BAB I INTRODUCTION

A. Context Within the discipline of linguistic antrophology we found a concept of ritual speech as one of the focus of its study. There are many scholars who have defined the ritual speech, such as. Fox (1968) who stated that the characteristics of ritual speech are different from daily language and the form is characterized by parallelism. Studying the ritual performance, There are many kinds of speech that are used by the ritual speaker. They are song, talk, prayer and poetry. The ritual performance employs what we called monologic speech and interactive speech, Those forms of speech, monologic and dialogic appear in ritual of Rambu solo and Rambu Tuka in Toraja, (Sandarupa 2012), Such the characteristics can be seen in curing ritual speech in Mamuju. The research on ritual has been done by many researcher, Some have apparoached it from symbolic aspect, The term of symbol is explained as the vehicles for the concepts of object, action and ideas, which help a society, bring their culture into focus. These symbols work in conjuntion with one another to create culture pattern. Human behavior is seen as symbolic

actions such as like phonation in speech, pigment in painting, line in writing, or sonance in music and including of ritual performance as organized collection of symbolic system (Geertz :1973 ). Following geertz who focused on the efficacy of symbol and George wrote on the symbolic of violence in headhunting ritual. By looking at the concepts of symbols, it clearly demonstrated a way to broaden of view of ritual speech, that is efficacy in curing ritual. This present research is aimed to depart from the symbolic approach to ritual and focus on the efficacy of the speech. With this stance, the writer is able to explore the curing disease ritual. Many others have done research on the ritual speech of curing disease.. Like, Atkinson (1992) who focused on the shamanic authority and symbolic healing of Wana shamanship in central Sulawesi, They have emphasized the symbolic meaning of ritual speech The present research develops the previous study by focusing on the efficacy of curing ritual speech in Mamuju. This research sees how to understand of the efficacy of ritual speech, how Shaman uses the text of ritual in certain place (entextualization) and how the languge is used in social Context ( contextualization) and how do we understand the features of ritual speech.

B. Research Questions By looking at the focus of research above, the writer formulates several question below: 1. How is the ritual of curing the disease carried out? 2. What are the features of the ritual speech? 3. How are we to understand the efficacy of the ritual?

C. Rationale of the research The rationale of this research is to give us an understanding of the efficacy of the ritual speech in curing diseases performance, to show the power of ritual speech through the contextualization and entextualization in ritual performance. D. Significance of the research The study is expected to have both academic and practical 1. Academically, the results of the research are expected to be useful for researchers or students from Mamuju in particular and students of the Faculty of letter in general to investigate the further research. 2. Practically, to help people, especially for Mamuju society who still perform these dances even today to understand deeply about the meaning of speeches and cultural values in Curing ritual for young generation is to encourage them to study more about the speech in

curing ritual and to understand deeply any kinds of features of speech. In conclusion, The people of Mamuju can understand the the efficacy of curing ritual through contextualization and

entextualization process.

BAB II LITERATURE REVIEW

A. Previous study of ritual speech

Ritual speech parallelism is one of the interesting areas of study which attracted by many researcher, as in eastern Indonesia ( Fox 1988 ) the ritual languages of eastern Indonesia share common characteristics. They are all 'formal, formulaic and parallelistic. Zerner and Volkman in fox (1988 ) studied on torajan ritual speech, the high speech of the tominaa, 'phrases are typically repeated, with parallel meanings or closely related variations ... the speech of the tominaa made powerful through the repetition of words and images'. Rappoport in Sandarupa ( 2012) have given description about verbal, non verbal and musical aspect of badong which focused on the symbolic aspect of the decontextualized of the textual parallelism provided by informants. Sandarupa (2012 ) insightfully wrote of the Torajan Badong ritual, Parallelism in badong performance appears in paired lines like husband and wife (simuane tallang ) as marriage relation, male/male line parallel brother/brother relationship from one tongkonan and two female lines a sister/sister bond from another tongkonan. Brother/brother,sister/sister

arrangement echoes both the separation and union of cosmic elements, heaven and earth. Atkinson (1992) observed that in wana Mabolong conjures the relation of power, authority, and dependence in ritual setting. He treated both the expressive text and the political dimensions of ritual. As we have seen above, They have inspired me to research on curing ritual by focusing on the efficacy of speech, where, no one has researched before in Mamuju. To take the difference stance, the writer will analyze the power of ritual speech through the entextualization and contextualization then become the content of my research. To approach the ritual, the writer uses an ethnographic approach to describe the social situation of curing ritual, Parallelism is used to show how parallelism constructed in curing ritual speech, Interactional text as the developent of the speech act theory is used to see the power of curing ritual speech through entextualization and contextualization process.. B. Theoretical Framework 1. Language as text

The theory of language can be divided into three level of text, they are, denotational text, interactional text. mediation text.

a. Denotational text is a group of utterances that answer the questionwhat is being said. Through this research the writer develops this denotational text into interactional text in the context of ritual performance. b. Interactional text This present research tries to develope from the previous study who just focused on denotational aspect of ritual. (Geertz:1973,George:1996, Atkinson:1992, Fox:1988) by focusing on language as interactional text. it answer the question, what is really happening. In communicating with other at the same time, we construct the social relation, in other word, when we produce the denotational text, actually, we too construct the social relation (Sandarupa :2013). In relation to Austins theory, that is, illocutionary act, the speech and act have certain effect to the listener. In constructing the social relation with other, the words that we use have the social power. Within this research, the writer focuses on how the speech of ritual has social effect through the entextualization and contextualization activity. Entextualization (Bauman 1990 in Sandarupa 2013 ) is the process of transforming the discourse-text to another context, as decontextualization and recontextualization process, Contextualization is how the text closes to reality.

2.Speech act This research focuses on the efficacy of ritual speech in curing ritual. it is generally known that one of the aspect in Austins theory is perlocutionary act, Speech that produces certain effects as its consequence. According to Austin (1962/1975, in Chong Ho Yu:2002:) to say something is to do something. In other words, saying is an act of utterance. His lecture series entitled How to Do Things with Words implies that we do things, not only say things, with words. One can tell whether a statement, if viewed as an act, is successful or not with reference to the speakers intention and the fulfillment of certain criteria such as conventional procedures, rather than simply deciding whether it is true or false. For instance, in a wedding when a man says, I do, he is not only describing his mental state that he is willing to marry the woman. Rather, at that moment, his speech is an act of taking the woman as his wife. In addition, in the American law of evidence, a report of what someone said is admitted as evidence if what he had said is an utterance of performance. For example, if a witness testifies, I am positive that I saw the defendant stabbed his wife, the witness has made an act of condemning the defendant. Austin further elaborated on his theory by pointing out that there are at least three components in a speech-act, the firs is locutionary act, This is equivalent to uttering a certain sentence with a certain sense and reference; it

is also equivalent to meaning in the traditional sense, second is Illocutionary act, This is a kind of utterance with a certain force such as informing, ordering, warning, and undertaking, and the third is Perlocutionary act, This is an act of bringing about or achieving some consequence by saying something, such as convincing, persuading, deterring, surprising, or misleading (Austin :1962/1975, in Chong Ho Yu:2002:) Based on the description, the efficacy of speech refers to illocutionary act, a kind of utterance a certain force such as informing, ordering, warning, and undertaking, an example, I Pronounce you husband and wife,I Promise,I apologize, I assume, I am ordering you to do this, the verb we are using in the first singular and with the present tense expresses the act we are performing (Austin :1962[1975] in Duranti :1997) With this argument, the

writer applies the illocutionary act to see how are we to understand the efficacy of the speech in curing ritual and it is compared with english illocutionary act that was proposed by Austin in speech act theory.

3. Ritual Many researhers have studied ritual, such as, the ritual which focused on the symbolic aspect (Geerzt:1971 in bell:1992:175). He declared that ritual as a symbolic modeling of the social order, with this imaging or iconic quality as the basis of its efficacy. Catherine Bell described ritual as particularly thoughtless action, routinized, habitual,obsessive, or mimetic and therefore
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the purely formal, secondary, and mere physical expression of logically prior ideas (Bell 1992:19).

The purposes of rituals are varied; with religious obligations or ideals, satisfaction of spiritual or emotional needs of the practitioners, strengthening of social bonds, social and moral education, demonstration of respect or submission, stating one's affiliation, obtaining social acceptance or approval for some event or, sometimes, just for the pleasure of the ritual itself.

Rituals of various kinds are a feature of almost all known human societies, past or present. They include not only the various worship rites and sacraments of organized religions and cults, but also the rites of passage of certain societies, atonement and purification rites, oaths of allegiance, dedication ceremonies, coronations and presidential inaugurations, marriages and funerals, school "rush" traditions and graduations, club meetings, sports events, Halloween parties, veterans parades, Christmas shopping and more. Many activities that are ostensibly performed for concrete purposes, such as jury trials, execution of criminals, and scientific symposia, are loaded with purely symbolic actions prescribed by regulations or tradition, and thus partly ritualistic in nature. Even common actions like hand-shaking and saying hello may be termed rituals.

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Within these description of ritual, the writer approaches the ritual by seeing on the activity of speaking which is used by actor of ritual and simply focus on its efficacy in curing diseases performance.

3.1 Types of ritual

Two-fold classification: 1) Rites of passage: mark transition points in the lives of individuals 2) Rites of intensification: maintain group equilibrium and solidarity Five-fold classification According to Antony Wallace five-fold classifications divided into five parts they are 1) Technological ritual: divination rites, rites of intensification and protective rites 2) Therapy and antytherapy rituals: curative rite and witchcraft sorcery 3) Ideological ritual: rites of passages, rites of intensification, taboos and courtesies and rites of rebellion 4) Salvation ritual: possession, rites of alternate identity, mystic experience 5) Revitalization ritual: prophetic rites a. Types of ritual based on the number of people who perform it

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These are the different types of rituals performed by various groups. Some sects practice one or all different types of these rituals.

1) Initiation: Into any group, organization, cult, etc. there are certain rites and rituals of initiation, in which the seeker or aspirant must partake in, in order to join. These may include vows of secrecy, a ceremonial "rebirth" of some kind into the group, and an oath of loyalty to the group. 2) Magical: Magical rituals may be practiced with a group, or by oneself. Normally, magical rituals require special ritual tools and an understanding of the nature of correspondence. 3) Worship: Rituals of worship include prayer, consecration of food and drink towards a deity, invoking the name of a deity. 4) Celebration: Rituals of celebration are much like rituals of worship, except that they usually fall on a specific reoccurring day of the year, much like Yule or Halloween. 5) Protection: A protection ritual, like the Lesser Banishing Ritual of the Pentagram, is aimed at directing divine energy for protection of the ritualist. 6) Healing: A healing ritual is often performed in private, with one person acting as the healer of another.

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7) Transformation: This type is considered a ritual to transform the self. 8) Storytelling: Also called a Bardic, this ritual involves the telling of stories, through narrative or through song. 9) Fire Ritual: A ritual that involves the Element of Fire, whether as a bonfire, a candle, or some other method. 10) Funeral: A funeral ritual involves the sending of the dead to the next world. (Not to be confused with necromancy, which is just the opposite)

B.4. Ritual Speech Ritual speech has been approached by many reearcher, Fox (1988) as the famous scholar in eastern Indonesia. He declared that ritual speech is quite different from daily language and the form is characterized by the use of parallelism, then He generalized that the ritual languages of eastern Indonesia share common characteristics. They are all formal, formulaic and parallelistic. Through description, Fox has given important knowledge of parallelism in eastern Indonesia, however, one might well find that the different are the ritual speech parallelism and the efficacy of the ritual speech. Later, I concentrate on the efficacy of ritual speech in curing diseases.

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From briefly dicussion, Parallelism as denotational text or what is being said have attracted many researcher, However, the use of it have denied the aspect of interactional text ( Sandarupa 2013 ), Where, Context is really important in constructing the social relation. So, this research is aimed to broaden of view to what important thing, that is, interactional text.

B.5. Symbols Symbolic form has attracted researcher in Indonesia. In Bali and Javanese some researchers have focused on the symbolic form of ritual and religion (Geertz:1976), the symbolic healing of Wana shamanship the Pitua

(Atkinson:1989), Symbolic of violence in Headhunting ritual of Ulunna Salu (George:1996)

According to Geertz human behavior is seen as symbolic action-action which, like phonation in speech, pigment in painting, line in writing, or sonance in music, signifies-the question as to whether culture is patterned conduct or a frame of mind, or even the two somehow mixed together, loses sense. The thing to ask about a burlesqued wink or a mock sheep raid is not what their ontological status is. It is the same as that of rocks on the one hand and dreams on the other-they are things of this world. The thing to ask is what their i mport is: what it is, ridicule or challenge, irony or anger, snobbery or pride, that, in their occurrence and through their agency, is getting said.

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Many have approached the ritual from symbolic aspect or denotational text, that is, what is being said, However, this present research developes the previous research that only focused on that aspect by taking the efficacy of curing ritual speech becomes the content of my research. B.6. Parallelism The poetic term was proposed by Jakobson in his six punction of language The poetic funtion is at work when there is on the message for its own sake Jakobson (1960:353 ) in Duranti (1997:286). Message construction is based on interaction between the axis of selection (Jakobson 1960) or paradigmatic level (Saussure 1966 ) and axis of combination (Jakobson 1960) or syntagmatic level (Saussure (1966), Therefore, the Poetic function project the principle of equivalence from the axis of selection into the axis of combination, which lead to parallelism like identification and diffrentiation or repetition with variations and one form of repetition is parallelism (Jakobson:1966 in Sandarupa (2012:8). Related with it, Lowth ( 2004 in Hoang :2011:12 ) stated: The correspondence of one verse, or line, with another, I call parallelism. When a proposition is delivered, and a second is subjoined to it, or drawn under it, equivalent, or contrasted with it, in sense; or similar to it in the form of grammatical construction; these I call parallel lines, and the words or phrases, answering one to another in the corresponding lines, parallel terms. Parallel lines may be reduced to three sorts: parallels synonymous, parallels antithetic and parallels synthetic.

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The research on parallelism speech has been done in eastern Indonesia, We found it in many ritual languages (fox :1988 ). In Wana shamanship we found the performers authority and symbolic healing (Atkinson:1992). Through this research, the writer is able to elaborate on what was Atkinson declared in Wana Shamanship who focused on the

authority of shaman and the symbolic healing in Wana Mabolong ritual. To take different focus, the writer strides to the activity of speaking by focusing the efficacy of the speech from the contextualization and entextualization side. B.7. Performance Performance can be found in speech activities and speech event,

which implies a notion of creativity (Jankowiak :1996) and improvisation Sawyer 1996 ( in duranti :1997 ), from the most ritualized and formal to the most ordinary and casual. The speech event as in ritual performance has been approached by some researchers, for example Rappoport :2009 in Sandarupa:2012:2) in studied Toraja Badong rituals, by focused on the symbolic aspect of the decontextualized textual parallelism. The challenge of this research. Is to study the power of the ritual speech which will be analised from the entextualization and contextualiation process in curing diseases ritual performance. The ritual speech as source of

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the data is gained throught, the use of participant observation, where the researcher comes to the social situation and doing the participant observation.

B. 8. Contextualization

In this theory, there is a movement from context to contextualization because context is a problematic concept. It is usually conceived in normative, conventional, and institutional terms. It can be defined as the specific situation in which an utterance is carried out. Some scholars have identified two problems in the concept of context, inclusiveness and objectivity. It may include many things and it may include objective description of everything that surrounds a set of utterances. Bauman and Briggs in Sandarupa (2013 )

Contextualization equals indexicalization which signals the features of the setting used by interactants in making the interpretive frames. Silverstein has shown two ways to connect text with context. They are indexical and entailment (Silverstein, 1976, cited in Sandarupa, 201 3). This has built up social power in interaction of how ground performance in situational context or to bring the text to reality. In other words, form, function and meaning cannot be used understood apart from context.

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B.9. Entextualization

Bauman and Briggs in Sandarupa ( 2013) Entextualization is the reverse of contextualization. It involves the decontextualization, the extraction of discourse from context. Entextualization is the process of rendering discourse extractable, of making a stretch of linguistic production into a unit text that can be lifted out of its interactional setting. The text is discourse rendered decontextualizable. It is a reflexive capacity of discourse. The text is then recontexttualiazed by another context. Several ways to do

entextualization is trough framing, form, function, indexical, grounding, translation, and the emergent structure. This may produce intertextual gap

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C. Conceptual framework In giving more understanding toward this study, the writer formulates the conceptual framework below

SPEECH OF CURING RITUAL

CURING THE DISEASE

RITUAL SPEECH

FEATURES

SHAMAN

FEATURES

POWER

Efficacy of curing ritual

D. Operational definition To observe the ritual phenomenon, we need to work hard as one of the complex activity. By doing that, the researcher must know what they should do before meddle in the field or the social situation, Hence, based on the focus of this study, which concentrated on the efficacy of ritual speech, to
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gain the source of data the writer comes to the social situation of curing ritual, The writer observes the curing disease performance, recording the speech and make field note, the writer consults to the ritual specialist who knows well about curing disease ritual.

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BAB III RESESARCH METHOD

A. Research approach This research uses the ethnogrphy approach, as the way to describe the social situation of ritual through thick description, that is the curing disease ritual, by focusing on the efficacy of the speech through contextualization and entextualiation process.

B. Data Source B.1 Library research is the way to collect the information literature which is relevant with the theory and topic of research B.2 Field Work is the way to collect data through the use of participant observation

C. Technique of Data Collection

1. Observation, the writer observed directly the things that related to the topic which can support the result of the data. 2. Recording, in this case, the writer recorded a lot of information which are related to the Madandan and Manimbong dance. The writer recorded the speech which is delivered by a person who is expert in producing the speech in Madandan dance or a person
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directly involved in performing this dance. And then the writer transcribed the speech from recorded into text form. In order to make sure that is true; the writer went back to the respondent to clarify it. 3. Interview, that is collecting of data by using the rules of interviewing which is done to get a clear deep information that are related to the topic. 4. Note taking, the writer wrote down all information were given by informants which are related to the topic of the thesis. 5. Field note, the writer formulated all the field data and then trying to draw domain, taxonomic, and componential analysis. The function of this is to produce the natural analysis of social situations which are based on what actually happened in the field.

D. Technique of analyzing data To present the data, the writer used descriptive method and went through some steps as mentioned below 1. Making a domain analysis. This step is done to discover the cultural meaning and all the things I see based on the field note. 2. Making a taxonomic analysis. This step two is done two to show more of the relationships among the things inside the cultural domain.

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3. Making a componential analysis. Based on the field this step is done to search for the attributes (components of meaning) associated with cultural categories. 4. Discovering cultural theme. The writer used this step to describe field note. 5. Transcribing the data from recorded 6. analyzing the data morpheme by morpheme 7. Making a domain analysis, a taxonomic analysis and a componential analysis based on the text form of the ritual speech of Madandan and Manimbong dance. 8. Describing the general features of the ritual speech and then interpreted the data and analyzed language in order to get the relationship between the denotational capacities of the

language relating text to context.

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CHAPTER IV DATA PRESENTATION AND ANALYSIS

A.

Ethnographic and ritual Context On Monday, 8 july 2013, I come to the one village, the people called

Rantedoda, it is located in the Regency of Mamuju, The province of West Sulawesi after established in 2005 and saparated from south Sulawesi. Today Rantedoda has 1250.000 inhabitants living on 35 kilometers from the town of Mamuju and the wide of area are 6182 hectare. Since from their ancestor has not writing system but the people of Rantedoda still maintained some of the oral tradition, although all the people has followed the moslem faith, such the curing disease, myth, tell a story to their children before sleep, etc. The people of Rantedoda have strong belief, the God (Puang ) created (napaballang) this world for the four things, those are, Parmer (Sobo), Government (Ada), Religionist ( Sara) and Shaman ( Sando ) , in this research, the writer chooses Shaman (Sando) as the person who handle the disease in this world. The people of Rantedoda have also believed, the disease and iron are their brother. They believe that, the disease will come to their life and oneday the iron will hurt them. Both Disease and iron have certain name and who knows those name, they able to lead them. Shaman (sando ) is one of the people who know the name of disease.

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Within this research, the writer focused on two disease based on the belief of the people of Rantedoda, those are Putteaanaang and Putteanaq, the two types of those disease are usually befell them. The writer could not find the meaning but according to Shaman ( Papa Sahir ) Putteanaang (synthetic) are usually got by the women and putteanaq (natural ) to men. The disease comes to someones body through three ways, they are, the head, hand, leg and come out through those ways too. this curing performance covers some aspects. The actor of this ritual are men, women ( child, adult and old ). The two type of diseases are Putteanaang focused to women, Putteanaq for men. ,the place of this

curing ritual are usually carried out at home, Where the shaman comes to someones home who are getting disease. In getting succes of curing performance, there are some acts that should be followed by the Shaman ( Sando ) .The first, Shaman takes the instrument of curing ritual, such as, iron,a glass of water and onion, second, the shaman takes the iron then read the magic word ( Jappi jappi ) and swirl the water by using Iron. The third, shaman pours the water into the mouth of patient ( tomasaki), the fourth, Shaman rugs the onion on the patients stomach and Shaman Puts his hand on the patients stomach while move his hand go down as many twice. And the last, the shaman blows both of the patients hand, the head, and the both legs.

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The ritual above are the event of curing performance. Now I am intendeed to explain another activities that is how the performance in sending of ritual text to someone else (jappi-jappi) carried out. Based on the informants knowledge that I have interviwed, the process in sending of ritual text invoked several things, such as, the actors, the instruments, the days and some acts of doing it. Now, let see the first one, the actors are men (boys, husbands ) and women (ladies, wives ), the second, the instrument which is used are special leaves, oil lamp, mirror,fire and pan (koring lita), the third is the day, this is very important as one of who determines the succesfull of this ritual.the ritual of sending text below consists of four types, the message to the sun pappasang di mataallo, the message to the bird pappasang dikulu kulu the message to the pan pappasang dikoring and the last is the sending text through oil lamp,mirror and parasite plant.

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B.

Denotational text Text 1

1. Haminja sanganna Pamole #Haminja + sanga Haminja + na + pa + mole # Pref heal

name 3sgPOS

Haminja is a name of healer 2. Sitti amina indona #siti amina + Indo Sitti Amina Mother + na# 3sgPOS

Sitti amina is a Mother 3. Batu madika Ambena # Batu Madika Batu Madika + ambe + Father na # 3sgPOS

Batu Madika is a father 4. Ipajali puena Pamole # Ipajali + pue + na 3sgPOS + Pa + pref Mole # heal

Ipajali grandfather

Ipajali is Grandfather of healer 5. Bolong pili -bolong pulu #bolong + pili + bolong + pulu # black bitter black thick

Bitter black Thick Black

6. Wandu wandi Mani manika #Wandu + wandi + mani + Manika#

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Person

Person Sperm + both man and man

The blend of sperm come out Humans 7. Batu lumbang lui Marrehasa #Batu + Lumbang + Lui + Marrehasa # stone fall down afire Penetrate

Stone is fall down afire penetrates 8. Ilami lolo idaeng mattukka #Ilami + Person Lolo beautiful + i + daeng + Mat + tukka# Pref open

3sgPOS Person

Ilami is beautiful Idaeng opens 9. Torao marao #To + rao + marao # Person there far Person there is far

10. Leok + Name Animal + (the transportation of the disease Text 2.. 1. Allo dilai natambus #Allo + di + lai + na + tambus + sun + Prep + there + pref + disappear the sun is there want to disappear 2. Leppango mai #Leppang + o + mai# Drop in + 3psgPOS + comehere

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Comehere, you drop in 3. Naku pasakko #na + ku + pasang + ko# Want to + Person + Message + person I want to give you the message 4. Madiko kusio sio #Mading + ko + ku + sio + sio # Will + Person + Person + order + order You will,I order you. 5. Madiko kuala suro suro #Mading+ko+ku+ala+suro+suro# +will+3sgPOS+1psl+take+ You will , I make you as my delegate 6. Madiko kuala sulle batang #Mading+ko+ku+ala+sulle+batang# +will+3sgPOSl+1psl+take+body+ You will. I take as subsituter of my body 7. Lamba alaang nyabana taanu #Lamba + alaang + nyaba + na + ta + anu# #Go to + take + the soul + 3sgPOS +Person + someone# Go to take the soul of someone

8. Nyabaku naponyaba #nyaba + ku +na + po + nyaba# +soul + 1 ps + pref + conjunt + soul + My soul is her soul 9. Nyabana taanu kuponyaba # Nyaba + na + ta + anu + ku + po + nyaba # + the soul + 3sgPOS + Person +someone +1ps + conjunt + napoate#

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Her soul is my soul 10. Ubai tanna rasai #Ubai + tanna + rasa + i# +the water+ not + taste+ 3sgPOS+ She does not taste the water 11. Ummande tanna rasai #Ummande +tannat + rasa + i# + the eat + not + taste + 3sgPOS+ She does not tasted the eat 12. Matindo tannarasai #matindo + tanna + rasa + i# + sleep + not + tasted + 3sgPOS She does not tasted the sleep 13. Iyapa anna marasa #iyapa + anna+ ma + rasa +later + and + pref + tasted Later, she shall feel good

14. Iyaupa nasipeorooroang #iyau + pa + na+ sipeorooroang# +1ps + only Pref + sit together+ If the only me who sit together 15. Iyaupa na sipecaba cabaang #iyau+pa +na + sipeca cabaang # +1ps + only + pref + laugh together + If The only me who laugh together 16. Barakka doa bisa sande di alla taala. #barakka+doa+bisa+ sande+di + alla taala# +because+prayer+can+lean+prep+god+

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Because of the prayer can lean to god

Text 3 1. Kuruso nyabana ta anu #Ku+ ruso + nyaba + na + ta+ anu +1 psl + stick + soul + 3sgPOS + person + someone I stick the soul of someone (Mention the name of girl or boy) 2. Maiko, moa udeko mai mateko #mai+ko+moa+ude+ko+mai+mate+ko+ +comehere + 2psl+if+not+2psl+comehere+dead+2psl+ You comehere, if you are not comehere, you will die 3. Kuruso Nyabana ta anu #Ku+ ruso + nyaba + na + ta+ anu +1 psl + stick + soul + 3sgPOS + person + someone I stick the soul of someone (Mention the name og girl) 4. Maiko, moa udeko mai mateko #mai+ko+moa+ude+ko+mai+mate+ko+ +comehere + 2psl+if+not+2psl+comehere+dead+2psl+ You comehere, if you are not comehere, you will die 5. Kuruso nyabana ta anu #Ku+ ruso + nyaba + na + ta+ anu +1 psl + stick + soul + 3sgPOS + person + someone I stick the soul of someone (Mention the name of girl) 6. Maiko, moa udeko mai mateko #mai+ko+moa+ude+ko+mai+mate+ko+ +comehere + 2psl+if+not+2psl+comehere+dead+2psl+ You comehere, if you are not comehere, you will die

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7. Kuruso atena ta anu #Ku+ ruso + heart + na + ta+ anu +1 psl + stick + heart+ 3sgPOS + person + someone I stick the heart of someone (Mention the name of someone) 8. Maiko, moa udeko mai mateko #mai+ko+moa+ude+ko+mai+mate+ko+ +comehere + 2psl+if+not+2psl+comehere+dead+2psl+ You comehere, if you are not comehere, you will die 9. Kuruso atena ta anu #Ku+ ruso + heart + na + ta+ anu +1 psl + stick + heart+ 3sgPOS + person + someone

I stick the heart of someone (mention the name of someone) 10. Maiko, moa udeko mai mateko #mai+ko+moa+ude+ko+mai+mate+ko+ +comehere + 2psl+if+not+2psl+comehere+dead+2psl+ You comehere, if you are not comehere, you will die

11. Kuruso atena ta anu #Ku+ ruso + hearDt + na + ta+ anu +1 psl + stick + Dheart+ 3sgPOS + person + someone I stick the heart of someone 12. Maiko, moa udeko mai mateko #mai+ko+moa+ude+ko+mai+mate+ko+ +comehere + 2psl+if+not+2psl+comehere+dead+2psl+ You comehere, if you are not comehere, you will die

13. Kuruso Buana ta anu #ku+ruso+bua+na+ta+anu# +1psl+stick+bua+3sgPOS+3sgPOS+someone+ I stick the buana of someone

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14. Maiko, moa udeko mai mateko #mai+ko+moa+ude+ko+mai+mate+ko+ +comehere + 2psl+if+not+2psl+comehere+dead+2psl+ You comehere, if you are not comehere, you will die 15. Kuruso buana ta anu #ku+ruso+bua+na+ta+anu# +1psl+stick+bua+3sgPOS+3sgPOS+someone+ I stick the buana of someone 16. Kuruso buana ta anu #ku+ruso+bua+na+ta+anu# +1psl+stick+bua+3sgPOS+3sgPOS+someone+ I stick the solar plexus of someone 17. Kuruso padunna ta anu #ku+ruso+padu+na+ta+anu# +1psl+stick+gall+3sgPOS+3sgPOS+someone+ I stick the gall of someone 18. Maiko, moa udeko mai mateko #mai+ko+moa+ude+ko+mai+mate+ko+ +comehere + 2psl+if+not+2psl+comehere+dead+2psl+ You comehere, if you are not comehere, you will die 19. Kuruso padunna ta anu #ku+ruso+padu+na+ta+anu# +1psl+stick+gall+3sgPOS+3sgPOS+someone+ I stick the gall of someone 20. Maiko, moa udeko mai mateko #mai+ko+moa+ude+ko+mai+mate+ko+ +comehere + 2psl+if+not+2psl+comehere+dead+2psl+ You comehere, if you are not comehere, you will die

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21. Kuruso padunna ta anu #ku+ruso+padu+na+ta+anu# +1psl+stick+gall+3sgPOS+3sgPOS+someone I stick the gall of someone 22. Maiko, moa udeko mai mateko #mai+ko+moa+ude+ko+mai+mate+ko+ +comehere + 1psl +if+not+2psl+comehere+dead+2psl+ You comehere, if you are not comehere, you will die Text 4 1. Manu manu apa tia? #Manu+Manu+apa+tia# Bird + Bird+what+that# What birds is that? 2. Manu Pole disuruga #manu+pole+di+suruga# +bird+come+conj+heaven+ The bird which come from the heaven 3. Leppano, Nakupasakko #Leppa+no+na+ku+pasang+ko# +drop+3psgPOS+Pref+1pls+3psgPOS+ You drop in, I want to give you messae 4. Naku pasabiko #Na+ku+pasabi+ko# +pref+1psl+tell +1psl+ I want to tell you

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5. Lao alana nyabana ta anu #lao+ala+na+nyaba+na+ta+anu# +go+take+3psPOS+soul+3psgPOS+Person+person+ Go to take the soul of someone 6. Nyabana taanu kuponyaba #nyaba+na+ta+anu+ku+po+nyaba# +soul+3psgPOS+Person+ someone+1psl+conj+soul+ The heart of someone (mention the name of girl ) be my soul 7. Nyabaku naponyaba #nyaba+ku+na+po+nyaba# +soul+1psl+Pref+conj+soul+ My soul be her soul 8. Atena kupoate #ate+na+ku+po+ate# +heart+pref+1psl+conj+heart+ Her heart be my heart 9. Ateku napoate #ate+ku+na+po+ate# +heart+1psl+pref+conj+heart My heart is her heart 10. Buana koupobua #bua+na+ku+po+bua# +bua+3psgPOS+conj+bua+ Her solar plexus is my mine

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11. Buaku napobua #bua+ku+na+po+bua# +ulu hati+1psl+pref+po+conj+ulu hati My solar plexus is her 12. Padunna kupopadu #padung+na+ku+po+padu# +gall+3psgPOS+1psl+conj+gall+ Her gall is my gall 13. Padukku napo padu #padung+ku+na+po+padu# +Gall+1psl+pref+conj+gall+ My gall be in hergall 14. Iyau napa dinyaba #1psl+na+pa+di+nyaba# +I + pref+conj+prep+soul+ I am in her soul 15. Iyau napodiate #1psl+na+po+di+ate# + I + pref+conj+pref+heart+ I am in her heart

Text 5. 1. Wandu wandi Mani manika #Wandu + wandi + mani + Manika# Person Person Sperm + both man and man The blend of sperm come out Humans 2. Batu lumbang lui Marrehasa

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#Batu + Lumbang + Lui + Marrehasa # stone fall down afire Penetrate Stone is fall down afire penetrates 3. Ilami lolo idaeng mattukka #Ilami + Lolo + i + daeng + Person beautiful 3sgPOS Person Ilami is beautiful Idaeng opens 4. Lamba alaang nyaba alusna taanu anu mappamapidi ateku #lamba+alaang+nyaba+alus+na+ta+anu+mappa+mapidi+ate+ku +go+take+soul+3psgPOS+unseen+person+person+who+broke+heart+1psl+ Go take the unseen soul of someone who broke my heart Mat + tukka# Pref open

C. Structure of the ritual speech parallelism Within this research, the text is divided into two types, the first is text for curing to someone and the second is text for sending to someone. The first one is held by shaman and the second one are held by any person, men or women who feel beroken heart, love and hate. Here, I want to showed the structure of each text (1-5).

D. Some features of curing ritual speech parallelism The data given below are intended to show some characteristics of rantedoda curing ritual speech. In a general way, This curing ritual has main feature, that is the speak without voice, The shaman just readed the words on the lips and blowed to

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the things which become the focused of ritual. To the water, to the sun, to the body, to the bird and so on. Here. I want to show the other characteristics of this curing ritual that is parallelism of speech. Let us see the data. Line (1) mentions the name of healer, Haminja and Line (2,3,and 4) describe the family of the healer, The word Sitti Amina (Line 2 ) is the mother of Haminja (line 1), the word Batu Madika (Line 2) is the father of haminja, and the word Ipajali (line 4 ) is the king/grandfather of Haminja. According to shaman Papa sahir from the four lines were called the king of healer that should be read, if he cures the patient ( To Masaki ) before mention the name of disease.
1. 2. 3. 4. Haminja sanganna Pamole Sitti amina indona Batu madika Ambena Ipajali puena Pamole : Haminja is a name of healer : Sitti amina is a Mother healer : Batu Madika is a father healer : Ipajali is Grandfather of healer

The two lines above (1and 4 ) are the example of the differentiation and repetition. The word Haminja is the lowest of healer and Ipajali is the Highest of healer. The line ( 2 and 3)sitti Amina is Mother which is opposed to Batu madika as father. The hieararchies of healer family was started from the lowest to higher. Like at the four lines above, the one line ( 5 ) is also characterized by the use of repetition and opposition, one line consist of two things, the word Bolong pili is opposed to bolong pulu. the word Bolong Pili index to the

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spirit of Mountain ( Dehata Buttu) and Bolong Pulu index to the spirit of sea (Dehata Lebo). According to Shaman Papa Sahir Bolong pili is man and Bolong pulu is women, the man refers to the spirit of mountain, as metaphorically that man is associated with coarse and The women refers to the spirit of sea as the creature who is gentle.

E. Ideology of ritual speech efficacy F. The dialectic of contextualization and entextualization In general, The Ritual speech is characterized by the use of parallelism, however, the ritual speech parallelism also employs some linguistic devices to connect text with context. E.1. Indexical grounding

G. Interactional Text 1. Bakhtins Voice The data below are showed to explain the dialogism theory that was proposed by Bakhtin, He said dialogism is the internal dynamics of the
speakers utterances where the utterances are always relate with other utterances, answering, egreement, buffetings and even against (Bakhtin 1981 [1935] in Sandarupa).

2. The text of Sosial relation

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40

BAB V CONCLUSION

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BIBLIOGRAPHY

Atkinson, J, Monnig, 1992, The art and politics of Wana shamanship, University of California Press Bauman, R. And Sherzer,J, 1974, Eploration in the ethnography of speaking, cambridge university press.. Bell, Catherine, 1992, Ritul theory, ritual practice,oxford univerity press,1992 Chong Ho Yu, 2002, Applications of John Austins Speech-Act Theory to Chinese and American Contexts Cots, J. M. 1992, Norm of interaction and interpretation: an ethnography approach to discourse in University of Catalan,Sintagma. Duranti, Alessandro,1997, Linguistic Anthropology, Cambridge university press. _________________ 2004, A Companion to linguistic anthropology, blackwell publishing Fox, James, J,ed, 1988 .to speak in pairs essays on the ritual language of eastern Indonesia. Cambridge University press. Geerzt, Clifford, 1973, Interpretation of Culture,the perseus books group.

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George, Kenneth M. 1996, Showing Signs of Violence: The Cultural Politics of a Twentieth-Century Headhunting Ritual. Berkeley: University of California Press,. Hart, R. June. 2005, Down and out in new york city: A participant-observation study of the Poor and marginalized, Journal of Cultural Diversity Vol. 12, No. 4, winteXEEr Hoang, Dang, 2011, The Use of Vocative and Imperative Combination in the Opening Lines of Selected Poems in the Hebrew Psalter . A dissertation on the Catholic University of American Jakobson, Roman (1996 [1982], verbal art, verbalt sign, verbal time, university minnesota press Putu Sudira, 2009, Studi mandiri grounded theory. Tugas study mandiri S-3 Pendidikan Teknologi Kejuruan PPS UNY. Raja, S. (2006). Regulation as local knowledge: Ethnographic participantobservation.Dissertation in university of Illionis at Urbana-champaign Sandarupa, Stanislaus, 2012, the Poetry of taking Power in Toraja UNHA Spradley,James,P,2007,Participant observation. Library of cataloging in Publication data. congress

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