LingPoet Vol.
No.
102Ae110
LINGPOET
(Journal of Linguistics and Literary Researc.
Journal homepage: https://talenta.
id/lingpoet/ An Analysis of Illocutionary Meaning of the Ritual Speech AuSaeba Bunuk Hau NoAy In Spaha Village.
Kolbano Subdistrict.
South Central Timor Regency Ofi Yunarti Lette1.
Rudolof J.
Isu2.
Markus D.
Radja3 Universitas Persatuan Guru 1945 NTT.
Kupang, 85112.
Indonesia Universitas Persatuan Guru 1945 NTT.
Kupang, 85112.
Indonesia Universitas Persatuan Guru 1945 NTT.
Kupang, 85112.
Indonesia * Corresponding Author: rudi.
@gmail.
ARTICLE INFO
Article history:
Received 25 April 2025 Revised 20 May 2025 Accepted 30 May 2025 Available online http://talenta.
id/lingpoet E-ISSN: 2964-1713
P-ISSN: 2775-5622
How to cite:
Lette.
Isu.
Radja.
, .
An Analysis of Illocutionary Meaning of the Ritual Speech AuSaeba Bunuk Hau NoAy In Spaha Village.
Kolbano Subdistrict.
South Central Timor Regency.
LingPoet: Journal of Linguistics and Literary Research, 6.
, 102-110.
ABSTRACT
The title of this research is an analysis of illocutionary meaning of Saeba bunuk hau no in Spaha village.
Kolbano subdistric.
South Central Timor Regency with the problems are 1.
What are the types of Illocutionary meaning in the ritual speech entitledAuSaeba Bunuk Hau NoAy 2.
What types of Illocutionary ritual speech are mostly used in the ritualspeech entitled AuSaeba bunuk hau noAy.
The aims of this research are 1.
To know the types of Illocutionary used in the ritual speech entitled AuSaeba bunuk hau noAy 2.
To know the types of Illocutionary ritual speech are mostly used in theritual speech entitled AuSaeba bunuk hau noAy.
The theory that the writer used is the theory of speech act, which this theory inspects how we can find out the illocutionary meaning.
The method that the writer used is descriptive qualitative method with techniques of collecting the data are reading the previous research result, find the utterances, analyze the meaning of utterances to identify the types of illocutionary and to know the types of illocutionary are mostly used in the ritual speech Saeba bunuk hau no in the Spaha Village.
Kolbano Subdistric.
South Central Timor Regency.
From the results of this study the writer found that there were five types of illocutionary meaning of Saeba bunuk hau no, namely: Assertive.
Directive.
Expressive.
Comisive and Declarative and the most widely used type of illocutionary was Assertive.
Directive and Declarative because this types of illocutionary was used to convey a specific purpose.
Keywords: speech act, illocutionary, saeba bunuk hau no, ritual speech This work is licensed under a Creative Commons Attribution-NonCommercialNoDerivatives 4.
0 International.
http://doi.
org/10.
26594/register.
Introduction Language is a communication tool used by everyone in their daily life as a means to convey information and arguments to others.
Language is very important part of communication because it is a source of human life and power.
All human need language to communicate to each other, communication is LingPoet Vol.
No.
102Ae110 build up humans being to express their ideas, felling, and desires by means of sound and symbols.
As we know that language have two parts, namely.
spoken language and unspoken language, spoken language is the language which is spoken by human being by using mouth, while unspoken language is using gesture or body language as the symbol tocommunicate and interact each other.
Speeches in the Saeba Bunuk Hau no customs are usually held in matters of marriage which can only be spoken by traditional elders in the Dawan language called amolok lasi or a spokesperson who really understands the ins and outs and procedures of marriage.
In the traditional speech of Saeba Bunuk Hau no in Spaha Village.
Kolbano Subdistrict.
South Central Timor Regency.
East Nusa Tenggara Province, in general, before holding a wedding, it must be preceded by Saeba Bunuk Hau no as the second stage for the man to convey his intentions and the purpose of the arrival of the male party to the female party is to strengthen the relationship between the two parties, which has become a habit in carrying out the traditional Saeba Bunuk hau no Atoin feu or amafet .
ale part.
rituals to come to bife feu or amamonet .
omen's part.
to propose to the bride women and the arrival of the atoin feu or amafet party is usually done at night which is only attended by the small family and the spokesperson or amolok lasi.
The reason whythe writer chose this title, because the writer feels that this title is interestingto study.
because this speech is often used by the dawan tribe before carrying out an event.
Therefore, the writer is interested in conducting a study under the title AuAn Analysis Illocutionary Meaning of The Ritual Speech AuSaeba Bunuk Hau NoAy in Spaha Village.
Kolbano Subdistrict.
South Central Timor Regency.
Based on the research background, there are two problems, which can be formulated as follows: .
What are the types of Illocutionary meaning in the ritual speech entitledAuSaeba bunuk hau noAy.
, .
What types of Illocutionary ritual speech are mostly used in the ritualspeech entitled AuSaeba bunuk hau noAy.
The aims of this study are: .
To know the types of Illocutionary used in the ritual speech entitled AuSaeba Bunuk Hau NoAy.
To know the types of Illocutionary ritual speech are mostly used in theritual speech entitled AuSaeba Bunuk Hau NoAy.
1 Literature Review Semantics Theory and the Concept of Meaning Theory of Semantic The term AusemanticsAy came to be widely used in the 20th century, however the subject it represents is very old, reaching back to PlatoAos and Aristotle Aos writing, and attracting the special interest of philosophers, logicians, and these days linguists (Tambunan, 2009, p.
Griffith .
6, p.
says AuSemantics is one of the main branches of linguistics learn meaningAy.
Griffith refers to semantics as the study of AytoolkitsAy for it is knowledge encoded in the vocabulary of a language and in its patterns for building more elaborate meanings ,up to the level of sentence meanings .
6, p.
Hurford and Heasley .
cited in Tambunan .
2, p.
say that semantics is defined as the study of meaning in language.
Semantics studies the meaning at two basic levels mainly: the word and the sentences(Salinas, 2005, p.
In semantics we have to explain and clarify the natureof meaning although there is no very general agreement either about the nature of meaning or about the way in which it should be describe.
Hurford et al.
explain more, semantic theory is a part of a larger enterprise, linguistic theory, which includes the study of syntax .
and phonetics .
besides the study of meaning .
s cited in Tambunan, 2012:.
The different grammar and pronunciation in a language may differ the meaning of that language.
Therefore, other studies are involved the semantics.
Katz cited in Tambunan .
2-2009, p.
suggests that a semantic theory must explain why the meaning of a linguistic construction make is acase of a certain semantic property or relation, makes it exhibit the phenomenon of synonymy, ambiguity, or redundancy, and so forth.
Salinas .
5, p.
addedAy semantics also deals with AushadesAy of meaning .
interpretations, presuppositions, implications, prepositional meaning, and figures of speech such as metaphor and similesAy.
In the otherword, semantics should be able to define any expression in a language and specify those meanings based on their case whether it is meaning properties or relation.
Yule .
6, p.
states that linguistic semantics deals with the conventional meaning conveyed by the use of words, phrases and sentences of a language, rather than on what an individual speaker might want them on a particular occasion.
This technical approach is concerned with objective or general meaning and avoids trying to account for subjective or local meaning.
LingPoet Vol.
No.
102Ae110 Meaning As has already said on the explanation above, there is no very general agreement either about the nature of meaning or about the way in which it should be describe.
Kempson argues that there is no way to determine whether it be false or not .
7, p.
Besides, the word AumeaningAy is describe in various definitions by semanticist, for instance.
Leech in Tambunan .
1-2012:.
notes three points of meaning through the following: Meaning involves the speakerAos intention to convey a certain meaning that may or may not be evident from the message itself.
Consequently, interpretation by the hearer is likely to depend on the context.
Meaning in the sense is something, which is performed rather than something that exists in static way.
involves action .
he speaker produces and effects on the heare.
and the interaction .
he meaning being negotiated between the speaker and the hearer on the basis of their mutual languag.
Lexical.
Grammatical and Contextual Meaning Chaer .
7, p.
defines AoLexical meaning is a meaning that possessed by a lexeme without any contextAo.
It is the actual thing that is observed through human sense.
For example, the lexeme AohorseAo has a lexical meaning Aoa large animal with four long legsAo and the lexeme AohouseAo has lexical meaning Aothe building made for people to live inAo.
Chaer .
7, p.
concludes in his research contextual meaning is meaning of a word within a certain context.
For example,the question of Aowhat is war?Ao may have two different contextual meanings.
They are as following:
If a teacher asks a child of preschool, the child will answer AoThatAos horribleAo.
If we ask to a soldier, he will consider a war as attitude to get the peace.
Ritual Speech Ritual as part of speak phenomenon that constitutes with a procedure get formal oral language in the context ceremony ritual (Fox, 1.
Language that used in the context given culture social, for example: in culture ritual, have specific-purpose and constitutes culture source.
That cultural source is utilized andhas a meaning is contextually by speech close and culture close that in coexistence, for example for next generation culture resumption.
Saeba Bunuk Hau no Saeba Bunuk Hau no is a traditional tradition that is often carried out by the Dawan (Atoin met.
people, when a man falls in love with a man.
women and these two people have a bond of love, so what if the man and woman have passed the sae toi sanu se'at stage as the initial stage, then the family of the man agreed to go to the women's house and convey their intentions in the second step, namely Saeba Bunuk Hau no itself.
Saeba Bunuk Hau no does not include the second stage towards a marriage where the family from the man's side comes to the woman's house to convey their relationship.
When the saeba bunuk hau no is carried out, the government, religion and local traditional leaders will be present to participate in witnessing the binding event from the man to the woman so that when another man other than the candidate comes to apply, the woman's family will no longer accept her proposal.
Items used as a sign of saeba bunuk hau no .
are usually in the form of rings, necklaces,silver, coins, paper money, kebaya or so on.
Isu.
Rudolof Speech Acts Austin .
defines speech act as a the actions performed in saying something.
Aitchison .
defines speech act as a number of utterance behave somewhat like actions.
He also states that when a person utters a sequence of words the speaker is often trying to achieve some effects with those words.
an effect which might in some cases has been accomplished by an alternative action.
AustinAos Classification of Speech Act Speech act has been classified by linguists.
Austin .
identifies there levels of action beyond the act of utterance.
LingPoet Vol.
No.
102Ae110 Locutionary Act Locutionary act is the form of the words uttered or the basic act of utterance.
Austin .
states that locutionary act is roughly equivalent to uttering a certain sentence with certain sense and reference, which again is roughly equivalent to meaning in the traditional sense.
Leech .
states that locutionary act is performing the act of something.
Illocutionary Act Illocutionary act is the function of the words which is uttered by the speaker.
Austin .
defines illocutionary act as an utterance which has a certain .
Leech.
Geoffrey .
also states that illocutionary act is performing act in saying something.
Perlocutionary Act Perlocutionary act is the effect of the word for the hearer.
Austin .
perlocutionary act is the effect of an utterance.
It is what people bring about or achieve by saying something such as convincing, persuading, deterring and even say, surprising, misleading.
Leech .
defines that perlocutionary act is performing the act in saying something.
Method This section should not exceed 10% of the manuscript, to be written briefly, concisely, and clearly, but adequately to allow others to replicate and build on the published results.
This section contains an explanation of the research approach, subjects of the study, the conduct of the research procedure, use of materials and instruments, data collection, and analysis techniques.
These are not theories.
Such a description enables the reader to evaluate the appropriateness of methods and the reliability and validity of the results.
In the case of statistical uses, formulas that are generally known should not be written down.
Any specific criteria used by the researcher in collecting and analyzing the research data should be completely described, including the quality of the instruments, the material of the research, and the procedure of data Interventional studies involving animals or humans, and other studies that require ethical approval, must list the authority that provided approval and the corresponding ethical approval code.
Please bear in mind that readers must be able to recreate your study from the level of detail that you give.
In conducting a scientific research the writer used descriptive qualitative method.
According to Strauss & Corbin .
n Syahrum, 2.
qualitative research is a type of research that does not apply statistical or quantification procedures in the discovery of the data.
Qualitative research can be associated with research about a personAos life, stories, behavior, and etc.
The research focuses on discussing illocutionary ritual speech using the theory of illocutionaryspeech acts suggested by Searle.
Searle .
developed five illocutionary speech acts.
Fifth the theories of illocutionary speech acts include: assertive, commissive, directive, expressive, and declaration.
The location of this research, the writer conducted the field research in Spaha Village.
Kolbano Subdistrict.
South Central Timor Regency.
To obtain the data for this study, the research chose some The informants were selected from the people of Spaha Village, that healthy carnal and spiritual, and know clearly about the ritual speech in Spaha Village, such asceremony of Saeba bunuk hau no in Spaha Village, to interviewed by researcher.
The techniques that would use by the writer to collect the data are as follows: .
observation, .
interview, .
The writer analyzed the data using the following procedure: .
collecting, .
classifying, .
Result and Discussion 1 Result The writer has done the research and got the complete data form all techniques includes interview, documentation and recording.
To gain the objectives of the research, he has analyzed the data systematically and accurately.
It is then analyzed in order to give meaningful interpretation and draw inferens about the object of the evaluation an analysis illocutionary meaning of the ritual speech Ausaeba bunuk hau noAy in spaha village, kolbano subdistrict, south central timor regency.
The term of AuSaeba bunuk hau no Ay is the second stage towards a marriage and now the writer will show it in these paragraphs.
An analysis illocutionary meaning of the ritual speech Ausaeba bunuk hau noAy in spaha village, kolbano subdistrict.
South Central Timor Regency.
Saeba bunuk hau no is a traditional tradition that is often carried out by the Dawan (Atoin Met.
people, especially the people in Spaha Village.
Kolbano Subdistrict.
South Central Timor Regency.
East Nusa Tenggara Province.
when a man falls in love with a man.
women and these two people have a bond of love.
LingPoet Vol.
No.
102Ae110 so what if the man and woman have passed the sae toi sanu se'at stage as the initial stage, then the family of the man agreed to go to the women's house and convey their intentions in the second step, namely Saeba bunuk hau no itself.
Saeba Bunuk Hau no include the second stage towards a marriage where the family from the man's side comes to the woman's house to convey their relationship.
When the Saeba bunuk hau no is carried out, the government, religion and local traditional leaders will be present to participate in witnessing the binding event from the man to the woman so that when another man other than the candidate comes to apply, the woman's family will no longer accept her proposal.
Items used as a sign of saeba bunuk hau no .
are usually in the form of rings, necklaces,silver, coins, paper money, kebaya or so on.
Speeches in the Saeba Bunuk Hau no custom are usually held in matters of marriage which can only be spoken by traditional elders in the Dawan language called amolok lasi or a spokesperson who really understands the ins and outs and procedures of marriage.
In the traditional speech of Saeba Bunuk Hau no in Spaha Village.
Kolbano Subdistrict.
South Central Timor Regency.
East Nusa Tenggara Province, in general, before holding a wedding, it must be preceded by Saeba Bunuk Hau no as the second stage for the man to convey his intentions and the purpose of the arrival of the male party to the female party is to strengthen the relationship between the two parties, which has become a habit in carrying out the traditional saeba bunuk hau no atoin feu or amafet .
ale part.
rituals to come to bife feu or amamonet .
omen's part.
to propose to the bride women and the arrival of the atoin feu or amafet party is usually done at night which is only attended by the small family and the spokesperson or amoloklasi.
of Saeba bunuk hau no .
ritual in Dawan community especially, in the Spaha village of South Central Timor Regency there are three steps that must be passed before heading to marriage, namely: initial metting .
uah makuke maun makuk.
, binding (Saeba bunuk hau n.
, and engagement.
Based on the result of research through interview with some informants can be described, as follows:
The form of ritual speech in saeba bunuk hau no .
ritual in Dawan community especially, in the spaha village of south central timor regency.
The initial meeting begins with eating betel nut as an appetizer which means that the guest are very well received by the host.
After that guests are given the opportunity to convey the purpose of his arrival.
Saeba bunuk hau no (Findin.
step 1 Leok eno (Open the door of the hous.
Ask the content of the heart (ManAos famil.
//au palmis neu mtunom nane, au om leAoi mui salit ma lomit he utiaba neu mtunom nane manapinat// Exusme father and mother.
I have come here because I have an intention that I want to convey.
Speakers from the manAos family come to the woman parentsAo house and convey an intention from the manAos family.
//pio kuk lan optam lan kaset, nikam usnekut ta kios it ho tuna sufan alekot anbi ho sonfam ho pano ai ho kuanam ho bale, bela au nekam omam utan neu tuna sufan lena ma bungkam ma hau no ai kahaf// When I was passing by the road.
I accidentally saw very beautiful flower in this house, so I was sent to come and ask for the flower .
is it yours? Speaker from the manAos family use the term chick to ask the girl parents //au salit neu om leAoi totim utan neu tuna in sufan lena ma bun kam ma hau no ai lumnam sona, etum mutonan kau he kaul lumnam sona au he u poni au bungkam ma au hau no// The purpose of my coming is to ask whether the flower in your house are tied or not yet (Saeba bunuk hau n.
, please show me.
If not yet, then I want to tie it up (Saeba bunuk hau n.
The speaker from the manAos family asked for the womanAos parents if not yet to tie, then he wants to tie it LingPoet Vol.
No.
102Ae110 (WomanAos famil.
//haim onam palmis neu mtunom nane ma mnayom nane, hai malin ma haim siom kit neu on at bela nekak ma temam tatan.
Tabu leAoI ontak ka hai mihin milalien neu on temam ma tatiaba talail hit salit ma hit The womanAos parents responded by thanking her for coming and the truth was that the woman parents had //temam tatan neu hai tuna in sufan ma bunkam ma hau no ai lumnam sona, haim etu ma mitonan kit kaul hai tuna in sufan fe lumnam sona fe ka ma bunuk ma hau no fa// The manAos family to come and asked for the womanAos parents whether our girl has been marked by another man or not, and we from the womanAos parents have informed that our girl has not been marked by another //keluarga nam fau, es onane te mbi le hit ekut I au toet he nati hit fain neu hitkuanam hit bale.
Hai keluarga mese he mi eku ma mi molok neu le lasi I ma hai fekat mes mi tiaba nao hai atoni he nati a keluarga nua leAoI ta ekut fain// The woman parents asked the speaker to return first because the womanAos family would send a messenger to deliver a reply from the woman parents so that these two families could meet.
The guests (The manAos famil.
, using the rhyme language style, conveyed that they saw that beautiful flower in this house (The womanAos famil.
The intention of their coming, if permitted.
They want this beautiful flower they took his to live with them.
The womanAos family welcomes the wishes of the manAos family, and as a sign of bonding.
Saeba Bunuk Hau no (Bindin.
step 2 Saeba bunuk hau no (Core discussion of Engagemen.
The essence of traditional speech (ManAos famil.
//puah manus, ao ma sbot an fani on lasi manekat.
Es onane te em het mam tabua he nati a keluarga nua leAoI nekmesAoeok nai mafit am bianam bian,ma hit lasi manekat leAoI kan natfekaf// The initial metting begins with eating betel nuts, which means guest are appreciated and very well received by the house.
And then the guests are given the opportunity to convey the purpose of their arrival.
//Bapa-mama al alakit nahunu te tasaeba pules neo hit usi natuin in manekan ma matakun es talantia an panat kit ma hit bi aomina ok oke// Ladies and gentlemen, at this metting first of all we must give thanks to God Almighty for his protection and love for all of us so that we can all gather at this place in good health.
The speaker from the manAos family opened the Saeba bunuk hau no customary ritual for (Engagemen.
by giving thanks to God because all of this could happen because of GodAos love.
//Fin faiya omam totim utan neo mabunkam mahauno ai lumnam sona, etum mutonan kau mak tuna in sufan kamabunuk ma hauno fa.
Tipuok ma fain liAook ma fain ma bela neka tabu leAoI om he nati a toti ai au bun ma hauno tuna in sufan he nati hit mnasi nua leAoI fuat tahin ma taAoetat tahin neo bife leAoI mabunkam mahauno en// Last night I came and asked whether there was a bod or not, her parents said there wasnAot.
After that I went back and prepared myself with everything I needed.
And now iAom back to give a sign of bond so that both parents know that this girl has received a sign of bond from me.
//Bife amafutus atoni amafutus mafutnam man maheunuen.
Hiti mnasi aom bianam bian tahinen neo bife amafutus atoni amafutus tabu leAoI mes het nain hit ela leAoI neo puah in makuken ma manus in makuken maseAoo ma tma on neo puah makuken ma manus in makuken he nati puah makuken ma manus in makuken LingPoet Vol.
No.
102Ae110 na tisi ma natiabon nanokbon neo fufu ma mnasi taos amahonit uis kenu tuakenu.
Hiti mnasi nua leAoI mes tmapaumakan he nati a tamolok neo het nain hit ela amsoput es le tna sin tatuina sin neo ume uis neno// Girl and boy have bonded with each other.
Both parents already know that girl and `boy are bound to each Next, we continue to the village light event as a sign of respect to our parents.
After that two families approached each other and then determined the time for the final event, namely the wedding.
(WomanAos famil.
//Mautut fin faiya mbun mam hauno tuna in sufan au ta bun ma hau no nape apeot aAoinut aonam taAoun on bife amafutus ma atoni amafutus, mafutnen matotin aom bianam bian.
Seo sin ma taketi ten sin el kenu else puah makuken ma manus in makuken.
Nalali te hiti mnasi nua leAoI mapaumakan he nati a tamolok neu hit ela amsoput es le a tek sin neo lopo uis neno// Speaker from the womanAos said last night they accepted each other, bonded each other.
Let our parents talk together about the next event, namely the village light, after that we will talk again about the last event, namely the wedding.
//Hit anhenu ontak ka masiom nen onane te mes tamolok katen neo le het nain hit ela leAoI es le kabin.
Haim toet he nati a hiti mnasi nua leAoI at sepakat sebelum hit an henu an siom lekat uis neno es le kabin hiti mnasi nua leAoI mes tabua he nati a tek ale sa le hit palu mulai nako le he teki mnes, muAoit ma loet he nati a hit ela leAoI nanaobon nok alekot// The speaker from the womanAos said that both families must agree to each prepare everything needed for the wedding .
ice, animals, and mone.
so that the event runs well and smoothly.
Discussion There are several things that can be noted.
It will be compiled based on the findings of each research In this chapter the writer would discuss the data from the findings above.
Based on the research problems studied by the writer, this discussion will discuss the two research problems with the following steps:
Based on the discovery data above, the writer will present five types of illocutionary namely: assertive acts, comisive acts, directive acts, expresive acts, and declarative acts of the ritual speech AuSaeba bunuk hau noAy in the Spaha village.
Kolbano subdistric.
South Central Timor Regency.
Assertive Action Assertive actions are speech acts that explain what and how to state something.
//Totim utan neo tuna in sufan alekot hakem namnin mbi ho sonfam ho pano ma bun kam ma hau no ai lumnam sona, kaul luman sona etum mutonan kau, au he u poni au bun kam au hau no// Speaker from the manAos family come to the woman parents house and convey an intention from the manAos Comisive Action Comisive action is a speech act that encourages speakers to do something.
//Haim palmis neu mtunom nane mnayom nane, ai tak he tnoAolam tafetin kai he haim poho ma mna meki neo hai kuanam hai bale// The speaker from the manAos family asked for the womanAos parents so that if allowed then he could bring their child to the manAos house.
Directive Action Directive action is an action to ask an also express an intention to the speech partner.
//pio kuk lan optam lan kaset, nikam usnekut ta kios it ho tuna sufan alekot anbi ho sonfam ho pano ai ho kuanam ho bale, bela au nekam omam utan neu tuna sufan lena ma bungkam ma hau no ai kahaf// Speaker from the manAos family use the term chick to ask the girl parents.
Expresive Action Expresive action is an act of speech related to attitudes and feelings.
//Haim palmis neu mtunom nane mnayom nane ontak ka taponi talail hit bunuk hit hau no, hai onam sio mankit ma mtop man kit he on bife mabun kam ma hauno ma atonit mabun kam ma hauno// LingPoet Vol.
No.
102Ae110 The speaker from the woman parents responded by thanking her for coming and the was that the two families had known that their children have bonded with each other.
Declarative Action Declarative action is a speech act that serves to solidify or justify an action or others speech or previous //Hit anhenu ontak ka masiom nen onane te mes tamolok katen neo le het nain hit ela leAoI es le kabin.
Haim toet he nati a hiti mnasi nua leAoI at sepakat sebelum hit an henu an siom lekat uis neno es le kabin hiti mnasi nua leAoI mes tabua he nati a tek ale sa le hit palu mulai nako le he teki mnes, muAoit ma loet he nati a hit ela leAoI nanaobon nok alekot// The speaker from the womanAos said that both families must agree to each prepare everything needed for the wedding .
ice, animals, and mone.
so that the event runs well and smoothly.
The types of Illocutionary ritual speech are mostly used in the ritual speech entitled AuSaeba Bunuk Hau NoAy Assertive Action Assertive actions are speech acts that explain what and how to state something.
//pio kuk lan optam lan kaset, nikam usnekut ta kios it ho tuna sufan alekot anbi ho sonfam ho pano ai ho kuanam ho bale, bela au nekam omam utan neu tuna sufan lena ma bungkam ma hau no ai kahaf// Speaker from the manAos family use the term chick to ask the girl parents.
SpeakerAos from the manAos conveyed the manAos heart that when he was passing through the main road and accidentally saw beautiful flower in the yard of the girlAos parents house.
The man calmed his heart and mind so he came and asked whether the girl had been tied up by another man or not.
Directive Action Directive action is an action to ask an also express an intention to the speech //Totim utan neo tuna in sufan alekot hakem namnin mbi ho sonfam ho pano ma bun kam ma hau no ai lumnam sona, kaul luman sona etum mutonan kau, au he u poni au bun kam au hau no// Speaker from the manAos family come to the woman parents house and convey an intention from the manAos I came and asked whether the flower in your yard had been tied by another man or not, if not then please tell me because I want to give a sign of bonding to your child.
Declarative Action Declarative action is a speech act that serves to solidify or justify an action or others speech or previous //Hit anhenu ontak ka masiom nen onane te mes tamolok katen neo le het nain hit ela leAoI es le kabin.
Haim toet he nati a hiti mnasi nua leAoI at sepakat sebelum hit an henu an siom lekat uis neno es le kabin hiti mnasi nua leAoI mes tabua he nati a tek ale sa le hit palu mulai nako le he teki mnes, muAoit ma loet he nati a hit ela leAoI nanaobon nok alekot// The speaker from the womanAos said that both families must agree to each prepare everything needed for the wedding .
ice, animals, and mone.
so that the event runs well and smoothly.
Our two children have accepted each other, therefore now we will move on to the next event, namely the wedding.
We will talk about this before our two children get married.
These two families must be to prepare everything is needed .
ice, animals and mone.
To support the smooth running of the event that will be held.
These two families must really prepare everything so that there are no shortcomings so that the event can run well according to the expect of these two families.
Conclusion The writer draws several conclusions namely: there are three stages that must be passed before heading to the wedding, namely, the initial stage, the core stage in this ritual and the final stage, speakers from both families this is what plays an active role in asking and answering each other and in the conversation the language style used by the two speakers is the rhyme language style in conveying the intent and purpose.
There LingPoet Vol.
No.
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are five types of illocutionary used in the ritual, there are assertive, commissive, direction, expressive and REFERENCES