Catatan

Lima Jam Bersama TVRI Banda Aceh

Oleh: Alfazri*

fazrigayo

Sabtu Sore,  jam ditangan menunjukkan pukul 14:20 WIB, team Lintas Gayo (LG) akan melakukan perjananan menuju Bur Gayo. Sebuah tempat untuk berekreasi di Takengon, Aceh Tengah.

Perjalanan  kali ini,ditemani oleh kru TVRI Banda Aceh.  Mereka adalah Ibrahim, Safril, Natanil, Yumadi, dan Romi Juliansyah. Tujuan perjalanan ini adalah untuk pengambilan gambar program acara Pelangi Nusantara yang akan disiarkan oleh TVRI Nasional.

Selain itu, ikut serta bersama kami tiga orang siswa dari SMA Negeri 1 Takengon. Mereka akan menjadi pengisi kegiatan Pelangi Nusantara TVRI dengan melantunkan  lagu Gayo. Mereka, Rima Arami (Vokal), Zaki Fuadi (Rapai) dan Rudi Pratama (Gitar).

Mengendarai dua mobil, kami bergerak dari Batas Kota Café (BK) menuju Atu Tingok atau yang lebih dikenal dengan Bur Gayo.

Memasuki wilayah Bur Gayo dari kampung Asir–asir, perjalanan mulai terasa tidak nyaman. Mengapa tidak, jalan beraspal menuju Bur begitu sempit dan menanjak. Belum lagi lubang yang memenuhi jalan, membuat semua pengendara, khususnya roda empat, harus berhati-hati jika berhadapan dengan pengendara lain dari arah berlawanan. Continue reading “Lima Jam Bersama TVRI Banda Aceh”

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Art Culture, General

Didong

Didong The Traditional Art of Gayo

Didong The Traditional Art of Gayo
Didong The Traditional Art of Gayo

Communities in Aceh Tengah Gayo live in the mountains or plateaus. They still preserve the artistic culture of one nation is Didong. Didong is a traditional art that is very popular and desired by Gayo society. The artist was called with the title-ceh ceh Didong. There are several names Didong famous players, including Lakiki CEH, CEH To’et, Daman CEH, CEH Ibrahim Kadir, Lakiki Ujang CEH, CEH Ucak, Seven CEH, CEH Session Temas Idris, and CEH Abd Rauf.

Didong a performance art done by the men in groups (usually numbering 15 people), with free expression, as he sat cross-legged or standing, stamping his feet. They recite verses Gayo language with melodious voice, while manabuh drum, pillow or saucepan and clapped as varied, so that the sound and motion create a beautiful and interesting.
B. Privileges
Traditional performing arts that became the pride of Gayo society is able to survive today in the midst of technological developments and the influence of westernization. People do not get enough of watching ceh-ceh Didong berdidong in almost every night the week. Was done to show the whole night (from evening until dawn).

Poems are recited by the power of fusion art configuration of motion, literature and sound like “voodoo” the audience to “drift” and continue to listen to the social and religious reflection Continue reading “Didong”

History

GAYO

august 29 2009

ETHNONYMS: Gayo, Gajo, urang Gayó, Gayonese

Orientation

Identification. The Gayo live predominantly in the central highlands of Aceh Province in Sumatra, Indonesia, and are Sunni Muslims. Gayo refer to themselves as “Urang Gayo,” meaning “Gayo people,” primarily on grounds of command of basa Gayo, the Gayo language.

Gayonese Groom with neck and head jewelry./6470
Gayonese Bridegroom and bride with neck and head jewelry./6470

Location. The Gayo homeland lies across the Bukit Barisan Range in Aceh Province, between 40 and 5° N and 96° and 980 E. The range divides the homeland into four plateaus, each with a river system along which Gayo have settled. The largest concentration of settlement is the town of Takengen (Takengon) by Lake Lat tawar. The area gradually declines in elevation from about 1,500 meters in the north to  about 500 meters in the south. Northeast trade winds bring heavy rains in a four-month period between October and  March; the southeast trades can bring a lighter rainfall between April and September.

Demography. The 1980 population of the district of Central Aceh was 163,339, of which about 140,000 were Gayo speakers. In the 1980s about 45,000 Gayo resided in other districts in the Aceh highlands and about 25,000 lived elsewhere in Indonesia, giving a total population of about 210,000 Gayo.

Linguistic Affiliation. The Gayo language belongs to the Western Indonesian Branch of the Austronesian Family and lexically is most closely related to the Batak Subfamily. The presence of Mon-Khmer loanwords suggests early coastal contacts with some Mon-Khmer-language-speaking societies.  The earliest known writing in Gayo used the Jawi script (Arabic letters) but since the 1950s most Gayo have used standard Indonesian orthography. By the 1980s most Gayo had at least minimal competence in the Indonesian language.

History and Cultural Relations

Substantial written references to the Gayo only begin in the late nineteenth century. It is likely, however, that the Gayo homeland belonged to the Islamic kingdom of Aceh in the seventeenth century and that Islamization of the area had begun by that time. At the outbreak of the Aceh-Dutch war
in 1873, Gayo possessed a strong sense of ethnic distinctiveness but recognized a nominal Acehnese suzerainty. Some Gayo continued to resist the Dutch after the invasion of the highlands in 1904. During Dutch occupation (1904-1942) Gayo developed a thriving cash-crop economy in vegetables and coffee, attained a relatively high level of basic education,
and participated in the movements of Islamic modernism and Indonesian nationalism. Gayo fought to maintain Continue reading “GAYO”

Folk Tales

Malem Dewa

Malim Dewa

M.J. Melalatoa
Translated by Krishna

The Pesangan river winded through the forest like a giant snake. The closer you got to its source the clearer blue its water and thicker the forest around it. Malim Dewa was walking up towards the top of the river. He walked alone, accompanied only by a beautiful dream. In his hand was a lock of hair as large as a duck’s egg. He had been twisting and curling it around his fingers as he walked and he had been walking for days. His heart had been captured by the vision of a woman’s beautiful face, the one whose lock of hair he held in his palm. The beautiful dream made him walk on with spirit despite physical tiredness. The long way he had traversed had been full of problems. He had to crawl through thorny woods, walk over fallen trees that were slippery with moss grown all over them, cross a gaping gorge On the other hand, the song of wild birds brought joy to his soul, the soft breeze whistling though the trees made his journey pleasant. Somewhere from the edge of his imagination, a beautiful face smiled out at him. He was exhausted, he sat down for a rest. His mind was too tired to think of which way he should go. He’d take the road to the right, he thought, they say the way to the right brings success. He got up and started walking again. His mind travelled back to those twinkling eyes. Oh …, I’m getting closer to her, closer to the maiden who has no match on this earth. But his feet were tired. So he sat down again in the shade of a tree. He watched the dancing ripples on the river. From the bag that lay beside him, he took out a flute. He began to play a soft romantic tune on it. Its sweet high notes rose over the trees and pierced the sky. His spirits rose with the music. If only she could hear this music of my soul. Oh …, I hope she can hear it, I hope she can! But perhaps it’s still too vague and distant a music for her ears. I must get closer to her, close enough that she may be drawn to my music. Malim Dewa rose. He hung his bag across his shoulder and started walking. He seemed more lively and more sure of himself. He walked through the day and slept under thé trees at night. One morning when it was still very early, he heard a cock crow.

To start with, he thought that this was only to announce the dawn. He rose, rubbing his eyes. He listened attentively, with his head cocked to one side. His heart jumped in joy. He was close to village, he thought. The cock crowing on and on from the midst of solitude seemed to Malim Dewa to be singing a welcome song for him. It woke him up completely. He was still swinging between excitement and distress, while the dawn approached from behind the eastern-hills.

Malim Dewa walked slowly, watching the dawn as it spread out on the leaves of trees. He felt the forest was getting thinner. The early morning grey and pink began to brighten, spreading light all over the earth. Birds were noisily setting out in sear»»’ of food. Malim Dewa enjoyed the life and beauty around him. He was eager to find the village from which cocks had been calling out. He looked around, but could see nothing. The south was walled by hills. In the east distant grey hills lined the horizon. It was à cold day. The breeze bit into the bones. Malim Dewa was walking slowly, stiff in the joints, when suddenly he heard the sound of laughter. He listened intently. Some people were laughing—women! Although they were still quite far away, Malim Dewa now moved with the careful passion of a cat chasing a mouse. His heart beat fast, his breath was slow like that of a very frightened man. It was as if he was afraid that those women would hear him breathing. Hiding himself behind the bushes, Malim Dewa observed a beautiful panorama. The river widened there and the water was calm. In the middle of it stood a rock. It was like a huge dough-nut sticking out of the water. Malim Dewa sat spellbound, looking at seven naked figures of pure gold. They were bathing and playing around like children.

Malim Dewa sat ready in his heading place
Malim Dewa sat ready in his heading place

One of them squirted water on another’s face. Another pulled the legs of the girl who was lying on the rock, thus dragging her into the water and she screamed as she slipped in. One girl sat on the rock washing her hair. The tips of her long tresses were swept by the river. Watching the water playing among those long locks, Malim Dewa remembered the Continue reading “Malem Dewa”

Politic, Social

Renggali and Seulanga

When Renggali’s Fragrance is not as Good as Seulanga
Hairul Anwar

“EXCUSE me gentlemen, I have been making you wait. I just arrived from Bener Meriah. I had a little bit business,” Iwan Gayo said. He welcomed his guests friendly.

Five men have been waiting for him about an hour. Iwan had invited them to his house at Paya Tumpi, Takengon, Aceh Tengah district. Iwan also asked me to meet them on 7 February 2008.

Iwan clarified why does he invites them, lengthy. His tone is up and down, as well as a preacher in church or mosque. Sometimes he stand up and then back to his chair.

“The demand for ALA extension became our parent motivation, including my father, Abubakar Bintang, head of Indonesia National Party (PNI). Since 1945, they have been struggling for it. However, it never occurred as Aceh was in war, ranging from Dutch to Gerakan Aceh Merdeka (Free Aceh Movement),” Iwan said.

Those five men were listening quietly. They did not interrupt him.

“As head of village, please do tell your population. Tell them that Acehnese people in the hinterland where located in five districts were demanding to establish new province. Therefore, we could take good care of the people. If there come any support, let us together go to Jakarta. We will give our support to the commission II in house of representative (DPR) to signing the law of government of ALA,” he continued.

Iwan showed them sample of a piece of letter from a village headman. It is a form of conformity the head of village to fly to Jakarta. He will also conform to follow sort of constraints, such as not to bring any kind of blades, keep him under control, and … the most important is, ready to sleep in house of representative building as a way to fight the demand.

“I’m joining you. I’m ready,” a guest said.

“Yeah … I agree,” said the man next to him.

“I suggest all of village headman to gather before we go to Jakarta. Some of them have not known yet about our struggle of ALA province establishment. We have to brief them first,” the other village headman interrupted.

Going to Jakarta is not as simple as they thought. Besides its distance, the cost from Aceh to Jakarta is quite expensive.

“We would take some contribution from them, at least five thousand rupiah,” Iwan said.

The supporters of the ALA province establishment had planed they will go to Jakarta on April 2008. It means there are two months remain to take the contribution. Then, Iwan give them donation form.

“Number of contribution should note down as well as the identity,” Iwan continued.

Iwan Gayo is member of Continue reading “Renggali and Seulanga”

Politic

Renggali and Seulanga

When Renggali’s Fragrance is not as Good as Seulanga

Hairul Anwar

“EXCUSE me gentlemen, I have been making you wait. I just arrived from Bener Meriah. I had a little bit business,” Iwan Gayo said. He welcomed his guests friendly.

Five men have been waiting for him about an hour. Iwan had invited them to his house at Paya Tumpi, Takengon, Aceh Tengah district. Iwan also asked me to meet them on 7 February 2008.

Iwan clarified why does he invites them, lengthy. His tone is up and down, as well as a preacher in church or mosque. Sometimes he stand up and then back to his chair.

“The demand for ALA extension became our parent motivation, including my father, Abubakar Bintang, head of Indonesia National Party (PNI). Since 1945, they have been struggling for it. However, it never occurred as Aceh was in war, ranging from Dutch to Gerakan Aceh Merdeka (Free Aceh Movement),” Iwan said.

Those five men were listening quietly. They did not interrupt him.

“As head of village, please do tell your population. Tell them that Acehnese people in the hinterland where located in five districts were demanding to establish new province. Therefore, we could take good care of the people. If there come any support, let us together go to Jakarta. We will give our support to the commission II in house of representative (DPR) to signing the law of government of ALA,” he continued.

Iwan showed them sample of a piece of letter from a village headman. It is a form of conformity the head of village to fly to Jakarta. He will also conform to follow sort of constraints, such as not to bring any kind of blades, keep him under control, and … the most important is, ready to sleep in house of representative building as a way to fight the demand.

“I’m joining you. I’m ready,” a guest said.

“Yeah … I agree,” said the man next to him.

“I suggest all of village headman to gather before we go to Jakarta. Some of them have not known yet about our struggle of ALA province establishment. We have to brief them first,” the other village headman interrupted.

Going to Jakarta is not as simple as they thought. Besides its distance, the cost from Aceh to Jakarta is quite expensive.

“We would take some contribution from them, at least five thousand rupiah,” Iwan said.

The supporters of the ALA province establishment had planed they will go to Jakarta on April 2008. It means there are two months remain to take the contribution. Then, Iwan give them donation form.

“Number of contribution should note down as well as the identity,” Iwan continued.

Iwan Gayo is member of Committee of Acceleration of ALA Province Establishment (Komite Percepatan Pembentukan Provinsi ALA). He is a spokesperson of the committee.

This activity had made Iwan back to his village. Prior to join the committee, more than 40 years he lived in Jakarta as a freelance journalist and working in his printing enterprise. He also had known as writer of Buku Pintar, which very famous among students.

Since he became spokesperson, Iwan is very busy. Almost every day he went to one village to another campaigning aims of ALA province establishment and raising villagers endorsement.

Guests have been always coming to his house, journalists, students, government officials, and former member of Free Aceh Movement as well. Probably, that is the reason why some polices escorting around his house.

“We should make them believe that ALA population was endorsing the province establishment,” he told me.

ACEH Leuser Antara or known as ALA consists of five districts, Aceh Tengah, Bener Meriah, Aceh Singkil, Gayo Lues, and Aceh Tenggara.

Besides ALA, Indonesian House of Representative (DPR-RI) submitted the establishment plan of Aceh Barat Selatan province, called ABAS. Its region ranging from Aceh Jaya, Aceh Barat, Nagan Raya, Aceh Barat Daya, Aceh Selatan, Simeulue district.

Although banners of the establishment province demand is used the acronym of ALA-ABAS, initiative of it has protracted historical struggle. It sounds more and more loud recently. The ALA initiators were campaigning through cultural-art performance or mass demonstration.

The name of Aceh Leuser Antara has three meaning. ‘Aceh’ representing geographic landscape, ‘Leuser’ representing three regencies where located in Leuser Mountain National Park, and Antara representing Aceh Tengah and Bener Meriah districts entity.

“Proposal of the province name was changing for few times, but we finally come to ALA name. In the beginning, the name was Galaksi. It is an acronym of Gayo Alas Kuala Simpang Singkil. It changed to GATS with similar acronym to Galaksi. Late, Kuala Simpang or Aceh Tamiang was canceled its membership,” Iwan told me.

On 7 October 2005, Kompas daily reported the demand of ALA province establishment had discussed thoroughly in Brastagi, North Sumatera, during May 2001. Some of prominences, member Indonesian house of representative, and officials of Internal Affairs Department attended the meeting. It was exclusively meeting, as province extension issues were being sensitive. Three years later, the legislators approved the establishment and put into initiative draft of Indonesia parliament. The initiators in five districts held a congress toward ALA establishment on May 2005. They earned Rp 20 billions to financing the new province materialized.

On October 2005, they held mass demonstration in Jakarta. Nearly 500 participants who lived outside Aceh demanded the government to extent Aceh province region.

Continue reading “Renggali and Seulanga”

General, Social

Save Gayo language Now

Gayo People must fast to take steps, When Not in 2010 Gayo language estimated be Lost.

Domenyk eades In takengon.Photo-winbathin.multiply
Domenyk eades In takengon.Photo-winbathin.multiply

Takengon-The Gayo language is one of the languages that is used in the Nanggroe Aceh Darussalam province. Although it is spoken in Aceh, the Gayo language is different from the Acehnese language. The Gayo language is used by the minority Gayo inhabitants that live in the central highlands of the province.
“The Gayo language will possibly be lost by 2016”, said M.Jihad, a resident of the Bintang Subdistrict, in a meeting with the writer of gayo grammar, (A grammar of gayo, a language of Aceh, Sumatra) that was written by Dr.Domenyk Eades.BA (Hons) PhD (Melb), Asistent Professor, Lecturer in Linguistic and Translation Studies. College of Arts, Sultan Qaboos University, on Friday night (11/7) in the Bale Pendari Building that was of the Reje Linge Theatre. It was attended by artists, the culture critics, students and the public figures.
M.Jihad based this on the fact that the Gayo community often do not use the Gayo language in everyday communication. They are more likely to use the Indonesian language and are too tolerant to this. Moreover, the role of the Government like the Regional Government and DPRK (Regional Legislative Council for regency) was also not involved in in conserving the gayo language through policy.
Domenyk Eades is Professor’s Assistant in Sultan’s University of Qaboos Oman. He came to Aceh to teach English and to research the Gayo language for his doctorate in linguistics. “Literature of gayo made me interested to studying Gayo language”, he said opposite dozens of participants that night.

Literature in gayo made me interested to studying Gayo language”. Said Domenyk opposite dozens of participants that night. In order to conserve Gayo language, according to Domenyk, at this time must be written the book in the Gayo language and again wrote the fairy tale, the history and the culture from informant that still living, when not wanting the gayo Language lost.
“So many languages have been lost in the world. Would the Gayo language also was like this”, ask Domenyk to Zulfikar Ahmad St, a staff member of Bappeda who accompanied Domenyk.
Back to M.Jihad, who worried the Gayo language loss from languages in the world. According to the Jihad, the Gayo language was assets or the wealth that were rich in the vocabulary. “Gayo language is rich in words”, said M. Jihad, giving an example of one word in Indonesian for sit, but which had three correspondences in Gayo; that is, kunul, tempoh, semile. Moreover, M. Jihad said that before Rasulullah SAW was born, the Gayo language that more was known with the term “peri berabun”.
In the last 10 years Domenyk carried out the research about the Gayo language, and in the meeting discussed the grammar book he wrote on the Gayo language. In discussions this Gayo language, Evidently many students circles and audiences that precisely the difficulty spoke gayo fully and still mixed it with Indonesian. “this is a proof and argument, already many language vocabularies gayo that no longer is used and tended Losed”,M.Jihad explanation. According to Domernyk, since carrying out the research ten years set, has had the Gayo community that no longer would cares the culture, the language and Gayo history because it was considered not useful.

Save Gayo languge Now and Visit Tanoh Gayo 2008
Save Gayo languge Now and Visit Tanoh Gayo 2008

“If the Gayo language was lost, then the Gayonese identity also would losed.Gayo community will lose identification”, stressed Domenyk. So, because the language will be the identity, continued Domenyk the gayo people from now on must teach generation Gayo children to speak Gayo and get a start to teach Gayo culture. “Books in Gayo language could educate children Gayo to not lose identity”, explained Domenyk. Currently, with his book of Domenyk, A grammar of gayo, a language of Aceh, Sumatra, the Gayo language has been studied in an university in Germany in the Linguistic program.
Yusradi Algayoni, one of the best students USU the Sampoerna version that currently completes the Biography of the famous artist gayo, Drs.AR Moese, explained he had gathered 60 book collections about gayo and now was making the language dictionary gayo that was gathered by him numbering 6670 words. Yusradi asked Domenyk to have the grammar of gayo translated into Indonesian. However according to Domenyk, that must be asked for by his permission with the publisher who handled his book. Most of the students and participants who were present feeling embarrassed because of the Gayo language was researched not by the community gayo, but precisely was researched by the outsider like Domenyk.
Zamzam Mubarak, a Gayo student in Jakarta, questioned the origin Gayo language because gayo it was considered had a big civilisation. According to Domenyk, the Gayo language belongs to the Austronesian group. The Gayo language was connected with the Nias language, Mentawai and Batak Language. Iwan Bahgie, the organiser of the meeting with Domenyk stated that the meeting was held in order to conserve the Gayo language. “After receiving information from Zulfikar Ahmad about Domenyk’s presence with his family in Takengon in the holiday, we offered to be facilitators”, said Iwan. Yuhdi Saffuan, the alumnus of the Indonesian University that is currently in Takengon, said, the Deceased, Prof. Yunus Melalatoa, had said in a forum for the Gayo students Indonesia in Yogyakarta on 2002 that Gayo language including one of the languages that will be lost because of being affected by the culture and the outside language.
“According Prof. Yunus Melalatoa, estimated on 2010 Gayo language has to the critical point. Some for example if asking the community’s Gayo children that was in the Village, the Ama term for the call Father, no longer known by children”, said Yuhdi imitated the concern of Prof. Yunus Melalatoa, a Anthropologist UI.
Said by Yuhdi Saffuan, what is forecasted by Prof. Melalatoa currently has been proven. This was based on the fact at this time, continued Yuhdi, basic school children could not have in Takengon spoken Gayo even his parents suggested their children spoke Indonesia everyday so that not embarrassed to socialise with his friend in the school.
“Could imagined several years in the future, the Gayo language no longer popular and no longer was used in Takengon and will be forgotten history”, stressed Yuhdi. After discussions of the grammar gayo book was spread out. The students and the community who were present agreeing to begin discussed and discourse conservation efforts of the Gayo language with what was acknowledged as a kind of “Balai Bahasa Gayo” meaning Hall Gayo language, and the routine carried out discussions about the language. Needed the role of Regional Government at this time to conserve the Gayo language with more strengthened the Gayo language in education. (www.uranggayo.wordpress.com)

This article was translated from http://www.winbathin.multiply.com

by: FG