Showing posts with label Language and Culture. Show all posts
Showing posts with label Language and Culture. Show all posts

Thursday, May 10, 2007

A Bit of Acehnese… with Pepen!

Lesson One

1 sa
2 dua
3 lhee
4 pheut
5 limong
6 nam
7 tujoh
8 lhapan
9 sikureung
10 siploh
100 (si)reutoh
1,000 (si)ribee

Lesson Two

How are you?
Peu haba?

I am well.
Ulon djroeuh manteng / haba get.

Okay!
Djroeh/get!

Thank you!
Teuriumeng geunaseh!

Lesson Three

Mother
Mak, Nyak

Father
Pak, Abu

Sister
Dek nong

Brother
Abang

Lesson Four

Friend
Rakan/ngoen

Anywhere
Phat mantong

Why?
Pakon?

When?
Pajan?

Lesson Five

I am sorry!
Ulon lakeu meu’ah!

What is your name?
Soe nan droeuneuh?

Where are you from?
Dari pat droeneh troeuh/teuka?

No problem
Hana masalah

Lesson Six

Nice to meet you!
Seunang that jeut merumpok ngon droeneh!

Don’t trouble me!
Beuk tapeukaru ulon!

Where are you going?
Hoe meu jak?

Have you already eaten?
Ka leuh bue?

Lesson Seven

Is your family well?
Peu keuluarga droeneh jroeuh/get?

Please, help me!
Toueloeng, neu bantu ulon!

Can you help me?
Peu jeut neu bantu ulon?

What is your job?
Bak pue neuh keureja?

Lesson Eight

Red
Mirah

Orange
Oranye

Yellow
Kuneng

Green
Ijo

Blue
Biru

Black
Itam

Brown
Coklat

White
Puteh

Friday, March 2, 2007

A Time Honored Tradition: The Acehnese Wedding



Saturday afternoon Arisman, 29, and Herlina, 26, sat atop their golden throne and smiled as hundreds of guests filed into the gold “wedding room” to get a glimpse of this bride and groom in their traditional attire. These newlyweds hosted a time-honored wedding celebration based upon an abundance of traditions unique to Aceh.

According to Arisman, such traditions aren’t only found in the wedding, but they begin with the engagement. In Aceh, an engagement involves more than the simple question, “Will you marry me?” Instead, it is a process that involves both families and much discussion. When a man is ready to propose to a woman, he usually chooses a seulangke (representative) to speak with his prospective bride’s family and ask, on his behalf, if he would make an acceptable husband. If the woman’s family says “yes” then both families gather at the woman’s house to discuss two important gifts: the mahar (present that will be given to the bride at the wedding) and the uang hangus (amount of money the groom will pay to enter into the woman’s family).

Once the mahar and the uang hangus have been agreed upon, the families can begin to plan the engagement ceremony. At this ceremony the man gives a gift of gold (along with its receipts) to his future bride, symbolizing that she is now spoken for. Once the female accepts the gold, it is understood that if she breaks the engagement she will owe the man double the amount of mahar, uang hangus, and gold. If the man breaks the engagement, the woman’s family will keep the gold given at the engagement ceremony.

On the day of the actual wedding, the couple will marry at the mosque, office of religious affairs (Kantor Urusan Agama) or, if the couple prefers, the ceremony may take place at the bride or groom’s home. Usually the wedding ceremony is quite intimate and about 20 people attend, including witnesses from the bride and groom’s sides, family members, and key people from the village. During this ceremony the groom presents his bride with the mahar and the Quran.

Planning the wedding reception takes great amounts of work and Arisman noted that both families usually share the responsibility. This is especially important considering the often lengthy guest list. If the family is considered prominent, it is not unusual for an entire village to be invited to the wedding reception –such parties can reach into the thousands. Not surprisingly, preparing food for all these guests is an enormous task. Although caterers can be hired, most families work together to prepare the wedding luncheon.

Newlyweds Wiwit and Agus (married December 28), declared that they had a rather small wedding and Agus’ relatives prepared all the food (Wiwit’s family was unable to attend as her family lives in Java). For this couple a “small” celebration meant having six or seven hundred guests. They explained that because Agus’ family recently hosted a wedding celebration for his sister, the family’s budget required that they host a “simple” reception. “We would have liked to have invited 3,000,” said Agus.

The guests attending the wedding luncheon traditionally feast on goat, buffalo and pliku (aged coconut with vegetables), while the bride and the groom sit atop eat in their decorated wedding room. Over the course of the afternoon the guests file into this room draped in gold to offer congratulations and admire their ornate wedding apparel. Arisman and Herlina said they wore four different wedding outfits, typical of the wedding attire in Aceh, Padang, Kalimantan and Sunda. Wiwit and Agus had two wedding wardrobes – one from Aceh and one from Padang. “Wearing these beautiful clothes made me so happy!” said Wiwit. In addition to their intricate wedding clothes, both brides, Herlina and Wiwit, had their hands and feet painted with inai (henna). It is customary for the inai to be applied during the three days and nights leading up to the ceremony.

Considering the multiple wedding costumes that must be rented, the extraordinary number of guests that are invited, and the gifts of gold and money that must be given, Acehnese weddings can be quite expensive. Arisman estimates that a typical wedding in Meulaboh costs about Rp. 15,000,000.

But for the couples that I spoke with, despite how elaborate or special their wedding celebrations were, the day does not compare to their new joy as husband and wife. “Now in my heart there is peace,” said Wiwit, “My husband is a gift for me.”

For many visitors to Aceh attending a wedding celebration can also be a gift, especially as you learn about the time honored traditions behind the wedding day.

Much of the information and research about Acehnese weddings was contributed by Centre Mulia Hati and translated by Nia Limanto. Thanks to Riza (CRS) for translating the interview with Arisman.

Friday, February 16, 2007

Festival Budaya

By Gisele Henriques



On December 22 I received a text message from Sunspirit, a national NGO working in Meulaboh, about a cultural festival happening in Bubon District — “Festival Budaya.” In the four months I’d been living in Meulaboh I hadn’t attended a single cultural event and I knew I couldn’t miss this opportunity. Immediately I agreed and rode all the way to Peulanteu village (Bubon District) on the back of the Sunspirit moto. I had no idea what was awaiting me, but I had a grin from ear to ear in anticipation.

As we pulled up to the village I saw crowds gathering. Suddenly, the moto became trapped in a rush of people trying to fit into a narrow little street. I peered from the top of the moto to see what was holding up the flow. It was a huge open back truck loaded with little girls dressed in gold and red with flowers hanging from their hair. I realized I was in for a treat; this was really a festival. I later learned that it was the first of its kind in the area in thirty years.

This “Festival Budaya” was organized by Sunspirit in an effort to revive the rich cultural heritage of Aceh as a means for building peace and reconciliation. Sunspirit is a Jakarta based NGO run by activists who, moved by the tsunami disaster, decided to open an office in Aceh. Their focus is organic agriculture. The project in Bubon aims to build peace through livelihoods initiatives. They organize farmers in the post-conflict zone to improve agricultural production and believe the best way to keep the peace is to ensure that people are able to meet their basic needs so they don’t have to resort to violence.

The three day festival (I was only privy to day one) brought together the twenty villages participating in the Sunspirit projects. People of all ages—all with varied cultural expressions—performed. The opening act was a series of masks which, according to my source, pre-dates Islam in Aceh and represents the sprit of the forest.

My favorite performance was the fisherman dance. In this dance a group of men sat shoulder to shoulder and swayed back and forth to the rhythms of Islamic chanting and a solitary drum. At first their sway was slow, then the pace quickened and they swooshed back and forth as if imitating the ebb and flow of the ocean. Every movement was coordinated precisely. Watching this expression of their connection to the sea was deeply moving, especially given the reason why many of us are in Aceh.

I asked how the location was selected and it turns out Peulanteu village was a center of GAM activity. The villagers selected the site in full consciousness of that fact, as if wanting to accentuate some truth about their freedom to choose and their vision for peace in practice. As if in choosing a major GAM stronghold to celebrate the first cultural festival of its kind in thirty years they were making a political statement; which was soon affirmed by the election results.
Throughout the night I couldn’t help but wonder why it had been so many years since Aceh had a cultural festival like this. Suddenly, the tremendous impact of the conflict and the fear it instilled in so many became clear to me. Fear has a way of working itself into the most mundane aspects of life: fear to gather, fear to express oneself and fear to attract attention.

I left at midnight overwhelmed and amazed by the richness of Aceh’s cultural expressions— a culture that had somehow eluded me, even though I had been living here all this time.

To find out more about Sunspirit, email them at forjusticeandpeace@gmail.com

Saturday, October 7, 2006

A Lesson in Language by Ahyoni

By Ahyoni


Cross cultural awareness can be a decisive factor in the success of one’s mission abroad. For many newcomers to Indonesia, the first step to navigating the culture is gaining a command of the national language—both spoken and unspoken. While it sounds easy enough, there are some language lessons you simply can’t find in a dictionary.

One day an expatriate volunteer in my office asked me how to say “turn off the light” in Bahasa Indonesian. I said, “Matikan lampu.” The volunteer laughed. “Kill the lamp?” she asked. “Yes!” I responded. Then I added, “And to say ‘turn on the light’ we say ‘hidupkan lampu’” (literally meaning “make the lamp alive”). Unlike English, Bahasa Indonesian does not use different verbs for living beings and inanimate objects. As you can imagine, for the Bahasa Indonesian beginner this can lead to many cultural misunderstandings.

Even for those who are confident in Indonesian, sometimes words have hidden understandings behind them. In Indonesia, we commonly use the Islamic phrase, Insya Allah, literally meaning “God’s will.” This term is familiar to many expats who have previously worked in Muslim countries. But in Indonesia, the term Insya Allah may not mean what it does in other Muslim countries.

For instance, if you invite someone to do something and he/she says, “Insya Allah,” the likelihood that he or she will follow through is only 50%. As a result, an international colleague of mine who has worked in other Muslim countries has begun to respond with, “Insya Allah Indonesia or Insya Allah Afganistan?” While the true meaning of Insya Allah is religious, in Indonesia it has evolved into a polite way of saying “maybe.”

Sometimes, even if we’re speaking the same language there can be miscommunication. A simple “yes” and “no,” can cause a great deal of confusion between expatriates and nationals. In Indonesia, “yes” sometimes means “no” and “no” sometimes means “yes.” For example, if you offer a guest a drink, it is likely he/she will decline your offer with a “no.” But after two or three times of asking, it is likely he/she will say “yes.” If you only offer one time, however, and your guest declines with a “no” and you stop asking, one of two reactions is likely to emerge: one, your guest will regret saying “no” because he/she actually wanted what you offered or two, he/she will think you are not very hospitable for only offering once. My best advice to newcomers in Indonesia — always make an offer at least a couple of times.

The influence of English globally, has also influenced the Indonesian language. While added English words can often make life easier for expatriates, these additional words can also lead to confusing situations. When shopping for a CD, if you use the Indonesian term cakram padat, the clerk will probably give you a blank look. Instead, you simply have to say “CD.” This is also true for the words hardware and software. Although the Indonesian words are perangkat keras and perangkat lunak, most Indonesians have adopted the English terms into their regular vocabulary.

Even in the office, you may notice that several English words are used instead of Indonesian. For instance, an expat in my office asked a national staff, “Sudah beli papan putih?” (Have you bought a white board?) The Indonesian staff member was confused and responded with, “Maksud bapak?” (What do you mean?) The expat pointed to the white board and the Indonesian exclaimed, “Oh! In Indonesian we call it a ‘white board.’”

Learning a language and all its nuances can’t be done successfully via computer programs, a text book or even in a classroom. Instead, it can only happen through trial and error, asking lots of questions and the willingness to laugh—often at ourselves. This combination is the surest route to language acquisition and a genuine cross-cultural awareness.

Sunday, September 17, 2006

Imam Ferry Discusses Some Ramadan Basics

For those who have not experienced Ramadan in Aceh before, Ferry, a local Imam, shared a little bit about Aceh’s unique traditions surrounding this religious time of year:

The streets and shops of Meulaboh will be busy two days before Ramadan as people come into town and shop for “Mak Meugang.” Traditionally in Aceh, on the day before Ramadan the family enjoys a feast of buffalo together. This meal is often celebrated in a peaceful location — at the beach or on the river banks. And if there is a pair of newlyweds in your family, you may have a buffalo head at your feast, as this is a customary gift the husband gives to his in-laws.

During Ramadan the preparation for evening meals often begins around 3 p.m. One of the traditional drinks accompanying this meal is juice from a burnt coconut.

As you travel past the mosques in the mornings, you may notice they are quite busy. Typically, people pray early in the morning during Ramadan and then rest shortly afterwards. As a result, many people come into work around 10 a.m.

8 p.m. in the evening is another important time for prayer in the mosque. This special prayer usually lasts until 10 p.m. and is referred to as “Tarawih.” From 10 p.m. to midnight (or sometimes later) you are likely to hear someone reciting the Qur’an from the mosque.

Schools in Meulaboh are traditionally closed during Ramadan; however, you may notice children attending school for religious activities.

Ferry also shared a few helpful suggestions for non-Muslims who are interested in showing religious sensitivity during Ramadan: Non-Muslim women may want to consider wearing more conservative attire (long shirts and if they would like to wear a head scarf, it would be welcomed).

Another appreciated sign of respect would be to eat and drink in a designated room in the office and not in front of Muslim colleagues. The same is true for smoking, as refraining from this is another daytime sacrifice.

Men and women swimming at the beach together is not typically done in Aceh, and during Ramadan there is likely to be a greater Shari’a police presence around town, ensuring such incidents do not occur. Therefore, if non-Muslims are interested in being especially considerate during Ramadan, men and women may want to restrain from swimming together.

Ferry also mentioned, in general, non-Indonesians may want to note that greeting someone with the right hand is always appropriate, whereas using the left hand to wave at someone may be interpreted as impolite.