Local Wisdom of the Dayak Benuaq Community in a Collection of Short Stories of Teluk Wengkay by Korrie Layun Rampan

— This study aims to describe the form of local wisdom of the Dayak Benuaq community contained in the collection of short stories of Teluk Wengkay by Korrie Layun Rampan which includes 11 short stories. This study is qualitative research and uses a literary anthropological approach to answer the problems in the research. Data collection techniques used in this study are documentary studies and content analysis. From the result of the study, it founds forms of local wisdom of the Dayak Benuaq community in the collection of short stories of Teluk Wengkay by Korrie Layun Rampan. The forms include: (1) a religious system in the form of traditional ceremonies believed by the Dayak Benuaq community (2) a language system in the form of regional languages used daily by the Dayak Benuaq community (3) the community system (4) the livelihood system of the Dayak Benuaq people to survive (5) the living equipment system used by the Dayak Benuaq community in living life (6) a knowledge system in the form of the Dayak Benuaq community's understanding of nature surrounding areas and (7) arts in the form of dances and songs typical of the Dayak Benuaq which are used in every traditional ceremony.


I. INTRODUCTION
Culture has distinctive characteristics such as the use of language, beliefs about what is believed to be right or wrong, social customs, and art. Culture is born from the results of human activities and ways of life that are passed down from generation to generation so that they must be preserved so that humans can live civilly. A culture has values that come from a form of behavior, socially desirable reactions and special thoughts that are formed in a community group (Zhang and Morrison, 2010). Through culture, it will give birth to the values of local wisdom which will later become a guide for humans to become civilized human beings (Mujahidin, 2016: 2).
Literature and culture have something in common, namely discussing various forms of human activity in society, although with different expressions. Literature usually expresses human activities through writing or verbally, while culture shapes human activities from generation to generation so that it can be used as a guide for human life in a society. Smith (2001) said that study of culture is not limited to art, but is understood to cover all aspects and levels of social life. Products from culture can be in the form of books, films, songs, and stories which can reflect the cultural values of a society. Therefore, literature is of course always related to the values of local wisdom.
Local wisdom in a community group is the result of the formation of one culture. Local wisdom is a form of outlook on life, knowledge, and ways of life which are manifested from various activities of the local community in order to survive (Siswanto, 2009: 88). Local wisdom can be reflected in cultural elements which are divided into seven elements, namely, religious systems or religious ceremonies, language systems, knowledge systems, social systems, living equipment systems, livelihood systems, and arts (Koentjaraningrat, 1994:2). Tribe. The short stories contained in the short collection of Teluk Wengkay also tell the daily activities of the Benuaq Dayak people and the local wisdom that was born in the community, starting from the religious system, living equipment system, language system, livelihood system and art.

II. METHOD
This research is a type of qualitative research using descriptive method. Descriptive methods require researchers to collect data through document examination, observing behavior, or interviewing participants/people directly (Creswell, 2009:175). The object of this research is a collection of short stories Teluk Wengkay by Korrie Layun Rampan which contains 11 short stories. However, the researchers focused on this research only on 7 short stories in the short story collection Teluk Wengkay by Korrie Layun Rampan, namely (1) Loss, (2) Guci, (3) Trees, (4) Intu Lingau¸ (5) Fajar Nuyang, ( 6) Groan, (7) Buy.
To collect data, researchers used reading techniques and note-taking techniques. Data analysis in this study includes data reduction techniques, data presentation, and drawing conclusions. Procedures to conduct this study are following: (1) determining data sources, (2) the implementation phase includes: researchers collect words, sentences, and paragraphs related to local wisdom which includes religious systems, systems language, social system, livelihood system, knowledge, and art, then the researcher grouped each sentence and paragraph. then the researcher made an analysis of the findings; (3) the preparation stage, at this stage the researcher compiles the research results according to the data classification in the form of local wisdom that has been found and then presented in accordance with the rules of writing.

III. RESULT AND DISCUSSION
Local wisdom is the habits of a community group, one of which is the practice of the Benuaq Dayak tribe. The local wisdom of the Benuaq Dayak tribe is expressed by Korrie Layun Rampan in his work through the characters in the story. Korrie Layun Rampan presents the life of the Dayak Benuaq people in the interior of East Kalimantan. The local wisdom of the Benuaq Dayak tribe in the short collection of Teluk Wengkay by Korrie Layun Rampan is as follows:

Religious System
Local wisdom in the form of a religious system or belief. Makhasiranon (1999: 6) says that local wisdom is in the form of belief, and human understanding of customs so that it gives rise to behavior and habits that guide humans to hunt in life. The Dayak Benuaq call the coffin as lungun or selong. Lungun or selong is always used in the kewang key ceremony. the kewangkey ceremony is the last death ceremony performed by the Benuaq Dayak people. The quote above illustrates that when the kewangkey ceremony is going to be carried out, all the equipment needed in the ceremonial activities is prohibited from being carried through the stairs. If the equipment to be used in kewangkey is carried through the stairs, it will cause bad luck. Then there is also the belief of the Benuaq Dayak people regarding the position after death, it can be seen in the quote below: "Ketika teriakan para penombak kerbau-kerbaunya diikat tali panjang di belontang naik ke atas udara, saat itu pula puji-pujian menggema di istana keabadian. Makin banyak binatang yang dijadikan kurban di dalam upacara kewangkey makin tinggi pula derajat sang mati di alam para roh" (Rampan, 2003:7) The quote above describes the belief system of the Benuaq Dayak people regarding customs and traditions. The customs and traditions of the local community that have been embedded then continue to take root from generation to generation so that a belief is formed. The belief of the Dayak Benuaq people is that when someone dies, the living people must sacrifice as many animals as possible.
Because more and more animals are sacrificed, the person who dies will get the highest place, and the dead will be happy.

Livelihood System
Local wisdom in the form of livelihoods.

Language System
Language is also a form of local wisdom. Sartini (2004:28) says that one form of local wisdom is a language that comes from an area. In the collection of short stories of Teluk Wengkay there are the following regional languages used: Kakah is a Dayak Benuaq language which means grandfather. The author uses personal pronouns in his work. This makes the reader know a small part of the regional language that is usually used by the Dayak Benuaq community.

Social System
Local wisdom is also a social system. Berkes (1993: 19) says that local wisdom is a habit to understand fellow human beings in community groups that are passed down from generation to generation. The social system of the Benuaq Dayak tribe is in the form of relationships between human beings in the form of customs and manners that are embedded in everyday life, including the manners carried out by the local community when someone is grieving.
"Berbagai peralatan upacara masih centang-perenang, beberapa orang wanita yang ikut berduka dengan rambut jempong yang dipotong sebahu tampak tersedu di antara kelangkang dan kain-kain bermotif mencolok yang dijadikan penutup sesajen." (Rampan Local wisdom is in the form of a social system to always work together. Gotong royong is still embraced by the Benuaq Dayak people who are located in the interior of East Kalimantan. This mutual cooperation occurs because of the feeling of mutual need and dependence between residents with one another. Nintikng is cooking sticky rice in bamboo while cooking sticky rice in bamboo while nyolok is cooking rice in bamboo to be served to spirits.
The mutual cooperation carried out by the Benuq Dayak community is to help cook nintikng, nyolok and help prepare the equipment needed in the death ceremony. Community assistance, especially women in the Benuaq Dayak tribe, is done out of empathy for their neighbors who are in mourning.

Live Equipment System
The tools of human life contained in the collection of short stories of Teluk Wengkay are shelter, clothing, tools that help in social life, and weapons. The residence in question is a lou house which is a type of longhouse for the Dayak people in East Kalimantan. Sentaretn is a board used by traditional birth attendants to place women who are about to give birth so that they can facilitate childbirth. Santaretn is one of the places where the wooden planks of the Dayak Benuaq are used when giving birth. In contrast to modern society, which uses a mattress with soft foam when giving birth. In addition to the bed for giving birth, there are also tools used by the Dayak Benuaq people to make it easier to carry out activities in life, as quoted below: "Beberapa wanita tampak ikut bergegas mencuci. Beberapa di antara mereka dengan cepat membenamkan labu ke air dan setelah penuh dengan cepat memasukkannya ke dalam berangka. Rakit jamban yang tadinya masih jauh di bawah, di permukaan dasar sungai, kini terasa seperti mendaki tebing" (Rampan, 2003:67) (Several women seemed to be rushing to wash. Some of them quickly submerged the pumpkins in the water and when they were full, they quickly put them in the frame. The latrine raft that used to be far below, on the surface of the riverbed, now feels like climbing a cliff) (Rampan, 2003:67) The Dayak Benuaq people do not use a dipper to fetch water, but instead use a pumpkin to fetch water. In addition, there is also a tool called a frame. The tool is in the form of woven rattan which is used to carry pumpkins and other equipment. Activities such as bathing, washing clothes, and all the needs of residents on the riverbank use a tool called a latrine raft. The latrine raft is used by the local community as a dock to carry out various activities.

Knowledge System
Local wisdom in the form of a knowledge system is the basis for a person's life in society. Typical knowledge that comes from a community group reflects the culture that has developed for a long time from the community group itself as a result of a reciprocal process between the community and the surrounding environment. Boonpanya (2006:3) says that local wisdom is in the form of knowledge that is found or obtained by local communities through the accumulation of experience which is then integrated with understanding the surroundings. The  IJELS-2021, 6(4), (ISSN: 2456-7620 The quote above is a way for the Dayak Benuaq people to produce an understanding and knowledge. The knowledge of the Benuaq Dayak tribe in the quote above illustrates their knowledge of human behavior. The Dayak Benuaq have the knowledge that someone who wants something is sick and will die, but that desire has not been fulfilled so that person cannot die until their wish is fulfilled. In addition, local wisdom in the form of knowledge can be in the form of human activities or behavior that is already understood by the surrounding community, which can be seen in the quote below: " The quote above describes a knowledge inherent in the Benuaq Dayak community regarding the activities carried out by humans. The sound of the titi is the sound of a gong that is beaten specifically as a sign of death. When people hear the sound of the titi, the local community will immediately know that there is sad news. Coupled with the sound of rarikng, namely the sound of crying for the dead, it will make the public immediately know that the dead are people who have ranks in the village. Then, the system of knowledge of human behavior regarding the healing of a disease is also described in this collection of short stories in the quote below:

Art
Art that is only found in a certain area is also included in local wisdom. Ratna (2011: 95) argued that in society, local wisdom can be found in folklore, songs, proverbs, sasanti, advice, slogans, and ancient books that are inherent in daily behavior. Local wisdom in the form of art in this collection of short stories is a song performed by traditional leaders as follows: "Tinga Wara menandakan waktu telah lewat malam tunang. Lagu yang aneh sambut-bersambut dari mulut para wara." (Rampan Tinga Wara is a typical art of the Dayak Benuaq tribe in the form of singing. Tinga Wara is a song and words spoken by the wara (shaman). The tinga wara song will be hummed when a death ceremony will begin. The song signifies that the spirit of the deceased will travel to the most glorious place. In addition to songs, the art of the Dayak Benuaq is in the form of dance, which can be seen in the quote below: "Kurasakan kiamat itu pada gerak ngerangkau" (I feel the apocalypse is in the movement of the skeleton) (Rampan, 2003:198) The quote above is a description of local wisdom in the form of dances found in the Dayak Benuaq tribe. The ngerangkau dance is a dance performed at the death ceremony. The ngerangkau dance is considered by the local community as an introductory dance for spirits.

IV. CONCLUSION
Based on the results and discussions that have been carried out, there are seven forms of local wisdom in the collection of short stories in Teluk Wengkay by Korrie Layun Rampan. The seven local wisdoms of the Benuaq Dayak tribe include (1) a religious system, in the form of local community beliefs through traditional ceremonies, work as a belian or shaman, (5) living equipment system, in the form of equipment used by local people in carrying out activities such as using pumpkins to fetch water, (6) knowledge systems, in the form of activities and behavior of the Dayak Benuaq people in life, and (7) arts, in the form of tingga wara songs and ngerangkau dances typical of the Dayak Benuaq tribe when performing a traditional ceremony.