Palu Malay
| Palu Malay | |
|---|---|
| Tawaeli (Tavaeli) Malay, Palu Bay Malay,[1] Central Sulawesi Malay[2] | |
| bahasa Melayu Palu بهاس ملايو ڤلاو | |
| Native to | Indonesia |
| Region | |
| Ethnicity | Kaili[2] |
Native speakers | 400,000[a] (2023) |
| Dialects |
|
| Latin and Jawi (present) Lontara (historically)[2] | |
| Official status | |
Recognised minority language in | Indonesia (as Malay language) |
| Regulated by | Language Development and Fostering Agency |
| Language codes | |
| ISO 639-3 | – |
| Glottolog | None |
 Map of the Palu Malay distribution in the area around Palu Bay with legend:
Palu Malay is spoken significantly
Palu Malay is likely spoken | |
Palu Malay (bahasa Melayu Palu; Jawi: بهاس ملايو ڤلاو) is a Malay variety or Malayic language spoken by the Kaili ethnic group in Palu City and several surrounding areas (covering the entire coast of Palu Bay). If viewed from the linguistic aspect and the early history of its distribution and use, This language is not included in the variety of Malay-based creole language commonly used in eastern parts of Indonesia.[3] However, currently, in terms of grammar and vocabulary, Palu Malay has been greatly influenced by low or trade Malay, especially Manado Malay.[4] The most dominant non-Malay element in Palu Malay is Kaili language.[1] The Malay language use in the area around Palu Bay is closely related to the history of the spread of Islam in Central Sulawesi.[3]
History
[edit]The use of Malay language in Palu City initially started in the Tawaeli area after being introduced by a ulama named Yodo Radjalangi until it then spread throughout the coast of Palu Bay. However, previously there was also a cleric named Pue Bulangisi who had also introduced the Arabic-Malay script to the peoples of Palu. These two religious figures both come from the land of Mandar. It was the descendants of the Mandar people who introduced the Arabic-Malay script and the Malay language to the people in Tawaeli. Pue Bulangisi laid the foundation for the reading of the Al-Quran and Arabic-Malay written books in Tawaeli during the reign of King Daesalemba (1605–1667). Meanwhile, Yodo Radjalangi was the founder of the use of the Malay language and the Latin alphabet in Tawaeli during the reign of King Yangge Bodu (1800–1900).[3]
Ancient manuscripts in the form of the Al-Quran, the book of Falakiyya, the book of Salah, and the book of Mawlid is evidence of the existence of learning Arabic-Malay writing and the Malay language, even mixed with Bugis and Mandar languages.[3] Likewise, according to the testimony of David Woodard in 1793–1795 who was detained in the Banawa Kingdom, it was proven that the Malay language had developed in the Banawa and Tawaeli areas at that time.[1][3]
Writing systems
[edit]Arabic-Malay script (Jawi)
[edit]According to H.J. de Graaf, after going through trade routes, Islamic was then spread by ulama and 'holy men'. Likewise in Tawaeli, Islamic preaching is then carried out by scholars who are tasked with that task. The cleric known as the first preacher of Islam in Tawaeli was Daeng Konda, better known as Pue Bulangisi. Darmawan Mas'ud, a Palu City figure, stated that the preacher of Islam in the land of Kaili was Dato Karama (another name for Daeng Konda) who came from Mandar.[3]
Furthermore, Aswin Saehana stated that "When Pue Bulangisi taught his students to perform ablution and perform prayers. At that time in the Tawaeli Kingdom there was no water. Therefore, Pue Bulangisi stuck his stick into the ground. In an instant, the spring water gushed upwards. The spring was named Uwe Langga by the Kaili people, which means 'respected water'. The water is specifically intended for ablution, then the water that flows out is then walled up". Pue Bulangisi then built a place of worship called Langga (Musalla) near the water source. Pue Bulangisi taught his students to pray and learn to read Al-Quran in the Langga. Pue Bulangisi was then respected and considered a sacred person. Therefore, Pue Bulangisi was called by Darmawan Mas'ud as Dato Karama 'holy father' from Mandar. Daeng Konda was a noble from the Sendana Kingdom in the land of Mandar. His arrival to Tawaeli was to convert King Daesalembah (Magau III of Tawaeli) to Islam. The authority that Daeng Konda had as a nobleman made it easy for him to convert King Daesalembah to Islam. This was done by Daeng Konda because Magau Tawaeli was a descendant of King of Sendana. After one year in Tawaeli, he returned to his birthplace in Sendana. When Daeng Konda left Tawaeli, many of his students returned to their religious beliefs and returned to eating pork. Seeing this situation, one of his trusted disciples named Lovengau went to Sendana and reported the incident to Pue Bulangisi. Hearing this, Pue Bulangisi then returned to Tawaeli to meet his students.[3]
King Daesalembah or Madika Baka Tolu as Magau III of Tawaeli ruled in 1605–1667. During his reign, King Daesalembah was the first Magau to embrace Islam, so that many customs and traditions are linked to Islamic teachings, and even customs that are not in accordance with Islamic teachings are eliminated. For example, if there is a group of people or individuals who create trouble in the royal environment, then the group or individual is drowned in the middle of the sea. Pue Bulangisi then married a daughter of King of Tawaeli and had three children. Because of Pue Bulangisi's marriage to the king's daughter, he decided to live in Tawaeli until his death. He was buried in Lambara, approximately 300 meters in front of the Panau Jami Mosque.[3]
In Tudjimah's notes (2005), Daeng Konda was a student of Yusuf Al-Makassari, a prominent cleric from Makassar who was given the title Sheikh. As explained previously, Pue Bulangisi's arrival in Tawaeli was with the aim of converting King Daesalembah to Islam, because if the king officially embraced Islam, then Islam was made the official religion of the kingdom. Therefore, scholars have the freedom to spread Islam among the general public. At first, only the king and his family, who were called Madika (nobles), embraced Islam. After the king and his family embraced Islam, Islam was then spread to the general public. During the reign of King Daesalembah, Daeng Konda taught his students to read the letters of the Al-Quran using Arabic and Bugis (Lontara) scripts. If it is linked to the history of the expansion of the territory of the Gowa Sultanate in the 17th century, this may have been helped by figures who spread Islam from the lands of the Bugis and Makassar.[2] So it can be proven that until now, people in Central Sulawesi read the Al-Quran using Bugis spelling.[3]
Latin alphabet (Malay)
[edit]Based on his genealogy, Yodo Radjalangi can be said to be a descendant of a mixture of Mandar and Tawaeli. Radjalangi (Yodo Radjalangi's father) married the daughter of Datumpedagi who came from Vatutela. The result of this marriage was a child named Yodo Radjalangi who was an only child. At that time, he came to Tawaeli to live and then married in Nupa which is the oldest kingdom before the existence of a kingdom called the Kingdoms of Patanggota which means 'kingdom of four cities'. These kingdoms included the Panau, Labambara, Baiya, and Nupa Bomba. Where Nupa Bomba is where he lives with his wife.[3]
Yodo Radjalangi is known as a reformer who first introduced the Latin alphabet in Tawaeli. He also became an imam at the Tawaeli Jami Mosque which is considered sacred. Yodo Radjalangi was appointed as an advisor during the reign of Mangge Bodu (Magau Punggu), a Magau VII of Tawaeli who ruled between 1800 and 1900. At this time, Mangge Bodu was appointed by traditional elders to become the King of Tawaeli at the age of 12th so that the royal duties at that time were held by his uncle named Datumpedagi, known as Pue Oge Nganga, was the Wali Magau, namely the daily executor in the Tawaeli Kingdom.[3]
Initially, his arrival in Tawaeli was aimed at mingling with the people around Tawaeli who still strongly adhere to their customs and traditions, and still lived as a kingdom system. At that time, the state of society was still illiterate. Because of this, Yodo Radjalangi tried to teach and introduce the Tawaeli community to Latin letters. Yodo Radjalangi is known by the public as Mangge Sule, but some also call him Radjulaeni. According to Hasyarudin Ladanu, a mosque imam in Nupa Bomba village, Radjulaeni is just a name given or nickname by the Kaili people around the village.[3]
A famous student of Yodo Radjalangi, Pue Lasadindi later developed the teachings of Mangaji Tonji. There is an assumption that the emergence of the song Bura Sendana in Mandar also occurred when Yodo Radjalangi was in Tawaeli. Evidence of the use of the Latin alphabet to write in Malay can be proven by the art of pantun, including singing called rano. This was indicated by Jarudin Abdullah that "Hearing the contents of this song, It turns out that the relationship between the kings of the past started from Sigi, Palu, Parigi, and Banawa including King of Tawaeli have their family ties. It can also be said that the extended family of Donggala 2th Level Region is spread throughout all corners of this region". Likewise, several traditional Kaili poems are used as evidence of the use of the Malay language in Central Sulawesi.[3]
Dialects
[edit]Following its development and the influence of surrounding languages, and also language contact with various other varieties of low or trade Malay, especially Manado Malay which is also widely used in Central Sulawesi, and has a slight influence of Makassar Malay. Currently, Palu Malay is divided into two dialects which are generally different but still come from the same lineage, namely the Standard dialect and the Market (Low) dialect.
Standard dialect
[edit]The Standard dialect (dialek Standar) or Palu Malay Standard dialect (bahasa Melayu Palu dialek Standar) is a derivative of the original variety of Palu Malay which is still used today by a small number of Palu Malay speakers. Used mainly in two historical areas where Malay began to be used in Palu, namely Tawaeli and Banawa. The Standard dialect still retains many old and archaic early forms, especially in its vocabulary and grammar. This dialect is the standard form of Palu Malay. The written form is also still maintained in the form of Arabic-Malay letters (Jawi), especially for literary works, but nowadays more often use Latin letters.[3]
Market (Low) dialect
[edit]The Market dialect (dialek Pasar) or Palu Malay Market dialect (bahasa Melayu Palu dialek Pasar), also called Low Malay (bahasa Melayu Rendah), is a dialect of Palu Malay which was formed due to the influence of local languages around it, especially the Kaili language. In addition, Manado Malay, a Malay-based creole form, is also widely spoken in the area. Formed around the mid-19th century, this dialect is said to have undergone creolization because Palu is a strategic port area become a place of entry for various ethnic groups with different linguistic backgrounds, also because of the influence of the Dutch colonialism which was quite large at that time.[5] The Market dialect is also known for its wider vocabulary range, its grammar is simplified, and its system is not as complex as the Standard dialect. This dialect is used in the Palu Bay area in general with spillover to the surrounding areas. It has distinctive code mixing characteristics, especially with Indonesian, Kaili, Manado Malay, Makassar Malay, and Bugis languages. The Market dialect has now become a common lingua franca (connecting language) in the Palu Bay area, alongside Indonesian language.[6]
See also
[edit]- Malayic languages
- History of the Malay language
- Malay dialects and varieties
- Kaili language
- Islam in Indonesia
References
[edit]Notes
[edit]Citations
[edit]- ^ a b c d e Nuraedah (2015). J. Surjo (ed.). Sejarah dan Tradisi Lokal Masyarakat Kaili di Sigi (in Indonesian). Sleman, Indonesia: CV Budi Utama. p. 299. ISBN 978-602-280-720-9. Retrieved 16 February 2024.
- ^ a b c d Collins, James T. (2006). Sejarah bahasa Melayu: Sulawesi Tengah, 1793–1795 (in Indonesian). Makassar, Indonesia: Universitas Negeri Makassar. p. 120. Retrieved 16 February 2024.
- ^ a b c d e f g h i j k l m n Haliadi (2020). "Yodo Rajalangi dan Perkembangan Bahasa Melayu di Tavaeli Palu". Jurnal Ilmu Sosial dan Humaniora (in Indonesian). Palu, Indonesia: Kamboti: 66. Retrieved 16 February 2024.
- ^ Rahmadani, Mirza (31 October 2022). "Biar terlihat pro; inilah panduan bahasa sehari-hari bagi para perantau di Palu". tutura.id (in Indonesian). TUTURA.ID. Retrieved 9 July 2024.
- ^ Daud, Moh. Fadhil Ramadhan (16 April 2024). "Rahasia Terungkap: Mengapa Bahasa Belanda Tak Populer di Indonesia?". www.kabarpalu.net (in Indonesian). Kabar Palu. Retrieved 10 September 2024.
- ^ Paada, Laila Kurniawaty; Wijana, I Dewa Putu (2009). "Penggunaan bahasa di Kota Palu: Kajian sosiolinguistik dalam ranah jual beli di pasar tradisional". S2 Linguistik (in Indonesian). Yogyakarta, Indonesia: Universitas Gadjah Mada. Retrieved 10 September 2024.
External links
[edit]- Ferdiyayan (2016). "Islamisasi di Lembah Palu Pada Abad XVII" (PDF). Jurnal Repositori UIN Alauddin (in Indonesian). Makassar, Indonesia: UIN Alauddin.