International Journal of Language Education

Volume 5, Number 1, 2021, pp. 569-584

ISSN: 2548-8457 (Print) 2548-8465 (Online)
Doi:

Meaning of Local Language Expression of Pasang Ri Kajang and Its

Implication for Language Teaching

Anis Marliana
Universitas Negeri Makassar, Indonesia
Email: [email protected]

Anshari
Universitas Negeri Makassar, South Sulawesi, Indonesia.
Email: [email protected]

Johar Amir
Universitas Negeri Makassar, South Sulawesi, Indonesia.
Email: [email protected]

Received: 27 February 2020

Reviewed: 4 April 2020 to 9 December 2020
Accepted: 5 January 2021

Abstract
Pasang Ri Kajang is an Ammatoa community life guidance which is consist of a collection of ancestral
mandates. The formulation of the problem in this study is how Pasang Ri Kajang, which is Local Wisdom,
contains aspects of Proverbs, Proverbs and Literature Characteristics the purpose of this research study is:
Getting a picture of how Pasang Ri Kajang that is a Local Wisdom contains aspects of Proverbs,
Characteristics and Literature. Data collection techniques through informants through observation,
interviews, recordings and documentation. Sources of data in this study were obtained from primary data
sources, namely customary stakeholders and community leaders. Data were collected from July 2019 to
September 2019. Research findings and conclusions that the contents of Pasang Ri Kajang include
proverbs. Types of proverbs: proverb, thimble or slogan. Pasang Ri Kajang, if observed almost all elements
of literary works contained in Pasang ri Kajang. Literary elements, namely: thoughts, experiences, ideas,
feelings, enthusiasm, beliefs, beliefs, expressions, expressions, forms, and language criteria for proverbs
that are the structure that must not change, the beauty of the language lies in the repetition of words at the
beginning of the sentence with use the word, reflecting events that occur in a society, proverbs are formed
and created with a reliable and beautiful language bond so that the proverb will be attached to the mouth of
the community and hereditary Celoka and Talibun.

Keywords: Pasang ri Kajang contains aspects of proverbs, proverbs, literature

Introduction
Kajang is located in Bulukumba Regency, South Sulawesi Province, approximately 200
km east of Makassar, and has undergone four changes in government structure, namely: (1)
Taumanurung period which is almost the same time in the Three Kingdoms of Tellu Boccoe in
South Sulawesi, (2) the Gallarang period yallumasa Gallarang as a leader in a community, as an

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example of limayya custom for the Kingdom of Kajang which has five Gallarangs. Gallarang
Lembanbagi Lembang Kingdom, Gallarang Laikang for Laikang Kingdom, (3) karaeng period, in
the past there were three Kingdoms of Kajang, each of which stood sovereignly namely the Kajang
Kingdom which adhered to the limayya karaengtallua custom system, Lembang Kingdom, and the
Laikang Kingdom, (4) camat period is a designation that applies nationally to the top of the
subdistrict leader.
Pasang Ri Kajang is the highest guiding norm value system for the Ammatoa community
in perceiving things in life both worldly and afterlife oriented. Pasang ri kajang is an unwritten
guideline, passed down from generation to generation through the oral tradition from Ammatoa
Mariolo (the first Ammatroa) to her followers from her followers to the next generation who adhere
to these teachings to this day (Osman et al., n.d.). The intended adverse effect is the destruction of
the ecological balance and the disruption of the social system. Such is the belief of the Ammatoa
people in the Pasang Ri Kajang. Pasang contains guidelines for human life in all aspects, be it
social, religious, livelihoods, culture, environment and leadership systems. The tides also describe
the process of the occurrence of the earth based on the mythology of the Ammatoa community. In
essence, Pasang is similar to Lontarak in the Bugis culture system. At first glance, Pasang
resembles religious teachings that regulate the pattern of human life holistically. Even though it
seems that the Ammatoa people do not consider tides as a religion or belief system, because tides
are considered broader than that. The Ammatoa people adhere to a belief system called patuntung,
and the patuntung teachings are an inseparable part of the Pasang Ri Kajang. As with local wisdom
found in indigenous peoples in general, Pasang contains various teachings of ancestors whose
substance is to guide people to do good, honest and straightforward lives.
Pasang is life guidance. People may be rich, but they must live the simple life.
Tallasakamase-mase, ”said the Ammatoa. Tallasakamase-mase (simple life) is just one of the
derivatives of the Tide. In addition, the Kajang Indigenous People also know Angnganre narie,
Care-care narie (clothes), Pammali juku narie (there are side dishes), Tana koko galung narie,
Balla situju-tuju means (there is food, fish finders, rice fields there, a makeshift house), and Katutui
Ririe'na, Rigentenganna Tala Tabbua Palaraya which means (take good care of it while it is still
there, before the onset of the crisis) (Akib, 2008)
Based on the background that has been stated, the formulation of the problem is How does
Pasang Ri Kajang which is Local Wisdom contain aspects of Proverbs, Characteristics and
Literature and the purpose of this research study is to get a picture of How Pasang Ri Kajang
which is Local Wisdom contains aspects of Proverbs, Characteristics of Proverbs and Literature.

Literature review
Definition of kajang
Tamrin in (Sambu, 2016), that Kajang comes from the word sikajariang or akkajariang
which means that everything was created initially in Tanatoa, that is why one of the villages in the
Tanatoa village area is now the Malleleng village after the expansion or expansion of Tupare which
means it was created or used, but the word Tupare does not explain in detail what was created.
However, if we trace and listen to several chapters or the contents of the Pasang Ri Kajang, it is
implicitly found that Tana was initially in this world Tombolo a hill shaped like a coconut shell.
According to the tide, a hill called Tombolo that gradually undergoes a process and creates several
continents and several islands, which in Pasang Ri Kajang terms are rambangseppang and
rambangluara or narrow yards and large yards.

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Pasang Ri Kajang
Put it as information from the ancestors, passed down orally from generation to generation,
giving the public knowledge of the reality of life and life, both in the world and in the future.
Therefore, Pasang includes things about the way they live socially and culturally. Insert the
following meanings: trust, fatwa, advice, guidance, warnings and reminders for the community.
The Pasangri Kajang is a complete knowledge of aspects of life, both worldly and of nature,
including in myths, legends and genealogies.
Pasang contains a meaning that is more than just a message. Pasang is more of a sacred
mandate. It is proven that Pasang is something that is legally obliged to be obeyed and
implemented. If it is not implemented it will result in undesirable things, such as damage to the
balance of the social and ecological systems, including in the form of certain diseases (Kajang:
Natabai Pasau) in those concerned and to the entire community (Wijaya, 2018). Ammatoa
indigenous people in managing forest resources cannot be separated from their belief in the pasang
teachings. The Ammatoa indigenous people understand that the world created by Turie 'A'Ra'na
and its contents must be kept in balance, especially the forest (Syarif, 2018).
(Tandean, 2020) said that the Kajang tribe also wanted to achieve the degree of manuntungi
(piety). Manuntungi is reflected in the attitude and behavior of his life, which is honest, firm,
patient, and tawakkal in living a kamase-mase (humble/simple) life. Pasang also has a dynamic
impression, which contains the world only as a stopover and impermanent. Annelinoa Pammari-
marianji, alloriboko pammantangang karakkang. Life on earth is only temporary, eternal life in
the next day. Everyone is trying to surrender to the will of Turie' A'Ra'na to prepare for a more
eternal life in the days after death. Kajang Tradition is well known as an indigenous community
that does not want to touch modernity and rejects influences from outside the community. So do
not be surprised if in the Kajang customary area there are no modern means of transportation, no
electricity and no visible means of communication. Pasang teaches the public to hold the principles
of a simple and unpretentious life, or what is called akkamase-mase (Badewi, 2018)

Pasang Ri Kajang as local affiliate.

Pasang Ri Kajang as local wisdom is a living guideline of the Ammut community
consisting of a group of ancestors. The values contained in the tide are considered sacred by the
Ammatoa community, the example of kamase-mase life is the controversy of modern life (Susanti,
2015)
a. Pasang is andingi traditional ritual that is carried out in the sacred forest at the beginning of
the year to ask for grace, ease of sustenance, soil fertility, avoidance of drought and others, as
well as akkattere rituals for people who have excess harvests which are expressed as gratitude
for the sustenance obtained is a culture to maintain a relationship with Turie'A'Ra'na as
decisive in life. This is proof that the content and values of Pappasang make the Turie'a'ra'na
relationship a divine concept that is believed by the Kajang customary community to be the
most important. (Embas & Nas, 2019)
b. According to (Hafid, 2020), Pasang teaches the position of the Ammatoa people's houses
facing west where the sun sets. This implies that all life on earth will end in the same way that
the sun sets in the darkness of the night. Pasang is basically life a simple life. People may be
rich but must live simply. Pasang also regulates the area or living space of the Kajang
customary community which is divided into two, namely rabbang seppang and rabbang luara.
Rabbang seppang fully follows Pasang from Ammatoa. Not using footwear, not following
modernization and not using light colors. (Saputra, 2019).

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c. Pasang ri Kajang an ideal form of the Ammatoa culture. Pasang ri Kajang anre’nakkulle
nitambai anre’ nakkulle nikurangi ( Pasang cannot be added and cannot be reduced ) (Hijjang,
2005)
d. Pasang identics with religious teachings that regulate the pattern of human life in a holistic
manner, although it seems that the Ammatoa community does not consider pasang as a
religious aspect because the Ammatoa people adhere to the patuntung belief. (Rakyat, 2020)
e. Pasang in letterlical means an oral message that must be obeyed, fulfilled, and implemented.
Pasang contains the meaning of messages, trusts, advice, guidance, warnings. (Katu, 2018).
f. According to the (Tajibu, 2020), Pasang is believed to be the will of Turie'a'Ra'na which was
sent down to the first Ammatoa and passed down to Ammatoa's successor. It is a source of
values that govern the life of the world on its way to life in the future.
g. The Kajang tribe fortifies themselves and is strong to hold on to the traditions of their ancestors
called Pappasang, which are unwritten laws that must not be violated. (Kartika, 2017)

Pasang is full of moral messages

Pappasang is full of moral meanings and messages, because it contains noble values that
can be used as a guide for life, as a regulator of social behavior in society. Therefore, it is necessary
to have a serious study effort to reveal the noble values contained in it, especially the educational
value which is indispensable for building the character of the present and future generations. (Akib,
2003)
At first pappasang is pronounced and spoken. However, after the community has to know
the writing, the pappasang was written in lontarak letters on palm leaves. Due to the advancement
of culture and civilization, finally pappasang can no longer only be read through palm leaves but
has been written or recorded. This is done as an effort to pass on to the younger generation.

Research method
This research is a qualitative research, because this research will apply both written and
oral research data. The focus of the research or the point of attention that is the object of research
is the study of the value of the content of "Pasang ri Kajang" using hermeneutic studies or
interpretation of meaning by Paul Ricoeur.
The research design is a descriptive research design with hermeneutic studies or meaning
interpretation that will describe or describe the values contained in Pasang Ri Kajang. The values
are educational values, social values, philosophical values, and religious values. In this research,
the instrument is the researcher himself. After the research focus became clear, a simple research
instrument was developed that could be sharpened and could be supplemented with data from
interviews, observation and documentation.
In this study, the researchers will do several data collection techniques, namely:
Observation
Researchers conducted a search for initial information about the pairs and their
whereabouts and the presence or absence of these Pasang.

Interview / about the plug function

Researchers conducted direct interviews with informants, namely Ammatoa traditional
stakeholders, community leaders to get information about how to understand, interpret and
implement or manifest pairs of Kajang in everyday life in Kajang District, Bulukumba Regency.

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Records
Researchers will use the aid of a recording device when conducting interviews, this aims
to make it easier for researchers to write the results of interviews and avoid losing interview data.
4) Documentation
Documentation is intended to collect data in the form of event records, both in the form of writing,
pictures, visualization data and recordings.

Data Analysis
Data were analyzed using analyzes including:
1. Data reduction is grouping messages based on educational values, social values,
philosophical values, and religious values contained in the pairs.
2. Data presentation (data display), namely reviewing the records of observations, interviews,
and documentation and separating important and unimportant data.
3. Drawing a conclusion or verification (conclusion drawing / verification), which is a
rewrite, explanation of the meaning, information, characteristics in the dimensions of the
relationship with the problem.
4. Make a final analysis in the form of a report for the purposes of writing research results.

Research data validation contains:

1. Extension of observation
The extension of the observations means that the researcher returns to the field. Extension
of observation is carried out if the data found are incomplete. In addition, extension of
observations can also be carried out to double-check the accuracy of the data obtained.
2. Increase Persistence
The observation persistence technique is carried out with the intention of making careful,
detailed, in-depth, and continuous observations of events that occur in the research setting.
3. Triangulation
At this stage, source triangulation was carried out, namely the data obtained by the
researcher from the results of interviews with primary data sources, then the researcher proved the
truth of the data by conducting interviews with a triangulator as a comparison. Data from
interviews with triangulators were compared with interviews with primary data sources.

Research findings
Post in terms of proverbs
If we look at the above proverbs theory, then we try to analyze the contents of Pasang Ri
Kajang then we will find that the Pasang contain types of proverbs. These types of proverbs are
found in the contents of Pasang Ri Kajang as in the table below

Table 1. The contents of Pasang Ri Kajang in terms of types of proverbs

No The Contents Of The Message Types of Information
Proverbs
1. Ako naha-nahai anupunnai numaeng taua Proverb The proverb is a type of proverb
napatti songo. that contains advice that comes
This means that you cannot intend to have from the older one.
something that comes from someone else's
sweat drops.

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2. Ako appadai tummue parring. Proverb The proverb is a type of proverb

That means it cannot be like someone that contains advice that comes
splitting a bamboo. from the older one.
3. Ako ngallei kaju ta’sanjeng. Proverb The proverb is a type of proverb
This means that you cannot take lean wood that contains advice that comes
from the older one.
4 Tallang sipahua manyu siparampe, mate Proverb The proverb is a type of proverb
siroko bunting sipabasa. that contains advice that comes
(Sinking help each other, held each other back from the older one.
when drowning, giving shread when dying,
and helping each other in the married time.)

5. Ako nupa’lo’lori ere ri annunggayya. Proverb The proverb is a type of proverb

(Should not drain the water to the top) that contains advice that comes
from the older one.
6. Appasalako katinting ri annoranga iyapa Proverb The proverb is a type of proverb
talanati’jo tau tullaloa. that contains advice that comes
(Get rid of the thorn from the road, so that it from the older one.
doesn't stab passersby)
7. Katuturie’nu, rigentengan tabattuna Bidal or The proverb is a type of proverb
palarayya. pameo that contains advice that comes
(Take care of yours, before the famine). from the older one.
8. Punna larroi linoa ri kau, tala pattajangi Thimble or Thimbles are proverbs that
sinampe, ammuko, nacallako dewata. Slogan contain expressions that contain
That means if the earth is angry with you, do warnings.
not wait. Soon or tomorrow, the gods will be
angry.
9. Nikasipalliangngi.ammanra’-manraki Thimble or Thimbles are proverbs that
borong. Slogan contain expressions that contain
That means, prohibited from damaging the warnings.
forest.
10. Tallasa tuna.kamase-mase. Means live life Thimble or Thimbles are proverbs that
in a straightforward way Slogan contain expressions that contain
warnings.

Based on the examples of the Pasang in table 1 above, it can be concluded that the contents
of Pasang Ri Kajang are included in proverbs. Types of proverbs: proverb, thimble or slogan. The
saying is a type of proverb that contains advice given by parents. The contents of Pasang contain
many suggestions, especially from ancestors and from Ammatoa Thimble or Proverbial Proverbs
are one type of proverb, which has the meaning of teasing or taunting allusions to the listener or
reader. Likewise, Pasang Ri Kajang in the form of innuendo or warning. In accordance with the
above explanation of the proverb, fill in the meaningful Pasang of messages or parental advice as
follows
a. Ako naha-nahai anupunnai numaeng taua napatti songo. This means that you cannot intend
to have something that comes from someone else's sweat drops.
b. Ako appadai tummue parring. That means it cannot be like someone splitting a bamboo.
c. Ako ngallei kaju ta’sanjeng. This means it is not possible to take wood that is propped up (may
not take the rights of others).

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d. Tallang sipahua manyu siparampe, mate siroko bunting sipabasa. (Drowning. Helping each
other. Drifting together. holding each other (please helping), both dying in agony (happy, both
hard and hard)
e. Ako nupa’lo’Lori ere ri annunggayya (may not run water up).
f. Appasalako katinting ri annoranga iyapa talanati’jo or tullaloa. (Get rid of the thorn from the
road, so as not to stab a passer-by (do good/reward)
As for examples of thimble or slogan, proverbs, which are allusions or warnings, are found in the
contents of the following Pasang:
a. Katuturie'nu, rigentengan tabattuna palarayya. (Take care of yours, before the lean season
comes) keep happy before hard times come, keep alive before death
b. Punna larroi linoa ri you, tuning pattajangi sinampe, ammuko, nacallako dewata. It means, if
the earth is angry with you, do not wait, for a moment or tomorrow, the gods will be angry.
c. Nikasipalliangngi.ammanra’-manraki borong. That is, prohibited from damaging the forest.
d. Tallasa tuna. Kamase-mase. That is, life is effortless in order to get mercy from God (Tu
ero’ka ’ri A’ra’Na)

Table 2: The Pasang Ri Kajang study judging from the aspects of proverbs
No Characteristics of Sample Contents of Pasang
Proverbs
1. The words in proverbs are 1. Je’ne.talluka,sambayang tangattappu.
definite and irreversible shalat tak putus wudhu tak batal
arrangements. 2. Akonaha.nahai.anupunnai.numaeng.taua.napattiki
songo.
(May not intend to have something that comes from
someone else's sweat droplets)
3. Ako angngallei kaju ta’sanjeng.
This means that you cannot take lean wood.
4. Tallang sipahua manyu siparampe, mate siroko bunting
sipabasa (Sinking help each other, held each other back
when drowning, giving shread when dying, and helping
each other in the married time).
5. Nikasipalliangngi.ammanra’-manraki borong.
(Forest damage is prohibited). Ako nupa’lo’lori ere ri
annunggayya. (No running water can go up)

In table 2. Above, the example installs “Je’ne.talluka, connect tangattappu”. (Ablution

ablution and unbroken prayer) Jene Talluka is a ablution that is incomplete when separated by a
continuous phrase Tongatapu (unbroken prayer), thus changing the meaning or meaning of the
sentence, the sentence to be rendered incomplete and the meaning changed. Therefore, the content
of the Pasang, meeting the criteria of the standard feature, is an order that cannot be changed.

Table 2a: Pasang Ri Kajang review reviewed from the aspects of proverbial features
No Characteristics of Sample Contents of Pasang
Proverbs
1 Proverbs are used to a. Akonaha.nahai.anupunnai.numaeng.taua.napattiki
insinuate or can also songo.
be used to beautify (Must not intend to have something that comes from
languages. someone else's sweat droplets)

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b. Ako.appadai.tummue parring.
(It can't be like someone splitting a bamboo)
c. Ako angngallei kaju ta’sanjeng.
(Must not take lean wood)

According to table 2.a above, if we read the characteristics of a herbal or papal proverb
such as the contents of a tide learn the cheese ta tajanjeng. This means that it is not a good idea to
pick up a reclaimed wood. Insult to someone who takes someone else's rights instead of theirs.
While the features of the language are such adorned language as the contents of Ako Pasang of
langangeri, ako kaitte-itte, ako katappa-tappa, and rikarambu rusau mumps.) The beauty of the
language lies in the repetition of the word in the beginning of the sentence using the word "ako"

Table 2b: Pasang Ri Kajang studies reviewed from the aspects of proverbs
No Characteristics of Sample Contents of Pasang
Proverbs
2 Words in proverbs 1) Bola-bola.pa’lettekang, baju-baju.pasampeang,
are usually pettakalennu kamaseang kolantunu naiyakala’ biranga
organized, nice to a’lele cera’ minto’i.
hear and have (Houses can be moved, clothes can be removed, take care.
meaning love your knees, and the power flows like blood.)
2) Lambusu’nujinukaraeng, gattannujinuada’sa’bara’nuji
nuguru, pisonanuji nu sanro.
(Because honestly, you become a government, because you
firmly become a custom, because you are patient. You
become a teacher because of submission. You become smart.
3) Ako kalangnge langngeri, ako kaitte-itte, ako katappa-tappa,
rikarambu lalang riasu timuang.
(It is not allowed just to listen, not just to see, it is not allowed
to believe in the passing buffalo and howling dogs)

Based on the table 2b common features that are words in proverbs are usually organized,
nice if heard and has meaning such as the contents of Pasang; 1). Balls, pats, shirts, pampampang,
pettakalennu kamaseang kolantunu naiyakala 'biranga a'lele cera' minto '. (Houses can be moved,
clothes can be taken off, take care. yourself love your knees, and the power flows like blood.2).
(Because you are honest, you become a government, because you are firmly customed, because
you are patient, you become a teacher, because you are relieved. You become smart. 3). Akang
kalangnge is straightforward, ako kaitte-itte, ako katappa-tappa, rikarambu lalang ruangu timuang.
The contents of the Pasang have deep meaning, have a beautiful language, and are pleasant to hear.

Table 2c: Pasang Ri Kajang study in terms of the characteristics of proverbs

No Characterisctics of Sample Contents of Pasang
Proverbs
3 Proverbs are usually 1) Punnanita’bangikayua riboronga, angngurangngi
formed or created based ibosi, appatanrei timbusua, anjo boronga angkontai
on a cautious view and bosia, aka‘Na kayua appakalompo.timbusu, raung
comparison of the kayua angngonta bosi.
natural surroundings (if a tree is cut down in the forest, it reduces the rain,
and also to the events removes the springs, the forest brings rain and springs,

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that occur and apply in the roots of the wood. raising the springs, and the leaves
society, of the wood provoke rain)
2) Nipanjari inne linoa lollong bonena, lani pakkegunai
.risikonjo .tummantanga. ribahonna linoa,.mingka
u’rangi toi, ampallarroi linoa rikau tala.rie’lana
pangngu’rangiang
the earth was made and its contents to be used by all who
live on the earth, but also remember, if the earth is angry
at you no one remembers)
3) Punna erokko anna’bang sipoko’ kayu ri boronga, a’
lamunko rolo ruang poko’anggenna timbo.
( If you want to cut down one tree in the forest, you first
plant two trees until it grows )

Based on table 2c above, proverbs are usually formed or created based on a very
conservative view and comparison of the natural surroundings and to events that occur and apply
in society such as the content of Pasang; 1). Punnanita'bangikayua riboronga, angosi reduction,
appatanrei timbusua, anjo boronga angkontai bosia, aka kayua appakalompo.timbusu, roared
kayua angngonta bosi. (If a tree is cut down in the forest, it reduces the rain, removes the springs,
the forest brings rain and springs, the roots of the wood. raise the springs, and the leaves of the
wood provoke rain.2). Nipanjari inne linoa lollong bonena, lani pakkegunai .risikonjo.
Tummantanga. ribahonna linoa, .mingka u'rangi toi, ampallarroi linoa rikau tala.rie'lana
pangngu'rangiang (this earth was made and its contents, to be used by all who live on earth, but
remember also, if the earth is angry at you, no remembered). 3). Punna erokko anna'bang sipoko
kayu ri boronga, a' lamunko rolo ruang poko'anggenna timbo. (If you want to cut down one tree in
the forest, you plant two trees until they grow) The three contents of the Pasang above reflect the
events that occur in a community.

Table 2d: Pasang Ri Kajang study in terms of the characteristics of proverbs

No Characteristics of Sample Contents of Pasang
Proverbs
4 Proverbs are formed and 1. Ako kalangnge langngeri, ako kaitte-itte, ako katappa-
created with a reliable and tappa, rikarambu lalang riasu timuang.
beautiful language bond (Not just hearing, not seeing, not believing in a passing
so that the proverbs will buffalo and howling dogs).
stick in the mouths of the 2. Lambusu’nujinukaraeng, gattannujinu ada’sa’ bara’
community and hereditary nuji nuguru, pisonanuji nu sanro.
3. (Because honestly, you become a government, because
you firmly become a custom, because you are patient.
You become a teacher because of submission. You
become smart
4. Bola-bola.pa’lettekang, baju-baju. pasampeang,
pettakalennu kamaseang kolantunu naiyakala’ biranga
a’lele cera’ minto’i.
(Houses can be moved, clothes can be removed, take
care of your knees, and the power flows like blood.

Based on table 2.d above, proverbs are formed and created with a reliable and beautiful
language bond so that the proverbs will stick in the mouth of the community and hereditary.

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Pasang Ri Kajang content review in terms of literary aspects

(Sumardjo & Kosim, 1997) state that literature is a human personal expression in the form
of experiences, thoughts, ideas, enthusiasm, and beliefs in a form of concrete images that can
arouse enchantment with language tools so that literature has elements in the form of thoughts,
experiences, ideas, feelings, passion, beliefs, beliefs, expressions, expressions, forms, and
language.

Table 3: Literary elements contained in Pasang ri Kajang

No Contents of Pasang Literary elements
1. Ako.angngalepe jangang.polong, appapitto’jangang Elements Other expressions
mate. contained there are thoughts,
(You cannot flank a dead chicken,and pecking a dead feelings, enthusiasm,
chicken). expressions and ideas
2. Akonaha.nahai.anupunnai.numaeng.taua.napattiki The elements of expression
songo. contained are thoughts,
(No intention of owning something that comes from feelings, enthusiasm,
someone else's sweat drops) expressions and ideas
3. Ako kalangnge langngeri, ako kaitte-itte, ako katappa- The elements contained are:
tappa, rikarambu lalang riasu timuang. thoughts, feelings, enthusiasm,
(Not just hearing, not seeing, not trusting a passing buffalo expressions and ideas
and howling dogs)
4. Ako angngallei kaju ta’sanjeng. The elements of expression
( You cannot take a lean wood contained are: thoughts,
feelings, enthusiasm,
expressions and ideas
5. Bola-bola.pa’lettekang, baju-baju.pasampeang, The expression elements
pettakalennu kamaseang kolantunu naiyakala’ biranga contained are: thoughts,
a’lele cera’ minto’i. feelings, enthusiasm,
(Houses can be moved, clothes can be taken care of, love expressions, ideas, and beliefs
your knees, and the power flows like blood
6. Lambusu’nujinukaraeng, gattannujinuada’sa’bara’nuji Elements of expressions,
nuguru, pisonanuji nu sanro. feelings, expressions, beliefs,
(Because honestly you become a government, because you and ideas.
firmly become a custom, because you patiently become a
teacher, because of submission you become smart.

7. Appasalako katinting ri annoranga iyapa talanati’jo tau The feeling elements contained
tullaloa. are: the experience of
(Get rid of the thorn from the road, so as not to stab a expression, enthusiasm,
passer-by. thoughts, beliefs
8. Nikasipalliangngi.ammanra’-manraki borong. Experience, thoughts and ideas
(Forest damage is prohibited)
9. Jagai Linoa lollong bonena, kammayatompa langika Elements of thoughts, ideas,
siagang rupa taua, siagang boronga experiences and expressions
(take care of the earth and its contents, as well as the sky
with humans and forests)
10 Punnanita’bangikayuariboronga,angngurangngi Experiences, thoughts and
Ibosi, appatanreitimbusua, anjo boronga angkontai bosia, ideas and expressions
aka‘na kayua appakalompo.timbusu, raung kayua
angngonta bosi.

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(If cutting down wood in the forest reduces rain, removes

the springs the forest brings rain and the root springs raise
the springs and the leaves of the wood attract rain.
11 Punna erokko anna’bang sipoko’ kayu ri boronga, Experiences, thoughts and
a’lamunko rolo ruang poko’anggenna timbo. ideas and expressions
(If you want to cut down one tree in the forest, you first
plant two trees until it grows)
12 Ako nupa’lo’lori ere ri annunggayya. Other elements of expression
(No running water can go up contained are thoughts,
feelings, enthusiasm,
expressions, ideas, and
language.
13 Anjo.boronga.anre.nakkulle.nipanraki, Beliefs, ideas, thoughts and
.punna.nipanrakibboronga, nupanraki’ikalennu. That expressions
means, Do not destroy the Forest, if you do the forest will
damage you
14 Ako annatta’uhe, attuha kaloro (Do not cut a rattan and Feelings, expressions, beliefs
poison the river and ideas
15 Tallang sipahua manyu siparampe, mate siroko bunting The elements of expression
sipabasa. contained are: thoughts,
(Sinking help each other, held each other back when feelings, enthusiasm,
drowning, giving shread when dying, and helping each expressions and ideas
other in the married time).
16 Ako.appadai.tummue parring. The elements of expression
(It shouldn't be like someone splitting a bamboo) contained are: thoughts,
feelings, enthusiasm,
expressions and ideas, and
language
17 Ako allingkai batang (Do not step over the trunk) The elements of expression
contained are thoughts,
feelings, enthusiasm,
expressions, ideas, and
language.
18 Tallasa tuna.kamase-mase The phrase elements contained
(Life the live is very simple) there; thoughts, feelings,
passion, expressions, ideas, and
language
19 Katuturie’nu, rigentengan tabattuna palarayya. Ideas, beliefs, feelings,
(take care of yours, before the famine expressions and thoughts.
20 .Nipanjari inne linoa lollong bonena, lani Beliefs, thoughts, ideas,
pakkegunai.risikonjo.tummantanga.ribahonna expressions, and expressions
linoa,.mingka u’rangi toi, ampallarroi linoa rikau
tala.rie’lana pangngu’rangiang
Made this earth and its contents, .to be used by all who live
on the earth, but remember also, if the earth is angry with
you no one remembers).
21 Sitte makianjo Turie’A’ra’na punna Beliefs, feelings, expressions,
nigaukangi.passuroangna,na nililiang pappisangkana passion, beliefs, expressions
(Will meet us, with God if done by His commands and and forms
avoided his ban)

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.22 Anre.nissei.rie’na anre’na Turie’ A’ra’na nakipala Beliefs, feelings, expressions,

doang, passion, beliefs, expressions
(not known to exist or not exist, to which we want to ask and forms
for prayer)
23 punna larroi linoa ri kau, tala pattajangi sinampe, Beliefs, feelings, expressions,
ammuko, nacallako dewata passion, beliefs, expressions
(if the earth is angry at you, don't wait for a while or and forms
tomorrow, the gods will be angry)
24 Appiso’na mange ri Turie’A’ra’na nasaba iyamiantu Beliefs, feelings, expressions,
appattantu dalle (surrender to what you want, because He passion, beliefs, expressions
is the one who determines your fortune) and forms
25 Je’ne.talluka, sambayan tangattappu. The elements of expression
Prayer does not break ablution is not invalidated contained are: thoughts,
feelings, enthusiasm,
expressions, ideas and forms
26 Annelinoa pammamari,.ahera pammantangang satuli- Beliefs, feelings, expressions,
tuli. passion, beliefs, expressions
(This world is a temporary place, the afterlife is the place and forms
to stay for its).
27 Turie’A’ra’na ammantangi.ri pangnga’rakanna Beliefs, feelings, expressions,
(which wants to be incarnate to the authorities) passion, beliefs, expressions
and forms
28 Abboyako.Suruga,narie’nuerang mange riahera, Beliefs, feelings, expressions,
napunna.naraka nuhoja,na-raka.to nuerang mange konjo passion, beliefs, expressions
Seek a paradise please, so that you may have some to take and forms.
to the afterlife, and if you seek hell, you will bring it to
hell.

29 Anre’kutarimai.bateparekku Punna tanaso’ri’i butta Beliefs, feelings, expressions,

dewata passion, beliefs, expressions
(I will not accept my creation if the gods do not approve and forms
it)

30 Nisareta pangngerata, iyareka tanisaretapengngerata Keyakinan, perasaan, ekspresi,

iyamintu Turie’A’ra’na appa’tantui semangat, kepercayaan,
(Our request is Granted or not is not the one that ungkapan dan bentuk
determines
31 Sallu riajoka mulu ri adahang (obedience and submission The elements contained are:
to government) thoughts, feelings, enthusiasm,
expressions and ideas

Based on table 3 above about Pasang Ri Kajang, if observed almost all elements of literary
works contained in Pasang of Kajang. Literary elements, namely: thoughts, experiences, ideas,
feelings, passion, beliefs, beliefs, expressions, expressions, shapes, and languages. Types of
Literary Works Among the three types of literature, what best fits the contents of Pasang Ri Kajang
is the old poetry type literature. The characteristics of old poetry are: (1) old poetry is usually in
the form of folklore originating from the mouth and the author's name is unknown, (2) because it
is conveyed by word of mouth so this poem takes the form of oral literature, meaning that it is not
written, (3) Old poetry is usually bound by the rule of how many stanzas, lines and rhymes are
used.

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The types of old poetry are: (1) Pantun, (2) poetry, (3) mantras, (4) Talibun, (5) seloka, (6)
Gurindam, and (7) karmina. When analyzed the contents of the Pasang Ri Kajang, the contents
contain elements of thoughts, experiences, ideas, feelings, enthusiasm, beliefs, beliefs,
expressions, expressions, forms, and language as in table 4.

Table 4: Pasang Ri Kajang observed from the types of old poetry.

No Contents of Pasang Type of Poem
1. Anjo.boronga.anre.nakkulle.nipanraki, Karmina is an old poem in the
punna.nipanrakibboronga, form of lightning rhymes
nupanraki’ikalennu. because it is concise
This means that the forest must not be destroyed, if it is
destroyed, it will damage you
2. Ako.angngalepejangang.polong, Karmina is an old poem in the
Appapitto’jangang mate. form of lightning rhymes
This means that you cannot flank the chicken and pecking the because it is concise
dead chicken).
3. Nipanjari inne linoa lollong bonena, Seloka is a poem that contains
lanipakkegunai.risikonjo.tummantanga.ribahonna linoa,. parables or sayings that contain
mingka u’rangi toi, satire, ridicule, and jokes.
ampallarroi linoa rikau Usually written in 4 lines or more
tala.rie’lana pangngu’rangiang
This means that it is made into the earth and its contents to be
used by all who live on the earth, but remember also, if the
earth is angry with you, no one will remember).

4. Nikasipalliangngi. Karmina is an old poem in the

ammanra’-manraki borong. form of lightning rhymes
(Prohibited from damaging the forest) because it is concise
5. Ako annatta’uhe, Karmina is an old poem in the
attuha kaloro form of lightning rhymes
(You cannot cut rattan and poison the river). because it is concise
6 Jagai Linoa lollong bonena, Karmina is an old poem in the
kammayatompa langika form of lightning rhymes
siagang rupa taua, siagang boronga because it is concise
(take care of the earth and its contents, as well as the sky with
humans and forests)

7 Punna nita’bangi kayua riboronga, The Talibun is a complete poem

Angngurangngiki ibosi, with 6.8 or 10 rows each
appatanrei timbusua,
anjo boronga angkontai bosia,
aka‘na kayua appakalompo.timbusu,
Ra ung kayua angngonta bosi.
(If you cut down wood in the forest, reduce rain, remove
springs, the forest brings rain and springs, roots, wood,
enlarges springs, and leaves of wood attract rain.
8 Punna erokko anna’bang sipoko’ kayu ri boronga, a’lamunko Karmina is an old poem in the
rolo ruang poko’anggenna timbo. form of lightning rhymes
(if you want to cut down one tree in the forest, you first plant because it is concise
two trees until it grows)

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9 Tallang sipahua Seloka, a poem that contains

manyu siparampe parables or sayings that contain
Ta’kalupa sipainga, satire, ridicule, and jokes.
mate siroko Usually written in 4 lines or
bunting sipabasa. more.
Sinking help each other, held each other back when drowning,
giving shread when dying, and helping each other in the
married
time.)

10 Ako nupa’lo’lori ere ri annunggayya. Karmina is an old poem in the

(You cannot drain the water to the top) form of lightning rhymes
because it is concise

In table 4 above Pasang Ri Kajang is reviewed from the types of old poetry, namely: (1)
pantun, (2) poetry, (3) mantras, (4) Talibun, (5) seloka, (6) gurindam, and (7) karmina. Therefore,
it can be concluded that Pasang Ri Kajang is a type of poetry dominated by karmina, there are also
types of poetry seloka and Talibun.

Discussion
Proverbs are concise statements that contain truth (are, have been, and will be circulating
in the community). Meanwhile, according to Norriks (1985), the definition of proverb is a didactic,
conversational, traditional genre with broad meaning, has the potential to alternate freely in
conversation, and usually contains figurative meaning.
Characteristics of proverbs: (1) words that are in proverbs are definite and irreversible
arrangements, (2) proverbs are used to insinuate or can also be used to beautify languages, (3)
words in proverbs are usually orderly, pleasant when heard and has meaning, (4) proverbs are
usually formed or created based on a cautious view and comparison of the natural surroundings
and also to events that occur and apply in society, (5) proverbs were created with one language
bond dense and beautiful, so that the proverb will stick in the mouth of the community to
hereditary.Pasang Ri Kajang contains proverbs such as the structure that must not change, the
beauty of the language lies in repetition of words at the beginning of a sentence by using words,
reflecting events that occur in a society, proverbs are formed and created with one solid language
bond and beautiful so that the proverb will stick in the mouth of the community and hereditary.
If we look at the above proverb’s theory, then we try to analyze the contents of Pasang Ri
Kajang then we will find that the Pasang contain types of proverbs. Proverb. Types of proverbs:
proverb, thimble or slogan. The saying is a type of proverb that contains advice given by parents.
The contents of the Pasang contain many advices especially from ancestors and from Ammatoa
(Sumardjo & Kosim, 1997) state that literature is a human personal expression in the form of
experiences, thoughts, ideas, enthusiasm, and beliefs in a form of concrete images that can arouse
enchantment with language tools, so that literature has elements in the form of thoughts,
experiences , ideas, feelings, enthusiasm, beliefs, beliefs, expressions, expressions, forms, and
languages. Types of Literary Works Pasang Ri Kajang in terms of poetry types are old poetry
types such as: (1) poetry, (2) poetry, (3) mantra, (4) Talibun, (5) Seloka, (6) Gurindam, and (7)
Karmina. Therefore, it can be concluded that Pasang Ri Kajang is a type of poem dominated by
karmina, there are also types of poetry seloka and Talibun

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Implication for language teaching

It is also shows that the local language expressions has several implication for language
education. The first implication is to promote bilingual understanding of speakers (Abduh &
Rosmaladewi, 2018), promote cross-cultural understanding for learners (Abduh & Rosmaladewi,
2019) and commitment for bilingual development (Nurhikmah et al., 2020) and opens up
multicultural minded persons (Shafa et al., 2020). These local language expressions can be very
challenging to learn (Abduh & Dunakhir, 2020), if they do embedded with the local cultures. For
these implications, it is important to consider local language expressions to be part of bilingual
language programs from elementary schools to secondary education and university levels.

Conclusions and suggestions

That the contents of Pasang Ri Kajang are including proverbs. Types of proverbs: proverb,
thimble or slogan. The saying is a type of proverb that contains advice given by parents. The
contents of Pasang contain many suggestions especially from ancestors and from Ammatoa
Thimble or Proverbial Proverbs are one type of proverb, which has the meaning of teasing or
taunting allusions to the listener or reader. the criterion of proverbial characteristics is the structure
that must not change, the beauty of the language lies in the repetition of words at the beginning of
the sentence by using words, reflecting events that occur in a society, proverbs are formed and
created with a reliable and beautiful language bond so that proverbs it will stick in the mouth of
the community and hereditary. Likewise Pasang Ri Kajang in the form of innuendo or warning.
Pasang Ri Kajang, if observed almost all elements of literary works contained in Pasang Ri
Kajang. Literary elements, namely: thoughts, experiences, ideas, feelings, passion, beliefs, beliefs,
expressions, expressions, forms, and language. Therefore, it can be concluded that Pasang Ri
Kajang is a type of poem dominated by karmina; there are also types of poetry seloka and Talibun.

Declaration of conflicting interest

The authors state that there is no conflict of interest concerning the publication of this paper.

Funding acknowledgement
The authors received no specific funding for this work.

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