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All Journal Humaniora TINGKAP ATAVISME JURNAL ILMIAH KAJIAN SASTRA
Umar Junus
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Humanities Languange, Linguistic, Communication & Media

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Being There and Being Here: And Marcel Vellinga ….Constituting Unity and Difference, Vernacular Structure in A Minangkabau Village (Umar Junus) Junus, Umar
TINGKAP Vol 7, No 1 (2011): TINGKAP
Publisher : Fakultas Ilmu Sosial Universitas Negeri Padang

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (186.585 KB)

Abstract

PANTUN ANAK AYAM OLEH AJIP ROSIDI Junus, Umar
ATAVISME Vol 10, No 2 (2007): ATAVISME, EDISI DESEMBER 2007
Publisher : Balai Bahasa Jawa Timur

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (2688.583 KB) | DOI: 10.24257/atavisme.v10i2.245.107-113

Abstract

Pantun Anak Ayam oleh Ajip Rosidi. Jakarta: Pustaka Jaya, 2006. Halman 40 diresensi oleh Umar Junus, Malaysia
NYAI DASIMA AND THE PROBLEM OF INTERPRETATION : INTERTEXTUALITY, RECEPTION THEORY, AND NEW HISTORICISM Umar Junus
Humaniora Vol 11, No 3 (1999)
Publisher : Faculty of Cultural Sciences, Universitas Gadjah Mada

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (975.039 KB) | DOI: 10.22146/jh.674

Abstract

Due to the prevalent concept of literature being a document, recording an incident, as well as the lack of proper historical documents, people tend to take for granted that the description of a society in a literary work as an authentic description of the society it describes . Sejarah Melayu "Malay Annals is then simply regarded as an authentic description of the Malay society in the Sultanate of Malacca . They never bother to questioning it although they know it was written more than 100 years after the fall of the Sultanate - for a further discussion please refer to Umar Junus, 1984 and Cheah Boon Kheng, 1998 . Accordingly, one might take the same attitude towards Cerita Njai Dasima "Nyai Dasima story" by G. Francis (1896) which relates an incident in 1813 . In this case, I agree with Kenji Tsuchiya (1991 :476) who reminds us about the time difference between the incident and the time the work, which reported it, was written and published which does not allow us to take it as an authentic description of the respective incident. It is quite possible that the incident did take place in 1813
KABA AND NOVEL AND MINANGKABAU SOCIETY : HISTORY OF IDEAS' Umar Junus
Humaniora Vol 12, No 2 (2000)
Publisher : Faculty of Cultural Sciences, Universitas Gadjah Mada

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (684.525 KB) | DOI: 10.22146/jh.688

Abstract

It is assumed that a folktale is what we inherit from the past, narrating a remote or an a-historical past event . However, a kaba, a traditional Minang(kabau) storytelling 2. which is generally and generically classified as a folktale 3 . shows a different picture. Some kabas might be inherited from the past as they are available in manuscript form and/or are supposed to be recorded from an oral tradition, relating an event in a-historical past narrated by an anonymous storyteller. However, there are also kabas with different character. They are neither inherited from the past nor recorded from the traditional oral tradition . Some appeared, for the first time, in printed form while others were commercially published in audio-cassette - a new kind of orally transmitted storytelling, benefiting the introduction of the new technologies, the printing since 1920s and the audio since 70s - flourishing since 70s - respectively . Although some kabas in printed or audiocassette form might relate events supposed to take place in a remote past, re-narrating the story of old kabas, however most of them are relating contemporary or immediate past events . They are no longer author-less as authors' names - in kabas in audio-cassette it is replaced by the name of the storyteller - are printed on the cover of the printed kabas or on the label of audio cassettes . Although a kaba - its form resembles that of a pantun - is formally and stylistically a traditional literature . supposed to be inherited from the oral tradition - it is per- * Pakar Sastra . pernah menjadi guru besar di Universitas Malaya . Humaniora Volume Xll. No . 2/2000 petuated by kabas published in cassette form after an intermezzo with kabas in printed form - it however has an ability to express new ideas, relating either the contemporary or the past events . It is then proper to treat it, its history and its "message" 4 as the history of ideas of Minang intellectuals 5 . As they might also express their idea in Malay or Indonesian novels 6 , we can assume that there is a possible "confrontation" between the idea expressed in kabas and that in novels . However, nobody so far thought in that direction as they ,simply took for granted the presentness of a novel and the pastness of a kaba. A kaba is simply regarded as belonging to the past, dealing with a past phenomenon . A novel, on the other hand, is regarded as belonging 'to the present, dealing with a present phenomenon .
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