Sara urang, Sara agama, Musara Pakat
Takengon-The Gayo language was one of the languages that was used in Nanggroe aceh darussalam province. Although was a part of Aceh, but the gayo language was different from the Aceh language. The gayo language was used by the minority of Gayo inhabitants,that lived in the Aceh back country, especially the mountainous region.
“The gayo language during 2016 was estimated would losed”, firm M.Jihad, a resident of the Bintang Subdistrict, in the agenda sharing with the writer of gayo grammar, (A grammar of gayo, a language of Aceh, Sumatra) that was written by Dr.Domenyk Eades.BA (Hons) the D Ph (Melb), Asistent Professor, Lecturer in Linguitic and Translation Studies. College of the General Practitioner and Social Sciences, Sultan Qaboss University, Jum’at the night (11/7) in the Bale Pendari Building that was thought of the Theatre Reje (king) Linge. Attended by the artist, the culture critic, the student and the public figure.
M.Jihad reason provided a basis for. Such as, unconsistent the ethnic gayo community used the gayo language in everyday communication and more liked to use the National Indonesian language and too tolerant. Moreover, the role of the Government like the Regional Government and DPRK (Regional Legislative Council for regency) also was not in conserving the gayo language, that was marked by the policy or Qanun.
That also made Domenyk Eades that currently his name changes with Yusuf after said syahadah (There is no god other than Allah and Muhammad is His messenger). Explained by Domenyk, the father of three children who currently become Professor’s Assistant in Sultan’s University of Qaboos Oman, initially Yusuf came to Aceh to teach English and to take master’s program about the Aceh language and doctorate program about the Gayo language.
“Foult about leterature of gayo made me interested to studying Gayo language”.Said Yusuf opposite dozens of participants was unofficial that night. In order to conserves gayo language, according to Yusuf, at this time must be written the book in the Gayo language and again wrote the fairy tale, the history and the culture from informant that still living, when not wanting the gayo Language lost.
“So many already the language was lost in the world. Would the gayo language also was like this, asked Yusuf to Zulfikar Ahmad St, the staff Bappeda that accompanied Yusuf in English.
Back to M.Jihad that worried the Gayo language loss from languages in the world. According to the Jihad, the Gayo language was assets or the wealth that were rich in the vocabulary. “Gayo language rich in the name”, said the Jihad while giving an example, unanimous Indonesian to sit, in Gayo language had three correspondences. That is, kunul, tempoh,semile. According to M.Jihad although being not invited in this agenda, but he deliberate was present after knowing this agenda from the other person because he considered important. Moreover more esktrim, was said by Jihad, before Rasulullah SAW was born, said the Gayo language that more was known with the term “peri berabun”, has been available.
Although already in the last 10 years Domenyk carried out the research about the Gayo language, but in the unofficial agenda discussed the grammar Gayo book the Domenyk work alias Yusuf, was agreed with the Gayo language. In discussions this Gayo language, Evidently many students circles and audiences that precisely the difficulty spoke gayo fully and still mixed it with Indonesian. “this is a proof and argument, already many language vocabularies gayo that no longer is used and tended Losed”,M.Jihad explanation. According to Domernyk, since carrying out the research ten years set, has had the Gayo community that no longer would cares the culture, the language and Gayo history because it was considered not useful.
“If the Gayo language was lost, then the Gayonese identity also would losed.Gayo community will lose identification”, stressed Domenyk. So, because the language will be the identity, continued Domenyk the gayo people from now on must teach generation Gayo children to speak Gayo and get a start to teach Gayo culture. “Books in Gayo language could educate children Gayo to not lose identity”, explained Domenyk. Currently, with his book of Yusuf, A grammar of gayo, a language of Aceh, Sumatra, the Gayo language has been studied in an university in Germany in the Linguistic program.
Yusradi Algayoni, one of the best students USU the Sampoerna version that currently completes the Biography of the famous artist gayo, Drs.AR Moese, explained he had gathered 60 book collections about gayo and now was making the language dictionary gayo that was gathered by him numbering 6670 words. Yusradi ask for so that the Domenyk book about grammar of gayo was translated in Indonesian. However according to Domenyk, that must be asked for by his permission with the publisher who handled his book. Most of the students and participants who were present feeling embarrassed because of the Gayo language was researched not by the community gayo, but precisely was researched by the outsider like Domenyk.
Zamzam Mubarak, a Gayo student in Jakarta, questioned the origin Gayo language because gayo it was considered had a big civilisation. According to Domenyk, the Gayo language entered the Austronesia group. The Gayo language was connected with the Nias language, Mentawai and Batak Language. Iwan Bahgie, the organiser of the agenda sharing with Domenyk stated that the agenda was held in order to conserve the Gayo language. “after received information from Zulfikar Ahmad about the Domenyk presence with his family in Takengon in the holiday, we were offered to pasilitator”, said Iwan. In the place was separated, Yuhdi Saffuan, the alumnus of the Indonesian University that currently stabilises in Takengon, said, the Deceased, Prof. Yunus Melalatoa, had said in a forum for the Gayo students indonesia in Yogyakarta on 2002 that Gayo language including one of the languages that will be lost because of being affected by the culture and the outside language.
“According Prof. Yunus Melalatoa, estimated on 2010 Gayo language has to the critical point. Some for example if asking the community’s Gayo children that was in the Village, the Ama term for the call Father, no longer known by children”, said Yuhdi imitated the concern of Prof. Yunus Melalatoa, a Anthropologist UI.
Said by Yuhdi Saffuan, what is forecasted by Prof. Melalatoa currently has been proven. This was based on the fact at this time, continued Yuhdi, basic school children could not have in Takengon spoken Gayo even his parents suggested their children spoke Indonesia everyday so that not embarrassed to socialise with his friend in the school.
“Could imagined several years in the future, the Gayo language no longer popular and no longer was used in Takengon and will be forgotten history”, stressed Yuhdi. After discussions of the grammar gayo book was spread out. The students and the community who were present agreeing to begin discussed and discourse conservation efforts of the Gayo language with what was acknowledged as a kind of “Balai Bahasa Gayo” meaning Hall Gayo language, and the routine carried out discussions about the language. Needed the role of Regional Government at this time to conserve the Gayo language with more strengthened the Gayo language in education. (www.uranggayo.wordpress.com)
"The proceeding tradition was guided by the religious law, the tradition was not strong destroyed the name, the tradition punished had a shape nature, the law punished was certain"
Keramat Mupakat Behu Berdedele