Kualuh Malay | |
---|---|
North Labuhanbatu Malay | |
Native to | Indonesia ( North Sumatra) |
Region | North Labuhanbatu |
Ethnicity | Kualuh Malays |
Austronesian
| |
Latin (
Indonesian alphabet) Jawi | |
Official status | |
Recognised minority language in | Indonesia |
Language codes | |
ISO 639-3 | – |
Glottolog | None |
Kualuh Malay, also known as North Labuhanbatu Malay, is a variety of Malay used in the southeast right on the east coast of North Sumatra, used as a mother tongue by the Malay community there. [1] It has a clear affinity with Panai Malay to the south and may still interact to a high degree with other east coast Malay varieties. [2]
Even though it is not an official language at the local government level, This language is still used as a daily social language among people in Kualuh in particular, and in North Labuhanbatu in general. It belongs to the Malay dialect [o], the same as its cognate Batubara Malay on the east coast of Sumatra. [3]
Just like other Malay varieties, In the Kualuh Malay, it is also known as an oral literature tradition that developed among the Malay ethnic in Kualuh. One example is the legend of Tengku Raden, which is believed to be true and is believed to be magical by the people who believe in it. [4]
According to Sahril (2007:156) the Malay language on the east coast of Sumatra has several dialects, namely Tamiang, Langkat, Deli, Serdang, Batubara, Asahan, Kualuh, Panai, and Bilah dialects. Kualuh Malay is a language used by the Kualuh Malays community who live in the coastal area of North Labuhanbatu Regency, Sumatra Utara. This community calls their language the Kualuh language which they usually call cakap Kualuh 'speaking Kualuh'. However, as stated by Sahril (2007), the language used by the Kualuh Malay ethnic. Kualuh Malay, which is the focus of the discussion for this article. [3]
Quotative evidentiary is evidence that shows that someone is the source of the statement made. This quotidian evidentiary can also be in the form of a report from another person. Evidential markers are used to refer to the source of a statement made by someone and also the form of the report from other people in Kualuh Malay the lexical form kotonyo 'he said' is commonly used, as in the following example: [3]
Visual evidentiary is a type of evidence that shows evidence of the truth of speech based on sight or based on the speaker's sense of sight. This type of evidential marker in the Kualuh language is used in the lexicon manengok, tengok, pandang, mamandang, which grammatically falls into the verb category, as in the following example: [3]
Non-visual evidentiary is sensory evidence which shows that the evidence for the truth of the speaker's words is not based on sight, but based on the speaker's feelings or the speaker's thoughts which are in the speaker's cognition. These non-visual evidential markers are marked with the lexicon raso, piker, agak, as in the following example: [3]
Auditory evidentiary is sensory evidence that shows that the evidence for the truth of the speaker's words is not based on thoughts, feelings, and the speaker's vision, but evidence of truth is obtained based on the speaker's hearing. This type of evidential marker is characterized by lexical dongar, as in the following example: [3]
Kualuh Malay | |
---|---|
North Labuhanbatu Malay | |
Native to | Indonesia ( North Sumatra) |
Region | North Labuhanbatu |
Ethnicity | Kualuh Malays |
Austronesian
| |
Latin (
Indonesian alphabet) Jawi | |
Official status | |
Recognised minority language in | Indonesia |
Language codes | |
ISO 639-3 | – |
Glottolog | None |
Kualuh Malay, also known as North Labuhanbatu Malay, is a variety of Malay used in the southeast right on the east coast of North Sumatra, used as a mother tongue by the Malay community there. [1] It has a clear affinity with Panai Malay to the south and may still interact to a high degree with other east coast Malay varieties. [2]
Even though it is not an official language at the local government level, This language is still used as a daily social language among people in Kualuh in particular, and in North Labuhanbatu in general. It belongs to the Malay dialect [o], the same as its cognate Batubara Malay on the east coast of Sumatra. [3]
Just like other Malay varieties, In the Kualuh Malay, it is also known as an oral literature tradition that developed among the Malay ethnic in Kualuh. One example is the legend of Tengku Raden, which is believed to be true and is believed to be magical by the people who believe in it. [4]
According to Sahril (2007:156) the Malay language on the east coast of Sumatra has several dialects, namely Tamiang, Langkat, Deli, Serdang, Batubara, Asahan, Kualuh, Panai, and Bilah dialects. Kualuh Malay is a language used by the Kualuh Malays community who live in the coastal area of North Labuhanbatu Regency, Sumatra Utara. This community calls their language the Kualuh language which they usually call cakap Kualuh 'speaking Kualuh'. However, as stated by Sahril (2007), the language used by the Kualuh Malay ethnic. Kualuh Malay, which is the focus of the discussion for this article. [3]
Quotative evidentiary is evidence that shows that someone is the source of the statement made. This quotidian evidentiary can also be in the form of a report from another person. Evidential markers are used to refer to the source of a statement made by someone and also the form of the report from other people in Kualuh Malay the lexical form kotonyo 'he said' is commonly used, as in the following example: [3]
Visual evidentiary is a type of evidence that shows evidence of the truth of speech based on sight or based on the speaker's sense of sight. This type of evidential marker in the Kualuh language is used in the lexicon manengok, tengok, pandang, mamandang, which grammatically falls into the verb category, as in the following example: [3]
Non-visual evidentiary is sensory evidence which shows that the evidence for the truth of the speaker's words is not based on sight, but based on the speaker's feelings or the speaker's thoughts which are in the speaker's cognition. These non-visual evidential markers are marked with the lexicon raso, piker, agak, as in the following example: [3]
Auditory evidentiary is sensory evidence that shows that the evidence for the truth of the speaker's words is not based on thoughts, feelings, and the speaker's vision, but evidence of truth is obtained based on the speaker's hearing. This type of evidential marker is characterized by lexical dongar, as in the following example: [3]