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LANGUAGE DATA Asia-Pacific Series Number 15

SULAWESI LANGUAGE TEXTS

A PL529i . Z77 S85 1990

Barbara Friberg UNHAS-SIL

Editor


Barbara Friberg UNHAS-SIL

Editor

A Publication of The Summer Institute of Linguistics, Inc.

in cooperation with Hasanuddin University

Ujung Pandang, South Sulawesi

Dallas 1990

p,UST RA

LIBRARY

NAL urti 4̀'

LANGUAGE DATA is a serial publication of the Summer Institute of Linguistics, Inc. The series is intended as an outlet for data-oriented papers aut ored by members of the Institute. All volumes are issued as microfiche editions, while certain selected volumes are also printed in offset editions. A listing of available volumes will be sent on request.

Copyright © 1990 by the Summer Institute of Linguisties, Inc.

ISBN 0-88312-215-4 (also microfiche AP 15, ISBN 0-88312-300-2)

ISSN 1040-4414

Printed in Indonesia All Rights Reserved

Summer Institute of Linguistics Kotak Pos 164

Ujung Pandang, South Sulawesi

No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means--electronic, mechanical, photocopy, recording, or otherwise--without the express permission of the Summer Institute of Linguistics, with the exception of brief excerpts in journal articles or reviews.

Copies of this and other publications of the Summer Institute of Linguistics may be obtained from

International Academic Bookstore Summer Institute of Lingui

WisdomCamp VVisdom Road Dallas TX 75236 USA

Summer Institute of Linguistics

LANGUAGE DATA ASIA-PACIFIC SERIES

Publication Number 15

AUSTIN HALE PHYLLIS HEALEY DAVID THOMAS

Series Editors

WILLIAM R. MERRIFIELD Editor-in-chief

Academic Publications Coordinator

CONTENTS

Introduction 1 Abbreviations Used 3 Map 6

1. Bob and Marilyn Busenitz: Balantak texts Preparing Sago 7 Looking for Tooth Medicine 13

2. Drs. Abdul Ghani Hali: Ledo text Marriage Proposal in the Kaili Region 23

3. Don and Sharon Barr: Da'a texts Making a Blowgun 34 The Creation of the World 38

4. Michael and Martha Martens: Uma text Barkcloth 46

5. Juha and Pirkko Christensen: Rampi text The Legend of the King's Rat Son 53

6. Tom and Kathy Laskowske: Seko texts Marriage Customs 64 Water Buffalo at Seko 69

7. Kari and Susanne Valkama: Duri texts Making Cottage Cheese 75 Massapeoq - a Duri Custom 81

8. Timothy and Barbara Friberg: Konjo texts Working the Cornfields Until the Produce is Eaten 89 Power to Make Oneself Invisibile 100

9. Bibliography 114

INTRODUCTION

1. Languages of Sulawesi

This volume presents texts from eight of the languages spoken by minority groups of South and Central Sulawesi; Balantak, Ledo, Da'a, Uma, Rampi represent the Central Sulawesi stock, while Seko, Duri and Konjo represent the South Sulawesi stock. Balantak belongs to the Saluan subfamily, and is not closely related to the other languages in this volume. Da'a and Ledo are dialects of the large Kaili language in Central Sulawesi. Uma is closely related to the Kaili language. Rampi, which shares some similarities with Uma, also belongs to the Kaili-Pamona language family. Seko seems to be quite distinct from other languages in the area but is officially grouped with the Torajan languages. Duri belongs to the large language family called northern south Sulawesi. While closely related to the Toraja sub-family, it is a member of the Massenrempulu subfamily. Konjo is officially considered a dialect of the large Makasar language. The following map gives the approximate location of these eight languages (page 6).

No matter how distinct these languages are, they demonstrate numerous similarities; the data in this volume should be useful for comparative studies. At the same time some of the more closely related languages, such as Da'a and Uma have quite different syntactic structures, showing the divergence which is possible over time or the influences from other languages of the area.

2. Notes on the Texts

This volume has been prepared by linguists in Sulawesi working in cooperation with UNHAS-SIL. The volume is presented with the hope that both linguists working with Austronesian languages and anthropologists will find the data valuable. The texts have been selected as those that give some insight into the respective cultures so that students of anthropology may use the texts as a basis for further research. The texts have been given in interlinear format so that linguists can benefit from the morphological analysis. Free translations in both English and Indonesian facilitate the use of these texts by both Indonesian and western linguists.

A great deal of effort was put into making the abbreviations used in the morpheme glosses as self-consistent as possible, so that comparative studies can be done more readily. Even so, there are different glosses for some morphemes which appear to actually have the same function in different languages. This is inevitable given the range of analysis and contact with the languages. While a few of the languages represented have been carefully analyzed over a long period of time, others have only had a cursory analysis, resulting in less differentiation or clarification of some of the more obtuse morphemes. Although the abbreviations

2 SULAWESI LANGUAGE TEXTS

are all defined in a following list (pages 3-5), some of the terms will not be immediately clear because they represent functions that are not often found in languages of the world. A bibliography is appended so that those interested in further research will be able to read specific articles on a given language.

As much .as possible one gloss was given for each unique morpheme; no attempt was made to give a different English meaning if it varied only due to context. The free translation serves to show how a given morpheme (seen as one semantic concept) shows semantic variation in English or Indonesian with different contexts. The free translations neither slavishly follow the original text structure, nor do they represent good discourse style in English or Indonesian. It should be clear that a compromise approach to the free translations was the only option if they were to be at all readable and yet show some structural relation to the original language texts.

INTRODUCTION 3

ABBREVIATIONS USED

The following list of abbreviations represents notations used to identify affixes or particles in the texts from the eight languages found in this volume. The eight columns on the left identify which language uses a particular abbreviation. Each column represents one language in the following order (the letter code for the language is capitalized in bold): B =Balantak, L = Ledo, D =Da'a, U=Uma, R=Rampi, S=Seko, I =Duri, K=Konjo.

A Absolutive (+person) URIK ADJ Adjective (/I or /R) BLD ADV Adverb D AF Actor Focus (B + person) BU AFF Affected prefix LDUS AG Agent LD AJR Adjective prefix I AST Assertive enclitic (+ person) U

BEN Benefactive RSIK

CAUS Causative LDSIK CAUSa Causative (adjective) K CLSR Classifier URK CMP Completive (+person) -mo BLDURSIK CMPV Completive particle K CND Conditional (if) RSI CNDNEG Conditional Negative (if not) SI CPR Comparative I CTp Count prefix SIK C1R Contrastive enclitic U

DEF Definite article affix BLDIK DES Desiderative (to desire) K D1 Deictic near speaker I D2 Deictic near hearer I D3 Deictic far from both I

E Ergative (+person) URIK EMP Emphatic (+ person) RSIK EMPH Emphatic Word B EXC Exclamation B

F Future SIK

4

SULAWE,SI LANGUAGE TEXTS

GFnoA Goal Focus with unspecified Actor S GFwA Goal Focus with specified Actor S GF/I Goal Focus/Irrealis BLD GF/R Goal Focus/Realis BLD GP General Preposition BLDURIK

HYP Hypothetical

IMP Imperative B INC or I Incompletive (+person) BIK INS/C Intensifier/Completive B INS/I Intensifier/Incompletive B INST Instrumental Prefix S INT Intransitive BRSI INT/D /1 /R Intransitive/Derivational/Irrealis/Realis LD IR Irrealis (D&L +person) BLD

LG Ligature or Nasal Link LDUR LI Locational and Demonstrative Indicator LOC Locative suffix (in some cases BURSIK

this is a transitivizer suffix)

• NB Negative/Benefactive (+person) S NEG Negative BLDURSIK NEGDES Negative Desiderative (not want) K NEGNV Negative, nonverbal K NR Nominalizer BLDURSIK NRa Nominalizer for adjective K NRp Nominalizer, person or prefix BK NRs Nominalizer suffix BRIK NVOL Nonvolitional action BIK

ORDR Ordinal

PART Discourse Particle B PASS Passive IK PI Person Identifier BDRK PL Plural (full word) BS PO Possessive (+person) BLDURSIK POSS Possessive (full word) LD PRB Prohibitive (don't) 1 PRO Pronoun (+person, full word) BLDRSIK PUR Purpose D

Q

Question suffix

I QNs

Quantifier Suffix

RK

INTRODUCTION 5

RE Realis B REC Reciprocal action BLSIK RED Reduplication BDI REL Relative Pronoun BLDURI RELp Relative prefix K RELs Relative suffix K REM Remaining (+person) K REP Repeated action BK RS Reported Speech IK

SEQ Sequential STV Stativeprefix IK STV/I /R Stative/Irrealis/Realis SUR Surprise particle

TRN Transitive S TRN/D Transitive Derivational LDU TRN/I /R Transitive/Irrealis/Realis LD TZa Transitivizer, adjective K

UEX Unexpected aspect B

VRi Verbalizer, intransitive BURIK VRt Verbalizer, transitive URIK VSBR Verbal subordinator

Pronouns and person markers are a combination of the following: 1 First person 2 Second person 3 Third person -s Singular -p Plural -pn Plural inclusive -yx Plural exclusive

Familiar -h Honorific

Examples of how these combine follow: lpnPRO First person plural inclusive pronoun 3sPO Third person singular possessive

SULAWFS1 LANGUAGE TEXTS

SULAVVESI

1. Da'a

2. Ledo.

3. Balantok

4. Uma

5. Rampi

6. Seko

7. Duri

8. Konjo

BALANTAK 7

BALANTAK

Balantak is a member of the Saluan subgroup of Central Sulawesi languages. It is spoken by approximately 25,000 people in Balantak subdistrict, Luwuk district, in the eastern arm of Central Sulawesi. The Balantak language is one of the tew languages in the area that has a complex system of deictics (directionals). Its morphology has similarities with other Sulawesian languages, but a three-way disunction in a number of the verbal prefixes is seen between realis, irrealis and a causative-type mode. Vowel harmony is a feature of the actor-focus verb prefix. Several pioductive infixes are found in Balantak. The pronoun system is interesting in that the nominative forms are free-form pronouns while the goal focus forms are suffixes. The possessives may be either free-forms or suffixed-forms. The two nets of suffixes (goal focus and possessive) are almost identical.

The first text was orally recorded by Ramiis Baela in Dolom, April 1983. It is a procedural text describing the Balantak method of preparing sago.

MOSAKUL Preparing Sago

yaku' mangala lemba. Mantausi yaku' mVng -ala lemba mVng -tausi 1sPRO AF/I -get settling_trough AF/I-obtain

wawaonkumo na tampat men bo wawa -on -ku -mo na tampat men bo carry-GF/I-1sGF-CMP GP place REL for.

Kalaar a lembangku, -an kalaar a lemb -ngku

go -NRS finished PART settling_trough-lsPO

mangawawaumo w mVng-wawau-mo w AF/I-make -CMP w

awaukon.

settling_trough

on, awaukon kalaar a wawaukon ork_platform finished PART work_platform

Tumbe-tumbena tumbe-tumbe-na RED- begin-DEF

lemba, lemba sett1ing_trough

posakulan. po'-sakul NRp-pulverize_sa

yaku' mantara'mo. yaku' mVng-tara'-mo 1sPRO AF/I-fell -CMP

First of all I get a settling trough. When I have the trough I take it to the place for making sago. After my trough is finished, I make a work platform. After the work platform is finished, I fell a tree.

Pertama-tama saya mengambil bak endapan. Sesudah mendapat bak endapan, saya membawanya ke tempat membuat sagu. Selesai dengan bak endapan, saya membuat panggung kerja. Selesai dengan panggung kerja, saya menebang pohon.


Pokoon tara'on, yaku' muntumbeimo poko-on tara'-on yaku' mVng -tumbe-i -mo able-GF/I fel1 -GF/I 1sPRO AF/I-begin-LOC-CMP

mosakul. Kolongonmo a rombia'. mo'-sakul kolong -on -mo a rombia' IR- pulverize_sago cut_in_two-GF/I-CMP PART sago_palm

Pokoon poko-on able-GF/I

Pokoon poko-on able-GF/I

kolongon botakonmo. kolong -on botak-on -mo cut_in_two-GF/I split-GF/I-CMP

botakon sakulonmo. botak-on sakul -on -mo split-GF/I pulverize_sago-GF/I-CMP

Moko' moko' able

ule'mo ule' -mo yield-CMP

pensan lumandak, isiikononmo na basung ka' pensan -um-landak isi -kon-on -mo na basung ka' once VRi-tread put_in-LOC-BEN-GF/I-CMP GP back_basket and

mae' landakon. Landakon banga-bangar, tubasmo; mae' landak-on landak-on banga-bangar tubas-mo go tread -GF/I tread -GF/I RED- a_while empty-CMP

balo'kononmo a koroa', mae'mo na balo' -kon-on -mo a koroa' mae'-mo na throw_out-BEN-GF/I-CMP PART pulp go -CMP GP

posakulan soosoodo ka' mosakul. po'-sakul -an soosoodo ka' mo'-sakul NRp-pulverize_sago-NRs again and IR- pulverize_sago

Having cut down the tree, I begin to make sago. The sago tree is cut in two. Having cut it in two, I split it. Having split it, the sago pith is pulverized. When I get enough to tread on once, I put it in my back basket and go tread it. After it is tread awhile, the sago is extracted, and the pulp is thrown out; then I go again to the place for making sago and pulverize sago pith.

Setelah pohon ditebang, saya mulai membuat sagu. Rumbianya dipotong.. Setelah dipotong, dibelah. Setelah dibelah, isi sagu dihancurkan. Sesudah mendapat cukup untuk satu kali injak, diisi dalam bakul dan pergi menginjak lagi. Setelah lama diinjak, sagunya keluar dan ampasnya dibuang kemudian pergi ke tempat membuat sagu lagi, dan

sagu dihancurkan,

BALANTAK 9

Sakulonmo momokomo pensan, sakul -on -mo mo'-moko-mo pensan pulverize_sago-GF/I-CMP IR -able-CMP once

mae'mo landakon soosoodo. Sangilio parapaat mae'-mo landak-on soosoodo sang-ilio para -paat go -CMP tread -GF/I again One -day times-four

a pokoon landakon. Mule'konmo maalom. a poko-on landak-on mule'kon-mo maalom PART able-GF/I tread -GF/I go_back -CMP night

Ma'ulop soosoodo ma'- ulop soosoodo STV/I-morning again

waatu'u na waa-tu'u na go -over_there/front GP

posakulan. Taka i ntu'u, po'-sakul -an taka i kan-tu'u NRp-pulverize_sago-NRs arrive PI LI- over_there/front

sakulonmo a men nibotak sakul -on -mo a men nibotak pulverize_sago-GF/I-CMP PART REL GF/R-split

rimberi'. Moko' ule'mo pensan lumandak, rimberi' moko' ule' -mo pensan -um-landak yesterday able yield-CMP once VRi-tread

mae'mo landakon. mae'-mo landak-on go -CMP tread -GF/I

When I've pulverized enough sago pith for another time, I go tread it again. In one day I can tread it four times. I go home at night. In the morning I go again to the place for making sago. Arriving over there, I pulverize the sago pith of what I split yesterday. When I get enough for one treading, I go tread a.

Kalau dapat menghancurkan isi sagu cukup untuk sekali lagi, saya pergi menginjak lagi. Satu hari dapat saya melakukan empat kali. Malam hari saya pulang. Pagi hari saya ke sana lagi, ke tempat membuat sagu. Sampai di sana, saya menghancurkan isi sagu yang dibelah kemann. Sesudah mendapat hasil yang cukup untuk satu kali injak, saya pergi mengmjak.

10


Pokoon landakon tubasmo, mae'mo mansakul poko-on landak-on tubasmo mae'-mo mVng-sakul able-GF/I tread -GF/I emptv-CMP go -CM AF/I-pulverize_sagp

soosoodo. Sangilio parapaat a pokdonku. soosoodo sang-ilio para-paat a poko-on -ku again one -day times-four PART able-GF/I-1sGF

Tolongiliomo a posakulanku, yaku' tolu'-ilio-mo a po'-sakul -an -ngku yaku' three-day -CMP PART NRp-pulverize_sago-NRs-1sPO 1sPRO

Kalaarmo kalaar -mo finished-CMP

Yaku' -mo yaku'

sago-CMP AF/I

mosalu'mo mo'-salu' IR -take_out_

ka' montoor. ka' mVng-toor and AF/I-sew

mungusahamo kulibas mVng-usaha -mo kulibas AF/I-prepare-CMP sago_container

a kulibas, mae'mo a kulibas mae'-mo PART sago_container go -CMP

salu'on. Taka i ntu'u na salu' -on taka i kan-tu'u na take_out_sago-GF/I a.rrive PI LI -over_there/front GP

lemba, birisiionmo a kulibas, lemba birisii-on -mo a kulibas settling_trough clean -GF/I-CMP PART sago_container

ka' piision ka' piis -on a

drain_water-LOC-GF/I PART

Having tread and extracted the sago, [ go pulverize sago pith again. In )ne day I can do this four times. After making sago for three days, I take :he sago out of the settling trough. I )repare the sago containers and sew hem. When the sago containers are inished I go take out the sago. Arriv-ng over there at the settling trough, the ,ago containers are cleaned, the water s drained from the settling trough,

lemba, lemba settling_trough

Dapat diinjak sampai sagu keluar, saya pergi lagi menghancurkan isi sagu. Satu han dapat dibuat empat kali. Setelah membuat sago tiga hari, saya menge-luarkan sagu dan bak endapan. Saya mengusahakan tempat sagu dan men-jahitnya. Sesudah bakul agu selesai isi saya pergi mengeluarkan sagu. Sampai di bak endapan, bakul sagu dibersihkan, airnya dibuang dari bak endapan agar

BALANTAK 11

ka' uarkonon a popurun ka' ka' uar -kon-on a popurun ka' and make_aPpear-BEN-GF/I PART sago_flour and

salu'on Potandangonmo salu' -on po' -tandang -on -mo a take_out_sago-GF/I CAUS-lean_against-GF/I-CMP PART

kulibas, ka' toongkonon, ka' isiion. Buke'mo kulibas ka' toong-kon-on ka' isii-on buke'-mo sago_container and tie -BEN-GF/I and fill-GF/I full -CMP

a men kutoor bangar pipii, uga' a men ku -toor bangar pipii uga' PART REL 1sAF-sew several RED-howmany/much also

daamo. Pokoon salu'on daa -mo poko-on salu' -on i accomplish-CMP able-GF/I take_out_sago-GF/I PI

ya'a mosakulmo soosoodo. Ka' ya'a mo'-sakul -mo soosoodo ka' that IR -pulverize_sago-CMP again and

mosakul weerion i ya'a lemba mo'-sakul weer - on i ya'a lemba IR -pulverize_sago water-LOC-GF/I PI that settling_trough

men nisalu' umba'a. men ni' -salu' umba'a REL GF/R-take_out_sago a_bit_ago

so the sago appears and it is removed. The sago contamers are set up and tied and filled. When the several I've sewn are full, I'm through. Having removed the sago from the settling trough, I pulverize sago pith again. And pulverizing sago pith, water is again put into the settling trough that was emptied a bit ago.

supaya sagunya kelihatan lalu diambil. Bakul sagu disandarkan dan diikat diisi. Sesudah beberapa yang saya jahit penuh, selesailah sudah. Setelah mengambil sagu dari bak endapan, saya menghancurkan isi sagu sekali lagi. Pada waktu menghancurkan isi sagu, air diisi kembali dalam bak endapan yang baru dikosongkan.

12 SULAWESILANGUAGETEXTS

Maamaalom mule'konmo. Ma'ulop soosoodo maamaalom mule'kon-mo ma'-ulop soosoodo evening go_back -CMP STV/I-morning again

mosakul, taka na tampat sakulonmo, mo'-sakul taka na tampat sakul -on -mo IR- pulverize_sago arrive GP place pulverize_sago-GF/I-CMP

sangilio parapaat. Tempo sompulo'an° a sang-ilio para-paat tempo sompulo'-an a one- day times-four time ten -NRS PART

posakulan, kabusmo a rombia' men po- sakul -an kabus-mo a rombia' men NRp-pulverize_sago-NRS done -CMP PART sago_palm REL

sakulon. Salu'onmo a popurun sakul -on salu' -on -mo a popurun pulverize_sago-GF/I take_out_sago-GF/I-CMP PART sago_flour

men nisakul. Putu'mo men ni' -sakul putu' -mo a REL GF/R-pulverize sago finish-CMP PART

posakulan, siapkononmo ka' naa'on po -sakul -an siap -kon-on -mo ka' naa' -on NRp-pulverize_sago-NRS ready-BEN-GF/I-CMP and store-GF/I

a popurun, ka' totobo'on a lemba, a popurun ka' totobo' -on a lemba PART sago_flour and put_away-GF/I PART settling_trough

aa daamo a posakulan. aa daa -mo a po'-sakul -an EXC accomplish-CMP PART NRp-pulverize_sago-NRs

In the evening I go home. In the morning, I pulverize sago pith again; arriving at the place, I pulverize sago, four times a day. After making sago for ten days, the sago tree that I'm working on is completed. The sago flour that has been processed is taken out. When the sago-making is finished, the sago is prepared and stored, and the settling trough is put away;

Hampir malam, saya pulang. Pagi hari dihancurkan isi sagu lagi; tiba di tempat, isi sagu dihancurkan empat kali dalam satu hari. Setelah menghancurkan isi sagu selama sepuluh hari, rumbia yang dikerjakan selesai. Tepung sagu yang dikerjakan diambil. Kalau selesai membuat sagu, sagunya disiapkan dan disimpan, bak endapan disimpan juga.

BALANTAK 13

Jadi cara mosakul na Balantak tongko' koi jadi cara mo'-sakul na Balantak tongko' koi so way IR- pulverize_sago GP Balantak only like

ya'a. ya'a that

yes, then sago-making is completed. Begitulah cara membuat sagu di That then is the way sago is made in Balantak. Balantak.

The second text was written by Agus Biathan, April 1983. It is a simple narrative text describing one man's experience of a toothache and how he went out and found various traditional medicines to cure it.

MANSARAK PAKULI'NA WESE' Looking for tooth medicine

Ka'ita'-ita ia takai napolos a wese' i ka'ita'ita ia taka na'- polos a vese' recently 3sPRO arrive-LOC STV/R-painful PART tooth PI

yaku'. Napolos tuu' kusuri. Alia yaku' na'- polos tuu' kusuri alia 1sPRO STV/R-painful very 1sPRO-feel fearful PART

mangilu'na. mVng -ilu' -na AF/I -ache -DEF

Recently I got a toothache. I felt very Baru-baru ini saya sakit gigi. Saya much in pain. The aching was fearful. merasa sakit sekali. Bukan main

sakitnya.


Kosian sida montoorongor i roaale'e kosian sida mVng-tong-rongor i ro'o-waa -le'e is not can AF/I-NVOL-hear PI down-going_overthere

mian mompoogeges lambangan. Mangilu' uga, mian mVng-poo'-geges lambangan mVng-ilu' uga' person AF/I-REC- rub bamboo_pipe AF/I-ache also

tuu'namo. Tonginau, i yaku' isian mba'a tuu'-namo tong-inau' i yaku' isian mba'a very-INS/C NVOL-remember PI 1sPRO there_is like_that

pakuli'na wese'. Rae' pansarak i yaku' pakuli'na. pakuli' -na wese' rae' pVng-sarak i yaku' pakuli' -na medicine-DEF tooth go CAUS-look_for PI 1sPRO medicine-DEF

Nganga'ku uga' turo-turo' a nggeaak na tanga'na nganga'-ngku uga' turo-turo' a nggeaak na tanga'-na mouth -1sPO also RED- drip_down PART saliva GP middle-DEF

bendar. Pomootuusikon bendar pVng -poo' -tuus -kon main road IMP -REC- follow_(several_paths)-LOC-BEN

pakuli'na. Daa mba'a, taena minti-minti'i, mbase pakuli' -na daa mba'a tae-na minti-minti'i mbase medicine-DEF is like_that say-DEF RED -elders EMPH

karaaya'a berengketan, mbase daa pakuli'na wese'. ka-raa-ya'a berengketan mbase daa pakuli' -na wese' LI-PL -that type_of_grass EMPH is medicine-DEF tooth

It hurt so much that I could not even stand to hear people down there below rubbing bamboo pipes together. It really ached very much. A11 of a sudden I remembered--there is medicine for teeth. I made myself go look for medicine. Saliva was running down my mouth as I walked along the main road. I sent myself back and forth down several paths looking for the medicine. The elders say that indeed "berengketan" grass is medicine for toothache.

Begitu sakit hingga saya tidak bisa tahan mendengar orang dari bawah ke sana menggesek buluh sumpit. Benar-benar sakit. Kebetulan saya mengingat ada obat untuk sakit gigi. Saya memaksakan diri mencari obatnya. Di tengah jalan air ludah menetes dari mulut saya. Saya memaksa diri untuk ke beberapa tempat mencari obat. Kata orang tua, rumput "berengketan" ampuh untuk obat sakit gigi.

BALANTAK

15

Kutuusmo ra'amari ku- tuus -mo ra'a-mari 1sPRO-follow_(several_paths)-CMP up -from_there_here

mansarak berengketan. Pantausi berengketan, mVng-sarak berengketan pVng-tausi berengketan AF/I-look_for type_of_grass VSBR-obtain type_of_grass

kububutmo ka' ni'ala. Nomae'mo liu-liu, ku- bubut -mo ka' ni'-ala no' -mae-mo liu-liu 1sPRO-pull_up-CMP and GF/R-get RE- go -CMP RED-straight_on

dauga' mba'a isian turangna soosoodo. Kurae' dauga' mba'a isian turang-na soosoodo kurae' yet like that there is add -DEF again 1sPRO-go

pingkaisolo' na intuna nuur. Waaro'omo pVng -kai -solo' na intu -na nuur waa-ro'o-mo CAUS -REP-enter GP underneath-DEF coconut go -down-CMP

mansarak na sansangan. Olan kulengoki mVng-sarak na sansang-an olan ku- lengok -i AF/I-look_for GP gully -NRs suddenly 1sPRO-peer_down-LOC

koi ndo'o, Rae-rae'mo i yaku'. Bee, koi kan-do'o rae-rae'-mo i yaku' bee like LI -down_there RED-go -CMP PI 1sPRO EXC

torumpakmo tanga' iloa', siasiannapo nantausi. tong-rumpak-mo tanga' iloa' sia-sian-napo nVng -tausi NVOL-got -CMP middle day RED-NEG -INS/I AF/R -obtain

I followed several different paths from up there to here looking for that "berengketan" grass. After finding that "berengketan" grass, I pulled it up and took it. I went straight on again and there was still more [grass]. I went in several times underneath the coconut tree. I went down there and looked for it in the gully. Suddenly I peered down and saw some [grass] like that down there. I continued going on. Goodness, it has gotten to be midday and I still haven't gotten it!

Saya ke sana ke mari mencari rumput 'berengketan" itu. Sesudah mendapat rumput "berengketan" itu, saya cabut dan mengambilnya. Saya pergi lagi untuk mencari rumput itu. Beberapa kali saya berjalan di bawah pohon kelapa. Saya turun dan mencari di aliran air. Tiba-tiba saya melihat rumput seperti itu di bawah. Saya berjalan terus. Aduh, sudah tengah han dan saya belum mendapat itu!


Kurae' soosoodo. Kupingiliu sa'angu, ku- ras' soosoodo ku- pVng-liu sa'angu' 1sPRO-go again IsPRO-CAUS-straight_on one

sansangan. Olan kulengoki koi sansang-an olan ku- lengok -i koi gully -NRs suddenly 1sPRO-peer_down-LOC like

ndo'o na sansangan, isian nuur tambu-tambun kan-do'o na sansang-an isian nuur tambu-tambun LI- down_there GP gully -NRs there_is coconut RED -group

noko rudus. Yaku' ala bibiti kasee ka' kosianta noko rudus yaku' ala bibit-i kasee ka' kosianta after separate 1stPRO get hold -LOC but and there_is_not

bakoko', somo nitutugi. Bibiti' pokela kutung. bakoko' somo ni'- tutuk bibit-i pokela kutung machete only GF/R-hammer-LOC hold -LOC place first

Daa nipoko pokelamo, sa'ui. Kuparereimo. daa ni'- poko pokela-mo sa'u ku- parerei-mo accomplish GF/R-able place -CMP cover-LOC IsPRO-leave -CMP

Akon taengku' bo dolo'onku kalu akon tae-ngku' bo dolo'-on -ku kalu in_my_thoughts say-lsPO for get -GF/I-1sGF if

mantausimo i ya'a pakuli'. mVng-tausi -mo i ya'a pakuli' AF/I-obtain-CMP PI that medicine

I went on again. I continued on through one gully. Suddenly I peered down there in the gully and it looked as if there were coconuts piled up after they'd fallen down. I was going to make a handle for the coconuts, but there was no machete so I just had to hammer [with something like a rock] a handle out. After having made a handle I put the coconuts down. After I had put them down, I covered them. I left [that place]. In my thoughts I said to myself that I will come back and get them if I find the medicine.

Saya melanjutkan perjalanan. Saya ber-jalan terus sepaniang aliran air. Tiba-tiba saya mehhat ke bawah di aliran air itu kelihatannya seperti ada tumpukan kelapa karena jatuh. Saya hendak membuat tempat pegangan untuk kelapa itu, akan tetapi tidak ada parang maka saya hanya memalu [dengan se-suatu seperti batu] untuk membuat pegangan itu. Sesudah pegangan itu di-buat, kelapa saya letakkan. Sesudah di-letakkan, ditutupi. Saya meninggalkan [tempat itu]. Dalam pikiran saya mengatakan bahwa kelapa itu akan saya amhil kalau saya sudah mendapat obat.

BALANTAK 17

Rae-rae'mo yaku'; rae-rae'mo rae-rae'-mo i yaku, rae-rae'-mo RED-go -CMP PI 1sPRO RED-go -CMP

momootuusikon. Pantausi mVng-poo-tuus -kon pVng-tausi AF/I-REC-follow_(several_paths)-LOC-BEN VSBR-obtain

kabal bo epet, yaku' pupumo. Ni'inti'imo kabal bo epet yaku' pupu-mo ni'-inti'i-mo i kind_of_grass for compress 1sPRO pick-CMP GF/R-know -CMP PI

ya'a rua'mo pakuli' a kurumpaki, berengketan ya'a rua'-mo pakuli' a ku- rumpak-i berengketan that two -CMP medicine PART 1sPRO-got -LOC type_of_grass

tia kabal. Kutimpung, wawa dauga'na tia kabal kutimpung wawa dauga'-na with kind_of_grass 1sPRO-held_together carry yet -DEF

mansarak soosoodo. Kada' daa sulano totolu' daa mVng-sarak soosoodo kada' daa sulano totolu' daa AF/I-look_for again so that is happiness third is

notolungkalianganmo. Kububutmo a mintu' no'-tolu'-kaliangan-mo ku- bubut -mo a mintu' RE -three-kinds -CMP 1sPRO-pull_up-CMP PART kind_of_vine

bo pangalaan wakatna. Yaku' nomule'konmo. bo pVng-ala-an wakat-na yaku' no'-mule'kon-mo for NR- get-NRs root -DEF 1sPRO RE -return- CMP

I continued on searching for [the medicine] back and forth here and there. I found "kabal" grass to use to make a compress, and I picked it. Now I kfiew that I'd already gotten two kinds of medicine--'berengketan" grass and "kabal" 'grass. I held them both together, carrying them as I went on again still looking [for medicine]. This was so that later I would have happiness in getting the third one--that is, three kinds in all. I pulled up a "mintu'" vine in order to get the root. I went back.

Saya terus mencari [obat] ke sana ke mari. Kemudian saya mendapat rumput "kabal" yang dipakai untuk me-ngompres, dan saya petik. Saya sudah mendapat dua macam obat, yaitu rumput "berengketad dan rumput "kabal". Saya pegang kedua-duanya, sambil saya masih mencari [obat] lagi. Ini agar supaya nanti saya bergembira mendapat yang ketiga, berarti tiga macam semuanya. Kemudian saya mencabut tumbuhan "mintu'" untuk mengambil akarnya. Saya pulang.

18 SULAWES1 LANGUAGE TE7CIS

Daa notolungkalianganmo a kurumpaki. daa no'-tolu'-kaliangan-mo a ku- rumpak-i accomplish RE- three-kinds -CMP PART 1sPRO-got -LOC

Wawa-wawamo i yaku' kasee ka' no'oloamo tuu' a wawa-wawa -mo i yaku' kasee ka' no'-oloa-mo tuu' a RED- carry-CMP PI 1sPRO but and RE- far -CMP very PART

nomae'anku. Ku'ule'kon i ntu'u na no'-mae'-an -ngku ku- ule'kon i kan-tu'u na RE- go -NRs-1sPO 1sPRO-return PI LI -overthere/front GP

salanku koi umba'a. Kurumpaki salan-ngku koi umba'a ku- rumpak-i path -1sPO like a_bit_ago 1sPRO-got -LOC

waalele'emari, daa waale'e -le'e -mari daa going_over_there-over_there-from_there_here is

ingkarat ma'osa nimbolo' na ingkarat ma'osa ning- bolo' na a_grass_with_thorns many INT/R-enter_(a_hole) GP

pe'eas. Yaku' tausimo a salanku koi pe'eas yaku' tausi -mo a salan-ngku koi type_of_tall_grass 1sPRO obtain-CMP PART path -1sPO like

umba'a. Kutuusmo a naa'ku umba'a ku- tuus -mo a naa' -ngku a_bit_ago 1sPRO-follow_(several_paths)-CMP PART store-lsPO

nuur ka' nisarak. nuur ka' ni'- sarak Coconut and GF/R-look_for

I had gotten three kinds already. I carried it on and on; indeed it was a very long way that I had gone. I [wanted to] go back to my path out there that I had used a while ago. I went back and forth from there to here; there was a lot of grass with thorns coming up through the tall grass. I found my path from before. I followed it and looked for the place where I had stored my coconuts.

Saya sudah mendapat tiga macam obat. Saya membawa obat itu berjalan terus; karena memang jauh sekali saya pergi tadi. Saya [mau] kembali ke jalan yang saya lewati tadi. Saya ke sana ke man; ada banyak rumput yang berduri bercampur dengan alang-alang. Saya sudah dapat jalan yang saya lalui tadi. Saya mengikuti jalan itu dan mencari tempat kelapaku.

BALANTAK 19

Daa, kurumpakimo na sansangan. Nansarakmo daa ku- rumpak-i -mo na sansang-an nVng-sarak -mo is 1sPRO-got -LOC -CMP GP gully -NRs AF/R -look for-CMP

bo tangkungan, somo nangala balaang bo tangkung -an somo nVng-ala balaang for carrying_pole-NRs only AF/R-get large_leaf_stem

makangkung ka' namato'. Ka' kosian bakoko' somo ma'- kangkung ka' nVng-pato' ka' kosian bakoko' somo STV/I-dry and AF/R-break and is_not machete only

kupato' a balaang, ala tangkung a kupato' a balaang ala tangkung a 1sPRO-break PART large_leaf_stem get carrying_pole PART

nuurku. Rae-rae'mo yaku'. Daa wese' surionku nuur -ngku rae-rae'-mo yaku' daa wese' suri-on -ku .coconut-lsPO RED-go -CMP 1sPRO is tooth feel-GF/I-lsGF

mapolos, daa makaras. Ee, sian surionku ma'- polos daa ma'- karas ee sian suri-on -ku STV/I-painfu1 is STV/I-hot EXC NEG feel-GF/I-1sGF

marepa'. See ndaa-ndaa'a surionku daa ma'- repa' kaseendaa-ndaa'a suri-on -ku daa STV/I-difficult but RED -place_up_there feel-GF/I-1sGF is

malalapmo a polosna men koi umba'aan. ma'- lalapi -mo a polos -na men koi umba'aan STV/I-decrease-CMP PART painful-DEF REL like a_while_ago

There it was, I found it in the gully. I looked for something to use for a carrying pole and only found a stem of a large dry leaf which I then broke off. Since there was no machete there was nothing to do but break off the stem of a big leaf and use it for a carrying pole for my coconuts. I kept on going. My tooth ached and was hot. No, [it more than just ached,] I felt terrible. But as I continued on up there I felt the aching was lessening from what it had been a while ago.

Sesudah itu saya melewati aliran air. Saya mencari sesuatu untuk dipakai sebagai pikulan. Tetapi tidak ada dan yang ada hanya tangkat daun besar yang sudah kering. Maka terpaksa saya patahkan tangkai daunnya yang besar itu untuk dipakai memikul kelapa. Saya berjalan terus. Gigi saya rasanya sakit dan panas. Aduh, saya rasa payah sekah. Tetapi, sambil saya berjalan terus ke atas, saya merasa sakitnya sudah berkurang sedikit dari pertama.

20 SULAWESI LANGUAGE TExTs

Aa tamban uga', bee, lumele tia lolu'ku. aa tamban uga' bee lele -um- tia lolu'-ngku EXC even more also EXC stream-INT with tear -1sPO

Surionku tagu-tagumail a asi, suri-on -ku tagu-tagumail a asi feel-GF/I-1sGF RED -heavy_with_swelling PART cheek

nobangkak. See daa nungurumpakmo po'epet. Wawa no'-bangkak kasee daa nVng-rumpak-mo po'-epet wawa RE- swell but is AF/R-got -CMP NR- compress carry

taka laigan, ku'ala oso'i ya'a rombung. taka laigan ku'- ala oso'i ya'a rombung arrive house 1sPRO-get wash that traditional medicine

Daa noko oso'i, ku'ala sanggiran bo daa noko oso'i ku'- ala a

sang-giran bo accomplish after wash 1sPRO-get PART one- part for

epet, sanggiran nibunsang bo pimumuron. Noko epet sang-giran ni'- bunsang bo pimumur -on noko compress one- part GF/R-trivet fo r rinse_mouth-GF/I after

daa poo'epetikon a bangkakna, kasi daa poo'-epet -i -kon a

bangkak-na kasi accomplish REC -compress-LOC-BEN PAR T swell -DEF then

ni'panasi i ya'a tarana bino kupimumur. ni'-panas-i i ya'a tara -na bino kupimumur GF/R-hot -LOC PI that remainder-DEF for 1sPRO-rinse_mouth

Oh, as it got even worse tears streamed from my eyes! I felt as if my cheek was heavy from the swelling. However, I had already gotten something with which to make a compress for it. I carried it to the house and washed that traditional medicine. After it was washed I took a portion of it to use in a compress and a portion of it to to make a mouthwash for myself. After applying compresses to the swollen area several times, I then heated the remainder of that to be used as a mouthwash.

Ternyata malah bertambah, air mata mengalir dari mataku! Saya rasa seperti pipi saya berat karena bukan main, bengkak. Tetapi saya sudah dapat sesuatu untuk mengompresnya. Saya membawa [obat-obatan ituj ke rumah dan mencuci obat traditional itu. Sesudah dicuci, saya mengambil sebagian untuk mengompres dan sebagian untuk dipakai sebagai obat kumur. Saya mengompres bagian yang bengkak beberapa kali, baru saya memanaskan sisa [obat itu] untuk di-pakai sebagai obat

BALANTAK

21

Noko daa kupimumur, tongko' malom, daa noko daa kupimumur tongko' malom daa after is .1sPRO-rinse_mouth only night is

nombuulomo. Kusuri sianmo mune, no'-mbuulo -mo kusuri sian-mo mune, RE- beginning_to_get_better-CMP 1sPRO-feel NEG- CMP also

napolos tuu'. Malom i ya'a daa ninsidamo na'- polos tuu' malom i ya'a daa nVng-sida-mo STV/R-painful very night PI that accomplish AF/R-can -CMP

noroyot i yaku'. Tongko' ma'ulop kusuri no'-royot i yaku' tongko' ma'- ulop kusuri RE- sleep PI 1sPRO only STV/I-morning 1sPRO-feel

loing a polosna. Sianmo boo dodoa tuu'. Aa loing a polos -na sian-mo boo dodoa tuu, aa light PART painful-DEF NEG- CMP will serious very EXC

pataka i ya'a, daa sianmo napolos tuu', pa' -taka i ya'a daa sian-mo na'- polos tuu' VSBR-arrive PI that is NEG- CMP STV/R-painful very

kasee olan kusuri mbaa daa korupu na kasee olan kusuri mbaa daa ko'-rupu na but suddenly 1sPRO-feel truly is UEX-separate GP

untupku. Somo ni'ala untup -ngku somo ni'- ala front_tooth-lsPO only GF/R-get

After I rinsed my mouth [with that medicine] it was already dark and my toothache was beginning to get better. It felt as if it weren't so very sore any more. That evening I could sleep once again. Only in the morning I felt the ache was better. It will no longer be as serious as before. Since that time it no longer really ached but suddenly I felt as if truly my front tooth had come out! I went and got a mirror to check it.

a mongkitaan paresa. a mongkitaan paresa PART mirror check

Saya berkumur. Baru malam, sakitnya mulai berkurang, sehingga tidak terlalu sakit lagi. Malam itu saya sudah bisa tidur. Paginya saya merasa sudah ringan sakitnya. Sudah tidak seberat dulu lagi. Sejak itu tidak merasa sakit sekali, tetapi tiba-tiba saya merasa salah satu gigi muka/seri terlepas. Saya mengambil cermin dan memeriksanya.

22


Ola-olan piniile' noko rongangmo a wese'ku ola-olan piile'-in- noko rongang-mo a wese'-ngku RED-suddenly see -GF/R after hole -CMP PART tooth-lsPO

na untup, kusuri. Taengku', kani'i i yaku' a na untup kusuri tae-ngku° kani'i i yaku' a GP front_tocth 1sPRO-fee1 say-lsPO this PI 1sPRO PART

daa somo koi upa noko rongangmo a wese', kasee ka' daa somo koi upa noko rongang-mo a wese' kasee ka' is only like what after hole -CMP PART tooth but and

kosian bo pombolosi. Tongko' koi ya'a . Ngaanku kosian bo pVng-bolos tongko' koi ya'a ngaan-ngku is_not for NR/I-change-LOC only like that name -1sPO

ai Agus Biathan. a_ Agus Biathan PART-PI Agus Biathan

I felt it and suddenly I saw there was a hole in my teeth. I said, "What am I supposed to do now because my tooth is missing and I don't have anything for a replacement." That's all. My name is Agus Biathan.

Saya merabanya dan tiba-tiba saya melihat ada lobang di gigi-gigi saya. Saya berkata, "Apa yang harus saya lakukan, gigiku satu sudah tanggal tetapi saya tidak mempunyai sesuatu

, untuk menggantinya." Begitulah yang dapat saya ceritakan. Nama saya Agus Biathan.

LEDO 23

LEDO

Ledo, spoken by approximately 130,000 people, is the major dialect of the large Kaili language located in the Palu area of Central Sulawesi. Except for minor differences, Ledo and Da'a share the sarne morphology; thus an attempt was made to use the same terminology for the text glosses.

The following text was prepared by Drs. Abdul Ghani Hali, M.A., Pembantu Dekan I, FKIP, UNTAD, and lecturer in English and Linguistics at UNTAD, from an oral text given by Bapak Tayeb Hi Moeda from Kelurahan Baru, Palu City. It is an expository text describing the marriage proposal among the Ledo-speaking Kaili people. Kaili people living around the Palu valley and in subdistricts of Biromaru, Dolo, Tawaeli and Parigi m Donggala district still frequently use this system. The influence of South Sulawesi traditions is inevitable and, along with modern trends, have affected the system, so that nowadays most parents agree to the marriage of their sons or daughters if they had previously made a commitment to each other.

PEDUTA RI TANA KAILI Marriage Proposal in the Kaili Region

Poberei ri tana Kaili kana nipamula nte peduta. po-berei ri tana Kaili kana nipamula nte pe-duta NR-spouse GP region Kaili must GF/R-begin with NR-propose

Langgai nompaduta mombine. Posimpeduta langgai nom- pa- duta mombine po-si- m- pe-duta man TRN/R-TRN/D-propose woman NR-REC-LG-NR-propose

ledo dako ri potengea. Biasana kabilasa nte ledo dako ri po-tenge -a biasa-na kabilasa nte NEG from GP NR-engaged-NR usual-DEF unmarried_man and

randaa dopa nosisani. randaa dopa no- si- sani unmarried_woman not_yet INT/R-REC-know

Marriage in the Kaili region must be initiated through a proposal. The man proposes to the woman. A marriage proposal does not originate from two people who know each other. Usually the man and woman do not yet know each other.

Perkawinan di daerah Kaili harus dimulai dengan lamaran. Laki-laki melamar perempuan. Lamaran tidak berasal dari dua orang yang sudah saling mengenal. Biasanya laki-laki dan perempuan itu belum saling mengenal.


Ane nabalegomo mamalamo moberei. ane na- halego-mo mamala-mo moberei if ADJ/R-of_age-CMP INT/I-may -CMP INT/I-spouse

Ana langgai nangulika totuana; ana langgai nanguli-ka totua-na offspring man TRN/R-say-to person-old-3sPO

iya madota moberei apa nabalegomo. iya madota moberei apa na- balego-mo 3sPRO INT/I-want INT/I-spouse because ADJ/R-of_age-CMP

Perapi nu ana nijoko ntotua. pe-rapi nu ana nijoko n- to -tua NR-request POSS offspring GF/R-accept AG-person-old

Totuana nerapi tulungi ante tona totua-na nerapi tulungi ante tona person-old-3sPO INT/R-request help from person

nipoimbi ri rara ngata, hau manggeni ni- po- imbi ri rara ngata hau maN- keni GF/R-TRN/D-respect GP - village go TRN/I-take

haja ka totua nu mombine. haja ka totua nu mombine desire to person-old POSS woman

If they are of age they may get married. The son says to his parents, he wants to get married because he is already of age. The son's request is agreed to by his parents. His parents ask assistance from a respected person in the village to go express the desire [of their son] to the parents of the girl.

Jika mereka telah cukup umur, mereka boleh menikah. Seorang anak laki-laki berkata kepada orang tuanya bahwa ia mau menikah karena dia• sudah cukup umur. Permintaan anak laki-laki itu ch- terima oleh orang tuanya. Orang tuanya meminta tolong pada seseorang yang disegani di kampung itu untuk menyampaikan keinginan [anak mereka] kepada orang tua perempuan.

LEDO 25

Mombine nihaja biasana dopa nisani; tapi mombine nihaja biasa-na dopa nisani tapi woman GF/R-desire usual-DEF not_yet GF/R-know but

naria muni nisanimo, eva sarara totua naria muni nisani-mo eva sarara totua INT/R-be also GF/R-know-CMP such_as relative person-old

nu langgai. Tona ratudu niulikamo hau nu langgai tona ratudu niuli-ka-mo hau POSS man person GF/I-send GF/R-say-to-CMP go

mosinggavaka totua nu mombine. Haja mo- si- N- kava-ka totua nu mombine haja INT/I-REC-LG-meet-with person-old POSS woman desire

nikenimo. Nakava ri banua ntotua nu ni- keni-mo nakava ri banua n- totua nu GF/R-take-CMP INT/R-arrive GP house POSS-person-old POSS

mombine, niulimo jarita, "Nabalegomo mombine niuli-mo jarita na- balego-mo woman GF/R -say -CMP talk ADJ/R-of_age-CMP

anamiu? Ane nabalegomo nariamo tupuna?" ana -miu ane na- balego-mo naria-mo tupu -na offspring-2hPO if ADJ/R-of_age-CMP INT/R-be -CMP owner-3sPO

The girl who is desired usually is not acquainted [with the boy]; but there are also [some] who are acquainted [with the boy], such as relatives of the boy's parents. The person sent is instructed to go meet with theparents of the girl. The [boy's] desire [to be married] is expressed [to the girl's parents]. When he arrives at the house of the girl's parents, [the one sent] says, "Is your daughter already grown up? If she is grown up, does she already have a suitor?"

Perempuan yang diinginkan biasanya belum dikenal [oleh anak laki-laki itu]; tetapi ada juga yang sudah dikenal, misalnya kerabat dan keluarga orang tua laki-laki. Orang yang diutus diminta untuk pergi menemui orang tua perempuan. Keinginan [anak laki-laki itu untuk merukah] disampaikan [kepada orang tua perempuan]. Ketika tiba di rumah orang tua perempuan, berkatalah utusan itu, "Sudah dewasakah anakmu? Kalau telah dewasa, apakah sudah mempunyai pasangan?"


Nesana totua nu mombine, nesana totua nu mombine INT/R-answer person-old POSS woman

"Nabalegomo ana kami.

na- balego-mo ana kami ADJ/R-of_age-CMP offspring lpxPO

Naria tano haja?" "Ane dopa ria naria tano haja ane dopa ria

INT/R-be - SUR desire if not_yet be

tupuna, mamala rapoposialaka tupu -na mamala rapo- po- si- ala -ka owner-3sPO INT/I-may GF/I-CAUS-TRN/D-REC-take--

ante ana ntupu nu haja?" ante ana n- tupu nu haja with offspring POSS-owner POSS desire

Dopa ria tupuna." Pesana ntotua dopa ria tupu -na pe-sana n- totua not_yet be owner-3sPO NR-answer POSS-person-old

nu mombine hai batuana nombajokomakamo nu mombine hai batuana nomba-joko -maka -mo POSS woman that meaning TRN/R-accept-TRN/D-CMP

haja. Naupu hai notinggulimo tona haja naupu hai no- tingguli-mo tona desire INT/R-finish that INT/R-return -CMP person

nitudu. nitudu GF/R-send

The girl's parents answer, "Our daughter is already grown u. Oh, have you brought a proposal?" "If she does not have a suitor yet, may she be married to the son of the one making the proposal?" "She does not yet have a suitor." The meaning of the girl's par-ents' answer is that they accept the proposal. After that the person sent returns h ome.

Orang tua perempuan menjawab, "Anak [perempuan] kami telah dewasa. Apakah kamu akan melamarnya?" "Kalau belum ada yang melamar, bolehkah dia dikawinkan dengan anak kami?" "Dia belum mempunyai pasangan." Jawaban orang tua perempuan itu menunjukkan kesediaannya menerima lamaran. Setelah itu utusan itu pulang.

LEDO

17

Napara pangane hiya, nipasiayumo peduta. napara pangane hiya ni- pasiayu-mo pe-duta ADJ/R-long_time before that GF/R-arrange-CMP NR-propose

Nitudu vai suro, biasana nadea tona hau nitudu vai suro biasa-na nadea tona hau GF/R-send again messenger usual-DEF ADJ/R-many person go

neduta. Topeduta biasana totua nu neduta to- pe-duta biasa-na totua nu INT/R-propose person-NR-propose usual-DEF person-old POSS

ada ante tona nipoimbi ri rara ngata. ada ante tona ni- po- - imbi ri rara ngata tradition and person GF/R-TRN/D-respect GP - village

Topeduta hai nanggeni sambulu garo ante sinji to- pe-duta hai naN- keni sambulu garo ante sinji person-NR-propose that TRN/R-take betel scatter and ring

samata. Sambulu garo hai nadea ngayana: samata sambulu garo hai nadea ngaya-na: one-metal_objects betel scatter that ADJ/R-many kind -DEF

pangana, baulu, tagambe, ante posugi. Sinji pangana baulu tagambe ante po-sugi sinji betel_nut betel_vine gambier and NR-tobacco_quid ring

nipake pombeka nganga. nipake pom-beka nganga GF/R-use NR -open mouth

Not long after that, the arrangements for the proposal are made. The messenger is sent again, usually there are several people who go take the proposal. The ones proposing are usually the traditional leader and [other] respected pebple from the village. The ones taking the proposal take betel nut and a ring. [Sambulu garo signifies that after meeting they will separate, scatter, and go separate ways.] The betel nut preparations are of many kinds; betel nut, betel vine, gambier, and tobacco quid. The ring is used to open the discussion.

Tidak lama setelah itu, rencana lamaran dibuat. Utusan dikirim kembali, biasa-nya disertai banyak orang yang pergi melamar. Mereka biasanya terdin dari ketua adat dan orang-orang yang disegani di kampung. Pelamar-pelamar itu membawa persyaratan adat lamaran dan sebuah cincm. [Sambulu garo berarti, setelah mereka bertemu mereka akan berpisah, berpencar dan ikuti jalan masing-masing.] Persyaratan adat lamaran itu bermacam-macam: pinang, sirih, gambir dan sugi. Cincin menjadi topik untuk memulai pembicaraan.

28

SULAWESILANGUAGETTXTS

Nakava ri banua totua nu mombine nakava ri banua totua nu mombine INT/R-arrive GP house person-old POSS woman

nitarimamo topeduta. Ledo aga totua nu ni- tarima -mo to- pe-duta ledo aga totua nu GF/R-welcome-CMP person-NR-propose NEG only person-old POSS

mombine nantarima torata, tona ntanina muni. mombine nantarima torata tona ntanina muni woman TRN/R-welcome guest person other also

Nibukamo sambulu. Nojaritamo pabisara: "Hiimo ni- buka-mo sambulu no- jarita-mo pa-bisara: hii -mo GF/R-open-CMP betel INT/R-talk -CMP NR-talk this-CMP

haja kami." Nialamo ntupu banua baulu haja kami niala -mo n- tupu banua baulu desire lpxPO GF/R-take-CMP AG-owner house betel_vine

sanggoya pade nipangana. Baulu nipanga saN-koya pade nipanga-na baulu nipanga one-finger then GF/R-chew -3sRE betel_vine GF/R-chew

nirapaka kasintuvu nantarima haja ni- rapa -ka ka-si- n- tuvu nantarima haja GF/R-illustrate-- NR-REC-LG-live TRN/R-receive desire

ntorata. "Raulimo haja." n- torata ra- uli-mo haja POSS-guest GF/I-say-CMP desire

When the ones taking the proposal arrive at the house of the girl's parents, they are welcomed. It is not only the parents of the girl who welcome the guests, but other people too. The betel is opened. The spokesman says, "This is our marriage proposal." The represen-tative of the girl's family takes one betel vine and then chews it. The betel vine that is chewed signifies the agreement [of the girl's family] to accept the proposal brought by the guests. "l'ell [us] your proposal."

Ketika rombongan pelamar tiba di rumah orang tua perempuan, mereka disambut. Bukan hanya orang tua perempuan yang menyambut tamu, tetapi orang juga. Persyaratan lamaran dibuka dan berkatalah juru bi-cara, "Inilah lamaran kami." Orang yang mewakili keluarga perempuan mengambil sebiji sirih lalu dikunyahnya. Sirih yang dikunyah menandakan persetujuan dari pihak perempuan untuk menerima lamaran [yang disampaikan] oleh para tamu "Katakanlah lamaranmu."

LEDO 29

Vesiamo jarita ntopompanga vesia -mo jarita n- to- pom-panga like_that-CMP talk POSS-person-NR -chew

baulu. Nisuvurakamo sinji eva baulu ni- suvu-raka -mo sinji eva betel_vine GF/R-exit-TRN/D-CMP ring as

pombeka nganga. Nojaritamo pabisara pom-beka nganga no- jarita-mo pa-bisara NR- open mouth INT/R-talk -CMP NR-talk

dako ri totua nu langgai. Niulimo dako ri totua nu langgai niuli-mo from GP person-old POSS man GF/R-say-CMP

haja. Haja biasana nijalili. Nadea haja haja biasa-na nijalili nadea desire desire usual-DEF GF/R-riddle ADJ/R-many

ngayana jalili. ngaya-na jalili kind -DEF riddle

nirapaka ni- rapa -ka GF/R-compared-with

manu. manu chicken

Mombine niduta biasana mombine niduta biasa-na woman GF/R-propose usual-DEF

bunga, tarata, pouru nu bunga tarata po-uru nu flower hen_roost NR-perch POSS

That is the talk of the one who chews the betel vine. Then the ring is brought out to open the discussion. The spokesman from the boy's parents speaks. He expresses the marriage proposal. The proposal is usually made in riddles. There are many kinds of riddles. The girl is usually compared with a flower or a hen roost, that is, a place for chickens to perch.

Begitulah berkata orang yang mengunyah sirih. Kemudian cincin dikeluarkan sebagai pembuka pembicaraan. Juru bicara dari pihak laki-laki berkata dan menyampaikan lamaran. Lamaran biasanya diucapkan dalam bentuk teka-teki. Ada banyak macam teka-teki. Perempuan biasanya diumpamakan seperti bunga atau teng-geran, yaitu tempat ayam bertengger.

30 SULAWERLANGUAGETEXTS

Ane mombine nirapaka tarata, nangulimo ane mombine ni- rapa -ka tarata nanguli-mo if woman GF/R-compared-with hen_roost TRN/R-say-CMP

topeduta, "Kakava kami hii mekutana komiu to- pe-duta ka-kava kami hii mekutana komiu person-NR-propose NR-come lpxPO here INT/I-ask 2hPRO

apa naria taratamiu. Kami hii nanggeni apa naria tarata -miu kami hii naN- keni perhaps INT/R-be henroost-2hP0 lpxPRO this TRN/R-bring

manu tuama." Manu tuama nirapaka manu tuama manu tuama ni- rapa -ka chicken male chicken male GF/R -compared -with

ana langgai. Nesanamo tupu banua, "Naria ana langgai nesana -mo tupu banua naria offspring man INT/R-answer-CMP owner house INT/R-be

mpuu tarata kami." Nijokomo haja. mpuu tarata kami nijoko -mo haja really hen_roost lpxPRO GF/R-accept-CMP desire

Nitarimamo peduta. Nariamo kabotu. Nuapa ni- tarima -mo pe-duta naria-mo ka-botu nuapa GF/R-receive-CMP NR-propose INT/R-be -CMP NR-decision what

topeduta nekutana. to- pe-duta nekutana person-NR-propose INT/R-ask

If the girl is compared with a hen roost, the ones proposing say, "We came here to ask if you perhaps have a hen roost here. We have brought a rooster." The rooster is a figure of speech for the boy. The representative of the girl's family answers, "We really do have a hen roost." The marriage proposal is accep-ted. The proposal is accepted. The decision has been made. "What is our responsibility?" the one proposing asks.

Kalau perempuan diumpamakan se-bagai tenggeran, pelamar berkata, "Kami datang ke sini bertanya apakah mungkin ada tenggeran di sini. Kami

ayam jantan." Ayam jantan dium

henroost-2hPO

ai anak laki-laki. Wakil keluarga perempuan menjawab, "Kami memang mempunyai tenggeran." [Jawaban itu berarti bahwa] lamaran di-terima. Lamaran diterima. Sudah ada keputusan. "Apa yang menjadi tanggungan kami?" tanya pelamar.

LEDO 31

Panjimbuakamiu paN-simbua-ka-miu NR- carry -2hPO

paturua." Sakuya pa-turu -a sakuya NR-sleep-NR how

pata ngaya: balanja, ose, uta, ante pata ngaya: balanja ose uta ante four kind money rice vegetables and

deana perapi totua nu dea -na pe-rapi totua nu much-DEF NR-reguest person-old POSS

mombine nijaritani pakabelo pade nijoko mombine ni- jarita-ni paka- belo pade nijoko woman GF/R-talk -about CAUS-AFF-good then GF/R-accept

totua nu langgai. Ane nijokomo, damo totua nu langgai ane nijoko -mo damo person-old POSS man if GF/R-accept-CMP just

sunda nijaritani ante matana. Sunda sunda ni- jarita-ni ante mata-na sunda bride_wealth GF/R-talk -about and day -3sP bride_wealth

nompengaya muni lenjena: kaluku, tana nom- pe- ngaya muni lenje-na: kaluku tana TRN/R-TRN/D-kind also face -3sPO coconut_trees land

popae, doi. Ane ledo ria sangayai, biasana popae doi ane ledo ria sa- ngaya-i biasa-na TRN/D-rice money if NEG have one-kind -at_all usual-DEF

kabosu niposunda. kabosu ni- po- sunda labor GF/R-TRN/D-bridewealth

"Your responsibility is of four kinds: money, rice, meat (lit. vegetables) and a bed." The amount asked by the parents of the girl is discussed thoroughly and then accepted by the parents of the boy. If the burden [amount boy's parents pay toward the cost of wedding] is accepted, then only the bride wealth and the date remains to be discussed. The bride wealth can take many forms: coconut trees, rice paddies or money. If the boy does not have anything at all, usually his labor can be made the bride wealth.

'Tanggunganmu terdiri dari empat macam, yaitu uang, beras, hewan sembelihan dan tempat tidur lengkap." Jumlah yang diminta oleh orang tua perempuan dibicarakan baik-baik, dan kemudian diterima oleh orang tua laki-laki. Kalau [jumlah yang harus dibayar oleh orang tua untuk biaya perkawinan] untuk pihak laki-laki sudah diterima, maka hanya tinggal mas kawin dan hari perkawinan yang dibicarakan. Mas kawin bisa bermacam-macam bentuknya: pohon kelapa, tanah sawah atau uang. Kalau tidak me- miliki apa-apa, biasanya tenaganya dijadikan mas kawin.


Ane kabosu niposunda, langgai mantulungi ane kabosu ni- po- sunda langgai mantulungi if labor GF/R-TRN/D-bride_wealth man TRN/I-help

matuana ane maria anu rakavia. Dea matua -na ane maria anu raka- via dea parents_in_law-3sPO if INT/I-be REL GF/I-TRN/D-do amount

nu sunda niposikabotuka muni. nu sunda ni- po- si- ka- botu -ka muni POSS bride_wealth GF/R-TRN/D-REC-TRN/D-decide-- also

Sunda dako ri langgai eva ali nu karo nu sunda dako ri langgai eva ali nu karo nu bride_wealth from GP man like price POSS self POSS

mombine. Sunda hai tona njamboko tupuna. mombine sunda hai tona , njamboko tupu -na woman bride_wealth that person couple owner-3sPO

Kabotu nu sunda nijaritanimo eo ka-botu nu sunda ni- jarita-ni -mo eo NR-decision POSS bride_wealth GF/R-talk -about-CMP day

matana. Niovomo eo belo. Ane nasintuvu mata-na ni- ovo -mo eo belo ane nasi- n- tuvu eye -DEF GF/R-decide-CMP day good if INT/R-REC-LG-live

puramo, najadimo. pura-mo najadi -mo ail -CMP ADJ/R-happen-CMP

If his labor is made the bride wealth, the boy [must] help his parents-in-law if there is anything that needs to be done. The amount of the bride wealth is also decided upon. The bride wealth from the boy is like the price paid for the girl. The bride wealth belongs to the bride and groom. After the bride wealth has been decided upon, then the wedding day is also talked about. A good day [for the wedding] is decided upon. If all is agreed upon, the wedding day is set.

Itu berarti laki-laki [itu harus] me-nolong mertuanya jika ada sesuatu yang perlu dikerjakan. Jumlah mas kawin juga ditetapkan. Mas kawin dari laki-la_d sama seperti harga [yang dibayar] untuk [mendapatkan] perempuan itu. Mas kawin itu menjadi milik suami isteri. Sesudah mas kawin ditetapkan, mereka membicarakan hari perkawin-an. Mereka memilih hari yang baik untuk hari perkawinan, setelah disetujui oleh semua pihak, kemudian di-tetapkan.

LEDO 33

Naria pitu eo, sapulu eo, naria naria pitu eo sapulu eo naria INT/R-be seven day one-ten day INT/R-be

muni sapulu pata eo kaliu mpeduta pade muni sapulu pata eo ka-liu m- pe-duta pade also one-ten four day NR-pass LG-NR-propose then

noboti. Kabotu noboti ka-botu INT/R-marry NR-decide

nanjilimo na- njili -mo INT/R-return_home-CMP

nu eo matana, nu eo mata-na POSS day eye -DEF

topeduta. to- pe-duta person-NR-propose

Sometimes it is seven days later, or ten days, or also fourteen days after the marriage proposal that the wedding takes place. After the wedding day is decided upon, the one making the proposal goes back [to the boy's family].

[Perkawinan dilaksanakan] tujuh hari, sepuluh hari, atau juga empat belas hari sesudah lamaran. Setelah hari per-kawinan ditetapkan pelamar pulang.


DA'A

The Da'a language is spoken by approximately 30,000 people living in Marawola subdistrict of Donggala district, Central Sulawesi. Others live in Biromaru, Banawa and Dolo subdistricts of Donggala and Pasangkayu subdistrict of Mamuju district in South Sulawesi.

Da'a has a realis/irrealis distinction in its verb affixation. One set of verbal prefixes pa-/po-/pe effectively divides the verbs into three classes. There is evidence in other languages of the area of vowel harmony. If Da'a had vowel harmony earlier, it is no longer evident.

The following text was recorded by Gidion Likenono, December 1979 in Dombu village. It is a type of procedural text that some have called an activity text. In Da'a this kind of text is staged as a hypothetical, not yet accomplished event. Such activity texts have a very ngid and distinctive patteru of verbal affixes, using predominantly goal-focus/irrealis affixes, with very tight tail-head linkage holding the text together. One characteristic of the people of Sulawesi, in contrast with areas of Indonesia to the east like Irian Jaya, is the use of blowguns for hunting. This text describes the particular way in which the Da'a people make blowguns.

MOWIA SOPU Making a Blowgun

Ane kita mowia sopu raalata ruru ane kita mowia sopu raala-ta ruru

'if lpnPRO INT/I-make blowgun OF/I-get-lpn, first

wolo wolo wolo_bamboo

tolulae. Wolo etu rolae to tolulae wolo etu rolae to three-long_thin_obj wolo_bamboo that two-long_thin_obj REL

makedina salae to mabetena ma- kedi -na salae to ma- bete-na ADJ/I-small-DEF one-long_thin_obj REL ADJ/I -big -DEP

rapotinana. rapo-tina -na PUR- outer_casing-DEF

If we make a blowgun we first get three pieces of wolo barriboo. That wolo bamboo [needs to be] two small lengths and one big length for its outer casing.

Jika kita membuat sumpit, pertama kita mengambil tiga batang bambu wolo (buluh), yang terdiri dari dua batang yang kecil dan satu batang yang besar untuk luarnya.

DNA 35

Maopu raalata rapanoata nte maopu raala-ta rapa- noa -ta nte INT/I-finish GF/I-get-lpn GF/I-CAUS-straight-lpn by

rapane ri apu. Maopu rapanoata rapane ri apu Ma- opu rapa- noa -ata GF/I-hot GP fire INT/I-finish GF/I-CAUS-straight-1pn

ralonjo mpakabelo pade rasuaraka ri ralonjo m- paka- belo pade ra- sua -raka ri GF/I-cut ADV-CAUS-AFF-good then GF/I-enter-TRN/D GP

tinana to nabete sakedi to tina -na to nabete sakedi to outer_casing-3sPO REL ADJ/R-big a_little REL

nipatanita. Maopu rasuarakata, pade ni- patani -ta maopu ra- sua -raka -ta pade GF/R-set_aside-lpnI NT/I-finish GF/I-enter-TRN/D-lpn then

rapanoata woumo. Ane rakitata rapa- noa -ta wo'u -mo ane ra- kita-ta GF/I-CAUS-straight-lpn again-CMP if GF/I-see -1pn

mabelomo pade rasayata sakedi wuntu mabelo-mo pade ra- saya-ta sakedi wuntu ADJ/I-good-CMP then GF/I-peel-lpn a_little end

tinana ntimali, ala mabelo tina -na ntimali ala mabelo outer_casing-3sPO two_ends so_that ADJ/I-good

rapetoo nu lui lauro etu rapowewe. ra- pe -to'o nu lui lauro etu rapo-wewe GF/I-TRN/D-live AG binding rattan that PUR- wrap

After we get it we make it straight by heating it in the fire. After we straigh-ten it we cut it carefully and then insert it into its outer casing which is a little bigger and which we have already set aside. After we put it [into its outer cas-ing] than we straighten it again. If we see that it is good then we cut the two ends a little so it will be a good place for tbe rattan binding to be wrapped.

Setelah kita memperolehnya kita lurus-kan [batang buluh iti] dengan me-manaskannya dalam api. Setelah itu kita potong dengan hati-hati dan masuk-kannya ke dalam penutup luarnya yang lebih besar sedikit yang sudah kita siap-kan. Setelah dimasukkan [ke dalam pe-nutup luarnya], kemudian kita lurus-kannya [sekah] lagi. Jika kita lihat sudah baik, maka kita potong sedikit ujungnya untuk tempat tali rotan yang akan difilitkan.

36

SULAWESILANGUAGETEXTS

Maopu maopu INT/I-finish

sopu etu sopu etu blowgun that

etu kita lau mangala lui rapowewe etu kita lau mangala lui rapo-wewe that lpnPRO go TRN/I-get binding PUR- wrap

sampe mabelo. Maopu rawewe sampe mabelo maopu rawewe until ADJ/I-good INT/I-finish GF/I-wrap

raalata woumo wolo to masimbayuka raala-ta wo'u -mo wolo to ma- simbayu-ka GF/I-get-lpn again-CMP wolo_bamboo REL ADJ/I-same -as

tinana etu, raposola wuntuna ntimali. tina -na etu rapo-sola wuntu-na ntimali outer_casing-3sPO that PUR- layer end -3sPO two_ends

Maopu rasolata pade kita lau mangala maopu ra- sola -ta pade kita lau mangala INT/I-finish GF/I-layer-lpn then lpnPRO go TRN/I-get

balo to manoar.a rapowiata wila. balo to ma- noa -na rapo-wia -ta wila balo bamboo REL ADJ/I-straight-DEF PUR- make-lpn dart

Balo etu rabingga mpakakedi, pade balo etu rabingga m- paka- kedi pade balo_bamboo that GF/I-split ADV-CAUS-AFF-small then

ranei mpakabelo. ranei m- paka- belo GF/I-smoothed ADV-CAUS-AFF-good

After that we go get binding for wrapping the blowgun [and wrap it] until it is good. After [it is] wrapped we get some more wolo bamboo the same as the outer casing, to be made the extra layer at each end. After we make the layered ends then we go get some straight balo bamboo for making into darts. The balo bamboo is split into small pieces and then smoothed care-fully.

Setelah itu, kita pergi mengambil tali [dan tali rotanitu] dililitkan pada sumpit sampai [menjadi] bagus. Setelah [tali rotan itu] dililitkan kita ambil lagi buluh yang sama [besarnya] dengan penutup luarnya itu untuk menjadi lapisan tambahan di kedua ujungnya. Setelah kita membuat lapisan ujungnya, kita pergi mengambil bambu balo yang lurus untuk membuat anak panah. Bambu balo dibelah menjadi potongan kecil, lalu dilicinkan dengan hati-hati.

DA'A 37

Rapakataja wuntuna ala mawaka rapa- ka- taja wuntu-na ala mawaka GF/I-CAUS-AFF-sharp end -3sPO so_that ADJ/I-wound

metuu ri koro nuapa to rasoputa. Maopu me- tu'u ri koro nuapa to ra- sopu -ta maopu INT/I-land GP body what REL GF/I-blowgun-lpn INT/I-finish

raneita pade kita lau mangala wio

ranei -ta pade kita lau mangala wio GF/I-smoothed-lpn then lpnPRO go TRN/I-get cane

rapokadempe. Maopumo kita mokadempe rapo-kadempe maopu -mo kita mokadempe PUR- end_p1ug INT/I-finish-CMP 1pnPRO INT/I-end_plug

rapembaitamo sopu etu, bara mamonjo ra- pembai-ta -mo sopu etu bara mamonjo GF/I-try -1pn-CMP blowgun that perhaps ADJ/I-effective

bara daa. Maopu etu rakenita malau bara da'a maopu etu ra- keni-ta malau perhaps NEG INT/I-finish that GF/I-take-lpn INT/I-go

manjayo ranggayu ri umba panjawi manjayo raN-kayu ri umba panjawi INT/I-walking_around in -forest GP where k_o_fruit

tonji madea. tonji madea in_forest ADJ/I-many

Its ends are sharpened so that the body of whatever we shoot will be wounded when hit [by the dart]. After we smooth [the dart] then we go and get some cane for making the end plugs. After we make the end plugs we try the blowgun [to see] if it is effective/ accurate or not. After that we take it and go walking around in the forest where there are a lot of panjawi tonji fruit.

Ujungnya ditajamkan supaya apa yar4 kita, sumpit akan terluka kena [anak panah itu]. Setelah dilicinkan kita pergi mengambil sejenis rumput (wio) untuk dibuat kepala anak panah. Setelah kita membuat kepala anak panah kita mencoba sumpit itu [untuk melihat] apakah sudah dapat digunakan atau belum. Setelah selasai kita memhawa sumpit itu pergi berjalan-jalan ke hutan di mana banyak terdapat buah panjawi tonji.

SULAWETSILANGUAGE1WXIS

The following text was written by Gideon Likenono, September 1980 in Dombu village. This is a narrative text based on information gathered from the traditional leader of the Da'a people, Lagurante, also from Dombu village. According to the Da'a people their ancestors for several generations have had this story of how the world was created. It predates any known Christian or other monotheistic activity in the Da'a area. There are several possibilities as to the source of this text.

1) Portuguese priests had early contact with the Da'a people and introduced this story. We know of no documented contact of Portuguese with the Da'a.

2) Muslim traders brought the story to the area. There is evidence of long time contact in the area with Muslim elements. What mitigates against a Muslim source for the Da'a story is that the account fits much more closely in detail and form with the biblical account than with the account of creation of mankind recorded in the Koran.

3) The Da'a themselves attribute this story to dreams given to their ancestors. A.0 Kruyt in his book VAN HEIDEN TOT CHRISTEN (Indonesian translation entitled, KELUAR DARI AGAMA SUKU MASUK KE AGAMA KRISTEN) says that he found evidence in many Indonesian cultures of stories of a creator God who made mankind from either clay or from stone. He claims that it is not unique to Sulawesi. Whatever the source, this story has become a part of the cultural-heritage of the Da'a.

KAJADIA DUNIA The Creation of the World

Pamulana manusia nikawia I Pue Alatala pa-mula -na manusia ni- ka- wia i pue alatala NR-begin-NR mankind GF/R-AFF-make PI lord God

nggari tana lei. Namala wou niuli nggari tana lei namala wo'u niuli from earth red INT/R-able also GF/R-say

tanangguni. tanangguni earth-yellow

In the beginning the Lord God made mankind. [Mankind] was made from clay. It can also be called "yellow earth."

Pada mulanya Tuhan Allah mencipta-kan manusia. [Manusia] diciptakan dari "tanah liat", yang disebut tanah kuning.

DA'A

39

Nikawiana ruru ni- ka- wia -na ruru GF/R-AFF-make-3sRE first

nipoposangana ni- po- po- sanga-na GF/R-CAUS-TRN/D-name -3s

sambaa langgai pade sa- mba'a langgai pade one-two_legged_animals man then

Lemontanapinandu. lemo- n- tana -pinandu gather_together-LG-earth-shape_clay

Sangga najadipa langgai etu nipekirina, sangga najadi -pa langgai etu ni- pekiri-na after INT/R-become-SEQ man that GF/R-think -3s

"Anega sambaa rapajadi daa ria ane-aga sa- mba'a rapa- jadi da'a ria if -just one-two_legged_animals GF/I-CAUS-become NEG be

momuli banepiana." Jadi, nipajadina momuli banepia-na jadi nipa- jadi -na INT/I-descendents later -DEF so GF/R-CAUS-become-3s

woumo sambaa besi nggawengina etu. wo'u-mo sa- mba'a besi nggawengi-na etu also-CMP one-two_legged_animals woman night -NR that

Noturumo Lemontanapinandu. Tempo ia napisi no- turu -mo Lemontanapinandu tempo i'a napisi INT/R-sleep-CMP Lemontanapinandu when 3sPRO ADJ/R-sleep

nalumpi, niala I Pue nalumpi niala i pue ADJ/R-sound GF/R-take PI lord

usuna nipajadika usu-na nipa- jadi -ka rib-3sPO GF/R-CAUS-become-into

[He] first made a man and then he named him Lemontanapinandu. After the man was made he [God] thought, "If only a man is made, there won't be any descendents Tater." So he also made a woman that night. Lemontanapinandu lay down to sleep. When he was sleep-- ing soundly the Lord God took out one of his ribs and made it into a woman.

Alatalamo sampeka alatala-mo sampeka God -CMP one-long_objects

besi. besi woman

Pertama-taina Tuhan Allah mencipta-kan seorang laki-laki, yang dinama-kannya Lemontanapinandu. Setelah

itu diciptakan, [Allah] berpikir, "Kalau hanya seorang sada dicipta, tentu tidak akan ada keturunannya kelak." Oleh karena itu, diciptakannya juga seorang perempuan pada malam itu. Ketika Lemontanapinandu sudah ter-tidur nyenyak, Tuhan Allah mengambil sebuah tulang rusuknya dan menjadi-kannya perempuan.


Pade nipoposangana woumo besi etu pade ni- po- po- sanga-na wo'u-mo besi etu then GF/R-CAUS-TRN/D-name- 3s also-CMP woman that

Yusuke, apa ia aga najadi Yusuke apa i'a aga najadi Yusuke because 3sPro just INT/R-become

nggari usu nu langgai. Tempona nggari usu nu langgai tempo-na from rib POSS man when -DEF

Lemontanapinandu nembangu ia natikaja. Lemontanapinandu nembangu i'a natikaja Lemontanapinandu INT/R-wake 3sPro ADJ/R-startle

"E, nggari umba iko? Sema tanu sangamu?" e nggari umba iko sema tanu sanga-mu hey from where 2fPRO who, SUR name -2fPO

"Aku ei nosangaka Yusuke." Nanguli

aku e'i no- sanga-ka Yusuke naN- uli 1sPRO this INT/R-name Yusuke TRN/R-say

Lemontanapinandu, "Metoo ri umba tanu Lemontanapinandu Me- to'o ri umba tanu Lemontanapinandu INT/I-live GP where SUR

iko etu?" Nanguli Yusuke, "Metoo ri iko etu Nanguli Yusuke Me- to'o ri 2fPRO that TRN/R-say Yusuke INT/I-live GP

jaimu ri sei." ja'i -mu ri se'i place-2fPO GP here

Then he named the woman Yusuke because she was created from the rib [usu] of the man. When Lemontanapi-nandu woke up he was startled. "Hey, where are you from?" What is your name?" "My name is Yusuke." Lemon-tanapinandu said, "Where in the world do you live?" Yusuke said, going to live here, at your place [or with you] here."

Lalu perempuan itu dinamakannya Yusuke karena ia diciptakan dari rusuk laki-laki. Ketika Lemontanapinandu bangun ia terkejut [dan bertanya]. "Dari mana kamu dan siapa namamu?" "Nama saya Yusuke." Lemontanapi: nandu bertanya lagi, 'Tinggal di mana kamu?" Yusuke menjawab, "[Saya] akan tinggal di sini denganmu."

DA'A 41

Nanguli Lemontanapinandu, "Ane metoo ri sei naN- uli Lemontanapinandu Ane me- to'o ri se'i TRN/R-say Lemontanapinandu if INT/I-live GP here

kita kana momparasaya I Pue Alatala. kita kana momparasaya i pue alatala lpnPRO must TRN/I-believe_(in) PI lord God

Pade nuapa rapakauna ka kita kana pade nuapa ra- pakau -na ka kita kana and what GF/I-command-3s to lpnPRO must

ratukita. Apa waa I Pue ra- tuki -ta apa wa'a i pue GP/I-follow/obey-ipn because that's_what PI lord

nangulika aku." Nanguli Yusuke ka nanguli-ka aku naN- uli Yusuke ka TRN/R-say-to 1sPRO. TRN/R-say Yusuke to

Lemontanapinandu, "Iyo." Bara sakuya eo ira Lemontanapinandu iyo bara sakuya eo ira Lemontanapinandu yes several day 3pPRO

netoo ri ne- to'o ri INT/R-live GP

nangulika nanguli-ka TRN/R-say-to

setu, naratamo I Pue Alatala setu narata-mo i pue alatala there INT/R-come-CMP PI lord God

ira, "Komi Lemontanapinandu, ante ira komi Lemontanapinandu ante 3pPRO 2hPRO Lemontanapinandu and

Yusuke, naile komi mojaga tinalu. Yusuke naile komi mojaga tinalu Yusuke tomorrow 2hPRO INT/I-guard garden

Lemontanapinandu said, "If we (inc) are going to live here, we (inc) must believe m the Lord God. And whatever he commands us we must obey. Because that is .what the Lord told me." Yusuke said to Lemotanapinandu, "Yes." After they had lived there for several days, the Lord God came [there, and] said to them, "Lemontanapinandu and Yusuke, tomorrow you guard the garden.

Lemontanapinandu berkata kembali, "Jika kita [ingin] tinggal di sini kita harus percaya kepada Tuhan Allah. Apapun yang Ia perintahkan kepada kita harus kita turuti, karena itulah yang Tuhan katakan kepadaku." Yusuke ber-kata kepada Lemontanapinandu, "Ya." Setelah beberapa hari mereka tinggal di situ, Tuhan Allah datang [ke sana]

gg. Ia

berkata kepada mereka, "Lemon-tanapinandu dan Yusuke, besok kamu memaga taman.

42 SUL"ESI LANGUAGE TEXTS

Tinalu etu nitujaku kayu-kayu. Ane maria tinalu etu ni- tuja -ku kayu-kayu Ane ma- r1a garden that GF/R -plant -ls tree-RED if INT/I-be

ngina kayu to kutagi ka komi, nee raala ngina kayu to kutagi ka komi ne'e raala later tree REL 1sIR-forbid to 2hPRO don,t GF/I-take

komi." Nanguli ira, "Daa." Nalaumo ira komi naN- uli ira da'a nalau-mo ira 2hPRO TRN/R-say 3pPRO NEG INT/R-go -CMP 3pPRO

nojaga tinalu etu. Bara sakuya eo ira nojaga tinalu etu bara Sakuya eo ira INT/R-guard garden that - several day 3pPRO

nalau nosanggani-nggani, daapa ria nalau no- sa- nggani-nggani da'apa ria INT/R-go INT/R-one-time -RED not_yet be

nadota

ira nangala wua kayu to nadota ira nang° ala wua kayu to INT/R-want 3pPRO TRN/R-take fruit tree REL

nitagi ka ira. Damo sambaa nitagi ka ira damo sa- mba'a GF/R-forbid to 3pPRO then one-two legged animals

Lemontanapinandu, nalau pade naria ule Lemontanapinandu na pade naria ule Lemontanapinandu INT/R-go then INT/R-be snake

nombabagiu ia. nomba-bagiu i'a TRN/R-deceive 3sPRO

I have planted trees in the garden. If there is a tree later [whose fruit] I forbid you [to eat], don't take it." They said, "No, [we won't]". They went off to guard the garden. For several days they went together, they did not yet want to take the fruit of the tree that had been forbidden to them. Then Lemon-tanapinandu went alone and then there was a snake that deceived him.

Aku sudah menanam pepohonan di taman itu. Kalau ada pohon yang ibuahnya] kularang kamu makan, jangan mengambilnya." Mereka menja-wab, "Tidak [karai tidak akan melaku-kannyal." [Kemudian] mereka pergi menjaga taman itu. [Selama] beberapa hari mereka bersarna-sama dr taman itu, mereka tidak mengambil buah terlarang itu. Pada waktu Lemontanapinandu pergi sendiri ke taman, [datanglah] seekor ular menipu dia.

DA'A

Nanguli ule ka Lemontanapinandu, "Ane muala naN- uli ule ka Lemontanapinandu Ane muala TRN/R-say snake to Lemontanapinandu if 2fI-take

mukoni nggayu etu iko wou majadi ewa mukoni N- kayu etu iko wo'u majadi ewa 2fI-eat LG-tree that 2fPRO also INT/I-become like

I Pue Alatala. "Natikajamo Lemontanapinandu. i pue alatala natikaja -mo Lemontanapinandu PI lord God ADJ/R-startle-CMP Lemontanapinandu

"A, bara makono mpuu etu." Nialana, aa bara makono mpu'u etu niala -na aa perhaps INT/I-true really that GF/R-take-3s

pade nikoninamo saongu. pade nikoni-na-mo saongu then GF/R-eat -3s-CMP one-round_obj/animals

Nikenina ka Yusuke ri sapo wou saongu. ni- keni -na ka Yusuke ri sapo wo'u saongu GF/R-carry-3s to Yusuke GP house also one-round_obj/animals

Nanguli Yusuke ka "Nokuya iko nangala naN -uli Yusuke ka nokuya iko nangala TRN/R-say Yusuke to INT/R-why 2fPRO TRN/R-take

wuanggayu ei to nitagi I Pue ka kita." wua- N- kayu e'i to nitagi i pue ka kita fruit-LG-tree this REL GF/R -forbid PI lord to lpnPRO

"A, daa ria mokuya. aa da'a ria mokuya aa NEG be INT/I-why

The snake said to Lemontanapinandu, "If you take and eat the fruit of that tree, you too will become like the Lord God. Lemontanapinandu was startled. "Ah, perhaps that is really true." He took and ate one. He also took one to Yusuke at the house. Yusuke said to Lemontanapinandu, "Why did you take this fruit which the Lord God forbid us [to eat]?" Ah, that's all right. [No problem.]

Ular itu berkata kepada Lemontanapi-nandu, "Jika kamu ambil dan makan buah itu, kamu akan menjadi seperti Tuhan Allah." Lemontanapinandu terkejut. "Ah, mungkin itu benar." Lalu ia mengambil dan memakan sebuah. Ia juga membawa satu buah untuk Yusuke di rumah. Yusuke berkata kepada Lemontanapinandu, "Kenapa kamu mengambil buah yang dilarang Tuhar Allah untuk kita makan?" "Ah, tidal apa-apa.


Tinalu etu nitujaku kayu -kayu. Ane maria tinalu etu ni- tuja -ku kayu -kayu Ane maria garden that GF/R -plant-ls tree -RED if INT/I-be

ngina kayu to kutagi ka komi, nee raala ngina kayu to kutagi ka komi ne'e raala later tree REL 1sIR-forbid to 2hPRO don't GF/I -take

komi." Nanguli ira, "Daa." Nalaumo ira komi naN- uli ira da'a nalau-mo ira 2hPRO TRN/R-say 3pPRO NEG INT/R -go -CMP 3pPRO

nojaga tinalu etu. Bara sakuya eo ira nojaga tinalu etu bara sakuya eo ira INT/R-guard garden that - several day 3pPRO

nalau nosanggani-nggani, daapa ria nalau no- sa- nggani-nggani da'apa ria INT/R-go INT/R-one-time -RED not_yet be

nadota

ira nangala wua kayu to nadota ira nangala wua kayu to INT/R-want 3pPRO TRN/R -take fruit tree REL

nitagi ka ira. Damo sambaa nitagi ka ira damo sa- mba'a GF/R -forbid to 3pPRO then one-two_legged_animals

Lemontanapinandu, nalau pade naria ule Lemontanapinandu na pade naria ule Lemontanapinandu INT/R -go then INT/R-be snake

nombabagiu ia. nomba-bagiu i'a TRN/R-deceive 3sPRO

I have planted trees in the garden. If there is a tree later [whose fruit] I forbid you [to eat], don't take it." They said, "No, [we won'ij". They went off to guard the garden. For several days they went together, they did not yet want to take the fruit of the tree that had been forbidden to them. Then Lemon-tanapinandu went alone and then there was a snake that deceived him.

Aku sudah menanam pepohonan di taman itu. Kalau ada pohon yang [buahnya] kularang kamu makan, jangan mengambilnya." Mereka menja-wab, "Tidak [kami tidak akan melaku-kannya]." [Kemudian] mereka pergi menjaga taman itu. [Selama] beberapa hari mereka bersama-sama di taman itu, mereka tidak mengambil buah terlarang itu. Pada waktu Lemontanapinandu pergi sendiri ke taman, [datanglah] seekor ular menipu dia.

DA'A 43

Nanguli ule ka Lemontanapinandu, "Ane muala naN- uli ule ka Lemontanapinandu Ane muala TRN/R-say snake to Lemontanapinandu if 2fI-take

mukoni nggayu etu iko wou majadi ewa mukoni N- kayu etu iko wo'u majadi ewa 2fI-eat LG-tree that 2fPRO also INT/I-become like

I Pue Alatala. "Natikajamo Lemontanapinandu. i pue alatala natikaja -mo Lemontanapinandu PI lord God ADJ/R-startle-CMP Lemontanapinandu

"A, bara makono mpuu etu." Nialana, aa bara makono mpu'u etu niala -na aa perhaps INT/I-true really that GF/R-take-3s

pade nikoninamo saongu. pade nikoni-na-mo saongu then GF/R-eat -3s-CMP one-roundobj/animals

Nikenina ka Yusuke ri sapo wou saongu. ni- keni -na ka Yusuke ri sapo wo'u saongu GF/R-carry-3s to Yusuke GP house also one-round_obj/animals

Nanguli Yusuke ka "Nokuya iko nangala naN -uli Yusuke ka nokuya iko nangala TRN/R-say Yusuke to INT/R-why 2fPRO TRN/R-take

wuanggayu ei to nitagi I Pue ka kita." wua- N- kayu e'i to nitagi i pue ka kita fruit-LG-tree this REL GF/R-forbid PI lord to lpnPRO

"A, daa ria mokuya. aa da'a ria mokuya aa NEG be INT/I-why

The snake said to Lemontanapinandu, "If you take and eat the fruit of that tree, you too will become like the Lord God. Lemontanapinandu was startled. "Ah, perhaps that is really true." He took and ate one. He also took one to Yusuke at the house. Yusuke said to Lemontanapinandu, "Why did you take this fruit which the Lord God forbid us [to eat]?" Ah, that's all right. [No problem.]

Ular itu berkata kepada Lemontanapi-nandu, "Jika kamu ambil dan makan buah itu, kamu akan menjadi seperti Tuhan Allah." Lemontanapinandu terkejut. "Ah, mungkin itu benar." Lalu ia mengambil dan memakan sebuah. Ia juga membawa satu buah untuk Yusuke di rumah. Yusuke berkata kepada Lemontanapinandu, "Kenapa kamu mengambil buah yang dilarang Tuhan Allah untuk kita makan?" "Ah, tidak apa-apa.


Naria ule nanguli ka aku ane rakonita naria ule naN- uli ka aku ane ra- koni-ta INT/R-be snake TRN/R-say to 1sPRO if GF/I-eat -lpn

wei wuanggayu ei, kita wou majadi ewa I we'i wua- N- kayu e'i kita wo'u majadi ewa i now fruit-LG-tree this lpnPRO also INT/I-become like PI

Pue Alatala. " Naopu nikoni nu ira pue alatala naopu nikoni nu ira lord God

ADJ/R-finish GF/R-eat AG 3pPRO

wuanggayu etu natikajamo ira mana ria wua- N- kayu etu natikaja -mo ira mana ria fruit-LG-tree that ADJ/R-startle-CMP 3pPRO. no_longer be

pakea ri koro nu ira. Natongo eo naratamo pakea ri koro nu ira natongo eo narata-mo clothes GP body POSS 3pPRO INT/R-middle day INT/R-come-CMP

I Pue Alatala ri jai nu ira, tapi nalaimo i pue alatala ri ja'i nu ira tapi narata-mo PI lord God GP place POSS 3pPRO but INT/R -go -CMP

ira netabuni. Narata I Pue nompongare ira netabuni narata i pue nom- po- ngare 3pPRO INT/R-hide INT/R-come PI lord TRN/R-TRN/D-shout

ira, "E Lemontanapinandu! Ri umba komi?" Daa ria ira ira e Lemontanapinandu ri umba komi da'a ria ira 3pPRO hey Lemontanapinandu GP where 2hPRO NEG be 3pPRO

nesono nagana tolumbela I Pue nongare. nesono nagana tolumbela i pur nongare INT/R-answer ADJ/R-enough three-words PI lord INT/R-shout

There was a snake that told me if we (inc) eat this fruit now, we too will become like the Lord God." After they had eaten the fruit they were startled, there were no longer any clothes on their bodies. In the middle of the day the Lord God came to their place, but they had gone to hide. The Lord came and shouted for them, "Hey, Lemon-tanapinandu! Where are you?" The Lord shouted three times [but] they did not at all answer.

Seekor ular mengatakan kepada saya, bahwa jika kita makan buah ini seka-rang, kita juga akan menjadi sama se-perti Tuhan Allah." Setelah mereka memakan buah itu, mereka terkejut [dan menyadari] bahwa mereka tidak berpakaian. Pada siang hari Tuhan Allah datang [ke tempat mereka], tetapi mereka bersembunyi. Tuhan memang-gil mereka, "Lemon-tanapinandu, di manakah engkau?" Tuhan memanggil tiga kali [tetapi] mereka sama sekali tidak menjawab.

DA'A 45

Pade nanguli I Pue, "Ninjanikumo komi daa pade naN- uli i pue ni- njani-ku-mo komi da'a then TRN/R-say PI lord GF/R-know -1s-CMP 2hPRO NEG

nomparasaya aku. Wei-wei ane daa matiti ini nomparasaya aku we'i-we'i ane da'a matiti ini TRN/R-believe_jin) 1sPRO now -RED. if NEG INT/I-drip sweat

komi mokarajaa daa ria mombarata pakea bo komi mokarajaa da'a ria momba-rata pakea bo 2hPRO INT/I-work NEG be TRN/I-obtain clothes and

panggoni. Jadi, komi kana mokarajaa sampe malei paN-koni jadi komi kana mokarajaa sampe malei NR- eat so 2hPRO must INT/I-work until INT/I-blood

uwunggalupamu pade komi mombarata pakea uwu -N- kalupa -mu pade komi momba-rata pakea quick-LG-fingernail-2fPO then 2hPRO TRN/I-obtain clothes

ante panggoni." ante paN-koni and NR- eat

Then the Lord said, "I know that you do not believe in me. Now ifyou don't sweat working (ie. work hard) you will not obtain clothes or food. So, you must work till your fingernaiis bleed and then you will obtain clothes and food."

Kemudian Tuhan berkata, "Saya tahu bahwa kamu tidak percaya kepadaku. Mulai saat ini, jika kamu tidak bekerja keras kamu tidak akan mendapat pakaian atau makanan [sandang pangan]. Jadi, kamu harus bekerja sampai membanting tulang untuk men-clapatkan pakaian dan makanan."

SULAWESILANGUAGETEXTS

UMA

Uma is a member of the Kaili-Pamona language group of Central Sulawesi. lt is sometimes called Pipikoro. Uma is spoken in the mountainous region of the south part of Kulawi subdistrict, Donggala district, but many Umas now live in other areas, such as the city of Palu, and the Palolo valley. There are about 15,000 speakers of Uma.

Althou Uma is closely related to Da'a, the realisiirrealis distinction so prominent in a'a is all but lost in Uma. Rather Uma is sinulaz to several South Sulawesi languages in that a limited ergative system is found in the person markers on the verb. Clitics abound in Uma and these texts show them clearly by marking them with a tilda (--) rather than writing them as bound affixes or free forms.

The following text was written by Herman Rigo, Kantewu. It is an expository text, a description of how barkcloth is made; the Umas still use barkcloth for blankets and women's traditional skirts.

KUMPE Barkcloth

Pohea to Kentewu rahanga' kumpe. To poko Po-,hea to Kentewu rahanga' kumpe To poko NRclothes REL Kantewu 3pE-name barkcloth REL main

mpohea kumpe, tobine: rapotopi', N- pohea kumpe, tobine rapo- topi' AF-TRN/D-clothes barkcloth woman 3pE-TRN/D-skirt

rapohalili, "pai' rapo'abe'. Kumpe toe rapo- halili, pai' rapo- 'abe' Kumpe toe 3pE-TRN/D -blouse and 3pE -TRN/D -sarong barkcloth that

rababehi ngkai kuluma kaju to rahanga'. hunu'. rababehi ngkai kuluma kaju to rahanga' nunu' 3pE-make from skin tree REL 3pE-name nunu,

The clothing of the Kantewu people is called barkcloth. The main ones who wear barkcloth are women: they use it as skirts, as blouses and as sarongs. This barkcloth is made from the bark of a tree called nunu:

Pakaian orang Kantewu dibuat dari jeluang (kain kulit kayu). Pakaian kulit kayu itu terutama dipakal oleh wanita sebagai rok, blus dan sarung. Jeluang ini dibuat dari kulit batang pohon yang disebut nunu' (beringin).

UMA 47

Kuluma nunu' toe ralepa' ngkai kaju-na, ralunci' Kuluma nunu' toe ralepa' ngkai kaju-na ralunci' skin nunu, that 3pE-pee1 from tree73sPO 3pE-peel

mpolali kuluma lewali-na 'bona metoro N- po- lali kuluma lewali-na bona metoro AF-VRt-remove skin outer -3sPO so that VR1-remain

ihi-na-damo. Ihi-na toe-mi to ranahu duu'-na ihi -na -damo Ihi -na toe -mi to ranahu duu' -na flesh-3sPO-just flesh-3sPO that-CMP REL 3pE-boil until-3sPO

taha'. Doo-na ranahu hante awu kaju to ronto'. taha,

Doo -na ranahu hante awu kaju to ronto, cooked compenion-3sPO 3pE-boil with ash wood REL soft

Ane taha'- damo, rabohoi, mpolali awu-na, raputu' Ane taha' -damo ra- bohoil N- po- lali awu-na, raputu' if cooked-just 3pE-wash. A-VRt-remove ash-3sPO 3pE-wrap

hante rau, rapakawaha' nte hangkuja mengi. hante rau, rapa- ka- waha' nte hangkuja mengi with leaf 3pE-TRN/D-AFF-rotten with how_many night

Ratepu'u-mi moronu'. Ra- tepu'u-mi moronu' 3pE -begin -CMP VR1 -beat

The nunu' bark is stripped from the tree, and then peeled to remove the hard outer bark so that only the the soft inner bark [flesh] remain.s. It is this inner bark that is boiled until it is cooked. It is boiled along. with ashes from soft wood. When it >s good and done, it is washed to remove the ashes and then-Wrapped up with leaves and allowed [caused] to rot for a few nights. Then they begin the beating.

Nunu' dikeluarkan dan kemudian dikupas kulitnya, untuk memisahkan kulit kayu yang keras dan kulit kayu yang lunak di bagian dalam (daging). Bagian dalam kulit kayu itulah yang dididihkan sampai masak dengan abu dari kulit kayu yang lunak. Jika sudah mendidih, bagian ttu dicuci untuk meng-hfiangkan abunya dan kemudian di-bungkus dengan daun dan dibiarkan menjadi busuk untuk beberapa malam. Kemudian mereka mulai memukul kulit kayu itu.


Ria hameha' kaju molence mpopata, rateba' Ria hameha' kaju molence mpopata, rateba, is one-CLSR wood VRi-resemble like-board 3pE-hew

ngkai kaju to motu'a to rahanga' kaju pawa. ngkai kaju to motu'a to rahanga'kaju pawa from wood REL VRi-hard REL 3pE-name tree pawa

Langa-na nte hamete hantanga' pai' roho-na Langa -na nte hamete haN-tanga' pai' roho -na length-3sPO with one-meter one-half and strong-3sPO

nte rompulu' senti. Pata tohe'e, hanga'-na ha'a. nte roN-pulu' cm. Pata tohe'e, hanga'-na ha'a with two-ten cm. Board that name -3sPO ha'a

Hi lolo ha'a toe-mi kuluma nunu' to waha'-mi Hi lolo,ha'a toe -mi kuluma nunu' to waha' -mi GP top ha'a that-CMP skin nunu, REL rotten-CMP

ra'ona' ntuku' langa ha'a. Pai' ra- 'ona' N- tuku' langa ha'a Pai' 3pE-stretch_out AF-follow length ha'a and

rahenta-mi poronu'. Lomo'-na, powoma, ngkai kaju rahenta-mi po-ronu' Lomo'-na po-woma, ngkai kaju 3pE-use -CMP NR-beat first-3sPO NR-pound from tree

to motu'a ba ngkai tanula baru. to motu'a ba ngkai tanula baru REL VRi-hard or from ?pith sugarpalm

There is a piece of wood that resembles a board; it is hewn out of a hard tree that is called a pawa tree. The length of this board is about a meter and a half, and its thickness about • twenty centimeters. The name of this board is a ha'a. It is on top of this ha'a that the rotten nunu' bark is stretched out along the length of the ha'a. Then they start using the beating implements. First, the "pounder" is used made from hard wood or from the hard part of a sugarpalm tree.

Setelah itu kulit kayu yang busuk tadi ditaruh di atas ha'a, sebuah papan yang dibuat dari sebuah pohon yang keras, yaitu pohon pawa. Panjang papan ini kira-kira 1,05 meter dan tebalnya kira-kira 20 cm. Nama dari papan ini ialah ha'a. Setelah kulit kayu busuk itu ditaruh di atas ha'a itu, mereka mulai memukul dengan menggunakan alat. Alat pemukul pertama disebut powoma yang terbuat dari kayu keras atau dari bagian keras dari pohon enau.

Hi nyanyoa powoma toe Hi nyanyo-a po-woma toe GP front -NR NR-pound that

tolu ncalu' to jadi' tolu N- halu' to jadi, three LG-stream REL becone

rapomohalu' nte rapo- mo- halu' nte 3pE -TRN/D -VR1 -stream with

ngihi'-na. Moreke-mi ngihi' -na Mo- reke -mi tooth -3sPO VR1VRiVRiVRiVRiVRiVRiVRiashedNP

49

rawoma, lako'

rahenta-di to rahanga' ike. rawoma lako'

rahenta-di to rahanga' ike 3pE-pound only then 3pE-use -CTR REL 3pE-name ike

Ike toe hanyala Ike toe hanyala ike that one-kind

mojoli mopengka. mojoli mopengka VRi -easy VRi -break

watu to motu'a lia, uma watu to mo- tua lia uma stone REL VR1 -hard very NEG

Ntuku' lolita totu'a, watu N- tuku' lolita totu'a watu AF-follow story elders stone

toe ngulu ngkai hameha' bulu' hi ngata toe ngulu ngkai hameha' bulul hi ngata that extrude from one-CLSR mountain GP village

Tike, hi wiwi' ue Koro, mohu' nanga-na. Ike Tike hi wiwi' ue Koro, mohu' nanga -na Ike Tike GP edge water Lariang near delta/mouth-3sPO ike

toe ba hangkuja nyala. Rahenta duncu powoma, toe ba hangkuja nyala Ra- henta duncu po-woma that or how_many kind 3pE-use sequal NR-pound

hanga'-na: pontina, duncu-na pompii', hanga'-na: poN-tina duncu -na poN-pii', name -3sPO NR- mother sequal-3sPO NR- close_together

The front of the pounder is grooved with about three grooves[streams], which are its "teeth." When it [the bark] has been mashed, only then do they start to use the ike tools. The ike is a very hard kind of stone, not easily broken. According to what the old people say, this stone grows out of a mountain at the village of Tike, on the banks of the Lariang River, near its mouth. There are several kinds of ike. First they get the one that follows the pounder; it is called the "mother."

Pada ujung pemukul itu dibuat celah-celah bergalur tiga yang merupakan giginya yang menghancurkan kulit kayu yang dipukul. Setelah hancur dipakailah alat kedua yang disebut ike, semacam batu yang keras sekali dan tidak mudah pecah. Menurut cerita orang-orang tua, batu ini keluar dari sebuah gunung di desa Tike, di tepi sungai Lariang, dekat mulut sungai. Ada beberapa jenis ike. Yang pertama disebut pomma (ibunya) yaitu mengikuti pawoma.


Ike ntongo! pai' ka'omea-na, pompe'oti. ike N- tongo' pai' ka -'omea -na, poN-pe- 'oti ike LG-middle and NR-everything-3sPO NR- TRN/D -done

Ane hudu-mi raronu', rahampe mpopea Ane hudu -mi raronu', rahampe m- po- pea if finish-CMP 3pE-beat, 3pE-hang_up AP-TRN/D-wait_for

kamara-na (hantanga' bangi). Ane mara-mi ka-mara-na haN-tanga' bangi Ane mara-mi, NR-dry -3sPO one_half dry if dry -CMP

rakodo wo'o-mi hi lolo ha'a pai' rapao, hante rakodo wo'o-mi hi lolo ha'a pai' rapao' hante 3pE-spread_out also-CMP GP top ha'a and 3pE-hit with

pompao'. Pompao' toe rababehi ngkai kaju to motu'a poN-pao' poN-pao toe rababehi ngkai kaju to motu'a NR- hit NR- hit that 3pE-make from wood REL VRi-hard

wo'o-wadi hewa powoma, aga uma-hana rangihii'. Patuju wo'o-wadi hewa po-woma aga uma-hana ra- ngihi'-i Patuju also-just like NR-pound but NEG-3sAST 3pE-tooth -LOC purpose

rapao' bona mokero laa' ngihi' ike. Ane rapao' bona mokero laa' ngihi' ike Ane 3pE-hit so_that VRi-disappear mark tooth ike if

oti-mi rapao', toe-mi to rahanga' kumpe. oti -mi rapao' toe -mi to rahanga' kumpe done-CMP 3pE-hit that-CMP REL 3pE-name barkcloth

Then comes the "crowded one," then the "middle ike" and finally the "completer." When they are finished beating, they hang it up and wait for it to get semi--dry. When it is semi-dry they spread it out again on the ha'a and hit it with a

• hitter. This hitter is also made from hard wood, just like the pounder, but it does not have teeth. The purpose of hitting it is so the marks left by the ike teeth disappear. When the bark is done being hit, that [final product] is what is called barkcloth.

Yang lain disebut pom lalu ike tengah dan yang terakhir pompe'oti (pelengkap). Kalau mereka sudah sele-sai memukul, mereka menggantungkan-nya dan menunggu hingga menjadi se-tengah kering. Bila sudah setengah kering mereka taruh kembali ke atas ha'a dan memukulnya dengan sebuah pemukul yang disebut pompao'. Pe-mukul ini juga dibuat dari kayu keras, seperti penumbuk, tetapi tidak mempunyai gigi. Tujuan pemukulan teraklur ini adalah untuk meng-hilangkan tanda bekas akibat pukulan gigi Kalau kulit kayu itu sudah dipukul dengan pompao, hasil terakhir disebut kumpe - jeluang.

UMA 51

Bona mahae rapake' ba rapotopi', ba Bona mahae rapake' ba rapo- topi', ba so_that VRi-long_time 3pE-use or 3pE-TRN/D-skirt, or rapohalili, ra'ulai hante kuluma kaju, hanga'-na rapo- halili ra- 'ula-i hante kuluma kaju, hanga'-na 3pE-TRN/D-blouse 3pE-ula -LOC with skin tree name -3sPO

ula. Ane oti ra'ulai, lence-na, mperelei. Ane ula Ane oti ra- 'ula-i lence -na, mpere-lei Ane ula if done 3pE-ula -LOC appearance-3sPO ? -red if

doko' bona mo'eta, ra'ala' rege' ragelai'-ki, doko' bona mo- 'eta rasa.la' rege' ra- gela'-i -ki, want so_that VRi-black 3pE-take mud 3pE-smear-LOC-3sBEN

rapohobo', nte hamengi rapelele', pai' lako, rapo- hobo' nte hamengi rapelele' pai' lako' 3pE-TRN/D-all_over with one-night 3pE-left and only_then

rabohoi', rabohoi' 3pE-wash

rahanga' rahanga' 3pE-name

mo'eta-mi hiloa-na. Toe-mi to mo- 'eta -mi hilo-a -na Toe -mi to VRi-black-CMP look-NR-3sPO that-CMP REL

raluro. Ngkai ree ma'ala-mi rahenta raluro Ngkai ree ma- 'ala-mi rahenta 3pE-mud_dye from there VRi-may -CMP 3pE-use

rapotopi', rapohalili, rapokumu', pai' ane rapo- topi' rapo- halili rapo- kumu' pai' ane 3pE-TRN/D-skirt 3pE-TRN/D-blouse 3pE-TRN/D-blanket and if

tomane ratai' rapopewo. tomane ratai' rapo- pewo man 3pE-tear 3pE-TRN/D-loincloth

To insure that the barkcloth can be used a long time, either as a skirt or a blouse, it is treated with bark from a tree called ula. After being treated, it has a reddish appearance. If black is desired, they take mud and smear it all over [the barkcloth], and it is left for a night or so, and only then is it washed; it now looks black. This [process] is called luroing. After that, it may be taken and used as a skirt or blouse or blanket, and if a man [wants to use it] it is torn [in a broad strip] and used as a loincloth.

Untuk memastikan bahwa jeluang dapat tahan lama sebagai rok atau blus, bahan itu diberi obat dari kulit kayu sebatang pohon yang disebut ula. Sesudah ch-obati warnanya menjadi kemerah-merahan. Jika menginginkan warna hitam, mereka mengambil lumpur dan mengolesi seluruh jeluang itu dan dibiarkan selama satu malam, kemudian dicuci. Setelah itu warnanya kelihatan hitam. Proses ini disebut luro. Sesudah itu jeluang diambil dan dipakai sebagai rok, blus, selimut, atau untuk cawat laki-laki jika dirobek dengan potongan lebar-lebar.

52


Ane pohea tomane-hana, to tuwu' mardika nau' Ane po-hea tomane-hana to tuwu' maradika nau' if NR-clothes man -3sAST REL live nobleman although

tau biasa • ane mpokule'-i-hana mopaelo tau biasa ane N- po- kule'-i -hana mopaelo person ordinary if AF-TRN/D-able -3sA-3sAST VRi-seek

(modaga), lou hi wiwi' tahi' pai' mpo'oli (Mo- daga) lou hi wiwi' tahi' pai' N- po- 'oli VRi-do_business go GP edge sea and AF-TRN/D-buy

puruka, baju, abe' riga. Mopurukai moto-ra, puruka, baju abe' siga Mo- puruka-i moto -ra pants shirt sarong turban VRi-pants -LOC indeed-3pA

mohea bana moto-ra. Ane to tuwu' batua, to kabu, mohea bana moto -ra Ane to tuwu' batua, to kabu, VRi-clothes cloth indeed-3pA if REL live slave REL poor

hangkedia'-nami ana'-ana' tomane, bate-na haN-kedi' -a -na -mi ana'-ana' tomane bate -na one-little-NR-3sPO-CMP child-child man definitely-3sPO

mopewoi. mo- pewo VRi-loincloth-LOC

As for the clothing of men, the • ones who are noblemen--or even an ordinary person if he can afford it-- they seek their fortune by going to the coast and they buy pants, shirts, sarongs and turbans. So men wear pants and clothes made of cloth. As for those who live as slaves or poor people, not to mention boys, they of course wear loincloths.

Biasanya pria keturunan bangsawan, atau orang biasa yang mempunyai uang, pergi mencari untung di pantai dan mereka membeli celana, kaos kemeja, sarung, dan serban. Jadi biasanya pria di Kantewu memakai celana dan pakaian yang terbuat dari kain. Sedangkan pria yang hidup sebagai seorang budak atau orang rmskin, serta anak-anak kecil mamakai cawat.

RAMPI

53

RAMPI

Rampi is a member of the Kaili-Pamona language group. It is spoken by approximately 7,000 people who live in Luwu district, South Sulawesi, about five days walk from Masamba town to the north near the border of South and Central Sulawesi. Of the texts in this volume, Rampi is most closely related to the Uma language, but at the same time it is quite distinct. Since this particular text represents an early analysis of the language, some of the affixes, especially the verbalizers (VR), are not clearly differentiated.

The following text is a Rampi legend (simple narrative text) recorded by. MPone Wungko in Onondowa Rampi November 1988.

LOLITA ANA'NA DATU KA RAMPI The Legend of the King's Rat Son

Hambokomo datu ulu'na • i Rampi'. Moto'a-to'a hamboko-mo datu ulu' -na i Rampi' mo- to'a-to'a marry -CMP king source-3PO GP Rampi VRi-year-RED

mohi hamboko hawa'hi moa'. Noti'i mohi hamboko hawa'-hi moana' noti'i 3pPRO marry NEG -3pA VRi-child 3sE -say

datu: "Hapomo he'e dumbu'te hamboko hei datu hapo-mo he'e dumbu' -te hamboko hei king what-CMP this benefit-lpPO marry. and

hawa'ki moana'." hawa'-ki moana' NEG -lpiA VRi-child

A long time ago there was a king in Rampi, who was married. He had been marned for years, but didn't have any children. The king said to his wife: "What is the purpose in being married, since we don't have children?"

Dahulu kala ada seorang raja di Rampi yang sudah menikah. Sudah bertahun-tahun is menikah, tetapi belum mempunyai anak. Raja berkata [kepada istrinya], "Apa gunanya kita menikah, jika kita tidak punya anak?"


To pobaha' iomo to Noti'i to pobaha' io -mo to noti'i REL CAUS-know 3sPRO-CMP person 3sE -say

hantambine: "E hingke' hapo to wali ha'io ingki, to hantambi-ne e hingke' hapo to wali ha'io ingki' to wife -3sPO well so_that what REL do NEG 2PRO REL

pobaha' kotuwu'te. petotoi' to modola' pobaha' ko-tuwu'-te pe-totoi' to modola' CAUS-know NR-live -1pPO NR-create REL VRi-divide

tuwu'te ba hohumbo konobolobia'te." tuwu'-te ba hohumbo ko-no- bolobia'- te live -1pPO maybe how NR-3sE-blessing-lpPO

I tempo tie' uwa' wo'o wulehu' mampehoromua i tempo tie' uwa' wo'o wulehu' ma- mpe- horomua GP time that to be also mouse VRt-CAUS-hear

wiharora ba pololitana datu to hamboko he'e. wiharo-ra ba po-lolita-na datu to hamboko he'e speak -3pPO or NR-speech-3sPO king person marry this

Kato'o nopekiri wulehu' he'e lolita to hamboko he'e. kato'o nopekiri wulehu' he'e lolita to hamboko he'e then 3sE-think mouse this speech person marry this

"Agina kupenoto' i umbo penene'ana datu."

agina kupenoto' i umbo pe-nene'-a -na datu better 1sE-pay_attention GP where NR-urine-NRs-3sPO king

His wife said: "Well, what can we do? It is not we who know what our lives will be. The one who knows, he is the creator, who gives us our life. Maybe he will bless us. At that time there was also a mouse, who heard the words or the discussion of the royal couple. The mouse started to thmk about the couple's discussion. It is better that I see where the king usually goes to uri-nate.

Isterinya meniawab, "Apa yang dapat kita buat? Kita tidak mengetahui [apa yang akan terjadi dalam] kehidupan kita. Yang mengetahui adalah pencipta yang memberikan kehidupan kepada kita. Mungkin dia akan memberkati kita." Pada waktu itu ada seekor tikw. yang mendengar perkataan atau pem. bicaraan raja dan istrinya itu. Tikus itt memikirkan pembicaran suami-isteri ih [berpikir], "Lebih baik saya melihat d mana biasanya raja membuang air seni.'

RAMPI SS

Nooki' mpu'u penene'ana. Kopolainalu nooki' mpu'u pe-nene'-a -na ko-polai -na -lu 3sE-look really NR-urine-NRs-3sPO NR-depart-3sPO-past

datu he'e ka penene'ana liu-liu ako datu he'e ka pe-nene'-a -na liu -liu ako king this from NR-urine-NRs-3sPO straight-RED go

noinu wulehu' nene'ne. Kowato'onamo noinu wulehu' nene'-ne ko-wato'o -na -mo 3sE-drink mouse urine-3sPO NR-like_that-3sPO-CMP

hantiolu-hantiolu hawa'i molai kato'o. ha- N- mehiolu-ha-N-mehiolu hawa'-i molai kato'o one-QNs-morning-RED MEG -3sA depart from_there

Mohinona'imo wulehu' he'e. I tempo tie' hawa'i mohinona'i-mo wulehu' he'e i tempo tie' hawa'-i pregnant -CMP mouse this GP time that MEG -3sA

nopohente wulehu' he'e mahuli'-huli' pe tambina nopohente wulehu' he'e mahuli' -huli' pe tambi-na 3sE-free mouse this VRt-return-RED to house-3sPO

datu. Ako moruru' rupu' pangka to moono' no'oka. datu ako moruru' rupu' pangka to moono' no- 'oka king go VRi-pick leftover rice REL VRi-fall 3sE-eat

Hawa'i mohai katovo hawa'-i mohai kato'o NEG -3sA long_time later

So she carefully took note of the place. After the king had left, she went immediately and drank his urine. She did this every morning and didn't leave that place. Then she became pregnant. During that time she went again and again to the king's house. She went to pick up the rice that fell from the house and ate it. Some time later she gave birth.

moana'mo wulehu' he'e. moana' -mo wulehu' he'e VRi-child-CMP mouse this

Maka ia memperhatikan letak kamar kecil raja. Sesudah raja pergi dari kamar kecilnya, tikus itu segera meniinum air seni raja. Demikianlah dilakukannya setiap pagi, dan ia tidak meninggalkan tempat itu. Kemudiaa tikus itu hamil. Pada waktu itu ia meng-unjungi rumah raja terus-menerus. Dia pergi memungut sisa nasi yang jatuh dan rumah dan dia memakannya. Tidak lama kemudian tikus itu melahirkan.


Hampale nopoana'ki haduo toa' toma'ani. hampale nopo- ana' -ki haduo toa' toma'ani suddenly 3sE-CAUS-child-BEN one-CLSR person man

• Maranga lentene hei norewu moromi' ino'na. maranga lente-ne hei norewu moromi' ino' -na handsome face -3sPO and. 3sE-takecare VRi-well mother-3sPO

Kato'o norewumo ana'na wute kode'. kato'o norewu -mo ana, -na wute kode' then 3sE-take care-CMP child-3sPO until big

Peoha'ara i wolo' woi, to koroba. Masusamo pe-oha'-a -ra i wolo' woi' to koroba masusa -mo NR-stay-NRs-3pPO GP hole ground REL wide VRt-suffer-CMP

lalina ino'na mampekiri tuwu'na ana'na lali -na ino' -na ma- mpe- kiri tuwu'-na ana' -na heart-3sPO mother-3sPO VRt-CAUS-think live -3sPO child-3sPO

ala' io manusia'.Wini-wini tolou pe tambina datu ala' io manusia' wini -wini tolou pe tambi-na datu because 3sPRO human evening-RED go to house-3sPO king

moruru' rupu' pangka hei manako parewa; puruka, moruru' rupu' pangka hei manako parewa puruka VRi-pick leftover rice and VRi-steal clothes trousers

badu hei kokumba nokomiki ana'na ala' kode'mo. badu hei kokumba nokomi -ki. ana' -na ala' kode'-mo shirt and sarong 3sE-bring-BEN child-3sPO because big -CMP

Suddenly she gave birth to a human boy. The boy was handsome and his mother, the mouse; took good care of him. She took care of her child until he was big. They stayed in a wide hole in the ground. His mother had a hard time taking care of his needs, since he was a human. In the evenings she went to the king's house to pick up leftover rice and steal clothing; trousers, shirts and sarongs which she took to her son because he had grown up.

Tiba-tiba • ia melahirkan seorang anak laki-laki. Rupanya gagah dan ibunya [tikus itu] memehharanya dengan bank, dia memelihara anaknya hingga besar. Mereka tinggal di dalam lubang tanah yang lebar. Ibunya mengalami kesulitan dalam membesarkan anaknya, karena anaknya adalah manusia. Setiap malam dia pergi ke rumah raja memungut sisa nasi dan mencuri pakaian, celana, baju dan sarung untuk diberikan kepada anaknya, karena anaknya sudah besar.

RAMPI

57

Hampiha tempo wulehu' he'e mokadoro' pe lopo' hampiha tempo wulehu' he'e mokadoro' pe lopo' once time mouse this VRi-go_for_walk to forest

Pokadoro'na he'e, hampale nopolala pewa'na po-kadoro, -na he'e hampale nopo-lala pewa'-na NR-go_for_walk-3sPO this suddenly 3sE-NR-road snare-3SPO

toa'. Kato'o noroa liu mahi. Nopekau toa' kato'o noroa liu mahi nopekau person then 3sE-trapped straight die 3sE-wait

ana'na hawa'i hupa'. Kato'o ako nopali' i lopo'. ana' -na hawa'-i hupa' kato'o ako nopali' i lopo' child-3sPO NEG -3sA come later go 3sE-seek GP forest

Hampale nohua mpu'u noroamo pewa' hei mahimo. hampale nohua mpu'u noroa -mo pewa' hei mahi-mo suddenly 3sE-meet really 3sE-trapped-CMP snare and die -CMP

Nowahu ka pewa' nokomi pe peoha'ara i wolo' nowahu ka pewa' nokomi pe pe-oha'-a -ra i wolo' 3sE-open from snare 3sE-bring to NR-stay-NRs-3pPO GP hole

woi'. Ito'omo noputu' ino'ne hei nopo'oda' woi' to'o -mo noputu' ino' -ne hei nopo'oda' ground GP-there-CMP 3sE-wrap_up mother-3sPO and 3sE-guard

nopeoloni. Nohori datu uwa' to peola pe lali no- pe- olo-ni nohori datu uwa' to pe-ola pe lali 3sE-CAUS-cry-LOC 3sE-hear king to_be person NR-cry to inside

ngkora. ng-kora LG-grass

One time the mouse went for a walk to the forest. Suddenly on the path there was a man's snare. She was trapped and she died immediately. Her son waited, but she didn't return. Then he went to look for his mother in the forest. Suddenly he found his mother, already dead in the trap. He opened the snare and brought the body to their home, which was a hole in the ground. There he wrapped up the body and guarded it and cried for his mother, the mouse. The king heard someone crying in the grass.

Pada suatu waktu tikus ini berjalan-jalan ke hutan. Ia melewati jerat yang dipasang orang di sana; ia terkenajerat orang dan mati seketika. Anaknya menunggu, tetapi ibunya tidak pulang. Lalu ia pergi mencari ibunya di hutan. Tiba-tiba dia mendapati ibunya terkena jerat dan sudah mati. Ia membuka jerat itu dan membawah ibunya pulang ke tempat tinggal mereka di lubang tanah. Di situlah ia membungkus jenazah ibunya, tikus itu, dan menjaga serta menangisinya. Raja mendengar tangisan seseorang dari dalam rumput.


Liu-liu liu -liu straight-RED

lali wolo' lali wolo' inside hole

ako nopali', hampale nohua mpu'u i ako nopali' hampale nohua mpu'u i go 3sE-seek suddenly 3sE-meet really GP

woi'. Noele oana' toma'ani to meola woi' noele o- ana' toma'ani to meola ground 3sE-see PI-child man REL VRi-cry

tie'. Maranga mpololeke lentene, nihina bulawa, tie' maranga mpololeke lente-ne nihi -na bulawa that handsome really-very face -3sPO tooth-3sPO gold

kolupa'na bulawa. Liu-liu nohoki' datu ana' tie' kolupa'-na bulawa liu -liu nohoki' datu ana' tie' nail -3sPO gold straight-RED 3sE-seize king child that

hante to nopo'oda' nokomi pe tambina. Kohupa'na hante to nopo'oda' nokomi pe tambi-na ko-hupa'-na with REL 3sE-guard 3sE-bring to house-3sPO NR-come -3sPO

datu mangkomi oana' to nohua, liu-liu nokomi datu mang-komi o- ana' to nohua liu -liu nokomi king VRt- bring PI-child REL 3sE-meet straight-RED 3sE-bring

pe lali koturuara ala' mo-tana'-i pa-hua pe lali ko-turu -a -ra ala' motana'-i pa- hua to inside NR-sleep-NRs-3pPO because VRi-glad -3sA VRt-meet

oana' toma'ani to maranga lentena. o- ana' toma'ani to maranga lente-na PI-child man REL handsome face -3sPO

Right away he went to look for the source and suddenly found that the sound came from a hole in the ground. He saw a boy crying. He was really handsome and he had gold teeth and nails. So the king seized the boy and the cloth that he was guarding and took them to his house. The king returned with the boy that he had found and took him to his bed, because he was really happy to have found such a handsome boy.

Tanpa menunggu, ia pergi mencari sumber tangisan itu, dan menemukan suara itu berasal dari dalam lubang tanah. Raja melihat seorang anak laki-laki sedang menangis. Anak itu sangat tampan dan mempunyai gigi serta kuku dari emas. Raja langsung menangkap anak itu serta bungkusan yang sedang dijaga anak itu dan membawanya pulang ke rumahnya. Sesampainya di rumah raja membawa anak ke kamar tidurnya, karena sangat senang mendapat seorang anak yang tampan.

RAMPI 59

Kato'o noparesa'mo ba himo ino'na hei kato'o noparesa'-mo ba himo ino' -na hei then 3sE-check -CMP maybe who mother-3sPO and

umo'na, angkana noti'i: "Mohili'a manti'i." Angkana umo' -na angkana noti'i mo-hili'-a man-ti'i angkana father-3sPO but 3sE-say VRi-shy -1sA VRt-say but

noti'i datu: "Nio' ipohili' manti'i pe aku." noti'i datu nio' po- hili, man-ti'i pe aku 3sE-say king PRB 2sE-CAUS-shy VRt-say to 1sPRO

Hini'i mololita: "Merapi'a rima i ingki' datu mololita merapi'- a rima i ingki' datu

want -3sA VRi-speech VRi-ask_for-1sA love GP 2PRO king

inio' to kuposala' ka ingki'. "Uwa' datu i i- nio' to ku- po- sala' ka ingki'

uwa' datu i 2sE -PRB REL 1sE-CAUS-wrong from 2PRO

to_be king GP

bola'ta he'e lalo hawa'i moana'. Datu tie' bola' -ta he'e lalo hawa'-i moana' datu tie' village-lpPO this unfertile NEG -3sA VRi-child king that

mohaimo hamboko hawa' uwa' ana'ra. Hei i bola' mohai -mo hamboko hawa' uwa' ana' -ra hei i bola' long_time-CMP marry NEG have child-3pPO and GP village

he'e wo'o uwa' wulehu' lopo' to kode' mahuli'-huli' he'e wo'o uwa' wulehu' lopo' to kode' mahuli' -huli' this also to_be mouse forest REL big VRt-return-RED

mainu nene'na datu. mainu nene'-na datu VRt-drink urine-3sPO king

After that he wanted to find out who the boy's parents were, but the boy said. "I am embarrassed to tell you." But the king said. "Don't be embarrassed to tell me." Then he was willing to explain. "I ask you to forgive me and not to blame me. There was a king in our village, who was impotent and didn't have a child. They had been married for a long time and didn't have children.

Kemudian raja ingin mengetahui siapa orang tua anak itu, tetapi anak itu ber-kata, "Saya malu menceritakannya kepada paduka." Tetapi raja berkata, "Jangan malu untuk mengatakannya kepadaku." Kemudian barulah ia mau menjelaskan. "Saya mohon ampun dan jangan mempersalahkan hamba. Ada raja di kampung kami mandul dan tidak mempunyai anak. Dia sudah lama kawin tetapi belum mempunyai anak.


Kato'o mohinona'imo, wute kato'o mohinona'i-mo wute then VRi-pregnant-CMP until

ana'n

1sE-know

i umo'ku ana' -na mewali umo' -ku child-3sPO VRi-do father-lsA

moana'. Akumo moana' aku -mo VRi-child 1sPRO-CMP

iomo datu to io -mo datu to 3sPRO-CMP king REL

menene' hawa' kubaha'ki ba i umbo menene' hawa' kubaha'-ki ba i umbo VRi-urine NEG lsE-know -BEN maybe GP where

kouwa'ane. " Nopekiri datu he'e: "Hawa' uwa' ko-uwa' -a -ne nopekiri datu he'e hawa' uwa' NR-to be-NRs-3sPO 3sE-think king this NEG to_be

datu ntani' i bola' he'e ukona akulu." datu ntani' i bola' he'e uko -na aku -lu king other GP village this any_other-3sPO 1sPRO-only

Kato'o meitanomo datu: "Mewali i umbomo kato'o me- itano-mo datu mewali i umbo -mo then VRi-ask -CMP king VRi-do GP where-CMP

ino'mu to iti'i wulehu'?" Honi'i ino' -mu to ti'i wulehu' honi'-i mother-2sPO REL 2sE-say mouse then -3sA

nopetido'ki ino'ne iomo wulehu' no- pe- tido'-ki ino' -ne io -mo wulehu' 3sE-CAUS-point-BEN mother-3sPO 3sPRO-CMP mouse

noputu' ranta' wida. noputu' ranta' wida 3sE-wrap_up old_cloth cloth

In that village there was also a big wild rat that often went to drink the king's urine. Later she became pregnant and gave birth to a child. I'm her child. My father is the the king who went to urinate, I don't know where he is now." The king realized that there wasn't any other king in the village except himself. Then the king asked. "So where is your mother that you said was a mouse?" Then he pointed to his mother, the rat that he had wrapped in an old cloth.

Di kampung itu juga ada seekor tikus hutan yang besar, yang sering meminum air seni raja. Kemudian hamillah dia sampai beranak. Sayalah anaknya. Ayah hamba adalah raja yang membuang air seni, hamba tidak tahu di mana dia berada." Dia berpikir tidak ada raja lain di kampung ini selain dia. Kemudian raja bertanya. "Jadi di manakah ibumu yang seekor tikus itu?" Lalu dia tunjukkan ibunya yang terbungkus dalam kain tua.

RAMPI 61

Konooki'nalu datu wulehu' to mahimo tie' ko-nooki'-na -lu datu wulehu' to mahi-mo tie' NR-3sE-look-3sPO-past king mouse REL die -CMP that

meolamo datu, ala' nobaha' tu'u loleke meola-mo datu ala' nobaha' tu'u loleke VRi-cry-CMP king because 3sE-know true very

pololitana oana' to nohua he'e. Masusa po-lolita-na o- ana' to nohua he'e masusa NR-speech-3sPO PI-child REL 3sE-meet this VRt-suffer

lalina, angkana kode' wo'o tana' lalina, ala' lali -na angkana kode, wo'o tana' lali -na ala' heart-3sPO but big also glad inside-3sPO because

uwa'mo ana'na to mewota bulawa ka wulehu' to uwa'-mo ana' -na to mewota bulawa ka wulehu' to have-CMP child-3sPO REL VRi-body gold from mouse REL

mahimo noroa pewa'na toa'. Hingki'i noti'i mahi-mo noroa pewa'-na toa' hingki'i noti'i die -CMP 3sE-trapped snare-3sPO person after_that 3sE-say

datu he'e i ana'na: "Akumo datu umo'mu, ala' datu he'e i ana' -na aku -mo datu umo' -mu ala' king this GP child-3sPO 1sPRO-CMP king father-2sPO because

tu'u hintoto' pololitamu. tu'u hintoto' po-lolita-mu true agree_with NR-speech-2sPO

After seeing the royal rat that had already died the king started to cry, because he knew that the boy's story was true. The king was sad, but he was also happy that he now had a son, with a golden body from the rat which had died when it was caught in a man's snare. After that the king said to his son. "I'm the king, your father, because your story is exactly true.

Setelah melihat tikus mulia yang sudah mati itu, menangislah raja karena dia tahu bahwa cerita anak itu betul. Raja bersedih hati, tetapi juga bahagia karena dia sekarang mempunyai anak yang berbadan emas dan tikus yang sudah mati terkena jerat. Sesudah itu raja berkata kepada anaknya, "Sayalah raja, yang adalah ayahmu karena sesuai dengan perkataanmu.


Mewali, kupohawa'kimo toa' mowali mewali ku- po- hawa'-ki -mo toa' mowali VRi-then lsE-CAUS-order-BEN-CMP people VRi-make

polotiana ino'mu, hei ino'mu totawu po-loti-a -na ino' -mu hei ino' -mu totawu NR-wood-NRs-3sPO mother-2sPO and mother-2sPO lpiE-bury

hangaa-ngaa toporoko'ki bukolu hampulu hangaangaa to- po- roko'-ki bukolu ha- N- pulu must lpiE-CAUS-kill -BEN water_buffalo one-QNs-ten

mba'ana no'oka toa' to metawu." Kato'o rotawumo mba'ana no -'oka toa' to metawu kato'o ro- tawu-mo animal 3sE-eat people REL VRi-bury later 3pE-bury-CMP

mpu'u wulehu' tie'. Ukohi metawu mpu'u wulehu' tie' uko -hi metawu really mouse that finish-3pA VRi-bury

nokokono'imo ana'na tie' hi Hangkaru, nokokono' -mo ana' -na tie' hi Hangkaru 3sE-give_name-3sA-CMP child-3sPO that PI Hangkaru

hingki'i mosusa' motana'-tana' mohi datu moawa hingki'i mosusa' motana'-tana' mohi datu moawa after_that VRi-feast VRi-glad -RED 3pPRO king with•

hantambina, ala' uwa'mo ana'ra lia' maranga hantambi-na ala' uwa'-mo ana' -ra lia' maranga wife -3sPO because have-CMP child-3pPO also handsome

ana'ra tie'. ana' -ra tie' child-3pPO that

So I have ordered people to make a casket for your mother and we will bury her. 1 will provide ten waterbuffalos to butcher and feed the people who attend the funeral." Later they buried the rat. After the funeral the king gave his son the name Hangkaru and then the people feasted together with the king and his wife rejoicing that they finally had a son, and a handsome one at that.

Saya telah memerintahkan orang membuat peti mati untuk ibumu dan kita akan menguburkannya. Saya akan menyediakan sepuluh ekor kerbau untuk disembelih dan memberi makan orang yang menghadiri penguburan menguburkan ibumu." Kemudian mereka menguburkan tikus itu. Setelah selesai menguburkan tikus itu, raja me-namai anaknya itu Hangkaru. Sesudah itu mereka berpesta bersama-sama raja dan permaisuri, karena akhirnya mereka mempunyai anak yang tampan.

RAMPI

63

Roroko' bukolu tolumpulu mba'ana roroko' bukolu tolu- m- pulu mba'ana 3pE-kill waterbuffalo three-QNs-ten animal

rowowoi

datu-datu ka motoando, ka kotompuha rowowoi datu-datu ka motoando ka kotompuha 3pE-invite king-king from east from west

mosusa' ngkode' hei motana' ngkode'hi. Wato'omo mosusa' ng-kode, hei motana' ng-kode'-hi wato'o -mo VRi-feast LG-big and VRi-glad -big -3pA like_that-CMP

lolita he'e ukomo. lolita he'e uko -mo speech this finish-CMP

They killed 30 water buffalos and invited the kings from east and west and had a big feast and everyone really enjoyed it. Thus is the story.

Mereka menyembelih tigapuluh ekor kerbau serta mengundang raja-raja dari timur dan dari barat untuk berpesta

rra dan bergembira. Demikianlah kisah itu.


SEKO

The Seko Padang language is spoken by approximately 4700 speakers in both Central and• South Sulawesi. It is located in the mountains northwest of Masamba (about four days walk) near the Central Sulawesi border in Luwu district. About half of the people have resettled in the Palolo valley near Palu in Central Sulawesi.

Linguistically Seko shares some of the features found in other languages of the area, but also stands alone in a number of aspects. A separate set of pronominals is found following the verb, but is used in negative or benefactive constructions (NB) in most instances, while the PAN ergative pronominal system is all but lost. Two goal-focus (GF) prefixes are found depending on whether or not there is a specified actor. The suffix which has been glossed as LOC here, encompasses more than the normal locative-indicating suffix; it indicates that whatever the scope of the sentence is, it may act as a "direct Object" to the verb.

The following text was written in June 1988 in Ape' village, Palolo by Wilem Tatiba Landoo, a leader of a minor clan among the Seko. The marriage custom he describes is a traditional one and rarely used nowadays. Marriage ceremonies now tend to follow the style of mainstream Indonesian custom. This expository text has some hortatory functions as well because it not only tells something about family relationships and marriage, but it also tells the listener what certain of those relationships should be like.

SANGKORING Marriage Customs

Jadi' pararanna ku mihaka: ma i Inanna Palu' jadi' pa- rara -na ku mihaka: ma i ina -na Palu' so AJR-begin-3PO 1sPRO INT-glad go at mother-3PO Paul.

mampaheng ka' tempo mampatidolu kaminna mam-pa- hea -ing ka' tempo mam-patidolu kami -na TRN-CAUS-give-BEN 1NB time TRN-account lpxPRO-3PO

sampantaladiang. sang-mantaladi-ang one- sibling -NR

First of all, I am thankful to Pauls Pertama-tama saya berterima kasih mother for giving me the opportunity to kepada ibunya Paulus yang memberikan tell about my family. kesempatan kepada saya untuk

menceritakan tentang keluarga saya.

SEKO 65

Jadi' kami sampantaladiang ara karo'a tau, jadi' kami sang-mantaladi-ang ara karo'a: tau so lpxPRO one- sibling -NR are eight person

hampo' mate mo ti italu. Ki lima hampo' mate mo ti italu ki lima but die CMP this three lpnPRO five

ra i ti ung tuho: Jadi' dea ti ra i ti ung tuho:

jadi' dea ti left only this that live so 3PRO this

tu dolungki mate mo nasang. Dea ti tu dolu -ki mate mo nasang dea ti person before-lpnPO die CMP all 3PRO this

ada'na tu Padang ma i tu dolu, ada' -na tu Padang ma i tu dolu custom-3PO person Padang go at person before

parallu nisangadi ti tu dolu, ha parallu nisangadi ti tu dolu hang need 3GFnoA-respect this person before NEG

mading i nitiapa'. Mene: ho mading i nitiapa', mene: ho allow 3NB 3GFnoA-disrespect as also

pinukaa ma i adinna. pinukaa ma i adi: -na one_who_is-older_sibling go at younger_sibling-3PO

There were eight children in my family but three have died. Now there are only five of us living. As for my parents, they are dead. The [Seko] Padang people's custom in. relating to their parents is that the parents must be respected. They may not be disrespected. This is also the way an older sibling [should] relate to his younger sibling.

Saya bersaudara delapan orang, tetapi tiga orang meninggal. Jadi, sekarang hanya ada lima orang yang hidup. Sedangkan orang tua saya, semuanya sudah meninggal. Dalam adat orang [Seko] Padang orang tua harus dihormati. Mereka tidak boleh dipandang rendah. Demikian juga seorang kakak terhadap adiknya.

na na

ita ita

to, to

tu tu

3GFwA see that person

before-3POadi', mene: mo dolu -na jadi' mene: mo before-3P0 so as CMP

66 SULAMTSILANGUAGETEXTS

Na pulemu ti adinna pang na sangadi na pulemu ti adi: -na pang na sangadi 3GFwA have-love this younger_sibling-3PO and 3GFWA respect

ti kaanna Pang ma i ala'na tu dolu ti kaa -na pang ma i ala' -na tu dolu this older_sibling-3PO and go at between-3PO person before

na anaka ha mading i patiapa' pang ha mading na anaka hang mading i patiapa' pang hang mading and child NEG allow 3NB AJR-disrespect and NEG allow

i pasongkong ma i tu dolunna. Sangadinna parallu i pasongkong ma i tu dolu -na sangadi-na parallu 3NB AJR-sass go at person before-3PO rather -3PO need

na sangadi [ti] tu dolunna, saba' dea mo ti na sangadi ti tu dolu -na saba' dea mo ti 3GFwA respect this person before-3PO because 3PRO CMP this

dihata dihata god

to ti, ala'na tu dolu, ba`tu inanna sola: to ti ala' -na tu dolu ba'tu ina -na sola: that this between-3PO person before or • mother-3PO with

anakana, pang anakana dea mo pinukaa anaka-na pang anaka-na dea mo pinukaa child-3PO and child-3PO 3PRO CMP one_who_is-older_sibling

ma i pinuadi:. ma i pinuadi: go at one_who_is-younger_sibling

The younger sibling must be loved and the older sibling must be respected. And as for the relationship between parents and children: [the children] may not be disrespectful nor sassy toward their parents. Rather, they must respect their parents, because this is the way the spints directed our ancestors. So, this is what the relationships are like between parents and their children, and between their children, that is, older siblings and younger siblings.

Adik mesti disayangi dan kakak mesti dihormati. Bagi anak terhadap orang tuanya, anak tidak boleh kurang ajar atau membantah kepada orang tuanya. Mereka harus menghormati orang tua-nya, sebab demikianlah adat yang diberi oleh roh-roh kepada leluhur kita. Jadi, begitulah hubungan' antara orang tua atau ibu dan anaknya, dan hubungan antara anaknya, yaitu antara kakak dan adik.

SEKO 67

Pang i kibahine mi ti besanna te anaka, pang i kibahine mo ti besa-na te anaka and CND INT-woman CMP-CND this one -3PO this child

dea ti ada'na to Padang maringang da dea ti ada' -na to Padang maringang da 3PRO this custom-3PO person Padang AJR-light 3EMP

tongang, karena i na kibahine mo i na tongang karena i na kibahine mo i na truly because CND 3GFwA INT-woman CMP CND 3GFWA

mangkorai mo bahine, ti: muane ra ka bahine mang-kora-i mo bahine ti: muane ra=ka bahine TRN- find-LOC CMP woman this man whether woman

ra ka, ha mangking i na isang tau boso:. ra=ka hang mangking i na isang tau boso: whether NEG so that 3NB 3GFWA know person many

Sangadi na isang po teng dea mo tu dolunna sangadi na isang po=teng dea mo tu dolu -na except 3GFWA know only 3PRO CMP person before-3PO

bahine pang na isang tu dolunna muane, Moo bahine pang na isang tu dolu -na muane moo woman and 3GFWA know person before-3PO man saying

"alo dea to innea mo ti

alo dea to inne:-a mo ti day 3PRO that here -F CMP this

Now, if one's child marries, the custom of the [Seko] Padang people is truly easy, because if one is going to get married, (if a man or a woman meets someone they hope to marry), it's not necessary that a lot of people get in-volved. Rather, it is necessary only that the parents of both the man and woman agree. Saying, "Mother, Father, on such and such a day the wedding will take place."

muane, Ina, Ama". muane ina ama man mother father

Adat perkawinan orang Padang tidak berbeht-belit karena manakala seseorang akan menikah (lelaki atau perempuan mendapat pasangan) tidak melibatkan banyak orang. Cukup men-jadi urusan orang tua mempelai laki-laki dan mempelai perempuan, berkata, "Ibu, Bapak, hari sekian perkawinan dilaksanakan."

68


Dea ti ung na pake tu Padang i na sikore, dea ti ung na pake tu Padang i na sikore 3PRO this that 3GFPIA use person Padang CND 3GFWA REC-dish

na konai sua: Malayu i latenna moo "perkawinan", na kona:-i sua: Malayu i latenna moo perkawinan 3GFwA say -LOC words Malay at now saying marriage

maringang da tongang. Kana' da teng sikore, besa maringang da tongang kana' da teng sikore besa AJR-light 3EMP truly enough 3EMP only REC-dish one

karibang besa tulu manoko, siasei. Pang dea to tulu karibang besa tulu manoko si- ase pang dea to tulu

plate one egg chicken REC-wash-LOC and 3PRO that egg

manoko sola: karibang na toka' to amanna bahine manoko sola: karibang na toka' to ama -na bahine chicken with plate 3GFwA hold that father-3PO woman

na pidihatai, Na konai i laling sua:na na pi- dihata-i na kona:-i i laling sua: -na 3GFwA INST-god -LOC 3GFwA say -LOC at in words-3PO

mene: tee moo "Te tulu manoko makalebu na mene: mene: tee moo te tulu manoko makalebu na mene: as this saying this egg chicken AJR-round and as

rang mo ho ti: i laling kasikoringammu se, rang mo ho ti: i laling ka-si- koring -ang-mu se later CMP also this at in NR-REC-cooking_pot-NR -2PO PL

The Padang people's custom when they marry, nowadays called by the Malay term "perkawinan", is not burdensome. A11 that one needs to do to marry is to have one plate and one chicken egg [boiled, which is divided and eaten by the two, after the two] wash each other's hands. And [before eating the egg] this egg and plate are both held up by the woman's father who prays, saying words like this, "As this egg is whole, so it will

Adat perkawinan orang Padang, yang sekarang disebut dalam bahasa Indonesia "perkawinan", sangat seder- hana. Dalam upacara perkawinan cukup menyediakan sebuah mangkok dan sebutir telur rebus [yang dibelah dua, dimakan bersama, sesudah] masing-masing saling mencucikan tangan. . [sebelum mempelai memakan telur -itu] Mangkok yang berisi telur rebus itu diangkat oleh ayah mempelai perempuan seraya menaikkan doa, "Telur ayam ini bulat, semoga seperti

SEKO

kasipubahineammu se, makalebu dea' u ka-si- pu- bahine-ang-mu se makalebu dea' u NR-REC-have-woman -NR -2PO PL AJR-round until 2PRO

kapatei ise." Jadi', mene: mo da ti ka- pa- mate-i se jadi' mene: mo da ti AFF-CAUS-die -LOC PL so as CMP 3EMP this

anunna i na sipubahine tu Padang. anu -na i na si- pu- bahine tu Padang object-3PO CND 3GFwA REC-have-woman person Padang

be from now on in your home, your itulah juga bulatnya rumah tanggamu, marriage, until you die." So, that's the sampai kalian menemui ajal". Jadi, way it is when Padang people marry. demikianlah adat istiadat perkawinan

orang Padang.

Petrus Tabangke recorded and transcribed the following text in February 1985. Tabangke has a reputation among Seko people as a story teller and historian. This is an expository text which explams the value of water buffalo to the Seko Padang people, what they are used for, and how they are cared for.

BALULANG I SEKO Water Buffalo at Seko

Balulang i Seko besa olo'-olo' pampuhali ung na balulang i Seko besa olo'=olo' pa- puhali ung na water buffalo at Seko one animals AJR-use that 3GFwA

puhali tu Seko. puhali tu Seko use person Seko

Water buffalo are useful animals used Kerbau adalah binatang berharga yang by the Seko people. digunakan oleh orang Seko.

70


Balulang tee nipake pariu: pang sintanana balulang tee nipake pariu: pang sintana:-na water buffalo this 3GFnoA-use work_paddy and other -3PO

ho nai anto nipake ho bala'na miluhali ho na- i anto nipake ho bala'-na miluhali again from-at there 3GFnoA-use also buy -3PO INT-become

na baloko tu Seko na babe doi untuk na baloko tu Seko na babe doi untuk 3GFwA sell person Seko 3GFwA make money for

kaparalluanna i dapo'. Tempona mi tau ka-parallu-ang-na i dapo' tempo-na mo tau NR-need -NR -3PO at household time -3PO CMP-CND person

pariu: mene: te latenna, nitoro'mo ho ti pariu: mene: te latenna nitoro' -mo ho ti work_paddy as this now 3GFnoA-follow-CMP also this

balulang ma i litaka; nileling. balulang mao-i litaka nileling water_buffalo go -LOC rice_paddy 3GFnoA-trample

Nileling tee mangking mapetaka ti nileling tee mangking mapetaka ti 3GFnoA-trample this so that AJR-mud this

litaka, belo nipammulai. Muleling litaka belo ni- pang-mula muleling rice_paddy good 3GFnoA-CAUS-plant-LOC INT-trample

sibaliang pampuhalianna terektor. si- bali-ang pang-puhali-ang-na terektor REC-same-NR NR- use -NR -3PO tractor

Water buffalo are used for preparing the paddies for planting. Besides that, they are used commercially and the Seko person can sell [the buffalo] and get money for his household needs. When it's time to prepare the paddies for planting, as it is now, the buffalo are driven to the paddy, which they trample. It is trampled like this so that the paddy becomes muddy and good for planting. Using buffalo to churn up the earth is like using a tractor.

Kerbau dipakai mengolah sawah, juga sebagai barang yang dijual oleh orang Seko untuk mendapat uang bagi keper-luan dalam rumah tangga. Kerbau di-pakai mengolah sawah, juga sebagai barang yang dijual oleh orang Seko untuk mendapat uang bagi keperluan dalam rumah tangga. Kalau tiba waktunya mengolah sawah, seperti seka-rang, kerbau diusir ke sawah untuk membajak sawah. Mebajak sawah ini dimaksudkan supaya sawah menjadi gembur dan baik untuk ditanami. Hasil membajak ini sama dengan hasil mem-bajak dengan traktor.

SEKO 71

ladu mi muleling ba'tu i da nipake i ladu mo muleling ba'tu i da nipake CND finish CMP -CND INT-trample or CND CNDNEG 3GFnoA-use

i hura ti balulang, niholimo lumao i i hura ti balulang niholi-mo lumao i 3NB again this water_buffalo 3GFnoA-free-CMP go at

pasanna pang nene nipakanne: sia mangking ha pasang-na pang nene nipa-kanne: sia mangking hang place -3PO and always 3GFnoA-CAUS-eat salt so that NEG

maila i. Jadi dea ti balulang mangking nene maila i jadi' dea ti balulang mangking nene AJR-wild 3NB so 3PRO this water_buffalo so_that always

nipake, nene to da ho nihenging sia nipake nene to da ho ni- heng-ing sia 3GFnoA-use always that 3EMP also 3GFnoA-give-BEN salt

mangking mau:. Mangampu balulang i Seko sisala: mangking mau: mang-ampuvbalulang i Seko sisala: so_that tame TRN- own water_buffalo at Seko REC-different

maang anjuranna ung muparenta, mangkonai maang anjur -ang-na ung muparenta mang-kona:-i still suggest-NR -3PO that INT-govern TRN- say -LOC

mote' mangampu balulang parallu nipaku:. moa-te' mang-ampu balulang parallu nipaku: say-that TRN- own water buffalo need 3GFnoA-pen _

When this trampling is done, that is, the buffalo aren't going to be used anymore, they are taken to their [grazing] place and turned loose, and they are periodically fed salt so that they don't become wtld. So, in order for these buffalo to be used again, they must continually be given salt so they remain tame. The way of caring for buffalo in Seko is still different from the govern-ment policy which says that if one owns buffalo they need to be penned up.

Jika selesai membajak sawah, dan kerbau tidak dipergunakan lagi, kerbau-kerbau tersebut digembalakan untuk merumput di padang. Agar supaya ker-bau-kerbau ini tidak liar, binatang-binatang ini harus sering-sering diberi makan garam supaya mereka tetap jinak. Cara menggembalakan kerbau di Seko, masih bertentangan dengan anjuran pemerintah yang mengatakan bahwa kerbau-kerbau harus dikandang-kan.

72

SULAWESILANGUAGETEXIS

Hampo'.aturanna tu Seko, mampake maang hampo' atur -ang-na tu Seko mam-pake maang but arrange-NR -3PO person Seko TRN-use still

aturang na i tu dolu, niholi ti atur -ang na i tu dolu niholi ti arrange-NR from at person before 3GFnoA-free this

balulang pang linamung da ti ung nipaku:. balulang pang in-lamung da ti ung ni-paku: water_buffalo and NR-plant 3EMP this that 3GFnoA-pen

Ba'tu ba'tu or

ba'tu ba'tu or

Jadi' jadi' so

nieteng mangking ha na ganggu i olo'-olo' nieteng mangking hang na ganggu i olo'=olo' 3GFnoA-fence so that NEG 3GFWA bother 3NB animals

nanne: balulang pang olo'-olo' sintana:. na- anne: balulang pang olo'=olo' sintana: 3GFwA-eat water_buffalo and animals other

dea ti balulang besa barang-barang dea ti balulang besa barang-barang 3PRO this water_buffalo one thing -thing

masuli'na tu Seko ha ma i to, masuli'-na tu Seko hang mao i i to (ha mao i AJR-value-3PO person Seko NEG go 3NB at that ("without_

nipake ti kininna, nianne: ho ti i to) nipake ti kini-na ni-' anne: ho ti a_doubt") 3GFnoA-use this hoof-3PO 3GFnoA-eat also this

bauna, pang nibaloko ho miluhali seeng. bau: -na pang nibaloko ho miluhali seeng flesh-3PO and 3GFnoA-sell also INT-become money

But the Seko way still follows the way of their ancestors: the buffalo are freed and it is the plants that are penned or fenced in so that they are not bothered 'by animals or eaten by buffalo and other animals. So it is without a doubt that water buffalo are valuable to the Seko people, their hoofs are used [for trampling], their meat is eaten, and they can be sold for cash.

Tata cara Seko masih mengikuti cara-cara yang lama di mana kerbau-kerbau dilepas. Sedangkan tanaman dipagari supaya tidak diganggu binatang atau dimakan kerbau dan binatang-binatang lain. Jadi, kerbau ini adalah binatang satu-satunya yang paling mahal bagi orang Seko, tenaganya dipakai [untuk membajak sawah], dagingnya dimakan, lagi pula dapat dijual untuk memper-oleh uang.

SEKO 73

Pini'na tau i Seko tuho: mutani i litaka pini' -na tau i Seko tuho: mutani i litaka majority-3PO person at Seko live INT-farm at rice_paddy

ung mamparallui balulang. Balulang lummu' ung mam-parallu-i balulang balulang lammu' that TRN-need -LOC water_buffalo water_buffalo large

tongang angga'na i Seko. Nikonei tongang angga'-na i Seko ni- ka- one: truly value -3PO at Seko 3GFnoA-AFF-Place-LOC

mantannai mene i kota ung situho: pegawai, mo te' man-tanna-i mene i kota ung situho pegawai moa te, TRN-know-LOC as at city that REC-live employee say that

pegawai ung i aho pegawai, ung i lummu pang pegawai pegawai ung i aho pegawai ung lummu pang pegawai employee that at top employee that at middle and employee

ung i hoi'. I mangampu i balulang ung i hoi' i mang-ampu i balulang that at below CND TRN- have CND water_buffalo

sikaroapulona, silimapulona, siitalupulona, si- karo'a:-pulo:-na si- lima-pulo:-na si- italu-pulo:-na CTp-eight -ten -3PO CTp-five-ten -3PO CTp-three-ten -3PO

sidumpulo: siupa' i dea' dang ara parodo si- dua-pulo: siupa' i dea' dang ara parodo CTp-two-ten CTp-four only until CNDNEG are completely

tungka. tungka very

The majority of the Seko people live by farming paddy rice and need water buffalo. The value of water buffalo is large indeed in Seko. One knows what it is like in the city where people live by working jobs, that there are high-level employees, medium level employees and low level employees. Someone might have about eighty water buffalo, another might have about fifty, another about thirty or twenty or only four or even absolutely none at all.

Pada umumnya orang Seko hidup bertani di sawah dan mereka memerlukan kerbau, sehingga amat besar nilai kerbau di Seko. Kita tahu keadaan di kota di mana orang hidup sebagai pegawai, ada pegawai yang berkedudukan tinggi, ada yang mene- ngah, dan ada yang rendah. Jika mempunyai kerbau, mungkin ada yang berjumlah delapan puluh ekor, ada yang lima puluh ekor, tiga puluh, atau dua puluh, atau hanya empat ekor kerbau, bahkan ada yang tidak punya sama sekali.


Jadi mene mo kang to ku konei jadi' mene: mo kang to ku ka-one: -i so as CMP for now that 1sPRO AFF -place -LOC

mampatidolu balulang nipakena ba'tu mam-patidolu balulang nipake-na ba'tu TRN-account water buffalo 3GFnoA-use -3PO or

pampuhalianna, na puhali tau i Seko. pang-puhali-ang-na na puhali tau i Seko NR- use -NR -3P0 3GFWA use person at Seko

So, that's all I have to say for now about Nah, sampai sekian dulu saya men-the use, and usefulness of water buffalo ceriterakan tentang kerbau, peng- as used by the Seko people. gunaannya bagi orang Seko.

DURI 75

DURI

The Duri language belongs to the Massenrempulu subfamily, Northern South Sulawesi family. It is located in the three northernmost subdistricts of the Enrekang district (i.e., Alla, Anggeraja and Baraka). Duri is spoken by about 90,000 people and consists of several closely related dialects. Duri is very similar to the Torajan languages, but also has a number of Bugis-language characteristics.

The following text is a procedural discourse and was written by Imran Sandupa, in Baraka subdistrict in March 1987 after watching the process of making cheese. The Duri people are the only group in Sulawesi that knows how to make fresh cheese. It can be made out of either cow or waterbuffalo milk. To get it to coagulate juice from the papaya fruit or leaf (containing papase-enzyme) is added.

CARANA TO MANGKABUAQ DANGKE Making cottage cheese

Iana den madoang mangkabuaq dangke, iana den madoang mang-kabuaq dangke if is STV-want VRi1-make cottage_cheese

den jolori tedongtaq iaqrika den jolori tedong -taq iaqrika is first-3EMP waterbuffalo-lpnPO or

sapintaq to puramo keanak na sapin-taq to puramo keanak na cow -1pnPO REL finish-CMP VRi5-child and

biccuq unapa anakkana. biccuq una -pa anak -na small still-3INC child-3PO

If one wants to make cottage cheese one has to have a water buffalo or cow which has given birth and whose calf is still small.

Kalau kita mau membuat keju-dangke kita harus mempunyai kerbau atau sapi yang baru beranak dan anaknya masih kecil.


Sabaq ,ia to sabaq ia to because 3sPRO REL

dadikkinara to dadik-na -ra to milk -3PO-EMP DEF

dikabuaq dangke dikabuaq dangke PASS-make cottage_cheese

sapin iaqrika tedong, sapin iaqrika tedong cow or waterbuffalo

jaji ia to tedong dianduqra joloq na jaji ia to tedong di- anduq-ra joloq na so 3sPRO DEF waterbuffalo PASS-milk -EMP first and

diala to dadikkina. Iana den mangnganduq diala to dadik-na iana den mang-anduq PASS-fetch DEF milk -3PO if is VRi1-milk

dipakandei to tedong dikua naraqda di- pa- kande-i to tedong dikua na-raqda PASS-CAUS-eat -3A DEF waterbuffalo so that 3E-calm

jio nginanna, danggiq nakamale- male. jio nginan-na danggiq na-ka- male-male in/at place -3PO PRB 3E-VRi6-go -RED

Iana tedong malaira digalungngi danggiq iana tedong malaira di- galung-i danggiq if waterbuffalo STV-wild PASS-bind -3A PRB

napundiu-diu. Iana den la mangnganduqmo dipacucui na-pundiu-diu iana den la mang-anduq-mo di- pa- cucu-i 3E-move -RED if is F VRil-milk -CMP PASS-CAUS-feed-3A

joloq to anakkana dikua joloq to anak -na dikua first DEF child-3PO so that

nacekka to dadikkina. na-cekka to dadik-na 3E-stimulate DEF milk -3PO

Because cottage cheese is made from the milk of the cow or water buffalo, the water buffalo is first milked and the milk is taken. If one wants to milk the water buffalo, it is first fed, so that it remains calm in its place, and doesn't move around. If the water buffalo is wild, it is tied np, so that it doesn't move. When one is going to milk [the cow], the calf is fed first so that milk [flow] is stimulated.

Sebab yang dibuat keju-dangke adalah susu sapi dan kerbau, jadi kerbau itu harus diperah dahulu untuk diambil susunya. Kalau kita [mau] memerah susu kerbau diberikan makanan supaya kerbau itu tenang di tempatnyajangan bergerak-gerak. Kalau kerbau itu liar dipasung supaya jangan bergerak-gerak. Kalau kita akan memerah susu, anaknya diberi menyusu supaya air susunya lancar keluar.

DURI 77

Iana cekkamo dialanmi iana cekka -mo diala -an -mi if stimulate-CMP PASS-fetch-BEN-3CMP

pangpanianan to maloqbok dinii pang-pa- ni -an -an to maloqbok di- ni- NR -CAUS-to_place-BEN-NRs REL STV-hollow PASS-to_place-LOC

mpanii dadik ke dianduqmi. Iake la n- pa- ni dadik ke di- anduq-mi iake la VRt-CAUS-to_place-3A milk if PASS-milk -3CMP if F

mangnganduqkiq dipissiq-pissiqi to cucu sapin mang-anduq-kiq dipissiq-pissiq-i to cucu sapin VRil-milk -1pnA PASS-knead -RED -3A DEF udder cow

namaneq diparra to timu cucunna. Iana na-maneq diparra to timu cucu -na iana 3E-then PASS-squeeze DEF nipple udder-3PO if

diparramo ciccoromi to dadikkina, na ia joq diparra -mo ciccoro-mi to dadik-na na ia joq PASS-squeeze-CMP squirt -3CMP DEF milk -3PO and 3sPRO D3

dadikkina dipatanannimi to dadik-na di- patan-an -mi. to milk -3PO PASS-catch-BEN-LOC-3CMP DEF

pangpanianan maloqbok nenaq. pang-pa- ni -an -an maloqbok nenaq NR -CAUS-to_place-BEN-NRs STV-hollow recently

After the milk flow is stimulated, one fetches a hollow container, for holding the milk. Before one begins to milk, the cow's udder is kneaded first and then the nipples are squeezed. When one squeezes, the milk squirts out and it is caught in the above mentioned hollow container.

Kalau susu itu sudah lancar keluar, di-ambilkan tempat yang bentuknya cekung untuk menaruh susu yang diperah tadi. Kalau kita akan memerah sapi, kita perah susunya lebih dulu baru ujung susunya diperah. Ketika sudah diperah dan susunya keluar, susu itu di-tampung di tempat penampungan yang cekung tadi.

78 SULAWE,SI LANGUAGE TEXTS

Iana den puramo mangnganduq dialami iana den pura -mo mang-anduq diala -mi if is finish-CMP VRi1-milk PASS-fetch-3CMP

to dadik, na dipatama kurin maneq to dadik na di- pa- tama kurin maneq DEF milk and PASS-CAUS-enter cooking_pot then

dipatoppoq jao dapoh, dinasu sanggenna di- pa- toppoq jao dapoh dinasu sangge-na PASS-CAUS-top up trivet PASS-cook until -3PO

lonta-lonta. Iana lontamo dipatamaimi lonta-lonta iana lonta-mo di- pa- tama -mi boil -RED if boil -CMP PASS-CAUS-enter-LOC-3CMP

lite bandikiq to pura dipasicampuruq lite bandikiq to pura di- si- campuruq plant_sap papaya REL finish PASS-CAUS-REC-mix

wai. Iana teqda lite bandikiq, waqding wai iana teqda lite bandikiq waqding water if NEG plant_sap papaya may

dialan daun bandikiq iaqrika kaloang diala -an daun bandikiq iaqrika kaloang PASS-fetch-BEN leaf papaya. or rind

bandikiq, diparra namaneq disaring. bandikiq diparra na-maneq disaring papaya PASS-wring 3E-then PASS-filter

After milking, the milk is fetched and poured into a cooking pot. Then the cooking pot is placed over a trivet where It is cooked until it boils. After it boils, papaya sap mixed with water is added. If there is no papaya sap, one can fetch papaya leaves or rinds, which are pressed and then filtered.

Ketika kita sudah selesai memerah, susu itu diambil dan dimasukkan di periuk dan dinaikkan ke atas tungku kemudian dimasak sampai mendidih. Bila susu itu sudah mendidih dimasukkan getah pepaya yang sudah dicampur air. Kalau tidak ada getah pepaya, bisa daun pepaya atau kulit pepaya, diperas airnya kemudian disaring:

DURI 79

Ia joq lite bandikiq nenaq dipatamami ia joq lite bandikiq nenaq di- pa- tama -mi 3sPRO D3 plant_sap papaya recently PASS-CAUS-enter-3CMp

ntuq joq dadik lonta-lonta, siciqdiq-siciqdiq n- tuq joq dadik lonta-lonta siciqdiq-siciqdiq PRp-D2 D3 milk boil -RED CTp-little-CTp-RED

sanggenna mangtekkemi joq dadik. Iana sangge-na mang-tekke-mi joq dadik iana until -3PO VRi1-thick-3CMP D3 milk if

mokkongmo diangkaqimi namaneq mokkong -mo di- angkaq-i -mi na-maneq coagulated-CMP PASS-lift -LOC-3CMP 3E-then

dipasisarak to mangtekkena na ia to di- pa- sisarak to mang-tekke-na na ia to PASS-CAUS-REC-separate DEF VRi1-thick-3PO and 3sPRO DEF

wainna. Ia joq mangtekkena iaqrika joq wai- na ia joq mang-tekke-na iaqrika joq water-3PO 3sPRO D3 VRi1-thick-3PO or D3

mokkongna dipadoqmi kolak kebulu mokkong -na di- pa- doq -mi kolak kebulu coagulated-3PO PASS-CAUS-down-3CMP coconut_shell VRi5-hair

to toqtok polloqna namaneq diassaq dikua to toqtok polloq-na na-maneq diassaq dikua REL hole bottom-3PO 3E-then PASS-press so_that

namamara joq dangke. na-ma- mara joq dangke 3E-STV-dry D3 cottage_cheese

The above mentioned papaya sap is added to the boiling milk a little at a time until the milk becomes thick. After the milk is coagulated, the cooking pot is lifted and the thick milk is separated from the water. Then the thick or coagulated milk is put into a coconut shell, which has a hole in the bottom. Then the coagulated milk is pressed, so that the cottage cheese becomes dry.

Selanjutnya getah pepaya tadi dimasukkan ke dalam susu yang mendidih, sedikit demi sedikit sampai susu itu jadi mengental. Kalau sudah membeku, diangkat, kemudian yang kental dipisahkan dari airnya. Selanjutnya yang kental itu atau yang sudah membeku dimasukkan di tempurung kelapa yang berlubang di bawahnya, kemudian ditekan supaya keju-dangke mengering.

so SULAWESI LANGUAGE TEXTS

nenaq waqding diisoq nenaq waqding diisoq recently may PASS-drink

dipangcoqboran ke kumande na iana den di- pang-coqboh-an ke kande-um na iana den PASS-NR -pour -NRs if eat -VRi4 and if is

iaqrika iaqrika or

madoang madoang want

Ia joq dadikkina ia joq dadik-na 3sPRO D3 milk -3PO

nannai joq dangke diceqlai dikua n- anna joq dangke di- ceqla-i dikua VRt-store-3A D3 cottage cheese PASS-salt -3A so that

natahan sipatang bongi. na-tahan sipatang bongi 3E-last CTp-four night

The remaining liquid can be drunk or it can be sprinkled over rice when eating. If one wants to store the cottage cheese, it is salted so that it lasts up to four days.

Selanjutnya susu itu tadi bisa diminum atau disiramkan ke nasi kalau makan. Kalau kita mau menyimpan keju-dangke itu, diberi garam supaya tahan kira-kira empat malam.

DURI

This text is written by Imran Sandupa from Baraka subdistrict in February 1989. It is a narrative giving the history of a custom the Duri people have practiced for many years.

MASSAPEOQ Massapeoq - a Duri Custom

Den mesaq curita napucurita to tojolo, den mesaq curita na-pu- curita to tojolo is one story 3E-CAUS-tell_story DEF people-before

napasikannai teq disanga na-pa- si- kanna-i teq disanga 3E-CAUS-REC-hit -3A D1 PASS-name

massapeoq, susi teq curitanna: Den maN- sapeoq susi teq curita-na den VRi1-belief_in_something like_this D1 story -3PO is

mesaq muane pole jio mai Kalosi disanga Manai, mesaq muane pole jio mai Kalosi disanga Manai one man return in/at from Kalosi PASS-name Manai

iamo adeqna puang iaqrika to mangparenta iamo adeq -na puang iaqrika to mang-parenta 3sPRO-CMP it_is_said-3PO king or REL VRi1-rule

jio Kalosi na tobarani toq. Den pissen wattu jio Kalosi na tobarani toq den pissen wattu in/at Kalosi and people-brave ADD is once time

namale kebaine jio Dante Mararih mesaq kampong lan na-male kebaine jio Dante Mararih mesaq kampong lan 3E-go VRi5-female in/at Dante Mararih one village in

parentana Barakah deqna kampong Balla. parenta-na Barakah deq -na kampong Balla rule -3PO Baraka up(DIR)-3PO village Balla

There is a story, that is told by the old people, which is related to what is called Massapeoq. The story goes like this: There was a man from Kalosi, whose name was Manai. It is said that he was king or ruler at Kalosi and he was also a brave man. One time he went to get married in Dante Mararih, which is a village in Baraka, above Balla village.

Ada satu cerita yang diceritakan orang tua yang berhubungan dengan istilah Massapeoq. Beginilah ceritanya: Ada seorang laki-laki di Kalosi yang bernama Manai. Menurut cerita dia seorang raja atau yang memerintah di Kalosi. Dia juga seorang pemberani. Suatu ketika dia pergi menikah ke Dante Mararih, yaitu sebuah kampung di Baraka, di sebelah atas Balla.


Ia tonna puramo kebain torro jiomi Balla, ia tonna puramo kebain torro jiomi Balla 3sPRO time finish-CMP marry stay in/at-3CMP Balla

dialami Pake jio Balla. Na ia joq wattu diala -mi pake jio Balla na ia joq wattu PASS-wasmade-3CMP king in/at Balla and 3sPRO D3 time

sirarii to toDuri na toToraja. si- rari-i to to- Duri na to- Toraja REC-war -3A DEF people-Duri and people-Toraja

Nadateqmi Salubarani toToraja ratu rrarii na-dateq-mi Salubarani to- Toraja ratu n- rari-i 3E-reach-3CMP Salubarani people-Toraja arrive VRt-war -3A

to toDuri, na la ditalomi teq toDuri. to to- Duri na la di- talo-mi teq to- Duri DEF people-Duri and F PASS-lose-3CMP D1 people-Duri

Ratui jaja mai Salubarani to tau ratu jaja mai Salubarani to tau arrive-3A north(DIR) from Salubarani DEF person

mpauanni joq disanga Manai kua la n- pau-an joq disanga Manai kua la VRt-say-BEN-3A D3 PASS-name Manai RS F

natalomikiq teq toToraja. Ia anna teqda na-talo-mi -kiq teq to- Toraja ia anna teqda 3E-lose-CMP-lpnA D1 people-Toraja 3sPRO if NEG

tamale mbantukan manassa natalomikiq. tamale n- bantu-kan manassa na-talo-mi -kiq 2shE-go VRt-help -lpxA STV-really 3E-lose-CMP-lpnA

After the marriage, he stayed in Balla and he was made the king of Balla. At that time Duri and Toraja were at war. Torajanese forces came all the way to Salubarani to war with the Duri and the Duri were loosing. One man came from Salubarani to tell Manai, "Toraja is about to win. If you do not come help us, we certainly will lose."

Ketika dia sudah kawin, dia tinggal di Balla dan diangkat menjadi raja di Balla. Pada waktu itu orang Dun ber-perang dengan orang Toraja. Orang Toraja telah sampai di Salubarani dan kelihatannya orang Duri akan kalah. Dari Salubarani datang orang memberi-tahukan Manai, "Kita akan dikalahkan oleh orang Toraja. Kalau Manai tidak pergi membantu, pasti kita akan kalah."

DURI

83

Nakuamo teq Manai, pasirempun ngasanmi tuq na-kua-mo teq Manai pa- si- rempun ngasan -mi tuq 3E-say-CMP D1 Manai CAUS-REC-gather everybody-3CMP D2

tau la male mangrari jio tana lapangna Balla. Apa tau la male mang-rari jio tana lapang-na Balla apa person F go VRi1-war in/at land field -3PO Balla but

ia joq wattu teqdapa nadisangai Balla. Sanga ia joq wattu teqda-pa na-disanga-i Balla sanga 3sPRO D3 time NEG -INC 3E-PASS-name -LOC Balla because

iamora nadisanga Balla, tonna sirempunmo to ia -mo -ra na-disanga Balla tonna sirempun-mo to 3sPRO-CMP-EMP 3E-PASS-name Balla when REC-gather-CMP DEF

tau jio na diballaran ampah, iamo joq tau jio na di- ballaq -an ampah ia -mo joq person in/at and PASS-open_a_scroll-BEN mat 3sPRO-CMP D3

ballaran battuananna lan bahasa Indonesia ballaq -an battuan-an -na lan bahasa Indonesia open_a_scroll-BEN meaning-NRs-3PO in language Indonesia

"hamparkan" ia toqmo dipasiala sanga hamparkan ia toq-mo di- pa- si- ala sanga open_a_scroll 3sPRO ADD-CMP PASS-CAUS-REC-was_made name

Balla sampena lako too. Balla sampe-na lako too Balla until-3PO to today

Manai said; "Let's gather all the people who are going to go to war in the Balla field." At that time the field was not yet called Balla, because the field that is called Balla, at the time when the people gathered there, was the place where they opened mats [ballaran]. In Indonesian ballaran means to open a scroll. That's the reason the place is named Balla to this day.

Manai berkata, "Kumpulkan semua orang yang akan pergi berperang di lapangan Balla." Tetapi waktu itu lapangan itu belum disebut Balla, kar-ena yang disebut Balla, waktu orang berkumpul, adalah tempat dihamparkan tikar. Kata ballaran itu, artinya dalam bahasa Indonesia, dihamparkan. Itulah sebabnya tempat itu dinamakan Balla sampai sekarang.


Apa purami sirempun to tau jio Balla pada apa purami sirempun to tau jio Balla pada but finish-3CMP REC-gather DEF person in/at Balla all

polemi to tau lako bolana mpasadia pole -mi to tau lako bola -na n- pa- sadia return-3CMP DEF person to house-3PO VRt-CAUS-ready

kanallo la napukanallo male mangrari. Ia teq kanallo la na-pu- kanallo male mang-rari ia teq provisions F 3E-CAUS-provisions go VRi1-war 3sPRO D1

disanga Manai iamo ponggawana, pole todami disanga Manai ia -mo ponggawa-na pole toda-mi PASS-name Manai 3sPRO-CMP leader -3PO return ADD -3CMP

lako bolana. Apa ratui lako bolana teqdapa lako bola -na apa ratu lako bola -na teqda-pa to house-3PO but arrive-3A to house-3PO NEG -INC

namanasu nandena bainena, na masekaqmi la na-ma- nasu nande-na baine-na na ma- sekaq-mi la 3E-STV-done rice -3PO wife -3PO and STV-hurry-3CMP F

male tarapassa naangkaqi joq pannasunna male tarapassa na-angkaq-i joq paN-nasu-an -na go must 3E-lift -3A D3 NR -cook-NRs-3PO

bainena namale llentenni joq kurinna, baine-na na-male n- lenten-i joq kurin -na wife -3PO 3E-go VRt-roll -3A D3 cooking pot-3PO

na tiballu ngasan joq nande. na tiballu ngasan joq nande and NVOL-spill everything D3 rice

After the people had gathered in Balla, they all returned to their homes to prepare provisions to go to the war. Manai was their leader and he too returned to his house. But when he arrived at his house, his wife's rice was not yet done, and because he was in a hurry to go, he had to lift his wife's rice, and he knocked over the cooking pot and all the rice spilled.

Sesudah semua orang berkumpul di Balla, masing-masing pergi ke rumahnya untuk mempersiapkan bekal untuk berperang. Manai adalah pemimpin mereka dan dia juga pulang ke rumahnya. Sewaktu dia tiba di rumah, isterinya belum selesai memasak nasi, dan oleh karena dia terburu-buru untuk pergi, terpaksa dia mengangkat masakan isterinya dan menggulingkan periuk itu, hingga semua nasi tertumpah.

DURI 85

Ia teq bainena masiriq gajai anna ia teq baine-na masiriq gaja-i anna 3sPRO D1 wife -3PQ STV-ashamed very-3A so,that

palai deq kampongna Mararih. pala-i deq kampong-na Mararih flee-LOC up(DIR) village-3PO Mararih

Ia teq Manai male todami sola to tau ia teq Manai male toda-mi sola to tau 3sPRO D1 Manai go ADD -3CMP with DEF person

mangrari req Toraja. Ia tonna mang-rari req Toraja ia tonna VRi1-war north(DIR) Toraja 3sPRO time

mangrarimo sola Toraja, taloi mang-rari-mo sola Toraja talo-i VRi1-war -CMP with Toraja lose-3A

toToraja na diulaq ratu req to- Toraja na diulaq ratu req people-Toraja and PASS-chase arrive north(DIR)

kampongna. Apa ratui req, kampong-na apa ratu req village-3PO but arrive-3A north(DIR)

budami mbantui toToraja jaji buda-mi n- bantu-i to- Toraja jaji much-3CMP VRt-help -3A people-Toraja so

patalo poleqmi. patalo poleq-mi CAUS -lose again-3CMP

His wife was very ashamed, so she fled to her village Mararih. Manai left also, going with the people to war in Toraja. When he warred against Toraja, Toraja lost and they were chased to their vil-lages. But when they arrived in their villages, many Torajanese helped them so then Duri lost again.

Isterinya malu sekali sehingga ia pergi ke kampungnya yang bernama Mararih. Manai juga pergi bersama yang lain untuk berperang di Toraja. D perang melawan Toraja, Toraja

kaal amh

dan diusir ke kampungnya. Waktu orang Toraja masuk ke kampungnya, banyak orang membantu mereka, se-hingga mereka menang lagi.

86 SULAWESILANGUAGETEXT8

Na iamo joq wattu nadibuno Manai, na na iamo joq wattu na-di- buno Manai na and 3sPRO-CMP D3 time 3E-PASS-kill Manai and

leqtoii toToraja to ulunna na ia leqto-i to- Toraja to ulu -na na ia break-LOC-3A people-Toraja DEF head-3PO and 3sPRO

to kalena nabawami to solana to kale-na na-bawa -mi to sola -na DEF body-3PO 3E-carry -3CMP DEF friend-3PO

jaja mai nalamunni jio disanga Tarunjung. jaja mai na-lamun-i jio disanga Tarunjung north(DIR) from 3E-bury -3A in/at PASS-name Tarunjung

Susimi teq curitanna, sabaq sisarak susi -mi teq curita-na sabaq sisarak like_this-3CMP D1 story -3PO because REC-separate

lalanni bainena tonna allomo, jaji napolei lalan-i baine-na tonna allo-mo jaji na- pole go -3A wife -3PO time day -CMP so 3E-return-LOC

abalaq tonna male mangrari, anna mate jio abalaq tonna male mang-rari anna mate jio calamity time go VRi1-war so_that die in/at

Toraja. Toraja Toraja

At that time Manai was killed and the Torajanese cut his head from his body. His friends carried it from there and buried it in Tarunjung. This was the story. Because his and his wife's journey were in different directions that day, calamity came to him when he went to war and so he was killed in Toraja.

Waktu itu Manai dibunuh dan orang Toraja memenggal kepalanya. Teman-nya membawa mayatnya dari sana dan menguburkannya di Tarunjung. Beginilah ceritanya. Oleh karena berpisah arah jalan dengan isterinya maka bencana datang waktu dia pergi berperang, dan dia meninggal di Toraja.

DURI 87

Iamo teq massapeoq, napahan to iamo teq maN- sapeoq na-pahan to 3sPRO-CMP D1 VRi1-beliefinsomething 3E-believe DEF

toDuri to teqdapa namadalan pahanna lan to- Duri to teqda-pa na-madalan pahan -na lan people-Duri REL NEG -INC 3E-STV-deep belief-3PO in

agama sallang, naciaq sipangbongianan ke agama sallang na-ciaq si- pang-bongi-an -an ke religion muslim 3E-refuse REC-NR- night-NRs-BEN if

denni la naola den-i la na-ola is -HYP F 3E-go_out

Jaji iana den tau jaji iana den tau so if is person

na teqda na teqda and NEG

sangbola sang-bola one -house

namesaq pangngujuan. na-mesaq pang-tuju -an 3E-one NR- to_aim-NRs

na teqda namesaq na teqda na-mesaq and NEG 3E-one

pangngujuan, musti sisarakki ke bongii anggiq pa-tuju -an musti sisarak ke bongi-i anggiq NR-to_aim-NRs must REC-separate-3A if night-HYP PRB

namesaq bola nanii mammaq, baqtuka na-mesaq bola na-ni- i mammaq baqtu-ka 3E-one house 3E to_place-LOC sleep or -Q

sisullei male mesaq male too allo, mesaq male si- sulle male mesaq male too allo mesaq male REC-change-3A go one go today day one go

masawa. masawa tomorrow

This is called Massapeoq, which is a belief of the Duri whose understanding of Islam is not deep. They do not want to spend the night with someone who is going another direction the next day. So if there are people staying in the same house, who are going different directions, they must be separated during the night, so that they will not sleep in the same house. Otherwise they should leave at separate times, one leaving now, and the other leaving the next day.

Inilah suatu kepercayaan orang Duri yang disebut Massapeoq, yaitu mereka yang tidak mendalam kepercayaan agama islamnya. Mereka tidak mau ber-malam di satu rumah dengan orang yang berbeda tujuan. Jadi kalau ada orang yang tinggal di rumah yang sama, dan mereka tidak mempunyai tujuan yang sama, mereka harus berpisah, supaya mereka tidak bermalam di satu rumah. Ataukah mereka pergi secara bergantian, yang seorang hari ini, dan yang seorang lagi esok harinya.


Sabaq malajaqi napolei abalaq susi tonna sabaq ma- lajaq na-pole abalaq susi tonna because STV-afraid-3A 3E-return-LOC calamity like time

male mangrari Manai, nasisarak lalan bainena, male mang-rari Manai na-sisarak lalan baine-na go VRiI-war Manai 3E-REC-separate go wife -3PO

sanggenna mate Manai jio Toraja na dileqtoi sangge-na mate Manai jio Toraja na di- leqto-i until -3PO die Manai in/at Toraja and PASS-break-LOC

to ulunna. Sampe lako too allo, budapa toDuri to ulu -na sampe lako too allo buda-pa to- Duri DEF head-3PO until to today day much-INC people-Duri

mpahanni teq massapeoq, apa ia n- pahan teq maN- sapeoq apa ia VRt-believe-3A D1 VRi1-? but 3pPRO

tomatandemo sikolana na madalan toqmo toma- tande-mo sikola -na na madalan toq-mo people-STV-high -CMP schooling-3PO and STV-deep ADD-CMP

pahan agamana teqdamo nakatappaqi. pahan agama -na teqda-mo na-ka- tappaq- i belief religion-3PO NEG -CMP 3E-Vri6-believe-LOC

This is because they are afraid that calamity will come upon them, like when Manai went to war and his journey was in a different direction than his wife's. So Manai was killed in Toraja and his head was cut off. Until today, many Duri people still believe in Massapeoq. But those who have a good education and whose understanding of their religion is deep do not believe it anymore.

Karena mereka takut bahwa bencana akan mengena mereka, seperti waktu Manai pergi berperang dan terpisah jalan dengan istennya. Akhirnya Manai meninggal di Toraja dan kepalanya dipenggal. Sampai sekarang, banyak orang Duri yang percaya tentang massapeoq ini. Tetapi kalau mereka berpendidikan tinggi dan dalam peng-ertiannya mengenai agama, mereka tidak lagi mempercayai hal ini.

KONJO

89

KONJO

Konjo designates the language of some 200,000 people living in South Sulawesi. It lies between the dominant Bugis and Makasar languages, and has frequently, especially for socio- political reasons, been called a dialect of Makasar. Konjo shares a number of features with both Bugis and Makasar, but as a member of the Makasar family of languages it is more closely related to Makasar. The coastal Konjo number about 125,000 and live mainly in the four east coastal subdis-tricts of Bulukumba.district. Coastal. Konjo is itself a dialect chain running north and south.

Konjo has complicated morphophonemics. There is extensive assimilation, nasal gemination, etc., across morpheme boundaries which greatly complicates the surface form of the words. Konjo has a rich derivational system and the commonly found ergative system of pronominals. A phenomenon found in varying degrees in many Sulawesian languages is that the absolutive suffixes (clitics), along with their preceding aspect markers normally suffixed to the verb, attach to whatever adverbial is fronted in the sentence.

The first text was written by Hamsia in Jannaya, Kajang in January 1986. It is a simple procedural text showing how the Konjo work corn fields and harvest the corn. As is often the case in procedural texts the passive is the preferred verb form used.

PUNNA HATTU PANJAMA KOKO SU'RUNG NIUPPA NIKANRE ASSELE'NA Working the Cornfields Until the Produce is Eaten

Punna bungasaki lanjama

koko nialle rolo' punna bungasa -ki la-ang-jama koko nialle rolo' if at_first-lpA F- VRt-work garden PASS-take before

nibela' ruku'na. Jari punna maengmi nibela' nibela' ruku'-na jari punna maeng-mi nibela' PASS-cut_down weeds-3PO happen if

CMPV-3CMP PASS-cut_down

injo ruku'a niallemi nitunu. injo ruku'-a nialle-mi nitunu that weeds-DEF PASS-take-3CMP PASS -burn

When we first go to work the fields, we cut down its weeds. Then after we have cut down the weeds, they are taken and burned.

Ketika orang meng erjakan kebun (ladang), mula-mula rumput liar di-bersihkan dahulu. Setelah dibersihkan rumput kering dibakar.

90 SULAWESI LANCUAGE TEXTS

Mingka anre' na'kulle nitunu punna anre'pa mingka anre' na-a'- kulle nitunu punna anre'-pa but NEG 3E-VRi-can PASS-burn if NEG -INC

namaeng nilengkesi anumakaya na-maeng nilengkesi a- nu- maka-a 3E-CMPV PASS-clear_away_trash STV-RELp-then-RELs

lanapa'le'leri api. Jari punna maengmi la-na-pa- a'- le'lere-i api jari punna maeng-mi F- 3E-CAUS-VRi-spread -LOC fire happen if CMPV 3CMP

nitunu injo ruku'a, na'kanre ase'mo nitunu injo ruku'-a na-a'- kanre ase'-mo PASS-burn that weeds-DEF 3E-VRi-eat all -CMP

niallemi niokka' iareka nibukka'. nialle-mi niokka' iareka nibukka' PASS-take-3CMP PASS-dig_up or PASS-plow(first)

Punna maengmi niokka' iareka nibukka' injo punna maeng-mi niokka' iareka nibukka' injo if CMPV 3CMP PASS-dig_up or PASS-plow(first) that

kokoa katurungannamami bosia nitajang. koko -a ka- turung -ang-na -mami bosi-a nitajang garden-DEF NRa-come_down-NRs-3PO-REM rain-DEF PASS-wait_for

Mingka labbi riolo taua a'passadia mingka labbi ri-olo tau -a a'- pa- a'- sadia but more GP-before person-DEF VRi-CAUS-VRi-prepared

lamungang. lamung-ang plant -NRs

But it can not be burned until every-thing that might cause the fire to spread is cleared out of the way. Then after all the weeds have been burned, all burned up, then [the field] is dug up or plowed a first time. After the field has been dug up or plowed the first time, then we have just to wait for the coming of the rains. But before that people prepare the plants.

Sebelum rumput itu dibakar, segala sesuatu yang dapat menyebabkan api menjalar dijauhkan. Sesudah rumput dibakar, tanah dibalik dengan linggis atau dibajak. Setelah selesai dibalik tanahnya dengan linggis atau dibajak, tinggal menunggu datangnya hujan. Sebelumnya kita harus menyiapkan bibitnya lebih dahulu.

KONJO 91

Jari punna maengmi turung bosia a'lampamaki jari punna maeng-mi turung bosi-a a'- lampa-maki happen if CMPV -3CMP come down rain-DEF VRi-go -1pCMP

rikokoa anghojai angkua a'tamma'mi inni ri-koko -a ang-hoja -i ang-kua a'- tamma' -mi inni GP-garden-DEF VRt-look_for-3A VRt-say VRi-seep_in-3CMP this

bosia iareka anre'pa. Napunna a'tamma'mo bosia, bosi-a iareka anre'-pa napunna a'- tamma' -mo bosi-a rain-DEF or NEG -INC and-if VRi-seep_in-CMP rain-DEF

a'kullemaki angngalorang takkana ammuko. Mingka a'- kulle-maki ang-kaloro-ang takka -na (am)muko mingka VRi-can -1pCMP VRt-groove-NRs time_part-3PO tomorrow but

labbi riolo taua angngamme lamungang punna labbi ri-olo tau -a ang-amme lamung-ang punna more GP-before person-DEF VRt-soak plant -NRs if

karahie'i napunna dannarimo ambaungi karahie' -i napunna dannari-mo ang-baung -i afternoon-3A and-if 3-5am -CMP VRt-get_up-3A

nipatitti'. Ka punna ele'pi nipa- titti' ka punna ele' -pi PASS-CAUS-drain_off because if morning-3INC

nipatitti'i akodii ka andai nipa- titti' -i a- kodi-i ka anda -i PASS-CAUS-drainoff-3A STV-bad -3A because NEGDES-3A

ata'kakkasa. a- ta'- kakkasa STV-NVOL-piece

Then after it has rained we go to the fields to see if this rain has seeped into the ground yet or not. Then when the rains seep into the ground, we can plant the seed the next day. But before that people soak the plants the afternoon before, then in the wee morning hours they get up and drain off the excess water. Because if the water is shaken out in the morning it is bad, because the seeds don't want to separate out.

Setelah hujan turun kita ke kebun melihat apakah hujan tersebut sudah meresap ke dalam tanah atau belum. Sesudah hujan meresap kebun sudah siap dibajak untuk ditanami keesokan harinya. Terlebih dahulu kita meren-dam bibit itu sore hari, pagi-pagi sekali kita bangun untuk membuang airnya. Kalau terlambat membuang air bibit menjadi tidak baik, karena bibit itu tidak dapat dipisahkan.


Punna nilamungi natulusu matti'-matti' to' pole punna ni- lamung-i natulusu matti'-matti' to' pole if PASS-plant -3A and-continue dripping ADD also

erena nakodi nisohong. Punna angngammeki ere -na nakodi nisohong punna ang-amme-ki water-3PO and-bad PASS-carry on_head if VRt-soak-lpA

lamungang kuitte tania sangga ere, anulohe lamung-ang ku-itte tania sangga ere a- nu- lohe plant -NRs 1E-see NEGNV only water STV-RELp-many

buanganna nipasiammeangi; sipi', serung, buangang-na nipa- si- amme-ang-i sipi' serung kinds -3PO PASS-CAUS-REC-soak-BEN-3A tongs flat_spoon

sanru', sanru' big_spoon

Napunna napunna and-if

pa'kaluere biasa to' pole kunyi'. pa- a'- kaluere biasa to' pole kunyi' NRp-VRi-stirring_stick usually ADD also tumeric

angngalorangmi taua, a'keo'maki ang-kaloro-ang-mi tau -a a'- keo'-maki VRt-groove-NRs-3CMP person-DEF VRi-call-lpeMP

palamung. palamung NRp-plant

dallekang, dalle'-ang front -NRs

Jari angngalorangmi taua' ri jari ang-kaloro-ang-mi tau -a ri happen VRt-groove-NRs-3CMP person-DEF GP

amminahang to'mii palamunga a'- pinahang to'-mi pa- VRi-follow ADD-3CMP-3A NRp-plant -DEF

ribokoang a'lamung. ri-boko-ang a'- lamung GP-back-NRs VRi-plant

If we are planting [the seed] and the water keeps dripping then it is hard to carry it on our heads. When the plants are soaked, I've seen that not only water, but various other things are soaked along with it: tongs, flat spoon, serving spoon, wooden stirring stick and also often tumeric as well. When people are ready to plow they call in planters. So people plow the furrows in front, and planters follow along behind to plant the seed.

Jika hendak langsung ditanam, tidak baik karena masih berair waktu dijun- jung. Kalau bibit itu, direndam bukannya hanya bibit dan air, tetapi juga bermacam-macam [benda lain], diantaranya tang, sendok nasi, sendok sayur, alat-alat dapur lainnya, dan juga kunyit. Kalau sudah siap untuk membajak kita memanggil tenaga untuk menanam. Kita membajak di depan dan yang menanam mengikuti di bela-kang untuk menanam.

KONJO 93

Jari punna maengmi nilamungi injo kokoa jari punna maeng-mi ni- lamung-i injo koko -a happen if CMPV -3CMP PASS-plant -LOC that garden-DEF

• ga'rapi isse' sampulo allo na'lampa nisa'laki. ga'ra-pi isse' sampulo allo na-a'- lampa nisa'la' up_to-3INC REP ten day 3E-VRi-go PASS-separate-LOC

Jari kunjo mae labbi sampulo allo maenna jari kunjo mae labbi sampulo allo maeng-na happen there come more ten day CMPV 3PO

nisa'laki niallemi nibaja. Injo punna nisa'la' nialle-mi nibaja injo punna PASS-separate-LOC PASS-take-3CMP PASS-weed that if

a'baja taua biasa todo' kale-kalenna biasa a'- baja tau -a biasa todo' kale-kale-na biasa VRi-weed person-DEF usually also alone -3PO usually

to'i tabbala punna a'rera'i. Rie' kunjo mae to'-i tabbala punna a'- rera' rie' kunjo mae ADD-3A lots(people) if VRi-mut_assist-3A have there come

siminggu maenna nibaja niallemi ninangkala siminggu maeng-na nibaja nialle-mi ninangkala one-week CMPV -3PO PASS-weed PASS-take-3CMP PASS-plow

sa'la'na. Kunjo mae ruang pulo allo maenna sa'la' -na kunjo mae rua-ng pulo allo maeng-na separate-3PO there come two-QNs ten day CMPV -3PO

ninangkala sa'la'na aroa'mi bunganna. ninangkala sa'la'- na a- roa'-mi bunga -na PASS-plow separate-3PO STV-busy-3CMP flower-3PO

Then after the field has been planted, no more than ten days later they go and replant failed corn plants. Then about ten days after the new plants have been planted, the soil is weeded. When people weed the field they often do it alone or sometimes a lot of people will agree to help each other. Then about a week after it has been weeded, it is plowed in between the rows. Then about 20 days after it has been plowed in between the rows, the corn tassles burst forth.

Sesudah kebun itu ditanami, Sepuluh hari kemudian baru ditanam kembali yang tidak tumbuh atau yang jaran$ antaranya. Sepuluh hari sesudah di-tanami kembali, [kebun itu] disiangi. Kalau disiangi biasa dikerjakan sendiri, dapat juga dengan bantuan orang-orang lain. Tujuh hari sesudah disiangi di-cangkul di antara [baris tanaman] itu. Dua puluh hari sesudah dicangkuli, bunganya mulai bermunculan.


Kunjo to' mae siminggu roa'mi pole rejanna. kunjo to' mae siminggu roa'-mi pole reja -na there ADD come one-week busy-3CMP also sprouted_ears-3PO

Kunjo mae labbi siminggu, napunna nihibbi'-hibbi' kunjo mae labbi siminggu napunna nihibbi'-hibbi' there come more one-week and-if PASS-husk_a_bit

injo bataraya niittemi assinna injo batara-a niitte-mi assi -na that corn -DEF PASS-see- 3CMP flesh-3PO

anggarigimi. Kunjo mae siminggu maenna ang-garigi -mi kunjo mae siminggu maeng-na VRt-newkernels-3CMP there come one-week CMPV -3PO

niitte nanihibbi' pole a'licere kahu-kahumi niitte na- ni- hibbi' pole a'- licere kahu-kahu-mi PASS-see and-PASS-peel also VRi-seed kapok -3CMP

intu. Jari kunjo mae siminggu pole angnganremaki intu jari kunjo mae siminggu pole ang-kanre-maki that happen there come one-week also VRt-eat -1pCMP

batara lolo. Punna kahaji'-hajikanna injo batara batara lolo punna ka-haji'-haji'-ang-na injo batara corn young if NRa-good -NRs-3PO that corn

loloa nikanre, assuro a'bacadoangki. lolo -a nikanre a'- suro a'- baca-doang-ki young-DEF PASS-eat VRi-command VRi-chant -1pA

Then also after about a week there are lots of newly sprouted ears of corn. After more than a week, if we peel back the corn husks we see that the new ker-nels are forming. After about another week and we peel the ear, we see that that kernals are forming corn silk. Then after about another week we can eat the young corn. When the young corn is really ready to eat, we have someone chant over it.

Tujuh hari setelah itu bakal buahnya muncul. Kira-kira tujuh hari setelah itu kalau kulit jagungdikupas, dapat kita lihat isinya dan masih muda sekali. Sesudah tujuh hari kemudian bijinya sudah berambut. Tujuh hari sesudah itu, jagung muda sudah bisa dimakan. Kalau jagung muda sudah tiba saatnya untuk dimakan, kita mengundang seseorang yang akan memimpin nyanyian/doa bersama.

KONJO

Nisuro pa'baca-doangangi nisuro pa- a'- baca-doang-ang-i PASS-command CAUS-VRi-chant -BEN-3A

anu'lampata riolo. Nanikalapikai a- nu- a'- lampa-ta ri-olo na- ni- kalapika STV -RELp -VRi -go -1pPO GP-before and -PASS -harv_crmy -LOC

to'mi injo bataraya. Kua'maki injo ammulai to'-mi injo batara-a kua' -maki injo ang-mula ADD-3CMP that corn -DEF enough-1pCMP that VRt-begin-3A

angnganre-nganre batara lolo saggenna atoa. Jari ang-kanre-kanre batara lolo saggeng-na a -toa jari VRt-feast corn young until -3PO STV-old happen

punna haji' ladda'mo injo toana bataraya punna haji' ladda'-mo injo toa-na batara-a if good very -CMP that o1d-3PO corn -DEF

niallemi nisappe. Punna lannyappeki labbi nialle-mi nisappe punna la-ang-sappe -ki labbi PASS-take-3CMP PASS-snap_off if F- VRt-snap_off-1pA more

rioloki ri-olo -ki GP-before-1pA

nilabbiang nilabbiang PASS-put

rolo' a'baju galampang, nakunjo rolo' a'- baju galampang nakunjo before VRi-make harvest shelter and-there

batara anumaenga nisappe. batara a- nu- maeng-a nisappe corn STV-RELp-CMPV -RELs PASS-snap_off

We have them chant for our ancestors. And we have a first-fruits ceremony for the corn. When that is done we begin eating the young corn until it is too old. Then when the corn is really hard, it is all picked. When we go to pick the corn we first make a harvest shelter, and there is where we put the com we have picked.

Kemudian juga diminta untuk membaca doa bagi arwah nenek moyang. Sesudah kita menyanyi bersama-sama, kalapika namanya, kita makan jagung muda terus-menerus sampai [jagung sudahj tua. Apabila jagung sudah tua sekah, kita dapat petik semua. Sebelum jagung ini dipetik lebih dahulu membangun rumah kecil untuk tempat penyimpanan jagung yang sudah dipetik.


Nahaji' 'todo' pole kunjo taua ammilei, nahaji' todo' pole.kunjo tau -a ang-pile and-good also also there person-DEF VRt-choose-LOC

annattaki, nammibbi'. Punna a'patatta'ki ang-tatta' na- ang-hibbi' punna a'- patatta' -ki VRt-cut_stem-LOC and-VRt-peel if VRi-CAUS-cut stem-lpA

a'keo'ki pakelong nahaji' a'turung injo mae a'- keo'-ki pakelong nahaji' a'- turung injo mae VRi-call-lpA NRp-song and-good VRi-come_down that come

taua a'pina'na, tu'kelong, jari tau -a a'- pina'na' tau- a'- kelong jari person-DEF VRi-listen person-VRi-song happen

natunrangi to'ki pole annattaki, nammibbi'. na-tunrang-i to'-ki pole ang-tatta' na- ang-hibbi' 3E-assist -LOC ADD-1pA also VRt-cut_stem-LOC and-VRt-peel

Jari ita'i maeng jama-jamaanga. Jari punna jari ita'- i maeng jama-jama-ang-a jari punna happen quickly-3A CMPV work -NRs-DEF happen if

maengmi nitattaki namaeng to'mo maeng-mi ni- tatta' namaeng to'-mo CMPV -3CMP PASS-cutstem-LOC and-CMPV ADD-CMP

hibbikanga niteke'mi mange ri hibbi'-ang-a niteke' -mi mange ri peel -NRs-DEF PASS-haul_by_horse-3CMP dir_away GP

balla'a. balla'-a house -DEF

It's also a good place for people to sel-ect, cut and husk [the corn]. When we are going to cut the corn we call in sing-ers, and the people like to go down and listen to the people singing, then they also help us with the cutting and the husking. So the work is done quickly. So when the cutting is completed and also the husking is done, the corn is hauled by horse to the house.

Tempat itu juga baik untuk memilih, memotong, dan mengupas jagung- jagungitu. Kita mengundang penyanyi untuk didengar orang banyak, dan mereka turut membantu memotong dan mengupas jagung itu. Sehingga pekerjaan itu cepat selesai karena dikerjakan beramai-ramai. Sesudah selesai dipotong tangkainya dan juga dikupas, kemudian siap untuk diangkut dengan kuda beban ke rumah.

KONJO 97

Punna sappungmi injo tekekanga na nai' punna sappung -mi injo teke' -ang-a na nai' if completed-3CMP that haul_by_horse-NRs-DEF and go_up

ase'mo injo bataraya ri balla'a, nialle pole ase'-mo injo batara-a ri balla'-a nialle pole

-CMP that corn -DEF GP house -DEF PASS-take also

nipanai' ri paraya. Punna la'berasaki punna nipa- nai' ri para -a punna la-a'- berasa-ki punna PASS-CAUS-go_up GP attic-DEF if F- VRi-rice -1pA if

maengi pannyappe- anre'ja naladda' taua maeng-i pa- ang-sappe anre'-ja na-ladda' tau -a CMPV -3A CAUS-VRt-snap_off NEG -EMP 3E-very person-DEF

usa, kainjo bibbi'a rolo' nialle usa kainjo bibbi' -a rolo' nialle need because-that husked_ears-DEF before PASS-take

niberasa, jari anre' taua nammibbi'. niberasa jari anre' tau -a na-ang-hibbi' PASS-rice happen NEG person-DEF 3E-VRt-peel

Labbusu to'pi

isse' bibbi'a, na punna labbusu to'-pi

isse' bibbi' -a na punna all_gone ADD -3INC REP husked_ears-DEF and if

la'berasaki, nampa kinai' ri paraya annaro. la-a'- berasa-ki nampa kinai' ri para -a ang-taro F- VRi-rice -1pA then 1pE-go_up GP attic-DEF VRt-put_off

When all the corn is hauled and brought up to the house, it is then put up into the attic. If we want to make ground corn after it has been picked, it's not necessary to have a lot of people, because the husked ears are used first to make the ground corn, so people don't have to husk it. When all the husked ears are gone and we want to grind corn, then we have to go up to the attic and bring it down.

Sesudah diangkut semua dan setibanya di rumah diusahakan disimpan di loteng rumah. Kalau hendak dijadikan beras, tidak memerlukan banyak orang karena jagung yang sudah dikupas digunakan lebih dahulu sehingga orang tidak perlu mengupasnya lagi. Seterusnya bila yang sudah dikupas habis barulah kita ke loteng mengambil (menurunkan dari loteng).

98


Punna maeng nitaro nihibbi'i, punna punna maeng nitaro nihibbi'-i punna if CMPV PASS-put_off PASS-peel -3A if

maeng nihibbi' nialle isse' nipepu maeng nihibbi' nialle isse' nipepu CMPV PASS-peel PASS-take REP PASS-shell_corn

iareka nihoso' a'batu. iareka ni- hosc' a'- batu or PASS-shell_by_pounding VRi-stone

Napunna ta'pepumi nialle pole napunna ta'- pepu -mi nialle pole and-if NVOL-shellcorn-3CMP PASS-take also

nihoso' a'licere. Punna maengi nihoso' a'- licere punna maeng-i PASS-shell_by_pounding VRi-seed if CMPV -3A

nihoso' a'licere, nialle nitapii. nihoso' a'- licere nialle nitapi PASS-shell_by_pounding VRi-seed PASS-take PASS-winnow-3A

Punna maengmi nitapi lampami nigiling punna maeng-mi nitapi lampa-mi nigiling if CMPV -3pCMP PASS winnow go -3CMP PASS-grind

anjari berasami. ang-jari berasa-mi VRt-happen rice- 3CMP

After it is taken down, it is husked, after it is husked it is shelled or pounded as whole ears to shell it. And whether it has been shelled or pounded as whole ears, then the kernels are pounded. When the kernels have been pounded, it is dried in the sun, and when it is dry it is winnowed. When it is winnowed then it is taken to be ground into rice--sized pieces.

Kalau [jagung yang] dari loteng diambil, dikupas dulu kemudian dipisahkan bijinya atau ditumbuk dengan tongkol-nya. Sesudah biji dipisahkan [dari tongkolnya], biji itu ditumbuk. Sesudah ditumbuk, dijemur, setelah kering baru ditampi. Sesudah ditampi baru kemudian menjadi beras.

KONJO 99

Jari punna anjari berasami, nialle pole jari punna ang-jari berasa-mi nialle pole happen if VRt-happen rice -3CMP PASS-take also

nitapi nahaji' a'lulu ase' sissi'na na nitapi nahaji' a'- lulu ase' sissi'-na na PASS-winnow and-good VRi-b1ow_away all scale -3PO and

nampa nipantama' ri pa'berasang. Jari punna nampa nipa- antama' ri pa- a'- berasa-ang jari punna then PASS-CAUS-enter GP NRp-VRi-rice -NRS so if

la'palluki haji'i nitappaki. Punna la-a'- pallu-ki haji'-i ni- tappa' -i punna F- VRi-cook -1pA good -3A PASS-directly-LOC if

a'ra'ki a'pallu annyanru' kalejaki battu ri a'ra'-ki a'- pallu ang-sanru' kale-jaki battu ri want -1pA VRi-cook VRt-big_spoon body-lpEMP come GP

pa'berasanga. Nibissami nanipallumo pa- a'- berasa-ang-a ni- bissa-mi na- ni- pallu-mo NRp-VRi-rice -NRs-DEF PASS-wash -3CMP and-PASS-cook -CMP

nai'. Na punna tasa'mo nikanremi assele'na nai' na punna tasa' -mo nikanre-mi assele -na go_up and if cooked-CMP PASS-eat -3CMP produce-3PO

kokonta na bukunta. Nakuamo rie'mo kusurung koko -ta na buku-ta na-kua-mo rie'-mo ku-surung garden-1pPO and bone-lpPO 3E-say-CMP have-CMP 1E-profit

ka kukanremi karesoangku. ka ku-kanre-mi kareso-ang-ku because 1E-eat -3CMP energy-NRs-1sPO

When it has been made into rice, then it is winnowed so that all the chaff blows off and then it is put into the rice bin. When we want to cook, we just go get it. If we want to cook it, we just scoop it out of the rice bin. It is washed and then cooked up. And when it is done the produce of our field and bones is eaten. And we say, "I have profited because I am eating the work of my hands."

Setelah manjadi beras, ditampi lagi agar dedak dan kulit arinya hilang, baru dimasukkan di tempat beras. Kalau kita akan memasak langsung saja. Kalau [beras jagung] hendak dimasak, kita mengambilnya dari tempat beras. Dicuci saja kemudian dimasak. Kalau sudah selesai di masak, kita dapat menikmati makanan hasil kebun dan jerih paya kita sendiri. Kita dapat ber-kata, "Saya beruntung karena dapat menikmati hasil jerih payaku."


Kua'ji injo saggenna, kaia jinjo kuisse' kua' -ji injo saggeng-na kaia ji injo ku-isse' enough-3EMP that until -3PO because-3PRO 3EMP that 1E-know

kucaritaangki. ku-carita-ang-ki 1E -story -BEN-2hA

That's all there is, because that's all I Inilah yang dapat saya ceritakan karena know to tell about. hanya im yang saya ketahui.

The following text is a descriptive narrative text written by Muh. Ilyas in Kalimporo, Kajang February 1987. It gives a description of two powers that the Konjo people are said to have the ability to use after chanting certain spells. It goes on to give an account of the use of one of the powers on a given occasion. Although this is a narrative, the dominant use of the passive indicates that the description of how these powers are used is really the genre of the entire text.

PANGNGISSENGANG: SINRAHUNG NA SALAANG Power to Make Oneself Invisible

Rie' lakubica'-bicaraangki paassala'na rie' la-ku- bica'-bicara-ang-ki pa-assala-na have F- 1sE-talk -BEN-2hA NR-origin-3pPO

nikuaya pangngissengang. Nomoro se're iamintu ni- kua-a pa-ang-isseng-ang nomoro se're ia -mi intu PASS-say-RELs NR-VRt-know -NRs number one 3PRO-3CMP that

nikuaya sinrahung. ni- kua-a sinrahung PASS-say-RELs invisibility

I'm going to tell you about something Saya akan menceritakan sesuatu yang which onginates in what is called mag- berasal dari kekuatan magis. Pertama ical power. The first thing is what is ilmu yang disebut ilmu gaib. called invisibility.

RONJO

101

Napakei tau maccaya pada riolo. Ia na-pake-i tau macca -a pada ri-olo ia 3E-use -3A person clever-DEF same GP-before 3PRO

nikuaya sinrahung nabacai iareka napatabai ni- kua-a sinrahung na-baca-i iareka na-pa- taba-i PASS-say-RELs invisibility 3E-read-3A or 3E-CAUS-hit -3A

sara'-sara'na se'rea tau punna langgaukangi sara'-sara'-na se're-a tau punna la-ang-gau'-ang-i requirement-3PO one -DEF person if F- VRt-do -BEN-3A

gau'-gau' nunaka'rakia. Risesena gau'-gau' nu- na-ka- a'ra'-i -a ri-sese -na character RELp-3E-TZa-DES -LOC-RELs GP-case_with-3PO

nikuaya napakea taua punna ammakei ni- kua-a na-pake-a tau -a punna ang-pake-i PASS-say-RELs 3E-use -RELs person-DEF if VRt-use -3A

sinrahung. Iamintu punna rie' se're tau a'ra' sinrahung ia -mi intu punna rie' se're tau a'ra' invisibility 3PRO-3CMP that if have one person want

nipanraki riparanna tau nitajangi ni- panra'-i ri-para -na tau nitajang PASS-ruin -LOC GP-fellow_-3PO person PASS -wait_for -3A

riannoranga, iareka nihoja injo taua ri ri-annoro -ang-a iareka nihoja injo tau -a ri GP-by_way_of-NRs-DEF or PASS-look for that person-DEF GP

Wise people use it as in the olden days. That which is called invisibility, a person reads or does all the require-ments, if he is going to take on the char-acteristics of that which he wants to do. This can only be used by people if they are going to become invlslble. If there is someone who is going to be hurt by another person waiting for him on the road or is being looked for by an

Ilmu tersebut digunakan oleh orang- orang dulu. Jika seseorang ingin mem-punyai ilmu gaib, ia harus merapal (membaca mantra) atau melakukan segala persyaratan a&ar dapat menghilang/gaib. Ilmu gaib ini hanya dapat digunakan oleh orang yang mau menghilang/gaib. Jika ada seseorang yang ingin berbuat jahat jahat kepada orang lain, yaitu dengan menunggu lawannya di jalan yang sunyi atau seseorang yang sedang dicari oleh


balinna iareka ri pammarentaya anre' na'kulle bali -na iareka ri pammarenta-a anre' na-a'- kulle opposite-3PO or GP government-DEF NEG 3E-VRi-can

niitte manna sikambanii, manna niitte manna si- ka- ambani-i manna PASS-see even if REC-TZa-close -LOC even if

sipammentengang anre' niitte injo taua. si- pa-a'- enteng -ang anre' niitte injo tau -a REC-NR VRi-stand_up-NRs NEG PASS-see that person-DEF

A'kulle to'i napake punna a'ra'i a'gau' kodi a'- kulle to'- i na-pake punna a'ra'-i a'- gau' kodi VRi-can also-3A 3E-use if want -3A VRi-do bad

rimaraengannaya injo, ibara'na a'lukka'. ri-maraeng -ang-na -a injo ibara -na a'- lukka' GP-different-NRs-3PO-DEF that example-3PO VRi-steal

Mingka anre' na'kulle ganna' pinruang sitaung, mingka anre' na-a'- kulle ganna' ping- rua-ng sitaung but NEG 3E-VRi-can enough times-two-QNs one-year

tassikaliji sitaung a'kulle anjari iareka ta'-sikali-ji sitaung a'- kulle ang-jari iareka CTp-one-time-3EMP one-year VRi-can VRt-happen or

nagaukang pangngissengang kamunjoa. na-gau'-ang pa-ang-isseng-ang kamua injo-a 3E-do -BEN NR-VRi-know -NRs thus that-DEF

opponent or the government, he cannot be seen even if they meet, even if they stand in front of each other that person can't be seen. It can also be used if someone wants to do something bad to someone else, for instance to steal. But they can't do it two times in one year, just once a year can a person do it or carry out magic such as that.

musuh atau pemerintah jika ia mem-punyai ilmu gaib, ia tidak dapat dilihat meskipun sudah berhadapan muka. Ilmu im juga bisa digunakan untuk per-buatan jahat, misalnya mencuri. Tetapi ilmu gaib tidak dapat dilakukan dua kali setahun, hanya satu kali.

KONJO 103

Maka ruana iamintu pangngissengang nikuaya maka rua-na ia -mi intu pa-ang-isseng-ang ni- kua-a ORDR two-3PO 3PRO-3CMP that NR-VRt-know -NRs PASS-say-RELs

salaang. Salaanga a'kullei ambajiki sala -ang sala -ang-a a'- kulle-i ang-haji'-i wrong-NRs wrong-NRs-DEF VRi-can -3A VRt-good -LOC

rise'rea tau, mingka a'kulle to'i nakodii ri-se're-a tau mingka a'- kulle to' na-kodi-i GP-one -DEF person but VRi-can also-3A 3E-bad -LOC

se'rea tau. Iamintu nikuaya salaang se're-a tau ia -mi intu ni- kua-a sala -ang one -DEF person 3PRO-3CMP that PASS-say-RELs wrong-NRs

nipa'tepui iareka nigaukangi nipa- a'- tepu iareka ni- gau'-ang-i PASS-CAUS-VRi-complete-3A or PASS-do -BEN-3A

sara'-sara'na punna lannimporongki a'lampai sara'-sara'-na punna la-ang-timporong-ki a'- lampa-i requirement-3PO if F- VRt-go_down -1pA VRi-go -LOC

anumbani iareka anulere onjong passe' ia a- nu- ambani iareka a- nu- lere onjong passe' ia STV-RELp-close or STV-RELp-far more INC-REP 3PRO

punna rie' kasekekang. punna rie' ka- seke'-ang if have NRa-tight-NRs

The second magical thing is called invincibility (lit. "the missing"). Invin-cibility can be beneficial to a person, but it can also be harmful to a person. That which is called invincibility, the requirements are carried out or done if you are going out someplace close or far which would be an especially dangerous situation.

Kekuatan magis yang kedua adalah ilmu yang disebut ilmu kebal. Ilmu kebal dapat bermanfaat bagi seseorang, tetapi juga dapat merusak dan merugikan. Ilmu kebal digunakan waktu pergi ke tempat yang berbahaya.

104 SULAWESI LANGUAGE TEXIS

Manna a'lampa taua lere iareka ambani anre' manna a'- lampa tau -a lere iareka ambani anre' even_if VRi-go person-DEF far or close NEG

nakisiitte balaya ritangngana annorang naki- siitte bala -a ri-tangnga-na annoro -ang CPR-1pE-REC-see dangerous-DEF GP-middle -3PO by_way_of-NRs

sanggenna taua minro. Iaminjo sanggeng-na tau -a minro ia -mi injo until -3PO person-DEF return 3PRO-3CMP that

kahajikanna. Anre' kakodiang niitte iareka ka- hajic-ang-na anre, ka- kodi-ang niitte iareka NRa-good -NRs-3PO NEG NRa-bad -NRs PASS-see or

antora'i taua punna nipakei injo ang-tora'-i tau -a punna nipake-i injo VRt-hit -3A person-DEF if PASS-use -3A that

nikuaya salaang. Mingka kakodianna rie' todo'; ni- kua-a sala -ang mingka ka- kodi-ang-na rie' todo' PASS-say-RELs wrong-NRs but NRa-bad -NRs-3PO have also

anre' naki'kulle siitte bija-bijanta anre' naki- a'- kulle siitte bija-bija-ta NEG CPR-lpE-VRi-can REC-see family -1pPO

numakaya tau antulungi ri tangngana nu- maka-a tau ang-tulung-i ri tangnga-na RELp-then-RELs person VRt-help -3A GP middle -3PO

annoranga, anre' todo' ki'kulle angnguppa annoro -ang-a anre' todo' ki- a'- kulle.ang-uppa by_way_of-NRs-DEF NEG also lpE-VRi-can VRt-find

kanre-kanreang riannoranga punna pa'reki. kanre-kanre-ang ri annoro -ang-a punna pa're -ki feast -NRs GP by_way_of-NRs-DEF if hungry-lpA

Whether a person goes near or far, he won't meet anything dangerous on the road until he retums. That's the bene-ficial part. Nothing bad will be seen or will strike the person if he is using what is called invincibilit. But there's also a bad part; we can't meet any family member who would help us along the road, also we can't find any food along the way if we are hungry.

Jarak jauh maupun dekat dapat di-tempuh tanpa rintangan jika seseorang mempunyai ilmu kebal. Itulah kebaikannnya. Jadi kebaikan ilmu ini yaitu segala rintangan dalam perjalanan dari awal sampai akhir dapat diatasi. Kebitrukan ilmu tersebut, kita tidak dapat menemui keluarga kita yang akan menolong kita. Juga kita tidak dapat menemukan makanan ketika kita lapar dalam perjalanan.

KONJO 105

Pada se're kajariang nakupau. Se're hattu taung pada se're ka- jari -ang na- ku- pau se're hattu taung same one NRa-happen-NRs CPR-1sE-tell one time year

sisabbu salapang bilanganna annang pulo se're sisabbu salapang bilangang-na annang pulo se're one-thousand nine hundred -3PO six ten one

nakula'paruru naung ri UjungPandang, ka na- ku- la -a'- paruru naung ri UjungPandang ka CPR -1sE -F - VRi -get_ready go_down GP UjungPandang because

matei ajanna sikalingku ri UjungPandang ri mate-i ajang -na sikali -ku ri UjungPandang ri die -3A spouse-3PO first_cousin-1sPO GP UjungPandang GP

Jalang Lure nomoro ruang pulo lima. Jari a'dakkama jalang Lure nomoro rua-ng pulo lima jari a' dakka-ma street Lure number two-QNs ten five happen VRi-walk -1sCMP

naung ri Bulukumba, ri Bulukumbapa kunampa a'dongko' naung ri Bulukumba ri Bulukumba-pa kunampa a'- dongko' go_down GP Bulukumba GP Bulukumba-INC 1sE-then VRi -ride

oto lompo palurang kaju, papang. Kira-kira tette' oto lompo palurang kaju papang kira-kira tette' vehicle large NRp-load wood board probably o'clock

salapang ri bangngia lantema ri SungguMinasa, salapang ri bangngi-a lante -ma ri SungguMinasa nine GP night -DEF arrive -1sCMP GP SungguMinasa

nijakkalami injo otoa nasaba' labbi ni- jakkala-mi injo oto -a nasaba' labbi PASS -catch -3CMP that vehicle-DEF and -reason more

luranna. lurang-na load -3PO

Like one experience which I will tell about. One time in 1961 I was getting ready to go down to Ujung Pandans, because my cousin's wife had died Ujung Pandang on Lure street number 25. So I walked down to Bulukumba, then at Bulukumba I rode in a truck carrying wood and boards. About nine o'clock at night I arrived in Sunggu Minasa, the truck was taken into custody because it had too heavy a load.

Aku akan menceritakan pengalamanku pada tahun 1961. Saat itu saya berhasrat ke Ujung Pandang karena ipar [sayaj yang beralamat Jalan Lure 25 mening.gal dunia. Perjalanan ketika itu ke Bulukumba dengan berjalan kaki, baru setelah itu naik mobil truk. Kira-kira jam 9 malam baru tiba di Sunggu Minasa, tetapi malang bagi saya karena mobil ditangkap dengan alasan kelebihan muatan.

106 SULAINESILANGUAGETEXTS

Injo mange parangku tau amminahang ri injo mange para -ku tau ang-pinahang ri that dir_away fellow-1sPO person VRt -follow GP

otoa naung ase'mi angnganre ri pabalu, oto -a naung ase'-mi ang-kanre ri pabalu' vehicle-DEF go_down a11 -3CMP VRt -eat GP NRp-sell

kanrea. Inakke naung to'ma anre' nakke kanre-a

i- nakke naung to' -ma anre' nakke rice -DEF PI-1sPRO go_down also-lsCMP NEG 1sPRO

tahaku, labbusui bele' nakua pabalu' kanrea. taha -ku labbusu bede' na-kua pabalu, kanre-a portion-1sPO all_gone-3A RS 3E-say NRp-sell rice -DEF

A'bojaa gadde maraeng a'- boja -a gadde maraeng VRi-look_for-ISA snack different

talarie'. Jari tala-rie' jari NEGp-have happen

a'bojama oto a'- boja -ma oto VRi-look_for-1sCMP vehicle

nulakupake a'tarrusu nu- la-ku- pake a'- tarrusu RELp-F- 1sE-use VRi-Continue

naung ri UjungPandang, anre' apapa oto. Jari naung ri UjungPandang anre' apapa oto jari go_down GP UjungPandang NEG anything vehicle happen

a'dakkaa sanggenna lante ri UjungPandang ri Jalang a'- dakka-a sanggeng-na lante ri UjungPandang ri jalang VRi-walk -1sA until -3PO arrive GP UjungPandang GP street

Lure nomoro ruang pulo lima. Lure nomoro rua-ng pulo lima Lure number two-QNs ten five

There all my fellow passengers in the truck got out to eat at an eating place. I also got out but there wasn't anything for me, the rice seller said it was all gone. I looked for other food, but there wasn't any. So I lOoked for another vehicle which I could take the rent of the way to Ujung Pandang, but there wasn't any vehicle. So I walked all the way to Ujung Pandang Lure Street, number 25.

Penumpang lainnya semua turun makan di warung. Anehnya saya turun juga mencari makanan, tetapi penjual makanan mengatakan sudah habis. [Kemudiani saya mencari makanan disekitar tempat itu, tetapi jawaban para penjual mengatakan habis. Kemudian saya mencari kendaraan yang akan terus ke Ujung Pandang tetapi nihil pula. Sehingga saya terus berjalan kaki menuju Jalan Lure 25.

KONJO

107

Tallung bangngia a'bangngi ri UjungPandang tallu-ng bangngi-a a'- bangngi ri UjungPandang three-QNs night -1sA VRi-night GP UjungPandang

mangema a'tajang oto, mingka injo mange -ma a'- tajang oto mingka injo dir_away-1sCMP VRi-wait_for vehicle but that

hattua angngallei taua karcis nampa hattu-a ang-alle-i tau -a karcis nampa time -DEF VRt-take-3A person-DEF ticket then

kulle a'dongko' oto. Tallung alloa kulle a'- dongko' oto tallu-ng allo-a can VRi-ride vehicle three-QNs day -1sA

sitampe-tampe mange a'tajang anre' sitampe-tampe mange a'- tajang, anre' REC-consecutive dir_away VRi-wait_for NEG

nakungnguppa karcis, punna anre' na- ku- ang-uppa karcis punna anre' CPR-1sE-VRt-find ticket if NEG

nalabbusu kunampa lante ta'tongko'mi na-labbusu kunampa lante ta'- tongko'-mi 3E-all_gone 1sE-then arrive NVOL-cover -3CMP

pangngalleang karcisa. pa-ang-alle-ang karcis-a NR-VRt-take-NRs ticket-DEF

I stayed in Ujung Pandang for three nights, then went to wait for a vehicle, but at that time people had to get a ticket before they could ride the vehicle. For three consecutive days I went and waited but I couldn't get a ticket, if they weren't all gone by the time I got there, the ticket office was closed.

Selama tiga malam saya bermalam di Ujung Pandang, kemudian saya sudah ingin kembali ke kampung. Saya mencari mobil penumpang, diwajibkan membeli karcis barulah bisa naik mobil. Selama tiga hari bertunit-turut saya berusaha untuk mendapatkan karcis tetapi tidak berhasil mendapatkannya.

108 SULNWESILANGUAGETEXTS

Maka pa'tangnga allonapa kunampa a'tajang maka pa-a'- tangnga allo-na -pa kunampa a'- tajang then NR-VRi-middle day -3PO-INC 1sE-then VRi-wait_for

oto maraeng ri tangngana annoranga oto maraeng ri tangnga-na annoro -ang-a vehicle different GP middle -3PO by_way_of-NRs-DEF

nakunampa a'kulle a'dongko' oto amminro nai' na- ku- nampa a'- kulle a'- dongko' oto a'- inro nai' and-lsE-then VRi-can VRi-ride vehicle VRi-return go_up

mae saggenna Bantaeng. Ri Bantaenga a'bangngi mae saggeng-na Bantaeng ri Bantaeng-a a'- bangngi come until -3PO Bantaeng GP Bantaeng-lsA VRi-night

anre'mo oto nai' mae ri Kalimporo iareka ri Kajang. anre'-mo oto nai' mae ri Kalimporo iareka ri Kajang NEG -CMP vehicle go_up come GP Kalimporo or GP Kajang

Jari ammallia sapeda, kunampa sapeda nai' mae ri jari ang-halli-a sapeda kunampa sapeda nai' mae ri happen VRt-buy -1sA bicycle 1sE-then bicycle go_up come GP

Bulukumba, kunjoja ri Kalammassang annyengka Bulukumba kunjo-ja ri Kalammassang ang-sengka Bulukumba there-1sEMP GP Kalammassang VRt-stopin

a'bangngi injo bangngia nasaba' a'- bangngi injo bangngi-a nasaba' malla'-malla'-ma VRi-night that night -DEF and-reason afraid -1sCMP

assapeda nai' mae ri Bulukumba, nasaba' bangngimi. sapeda nai' mae ri Bulukumba nasaba' bangngi-mi

VRi-bicycle go_up come GP Bulukumba and-reason night -3CMP

Then at midday I waited for another vehicle in the middle of the road, only then could I get a vehicle which would take me as far as Bantaeng. I spent the night at Bantaeng but there weren't any vehicles going to Kalimporo or Kajang. So I bought a bicycle, and then bicycled to Bulukumba, at Kalammassang I stopped to spend the night because I was afraid to bicycle to Bulukumba because it was night.

Baru pada hari ke-empat saya berhasil mendapatkan mobil jurusan ke Bantaeng saja. Di Bantaeng saya bermalam karena tidak ada satu mobil pun untuk jurusan Kalimporo atau Kajang. Untuk melanjutkan perjalanan ke Kajang terpaksa membeli sepeda untuk dipakai ke Bulukumba, tetapi malang pula sebab hanya sampai di Kalamassan, singgah bermalam lagi karena takut melanjutkan perjalanan ke Bulukumba sebab telah larut malam.

KONJO 109

Mingka anre, todo' nakusiitte nummanrakia mingka anre' todo' na- ku- siitte nu- ang-panra'-i -a but NEG also CPR-1sE-REC-meet RELp-VRt-ruin -LOC-1sA

padayami gorombolang DI/TII, injo hattua punna pada-a -mi gorombolang DI/TII injo hattu-a punna same-DEF-3CMP rebellion fan_Islam that time -DEF if

a'lampaiki rie'pa oto tantara iareka rie'pa a'- lampa-i -ki rie'-pa oto tantara iareka rie'-pa VRi-go -LOC-IpA have-INC vehicle soldier or have-INC

tantara taua angngurangki, mingka inakke tantara tau -a ang-urang -ki mingka nakke soldier person-DEF VRt-accompany-lpA but PI-1sPRO

anre'ja. Tette' tallu ribangngia allantea ri anre'-ja tette' tallu ri-bangngi-a ang-lante -a ri NEG -EMP o'clock three GP-night -DEF VRt-arrive-lsA GP

Bulukumba. Lantea ri Bulukumba kunjoma a'tajang Bulukumba lante -a ri Bulukumba kunjo-ma a'- tajang Bulukumba arrive-1sA GP Bulukumba there-1sCMP VRi-waitfor

sinara. Mangea ri pabalu' kanrea, anre' kanre sinara mange -a ri pabalu' kanre-a anre' kanre daylight dir_away-1sA GP NRp-sell rice -DEF NEG rice

nibalukang, mangea ri pabalu' gaddea punna ni- bal&-ang mange -a ri pabalu' gadde-a punna PASS-sell -BEN dir_away-lsA GP NRp-sell snack-DEF if

anre' nakua anre'pa natasa' nakua labbusumi. anre' na-kua anre'-pa na-tasa' na-kua labbusu -mi NEG 3E-say NEG -INC 3E-cooked 3E-say all_gone-3CMP

But I also didn't meet anything harmful such as the Islamic rebellion; at that time if we went anywhere it was by military vehicle or with a military escort, but I didn't have anything. At three o'clock in the night I arrived at Bulu-kumba. When I got to Bulukumba I waited there until daylight. I went to a rice seller - there wasn't any rice for sale; I went to a snack stand - if they didn't say it wasn't cooked yet, they said it was all gone.

Untung saya tidak mendapat halangan dari gorombolan. Pada waktu itu, kalau bepergian harus dengan kendaraan militer atau mendapat pengawalan dari TNI barulah bepergian. Jam tiga dinihari saya tiba di Bulukumba. Di Bulukumba saya menunggu sampai siang. Saya ke warung mencari makanan juga tidak ada. Jawaban dari penjual makanan hanya ada dua, pertama habis dan ke-dua belum masak.

110 SULAWSILANGUAGETEXTS

Jari ele'i assapedama nai' mae ri jari ele' a'- sapeda -ma nai' mae ri happen morning-3A VRi-bicycle-lsCMP go_up come GP

BatuGaropo. Kunjo ri BatuGaropo annyengkama BatuGaropo kunjo ri BatuGaropo ang-sengka -ma BatuGaropo there GP BatuGaropo VRt-stop_in-lsCMP

a'boja gadde pole lakuhalli anre' pole a'- boja gadde pole la-ku- halli anre' pole VRi-look_for snack also F- 1sE-buy NEG also

nibalukang. Labbusu ase'mi tu'balu'a. ni- balu'-ang labbusu ase'-mi tau a'- balu'-a PASS-sell -BEN all_gone all -3CMP person VRi-sell -DEF

Annyengkaa ri balla'na matoang purinangku ang-sengka -a ri balla'-na matoang purina -ku VRt-stop_in-lsA GP house -3PO parent_in_law aunt_uncle-lsPO

ri Katangka, ana'-ana' mami kuhuntulang ri balla'na, ri Katangka ana'-ana' mami kuhuntulu -ang ri balla'-na GP Katangka small_child 3REM 1sE-discover-BEN GP house -3PO

kanrena anre' to'mo. Nai'a mae ri Palampang kanre-na anre' to' -mo nai' -a mae ri Palampang rice -3PO NEG' also-CMP go_up-lsA come GP Palampang

injo tau kupassengkaia talarie' injo tau ku- pa- a'- sengka -a tala-rie' that person 1sE-CAUS-VRi-stop_in-LOC-RELS NEGp-have

kuhuntulu ri balla'na pasiissengangku injo. kuhuntulu ri balla'-na pa- si- isseng-ang-ku injo 1sE-discover GP house -3PO NRp-REC-know -NRs-lsPO that

So in the morning I bicycled up to BatuGaropo. At BatuGaropo I also stopped to find some food to buy, but there was nothing being sold. All the sellers were gone. I stopped at the house of my uncle's parents-in-law at Katangka, I only found the children at home, there wasn't any rice either. I went up to Palampang, I couldn't find anyone I wanted to visit at home among my acquaintances there.

Siang harinya saya melanjutkan per-jalanan ke Batu Karopa. Setelah tiba di Batu Karopa saya mencari makanan lagi untuk dibeli tetapi tidak juga mendapat. Semuanya telah terjual habis. Setelah melanjutkan perjalanan, saya singgah di rumah mertua di Katangka. Saya hanya mendapati anak-anak di rumah, makanan juga telah habis. Kemudian saya laniutkan ke Palampang untuk menemm kenalan tetapi saya tidak temukan lagi dia di rumahnya.

KONJO 111

Saggenna ri Tanete kuhoja ase'i pabalu'-balu' saggeng-na ri Tanete kuhoja ase'-i pa- balue-balu' until -3P0 GP Tanete 1sE-look_for all -3A NRp-sell,

gadde, kuhoja ase, pabalu' kanrea anre' tau gadde kuhoja ase' pabalu' kanre-a anre' tau snack 1sE-look_for all NRp-sell rice -DEF NEG person

a'balu' anre' todo' tau ananro kanre-kanreang. a'- balu' anre' todo, tau a- nanro kanre-kanre-ang VRi-sell NEG also person STV-save food -NRs

Sanggengku lante mae ri Dassa' a'boja loka sanggeng-ku lante mae ri Dassa' a'- boja loka until -1sPO arrive come GP Dassa' VRi-lookfor t. nana

ka pa're kaleama mingka anre' mosse ka pa're kalea-ma mingka anre' mo -sse' because hungry very -1sCHP but NEG CMP -REP

nibalukang; punna tannakua anre' kubalukang, nakua ni- balu'-ang punna tang-na-kua anre' ku -balu'-ang na-kua PASS-sell -BEN if NEGp-3E-say NEG 1sE-sell -BEN 3E-say

labbusumi. Lanteku to'pa ri balla'ku ri labbusu -mi lante -ku to' -pa ri balla'-ku ri all_gone-3CHP arrive-lsPO also-INC GP house -1sPO GP

Kalimporo ri tette' limaya ri karahie'na kunampa Kalimporo ri tette' lima-a ri karahie' -na ku -nampa Kalimporo GP o'clock five-DEF GP afternoon-3PO isE-then

A11 the way to Tanete I looked for all the food sellers; I looked for all the rice sellers; no one was selling anything; no one had saved any food. A11 the way to Dassa' I looked for bananas because I was really hungry but again there wasn't anything being 5old; if they didn't say they weren't selling any, they said they were all gone. When I finally arrived at my house in Kalimporo at five o'clock in the afternoon

Sehingga saya melanjutkan ke Tanete. Tiba di Tanete Isayal mencari lagi warung yang menjual makanan tetapi semuanya tidak ada yang menjual makanan. Saya melanjutkan perjalanan ke Dassa, setelah tiba di Dassa saya ber-tanya lagi pada penjual pisang karena sudah lapar, tetaptjawaban penjual mengatakan habis. Waktu saya tiba di rumahku di Kalimporo pada jam lima sore, barulah


angnganre; ti bangnginaji kungnganre ri Bantaeng ri ang-kanre ri bangngi-na -ji ku- ang-kanre ri Bantaeng ri VRt-eat GP night -3PO-3EMP 1sE-VRt-eat GP Bantaeng GP

balla'na taua sikiddi to'ji pole. Apakua' balla'-na tau -a sikiddi to' -ji pole a- pakua house -3PO person-DEF little_bit also-3EMP also STV-thus

minjo pau-paunna iareka cari'-caritanna nikuaya mi -injo pau-pau-na iareka cari'-carita-na ni- kua-a 3CMP-that report -3PO or story -3PO PASS-say-RELs

sinrahung, salaang napakei tau rioloa. Ia sinrahung sala -ang na-pake-i tau ri-olo -a ia invisibility wrong-NRs 3E-use -3A person GP-before-DEF 3PRO

nikuaya salaang napakei tau rioloa ni- kua-a sala -ang na-pake-i tau ri-olo -a PASS-say-RELs wrong-NRs 3E-use -3A person GP-before-DEF

su'rung kunni-kunnina risesena tau su'rung kunni-kunni-na ri-sese -na tau until now -3PO, GP-among_a11-3PO person

angngisse'a, mingka ia nikuaya sinrahung ang-isse'-a mingka ia ni- kua-a sinrahung VRt-know -RELs but 3PRO PASS-say-RELs invisibility

sikaliji nipake sitaung anre' na'kulle sikali-ji nipake sitaung anre' na-a,- kulle one-time-3EMP PASS-use one-year NEG 3E-VRi-can

anjari punna nipakei a'tarru'-tarrusu injO ang-jari punna nipake-i a'- tarru'-tarrusu injo VRt-happen if PASS-use -3A VRi-continuously that

I was able to eat; I also ate a little bit at the people's house that night in Bantaeng. So that's the report or the story of what is called invisibility and invincibility which was used by people in the old days. Now it only hap-pens with people who know about it, but that which is called invisibility can only be used once a year, it can't be used all the time,

saya mendapat makanart; saya juga makan sedikit pada malam di Bantaeng. Demikianlah hal ihwal yang dinamakan mempunyai ilmu gaib dan ilmu kebal yang dipakai orang-orang zaman dahulu. Ilmu itu juga dipakai sampai sekarang bagi orang yang mengetahui. Akan tetapi ilmu gaib hanya dapat dipakai satu kali setahun.

KONJO 113

anua, nasaba' punna nipakei a'tarru'-tarrusu anu-a nasaba' punna nipake-i a'- tarru'-tarrusu GVW-DEF and-reason if PASS-use -3A VRi-continuously

a'kulle tau napake a'lukka'. Jari anre' a'- kulle tau na-pake a'- lukka' jari anre' VRi-can person 3E-use VRi-steal happen NEG

nisareangi ri AllaTaala ni- sare-ang-i ri AllaTaala PASS-give-BEN-3A GP God

numpatantangi injo nu- ang-pa- tantang-i injo RELp-VRt-CAUS-hold -3A that

iareka ri setang iareka ri setang or GP demon

jama-jamaanga. Sikua jama-jama-ang-a sikua work -NRs-DEF REC-say

jinjo kurapi' kupau iareka kucarita. Bara' ji injo kurapi' kupau iareka kucarita bara' 3EMP that 1sE-reaCh 1sE-tell or 1sE-story perhaps

a'kullei rie' ampanabai punna rie' pale' a'- kulle-i rie' ang-pa- naba punna rie' pale' VRi-can -3A havp VRt-CAUS-correct-3A if have anyway!

sala, napakahaji' punna rie' kurang. E, Salama'. sala na-paka- haji' punna rie' kurang e salama' wrong 3E-CAUSa-good if have less well, safe

because if it was used alI the time people could use it to steal. So it isn't given by God or demons to those who would do such things. So that's the end of what I can tell. Perhaps there is someone who could correct it if there is something wrong or make it better if it is lacking. Well, farewell.

Jika dipakai terus-menerus akan disalah "gunakan oleh orang jahat untuk men-curi, jadi hanya satu kali setahun. [Ilmu ini] tidak dapat diberikan oleh Tuhan Allah atau setan kepada orang yang akan memegang hal-hal semacam itu. Demikianlah yang dapat saya ceritakan. Harap dikoreksi, jika ada kekurangan mohon ditambah, jika berlebihan mohon dikurangi. Sekian dan terima kasih.


BIBLIOGRAPHY

This bibliography is not meant to be exhaustive, but rather to give a listing of the articles written by those who have contributed texts to this volume. Most of the following articles .will have its own bibliography giving a more complete listing of materials written about the various languages. Any of the manuscripts noted below may be obtained by writing directly to the author at SIL, Box 164, Ujung Pandang 90001, Sulawesi Selatan, Indonesia.

BARR, Don, Sharon BARR and C. SALOMBE 1979 Languages of Central Sulawesi. Hasanuddin University. Ujung

Pandang.

BARR, Donald F. and Sharon G. 1988 Phonology of Da'a, Central Sulawesi. In Steinhauer.

BARR, Donald F. 1988 The Functions of Reduplication in Da'a. In Steinhauer. 1988 Da'a Verbal Affixes and Clitics. In Steinhauer. 1988 Focus and Mood in Da'a Discourse. In Steinhauer.

BARR, Sharon G. 1988, Da'a Kinship and Marriage. In Steinhauer.

BUSENITZ, Bob 1989 Balantak Phonology. To appear.

BUSENITZ, Marilyn 1988 Balantak Demonstratives, Locatives and Directionals. To appear.

CHRISTENSEN, Juha and Pirkko 1989 Rampi Phonology. Manuscript.

EVANS, Donna 1990 Proto-Kaili-Pamona. Manuscript. 1989 Phonology of Ledo. Manuscript.

FRIBERG, Barbara 1988 Ergativity, Focus and Verb Morphology in Several South Sulawesi

LanguageS. VICAL1, Oceanic Languages, Papers from the Fifth International Conference on Austronesian Linguistics. Ed. by Ray Harlow and Robin Hooper. Auckland, New Zealand.

FRIBERG, Timothy, ed. 1988 South Sulawesi Survey Papers. Workpapers in Inclonesian Linguistics

#5. SIL. Jayapura.

BIBL1OGRAPHY 115

FRIBERG, Timothy and Barbara 1988 A Dialect Geography of Bugis. In Steinhauer. 1989 Notes on Konjo Phonology. To appear.

GRIMES, Charles E. and Barbara D. 1987 Languages of South Sulawesi. Pacific Linguistics, D-78,

LASKOWSKE, Thomas 1990 Seko Phonology. (in process)

MARTENS, Martha 1987 Conversational Clitics in Uma. NUSA, 27:1-18.

MARTENS, Michael 1986 Perfective mi in Uma Discourse. Language in Global Persepctive, ed.

by Benjamin F. Elson, 163-176. SIL. Dallas. 1987 The Poor Fellow and the Assertive Fellow: a Study of two conjugated

clitics in Uma. NUSA, 27:19-48. 1988 Phonology of Uma. In Steinhauer. 1988 Notes on Uma Verbs.. In Steinhauer. 1988 Focus and Discourse in Uma. In Steinhauer. 1988 How Big is Your Rice? - Units of Measurement among the Uma

People. In Steinhauer. 1988 Focus or Ergativity? Pronoun Sets in Uma. In Steinhauer. 1989 Proto-Kaili-Pamona. Manuscript.

MARTENS, Michael and Martha 1988 Some Notes on the inelegant glottal: A Problem in Uma Phonology.

In Steinhauer.

STEINHAUER, Hein, ed. 1988 Papers in Western Austronesian Linguistics No. 4. Pacific Linguistics,

_ A-79. Australian National University.

Publications in the LANGUAGE DATA series are available from the Summer Institute of Linguistics, Academic Publications Office, 7500 W. Camp Wisdom Road, Dallas, Texas 75236, U.S.A.

LANGUAGE DATA publications in the Asia-Pacific Series to date are:

No. 1 More on the Deep and Surface Grammar of Interclausal Relations by D. Lee Ballard, Robert J. Conrad and Robert E. Longacre, 1971, v + 59 pp., ISBN 0-88312-201-4. Also published as Microfiche AP 1, ISBN 0-88312- 301-0.

No. 2 A Phonological Reconstruction of Proto-North-Bahnaric by Kenneth D. Smith, 1972, v + 106 pp., ISBN 0-88312-202-2. Also published as Microfiche AP 2, ISBN 0-88312-302-9.

No. 3 Barai Sentence Structure and Embedding by Michael L. Olson, 1973, viii + 141 pp., ISBN 0-88312-203-0. Also published as Microfiche AP 3, ISBN 0-88312-303-7.

No. 4 Grammar of Yessan-Mayo by Velma Foreman, 1973, iv + 302 pp., ISBN 0-99312-204-9. Also published as Microfiche AP 4, ISBN 0-88312-304-5.

(No. 5) A Preliminary Vocabulary of Tifal with Grammar Notes by Phyllis M. Healey and Walter Steinkraus, 1972, 117 pp., Microfiche AP 5, ISBN 0- 88312-305-3.

No. 6 Notes on Mansaka Grammar by Gordon and Thelma Svelmoe, 1974, 138 pp., ISBN 0-88312-206-5. Also published as Microfiche AP 6, ISBN 0- 88312-306-1.

No. 7 Tolai Language Course by Karl J. Franldin, Harland B. Kerr and Olive H. Beaumont, 1974, 138 pp., ISBN 0-88312-207-3. Also published as Microfiche AP 7, ISBN 0-88312-307-X.

No. 8 Mamanwa Grammar by Jeanne and Helen Miller, 1976, 194 pp., ISBN 0- 88312-208-1. Also published as Microfiche AP 8, ISBN 0-88312-308-8.

No. 9 Notes on Balangao Grammar by Joanne Shetler, 1976, 248 pp., ISBN 0- 88312-209-X. Also published as Microfiche AP 9, ISBN 0-88312-309-6.

• No. 10 Notes and Queries on Language Analysis by David Thomas, 1975, 121 pp.,

ISBN 0-88312-210-3. Also published as Microfiche AP 10, ISBN 0-88312- 310-X.

No. 11 Semantics of Omie Discourse by John F. and June Austing, 1977, 67 pp., ISBN 0-88312-211-1. Also published as Microfiche AP 11, ISBN 0-88312- 311-8.

No. 12 Angan Languages are Different ed. by Phyllis M. Healey, 1981, 120 pp., ISBN 0-88312-212-X. Also published as Microfiche AP 12, ISBN 0- 88312-312-6.

No. 13 An Investigation of the Tones of Lhasa Tibetan by Annemarie Hari, 1980, x + 232 pp., ISBN 0-88312-213-8. Also published as Microfiche AP 13, ISBN 0-88312-313-4.

No. 14 Bomeo Language Studies I ed. by Charles Peck, 1988, ix + 228 pp., ISBN 0-88312-214-6. Also published as Microfiche AP 14, ISBN 0-88312-314-2.

No. 15 Sulawesi Language Texts ed by Barbara Friberg, 1990, viii + 117 pp„ ISBN 0-88312-215-4. Also published as Microfiche AP 15, ISBN 0-88312- 300-2.

No. 16 Mansaka Dictionary by Gordon and Thelma Svelmoe, 1990, xv * 536 pp., ISBN 0-88312-216-2. Also published as Microfiche AP 16, ISBN 0-88312- 335-5. (in preparation)

No. 17 Language as Social Behavior: Folk Tales as a Database for Developing a Beyond-the-discourse Model by Imanuel Christian, 1987, xii + 308 pp., ISBN 0-88312-217-0. Also published as Microfiche AP 17, ISBN 0-88312- 317-7.

There is an African Series and an Amerindian Series which can also be obtained from Dallas.

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