The Kerinci language ( or ) is an Austronesian language primarily spoken by the Kerinci people in Sungai Penuh and Kerinci Regency, and parts of Merangin Regency and Bungo Regency in western Jambi. It is also spoken by several hamlets in Mukomuko Regency in Bengkulu,
The Kerinci language exhibits a very high diversity. It is estimated that there are 130 sub-dialects and seven main dialects, which are the Gunung Raya, Danau Kerinci, Sitinjau Laut, Sungai Penuh, Pembantu Sungai Tutung, Belui Air Hangat and Gunung Kerinci dialects. Based on dialectometric calculations, the percentage difference between these seven dialects ranges from 51 to 65.5%. In comparison, the Kerinci language has a percentage difference ranging from 81 to 100% when compared to the Bengkulu and Minangkabau languages.
The Kerinci language is a member of the Austronesian language family, which encompasses various languages in Southeast Asia, the Pacific Ocean, and Madagascar, as well as some languages in mainland Asia. Uniquely, the Kerinci language also shares some phonemes with Austroasiatic languages.Van Reijn, E.O. (1974). " Some Remarks on the Dialects of North Kerintji: A link with Mon-Khmer Languages." Journal of the Malaysian Branch of the Royal Asiatic Society, 31, 2: 130–138. The Malagasy language, Filipino, the indigenous languages of Taiwan, and Māori are also members of this language family. Although each language in this family is not mutually intelligible, their similarities are quite striking. Many basic words have remained almost unchanged from their common ancestor, Proto-Austronesian. There are numerous cognates found in basic words for kinship, health, body parts, and common animals. Even the words for numbers exhibit a remarkable level of similarity.
In the Kerinci highlands, the Kerinci language stands as the predominant means of daily communication, effortlessly traversing both informal and formal settings throughout the region. However, its predominant use is informal, while Indonesian serves as the lingua franca in governmental institutions, education, and interethnic communication. As Indonesian usage continues to expand, fueled by increasing educational opportunities, it has become commonplace for Kerinci speakers to engage in code-switching between Kerinci and Indonesian, and vice versa.
The Kerinci language continues to hold significant importance among its speakers in the Kerinci Regency and the city of Sungai Penuh in Jambi. The Kerinci language is a key part of the local culture of the Kerinci community. In the midst of a growing multilingual and multiethnic society due to migration from other parts of Indonesia, Kerinci speakers face challenges in preserving the integrity of the Kerinci language. The presence of other languages in the region is gradually changing the Kerinci language as Kerinci speakers have begun to master other languages. In response, efforts have been made by the government to preserve the usage of the Kerinci language. In Sungai Penuh, it is compulsory for students to enroll in Kerinci language courses as part of the school curriculum. Additionally, the Jambi provincial government has initiated training programs for teachers aimed at enhancing their understanding and teaching skills while promoting the use of the Kerinci language. These programs include instruction in writing and reading using the Incung script, composing and reciting poetry in Kerinci, storytelling, delivering speeches, writing short stories, singing traditional songs, and acting in solo comedy performances—all conducted in the Kerinci language.
The Indonesian Agency for Language Development and Cultivation identifies approximately 130 dialects of the Kerinci language, consisting of seven major dialects, which are Gunung Raya, Danau Kerinci, Sitinjau Laut, Sungai Penuh, Pembantu Sungai Tutung, Air Hangat, and Gunung Kerinci. The Gunung Raya dialect is spoken in the Pengasih Lama village in the Bukitkerman District. The Danau Kerinci dialect is spoken in the Koto Tuo Ujung Pasir village and the Seleman village in the Danau Kerinci District. The Sitinjau Laut dialect is spoken in the Hiang Tinggi village in the Sitinjau Laut District. The Sungai Penuh dialect is spoken in the Koto Lebu village and the Koto Lolo village in the Pondong Tinggi District. The Pembantu Sungai Tutung dialect is spoken in the Sungaiabu village in the Kerinci District. The Belui Air Hangat dialect is spoken in the Belui village, in the Air Hangat Timur District. The Gunung Kerinci dialect is spoken in the Mukai Tinggi village and the Sung Betung Ilir village in the Gunung Kerinci District.
The Kerinci language dialects can be very different between villages even though they are very close, such as Tanah Kampung, Kemantan, and Dusun Baru, which are only separated by a river. Administratively, these three villages belong to different districts and regencies. Dusun Baru Lempur and Kemantan are located in the Kerinci Regency but are in different districts, while Tanah Kampung is part of Sungai Penuh. Although part of Sungai Penuh, the inhabitants of Tanah Kampung use a different dialect, specifically the Tanah Kampung dialect. Kemantan Raya is included in the Air Hangat Timur District of Kerinci Regency, where the community uses the Tanah Kemantan dialect. Meanwhile, Dusun Baru Lempur is in the Gunung Raya District of Kerinci Regency, and its inhabitants use the Dusun Baru dialect. This dialect is not to be confused with another dialect spoken in Dusun Baru near the town centre of Sungai Penuh. Next to the latter Dusun Baru speech area, the Sungai Penuh dialect is spoken, separated by a market from Pondok Tinggi. In turn, the Koto Renah dialect is spoken only a market away from Pondok Tinggi, while Koto Keras is almost contiguous with Koto Renah. The Kerinci dialect has various variations that differ in both Phonology and lexical aspects among the dialects. However, the dialects are generally mutually intelligible with one another. The Kerinci language is also known for its phonological variations, such as the sound at the end position before . In the Sungai Penuh, changes to , in Pondok Tinggi it becomes , while in Lempur and Semurup it remains , and in Dusun Baru, it changes to . An illustration of phonological distinctions across Kerinci dialects can be observed in the pronunciation of the word "girl". In Sungai Penuh dialect, it may be pronounced as or , in Tanjung Pauh as or , and in Koto Keras as or .
The following table compares several dialects spoken in the vicinity of Sungai Penuh (less than 7-kilometre from the town centre):
+ Dialectal variation in Kerinci | ||||||||
gəlas 'glass' | gəloah gəleh | gəloʌh gəleh | gəlɔh gəleh | gəlɛh gəlɛih | gəloah gəlɛh | gəlaoh gəlɛh | gəlouh gəlejh | glih glɨjh |
duri 'thorn' | duhoi duhi | duhui duhi | duhu duhi | duhoi duhi | duhui duhi | duhiw duhɛw | duhuh duhi | duhʌe duhɨj |
batu 'stone' | bateu batu | bati batu | batiu batu | bateu batu | batiu batu | batɛw batiw | bati batu | batəo batɨw |
In addition, Kerinci language spoken in Malaysia has diverged from its original form and is no longer spoken as it is by native Kerinci speakers in Indonesia. The Kerinci language in Malaysia has been significantly influenced by local languages such as Malay language, thus deviating from the Kerinci language spoken in the Kerinci region in Jambi.
+ Pondok Tinggi vowels |
Pondok Tinggi and in have the allophones of and , respectively. The latter two vowels, however, are phonemic in the Sungai Penuh dialect.
+ Sungai Penuh vowels |
Pondok Tinggi Kerinci has a rich inventory of —that is, sequences of vowels within the same syllable that can be considered a single V segment. Ernanda lists a total of 12 diphthongs for the Pondok Tinggi dialect, given in the table below according to whether the sequences are opening or closing (i.e., whether they are moving towards open/low vowels or closed/high vowels). Diphthongs and are only found in .
+ Pondok Tinggi diphthongs ! colspan="2" | !Open syllable !Closed syllable | |
lad ua 'field.A' ɟalua 'road.A' | gag uah 'handsome.A' ban uaʔ 'to give birth.A' | |
dər oa 'scattered.A’ guloa 'dish.A' | ɟəl oah 'clear.A’ gəl oah 'glass.A' | |
buŋ ea 'flower.A' dadea 'chest.A' | təg eaʔ 'well-built.A' d eaʔ '' | |
kal au 'necklace.A' cucau 'grandchild.A' | amb auʔ 'hair.A' kuk auh 'firm.A' | |
pak ae 'to wear.A' lantae 'floor.A' | kap aeh 'cotton.A' kamb aeʔ 'goat.A' | |
warn ao 'colour.A' ɲatao 'real.A' | ||
ab eu 'ash.A' sudeu 'spoon.A' | təd euh 'shaded.A' kəɟ euʔ 'to surprise.A' | |
cuc ei 'to wash.O' pikei 'to think.O' | it eiʔ 'duck.O' put eih 'white.O' | |
ganɟ oi 'odd.A' guloi 'to roll on.A' | bal oiʔ 'to come back.A’ bət oih 'calf.A’ | |
kay ou 'wood.O' tipou 'to cheat.O' | kuk ouh 'firm.O' maŋk ouʔ 'bowl.O' |
Sungai Penuh dialect has a fewer inventory of contrastive diphthongs, with the total number of 7.
+ Sungai Penuh diphthongs ! colspan="2" | !Open syllable !Closed syllable | |
buc eu 'to leak.A' | tub euh 'body.A' | |
ab ɛu 'ashes.A' | da ɛuŋ 'leaf.A' | |
bəh ɔi 'to give.A' | gig ɔiʔ 'to bite.A' | |
iɟ ou 'green.O' | pəl ouʔ 'to embrace.O' | |
kak ai 'foot.A' | kul aiʔ 'skin.A' | |
kut au 'louse.A' | pəh auʔ 'belly.A' |
All diphthongs appear only in final syllables. Other Kerinci dialects may distinguish different sets of vowel phonemes; cf. Tanjung Pauh Mudik with 9 plain vowels and 7 diphthongs, or Semerap with 7–8 plain vowels and 8 diphthongs.
+ Pondok Tinggi consonants |
Sungai Penuh consonant inventory is identical to that of Pondok Tinggi with the addition of , which is a native phoneme (not borrowed) historically derived from medial cluster, cf. Standard Malay kelongsong vs. Sungai Penuh kaluzɔŋ/kaluzon 'wrapper'.
+ K-words and G-words |
This process is still productive in modern Pondok Tinggi Kerinci. For example, if the Passive voice prefix di- (which contains a voiced obsturent) is attached to a K-word, the word would turn into a G-word and changes its final rime. However, this change would be blocked if the initial consonant of the root is also an obstruent.
If a G-word loses its voiced obstruent due to prefixation, it would become a K-word and its final rime changes accordingly. This happens, for example, when the Active voice prefix N- alters the initial obstruent of a root to a homorganic nasal.
In Pondok Tinggi, truncation may affect most parts of speech and all kinds of sound. Ernanda observes that it generally happens in unstressed syllables, frequently deleting the initial syllable, or its syllable onset (particularly if it is bilabial). It can happen on a phrasal level, and for longer words, there is a tendency to elide the word-medial syllable. Truncation also interferes with the phonological alternation between K-words and G-words. For example, K-words that have been changed to G-words due to the addition of voiced obstruent's from prefixation will not revert back to their original forms when truncated:
In the dialect of Tanjung Pauh Mudik, the truncated monosyllabic forms are very common in naturalistic speech, to the point that the full forms found in the oral literary register (such as that of the kunaung) are considered archaic by its speakers.
Examples of the prefix di-:
Examples of the prefix N-:
Examples of the prefix ta-:
Examples of the prefix pa-:
Examples of the prefix ma-:
Examples of the prefix ka-:
Examples of the prefix sa-:
Examples of the suffix -lah :
Examples of the infix -ar-:
Examples of verb-forming reduplication that means doing something with enjoyment are shown below:
Examples of verb-forming reduplication that means mutual action are shown below:
There are two types of noun reduplication, which are noun-forming reduplication that means 'many' and noun-forming reduplication that means 'like' or 'resembling'. Examples of noun-forming reduplication that means 'many' are shown below:
Examples of noun-forming reduplication noun-forming reduplication that means 'like' or 'resembling are shown below:
There are three types of adjective reduplication, which are adjective-forming reduplication that denotes plurality, adjective-forming reduplication that indicates atmosphere, and adjective-forming reduplication that expresses condition. Examples of adjective-forming reduplication that denotes plurality are shown below:
Examples of adjective-forming reduplication that indicates atmosphere are shown below:
Examples of adjective-forming reduplication that expresses condition are shown below:
There is only one type of numeral word reduplication, which is the numeral-forming reduplication that indicates formation. Examples are:
Inflectional nouns are derived from basic words that undergo phoneme changes when the basic word is modified by another word, such as:
Derivative nouns are combinations of the prefix pa- with nouns, verbs, or adjectives, such as:
In addition, pluralization of nouns in the Kerinci language can be expressed by reduplication and numerals, such as:
Inflectional verbs are basic verbs used as intransitive or transitive verbs. These verbs undergo phoneme changes from the basic verb. Inflectional verbs occur due to the combination of prefixes and basic verbs, such as:
Inflected adjectives are basic adjectives that undergo phonemic changes when modified by the modifier sangat or liwak, which both means 'very', such as:
Indefinite numerals are numerals that do not indicate a specific quantity, such as:
Definite numerals like pulaoh 'tens', ratowh 'hundreds', ribu 'thousands', and juta 'millions' when given the prefix ba- can be classified into indefinite numerals, such as: bapulaoh 'tens of', baratawh 'hundreds of', baribu 'thousands of', and bajuta 'millions of'. In its usage, numerals can have the form of cardinal numerals and ordinal numerals. The basic numeral words denoting units, such as: sataw 'satu', na 'enam', tujeuh 'tujuh', salapa 'delapan', and so forth, in inflected forms can be added with numeral words pulawh 'puluh', ratawh 'ratus', ribu 'ribu', jutea 'juta', like:
Cardinal numerals can be used in reduplcation, such as:
Numerals can also be prefixed with /pa-/, such as:
For third person singular and plural pronouns, the following words are usually used: no 'he/she', diyuê 'he/she (respectful)', uha 'they'.
Examples of interrogative pronouns for objects or people in Kerinci language are: apo 'what', sapo 'who'.
Examples of Demonstrative for objects are itoh 'that', ineh 'this'.
A small number of Kerinci vocabulary has also been influenced by Dutch language, with words like uto ('car'), derived from the Dutch word auto, and potlot ('pencil'), derived from the Dutch word potlood.
Below are examples of commonly used Kerinci vocabulary along with their Indonesian and English translations:
1 | sataw | satu | one |
2 | dueê, duwo | dua | two |
3 | tigo | tiga | three |
4 | mpak | empat | four |
5 | limo, limao | lima | five |
6 | na, nan | enam | six |
7 | tujeuh | tujuh | seven |
8 | salapa, lapan | delapan | eight |
9 | sambilan | sembilan | nine |
10 | sapulawh | sepuluh | ten |
11 | sabloih | sebelas | eleven |
20 | duwo pulawh | dua puluh | twenty |
50 | limo pulawh | lima puluh | fifty |
100 | saratewh | seratus | one hundred |
500 | limo ratewh | lima ratus | five hundred |
1000 | saribu | seribu | one thousand |
5000 | limo ribu | lima ribu | five thousand |
100,000 | saratewh ribu | seratus ribu | one hundred thousand |
1,000,000 | sajuta, sataw juta | sejuta, satu juta | one million |
ineh | ini | this |
itoh | itu | that |
siney | sini | here |
sitow | situ, sana | sana |
disiney | disini | over here |
disitow | disitu, disana | over there |
kahey | kesini | go here |
kiyon | kesitu, kesana | go there |
kidan | kiri | left |
kanan | kanan | right |
lateh | atas | up |
bawah | bawah | down |
hulu | utara | north |
hilir | selatan | south |
muare | timur | east |
mudik | barat | west |
akaw, kaw | aku, saya | I, me |
mpao | dia | he (younger than speaker) |
kaaw | dia | she (younger than speaker) |
ikao | dia | he/she (same age as speaker) |
kayao | dia | he/she (older than speaker) |
no, nya | dia | he/she (neutral) |
kamay, kitao | kami, kita | we |
uha | mereka | they |
sapo | siapa | who |
apo | apa | what |
piyao | kenapa, mengapa | why |
manao | mana, dimana | where |
bilea, pabilea | kapan | when |
manan | gimana, bagaimana | how |
apea | berapa | how much |
bileê | bila, apabila | if |
umoh | rumah | house |
bateu | batu | stone |
ksek | pasir | sand |
sawoh | sawah | farm |
uto | mobil | car |
potlot | pensil | pencil |
sayow | sayur | vegetable |
lantaê | lantai | floor |
laook | ikan | fish |
kpa | kapal | ship |
kapaêh | kapas | cotton |
kabewk | kabut | fog |
dahuêh | darah | blood |
bumoy | bumi | earth |
anayn | angin | wind |
ambaw | rambut | hair |
bal | bola | ball |
angkak | angkat | to carry |
bankoyk | bangun | wake up |
caboyk | robek | to tear |
lahoy | lari | to run |
gambuê | gambar | to draw |
gawoê | kerja | to work |
kampao | kumpul | to gather |
tutawk | tutup | to close |
dudeuk | duduk | to sit |
janjoy | janji | to promise |
inak | inget | to remember |
tinggai | tinggi | tall |
ilaok | cantik | beautiful |
buhuak, buhok | buruk | bad |
gmouk | gemuk | fat |
banyeak | banyak | many |
muhah | murah | cheap |
baranoy | berani | brave |
lemak | enak, sedap | delicious |
lkeh | cepat | fast |
talambat | terlambat | late |
rajain | rajin | hardworking |
maleh | malas | lazy |
sakiek | sakit | sick |
kreh | keras | hard |
Universal Declaration of Human Rights | Pernyataan Umum tentang Hak Asasi Manusia | Panyata Saduniê Pakarò Hak-Hak Manusiò |
Article 1 | Pasal 1 | Pasal 1 |
All human beings are born free and equal in dignity and rights. They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood. | Semua orang dilahirkan merdeka dan mempunyai martabat dan hak-hak yang sama. Mereka dikaruniai akal dan hati nurani dan hendaknya bergaul satu sama lain dalam semangat persaudaraan. | Sadou manusiò dilahe mardikê dan nahouh darjat ugê hak-hak ngan samò. Galou uhang dibêhòi akang nga atei dan musti ideuk basamò uhang laain sarupò uhang badusanak. |
There is a belief among the Kerinci people that the creation of the script and the birth of literature stem from a background of cultural manifestation encompassing nature, humanity, and divinity as a whole. Consequently, the literature of the Kerinci people written on buffalo horns, bamboo, bark, cloth, and paper is considered sacred and revered. This belief remains strong in the cultural life of the Kerinci community even today. Since the 19th century, these manuscripts have been regarded as sacred objects by the Kerinci people. The Incung script was still actively used by the Kerinci people until around 1825. With the onset of the 20th century and the spread of Islam into the Kerinci community, the use of the Incung script has gradually dwindled as a means of written communication. This decline can be attributed to the growing influence of Islamic culture on the Kerinci community, leading to a shift away from the Incung script. Consequently, the Kerinci people have transitioned towards using the Jawi script (also known as Arab-Malay) for written communication.
There are now very few experts who can write and read the Incung script. As a result, these ancient manuscripts written in the Incung script are threatened with extinction and abandonment by future generations. This may be due to a lack of interest in reading and studying them because the script is no longer familiar to people. Additionally, the manuscripts are kept and revered by their owners, leading to a lack of desire to read, study, internalize, and disseminate the contents and values contained within them. These manuscripts hold many moral, social, cultural, historical, educational, and other values. These values or knowledge are meaningful not only in the past and present but also in the future.
The manuscripts written in the Incung script are not only scattered in the homes of residents as sacred heirlooms but are also stored in the Jambi State Museum and the National Museum of Indonesia in Jakarta. Abroad, they are kept at Leiden in the Netherlands. Currently, in Jambi, there is growing interest and attention from certain parties and government agencies to preserve and study the Incung script. Efforts include transliterating the Incung script into Latin script, conducting research, teaching reading and writing of the Incung script in schools, and using the Incung script for naming government agencies and streets, among other initiatives.
Presently, the Kerinci language is written in various scripts including the original Incung, Latin script, and Jawi script. Latin script has become the predominant choice due to its widespread usage across Indonesia. Incung is primarily reserved for cultural practices and rituals, whereas Jawi finds its niche in religious contexts or within Islamic educational institutions such as Pesantren.
Below is an example of a Kerinci pantun along with the Indonesian and English translation:
Cinak ini ruponyo ahi Patut nian buladang bawang.
Cinak ini ruponyo kami
Tigo luhah tanah sikudung
Kato alah sudah kami tilangsung
Bukan rakit ngato nak pnoh
Bukan punyakit ngato nak munoh
Tinggi nyo bukik samo di daki Tunggu lah kayo ranah kurinci Bialah kami tibuang jauh. | Beginilah rupanya hari Patut sekali berladang bawang.
Beginilah rupanya kami
Tiga lurah tanah sikudung
Kata kita sudah sepakat
Bukan rakit namanya jika penuh
Bukan penyakit yang akan membunuh
Tinggi bukit sama didaki
Tunggulah kamu tanah Kerinci | Such is the day It's worth cultivating onions.
So it is that we are
Three village chiefs in the land of Sikudung
Our words have reached an agreement
It's not a raft if it's full
It's not illness that will kill
The hill's height is the same when climbed
Wait for us, land of Kerinci. |
The Kerinci language is also known for its folklore, which locally is known as kunaung. Kunaung is considered one of the oral literary traditions; some can be simply narrated, sung, and there are also those accompanied by specific traditional musical instruments. The accompanying musical instruments for kunaung performances vary, with the most common being the rebana and drum, but there are also instances of flute and gong usage. Some kunaung performances are solely accompanied by empty tin cans. Kunaung storytellers are often skilled at expressing the emotions of the story. According to the tales, these ancient storytellers are guided or even possessed by spirits and fairies, allowing them to become deeply immersed in their narratives. They can articulate (or share) their stories fluently, making it seem as if the events are unfolding right before their audience's eyes. Examples of kunaung include Putri Kemilau Air Emas, Orang Mudo Si Jaru Pantang and Semegang Tunggal from Sitinjau Laut district, Bujang Suanggau and Bujang Buje from Sungai Penuh district, Si Jaru Panta, Si Kembang Payung Paya, Siyo-Siyo Kau Tupai, Puti Limo, Puti Cikkettung and Burung Kuwa from Danau Kerinci district), as well as Nyik Kileng from Gunung Kerinci district.
|
|