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seloko oral literature


INTRODUCTION
Marriage is a symbolic event to bind women and men to have an official bond. In addition, marriage is an important and sacred moment in human life (Kartolo, 2017; ISSN : 2597-7385 (Online) -ISLLAC : Journal of Intensive Studies on Language, Literature, Art, and Culture is licensed under Creative Commons Attribution-ShareAlike 4.0 International License (http://creativecommons.org/licenses/BY/4.0/). Asrizal & Armita, 2019). A marriage consists of many things. Certain cultures, norms, traditions, and rituals can be found in weddings (Neighbors & Sobal, 2008;Muhammad et al., 2013;Klos & Sobal, 2013;Puspitorini et al., 2020). After the marriage took place, a person will experience a change in his social status in society. Thus, the couple has just been approved and recognized by the community. Indonesia has a wide variety of cultures and local languages (Rianti et al., 2018;Sholeh et al., 2019). One of the cultural prosperity of the Indonesian language and culture is found in Malay ethnic weddings.
Malay society has a culture or tradition in carrying out a marriage (Juita et al., 2020). One of them is a wedding celebration in the Sarolangun Malay community, Jambi. The marriage process can be divided into three stages, namely, pre-marriage, celebration, and post-marriage. One of the most important moments in marriage in the Sarolangun Malay community is at the stage of celebration or reception. At this stage, the family usually calls the families of both parties, namely ninek mamak (grandparents), tuo tanganai (older siblings), and cerdik pandai (educated people). The purpose of this is to advise the bride and the parents.
The giving of advice is done by conveying speech, which is realized through oral literature called seloko. Seloko is traditional poetry and proverbs (Rahima, 2018;Irawati et al., 2019;Gafar et al., 2019). Seloko Speech aims to express certain values and norms that apply in the Jambi community. Submission of advice through seloko can be subtle (Rahima & Ridwan, 2016;Gafar et al., 2019). Thus, it can be concluded that seloko is a speech that contains advice and suggestions in living life in the community to get a peaceful life.
The big problem in the current era of globalization is seloko, which is part of local wisdom, is starting to be left behind by increasingly modern society (Irawati et al., 2019). In fact, understanding and preserving local wisdom such as seloko has many benefits for humanity. Seloko can be an idea, perspective, and guide to life. That is because every local wisdom has values that can teach you how to interact with the community in living their daily (Le, 2011;Sopa, 2018;Sholeh et al., 2019). As one form of local wisdom, seloko needs to be preserved and researched to be documented for future generations. In addition, not all people understand the meaning and function of seloko. Most people consider seloko only as a complement to the celebration or the performers (Gafar et al., 2019).
The submission of seloko uses words of poetry, proverbs, and traditional poetic poetry whose aim is to build good social relations with the interlocutors. Based on this, seloko is realized through speech indirectly related to the directive speech act theories. There are two ways a speaker conveys directive speech, which is delivered directly and indirectly. Communication errors often occur due to someone who does not have pragmatic abilities regarding the purpose of the directive speech delivered indirectly (Mauri & Sansò, 2011). Thus, directive speech acts delivered indirectly are important things that must be understood in daily life.
In realizing the character can be observed from the extent to which a person follows the religious, legal, customary, and cultural norms in the area of residence. In addition, the behavior displayed by someone can not stand alone; it is integrated with certain attitudes and values. These values include general human behavior and activity. In addition, these values become guidelines and are believed by the public (Khuriyah et al., 2017). Based on this, understanding the value of character will give a perspective of the Sarolangun Malay community.
Oral literary research in the form of seloko has been carried out by many previous researchers with various goals and perspectives, some of which are as follows. Research conducted by Irawati et al. (2019) entitled "Teaching the Seloko Adat Jambi to Improve Morality and Social Control" was aimed to analyze seloko, which is used as customary law, and its influence on Jambi culture at this time. The results showed that the position of seloko is not too important, and its meaning is still not widely understood; the values in seloko are useful and can help as social and emotional regulation, and can be used as the material in teaching values and norms owned by the Jambi community. The differences of the research conducted by Irawati et al. (2019) with the research that will be conducted lies in the data sources or the form of seloko, the research context, and research objectives.
The research of Gafar et al. (2019) entitled"Educating Young Generation and Preserving Heritage Through Seloko Adat in Marriage Ceremony" was aimed to describe the meaning of seloko. The research results showed that the meaning of seloko conveyed in the wedding of Malay Jambi had the compatibility with the steps to achieve a harmonious life in the community. Gafar et al. (2019) used hermeneutical analysis, while this study uses directive speech act analysis. In addition, another difference lies in the research objectives.
Furthermore, another difference lies in the research that addresses the function of language use from a pragmatic perspective. Karim (2017) 's research entitled "Seloko Adat Ulur Antar Serah Terima Adat Pada Pernikahan Adat Melayu Jambi: Kajian Bentuk dan Fungsi." The research results showed that the form of seloko: the word custom/law, class, management, proverb, and rhymes. While the function of seloko: informational, expressive, aesthetic, direction, and fatigue. In addition, research by Karim (2017) used structural theory and also used the theory of language functions from Leech. Besides, the location of the study is far apart.
Research on character values in the oral literature seloko ever done by (Rahima 2018) entitled"Educational Character Values in Seloko Custom Utterances of Jambi Malay Society." The research results showed that the character values in seloko speech were divided into four; character values related to oneself, society, religion, and the surrounding environment. The purpose of the study was to look at the character values in the seloko, while the research to be carried out has the aim of describing the character values and directive functions of the seloko used in weddings. Based on the explanation above, the researchers had not found any research that described the functions and values of characters in seloko, so this research needs to be conducted, especially seloko in the Sarolangun Malay community. Some considerations of the importance of this research are indirectly documenting the local wisdom of seloko in Jambi Province so that it can be inherited and known by the next generation, providing an understanding of the meaning of speech acts conveyed in seloko, and knowing the values of characters in a marriage ceremony. This research aims to describe the directive function of seloko and describe the character values.

METHOD
This research is a study of language phenomena, especially the use of language in weddings. This research used the descriptive qualitative method. The qualitative method is used to describe the speech in seloko. The speech was delivered by ninek mamak and tuo tengganai (traditional stakeholders, cultural figures, and parents) in the Sarolangun Malay community. Then, the speech contained in seloko was transcribed along with the context. The research data in the form of seloko utterances in which there are character values. Data source in the form of a video of Ahmad Qadri's and Siti Atina's wedding.
The marriage video was recorded on March 23rd, 2019, conducted in RantauGedang Village, Bathin VIII District, Sarolangun Regency, Jambi. To get the valid data, several steps were taken. First, reading the results of the data transcript repeatedly and carefully. Second, data relating to the research objectives are identified, codified, and classified. Third, confirming the data that has been obtained to one of the traditional stakeholders (Mr. Hapzi) to obtain valid data. Fourth, interpreting the data obtained. Fifth, analyzing the data used pragmatic analysis (Leech, 1983), and finally presenting the analyzed data.

RESULT AND DISCUSSION
Seloko, which is spoken by the Sarolangun Malay community, is an expression of suggestions or advice in living life after marriage. In addition, seloko is used to advise brides, grooms, and their parents. More information can be seen in table 1.

Function Of Directive On Seloko
From the collected data, speech that required the interlocutors to take some actions is found. Speeches that wanted the interlocutor to do what the interlocutor wants are called directive speech acts (Searle, 1979, p. 13;Cruse, 2000, p. 342;Vanderveken & Kubo, 2001, p. 5;Yule, 2006, p. 81;Mauri & Sansò, 2011;Urbanik & Svennevig, 2019;How, 2019). In addition, it can be concluded that seloko delivered in marriage advice had various functions that can be taken into consideration in living everyday life.

Ordering
Based on the above seloko speech, only three seloko had the function of ordering (see data 1, 2, and 3). The function of asking asked the interlocutors to do something desired by the speaker (Searle, 1969;Bach & Harnish, 2000;Prastio et al., 2019). The data mentioned asked the interlocutors to take some actions as desired by the speakers. Some of the actions are namely; first, it asked the parents of the brides and the grooms always to protect, advise, and teach the goods in life (see data 1). Second, it asked to love the partners' family and respect the elders (see data 2). Third, it asked to obey the teachings of religion and customs that applied (see data 3). Suggesting Based on the seloko speeches above, three seloko give pieces of advice (see data 4,5 and 6). According to Searle (1969), Rintell (1979), Bach & Harnish (2000), Prastio et al. (2020) stated that the speeches are asking the interlocutors to be influenced and take some actions that give advantages to themselves. Some of the suggestions are given as follows. First, it asked to love and respect each other in the family (see data 4). Second, It always asked to be thankful and cooperative (see data 5). Third, it asked to socialize in life with the community (see data 6). Seloko speech of those three gave suggestions that will benefit the interlocutors. Benefits that the bride can receive if they follow the interlocutor's suggestions are to be loved, respected and received in the environment where the bride and groom live. Seloko speech in the data was conveyed for the bride and groom's good in living their future household life. In line with the findings by Ekin (2013); Heidari-Shahreza (2013); Nugroho et al. (2018), which said the speech suggested by the speaker asked the interlocutor to take action which the speaker believes will benefit the interlocutor in the future. Prohibiting Based on the seloko speech above, three seloko utterances are found, which function to forbid (see data 7, 8, 9, and 10). The meaning of directive speech act with the prohibiting function is to forbid the interlocutor not to do something that is not approved by the speaker (Searle, 1969;Bach & Harnish, 2000;Pietasari, 2017). Some of the prohibition functions in the three data are as follows. First, it was forbidden to conduct attitudes that can negatively impact (see data 9). Second, it was forbidden for the couple to cheat or betray their partner's love (see data 7, 8, and 10). In addition, the prohibition function conveyed in this data also aimed to maintain the interpersonal relations of the bride and groom's families so that they always have a good and interpersonal relationship with their neighbors. In line with this, this study's findings reinforced Mauri & Sansò (2011) opinion, who said that directive speech acts with a prohibiting function sometimes aim to maintain interpersonal relations.

Character Values On Seloko
Based on the data collected, there are certain character values. Character is what is contained in a person, community, and group. In other words, the character is related to actions and behaviors that have become characteristic. According to Fahmy et al. (2015); Suryanto (2016), a character is a reflection of behavior consistently displayed by someone. The character possessed will reflect the person's attitudes, actions, and feelings. The form of seloko reflects the values generated from the character of the community. The speech is a reflection of the cultural life of the Sarolangun Malay community. The values in seloko conveyed when giving marriage advice are religious values, character values related to self, and character values related to society. These values have the function to run lives to achieve the perfect life goals. Good values also have the function to build one's character (Nurgiyantoro, 2019).

Religious Values
From the seloko speech above, only one data contained religious values (see data 3). Religious values bind a person to God, religion, and beliefs that he believes (Rahima & Ridwan, 2016;Suryanto, 2016;Khuriyah et al., 2017;Yeni, 2018). Seloko speech in data 3 contained messages about obedience to existing laws in the Islamic religion and Malay tradition, which can serve as guidelines for life. These guidelines are useful and can be used by the community to become human beings with religious characters and noble spirits. In line with that, religion plays a role and is believed to create humanistic human behavior (Zada & Elder, 2018). In addition, the seloko speech delivered by cerdik pandai (smart people) implied that the Malay people of Sarolangun embrace Islamic religious beliefs and obey the applicable Islamic and customary laws.

Character Values Related to Oneself
There are five seloko spoken in the wedding that have character values related to oneself (data 1, 2, 4, 8, 9, and 10). According to Asmani (2011), self-character values related to one's personality are related to his attitude. Self character values in seloko conveyed in the form of advice. If implemented in life, the advice is given to be a consideration for getting a harmonious life. This finding supported the opinion of Tan et al. (2018), who said that the purpose of teaching values related to moral or personal character is to avoid conflict and try to live in harmony in the social environment. In addition, attitudes related to self-character values in seloko on the data were conveyed with several objectives: the life of a bride is safe, peaceful, and can avoid interpersonal problems.
Seloko speech in the data reflected the Sarolangun Malay people who have social and noble character values. Some attitudes that reflected a society with a noble character are honesty, kindness, availability to help others, and respect for others (Stoeber & Yang, 2016). The noble character value of self-found in the seloko data was reflected in several attitudes.
First, the character value showed in social care attitude (see data 1). Social care attitude is one of the personal traits that have good behavior. Social care attitude is an attitude or action that refers to an attitude that has a sense of sympathy and empathy for the lives of family members and the surrounding community (Qi et al., 2020;Boone et al., 2020). The meaning of seloko, which has social value in this data, cares about a family member's lives. Seloko was conveyed so that the interlocutor can guide and teach things related to goodness. In addition, this data also reflected the attitude of speakers who care about the interests of others.
Second, it is the attitude of good manners or politeness (see data 4 and 9). Manners are important things in the world of life that are useful in socializing in society. The surrounding community expects good manners, and individuals with good manners are usually well-behaved individuals (Kecskes & Kecskes, 2014;Revita et al., 2020). The purpose of courtesy in seloko is courtesy towards older people and younger than the other person, such as fathers and mothers. Seloko in these data was a reflection of Sarolangun Malay people who always try to be polite towards others. In addition, Seloko was always used as a guide for parents in advising young people.
Third, it was a loyal attitude towards partners or loyal (see data 8 and 10). Faithful is an attitude that holds tightly to certain promises, convictions, and bonds. In the data above, the value of seloko reflected the meaning that the Sarolangun Malay Community is a community that is loyal to their partners. In addition, seloko aimed to ensure that the couple can maintain the bond of their household's relationship and integrity.

Character Values Related to Interaction in the Community
There are four seloko contained character values related to interaction in the community (see data 2, 5, 6, and 7). Values that are related to society are those actions that reflect an association with activities of living everyday life. The values found in seloko are as follows.
First, it was the attitude of democracy (see data 2, 6, and 7). The value of democracy is a fundamental value for deciding to find the best solution for problemsolving by deliberation (Miklikowska, 2012;Suryanto, 2016). The value of democracy found in this seloko utterance was that every time problems and decisions are making in the Sarolangun Malay community environment must be discussed first by the families. Thus, this reflected that the Sarolangun Malay community is a society that has democratic values and not an authoritarian society.
Second, it was the attitude of cooperation (see data 5). The attitude of cooperation is a social attitude that the community can not avoid in everyday life. In addition, cooperation is an important requirement for maintaining social relations (Alencar et al., 2008). The data reflected that the Sarolangun Malay community had a cooperative attitude in meeting daily life needs. The purpose of the seloko was conveyed so that the bride and groom's interpersonal relations remained good and did not blame only one party when economic difficulties occurred. In line with the findings, cooperation is the efficient step to encourage success and life sustainability (Benenson et al., 2019).
Besides that, the character values related to the community are extremely beneficial for creating a harmonious community and has a strong bond with each other (Britto & Gould, 2018). Seloko utterance in this indicator is useful for teaching and reflecting the cooperative attitude, mutual assistance, and sociable or democratic in Jambi Malay's community. In line with the findings, the cooperation attitude and community are Jambi Malay Community's traits as a social creature who needs other people in their life (Rahima, 2018). Until seloko utterance in the data reflects that Malay community who live in Sarolangun also live by needing each other and compact.

CONCLUSION
Local wisdom in the form of seloko is the cultural heritage from generation to generation and must be preserved and maintained until it becomes its identity. Seloko is delivered in a poetic language containing advice and religious teaching. Seloko delivered in the marriage celebration refers to the traditional utterance, which has the function and value used as the reference in running household life. Besides that, seloko is uttered with the expectation that the spouse marriage can run well and get blessed.