JURNAL KAJIAN BALI
Hlm. 01­—

Journal of Bali Studies

...

p-ISSN 2088-4443 # e-ISSN 2580-0698 Volume 15, Number 01, April 2025

The Role of Burdah and Ngelenggang
Religious Rituals in Preserving the Loloan
Malay Language in West Bali
I Gusti Ayu Gde Sosiowati1* , Ni Luh Nyoman Seri Malini2 ,
Putu Wahyu Widiatmika3 , Miina Norvik4 , Nissa Puspitaning Adni5
1,2,3,5
Universitas Udayana, Indonesia
4
University of Tartu, Estonia
DOI: https://doi.org/10.24843/JKB.2025.v15.i01.p13

Abstract: Loloan Malay is an endangered indigenous language which is also the
identity of a minority Muslim community in Jembrana, West Bali. In the midst
of the strong Hindu influence in Bali, the Loloan people try to maintain their
different linguistic and cultural heritage through oral traditions such as Burdah
and Ngelenggang—ritual performances presenting religious verse recitations
accompanied by percussion performed during a seven-month pregnancy. This
study aimed to explore how Loloan Malay language as their identity is maintained
through Burdah and Ngelenggang rituals. Data were collected through interviews
and observations, focusing on community leaders, ritual performers, and youths.
The findings revealed that conducting the rituals maintains the language through the
cultural materials and communication. Furthermore, the research also unpacks the
language of having inconsistency in orthography, which affects not only the written
communication but also the education. This study implies that sustainable religious
practices can be markers of how well languages are maintained.
Keywords: burdah and ngelenggang rituals; language documentation; language
maintenance; Loloan Malay

1. Introduction
ali, often referred to as the Island of a Thousand Temples, is widely
recognized as a Hindu-majority province, symbolized by its abundant
temples and deep-rooted Hindu traditions. However, Bali has much more to
show its diversity. It is proven that there is a diaspora in Bali as there are various
ethnic groups that have settled in the province, such as Javanese, Buginese,
Sasak, and more (Dhanawaty, Malini, Wiasti, & Yadnya, 2020). A striking

B
*

Corresponding author’s email: gag_sosiowati@unud.ac.id
Submitted: 14 January 2025; Accepted: 16 February 2025; Published: April 2025
Copyright © 2025 by the author (s). This article is published by Jurnal Kajian Bali (Journal of Bali Studies),
University of Udayana, Bali, Indonesia, under a Creative Commons Attribution 4.0 International License
(http://creativecommons.org/licenses/by/4.0/).

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example of this heterogeneity is the Loloan village located in the western part
of Bali in Jembrana and the people are regarded as Buginese descendants. This
community is particularly distinctive for its use of Loloan Malay as their primary
language of communication. The presence of the Loloan Malay language serves
as compelling evidence of the historical cross-cultural interactions that have
shaped Bali over time as well as Loloan Malay language. Dhanawaty et al. (2020)
further described that migration contributes significantly to the occurrence of
language contact and language changes. The Loloan community as a diaspora
is always faced with choices whether maintaining the use of mother tongue
in interacting, switching to Balinese as the dominant language, or using
Indonesian or even English as a result of modernization. This situation then
raises an important question: how has the Loloan community, a small linguistic
minority, managed to preserve their language in the face of the dominant
Balinese culture and language, as well as the pressures of modernization, which
often threaten minority languages?
Loloan Malay (hereinafter referred to as LM) is a local language spoken
in Loloan village. Loloan is a moslem village which is located in the regency of
Jembrana, in the western part of Bali, Indonesia (see Photo 1). Loloan has been
established as a moslem village inhabited since 17th century starting from the
arrival of Bugis-Makassar people in 1653 and 1660 (Karim, 2016; Reken, 2002;
Suwitha, 1985). Loloan is a village for Buginese, Malay, and Balinese muslim
people. They are minority group compared to the majority of Balinese Hindus.
Being surrounded by larger Balinese villages makes maintaining their Muslim
community is particularly challenging. Although the Loloan village is located
in the middle of Balinese villages of which people are Hindu, both of these
ethnics can live side by side in harmony without looking at the differences in
religion, customs and ability. They even adopt the Balinese culture or the other
way around, for example the Loloan people adopt the culture of ngejot ‘give
something sincerely’, kelakat ‘a frame of bamboo strips’, and rantasan ‘a pile of
textiles as an offering’.
The Loloan community regards their language as a cornerstone of their
identity. This is supported by a survey done in determining the language attitude
of the Loloan community that showed the people valued highly LM as their
identity (Yadnya, Dhanawaty, Wiasti, & Malini, 2020). It is deeply intertwined
with their daily lives and cultural practices. Alongside their language, the
Loloan people are devout Muslims and their religious activities, such as Burdah
and Ngelenggang, play a pivotal role in maintaining their cultural and linguistic
identity. Religion and language are not merely aspects of their cultural heritage
but are integral to their self-identification. Despite the profound importance
of language and religion to the Loloan identity, it is paradoxical and deeply
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concerning that the aspects of language such as phonology, lexicon, writing
system, and the aspects of cultures namely traditions and customs, social norms,
how to use language in communication and cultural identity and heritage
remain undocumented.

Photo 1. Map of Bali and the location of Loloan Village (Photo: Google)
According to Ethnologue, around 436 local languages are endangered in
Indonesia and among them is LM (Eberhard, Simons, & Fennig, 2024). One of
the factors that makes this language’s vitality is threatened is the absence of
written documentation. Loloan Malay is a spoken language; therefore, to keep
this language alive mainly relies on oral communication among their people.
Such communication commonly occurs during religious activities, like Burdah
and Ngelenggang, where Loloan communities help each other to prepare and
perform them. The lack of LM documentation presents a significant barrier to
language maintenance that may harm their identity vitality. Without written
records and proper documentation, the activities and language can undergo
shifts soon or later, which will eventually affect their vitality and originality, or
even vanish over time (Abu Bakar, Othman, Makmun, & Abdul Razak, 2024).
Up until now, there has been little to none effort in overcoming this issue. This
situation calls for the necessity for an actual attempt to document the language
and the cultural practices that sustain it.
This study aims to explore how Loloan Malay language as their group
identity is maintained through Burdah and Ngelenggang rituals. Burdah,
which is derived from an Arabic word meaning ‘blanket’ (Sabara, 2019), is a
ritual of praising the Prophet Muhammad SAW with Arabic verses composed
by Imam al-Busiri from Egypt (Emawati, Liadi, & Salihah, 2020; Sabara, 2019).
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Ngelenggang is a ritual during a seven-month pregnancy of a woman to pray for
positive characteristics for the baby. The reason for choosing these two rituals
lies in how they integrate both LM languages, which make them excellent to
preserve the ethnic’s language. The integration is shown on how the Loloan
community performs Burdah with LM verses not Arabic. The incorporation
of LM words in their extensive religious verses and pantun (poems) provide a
broad chance for the Loloan people to maintain the language’s vitality.
Furthermore, Burdah and Ngelenggang are oral traditions with rich
cultural values embedded in their verses. Being oral traditions, they are
vulnerable or interrupted, which means they are susceptible to undergo changes
in terms of procession or even language use during the rituals. Documentation
of LM through Burdah and Ngelenggang rituals includes documentation of
the language and the tradition. Tradition documentation is a whole process of
compiling, storing, retrieving, and spreading cultural information (Prahatmaja,
2013). Language documentation is a process of recording a language, including
its lexicon, grammar, and text to prevent language shift and language loss
(Schultze-Berndt, 2015). Based on these concepts, this study collected descriptions
of the rituals in LM, LM wordlist, and verses used in the two rituals in LM as
LM documentation and maintenance. This study limits the discussion to lexical
level of analysis. This study is limited only to the lexicon since the list of lexicons
allows the more detailed examination of how vocabulary contributes to LM,
by presenting the insights into linguistic retention, borrowing, and adaptation
within the speakers.
Language maintenance is much associated with the identity of a speech
community because language is the reflection of the speakers’ attitudes, beliefs,
and values (Crystal, 2002; Kramsch, 2000). Kramsch (2000) further states that
there is a natural connection between the language and the group identity
which can be shown through their accent, lexicon and their discourse pattern.
Language maintenance is aligned with language vitality because a language
has great vitality when a language use is maintained over generations (Pauwels,
2016). Therefore, this study has a positive influence towards the LM’s identity
through language because examining LM maintenance allows the inheritance
of Loloan community’s cultural and linguistic identity embedded in Burdah
and Ngelenggang to next generations. According to the foregoing background,
this study is set to document Loloan Malay as a step of language maintenance
through the rituals of Burdah and Ngelenggang. This study addresses the
problems of (1) how do Burdah and Ngelenggang contribute to the maintenance
of LM language? and (2) what attempt is taken to document LM language used
in Burdah and Ngelenggang?
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2. Literature Review
Indonesia is home to 704 languages. This number, although seems
extraordinary, is not that amazing because 506 languages in Indonesia are
considered endangered according to Ethnologue (Eberhard et al., 2024).
Languages labelled as endangered are subject to language loss. Factors driving
this status are mostly low number of speakers, the language is no longer
the mother tongue, and the language has no social mechanism in place by
which children are learning it (Macri, 2010). Pauwels (2016) mentions that the
endangerment of language can be caused by invasion by another linguistic
group, being annexed to another polity, and experiencing an exodus of speakers.
Pauwels (2016) concludes that these factors are causes of language contact. The
more contact one language exposes, the higher possibility it gets to be shifted
and eventually endangered, particularly when there is no effort in maintaining
the language. One way to maintain the language is to continuously use the
language in many domains (Baker, 2011; Benrabah, 2004). Fishman (1990)
provides an extensive list of language domains. Holmes & Wilson (2022) add
that languages have a bigger chance to be maintained when used in multiple
domains.
Related to LM, there are studies examining the maintenance of LM in
several domains, such as employment, family, and friendship. Sosiowati et. al.
(2019) evaluated LM’s fishing lexicon to measure its vitality. Fishing lexicon
was chosen to be the topic because the livelihood of LM community is mainly in
fishery. Their study found out that the fishing lexicons in LM were extensively
lost. The study concluded that LM is severely endangered due to insufficient
intergenerational transmission. Dhanawaty et al. (2020) provided information
that the maintenance of LM in family and friendship domains is in good
condition. The Loloan community uses LM when speaking with their family
members from the same ethnic group. However, this good condition can only
be found among adults and older communities.
It is surprising that the domain of religion has not been sufficiently
researched since Sosiowati et. al. (2017) have investigated LM identity and
vitality and stated that Islam and the LM language are the identity markers
of the community. Sumarsono (1993) tried to explain that LM was used in the
religious domain in terms of conversing with kyai (Islamic cleric) and students
in pesantren, a traditional Islamic boarding school. This finding, however, is seen
to be leaning more towards the friendship and education domains. Therefore,
language maintenance in the religious domain is still a gap that needs to be
filled.
A claim given by Gogonas (2012) states that religion, as one of cultural
elements, when intertwined with language, makes language maintenance more
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intense. Wang (2016) conducted a study in which the finding challenged this
claim. Wang (2016) showed that religion did not support the maintenance of the
Hakka language in the Malaysian Chinese community. It showed that Hakka
experienced a decline in the religious domain as churches shifted to Mandarin
due to ideology and educational influence.
The study from Wang (2016) has shown that there are factors that influence
the condition of a language in a society. Similar to LM, it can have the potential
to be shifted in the religious domain since intergenerational transmission and
language contact are issues. The more contacts LM experiences, the more
influences from other languages it gets. Putra et. al. (2015) in their study
identified the Balinese language influence in LM language. Their study showed
that LM borrowed Balinese vocabularies through adoption and adaptation
processes, which also provided impact towards LM phonological dynamics.
Suparwa (2010) also showed that Indonesian has pretty much influence in LM.
With current policy of Indonesian language as language of instruction in schools,
it can be said that the younger generation of Loloan is exposed more towards
Indonesian rather than LM, which if this is sustained, LM in all domains in
the future might be shifted to Indonesian. Therefore, this calls for a medium
to teach this young generation, so even though they are more comfortable in
Indonesian, they still have guidance to conduct activities in LM.
Back to religious domain of LM, religious practices, such as Burdah
and Ngelenggang, in Loloan community exhibit the mixture of different
languages, such as Arabic, Balinese, Indonesian, and LM; thus, LM in these
practices is susceptible of the potential of code-mixing or even shift in the
future. Therefore, this study intended to see how much these two practices can
give a positive impact in terms of LM maintenance. Abd Halim et. al. (2021) in
their bibliometric analysis of oral tradition research showed that relationship
between oral tradition, documentation, and language maintenance is not the
most established theme; thus, the presence of current research provides a fresh
perspective.
Burdah and Ngelenggang have been seen as interesting objects of study
by past researchers. Mabruri et. al. (2019) studied the socio-cultural influences
of Burdah verses in the LM community. This study showed that the Burdah
verses are affected by Arabic, Javanese, and Malay cultures. The influences
from these three cultures are reflected in the teaching values the verses possess.
Study from Mabruri et. al. (2019) is very different compared to the current study
as their study focused on analyzing the elements from other cultures in Burdah
verses through content analysis.
The research documenting LM through Burdah and Ngelenggang
traditions with the aim of preserving the cultural and linguistic identity of LM
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is novel in linguistic and cultural anthropology studies in Indonesia. By looking
at these two traditions, current study tries to fill research gaps, such as how LM
is maintained in religious domains and how LM can have better chances to be
transmitted to younger generations.
3. Method and Theory
3.1 Method
This study adopts a field research design utilizing qualitative data
collection methods. The research was conducted in Loloan Timur village,
located in the Jembrana Regency of Bali, Indonesia. Data collection spanned
from February to June 2024. The field research approach was chosen to facilitate
close observation of the Burdah and Ngelenggang rituals and to document
the use of LM within these cultural practices. This methodology allowed for
an immersive exploration of the rituals, providing rich, detailed insights into
their execution and significance within the LM community, thereby ensuring
thorough and accurate documentation.
The research employed a combination of interviews and observations
to gather data. Interviews were conducted using open-ended questions in
Indonesian to elicit detailed information about the history, steps, meanings,
and significance of Burdah and Ngelenggang within the LM community.
Informants were selected through purposive sampling, including the head of
the community, older generation ritual performers, families hosting the rituals,
and the youth of Loloan. They were chosen due to their primary involvement in
the preparation and performance of the rituals. Local research assistants, mainly
Loloan Malay youths led by the community head, were enlisted to facilitate
efficient data collection. Informed consent was obtained from all participants.
The study also included wordlist interviews to document the lexicon used
during the rituals and preparations. This wordlist collection was supplemented
by translating the Arabic Burdah book into LM with the help of local assistants
that resulted in a comprehensive documentation output. Observations of the
ritual performances and preparations were conducted concurrently with the
interviews to capture the procession details accurately. The collected data
comprised recordings and descriptions of Burdah and Ngelenggang, 1163
lexicons, and LM translations of Burdah verses and poems.
The study employed a descriptive-mixed approach, integrating both
qualitative and quantitative methods. The qualitative analysis focused on
interpreting interview results, wordlists, and Burdah verses to explore how
these rituals contribute to language maintenance (LM) as a marker of identity.
The quantitative analysis involved categorizing lexicons into semantic domains
and assessing the influence of other languages on LM.
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The analysis was guided by language maintenance and language
documentation theories, which provided a structured framework for
examining the linguistic features observed in the rituals. Theory of domains
of language use by Pauwels (2016) was used. Sub-theories of congregation
and institutionalised worship were specifically applied to help construct the
analysis. Institutionalised worship, based on Pauwels (2016), provides a better
opportunity for a specific language to be maintained since the established
system of religion is closely linked to a particular language. This established
system of religion is shown by established rituals, schedules, behaviors, and
leadership. This sub-theory was used to see how LM is integrated despite the
use of Arabic as the dominant language in original Burdah poems. The subtheory of congregation was applied to see how preparations for the rituals help
in maintaining the use of a language.
3.2 Theory
The theories of language maintenance by Crystal (2002) and Pauwels
(2016) provide a framework for understanding the connection between language
preservation and identity. Crystal (2002) emphasizes that the active use of a
language by a speech community within a linguistically and culturally diverse
environment is a critical means of maintaining their identity. Similarly, Pauwels
(2016) defines language maintenance as the sustained use of a minority language
in one or more domains of daily life. Pauwels further explores this concept in
the context of territorial minorities, such as Native American communities in
the United States, which closely parallels the situation of the Loloan community
in Bali. As a linguistic minority residing in a predominantly Balinese-speaking
region, the Loloan community exemplifies language maintenance through their
continued use of Loloan Malay (LM).
Pauwels (2016) also discusses the role of religious practices in language
maintenance and asserts that when a language is tied to religious traditions,
its preservation becomes integral to maintaining religious identity. This aligns
with the rituals of Burdah and Ngelenggang, which incorporate LM as part of
their practice. The incorporation of LM can be analyzed using institutionalised
worship and congregation principles stated by Pauwels (2016). These rituals
not only sustain the linguistic elements of LM but also encapsulate cultural
knowledge. Additionally, Pauwels highlights the importance of producing
media as a strategy for language maintenance. Printed media, in particular,
serves as a vital tool for maintaining minority languages.
The current research aligns with this notion by producing a book that
documents LM, which further contributes significantly to its preservation.The
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research also draws on language documentation theory as outlined by Macri
(2010), which underscores the practical benefits of creating comprehensive
records of a language and its associated culture. According to Macri, language
documentation involves capturing the sounds, structures, and cultural contexts
of a language. Guided by this theory, the researcher compiled a wordlist to
document the phonology and orthography of LM, while also recording videos
and photographs of Burdah and Ngelenggang. These efforts culminated in the
creation of LM translation of Burdah poems book, which not only preserves the
linguistic and cultural aspects of LM but also provides a valuable resource for
future research and community engagement. The book of which title is SyairSyair Burdah: Terjemah dalam Bahasa Melayu Loloan – Seni Tradisi di Kampung Loloan
Jembrana Bali (Burdah Verses: Translation in Loloan Malay – Traditional Art in
Loloan Village, Jembrana, Bali) contains verses written in Arabic, then translated
into LM and Indonesian. It was also completed by humorous, religious and
moral teaching verses served as interlude between the Burdah verses. This book
is an output of the research funded by Marie-Curie Foundation.
4. Results and Discussion
This section describes the maintenance of LM language through the
performance of Burdah and Ngelenggang ritual as well as the documentation
output this research produced. Burdah and Ngelenggang are the channels of
LM’s linguistic and cultural inheritance where intergenerational transmission
is fostered and communal identity is reinforced.
4.1 Loloan Malay Maintenance through Burdah and Ngelenggang
Two key pillars of the LM community’s identity are their language and
religion. According to the Loloan community head named Muztahiddin, these
elements are foundational to the LM people’s sense of ethnic identity. While
Islam is regarded as the spiritual core of the LM people, making them distinct
in Bali where Hinduism predominates, the LM language serves as a cultural
hallmark that defines their uniqueness. The LM language not only reflects the
community’s faith, but also the geographical information of the people through
lexical borrowing from Balinese, and the way LM community communicate.
Therefore, it is very essential for the LM language to be maintained. The
most effective step to maintain a language is to use it. Among various media,
Burdah and Ngelenggang become suitable platforms for LM people to use their
language.

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Photo 2. Performance of Burdah during Ngelenggang Ceremony (Photo:
Sosiowati)
As seen on Photo 2, the performers of Burdah wear headwear called
songkok, which is a piece of man clothing associated with Islam in Indonesia
(Muslim & Wilis Werdiningsih, 2023). Therefore, the material culture with
Islamic identity can also be acknowledged. Sitting together in a circular shape,
performers of Burdah play percussive instruments while singing verses from
Al Barzanji book.
According to Muztahiddin, the community head, currently Burdah is
played mostly in Ngelenggang. The number of Burdah performers are 10 to 12
older men, and some players will also sing the verses in turns. The players who
are usually elderly, the price of the set music instruments which are expensive
make the availability rare, and the limited performances make this religious
performance in danger. Therefore, Ngelenggang is one of the important
religious activities in which the Burdah is performed. This situation stresses the
need to document these cultural activities.

Photo 3. Percussive Instruments of Burdah (Photo: Sosiowati)
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The instrument of Burdah, as seen on Photo 3 is like a tambourine with
the diameter of 50 cm and more made of wood and leather. The size of these
tambourines is varied and the frames are made of coconut trees. Nowadays, it
is a little bit hard to make a big tambourine since the sufficient diameter of the
coconut trees are rare. Then making the big tambourine will take a long time
and be expensive. That expensive price is not only because of the hardness of
finding the sufficient diameter of the coconut tree but also because it uses the
skin of goats which needs time to dry and be processed to be able to produce the
desirable sound to match the religious verses of the Burdah.
Ngelenggang is one of the rituals of life cycle for the Loloans that consists
of (1) Ngelenggang – the ritual when the mother is in seven-month pregnancy,
(2) Abda’u for the newborn baby, (3) Kepus Pungsed, when the baby is seven days
old when the umbilical cord rupture, (4) Lepas Kambuhan – when the baby is 40
days old, (5) Akekah – when the baby is 50 days old, (6) Mauludan – when the
baby is 180 days old, (7) Khitan or Buang Supit which is the ritual of circumcision,
(8) Menek Teruna – the ritual to mark that a kid has reached the time of puberty,
(9) marriage, and (10) death ritual.
Ngelenggang is performed during the seventh month of pregnancy
among the Loloans. While the recitation of Burdah can be conducted on various
occasions, its integration into the Ngelenggang ritual facilitates a synthesis of
religious and linguistic traditions. On the evening preceding the ritual, Burdah
is performed, with the verses recited in LM, a translation from the original
Arabic text. During this recitation, participants prepare flower-infused water
accompanied by prayers, which will be used the following day for the ritual. The
purpose of this practice is to instill specific aspirational qualities in the unborn
child: courage and heroism if the child is male, or obedience and kindness if
female. These intentions are conveyed through the verses sung during the
Burdah performance.
The Ngelenggang ritual itself begins with the expectant mother lying on
the floor on a piece of cloth, foregoing the use of a bed or mattress, on the night
prior to the main ceremony as seen on the left of Photo 4. The woman who is
tasked with massaging the stomachs of pregnant women at Ngelenggang ritual
is called by the local community as Tukang Urut ‘masseur’ or in the past called
Dukun Beranak ‘traditional midwife’. The purpose of massaging is so that the
baby and mother are healthy and safe until birth and also to correct/improve
the baby’s poor position or what is usually called Nyungsang ‘breech birth’.

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Photo 4. Procession of Ngelenggang (Photo: Sosiowati)
Both the husband and wife’s bodies are covered in herbal cream during
this preparatory phase. On the following day, the couple is bathed with the
flower-infused water prepared during the Burdah recitation as seen on the
right of Photo 5. This bathing, performed by their relatives, is accompanied
by tambourine music and the chanting of various verses, including Persian,
Pa’antah, Rabbuna, Sultan Pahang (Pa’ang), Sultan Ma’alaf, Cik Pekih, Anginangin, Sri Goyang, Tarikh Banyuwangi, Cokkean, Masruh Mambang, and AlBurdah (Burdah Barzanji).

Photo 5. The Married Couple Selling Cendol (Photo: Sosiowati)
Additional practices during the Ngelenggang ceremony include the
symbolic selling of cendol by the couple as seen on Photo 6, which is purchased
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by attendees, and the scattering of coins as a representation of prosperity. The
Loloans hold the belief that the mother’s behavior during pregnancy significantly
influences the development of the unborn child. This ritual is particularly
significant for first-time mothers, who are considered to require physical and
emotional preparation for the responsibilities of childbirth and motherhood.
This particular practice seems to be associated with Javanese tradition as stated
by Setyaningsih (2020) that there is dawet or traditional Indonesian sweet
beverage with rice flour jelly, which is closely similar to cendol.

Photo 6. The Ngelenggang Materials (Photo: Sosiowati)
The preparation of Ngelenggang involves meticulous arrangements and
the assembly of various items which are the essential materials for the ritual
like what Photo 8 displays. Among these are setalam, which consists of carefully
arranged piles of clothing, santun, which is the offering with banana, egg, and
coconut, and berkat, offerings in the form of food, such as grilled chicken and
vegetables, symbolizing blessings and communal sharing. Another crucial
component is setalam, a set of seven types of songket cloth elegantly presented
on a tray.
Burdah and Ngelenggang are able to make sure that the LM language
stays sustainable for a prolonged time. Not only the performance, but also the
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rest of the cultural elements of the rituals, such as the instruments, the chants,
and others, hold important positions that contribute to the maintenance of LM.
As a language has the trait of being referential, people and objects in Burdah
and Ngelenggang are also given names and these become associated with LM
cultural identity.
Table 1. Loloan Malay Lexicons with Semantic Domains of Burdah and
Ngelenggang
No.
Lexicon
Phonemic
Meaning
transcription
1 Bas
bas
The biggest percussive instrument in
Burdah
2 Berzanji
bərzanɟi
Burdah book
3 Bordal
bʊrdal
Big percussive instrument
4 Hadi
hadi
Burdah vocalist
5 Teplak
təplaˀ
The smallest percussive instrument
6 Santun
santʊn
Ngelenggang materials
7 Tingkeban
tiŋkəban
Another name of Ngelenggang
8 (Kaen) Setalam (kaɪn) sətalam
Seven types of songket cloths put on a
tray
9 Berkat
bərkat
Souvenir in the form of food
10 Rantasan
rantasan
Piles of clothes as parts of Santun
Source: Collected Loloan Malay Wordlist
Table 1 shows the distinct lexicons associated with Burdah and
Ngelenggang. These lexicons not only embody the unique cultural elements
of the LM tradition but also serve as a linguistic reservoir that reflects and
preserves the community’s heritage. The presence of specialized vocabulary
in these rituals highlights their integral role in shaping and maintaining the
cultural identity of the LM people. Furthermore, these rituals contribute to the
evolution and enrichment of the LM language by introducing and sustaining
culturally specific terms that might not be found in other contexts.
In the context of religion, the rituals of Burdah and Ngelenggang are deeply
imbued with Islamic elements particularly through the use of Islamic terms
during chanting and prayers. As shown in Table 2, these rituals demonstrate
how Islamic influence is intricately woven into the fabric of the LM linguistic
resources. The frequent use of religious terms, often directly borrowed from
Arabic or other Islamic linguistic sources, signifies the extent to which Islam
has shaped the LM language. These borrowed terms contribute to the building
blocks of the LM people.

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Table 2. Loloan Malay Lexicons used in Burdah and Ngelenggang
No. Loloan Malay
Phonemic
Arabic Lexicon
Meaning
Lexicon
transcription
1 Alim
alim
ilm; alima
Obedient to God
2 Barokah
barↄkah
barokah
Enjoyment
3 Bisyaroh
bisjaroh
bisyarah
Service fee
4 Gaib
gaɪb
ghoba
Cannot be seen
5 Hakikat
hakikat
haqqa-yahiqqu
Truth
6 Hakim
hakim
Hakama-yahkumuJudge
hakaman-hakiimun
7 Istiqomah
istikↄmah
Istiqooma –
Consistent
Yastaqimu –
Istiqoomatan
8 Kafir
kafir
kafara-yakfuru-kufran Somebody without
religion
9 Kiamat
kiʲamat
al-qiyāmah
Doom day
10 Qosidah
kɔsidaħ
qasidah
Hummed Arabic
verses
Source: Collected Loloan Malay Wordlist and Bisri & Munawwir (1999)
Table 2 also shows that LM language is also derived from Arabic mainly
for their religious terms. In terms of forms, it can be seen that the LM version
has made some adjustments to the spelling. In fact, those words as stated in LM
have been included in the Indonesian dictionary. Thus, there is a possibility that
those words were adapted into Indonesian and borrowed by the LM.
There are four Burdah verses with each verse containing approximately
30 lines. Also, each verse is accompanied by pantun or rhyme poems. The
verses and poems are in LM language. The themes of the verses and poems
are religious teaching and marriage advice. These themes are brought in hope
for a righteous and harmonious husband-wife relationship to always exist after
many courses of events, including pregnancy and having children.
Table 3 shows only two lines of each verse in the Burdah book. These lines
are in LM language; therefore, singing the Burdah verses means keeping the
LM language alive. However, as seen on Photo 2, the performers are elderly;
thus, there is a need for regeneration. By documenting and producing a real
output, transmission of the verses can be more effective since the verses are
oral traditions. These traditions also offer an engaging way to experience and
participate in their cultural heritage and motivate them to sustain both the
language and the traditions they embody.

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Table 3. Excerpts of Burdah Verses from Al Barzanji Book
No.
Lines
Translation
1 Apa karena ngingati para kekasih Is it because the memory of the
di Dzi Salam, Kau campurkan air beloved ones at Dzi Salam stirs
mata yang mengalir
your emotions, blending the tears
dari bola mata ajak darah?
flowing from your eyes with
Ataukah karena angîn meniup
blood? Or is it due to the wind
dari arah Kadzhimah? serta kilap blowing from the direction of
ngende di kegelapan
Kadzhimah? And the lightning
Idham ?
flashing in the darkness of
Idham?
2 Karena sesungguhnya
For indeed, the virtues of
keutamaan Rasulullah itu tak
Rasulullah (the Prophet
ada batasnya, Sehingga orang
Muhammad) are boundless, such
yang ngucapkan dengan bibir
that those who merely speak of
tu gampang ngomongi nabi.
him with their lips find it easy to
Andai an mukjizat Rasulullah
describe him. If the miracles of
dalam keagungan tu sama ajak
Rasulullah in their magnificence
derajatnya, Maka namanya ketika were equal to his true stature,
dipanggil bisa ngidopkan tulang then even his name, when
yang ancór.
invoked, could bring shattered
bones back to life.
3 Jangan kau ingkari wahyu dari
Do not deny the revelation that
mimpinya, sebab sesungguhnya
comes from his dreams, for
dia punya hati yang pas kedua
indeed, he possesses a heart
matanya tidur, hatinya dak tidur. that, even when his eyes are
Yang git utu ketika sampe’ ajak
asleep, remains awake. Such
kenabiaannya, maka keadaan
is the case when it comes to
orang yang mimpi dak boleh
his prophethood—dreams of a
diingkari ajak nabi.
prophet cannot be dismissed or
denied.
4 Sejuklah mata pembacanya, teros May the eyes of its reader find
aku ngomong ajak die: sungguan comfort, and I say to them,
ne kau sudah dapati tali Allah,
"Indeed, you have grasped the
maka teros an pegangi. Kalo’ kau rope of Allah, so hold on to it
mace dia karena takut panasnya firmly. If you read it out of fear
api ladhza, maka sudah kau mati’I of the blazing heat of the Ladhza
panasnya ladhza karena airnya
fire, then know that you have
yang dingin
extinguished its heat with the
coolness of its waters."
Source: Interview and Documentation of Loloan Community

Verse
1

2

3

4

The recitation of Burdah verses in LM, translated from the original
Arabic, underscores the linguistic adaptation and cultural integration unique
to the Loloan community. These rituals bring together individuals to engage
in practices facilitating the intergenerational transmission of LM because the
youths help the senior community during preparation, and they can listen to
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the LM language used during the ceremony. This collaborative preparation
and performance not only reinforce the communal identity but also ensure
the continuity of LM as a living language. Consequently, the existence of these
rituals contributes significantly to the preservation of LM, both as a marker of
cultural identity and as a medium of linguistic expression.
The lines presented in Table 3 further exemplify the deep integration of
Islamic elements within the verses as evidenced by the inclusion of terms such
as Allah, Rasulullah (the Prophet Muhammad), and Ladhza (a term referring to
hellfire in Islamic theology). These words are inherently religious and hold
significant theological and cultural weight within the context of Islam. Their
presence within the rituals of Burdah and Ngelenggang emphasize the strong
connection between these ceremonial activities and the Islamic faith. This
linguistic embedding of Islamic terms not only highlights the rituals’ spiritual
significance but also reflects the inseparable bond between religion and linguistic
identity in the LM community.

Photo 7. Burdah and Ngelenggang Preparation by Loloan Community (Photo:
Sosiowati)
Not only the performance, but the preparation of Burdah and Ngelenggang
also plays a crucial role in the maintenance of LM as these rituals necessitate
the active use of the language within the community. Photo 7 shows the
gathering of the Loloan community to prepare the performance of Burdah and
Ngelenggang. The preparation plays a crucial role in the maintenance of LM as
these rituals necessitate the active use of the language within the community.
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They also prepare offerings to smoothen the ritual of Ngelenggang. This is also
the time when the community prepares the Ngelenggang material comprising
layers of clothes, keris, banana, rice, grilled chicken, and so on. This gathering
practice is in accordance with the congregation principle by Pauwels (2016).
People with minority language when having religious practice regularly gather
to engage more freely with each other. Such gatherings have been proven to
exist in different communities, such as in Baptist Chinese churches in Western
Canada (Han, 2013) and Korean communities in Australia (Joo, Chik, & Djonov,
2024). People, old or young adults, still use LM although there are code-mixings
of Indonesian. This is also shown in previous research by Yadnya et al. (2020)
which states that LM is a preferred language during gatherings.
Regarding code-mixings, interviews with the community head and
elderly residents of Loloan reveal that the population of the area now
represents a mixture of ethnic groups drawn to Loloan for various reasons,
including employment opportunities, marriage, or long-term residency due
to job transfers. These newcomers bring their own local languages, leading to
increased language contact with LM. This linguistic interaction, coupled with
other external factors, poses a significant challenge to the vitality of LM. One
major factor is the dominance of Indonesian as the medium of instruction in
schools, as mandated by Law No. 24 of 2009 on the National Flag, Language,
Symbols, and Anthem. Chapter 29, paragraph 1 of the law requires Indonesian
to be used in national education, limiting the use of LM in formal learning
environments. Moreover, language contact and the prevalence of Indonesian
contribute to lexical borrowing and structural changes in LM, as evidenced
in the wordlists that show influences from other languages. These dynamics
collectively threaten the maintenance and vitality of LM, underscoring the need
for deliberate efforts to preserve it as a cultural and linguistic heritage.

Photo 8. Influences of Languages in Loloan Malay Lexical Resources
(Source: Loloan Malay Wordlist collected by Authors)
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Chart seen on Photo 8 reveals that 1,163 lexicons in LM are composed
of contributions from multiple languages: 67.8% Indonesian lexicons, 8.3%
Balinese lexicons, 18.7% native Loloan Malay lexicons, and 2.8% Arabic
lexicons. These lexicons span 12 semantic domains, including animals, food,
colors, tools, speech, life, the world, agriculture, religion, kinship, emotions, and
the body. These percentages were derived from a lexicon taken from Burdah
verses, totaling 1,163 words. The lexicon was then recorded with the help of
Loloan residents as informants to determine their pronunciation. The words
were subsequently analyzed based on their influencing languages, revealing
influences from Balinese, Indonesian, and Arabic. The data underscores how
LM, over time, has absorbed words from other languages as a result of extensive
language contact and sociolinguistic dynamics.
Table 4. Indonesian Influences on Loloan Malay Vocabularies
No.
Indonesian
Loloan Malay
Lexicon
Phonetics
Lexicon
Phonetics
1.
apabila
apabila
apebile
apəbilə
2.
arang
araŋ
areng
arəŋ
3.
neraka
nəraka
nerake
nərakə
4.
istana
istana
Istane
istanə
5.
nulis
nʊlɪs
noles
nolɪs
6
penyusup
pəɲʊsʊp
penyosop
pəɲʊsʊp
7.
kelompok
kəlompok
kelompok
kəlompoʔ
8.
peluk
pəlʊk
pelok
pəlↄʔ
9.
lobang
lↄbaŋ
lobang
lʊbaŋ
10.
suruh
surʊh
Soroh
surʊh
11.
penuh
pənʊh
peno
pənʊ
12.
tuduh
tʊdʊh
todoh
todʊ
Source: Collected Loloan Malay Wordlist

Meaning
when
coal
hell
palace
write
intruder
group
hold
hole
instruct
full
accuse

Table 4 shows that LM lexicons have similarity with Indonesian lexicons.
The changes take place in Indonesian /a/ which is changed into LM /ə/ both
in middle and final position, both in orthography and pronunciation (Table 4:
1,2,3); Indonesian /ʊ/ is changed into LM /o/ (Table 4: 5,6); Indonesian /k/ is
changed into LM /ʔ/ (Table 4: 6,7), Indonesian /o/ is changed into LM /ʊ/ (Table
4:9,10); Indonesian /h/ is not pronounced in LM (Table 4: 11,12).

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Table 5. Balinese Influence on Loloan Malay Vocabularies
No.
Balinese
Loloan Malay
Lexicon
Phonetics
Lexicon
Phonetics
1.
aeng
aɛŋ
aeng
aɛŋ
2.
anten
anten
anten
anten
3.
bek
bəʔ
bek
bəʔ
4.
ngerebek
ŋərəbəʔ
ngerebek
ŋərəbəʔ
5.
belog
bəlɔg
belog
6
bucu
bucu
bucu
7.
cedok
cədↄʔ
cedok
8.
dengel
dəŋel
dengel
9.
jaran
ɟaran
jaran
10.
lepek
lepeʔ
lepek
Source: Collected Loloan Malay Wordlist

bəlɔg
bucu
cədↄʔ
dəŋel
ɟaran
lepeʔ

Meaning
great
bride
full
abnormal
sound
stupid
corner
dipper
beautiful
horse
stick stench

Loloan Malay is also enriched by the Balinese lexicons. The examples
in Table 5 show that the Balinese and LM lexicons are similar. In terms of
orthography, they are similar, but in terms of meaning, there is a slight shift.
There will be no problem when those words are orally used. However, problems
will appear when those lexicons are used in written form since there will be
misunderstanding due to the wrong way of reading them leading to the creation
of different meanings. For examples: the lexicon ngerebek [ŋərəbəʔ] ‘abnormal
sound’ (especially in the speaker of a sound system) will have different meaning
when it is pronounced [ŋərebeʔ] ‘sound like thunder’. In terms of the shift in
meaning, the word dengel [dəŋel] which means ‘beautiful’ in LM does not only
mean ‘beautiful’ in Balinese, but it means ‘beautiful and cute’.
The influence of Arabic on LM has been previously illustrated in Table
2. This linguistic impact is particularly significant in the enrichment of LM
vocabulary within the domain of religion. Words such as barokah ‘blessing’,
istiqomah ‘steadfastness in faith’, and qosidah ‘a form of Islamic devotional
poetry’ are prime examples of this integration. These loanwords reflect the
profound connection between Arabic and LM, primarily driven by the historical
and cultural transmission of Islamic teachings. The adoption of such terms
underscores the pivotal role of Arabic as a linguistic and cultural conduit in
shaping religious discourse within the Loloan Malay-speaking community. This
phenomenon highlights how the process of lexical borrowing not only enriches
the lexicon but also signifies the broader socio-cultural interactions between the
Arabic and Malay-speaking worlds. This is aligned with the statement from
Mahfud et al. (2021) stating that it is indeed Arabic and languages in Indonesia
show a proof of integration and connection because other local languages, such
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as Sundanese and Buginese have Arabic loans. The influence of Arabic in the
religious domain of a language is also seen in languages outside of Indonesia,
such as English (Eremin, 2020).
Table 6. Loloan Malay Native Vocabularies
No.
Lexicon
Transcript
1.
ambu
ambu
2.
awik
awɪʔ
3.
basanan
basanan
4.
belantik
bəlantɪʔ
5.
cabrek
cabrəʔ
6.
cekur
cəkʊr
7.
darek
darεʔ
8.
elur
ɪlʊr
9.
genjeng
genɟeŋ
10.
kacuh
kacuh
Source: Collected Loloan Malay Wordlist

Meaning
cloud
woman traditional veil
too much
fish basket
torn apart
aromatic ginger
monkey
saliva
quarrel
stir

Table 6 presents a selection of lexicons that are distinctly native to Loloan
Malay, reflecting its unique linguistic identity. These lexicons are classified as
native due to their exclusive derivation from the core Malay language, devoid
of any discernible influence or interconnection with Indonesian, Balinese, or
Arabic. Their etymological independence underscores the intrinsic linguistic
features of Loloan Malay, distinguishing it from surrounding languages and
highlighting its role as a repository of authentic Malay expressions. This lexical
purity provides valuable insight into the historical and cultural continuity of the
Loloan Malay speech community, offering a foundation for further exploration
of its linguistic heritage.
This linguistic absorption can be viewed as a double-edged sword. On
the one hand, the incorporation of external lexicons has made LM a more
dynamic and versatile language by enriching its vocabulary and enabling
broader communication. On the other hand, this influx poses a threat to LM’s
distinctiveness as a unique linguistic system within Indonesia. This risk has
been addressed also in other languages which show extensive borrowing or
adoption (Ismagilova & Martynova, 2019; Þórdísarson, 2016). The dominance
of Indonesian, in particular, risks overshadowing LM’s native elements, which
may potentially erode its linguistic identity, especially if children now are
exposed more towards Indonesian as stated earlier.
This Indonesian domination also appears in the research of Yoniartini et.
al. (2023), but their research stressed that communication within the community
makes languages survive. This is exactly what the LM community exhibits
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through Burdah and Ngelenggang performance. The LM community also
has their own permanent settlement in Bali, although small compared to the
Balinese ethnic, as Holmes & Wilson (2022) and Melaku & Semu (2023) stated,
communication of speakers who live together can maintain the language as a
prevention of going extinct. Therefore, in order to prevent more borrowing or
even shifts in the future, communication using LM during community events
such as during Burdah and Ngelenggang preparation and procession helps to
maintain the language.
As stated in the introduction about LM being a spoken language, this
research also shows that LM does not have consistent and standardized
orthography. While maintaining the language through documenting wordlist
and Burdah verses, it is found that different individuals in the Loloan community
produce different orthography for a sound. Table 7 shows the orthographic
inconsistency issues.
Table 7. Orthographic Inconsistency in LM
No. Sound
Orthography options
1 /ə/
a; e
2. /ʊ/
u; o
3 /ɪ/
i; e
4 k
k; ‘
Source: Documented Loloan Malay Wordlist

Examples
tiada; tiade
tunduk; tondok / tutup; totop
sedih; sedeh / sakit; saket
takdir; ta’dir / bawak; bawa’

The orthographic inconsistency in LM presents a unique opportunity for
scholarly documentation as it reflects an important linguistic issue within the
community. Recording this variability is crucial as it provides valuable insights
into the current state of the LM language. Recognizing the significance of this
phenomenon, this research has culminated in the production of the Burdah
Book, which is a resource that systematically documents the LM language.
4.2 Burdah Book as Loloan Malay Maintenance
The primary output of this research is a comprehensive written
documentation of the LM language used in the verses of Burdah and the
accompanying poems associated with Burdah and Ngelenggang. This
documentation is compiled into a printed book, which serves as a valuable
linguistic resource for the Rumah Baca Loloan (Loloan Reading House), which
is a result of an initiative led by the community head to encourage Loloan
youths to engage in reading and collaborative learning.
The Burdah book, in its original form, has existed as a collection of religious
poems in Arabic. However, the version discussed in this study is distinct because
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it includes a Loloan Malay translation and description, which did not exist prior
to this research. This adaptation is a practical novelty introduced by the study
aiming to support the maintenance of Loloan Malay. The inclusion of the photo
in the results and discussion section is intended to visually represent this new
contribution, not to imply that the translated version predates the research.

Photo 9. Burdah Book as Language Maintenance Medium (Photo: Sosiowati)
By focusing on the language employed in Burdah and Ngelenggang, the
book, as seen on Photo 9, provides an accessible medium for the community
to study and appreciate the linguistic intricacies and cultural significance of
LM. The inclusion of LM texts ensures that the book serves not only as a tool
for language maintenance but also as a means of reinforcing cultural identity.
Additionally, the book features curated descriptions and photographs to
contextualize the performances.
From the perspective of language maintenance to preserve identity, this
documentation plays a crucial role in preventing LM from being forgotten. By
capturing these oral traditions in written form, this research not only preserves
a linguistic artifact but also strengthens the community’s connection to its
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heritage. This effort is particularly significant in the face of globalization and
cultural homogenization, which often pose threats to minority languages and
traditions. Moreover, the book acts as an educational and cultural tool that helps
to boost intergenerational transmission of knowledge and identity. It ensures
that younger generations have access to the linguistic and cultural practices
that define their heritage anytime possible; thus, contributing to the continuity
of the Loloan identity.
This book represents a significant milestone in the Loloan community’s
efforts to preserve and care for their linguistic heritage. It is the tangible result of
a collaborative endeavor between researchers and the Loloan community. The
support from the elders and community leaders of the Loloan community as
well as Burdah and Ngelenggang practitioners made it possible for LM to be well
integrated in these rituals in order to preserve the language. This collaboration
involved a range of activities, including the meticulous documentation of LM
wordlists, the translation and verification of Burdah verses from Arabic into
LM, and the drafting of the book, which also incorporates detailed descriptions
of traditional ceremonies such as Burdah and Ngelenggang.
This cooperative process has not only produced a valuable resource for
the community but has also inspired the younger generation of Loloan to take
pride in their linguistic and cultural identity. As noted by the community head,
the involvement in this project has instilled a sense of pride among the youth,
which results in motivating them to actively promote the LM language. As
Tangkas & Suari (2023) proved in their research that recognition drives pride and
sense of belonging, the recognition through this research of their language and
traditions serves as a powerful affirmation of their unique identity. Recognition
equals appreciation, and this is brought by the researchers as the fieldworkers
as they show dedication towards the community; thus, the community will
most likely see great opportunities opening up (Dorian, 1999).
The written documentation also marks a foundational step toward deeper
exploration of LM, opening avenues for future scholars to engage with this language
across various disciplines and approaches. Budiono & Yanita (2024) emphasize the
significance of written documentation initiative as a catalyst for further academic
inquiry. Additionally, this book serves as an essential tool for standardizing the
LM language, which is a critical step in protecting the linguistic integrity from
potential alterations over time. Given that these traditions are transmitted orally,
LM and the traditions are particularly vulnerable to changes influenced by human
memory and external factors. People may forget the language used and may lose
the original LM verses. Rahman & Slamatin Letlora (2018) warn that the absence of
written documentation places the language and oral traditions at significant risk of
erosion, threatening their survival in the face of modernization and shifting cultural
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dynamics. By capturing these rituals in a written form, this book mitigates such risks
and ensures the longevity and authenticity of these cherished cultural practices and
language used for generations to come.
Producing a religious book in the local language is not a new procedure.
The Bible is the ultimate example. It has been a popular step that a Bible is
translated to local languages (Avtans, 2022; Currie, 2022; Lao, 2019) Creating
religious books in local languages is a long-standing tradition with deep roots,
serving as a significant means of both spiritual engagement and linguistic
preservation (Openjuru, 2019). A prime example is the Bible, which has been
translated into numerous local languages globally. This practice has not only
facilitated the spread of Christianity but also contributed significantly to
preserving and revitalizing indigenous languages.
For the Loloan Malay community, translating the Burdah book into their
local language reflects a similar commitment to preserving linguistic heritage.
Originally written in Arabic, the Burdah poems take on a new dimension when
adapted into Loloan Malay, making them more accessible and meaningful
to the community. This localized version allows the Loloan people to engage
with their religious traditions in a language that aligns with their identity
while also supporting the maintenance of Loloan Malay. As stated by Barreña
et al. (2005), religious institutions and leaders have an obvious influence to
choose a language in the religious domain; thus, the language maintenance
is ensured. By integrating the language into the sacred and ritualistic context
of Burdah performances, the community ensures that it remains vibrant and
relevant, particularly for younger generations who might otherwise be drawn
to dominant external languages.
In summary, translating religious texts into local languages, as seen
with the Bible and the Burdah book in Loloan Malay, is an effective approach
to language preservation. It not only deepens the spiritual connection of the
community but also secures the continued use and transmission of the local
language. This approach underscores the potential of religious materials to act
as catalysts for language maintenance.
5. Conclusion
The Loloan Malay language, as a reflection of Loloan identity, is actively
preserved through the oral traditions of Burdah and Ngelenggang, which serve
as cultural pillars in the community. These traditions embody the core values
that shape Loloan identity, reinforcing cultural knowledge while using LM as
the primary medium of expression. By engaging in these rituals, the community
strengthens the connection between language and heritage, ensuring that LM
remains a living linguistic entity.
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Burdah and Ngelenggang play a crucial role in language maintenance,
serving as platforms where LM is actively used in various ways: naming
cultural materials, reciting Burdah verses and poems in LM, and facilitating
community communication in the language. Additionally, the way Burdah
players dress reflects Islamic cultural values, further emphasizing the religious
and linguistic ties within these traditions. As long as these rituals continue, LM
remains vibrant and alive.
A key characteristic of LM is that it has been shaped by borrowings
from Indonesian and Balinese, while also being strongly influenced by
Arabic, particularly through religious texts and practices. Despite its rich
linguistic influences, LM exhibits inconsistent orthography, making its written
documentation even more essential for preservation and standardization. Within
Burdah and Ngelenggang lexicons, 12 semantic domains have been identified:
animals, food, colors, tools, speech, life, the world, agriculture, religion, kinship,
and the body. These domains reflect the breadth of LM vocabulary used in daily
life and religious discourse, further reinforcing its role as a marker of cultural
continuity.
The role of these traditions in maintaining Loloan Malay’s vitality is
particularly critical in an era where formal education and other domains
have shifted predominantly to Indonesian. Burdah and Ngelenggang provide
intergenerational spaces for LM communication, ensuring that the language
remains in active use. These traditions not only foster unity but also prevent
LM from experiencing language shift or loss.
Moreover, external efforts, such as academic research on LM, have
encouraged the community to take an active role in language promotion. One
of the most significant contributions is the creation of a pioneering book in LM,
which serves as a linguistic and cultural resource. This book marks an important
step in preserving and revitalizing LM, providing a written record for future
generations. Through the intertwined efforts of tradition and scholarly support,
LM continues to thrive as a distinct marker of cultural and linguistic identity.
This study focuses on documenting language and cultural practices within
the religious domain, offering valuable insights into the interplay between
language, culture, and religion. However, these rituals represent only one facet
of the Loloan community’s rich linguistic heritage. A broader documentation
encompassing other linguistic and cultural domains is necessary to fully capture
the depth of LM maintenance. Future research is encouraged to address these
gaps, exploring additional linguistic, social, and cultural domains to contribute
to a holistic understanding of Loloan Malay’s linguistic and cultural identity.

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Acknowledgments
This research is supported and sponsored by OCSEAN (Oceanic and
Southeast Asian Navigators) consortium through Marie Skłodowska-Curie
Action: Research and Innovation Staff Exchange – RISE entitled “Probing the
genetic diversity and demographic history of ancient seafarers in ISEA and
Oceania, from archaic hominins to the dispersal of the Malayo-Polynesian
language family” which is being funded by the European Union under its
Horizon 2020 Programme (MSCA-RISE-2019 873207). Furthermore, support is
also received from the Loloan community; therefore, gratitude is presented to
them too. All data and recordings, including photos and videos of the research,
have been granted permission by the community and consent forms as proof
are recorded as well.
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Authors’ Profiles
I Gusti Ayu Gde Sosiowati is a professor in the English Department, Faculty
of Humanities, University of Udayana, Bali, Indonesia. She has been working
there since 1982, involved in the teaching of Language skills, literature and
macro linguistics. This teaching has led her to do research on both literature
and linguistics. Her main interest which is very much related to her expertise is
on Pragmatics/Socio-Pragmatics. Email: gag_sosiowati@unud.ac.id
Ni Luh Nyoman Seri Malini is a professor in the English Department, Faculty
of Humanities, University of Udayana, Bali, Indonesia. She finished her doctoral
at Udayana University with a dissertation discussing the Balinese diaspora
in the migrant area. She continues her research on diasporic communities to
see it from the perspective of Sociolinguistics. She continues her interest in
Sociolinguistics and Applied Linguistics. Email: seri.malini@unud.ac.id
Putu Wahyu Widiatmika is a master graduate of linguistics program at Faculty
of Humanities, Udayana University. His research interest is forensic linguistics
and language documentation. He also likes to do research in sociolinguistics
and descriptive linguistics. Email: wahyuw.9b@gmail.com
Miina Norvik is associate professor of Finnic Languages and Language
Typology in the Institute of Estonian and General Linguistics, University of
Tartu, Estonia. Her research interests include morphosyntax, language contacts,
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and areal typology. She has more than 15 years of experience in doing fieldwork.
Since 2018, she has been in charge of building the Uralic typological database
UraTyp. Email: miina.norvik@ut.ee
Nissa Puspitaning Adni is a lecturer in the Bachelor of English Literature,
Faculty of Humanities, Udayana University, Bali, Indonesia. Her research
interest mainly is on phonetics and phonology. As a lecturer, she’s been
teaching several subjects related to enhancing the English basic pronunciation
skill, such as speaking, listening, English phonetics and phonemics. Email: nisa.
adni@unud.ac.id

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