronimi categorized verbs, namely

dipanggang, ditotak, dikupek, digongseng, digiling

lumat, dirajang, dikukur, diporas, dirobus, dan

disaring. The verb lexicon of each refers to a

different noun. The verbs of dipanggang, ditotak,

and dikupek refer to noun of

ayam; verbs of dikukur,

diporas, disaring, and digongseng refer to thenoun

of kalapo; the verb phrase of digiling lumat refers to

the nouns of katumbar, cabe merah, cabe kocik, and

bawang merah. The verb of dirajang refers to the

biotic nouns of environmental categories, ie sore,

cabe merah, bawang merah, and also jantung

pisang. From the noun phrase banana jantung pisang

yang dirajang derived verb dirobus.

What is interesting from both types of this

anyang Panai Malay is the noun phrase pati santan

as a typical culinary. In the East Coast of Sumatra

Malay society, pati santan as one of the spices of

anyang is not recommended. Precisely in the Panai

Malay community, pati santan must exist and

become a distinctive culinary culture that is different

from other Malay culinary culture.

3.3 Culinary”gule”

The natural and environmental conditions of the

Panai Malay community consists of sea, harbor/port,

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

1258

rivers, and headlands make people very familiar

with the marine environment. The main livelihood

of the community is fishermen. Therefore, do not be

surprised if the population is very familiar with the

culinary-based fish. Even in Panai there is a name of

fish that is only known in the area, namely ikan

gamak (a kind of fish). So typical of these fish for

the Panai community, especially the Negeri Lama

Kecamatan Bilah Hilir, so that emerged the

expression for the name of the area “Negeri Lama si

Kota Gamak”.

In addition to anyang, the Panai Melayu

community also knows gule. Familiarity of the

community with its environment also affects the

various lexicons of gule, among others, the

emergence of the phrase:

Gule masam ikan sumbilang ‘curry sour fish of

sembilang’

Gule masam ikan baong ‘curry sour fish of baung’

Gule lomak pocah pariok ‘curry fish of pocah

pariuk’

Gule lomak sinangin ‘curry fish of senangin’

Culinary gule lomak and gule masam mixed with

a variety of different spices make this culinary

special food for Malay people. On the phrase gule

masam known noun phrase asam potong, whereas in

the phrase gule lomak known phrase santan kalapo.

Another categorical noun lexicon that can be derived

from this culinary of gule masam is cabe merah,

bawang merah, bawang putih, kunyit, halio, sore,

daun joruk, robung, and asam balimbing. While the

verb lexicon is dipasiang, digiling halus, dipotuk.

Somewhat different with gule masam, gule lomak

besides recognizing the type of lexicons of spice,

also recognize noun of katumbar, noun phrase

santan kalapo, and lexicon of verbs are dikukur,

diporas dan disaring.

The name of marine biota ikan pocah pariuk

only known in the Panai region. This lexicon has not

found its equivalent in other Malay and its scientific

name. Therefore, so far the authors conclude that

this type of culinary is a typical culinary of Panai

Malay community, although compounding and spice

processing is almost the same as other Malay

society.

3.4 Culinary “Sarak Torong”

The existence of culinary sarak torong in Panai

communities shows that although that although it

has its own peculiarities in culinary, the sense of

belonging to Malay culture grows in the Panai

Malay community. Culinary sarak torong is also

known in the Asahan Malay community with the

name sarak torung. The basic ingredients and

processing methods are the same. From the phrase

sarak torong is derived a number of biotic lexicons

and verbs lexicon, namely cabe merah, bawang

merah, bawang putih, balacan, tomat, udang

kacopeh, daun kunyit, daun salam, katumbar,

santan, dibolah, ditumis, dikupas, dan dilobangi.

This perception of culinary similarity also

shows the interrelation and interaction of Malay

society with its environment. That is, the realization

of various lexicons as a representation of the natural

environment is a manifestation of society to its

environment through language. The more lexicons

that contain information about the environment of a

language, indicating the wealth of the environment

is great.

4 CONCLUSION

The culinary eco-lexicons in Panai Malay Society in

addition to reflecting the natural wealth and

environment also reflects the culinary culture of the

people. For example, the difference between

culinary labar and anyang which by other Malay

society is a kind of culinary name. The different

naming also indicates its derivative lexicon. This

lexicon refers to the nouns and verbs. The nouns

encompasses the category of the biotic environment,

whereas the verbs categorize surrounding the

category of abiotic environments. Raw fish

processing without fire is known as anyang ikan

tarubuk pane, the peculiarity of this name refers to

the lexicon and the phrase it derives. Culinary eco-

lexicon gule lomak and gule masam implicitly

indicate the existence of culinary similarities with

other Malay. Similarly, the sarak torong is similar to

culinary Malay Asahan. However, any lexicon that

can be derived from the above culinary diversity still

reflects the local cultural wisdom implicitly.

ACKNOWLEDGEMENTS

This research was financially supported by the

Directorate of Research and Public Dedication,

Directorate General of Research Empowerment and

Development, Ministry of Research, Technology

and Higher Education (Direktorat Penelitian dan

Pengabdian Masyarakat, Direktorat Jenderal

Penguatan Riset dan Pengembangan Kementerian

Culinary Eco-lexicon of Panai Malay Community

1259

Riset, Teknologi dan Pendidikan Tinggi) in

corresponding to Letter of Agreement in Research

and Public Dedication Funds for The Year 2018

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