Kualuh Malay

Kualuh Malay, also known as North Labuhanbatu Malay, is a variety of Malay used in the southeast right on the east coast of North Sumatra, used as a mother tongue by the Malay community there. It has a clear affinity with Panai Malay to the south and may still interact to a high degree with other east coast Malay varieties. It is mainly used in North Labuhanbatu Regency, the former territory of the historical Malay Sultanate of Kualuh which lasted until 1946, after its destruction due to the East Sumatra revolution. The area of use covers the lower to upper areas of the Kualuh River, where in the Na IX-X district, this language is very influenced by the Batak languages, with its accent being very visible.

Daily conversation
Even though it is not an official language at the local government level, this language is still used as a daily social language among people in Kualuh in particular, and in North Labuhanbatu in general. It has even become the lingua franca for the multiethnic community in North Labuhanbatu, where even though currently the majority of the population is Batak, especially Angkola, and Javanese, this language is still more popular. It belongs to the Malay dialect [o], the same as its cognate Batubara Malay on the east coast of Sumatra.

Oral literature
Just like other Malay varieties, In the Kualuh Malay, it is also known as an oral literature tradition that developed among the Malay ethnic in Kualuh. One example is the legend of Tengku Raden, which is believed to be true and is believed to be magical by the people who believe in it.

Vocabulary and conversation
According to Sahril (2007:156) the Malay language on the east coast of Sumatra has several dialects, namely Tamiang, Langkat, Deli, Serdang, Batubara, Asahan, Kualuh, Panai, and Bilah dialects. Kualuh Malay is a language used by the Kualuh Malays community who live in the coastal area of North Labuhanbatu Regency, Sumatra Utara. This community calls their language the Kualuh language which they usually call cakap Kualuh 'speaking Kualuh'. However, as stated by Sahril (2007), the language used by the Kualuh Malays ethnic. Kualuh Malay, which is the focus of the discussion for this article.

Quotative evidentiary
Quotative evidentiary is evidence that shows that someone is the source of the statement made. This quotidian evidentiary can also be in the form of a report from another person. Evidential markers are used to refer to the source of a statement made by someone and also the form of the report from other people in Kualuh Malay the lexical form kotonyo 'he said' is commonly used, as in the following example:


 * 1) kotonyo wak Uteh mengawinkan anaknyo. 'he said uncle Uteh married off his child.'
 * 2) tak usah aku ditolong, kotonyo. 'no need for help, he said.'
 * 3) ado kotonyo, ko ambek duitnyo yo? 'he said, you took the money yeah?'

Visual evidentiary
Visual evidentiary is a type of evidence that shows evidence of the truth of speech based on sight or based on the speaker's sense of sight. This type of evidential marker in the Kualuh language is used in the lexicon manengok, tengok, pandang, mamandang, which grammatically falls into the verb category, as in the following example:


 * 1) oi, jolak awak manengok peelnyo. 'hey, we're tired of seeing his behavior.'
 * 2) ku tengok dah batambah gomok ocik tu. 'I see that auntie is getting fatter.'
 * 3) oi jang yang lagaklah anak daro tu, ku pandangi sajo. 'oh how beautiful that girl is, I keep looking at her.'
 * 4) dio-dio juga, bosan aku mamandang nyo. 'he's the only one there, I'm bored looking at him.'

Non-visual evidentiary
Non-visual evidentiary is sensory evidence which shows that the evidence for the truth of the speaker's words is not based on sight, but based on the speaker's feelings or the speaker's thoughts which are in the speaker's cognition. These non-visual evidential markers are marked with the lexicon raso, piker, agak, as in the following example:


 * 1) ku raso dah lupo dio korjonyo, balampar dapur tu. 'I think he has forgotten his duties, the kitchen is a mess.'
 * 2) ku agak dah lupo si Usman samo janjinyo. Tak datang dio yo. 'I think Usman has forgotten his promise. He didn't come.'
 * 3) ku piker kito tak manyadar diri. Balagak macam orang kayo. 'I think we are the ones who are not self-aware. Acting like rich people.'

Auditory evidentiary
Auditory evidentiary is sensory evidence that shows that the evidence for the truth of the speaker's words is not based on thoughts, feelings, and the speaker's vision, but evidence of truth is obtained based on the speaker's hearing. This type of evidential marker is characterized by lexical dongar, as in the following example:


 * 1) siapo di muko, ku dongar suaro orang mangotuk pintu. 'who was in front of the house, I heard a knock on the door.'
 * 2) usah kamu babantah yo ku dongar suara tu sampek ka sumur. 'don't fight, okay? I heard the sound all the way to the bathroom.'
 * 3) oi yang sodihan aku mandongar carito anak durhako tu. 'oh, I'm so sad when I heard the story of that disobedient child.'
 * 4) oi pocah rasonyo otakku kog mandongar budak-budak mamokik. 'ouch, I felt like my head was exploding when I heard the children screaming.'