Top 10 similar words or synonyms for pantun

syair    0.788880

kidung    0.770701

sundanese    0.768282

hikayat    0.732522

kakawin    0.730622

pantuns    0.724629

tembang    0.724387

zapin    0.723840

krama    0.721958

serat    0.721827

Top 30 analogous words or synonyms for pantun

Article Example
Pantun The pantun (Jawi: ڤنتون) is a Malay poetic form. The pantun originated as a traditional oral form of expression. The first examples to be recorded appear in the 15th century in the Malay Annals and the "Hikayat Hang Tuah". The most common theme is love.
Pantun According to Sim, "halai-balai tempurung hanyut" literally means "a floating coconut shell at sixes and sevens". "Selasih" (sweet basil) means "lover", because it rhymes with "kekasih". Other frequently recurring symbols are the flower and the bee meaning the girl and her lover, the squirrel ("tupai") meaning a seducer, and the water hyacinth ("bunga kiambang") meaning love that will not take root. Pantuns often make use of proverbs as well as geographical and historical allusions, for example the following poem by Munshi Abdullah:
Pantun In its most basic form the pantun consists of a quatrain which employs an abab rhyme scheme. A pantun is traditionally recited according to a fixed rhythm and as a rule of thumb, in order not to deviate from the rhythm, every line should contain between eight and 12 syllables. "The pantun is a four-lined verse consisting of alternating, roughly rhyming lines. The first and second lines sometimes appear completely disconnected in meaning from the third and fourth, but there is almost invariably a link of some sort. Whether it be a mere association of ideas, or of feeling, expressed through assonance or through the faintest nuance of a thought, it is nearly always traceable" (Sim, page 12). The pantun is highly allusive and in order to understand it readers generally need to know the traditional meaning of the symbols the poem employs. An example (followed by a translation by Katharine Sim):
Pantun This alludes to the foundation of Singapore in 1819 by Sir Stamford Raffles. The last line means a girl who is protected by a powerful man and Sim suggests this may refer to Raffles' wife Olivia.
Pantun Sometimes a pantun may consist of a series of interwoven quatrains, in which case it is known as a "pantun berkait". This follows the "abab" rhyme scheme with the second and fourth lines of each stanza becoming the first and third lines of the following stanza. Finally, the first and third lines of the first stanza become the second and fourth lines of the last stanza, usually in reverse order so that the first and last lines of the poem are identical. This form of pantun has exercised the most influence on Western literature where it is known as the pantoum.
Pantun Sunda Pantun Sunda is a type of Sundanese oral narrative performance interspersed with songs and music played on a "kacapi", a kind of zither. A pantun is intended to be recited during an evening-length performance during which a single performer relates the story of a hero’s initiation: The protagonist leaves his kingdom in order to seek experiences, beautiful princesses to become his wife, power, other kingdoms to subject, the realization of a dream (Rosidi 1984a:143); after having succeeded in reaching his goal he finally returns to his kingdom. Alongside descriptions of historical events, the stories often contain mythical elements. Pantun were originally not written down, the bards often being illiterate and in many cases blind. Originally the performances had a sacred character, as was clear from the offerings made at the beginning of the recitation and also from the content of the introductory part of the story, called rajah, which was an invocatory song, imploring the help of divine figures to ward off bad influences. The linguistic form of the pantun was not strictly fixed, however the dominant form employed in most pantun is the octosyllabic verse. For a detailed description of the nature and form of a Sundanese pantun you are referred to Eringa (1949), to Hermansoemantri (1977–79).
Pantun Sunda Pantun, being oral texts, were not written down in the Sundanese literary tradition; only late in the nineteenth century were the first pantun put down in writing (in the beginning usually in cacarakan script) at the instigation of Western (Dutch) enthusiasts. After the establishment of Indonesia, Sundanese scholars made important contributions to the study of pantun, by publishing more oral texts as well as by critically investigating them. Special mention should be made of a project by Ajip Rosidi who in the early seventies had a considerable number of pantun recorded as they were performed by singers from various areas in West Java (see Rosidi 1973). The recorded pantun was transcribed and in stenciled form circulated in limited circle. Later on a number of them were published in book form, such as Mundinglaya di Kusumah (1986). An excellent study of the literally structure of the pantun was written by Hermansoemantri (1977–79); Kartini et al. (1984) wrote a useful comparative analysis on the plot of the pantun, based on a survey of 35 pantun stories. A valuable work on the musical aspects of pantun performances, based on extensive data collected in the field, was written by A. N. Weintraub (1990).
Pantun Sunda Based on Budi Rahayu Tamsyah in his book "Kamus Istilah Tata Basa jeung Sastra Sunda", there are pantun stories as follow
Pantun Sunda Currently there are few Pantun Sunda shows performed, due to a decline in popularity of the form following the widespread introduction of radio and television in households throughout West Java.
Pantun Sunda In the Sanghyang Siksakanda ng Karesian, dated 1518, pantun are mentioned: "hayang nyaho di pantun ma: Langgalarang, Banyakcatra, Siliwangi, Haturwangi, prepantun tanya" (if you want to know pantun, such as Langgalarang, Banyakcatra, siliwangi, Haturwangi, ask the pantun singer, Atja and Danasasmita 1981a:14). Throughout the ages many ancient elements have been preserved, even though the content of the stories told and the language used underwent changes and adaptations. Not only are there a number of Arabic words present in many pantun texts, which in pre-Islamic Old Sundanese text are lacking; the repertoire of present-day pantun singers include Islamic tales as is clear from the list in Weintraub (1990:23-4).