1
POLITENESS STRATEGIES USED IN JAVANESE
WEDDING CEREMONY
A Thesis
Submitted to the English Applied Linguistics Study Program
In Partial Fulfillment of the Requirements for the Degree of
Magister Humaniora
By:
IKA AGUSTINA
Registration Number : 809111032
ENGLISH APPLIED LINGUISTICS STUDY PROGRAM
POSTGRADUATE SCHOOL
STATE UNIVERSITY OF MEDAN
2012
i
ACKNOWLEDGEMENTS
First of all, the writer would like to start off by thanking Allah SWT, the
most gracious and the most merciful for blessing her to write this thesis. This
study is concerned with Politeness Strategies used in Javanese ceremony. This
study is submitted to Post Graduate School of State University of Medan in partial
fulfillment of the final academic requirements to obtain the degree of Magister of
Humaniora from English Applied Linguistics.
In writing this thesis, the writer faced a lot of difficulty, trouble and
without any help from the following people, it was impossible for her to finish
this thesis. Therefore, the writer would like to thank all the people mentioned
below.
The writer expresses her greater gratitude to Prof. Dr. Sumarsih, M.Pd., as
her first adviser for her valuable guidance, criticism, consultations and supports
and Prof. Dr. Busmin Gurning, M.Pd., as her second adviser for his valuable
corrections and advices in finishing this thesis.
She also expresses her gratitude to Director of Post Graduate School, Head
and Secretary of English Applied Linguistics Study Program of State University
of Medan, all lectures who have equipped her during the times of lecturing and
finishing this thesis
Special thanks are expressed to Prof. Amrin saragih, M.A., Ph.D., Prof.
Tina Mariany, M.A., Ph.D., Dr. Eddy Setia, M.Ed., TESP., as her reviewers and
examiners, for the valuable input to improve the thesis.
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A very special gratitude is given for her beloved parents; Mr. Mahyudin
and Mrs. Asni, her beloved sisters and brothers; Mrs. Sri Wahyuni, Mrs. Dewi
Maharani, Mrs. Fatimah, Mrs. Latifah Hanum, Mr. M. Ridwan, Mr. Mahruzar for
their sincere prayer, love and supports in moral and material during her academic
year in completing her study. May Allah SWT always bless them.
Then, thanks to Mrs. Dina Wagiani who had welcomed and given her
chance to observe the party who was celebrated by her and his families, and also
thanks to the Javanese speakers who have participated as source of data in this
thesis. Finally, she would like to thanks to her classmates and anyone who cannot
be mentioned here for giving support in finishing this thesis.
The writer realizes that every work has the weaknesses; hence she hopes
the good critics and suggestions for the perfection of this thesis. And hopefully
her thesis is useful for the readers.
Medan, April 2012
The writer,
IKA AGUSTINA
Registration Number: 809111032
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ABSTRACT
Agustina, Ika: Politeness Strategies Used in Javanese Wedding Ceremony. A
Thesis. English Applied Linguistics Study Program. Postgraduate School.
State University of Medan. 2012.
This thesis deals with Politeness Strategies Used in Javanese Wedding Ceremony.
The objectives of the study were to identify types of Politeness strategies and the
pattern of strategies used in Javanese wedding ceremony. The approach used in
this study are based on Politeness theory by Brown and Levinson (1987); Bald on
record, Positive politeness, Negative politeness and Off-record strategy. This
study employed descriptive qualitative design. The data were the transcriptions of
recorded observation and interview. The data were taken from observation using
audio visual recorder in Javanese wedding ceremony of Dina Wagiani and Oman
Syahputra especially in some events which were Peningsetan (17th
March 2012),
Midodaremi (14th
April 2012), Panggih (15th
April 2012) dan Sungkeman (15th
April 2012) that are held in Medan located at Jl. Marelan II Pasar IV, Kelurahan
Rengas Pulau, Kecamatan Medan Marelan. The finding showed that all the types
of Politeness strategies were applied in Javanese wedding ceremony. The
percentage of positive politeness was 54.21%, bald- on record was 33.16%,
negative politeness was 8.95% and off-record was 3.68%. The most dominant
type of politeness strategies used was positive politeness strategy. It was used
because Javanese people try to satisfy the hearer and avoid conflicts with other
people. They also applied it to make both families get closer each other, so there
was no distance between them. They endeavor to maintain social harmony and
solidarity between bride‘s family and bridegroom‘s family during wedding
ceremony.
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ABSTRAK
Agustina, Ika: Politeness Strategies Used in Javanese Wedding Ceremony. A
Thesis. English Applied Linguistics Study Program. Postgraduate School.
State University of Medan. 2012.
Tesis ini berkenaan dengan Strategi Kesantunan yang digunakan dalam upacara
pernikahan suku Jawa. Tujuan penelitian ini adalah untuk mengidentifikasi jenis
strategi kesantunan dan bentuk strategi yang digunakan dalam upacara pernikahan
suku Jawa. Pendekatan yang digunakan dalam penelitian ini didasarkan pada teori
kesantunan Brown & Levinson (1987); Bald on record, Positif, Negatif, dan Off
record. Penelitian ini menggunakan design deskriptif kualitatif. Data dalam
penelitian ini adalah hasil rekaman dari observasi dan wawancara yang dilakukan
oleh si peneliti. Data diambil dari observasi dengan menggunakan perekam audio
visual dalam upacara pernikahan suku Jawa, Dina Wagiani dan Oman Syahputra
terutama dalam beberapa acara yaitu Peningsetan (17 Maret 2012), Midodaremi
(14 April 2012), Panggih (15 April 2012) Dan sungkeman (April 15 2012) yang
diselenggarakan di Medan yang terletak di Jl. Marelan II Pasar IV, Kelurahan
Rengas Pulau, Kecamatan Medan Marelan. Hasil penelitian ini menunjukkan
bahwa semua jenis strategi Kesantunan diterapkan dalam upacara pernikahan
suku Jawa. Penggunaan positive politeness sebesar 54.21%, bald- on record
sebesar 33.16%, negative politeness sebesar 8.95% and off-record sebesar 3.68%.
Strategi kesantunan yang paling sering digunakan dalam upacara pernikahan suku
Jawa adalah strategi kesantunan positif. Itu digunakan karena suku Jawa selalu
berusaha untuk menyenangkan lawan bicaranya dan ingin menghindari konflik
dengan orang lain. Alasan lainnya adalah untuk mempererat hubungan kedua
keluarga sehingga tidak ada jarak diantara mereka. Mereka berusaha untuk
menjaga keharmonisan sosial dan solidaritas diantara kedua keluarga selama acara
pernikahan berlangsung.
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TABLE OF CONTENTS
Page
ACKNOWLEDGEMENT .................................................................................. i
ABSTRACT ....................................................................................................... iii
ABSTRAK ......................................................................................................... iv
TABLE OF CONTENTS .................................................................................. v
LIST OF TABLES ............................................................................................ ix
LIST OF APPENDICES ................................................................................... x
CHAPTER I INTRODUCTION
1.1 The Background of the Study ............................................. 1
1.2 The Problems of the Study .................................................. 6
1.3 The Objectives of the Study ................................................ 6
1.4 The Scope of the Study ....................................................... 6
1.5 The Significance of the Study ............................................. 7
CHAPTER II REVIEW OF LITERATURE
2.1. Speech Acts ........................................................................ 8
2.1.1 Kinds of Speech Acts .............................................. 9
2.1.1.1 Locutionary Acts ........................................ 9
2.1.1.2 Perlocutionary Acts .................................. 10
2.1.1.3 Examples of Perlocutionary Acts ............. 10
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2.1.1.4 Illocutionary Acts ..................................... 11
2.1.1.5 Types of Illocutionary Acts ..................... 13
2.2 Politeness ........................................................................ 17
2.2.1 Politeness Strategies .............................................. 20
2.2.2 Types of Politeness Strategies ............................... 24
2.2.2.1 Bald on-Record Strategy ........................... 24
2.2.2.2 Positive Politeness Strategy ...................... 26
2.2.2.3 Negative Politeness Strategy ..................... 28
2.2.2.4 Off-Record Strategy .................................. 29
2.3 Javanese Speech Acts ..................................................... 30
2.4 Javanese Politeness Strategies ......................................... 35
2.5 Javanese Wedding Ceremony ........................................ 38
2.5.1 Lamaran ................................................................. 39
2.5.2 Peningsetan or Srah-Srahan .................................. 40
2.5.3 Tarub Decoration ................................................. 41
2.5.4 Nyantri .................................................................. 42
2.5.5 Siraman ................................................................. 42
2.5.6 Ngerik ................................................................... 43
2.5.7 Midodaremi........................................................... 43
2.5.8 Ijab ........................................................................ 45
2.5.9 Panggih or Temu................................................... 45
2.5.10 Wiji Dadi ............................................................. 48
2.5.11 Kacar Kucur or Tampah Kaya ............................. 48
2.5.12 Dahar Klimah or Dahar Kembul ......................... 49
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2.5.13 Mertui .................................................................. 49
2.5.14 Sungkeman .......................................................... 50
2.6 The Previous Relevant Studies ......................................... 50
2.7 Conceptual Framework ..................................................... 53
CHAPTER III RESEARCH METHOD
3.1 The Design of the Research .............................................. 55
3.2 The Source of the Data...................................................... 56
3.3 The Instruments of the Research ....................................... 58
3.4 The Techniques of Analyzing the Data............................. 58
3.5 Thrustworthiness of the Study .......................................... 59
CHAPTER IV DATA ANALYSIS AND FINDINGS
4.1 The Description of Data .................................................. 60
4.1.1 Occurrence of Politeness Strategies in
Representatives ..................................................... 61
4.1.2 Occurrence of Politeness Strategies in
Directives ............................................................... 65
4.1.3 Occurrence of Politeness Strategies in
Commisives ........................................................... 68
4.1.4 Occurrence of Politeness Strategies in
Expressive .............................................................. 69
4.1.5 Occurrence of Politeness Strategies in
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Declaratives ................................................................. 72
4.1.6 The Total of Politeness Strategies ....................... 73
4.3 The Findings .................................................................... 74
4.4 Discussion ........................................................................ 75
CHAPTER V CONCLUSIONS AND SUGGESTIONS
5.1 Conclusions ..................................................................... 81
5.2 Suggestions ...................................................................... 82
REFERENCES ................................................................................................. 83
APPENDICES...................................................................................................84 -149
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LISTS OF TABLES
Table Page
3.1 Observation Sheet .................................................................... 57
4.1 The Percentages of Politeness Strategies in Reprentatives ..... 61
4.2 The Percentages of Politeness Strategies in Directives ........... 65
4.3 The Percentages of Politeness Strategies in Commisives ........ 68
4.4 The Percentages of Politeness Strategies in Expressives ......... 69
4.5 The Percentages of Politeness Strategies In Declaratives ....... 72
4.6 The Total of Politeness Strategies .......................................... 73
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LIST OF APPENDICES
Appendix Page
1. The Picture of Wedding Ceremony ............................................... 86
2. Transcript of Utterances in Peningsetan ........................................ 92
3. Transcript of Utterances in Midodaremi ........................................ 96
4. Transcript of Utterances in Panggih .............................................. 101
5. Transcript of Utterances in Sungkeman ......................................... 104
6. Interview transcripts ....................................................................... 106
7. Realization of Types of Politeness Strategies In Peningsetan
Event ............................................................................................. 118
8. Realization of Types of Politeness Strategies In Midodaremi
Event ............................................................................................. 126
9. Realization of Types of Politeness Strategies In Panggih Event ... 137
10. Realization of Types of Politeness Strategies In Sungkeman
Event ............................................................................................. 143
11. The Data of the Informants ............................................................ 148
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CHAPTER I
INTRODUCTION
1.1 The Background of the Study
Indonesia is a multicultural country. According to the head of BPS
(Central Bureau of Statistics), Heriawan (2010), there are 1.128 ethnics in
Indonesia from Sabang to Marauke. The Culture of Indonesia has been shaped by
long interaction between original indigenous customs and multiple foreign
influences. Indonesia is central along ancient trading routes between the Far East
and the Middle East, resulting in many cultural practices being strongly
influenced by a multitude of religions, including Hinduism, Buddhism,
Confucianism and Islam, all strong in the major trading cities. The result is a
complex cultural mixture very different from the original indigenous cultures.
Examples of cultural fusion include the fusion of Islam with Hindu in Javanese,
Abangan belief, the fusion of Hinduism, Buddhism and animism in Budha, and
the fusion of Hinduism and animism in Kaharingan; others could be cited.
The largest ethnic group in Indonesia is the Javanese who make up 40% of
the total population (Kuntjara, 2001). The Javanese are concentrated on the island
of Java but millions have migrated to other islands throughout the archipelago.
The Sundanese, Malay, and Madurese are the next largest groups in the country.
Many ethnic groups, particularly in Kalimantan and Papua, have only hundreds of
members. Most of the local languages belong to Austronesian language family,
although a significant number, particularly in Papua, speak Papuan languages.
2
The Chinese Indonesian population makes up a little less than 1% of the total
Indonesian population according to the 2000 census. Some of these Indonesians of
Chinese descent speak various Chinese dialects, most notably Hokkien and
Hakka.
The division and classification of ethnic groups in Indonesia is not rigid and
in some case are unclear as the result of migrations, also cultural and lingusitic
influences; for example some may agree that Bantenese and Cirebonese are
belongs to different ethnic group with their own distinct dialect, however another
might consider them as Javanese sub-ethnic, the member of larger Javanese
people. The same case also with Baduy people that share soo much similarity with
Sundanese people that can be considered as belongs to the same ethnic group. The
example of hybrid ethnicity is Betawi people, the result of mixture of different
ethnicities in Indonesia also with Arab and Chinese since the era of colonial
Batavia (Jakarta).
Javanese is most politically dominant ethnic group which has strong culture.
According to Poedjosoedarmo (1979), ―In their daily lives, Javanese people are
greatly influenced by some concepts which are well rooted in the Javanese
culture, namely: tata krama, andhap-asor, and tanggap ing sasmita (the language
styles, humbling oneself while exalting others, and being able to catch the hidden
meaning)”. The phrase tata krama culturally means a good conduct or etiquette.
The term andhap-asor in Javanese means humbling oneself while exalting the
others. This concept dictates the Javanese to be low profile. Finally, as a good
Javanese, one should also have a sense of tanggap ing sasmita which can be
3
translated as the ability to read between the lines. It means that a speaker may
express his/her idea indirectly to the speaker. It is considered less polite or it may
hurt the addressee‘s feelings if it is delivered directly.
Javanese speech varies depending on social context, yielding three distinct
styles, or registers. Each style employs its own vocabulary, grammatical rules and
even prosody. According to Poedjosoedarmo (1979), ―There are basically three
speech levels in Javanese‖. These styles are; (1) Ngoko (or even spelled as Ngaka)
is informal speech, used between friends and close relatives. It is also used by
persons of higher status to persons of lower status, such as elders to younger
people or bosses to subordinates, (2) Madya is the intermediary form between
Ngoko and krama. An example of the context where one would use madya is an
interaction between strangers on the street, where one wants to be neither too
formal nor too informal. The term is from Sanskrit madya, "middle", and (3)
Krama is the polite and formal style. It is used between persons of the same status
who do not wish to be informal. It is also the official style for public speeches,
announcements, etc. It is also used by persons of lower status to persons of higher
status, such as youngsters to elder people or subordinates to bosses. For examples;
“Eh, aku arep takon, omahé Budi kuwi, nèng ndi?‟ (Ngoko), “Nuwun sèwu, kula
ajeng tanglet, griyoné mas Budi niku, teng pundi?”(Madya), Nuwun sèwu, dalem
badhé nyuwun pirsa, dalemipun mas Budi punika, wonten pundi?‖(Krama).
When Javanese speak, as the hearer we will know style based on the
diction they use. The style that Javanese use in speaking is usually based on social
situation, age, and social status of the hearer. For Javanese speakers, Indonesian is
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a relatively flexible means of communication that does not indicate levels of
formality and lacks ethnic identification (Errington 1988:8). According to Agus &
Astri (2009) in their research, Javanese employs higher speech levels, which are,
Madya and Krama as a strategy of showing positive politeness. Javanese use
indirectness and pretence as strategies of showing negative politeness. Another
research done by Sukarno (2010) asserts that Javanese use positive politeness
dominantly in daily conversations. Based on those researches, it shows that most
Javanese use positive politeness dominantly in their daily conversation. That‘s
why the researcher wanted to investigate the use of politeness in Javanese
wedding ceremony to prove whether Javanese use four politeness which are bald
–on record, positive strategy, negative strategy and off- record strategy in that
ceremony.
One of specific cultural aspects of Javanese is wedding ceremony. A
sincere and mutual love between a woman and a man should end in marriage. In
places like Java, the marriage occur due to the decision by a loving couple.
According to Negoro (1997: 16), there are some events in Javanese wedding
ceremony which are Lamaran, Peningsetan or Srah-Srahan, Tarub Decoration,
Nyantri, Siraman Ceremony, Ngerik Ceremony, Midodaremi Ceremony, Ijab
Ceremony , Panggih or Temu, Wiji Dadi, Kacar Kucur or Tampa Kaya, Dahar
Klimah or Dahar Kembul, Mertui, and Sungkeman.
Communication is the transfer of information and understanding from one
person to another. It involves three elements; a speaker, a listener and signaling
system or the language itself (Clark & Clark, 1977: 23). It is a way of reaching
5
others by transmitting ideas, facts, thought, feelings, and values. The goal of
communication often affects our behavior. One‘s behavior during communication
also affects others behavior and human relations. Communication is the structure
on which human relations are built. For example, if one is polite and friendly,
chances are the other party will in turn behave in similar way. People who
communicate politely following the guidelines for human relations tend to have
good human relations, while those who do not, have poor relations.
Brown & Levinson's (1987) divide four types of politeness strategies; bald
on record strategy, positive politeness, negative politeness and off- record indirect
strategy. It is agreed that the politeness is attributed with those strategies. But in
fact, based on some researches about politeness strategies in Javanese (Agus &
Astri, 2009; Annisa, 2009), most Javanese use positive politeness dominantly in
daily conversation, and Javanese use indirectness and pretence as strategies of
showing negative politeness. They seldom use other politeness strategies in daily
conversation.
A wedding is the ceremony in which two persons are united in marriage or
a similar institution. Wedding traditions and customs vary greatly across among
cultures, ethnic groups, religions, countries, and social classes. That‘s why the
situation in wedding ceremony is very formal and holy. As the previous
explanation, Javanese usually use positive politeness in formal situation. It means
that there is possibility that not all strategies will be used in Javanese wedding
ceremony. The main reason why the researcher wanted to investigate politeness
strategies used in Javanese wedding ceremony was because she wants to prove
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whether Javanese use four politeness strategies which are bald –on record,
positive strategy, negative strategy and off- record strategy in that ceremony.
1.2 The Problems of the Study
In relation to the background, the problems were formulated as the
following.
1) What types of politeness strategies are used in Javanese wedding
ceremony?
2) What is the pattern of strategies used in Javanese wedding ceremony?
3) Why is the pattern used as it is?
1.3 The Objectives of the Study
In relation to the problems, the objectives of the study were:
1) to describe the politeness strategies used in Javanese wedding ceremony
2) to explain the pattern of strategies used in Javanese wedding ceremony
3) to elaborate reasons the pattern used as it is.
1.4 The Scope of the Study
This study attempt to investigate the politeness strategies used in some
events of Javanese wedding ceremony which were peningsetan, midodaremi,
panggih, and sungkeman. The main aspects to be observed were the speech acts in
illocutionary act, what politeness strategies they use in that event, whether they
tend to use the bald on record strategy, positive politeness, negative politeness,
7
and off-record indirect strategy. The data resources were taken in wedding
ceremony of Dina Wagiani and Oman Syahputra especially in some events which
were Peningsetan (17th
March 2012), Midodaremi (14th
April 2012), Panggih (15th
April 2012) and Sungkeman (15th
April 2012), held in Medan located at Jl.
Marelan II Pasar IV, Kelurahan Rengas Pulau, Kecamatan Medan Marelan.
1.5 The Significance of the Study
The findings of the study were expected to be significantly relevant
theoretical and practical aspects. Theoretically, the research findings were
expected to enrich the theories of linguistic politeness strategies, specifically the
spoken language in Javanese community. This study is useful to provide the
information of what politeness strategies used by Javanese in wedding ceremony.
This contribution is in turn give tentative framework for a comprehensive analysis
of politeness.
Practically, since this research focused on Javanese native speakers in
expressing statement, question, offer, apologize, etc; hopefully it is useful as
guidance for those who are interested in Javanese culture, especially wedding
ceremony and for those who want to be the performer or actor in Javanese
wedding ceremony. The findings were expected also for teachers and lecturers
who want to apply the politeness strategies which are used by Javanese
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CHAPTER II
REVIEW OF LITERATURE
2.1 Speech acts
One of the most important theories of speech acts was introduced by a
British philosopher Austin (1962). He says that the study of speech acts is the
study how people do things with utterance. Austin (1962) gives explicitly
recognized to the social that many utterances do not communicate information,
but it is equivalent to the action and the distinction between constative and
performative utterances. We can define a speech act as the action performed by a
speaker with an utterance. If you say, I'll be there at six, you are not just speaking,
you seem to be performing the speech act of 'promising.'
Leech (1983:17) asserts that in general, speech acts is an act of
communication. To communicate is to express a certain attitude, and the type of
speech acts being performed as corresponds to the type of attitude being
expressing a desire and apology expresses regret. As an act of communication, a
speech acts will succeed if the audience identifies in accordance with the speaker's
intention and the attitude being expressed.
Kess (1992:153) asserts when people speak; they do not only transfer
information, in a technical sense but also convey their attention. For example:
"there's a fly in my soup!" If one expresses an utterance like the example, s/he
must not only intend to inform other people that there's a fly in his/her soup, but
s/he must also try to convey an intention. Perhaps, asking for another soup to
9
replace the former one. Thus speech act is the common study of pragmatics and
each utterance/ conversation has meaning.
2.1.1 Kinds of Speech Acts
Austin (1962) classifies speech acts into; (1) Locutionary acts, (2)
Perlocutionary acts, and (3) Illocutionary acts. Each of which will be elaborated as
follows.
2.1.1.1 Locutionary Acts
Locutionary acts are simply the acts of uttering sounds, syllable, word,
phrases and sentences from a language. Allan (1986:55) asserts that utterance is
the product of speech acts performed by a speaker to a hearer in a given context. It
has a physical form and exists at some locations in space and time. From a speech
acts point of view, this is the act of saying something, what one does in saying it.
An utterance is any stretch of talk by one person before and after which
there is silent on the part of that person. An utterance is the use by a particular
speaker on a particular speaker occasion, of a piece of language, such a sequence
of sentences a single phrase, or even a single word, such "hello" and "hi". Another
specific example, a stewardess as a speaker is thereby performing Locutionary act
of saying that the plane will take off in there minutes. And what is said about the
notice that the stewardess is saying, the content of her locution act is not fully
determine by the word she is using.
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2.1.1.2 Perlocutionary Acts
Perlocutionary acts are the acts to perform the intention of producing further
effect on the hearer (Austin, 1962:178). Perlocutionary acts are performed by
means of illocutionary acts. If speaker says "the plane will take off in three
minutes" the speaker intends to be performing the perlocutionary acts of causing
passengers to believe that the plane is about to take off and getting them to be
ready in their seats.
Perlocutionary acts are different from illocutionary acts, although they have
some similarities in some ways in performing the act. To make it easy to
understand about the definition of perlocutionary acts that makes them different
from illocutionary acts.
a) Perlocutionary acts are not performed by uttering explicit performative
sentence. It is not performed perlocutionary act of convincing someone
that Mel Gibson is the best actor in Hollywood.
b) Perlocutionary acts seem to involve the effect of utterance and the
illocutionary action the thoughts, feeling, and actions of the hearer. Thus
perlocutionary acts can be represented as an illocutionary act of the
speaker plus its effect on the hearer.
2.1.1.3 Examples of Perlocutionary Acts
Some examples of perlocutionary acts are:
a) Persuading
"ojo kuwatir! Ikut wae karo aku, Semuane bakal apik-apik wae (Don‘t
11
worry, just join with me, everything is gonna be ok)"
By uttering that utterance, the speaker brings the hearer to learn or know
that she or he is persuaded to join them.
b) Convincing
"percoyo wae karo kulo yo (Believe me)"!
By uttering this utterance, the speaker brings the hearer to learn or know
that she or he is being convinced.
c) Impressing
" koyo ngopo abote aku sanggup nindak ake (how hard it is, I can do it)"
By uttering this utterance, the speaker gets the hearer to be impressed.
d) Inspiring
"dadilah tulodo kang becik tumrapno wong bebrayan ( be a good person
inspiring other couples)
By uttering this utterance, the speaker gets the hearer to be inspired.
2.1.1.4 Illocutionary Acts
Austin (1962:171) points out that illocutionary acts are performed in saying
something. An Illocutionary acts is part of the speaker's strategy in meaningfully
using language, the speaker offers the utterance as a particular sort of interactional
move. Illocutionary acts is when the speaker have intended his utterance to
constitute an act of praises, critics, agreements. Illocutionary acts, carry out by
speaker making an utterance is act viewing in terms of the utterance significance
with in a conventional system of social interaction. Austin (1962) equally assigns
12
the illocutionary acts as a part of speech acts in which they defined the
illocutionary performed in uttering or saying something.
Cruse (1978:159) asserts that an Illocutionary acts is a complete speech act
made in a typical utterance that consists of the delivery of the propositional
content of the utterance (including references and predicates) and a particular
illocutionary force; whereby the speaker asserts suggests, demand and promises.
Example: "its cold here"
This sentence could be uttered as an assertion, complain and suggestion that
someone should close the window, as a warning to someone about to enter, and no
doubt, as a whole range of other things.
Furthermore, Austin (1962) explains that in communication; mostly we
don't just produce well-formed utterances with no purpose. We form an utterance
with some kinds of functions in mind. The illocutionary is performed via a
cobmmunicative force of utterance. Whereas the upshot of these illocutionary acts
are understanding on the part of audience.
From the above explanation, illocutionary definition can be concluded as
important act in producing an utterance because the illocutionary itself gives main
purpose of an utterance. By the illocutionary acts, communication can go on.
Illocutionary acts is very important that the other art of speech act because
the illocutionary itself is the central to linguistic communication and defined by
social convention, such as accosting, accusing, admitting, apologizing,
challenging, complaining, condoling, congratulating, declining, greeting,
promising, offering, thanking, recommending, naming, etc. It can be concluded
13
that illocutionary acts are communicative if the speaker's illocutionary intention is
recognized by the hearer and the attitude being expressed.
2.1.1.5 Types of Illocutionary Acts
Finch (2000:94-97) describes that there are five types of illocutionary acts
as elaborate in the following.
a) Representatives
Representative is a type of illocutionary acts which describe or expresses
something about true event in the world (Finch, 2000:94). A Representative can
be uttered in form of asserting, claiming, statement, informing, conveys,
concluding, affirming, reporting, believing, denying, describing, predicting,
speaker asserting, it is carried out when speaker utters statement to the hearer and
his or her statement must mention about something that is real and exist in this
world. In other words, Representatives is speech acts that commit a speaker to the
truth of the expressed proposition.
Examples:
1) "Aku dueni opo seng di karep ake kaujud kembang mayang utowo kembang
monco warno" (I have kembar mayang or kembang monco warno that you
want)
2) “Kulo minongko wakil bapak Mutar kanggoh neruskeh opo seng di omongkeh
eng dino kepungkur masalah jejodohan anakku Ormansyah Putra karo nak
ayu Dina wagiani” (I‘m a representative of Mr. Mutar to continue our talking a
14
few days ago about our son marriage ―Ormansyah Putra‖ with the pretty girl,
Dina Wagiani)
3) " Sak iki keluarga lanang teko nang omah keluarga wedok" (family of the man
come to the girl‘s house)
b) Directives
Directive is a type of illocutionary acts which makes the hearer do
something by requesting, commanding, admonishing, warning, permitting,
questioning, ordering, dismissing, excusing, forbidding, instructing, suggesting,
advising, begging, challenging, insisting and pleading, urging, warning (Finch,
2000:96). In other words, Directives is speech acts that are to cause the hearer to
take a particular action
Examples:
1) "Di sumanggaake di ombeh lan di pangan panganan iki, monggoh!" (Please,
drink and eat this food!)
2) "Jam piro sesok temu pengantene, mak?” (what time will temu penganten be
held tomorrow, mom?
3) "Nduk, apik-apiklah kue dadi bojone” (be a good wife, my daughter)
c) Commisives
Commisive is a type of illocutionary acts to commits oneself to do
something in the future like promising, swearing, offering, agreeing, guaranteeing,
inviting, offering, swearing, volunteering (Finch, 2000:95).
15
Examples:
1) “ Lantaran wes intok dino seng dipileh kanggoh keluarga kine, mulo kulo soko
calon keluarga besan setuju lan tetap melu opo seng arep dilaksanake”
(Because the girl‘s family already decided the day, as the man‘s family, we
agree and follow what to do)
2) ― Koyo ngopo abote aku sanggup” (how hard it is, I‘ll do it)
3) ―Iyo mak, opo seng mamak saranke mau, aku inget‖ ( Yes mom, I‘ll remember
your suggestion)
d) Expressives
Expressive is a type of illocutionary acts to the express the speaker's feeling
like thanking, apologizing, welcoming, joy, like, dislike, complaining, condoling,
sorrow and congratulating (Finch, 2000:97). In other words, expressives is speech
acts that express the speaker's attitudes and emotions towards the proposition.
Expressives make known the speaker‘s psychological attitude to a presupposed
state of affairs. e.g. thank, congratulate, condole, praise, blame, forgive, pardon
and excuses.
Examples:
1) "Alhamdullillah, matur nuhun karo bapak Mutar seng susah-susah teko wenehi
anteran sak monoakehe" (Alhamdullilah, thanks to Mr. Mutar for coming and
giving so many presents)
2) "kulo sak rombongan jalok pangapuro karo Bapak Somen" ( we all want to
apologize to Mr Somen)
16
3) "Raos bingah ing manah kulo sak sampunipun mireng katerangan saking nak
ayu Dina Wagiani" (I‘m so happy to hear the explanation from the pretty girl,
Dina Wagiani)
e) Declaratives (Declaration)
Declarative is a type of illocutionary acts which brings the effect to change
the state affairs in the world, like declaring war, marrying, bidding, and blessing
(Finch, 2000:97). Declarations is speech acts that change the reality in accord with
the proposition of the declaration. That is to say, the world is in some way no
longer the same after they have been said. For example, resign, dismiss, divorce
(in Islam), christen, name, open (e.g. an exhibition), excommunicate, sentence (in
court), consecrate, bid (at auction), declare (at cricet), baptisms, pronouncing
someone guilty or pronouncing someone husband and wife.
Examples:
1) "Ijab kabul meniko bade katindakaken ing sasi besar dintenipun Sabtu pon
enjang tanggal 14 April
2012 saatipun jam 10.00 pagi" ( Ijab kabul will be
held on Saturday, 14th
April 2012 at 10.00 AM)
2) ―Insya Allah acara resepsi bade katindakaken minggu tanggal 15 April 2012”
(Insya Allah, the wedding party will be held on 15th
April 2012)
3) " Ing wanci meniko kulo bade bangun bebrayan" ( I‘m married now)
17
2.2 Politeness
Politeness is the expression of the speaker's intention to mitigate face threats
carried by certain face threatening acts toward another (Mills, 2003:6). Being
polite therefore consist of attempting to save face. Politeness theory asserts that
some speech acts threaten other's face needs. First the famous approach on the
politeness theory is formulated by Brown & Levinson (1987) and termed the face
saving view (Fraser, 1990). According to Brown & Levinson (1987:1), Politeness
mean acting so as to take account of the feelings of others and includes both with
positive face (the wish to be approved) and negative face (the wish to be
unimpeded, free from imposition of left alone. A further assumption, Brown &
Levinson's theory (1987) is that face is constantly at risk, since any kind of
linguistic action termed a face threatening act (FTA) may occur, which has
relational dimension to the interlocutor's face. Consequently, such face
threatening acts need to be counterbalanced by appropriate doses of politeness. In
this case politeness can be understood as a basis to the production of social order
and recondition of interaction.
Politeness refers to socio- cultural matter and is crucially reflected in
language. It is the expression of the speaker's intention to mitigate face threats
carried by certain face threatening acts toward another. It can be regarded a
speaker design messages to protect face and achieve other goals as well (Chen,
1989).
Politeness is a part of Pragmatics. An individual‘s linguistic competence
consists of grammatical competence and pragmatic competence (Thomas,
18
1983:92). According to Yule (1996:112), the study of what speakers mean or
"speakers meaning" called pragmatics. In line with this, the speaker meaning deals
with the utterance in communication. Communication clearly depends on not only
recognizing the meaning of words in an utterance but recognizing what speakers
mean by their utterances. In other word, if we want to know the politeness of a
speaker‘s utterance, we also have to study the meaning of the utterance. The
ability to comprehend and produce a communicative includes one's knowledge
about the social distance, social status between the speakers involved, the cultural
knowledge such as politeness and linguistics knowledge explicit and implicitly.
One definition of politeness is related to manners and etiquette. As
illustrated by Longman dictionary of contemporary English, where politeness is
defined as having or showing good manners, consideration for others, and! or
correct social behavior. It is culturally defined phenomenon and what is
considered polite in one culture can often be quite rude or simply strange in
another.
The goal of politeness is to make all the parties relaxed and comfortable
with one another, these culturally defined standards at times may be manipulated
to conflict shame on designed party. Wardhaugh (1986) asserts that politeness
itself is socially prescribed. Although it is important to be polite to a certain
person or occasion, it does not mean it becomes impolite to another occasion.
Thus if someone say something politely, at the same time comfortable situation
occurred.
19
Furthermore Grundy (1995:151) defines "politeness" as the term used to
describe the extent to which actions, including the way things are said, match
addresses, perception of how they should be performed. Politeness refers to
whatever means are employed to display consideration for one's addressee's
feelings (or face), regardless of social distance between speaker and the addressee.
Related to this statement Leech's (1983) politeness principle consists of six
maxim, Tack, Generosity, Approbation, Modesty, Agreement, and sympathy.
Each maxim goes in pairs with scales such as:
a) Cost- benefit scale: Representing the cost or benefit of an act to speaker
and hearer
b) Optionally scale: Indicates the degree of choice permitted to speaker and
hearer by a specific linguistic act.
c) Indirectness scale: Indicating the amount of inference required of the
hearer in order to establish the intended speaker meaning.
d) Authority scale: Representing the status relationship between speaker and
hearer.
e) Social distance scale: Indicates the degree of familiarity between speaker
and hearer.
A speaker has to follow the performance of face threatening act (FTA), thus
Brown & Levinson (1987:60) underlined four super strategies or general behavior
patterns as following:
1) Do the FTA without redressive action baldly on record.
2) Do the FTA with redressive action positive politeness.
20
3) Do the FTA with redressive action negative politeness.
4) Do the FTA record.
Furthermore Brown & Levinson (1987) identifies the three elements to be
considered in doing this face threatening acts, the social distance (D) of the
speaker and addressee, the relative power (P) between them and the absolute
ranking of imposition (R) in particular culture.
Brown & Levinson (1987:62) clarify that politeness is one important issue
in speech acts because it is regarded as a universal phenomenon in language use.
For linguists, as Cutting notes (2002:44 original emphasis), politeness does not
refer to the social rules of behavior such as letting people go first through the
door, or wiping your mouth on the serviette rather than on the back of your hand".
In this case, politeness becomes the main factor in selecting utterances or
sentences appropriately in life of society. Holmes (1986) asserts that being
linguistically polite is often a matter of selecting linguistic forms which expressed
the appropriate degree of social distance or which recognize relevant status or
power differences.
2.2.1 Politeness Strategies
Politeness strategies are ways to convey the utterances as polite as possible
(Brown & Levinson, 1987). Politeness strategies are used to formulate messages
in order to save the hearer‘s face when face-threatening acts are inevitable or
desired. According to George Yule (1996: 60), it is possible to treat politeness as a
fixed concept, as in the idea of `polite social behavior', or etiquette, within a
21
culture. It is also possible to specify a number of different general principles for
being polite in social interaction within a particular culture. Some of these might
include being tactful, generous, modest, and sympathetic toward others.
Therefore, it can be assumed that politeness is related to such norms and
principles exist in the society at large.
Cultural values play a role in determining what participants do in verbal
interaction, what and how face is projected and maintained, what avoidance
strategies are utilized when face is threatened, how ―ritual equilibrium‖ is
maintained and restored, etc. (Ting-Toomey, 1994). The values attached to time,
space, material possessions, friendship, and legally documented vs. orally
accepted or given agreements in the context of international business and
describes how various societies differ in each of these areas. As in Japanese,
harmony is said to be a key concept to understand the Japanese culture
(Shigemitsu, 2003). Harmony is one of the unique characteristics, the keynote,
especially in the Japanese interaction. Even they have different opinions and even
during the argument, Japanese participants try to maintain harmonious atmosphere
as possible.
Within an interaction, however, there is a more narrowly specified type of
politeness at work. In order to describe it, we need the concept of face. Brown &
Levinson (1987: 66) define face as the public self- image that every member want
to claim for himself. It refers to that emotional and social sense of self that
everyone has and expects everyone else recognize. Politeness, in an interaction,
can then be defined as the means employed to show awareness of another person's
22
face. In this sense, politeness can be accomplished in situations of social distance
or closeness. Showing awareness for another person's face when that order seems
socially distant is often described in terms of respect or deference. Showing the
equivalent awareness when the other is socially close is often described in term
friendliness or solidarity.
Examples:
1) Student's question to his teacher:
"Excuse me, Mr. Buckingham, but can I talk to you for a minute?"
2) The friend's question to the same individual:
"Hey, Bucky, got a minute?"
From the two examples, it is seen that the meanings of both sentences are
the same, but the sentences are used in different ways. The first example is the
formal one because the hearer/ interlocutor is the speaker's teacher. From the
sentence, it is seen that the form shows the distance the relationship between the
speaker and the hearer/ interlocutor. The second example is the informal one
because the hearer/ interlocutor is the speaker's friend. It shows that the informal
form indicates the intimacy between the speaker and the hearer/ interlocutor.
According to Brown & Levinson (1987) politeness strategies are strategies
used to avoid or minimize the FTA (Face Threatening Act) that a speaker makes.
An FTA means act that threatens the positive and negative face of the hearer.
Using insult term is the example of the threatening the hearer's positive face
which wants to be liked or appreciated by others. Moreover, the example of the
threatening the negative face is generating order or a request, it will threaten the
23
hearer's negative face which expects to have freedom of action (can do what
he/she likes to do). That is why, if we do not want to threaten someone's positive
or negative face, we have to minimize it by applying the politeness strategies.
They are then developed in order to save the hearer's face. Face, universal
but culturally elaborated construct, refers to the respect that an individual has for
him/ herself, and maintaining that "self -steem" in public or in private situations.
In line with that, the following is the assumption of Brown & Levinson about
"face". ‗Face‘ is the public self-image that every member wants to claim for
himself, and consists in two related aspects. On the one hand, we have the
negative face. Negative face is the want to be unimpeded in one's actions which is
the basic claim to territories, personal preserves, and rights to non-distraction—in
other words, freedom of action and freedom from imposition. Meanwhile, on the
other hand, the positive face consists of the self-image or ‗personality‘ (crucially
including the desire that this self-image be appreciated and approved of) claimed
by interactants (Brown and Levinson, 1987: 61).
In general, speakers cooperate in maintaining face in interaction, such
cooperation being based on the mutual vulnerability of face. It can be concluded
that normally everyone's face depends on someone else's being maintained. Since
face is understood in terms of wants to be fulfilled by others and it is someone's
interest to constantly monitor and attend to face in interaction. Face is maintained
by the audience not by the speakers.
24
Face threatening acts is another focus on the theory of Brown & Levinson
(1987:70) threatens the speaker's or the hearer's positive or negative face. This
theory then encompasses the social constraint which the speaker is faced with the
interaction. In performing a face threatening acts, unless the situations maximum
efficiency or urgency, the speaker will decide to minimize the possible face threat.
2.2.2 Types of Politeness Strategies
Brown & Levinson outline four main types of politeness strategies; Bald on
Record, Positive Politeness, Negative Politeness, and Off Record Strategy. The
detail explanation will be described as following.
2.2.2.1 Bald on-Record Strategy
The term ‗ Bald on record‘ is used when an expression has ―one
unambiguously‘ attributable intention with which witnesses would concur‖
(Brown and Levinson, 1987: 73). For example, if person A wanted to borrow
person B‘s car and said, ― may I borrow your car tomorrow? She would be going
bald on record because the request to borrow B‘s car is unambiguous. Bald on-
Record Strategy is a strategy to minimize threats to addressee's "face" or to reduce
the impact of the FTA's. It risk to shock, embarrasses, or makes the hearer feel a
bit uncomfortable. According to Brown and Levinson (1987: 73) Bald on record
is a direct politeness strategy which contains no repressive particle to soften the
Face greatening Act (FTA). The prime reason for bald- on record usage in
whenever S (speaker) wants to do the FTA with the maximum efficiency more
25
than satisfy H's (hearer) face, even to any degree, he will choose the bald on
record strategy.
This type of strategy speaks in conformity with Grice's Maxim (Grice,
1987) as quoted in Brown & Levinson (1987:94). Actually these maxims are an
intuitive characterization of conversational principle that would constitute
guidelines for achieving maximally efficient communication. Directs imperatives
stand out a clear examples of this type of strategy.
In Bald on-record, the speaker will most likely shock the person to whom
they are speaking to, embarrass them, or make them feel a bit uncomfortable.
However, this type of strategy is commonly found with people who know each
other very well, and are very comfortable in their environment, such as close
friends and family).
There are different kinds of bald- on record usage in different
circ*mstances, because S can have different motivates for his want to do the FTA
with maximum efficiency. These fall into two classes:
1) Cases of non- minimalization of the face threat.
In this type the maximum efficiency is very important and this is mutually
known to both S and H, so no face redress is necessary. In cases of great urgency
or desperation, redress would actually decrease the communicated urgency.
Examples: "Help! (An Emergency)
"Your pants are on fire!"
From those examples above, it can be seen that the speaker does not care
about the hearer and they used in this cases of urgency or desperation.
26
2) Cases of FTA- oriented bald-on- record usage.
It is oriented to H's face. It is usually used in (1) welcoming (or post-
greetings), where S insists that H may impose on his negative face; (2) farewells,
where S insists that H may transgress on his face by taking his leave; and (3)
offers, where S insists that H may impose on S's negative face.
Examples: "Come in" (welcoming).
"Sit down here‖ (offering)
This strategy is oriented to H's face. It can be seen from both examples
above. The first sentence can be used as an invitation to the hearer which feels
reluctant so that the hearer will feel less reluctant because of the invitation. The
second sentence can be used as an offer.
2.2.2.2 Positive Politeness Strategy
Brown & Levinson (1987: 85) state that ―Positive Politeness Strategy
(PPS) is a strategy of speaking which is used a kind of metaphorical extension of
intimacy to imply common ground or sharing of wants to a limited extent even
between strangers who perceive themselves: for the purpose of interaction‖.
According to Brown and Levinson, positive face reflects the desire to have one‘s
possessions, goals, and achievements desired by a socially or situationally
relevant class of others; thus, positive politeness expresses either a general
appreciation of the addressee‘s wants, or similarity between the wants of the
speaker and addressee (1987: 63, 101). It thus reproduces the characteristics of
conversational interaction among intimates, where expressions of interest and
27
approval, shared knowledge and desires, and reciprocity of obligations are
routinely exchanged . Brown and Levinson note that it is this identification with
intimate language that gives positive politeness its redressive force, since such
strategies are used ‗‗as a kind of metaphorical extension of intimacy‘‘ which
functions as ‗‗a kind of social accelerator‘‘ by means of which the speaker signals
his or her desire to ‗‗come closer‘‘ to the hearer . Positive politeness strategies
include compliments, seeking agreement, joking, claiming reflexivity of goals,
claiming reciprocity, and expressions of sympathy, understanding and cooperation
(Brown & Levinson (1987: 85). In other words, Positive politeness is a
comunicative way of building solidarity, showing the other is liked and seen as
desirable.
Redress directed to the addressee's positive face, his perennial desire that
his wants should be thought of a desirable. Redress consist in partially satisfying
that desire by communicating that someone's own wants. But for some reasons
positive politeness strategy are usable not only for FTA redress, in general as a
kind of social accelerator, where the speaker in using them indicates that he/she
wants to come closer to the hearer. Positive Politeness is usually seen in groups of
friends, or where people in the given social situation know each other fairly well.
It usually tries to minimize the distance between them by expressing friendliness
and solid interest in the hearer's need to be respected (minimize the FTA). The
speakers respect a person's need to be liked and understood. The speakers and
addressee like to be cooperators. Typically, speaker asserts that he wants at least
some of hearer's wants. Positive politeness strategies include statements of
28
friendship, solidarity, complements. It is used by speaker to give impression that
he/she wants H's or in wants or in other words, S wants H's face to be satisfied.
This makes the hearer not take it seriously when the speaker does an FTA. To do
the FTA given above using positive politeness, person A might say, ―Hey, that‘s a
great suit you have on! Is it new? By the way, may I borrow your car, tomorrow?‖
(addapted from Brown & Levinson, 1978: 108). By asking about person B‘s suit,
person A would be showing that she is interested in something that person B
presumably finds desirable, for example, the suit.
Positive politeness is used as a kind of metaphorical extension of intimacy.
It is also used to get closer to the hearer. In other words, positive politeness is
used as a kind of social acceleration.
2.2.2.3 Negative Politeness Strategy
According to Brown & Levinson (1987: 75) Negative Politeness Strategies
are kind of strategy which repressive action addressed to the addressee's negative
face: his want to have his freedom of action unhindered and his attention
unimpeded. It is heart of respect behavior, which similar to positive politeness.
Negative politeness is specific and focused. It performs function of minimizing
the particular imposition that the FTA unavoidable effects.
Negative Politeness strategies are the strategy to assume that you may be
imposing on the hearer, and intruding on their space. Therefore, these
automatically assume that there might be some social distance or awkwardness in
the situation. The speakers in this case asserts unwillingness to impinge on
29
addressee.
For instance: "Would you close the door, Mr. Tailor?"
We can see in that example that the speaker is threatening the hearer's
negative face which wants to have freedom of action. The threat is the speaker
asks the hearer to close the door. To minimize the threat, the speaker applies
`hedge' (would you please) to soften the utterance and `give deference' (Mr.
Taylor) to show his/ her respect to the hearer.
2.2.2.4 Off- Record Strategy
The term ―off record‖ is used when an expression can have ―more than one
unambiguously attributable intention‖ (Brown & Levinson 1978: 74). Off- Record
Indirect Strategy is the strategy can be done in such way that is not possible to
attribute only one clear communication intention to be act. The actor leaves
him/herself an "out" by providing him/herself with number of defensible
interpretation of his act. Thus, if a speaker wants to do FTA but in the same time
wants to avoid the responsibly for doing it, he can do off- record and leave it up
the addressee to decide how to interpret it. In doing off- record, actually Face
Threatening Acts is not stated explicitly but only implied. For example, if person
A wanted to borrow person B‘s car and said, ― I need to pick up my friend at the
airport tomorrow, but I dont have a car. She would be going off record because
there is no explicit request.
Brown & Levinson (1987) proposed a formula to calculate the seriousness
of the face threatening act in each situation. The idea is that the more serious act,
30
the higher number of the strategy chosen by the speaker. Higher- numbered
strategies are seen as more polite than their lower- numbered counterparts.
However, judging that one strategy is more than another is completely unwise. A
strategy will be polite to the extent that is appropriate is a specific context of
interaction.
Furthermore, the strategies reflect the type of social relationship in terms of
power, social distance affect, and imposition established among participants on
each particular occasion. Politeness is considered to be pervasive, present in all
discourse type and instead of dealing with more or less polite individual or
discourses; it is believed that different situations or discourse types require
different form of social relations.
Off record can be called as an indirect way of saying something which may
cause a face damaging interpretation. It is usually in the form of declarative
sentence, for instead, "I went to school in hurry", "I forgot to bring a pen". In this
strategy, the speaker wants the hearer to interpret what the speaker means that is
he/ she wants to borrow a pen from the hearer. So that the hearer might respond
like this, "Do you need a pen?" the response from the hearer means that the hearer
is being cooperative and the speaker has shown himself or not being forceful.
2.3 Javanese Speech Acts
According to H. Geertz, quoted by Magnins-Suseno (1984), there are two
basic rules that are most determined in shaping the patterns of social intercourse
in the Javanese community. Two basic rules which Magnis-Suseno calls
31
principles, are the principle of kerukunan (harmony) and that of hormat (respect).
The former refers to the duty of each and every member of the community to
endeavor to maintain social harmony, and the latter refers to the responsibility of
all community members to show respect to others on every occasion in
accordance with their status and standing in the community.
According to Poedjosoedarmo (1979) there are three concepts of Javanese
cultures; tata krama, andhap-asor, and tanggap ing sasmita (the language styles,
humbling oneself while exalting others, and being able to catch the hidden
meaning). According to Sukarno (2010: 70) in his research, “the forms and the
politeness strategies used in Javanese are really bound by the Javanese concepts ‖.
As a result, it is almost impossible to conduct politeness in Javanese without
comprehending and applying those cultural concepts.
The phrase tata krama culturally means a good conduct or etiquette.
Therefore, when Javanese people behave impolitely, for instance when a young
man passes in front of his grandparents without asking permission and bowing
down his body, he will be credited as an impolite man or one who does not know
tata krama. The next concept of the Javanese culture is andhap-asor. This term is
lexically composed of two words andhap ‗low‘ and asor ‗humble‘. Thus, to
conduct the andhap-asor in Javanese means humbling oneself while exalting the
others. This concept dictates the Javanese to be low profile. As a Javanese, one
will not denigrate the interlocutor and praise him/herself. If s/he breaks this rule,
as it applies to tata krama, s/he will be considered impolite; s/he may get the
32
social sanction. Hence, these two concepts have behave politely or to know tata
krama, and being polite also means one should have a sense of andhap-asor.
Finally, as a good Javanese, one should also have a sense of tanggap ing
sasmita which can be translated as the ability to read between the lines. Grice
(1981) introduced the term ‗implicature‘ for the case in which what the speaker
meant, implied, or suggested is distinct from what the speaker said. It means that a
speaker may express his/her idea indirectly to the speaker. It is considered less
polite or it may hurt the addressee‘s feelings if it is delivered directly. In Javanese,
it is not always necessary for the speaker to express his/her feeling directly
because of the culture of having tanggap ing sasmita „a good eeling‟ or
implicature, according to Grice.
According to Poedjosoedarmo (1979), ―There are basically three speech
levels in Javanese‖. These speech levels indicate the attitude of the speaker
toward the addressee. These styles are; (1) Ngoko (or even spelled as Ngaka) is
informal speech, used between friends and close relatives. It is also used by
persons of higher status to persons of lower status, such as elders to younger
people or bosses to subordinates, (2) Madya is the intermediary form between
Ngoko and krama. An example of the context where one would use madya is an
interaction between strangers on the street, where one wants to be neither too
formal nor too informal. The term is from Sanskrit madya, "middle", and (3)
Krama is the polite and formal style. It is used between persons of the same status
who do not wish to be informal. It is also the official style for public speeches,
33
announcements, etc. It is also used by persons of lower status to persons of higher
status, such as youngsters to elder people or subordinates to bosses.
In addition, there are also ―meta-style‖ word-the honorifics and
humulifics. When one talks about oneself, one has to be humble. But when one
speaks of someone else with a higher status or to whom one wants to be
respectful, honorific terms are used. Status is defined by age, social position and
other factor. The humilific words are called krama andhap words while the
honorific word are called krama inggil words. For example, children often use the
Ngoko style, but when talking to the parens they must use both krama inggil and
krama andhap
Below some examples are provided to explain the speech act in Javanese.
a) Representative (Statement)
1) “Kulo minongko wakil bapak Mutar kanggoh neruskeh opo seng di
omongkeh eng dino kepungkur masalah jejodohan anakku Ormansyah
Putra karo nak ayu Dina wagiani”.
I‘m a representative of Mr. Mutar to continue our talking a few days
ago about our son marriage ―Ormansyah Putra‖ with Dina Wagiani.
(The speaker informs people that he is a representative of Mr. Mutar
and he wants to talk about the marriage plan of Ormansyah Putra with
the pretty girl, Dina Wagiani)
2) ―kulo arek ning omah pak Suratno jalok Kembar Mayang‖
I will go to Suratno‘s house to take Kembar Mayang.
34
(The speaker informs someone that he wants to go to Suratno‘s house
to take Kembar Mayang)
b) Dirrectives
1) ―Seng gowo kembar mayang utowo kembang monco warno iku kuduh
bocah seng eseh gadis, lan seng eseh joko‖. (Request)
―This kembar mayang or kembang Monco warno must be brought by
unmarried girl and unmarried man‖.
(The speaker asks that the kembar mayang must be brought by
unmarried girl and unmarried man)
2) ―monggoh, di pangan panganan iki!
―Please, eat this food‖!
(The speaker asks someone to eat the foods served)
c) Commisives
1) ―Iyo, Insya Allah arep tak tindak ake ‖ (promising)
―Yes, insya Allah I‘ll do it ‖
(The speaker makes a promise that he will do it)
2) ―Yen mengkono kulo manut wae― (agreeing)
― Ok, I‘ll agree with you‖
(The speaker agrees with someone decision)
d) Expressive
1) ―Kulo sak rombongan ngaturke panuwun karo Bapak Somen”
(thanking)
― We all express our thanks to Mr Somen‖.
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(The speaker says thanks to Mr Somen )
2) ―Kulo jalok pangapuro karo bapak Mutar mbok menowo kulo ono
kesalahan ”
― I apologize to Mr Mutar if I have any mistake‖
(the speaker says sorry to Mr Mutar for any mistake that he does)
e) Declaratives
1) ―Tak nikahke anakku karo sampean‖ (declare)
―I marry you with my daughter‖
(He declares to someone that he marry her daughter to him)
2) Insya Allah acara resepsi bade katindakaken minggu tanggal 15 April
2012”
―Insya Allah, the wedding party will be held on 15th
April 2012‖
(the speaker declares to someone that the wedding party will be held
on 15th
April 2012)
2.4 Javanese Politeness Strategies
According to Jiang (2000), In nature the sense and value ―politeness‖ have
something to do with culture, the total way of life of a group of society. All
humans living in groups have culture; there are no ―inferior‖ or ―superior‖ culture
and cultures are formed to meet human needs. According to Morand (1996), it is
worth reemphasizing that politeness is value-free. In everyday language,
politeness may carry a positive connotation and hence an implication that less
politeness tends towards "rudeness" and is thus undesirable. Yet, in contrast, the
36
model of politeness discussed shows the cultural relativity of normative levels of
politeness. Hence, one culture's standards are no better or worse than another's.
When one culture is more or less polite than another, it is entirely inappropriate to
draw any judgmental conclusions based on this. Such fallacious assumptions
would clearly be labeled as ethnocentric by anthropologists.
According to Agus & Astri (2009) in their research, Javanese employs
higher speech levels, which are, Madya and Krama as a strategy of showing
positive politeness. These higher speech levels are used to show respect to elders
or superiors as they are the targets of positive politeness. This shows that Javanese
people are expected to show their respect to elders or superiors in any situations,
formal or informal, even though when the elders or superiors are being a referent
or the third person in the conversation. Javanese use indirectness and pretence as
strategies of showing negative politeness. The idea behind these cultural norms
relates to the fact that Javanese must get the rasa 'feeling' of what people are
saying. These indirectness and pretence strategies are used to show negative
politeness, that is, to minimize the face- threatening acts.
For example politeness stategies through speech acts in Javanese are:
a) Bald On-record Strategy
The girl‘s father come to the maker of Kembar Mayang to have it because
he need it to be used in wedding ceremony . Then, the maker of Kembar
Mayang allows him to take it, and says; ―aku jalok seng gowo kembar mayam
utowo kembang monco warno iku kuduh bocah seng eseh gadis, lan seng eseh
37
joko ( I want the people who will bring kembar mayang or kembang monco
warno are still virgin and unmarried)‖ .
The utterace said above is bald on-record strategy because it minimize
threats to addressee‘s face. The speaker most likely shocks the listener,
embarrasses him or make him feel a bit uncomfortable.
b) Possitive Politeness Strategy
”Ngene pak, wong-wong kabeh ngomong nang kene cuma Bapak seng
dueni Kembar Mayang, karna iku aku lungo rene arep jalok iku Pak. Piye
Pak, iso aku jalok Kembar Mayang iki?. The utterance is possitive politeness
strategy because the speaker tries to minimize the distance between them by
expressing friendliness and solid interest in the hearer's need to be respected
(minimize the FTA). It is also used to get closer to the hearer.
c) Negative politeness strategy
―Amit nek ngaggu, aku gor arek tekon opo aku iso jalok Kembar Mayang
iki? (I‘m sorry to bother you, but I just wanted to ask you, could I have this
Kembar Mayang?)‖ this utterance is negative politeness strategy because it
assume that you may be imposing on the hearer and intruding on their space.
Therefore, these automatically assume that there might be some social
distance or awkwardness in the situation.
d) Off-record strategy
―Pak, awan lan bengi, di tangisi karo anakku nganti betah nggone ngeleh,
nggone turu mungnunggu intok ngampil ujute kembar mayang utowo kasebut
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kembang mocowarno" (Sir, my daughter always cry all day, doesn‘t want to
eat and sleep because of her enthusiasm to have Kembar Mayang or Kembang
Monco Warno). It is off-record Strategy because it can have ―more than one
unambiguously attributable intention. It is indirect request. In this strategy,
the speaker wants the hearer to interpret what the speaker means that is he
wants to have Kembar Mayang from the hearer. So that the hearer might
respond like this, "Do you need Kembar Mayang?" the response from the
hearer means that the hearer is being cooperative and the speaker has shown
himself or not being forceful.
2.5 Javanese Wedding Ceremony
A sincere and mutual love between a woman and a man should end in
marriage. In places like Java, the marriage occurred due to the decision by a
loving couple. This is a matter of principle since the ancient time. It could happen
due to the wish of their parents. A Javanese proverb says: "'Tresno jalaran saka
kulino" means "love grows when you are get used to each other". Up to now, a
Javanese always stays close to the family. Family solidarity is of prime important.
The loving couple should inform their parents accordingly and several steps
should be taken to prepare the wedding. A complete Javanese wedding ceremony
has several complicated traditional rituals. In that event, the role of a Pemaes, a
traditional make up woman who should lead the complete set of the whole
ceremonies is very important. She would take care of the make up and dressings
of the bride and bridegroom, different kind of offerings, different kind of
39
ceremonies during the event etc. A well qualified Pemaes could lend complete
wedding dress, ornaments and equipment necessary for a wedding party.
According to Suryo S. Negoro (1997), there are some events in Javanese
wedding ceremony. They are Lamaran, Peningsetan, Tarub Decoration, Nyantri,
Siraman, Ngerik, Midodaremi, Ijab, Panggih , Wiji Dadi, Kacar Kucur, Dahar
Klimah, Mertui and Sungkumen.
2.5.1 Lamaran
The parents of the man should send an envoy or envoys to the parents of
the woman, proposing that their son is willing to marry their daughter. Nowadays,
for practical reason, the parents of both sides could talk directly. The parents of
the couple should approve the planned marriage. They should fix convenient and
good days of wedding procedures which must be followed such as Peningsetan
(traditional engagement), Siraman (holy bathing), Midodaremi (ceremony in the
eve of the wedding day), the Panggih and other traditional rituals. Usually, the
parents of the woman have a greater role as they are the ones who organize the
ceremony. It should be decided also what kind of marriage pattern is chosen,
among other Paes Ageng (great make up) or Kesatrian (knight's make up which is
simpler). Every marriage pattern differs in make up and dresses for the bride and
bridegroom. It should be decided also what kind of dresses the parents should
wear, what kind of Batik pattern and shirt/coat design, which color etc. A
complete traditional Javanese wedding ceremony is involving several kind of
activities. In that case, service of a Pemaes is of top priority. There are a lot of
40
Pemaes, but favorite Pemaes, they have also a tight schedule. It must be made
sure the engagement of a Pemaes long time before the wedding. She should be
entrusted to make up the bride and bridegroom and dress them properly, she
should take care the ritual offerings and lead the ritual ceremonies.
2.5.2 Peningsetan or Srah-Srahan
Peningsetan derives from the word singset means to tie up. It is a
commitment that a marriage should be implemented, the families of both sides
have agreed. The family of the man give some items to the parents of the woman.
In this occasion both sides of families should make acquintance to each other in a
more relax atmosphere. Then the family of the man (only women) visit the girl in
the attractively decorated wedding room. The parents should become "in-laws".
On the peningsetan occasion, the family of the girl visit the parents and the family
of the girl. They bring some gifts as follow:
a) A set of Suruh Ayu (Suruh: betel leaf, Ayu: beautiful), betel leaves with the
necessary supplement, wishing for a safety.
b) Several Batik cloths with different patterns, wishing happiness and the best
things in life such as the patterns of sidoluhur, sidomukti etc.
c) Kebaya
d) White waist sash for women as a sign of a strong willingness.
e) Some fruits, wishing a good health.
f) Rice, sugar, salt, cooking oil etc symbolizing the basic foodstuffs need in
life.
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g) A set of ring for the couple.
h) Some money, a contribution for the wedding ceremony.
2.5.3 Tarub Decoration
Usually one day before the wedding party, the gate of the house must be
decorated with Tarub consisting of different Tuwuhan (plants and leaves), with
symbolic meanings as the following.
a) 2 Banana Trees with stem of ripe bananas meant: The husband could be a
good leader of the family in the society and could also live well and happy
everywhere, in good terms within the environment they live.
b) A pair of Tebu Wulung / Reddish sugar cane meant : They build the family
whole heartedly.
c) A cengkir Gading (young yellow coconuts) meant: The couple loves each
other decisively and should always take care of each other.
d) Different fresh leaves such as of beringin (banyan) mojo-koro, alang-
alang, dadap srep, meant: the couple should grow strongly to protect the
family, always be in safety. On top of this, on the gate must be hung
bleketepe, ornaments made from plaited coconut leaves to drive out evil
spirits and as a sign that a wedding ceremony takes place in this house.
Before the installation of Tarub and Bleketepe, a special Sajen offerings
must be made. It consist among other of: Bananas, coconuts, rice cones, different
kind of fruits, dishes, cookies, different kind of drinks, flowers, jamu (herbal
medicine), lantern, buffalo meat, tempe (a kind of tofu) coconut sugar etc. The
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sajen (offering) has symbolic meaning to get blessings from the ancestors and as a
means of protection against evil spirits. The sajen should be placed in several
places where the process of ceremonies take place such in the bathroom, kitchen,
gate, under the Tarub decoration, in the street nearby the house etc.
2.5.4 Nyantri
In fact the man come together with his family, but he is not entitled to enter
the house. While his family is inside the house, he sits in the veranda of the house
accompanied by some friends or relatives. During that time he is only given a
glass of water, and he is not allowed to smoke. He may eat only after midnight. It
is a lesson that he must be able to resist hunger and temptation. Before his family
left the house, an envoy of his parents tells the host and the hostess that he hands
over the man to the responsibility of the host and the hostess, the envoy further
says that the man is not going back home. After the visitors left the house, the
man is allowed to enter the house but not the wedding room. The parents of the
girl should arrange his lodging. This called Nyantri. Nyantri is done on purpose
for safety and practical reason, considering that tomorrow he should be dressed
and prepared for Ijab and other wedding ceremonies.
2.5.5 Siraman
Siraman means to take a bath. The Siraman in the wedding ritual is meant to
clean the couple‘s bodies as well as their souls. The Siraman ceremony usually
should be organized one day prior to the Ijab and Panggih rituals, in the
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afternoon. Siraman of the girl should be conducted in her parents' residence and
for the man, it is conducted in his parents house. The girl and the man should be
bathe by seven people of their each family .
2.5.6 Ngerik
After the Siraman, the bride sits in the wedding room. The Pemaes should
dry her hair by using towel and smoke of perfumed powder (Ratus) should be
passed her hair. When the hair is drying, it is combed backside and strongly tied
up in gelung hairdo style. The Pameas cleans her face and neck and start to make
up. Ngerik means to save unnessarary hairs on her face by using a Razor. The
sajen for Ngerik is the same with the sajen for Siraman. For pratical reason all
sajen for siraman brought to the wedding room and function as the offering for
Ngerik Ritual.
The steps of Ngerik Practice :
The Pemaes should carefully and skilfully doing her make up of the bride.
The face should be make up in accordance with the marriage pattern. At the end,
the bride should be dressed with Kebaya (woman shirt) and Batik cloth designed
of Sidomukti or Sidoasih symbolizing, she would have a prosperous life and
adored by other people.
2.5.7 Midodaremi
This ceremony takes place in the eve of Ijab and Panggih ceremonies.
Midodaremi is derived from the word Widodari means goddess. The girl is
44
dressed in simple clothes, and made to sit very still in the centre of the house for
about five hours. It is believed that an angel enters her, which is why brides look
so beautiful on their wedding-days. She has to stay up in the room the whole
evening from 6.00 p.m. to midnight accompanied by some elder women giving
her useful advice. The family of the man and her very close friends should also
visit her for a while, all of them are women.
While she is seated, her father performs the ritual of purchasing large
decorations made up of various plants called the 'Kembang mayang'. Two each
are bought for the boy and girl, which symbolise their virginity. The mother
places two of these by her daughter and the evening is over. The bride's parents
should feed her for the last time because of from tomorrow, she is in her husband's
responsibility.
Sajen/offering for Midodaremi:
a) Rice cooked with coconut milk
b) Well cooked co*ck (Ingkung)
c) Vegetable sauces
d) Flowers
e) Tea and coffee without sugar
f) Drink from young coconut meat with coconut sugar
g) Latern which is lighted
h) Bananas
i) Flowers in water bowl
j) A baked glutinous rice, bread
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k) Cigar and pipe made of papaya leave
The offering foods could be taken out of the room at midnight. The family
and guests could eat it.
2.5.8 Ijab
As it has been described above, Ijab ceremony is the most important
requirement to legalize a marriage. The implementation of Ijab is in accordance
with the religion of the couple. Nowadays, the state recognizes five existing
religions: Islam, Christian and Catholic, Hindu, Budha. Whatever religion they
confess, they are wearing traditional dresses. Ijab is led by the government's
religious officer who has the authority to legitimise and register marriages. The
bride is represented by her 'wali' (her legal guardian under Islamic law). After the
Ijab, traditional ceremonies of panggih etc and a reception should follow to
complete the whole wedding ceremonies.
2.5.9 Panggih or Temu
The wonderful and mystical sound of Javanese music gamelan instruments
accompanies a traditional sacred Panggih or Temu (means meeting) between a
beautifully make up bride with her handsome bridegroom in front of a house
decorated with "Tarub" plant decoration. Panggih is the meeting of the bride and
groom and is conducted immediately after the Ijab / religious marriage and the
civil registration. The bride with traditionally make up with special gelungan
(hairdo), wearing shining brilliant and golden jewelries and special dress for this
46
occasion. The bridegroom also wears special dress for this ceremony. The couple
have to appear in their best, they are treated and honored by those who present in
this wedding party as King and Queen of the day.
As a traditional rule, the happy party takes place in the house of the bride's
parents. The bride's parent are the ones who organize the marriage ceremony. At a
time set for this occasion, the bridegroom accompanied by his close relatives (but
not his parents who are not allowed to present during the ritual traditional
ceremony) arrive in the house of the bride's parents and stop in the gate of the
house. The bride accompanied by two elderly women on the right and left side
walk her out of the bridal room. Her parents and close relatives walk behind her.
Preceding the bride are two young girls, each bring a fan. Two elderly women or
two young boys bringing two Kembar Mayang, a bouquet ornament, about one
meter of height. A women from the bridegroom family walks forward and gives a
Sangggan, (a gift in the form of banana fruits and flowers put in a winnowing tray
covered with banana leaves) to the mother of the bride, as a sign of appreciation to
the hostess of the ceremony. Kembar Mayang is a kind of bouqet made of
different kind of leaves mainly coconut leaves and others stuck into a banana
trunk. According to wayang kulit (shadow puppet) story, kembar mayang
ornament was the wish of King Kresna during the marriage between Princess
Sembadra and Harjuna of Pandawa family. It is indeed a very beautiful
decoration with a broad symbolic meaning.
a) Ornament like mountain. A mountain is high and big, symbolizing a man
should have a lot of knowledge, experience and patience.
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b) Ornaments like Keris, depicting the couple's carefulness in life, clever and
wise.
c) Ornaments like whips, meant the couple should not be easily desperate,
must be always optimistic with strong desire to build a good life.
d) Ornaments like umbrella, meant they must be the protector of the family
and society.
e) Ornaments like grasshopper, meant they should be energitic, quick in
thinking and taking decisions to safe the family.
f) Ornaments like bird, meant they should have a high life motivation.
g) Beringin leaves. The couple should always protect strongly the family and
other human beings.
h) Kruton Leaves, meant to protect from evil spirits.
i) Dadap srep Leaves. The leaves could be used as a cold compress to lower
fever, symbolizing the couple should always have a clear mind and
calmness to solve any problems. (calm down the feeling and cool down
the head)
j) Dlingo Bengle. These herbs could cure infection and other desease, they
use to protect from evil spirits.
k) Patra manggala flowers. Used to beautify the bouquet and against evil
deeds.
During the Panggih ceremony, the Kembar Mayang are brought outside the
house and thrown out in a crossroad nearby the house, depicting all evil spirits
should not disturb the ceremony in the house and its surrounding area. A pair of
48
Kembar Mayang put in the right and left side of the couple's chair during
reception as a decoration. Kembar Mayang used only if the couple were
unmarried before. The bride then is meeting the bridegroom. The couple
approaching each other, when they are about three meters facing each other, they
stop to start with Ritual of Balangan Suruh, throwing to each other seven small
bundles of betel leaves with lime inside tied with white yarn. They do it eagerly
and happily and also everyone is smiling happily. According to ancient belief,
betel leaves have power to chase away bad spirits. By throwing betel leaves to
others, it should be proved that the couple is really the genuine persons not a ghost
or other person who pretends to be the bride or the bridegroom.
2.5.10 Wiji Dadi
The bridegroom crash an egg with his right foot and then washed by the bride
using water mixed with several kinds of flowers. It depicts that the bridegroom is
ready to become a responsible father and the bride should faithfully serve her
husband.
2.5.11 Kacar Kucur or Tampa Kaya
With the help of the Pemaes, the couple walk arm in arm or more precisely
holding each other with their little finger to the site of Kacar Kucur or Tampa
Kaya ritual in a chair in front of the house's Krobongan. It depicts that the
husband should give all his income to his wife. The bridegroom gives to the bride
some soybeans, peanuts, rice, corns, yellow rice, dlingo bengle herbs, flowers and
49
coins of different values, the quantity of coins must be even. The bride carefully
receives these gifts in a small white cloth, above an old mat which is put on her
lap. She should be a good careful housewife.
2.5.12 Dahar Klimah or Dahar Kembul
They are eating together, feeding each other. The Pemaes as a leader of the
ceremony gives a plate and a napkin to the bride and yellow rice, dishes such as
fried eggs, soybean, tempe, sliced fried meat (abon) and chicken's liver. The
bridegroom makes three small balls of rice and dishes with his right hand. The
bride shall eat first and then the bridegroom, after that they drink sweet tea. The
ritual depicts the couple should use and enjoy their belongings together.
Krobongan or Petanen is a special room located in the centre of Dalem Javanese
joglo house, in front of the room stand two wooden statues called Loro Blonyo.
This is symbolzing prosperity. Nowadays, as many houses have no krobongan
room, the place where these rituals conducted is decorated with krobongan like
ornaments. The same if this party is held in a hotel or public building.
2.5.13 Mertui
The bride's parents pick up the parents of the bridegroom in front of the
house. They walk together to the place of ceremony. The mothers walk infront,
the fathers accompanied from behind. The parents of the bridegroom should be
seated in the left side of the couple. The parents of the bride sit in right side of the
couple.
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2.5.14 Sungkeman
The couple should kneel and asks a blessing from their parents. First to the
parents of the bride, then to the parents of the bridegroom. During the
Sungkeman, the Pemaes takes out the Keris from the bridegroom. After
Sungkeman, the bridegroom wears again his Keris. It should be noted that the
couple's parents are wearing the same design of Batik Truntum meaning the
couple should always have enough fortune for a living and they are wearing also
Sindur as waist sash. The red drawing in the Sindur with its curved edges would
like to say that life is like a river winds thru the mountains. The parents are
escorting the newlywed to walk in the real life to build a strong family.
2.6 The Previous Relevant Studies
Here, there are some data presented as the result of observation which has
been done by the previous researcher in the area of politeness, but those
observations which had been conducted by other researcher have different subject
what going to be conducted by me. And those studies are:
1) The Reflection of the Javanese Cultural Concepts in the Politeness of
Javanese
This study was conducted by Sukarno (2010). It tries to examine
the reflection of some concepts of Javanese cultures such as: tata krama,
andhap-asor, and tanggap ing sasmita (the language styles, humbling
oneself while exalting others, and being able to catch the hidden
meaning). The approaches used in this study are based on politeness
51
theory, e.g. Brown and Levinson (1987), Leech (1983), Grice (1975,
1981), and Lakoff (1973, 1990). Finally, this study proves that the forms
and the politeness strategies used in Javanese are really bound by the
Javanese concepts. As a result, it is almost impossible to conduct
politeness in Javanese without comprehending and applying those cultural
concepts.
2) Politeness strategies used by Javanese
The research was done by Annisa (2009). It focused on the types of
politeness that used by the Javanese people in expressing politeness in
daily conversation. The finding shows that Javanese use all kinds of
politeness strategies and dominantly use positive politeness in daily
conversation. But in some speech acts such as in refresentatives and
expressives, they do not use negative and off-record strategies. In
Commisives, they do not use off-record strategies. Negative strategy also
do not occur in declaratives
3) The medium is the message: politeness strategies in men‘s and women‘s
voice mail messages
This research was done by Pamela Hobbs (2003). Researchers have
reported that women pay more compliments than men, that women in talk
with same-sex peers use a large number of positive-politeness strategies
while men in analogous situations do not, and that women are more likely
to apologize, soften criticism or express thanks than men. In this data
drawn from voice mail messages in a legal setting, male speakers‘ use of
52
politeness markers was roughly equal to that of women‘s. Moreover,
positive politeness strategies were used almost exclusively by male
speakers, and only by attorneys, and the two speakers who used the
greatest number of politeness markers in individual messages were both
men. Factors which may play a role in explaining these findings include
the one-sided nature of voice mail communications and the fact that the
data were generated in a legal setting and that seven of the eleven speakers
were attorneys.
4) Politeness strategies in apologizing by French native speakers
The research was done by Tanjung (2008). It employed qualitative
design which aim at describing the politeness strategies and expressions of
apology which are used by French native speakers. The finding indicated
that the French native speakers use all kinds of politeness strategies and
they tend to use positive politeness strategy in expressing their apology.
5) Positive- and Negative-Politeness Strategies: Apologizing in the Speech
Community of Cuernavaca, Mexico
This analysis was done by Lisa C. Wagner (1996). Based upon a
theoretical framework of politeness and face-threatening acts (FTAs), an
ethnographic investigation of naturally occurring apologies and politeness
strategies in Cuernavaca Spanish was accomplished. Using a modified
version of Blum-Kulka et al.‘s (1989) Cross-Cultural Speech Act
Realization Project Coding Manual for Apologies and a corpus of (200)
naturally occurring apology events, the basic strategies and sub-strategies
53
used by members of the Cuernavaca speech community to apologize for a
wide range of offenses were identified and discussed. Both positive- and
negative-politeness strategies within the apology acts were noted. Finally,
the findings from this sample were compared with the findings of
previously conducted studies on apologizing and politeness in other
varieties of Spanish. Results from this investigation dispel Brown and
Levinson‘s claim that negative politeness is the universally preferred
approach for doing facework, and it is advocated that additional
investigations of (FTAs) and politeness using culturally-sensitive models
of interaction be used.
2.7 Conceptual Framework
Politeness refers to socio- cultural matter and is crucially reflected in
language. Politeness is used to describe the extent to which actions, including the
way things are said, match addresses, perception of how they should be
performed. Politeness refers to whatever means are employed to display
consideration for one's addressee's feelings (or face), regardless of social distance
between speaker and the addressee. Politeness strategies are ways to convey the
utterances as polite as possible (Brown & Levinson, 1987). Politeness strategies
are used to formulate messages in order to save the hearer‘s face when face-
threatening acts are inevitable or desired.
There are four types of politeness strategies which are Bald on Record,
Positive Politeness, Negative Politeness, and Off Record Strategy. This study
54
investigated the types of politeness strategies used in Javanese wedding ceremony
especially in some events which were Peningsetan, Midodaremi, Panggih dan
Sungkeman. The main aspects which were observed were the politeness strategies
they use in illocutionary act in those events
55
CHAPTER III
RESEARCH METHOD
3.1 The Design of the Research
This study applied descriptive qualitative design, which was basically
interpretative research to purposefully select informants either documents or
visual materials that might be the best answer to the research problem. It was
choosen due to qualitative research has the natural setting, as the direct source of
data and the researcher is the key instrument (Bogdan & Biklen, 1982).
Descriptive qualitative design is one of which the researcher takes a part in the
observation.
Stake (2010) asserts that (1) qualitative research is experiential. It is
empirical. It is field oriented. It emphasizes observations by participants, what
they see more than what they feel. It strives to be naturalistic, to neither intervene
nor arrange in order to get data. Its reporting provides the reader of the report with
a vicarious experience. It is in tune with the view that reality is a human
construction. (2) It is situational. It is oriented to objects and activities, each in a
unique set of contexts. It makes the point that each place and time has uniqueness
that works against generalization. Its contexts are described in detail. (3) It is
personalistic. It means that it is empathic, working to understand individual
perceptions. It seeks people‘s points of view, frames of reference, value
commitments. And often issues are emic (emerging from the people) more than
ethic (brought by researchers). Even in interpretations, there‘s preference for
56
natural language, disdaining grand constructs. The researchers are ethical,
avoiding intrusion and risk to human subjects. The researcher is often the main
research instrument. This design will be used to find speech acts and politeness
strategies used in Javanese wedding ceremony.
Bogdan & Biklen (1982) asserts that descriptive means the data collected
are in the form of words rather than numbers. Descriptive qualitative design tries
to analyze the data with all of their richness as closely as possible to the form in
which they were recorded and transcribed, and the written result of the research
contains quotation from the data to illustrate and substantiate the presentation.
In a qualitative research a researcher usually does not have fixed schedule
of what to be done, but the researcher is more like loosely schedule traveler than
the other. In other words, the researcher enters the research with some idea about
what s/he will do, but a detailed set of procedure is not formed prior to data
collection.
3.2 The Source of the Data
The data were the transcriptions of recorded observation and interview. The
data were taken from observation using audio visual recorder in wedding
ceremony of Dina Wagiani and Oman Syahputra especially in some events which
are Peningsetan (17th
March 2012), Midodaremi (14th
April 2012), Panggih (15th
April 2012) and Sungkeman (15th
April 2012) that are held in Medan located at Jl.
Marelan II Pasar IV, Kelurahan Rengas Pulau, Kecamatan Medan Marelan. The
data were taken from people who utter in that events. The utterances were
57
analyzed and classified based on types of illucotionary acts and politeness
strategies as in the following observation sheet.
Table 3.1
Observation Sheet
No Illucotionary acts
Politeness
Strategies
Javanese Wedding Ceremony
Peningsetan
17th
March
2012
Midodaremi
14th
April
2012
Panggih
15th
April
2012
Sungkeman
15th
April
2012
1 Representatives
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
- Bald -on record
- Positive politeness
- Negative politeness
- Off- record
2 Directives
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
- Bald -on record
- Positive politeness
- Negative politeness
- Off- record
3 Commisives
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
- Bald -on record
- Positive politeness
- Negative politeness
- Off- record
4 Expressives
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
- Bald -on record
- Positive politeness
- Negative politeness
- Off- record
5 Declaratives
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
- Bald -on record
- Positive politeness
- Negative politeness
- Off- record
58
3.3 The Instrument of Data Collection
The instruments of data collection were (1) participant observation and (2)
interview. Bogdan and Biklen (1992:2) say that in depth interview and participant
observation are common ways in qualitative research. It is due to qualitative
research is naturalistic. The reseacher recorded the speakers‘ utterance that
occured in Javanese wedding ceremony and transcribed the results of the
recording. All the data were collected then clasiffied based on the types of
illucotionary acts and politeness strategies used by them. She also interviewed the
participants to know the reasons why they applied the strategies.
3.4 The Techniques of Analyzing the Data
The data were analyzed through two procedures. Miles and Huberman
(1984:21-25) point out that the procedures are; the first analysis is during data
collection and the second is after data collection. The first procedure of data
collection was observation. The data from observation were analyzed through the
following steps; (a) data reduction, such as identification the kinds of illucotionary
acts and politeness strategies used in Javanese Wedding Ceremony; (b) data
display and (c) verification and conclusion. The second procedure was analyzed
with reference to Miles and Huberman analysis. The data from the interview were
analyzed through the following steps; (a) transcribe the data from the tape
recorder; (b) classify the data; (c) verify the reason why the politeness strategy is
used dominantly; and (d) conclude the data.
59
3.5 Trustworthiness of the Study
In qualitative research, trustworthiness of a research study is important to
evaluate its worth. The aim of trustworthiness in a qualitative inquiry is to support
the argument that the inquiry‘s findings are ―worth paying attention to‖ (Lincoln
& Guba, 1985).
The technique which was applied to establish the trustworthiness of the
data was triangulation. Triangulation is typically perceived to be a strategy for
improving the validity of the data. Miles and Hubermen (1984) says that
triangulation is supposed to support a finding by showing that independent
measures of it agree with it or, at least, do not contradict it. Shenton (2004) asserts
that triangulation may involve the use of different methods, especially
observation, focus groups and individual interviews, which form the major data
collection strategies for much qualitative research.
Denzin (1994) identifies four basic types of triangulation. Firstly, data
triangulation involves time, space, and person. Secondly, investigator
triangulation involves multiple researchers in an investigation. Thirdly, theory
triangulation involves using more than one theoretical scheme in the interpretation
of the phenomena. Fourthly, methodological triangulation involves using more
than one method to gather data, such as interviews, observations, questionnaires,
and documents. This study used methodological triangulation. Multiple data
gathering were conducted to get the data valid, such as observations and
interviews. This is intended to create overlapping and therefore cross-validating
data in the study of the politeness strategies used in Javanese wedding ceremony.
60
CHAPTER IV
DATA ANALYSIS AND FINDINGS
4.1.1 The Data Analysis
The data were taken from observation using audio visual recorder in
Javanese wedding ceremony of Dina Wagiani and Oman Syahputra especially in
Peningsetan (17th
March 2012), Midodaremi (14th
April 2012), Panggih (15th
April
2012) and Sungkeman (15th
April 2012). The transcription of utterances in
Peningsetan was enclosed in the appendix 2 on pages 92-95, in Midodaremi was
enclosed in the appendix 3 on pages 96-100, in Panggih was enclosed in the
appendix 3 on pages 101-103, and the transcription of utterances in Sungkeman was
enclosed in the appendix 4 on pages 104-105. After writing the transcriptions, the
researcher analyzed the data by classifying politeness strategies in illucotionary acts
applied by Javanese during wedding ceremony. The realizations of types of
politeness strategies in illucotionary acts applied in Peningsetan event until
Sungkeman were enclosed in the appendices 7- 10 on pages 115-144. After the data
were analyzed, then the data were accumulated to obtain the dominant type of
politeness strategies in illocutionary acts during the process of Javanese wedding
ceremony. The researcher calculates each politeness strategy occurred in each
illucotionary act. The data analysis can be seen as follows:
61
4.1.1 The Occurance of Politeness Strategies in Representatives
Table 4.1
The Percentages of Politeness Strategies in Reprentatives
No Types of Politeness Strategies Number Percent (%)
1 Bald – on record strategy 15 34.09%
2 Positive politeness 16 36.36%
3 Negative politenes 8 18.18%
4 Off- record strategy 5 11.36%
Total 44 100%
The reason why Javanese speakers used bald – on record were to make short
conversations and to make the informations clear. They wanted the hearer get the
point of what they talked about directly, so that there was no misunderstanding
among them. As we know that wedding ceremony is a very holy occasion, so it is
very important to avoid misunderstanding and misinterpretation between the bride‘s
side and the bridegroom‘s side when they inform or describe something each other.
For example;
Bride‘s side: Piye iki bapak-bapak ibu-ibu sak rombongan? Opo masih eneng seng
arep di takoni meneh?(How is it, ladies and gentlemen? Do you still
have any question?
Bridegroom‘s side: ora eneng mene (No more question)
The coversation above shows us that when bride‘s side asked whether
bridegroom‘s side still had any question or not, they answered baldly on record ‗ora
62
eneng meneh‘. They answered such that to inform that there would be no more
question from bridegroom‘s side. Other examples of Bald-on record strategy in
representatives:
1) Mau sore yayuk wes mangan ( I‘ve eaten this afternoon)
2) Pengene aku intok seng apik, koyo, raine pun ganteng ( I want to get a man
who is good, rich, and handsome.
3) Iki aku sek nganggo inai (I‘m using henna now)
4) Lantaran aku isik warek (I‘m full)
5) Ora selero aku mangan mak (I don‘t want to eat, mom)
6) Iyo, pesawate kan nyampek medan jam 10.00 (The plane will arrive in
Medan at 10.00 A.M)
7) Ditemukenya jam 11.00 (They will be met at 11.00 A.M)
8) Wong berumah tangga itu, abot sanggane (It‘s hard to set up
housekeeping)
9) Bidan penganten ne wes teko (The traditional bridal beautician is here)
10) Wawak arep ngias kamare desek (Aunt wants to decorate this bedroom)
In representatives, the positive politeness was the dominant type of
politeness strategy. The javanese speakers used this type to show that the speakers
and the hearers have a good relationship. They tried to satisfy the hearer with the
information they said. They notice of aspects of hearer‘s condition (noticeable
changes, remarkable possessions, anything which looks as though hearer would
want speaker to notice and approve of it). For example: “Bapak ibu sak
63
rombongan, iki wes eneng ombenan lan panganan sak enenge kanggo ngilanake
roso ngelak lan ngeleh” (Ladies and gentlements, there are drinks and foods here
for relieving thirst and hunger)
Another way S used to show that S and H have a good relationship was by
using in- group identity markers. This include in–group usage of address forms
Some address form used in Javanese wedding ceremony to convey such in-group
membership include first person singular ‗I‘ (kulo/ dalam), second person singular
‗you‘ (kowe/sampeyan/panjenengan), third person singular ‗he/she‘ (deweke/
piyambakipun/ panjenenganipun). Other address form in Javanese include generic
names and kindship terms like Bapak/ Ibu (Mr/Mrs), Ibu/Mak/Mbok (mother),
Bapak/ Bopo (father), Mas (older brother), Mbak/Yayuk (older sister), Wawak
(aunt/uncle older than one‘s parent). They used it because the speakers and the
hearers had the superior in wedding ceremony. For examples: ―kulo minongko
wakil bapak Mutar kanggoh neruskeh opo seng di omongkeh eng dino kepungkur
masalah jejodohan anakku Ormansyah Putra karo nak ayu Dina Wagiani” (I‘m a
representative of Mr. Mutar to continue our talking a few days ago about our son
marriage ―Ormansyah Putra‖ with the pretty girl, Dina Wagiani).
Javanese speakers used negative politeness because they didn‘t want to
presume and coerce H. It deals with question no make discussion to turn the
attention to hedges. A hedge is a particle, word or phrase that modifiers the degree
of membership of a predicate or noun phrase in a set. It‘s used to modify the force
of speech act. For examples: “Yen menkono, kulo pikir seng diomongin wes
paripurno, Pak‖ (Such being the case, I think what we talk is enought sir).
64
The examples above show the speaker was not taking full responsibility for
the truth of his utterance. It may redress advice or criticisms. The occurrences of
negative politeness in Javanese wedding ceremony were low. It happened because
they seldom used these strategies in formal situation like in wedding ceremony to
avoid missundertanding and conflicts with other people.
Off-record strategy was the lowest strategy used to describe or inform
something to other people in Javanese wedding ceremony. Javanese seldom used it
to avoid misinterpretation. It wasn‘t appropriate in wedding ceremony, because the
use of off-record may cause a face damaging interpretation. That‘s why the
occurrences of off-record politeness in Javanese wedding ceremony were low.
However, Off – record was used because the S wanted to make the H relaxed and
make the situation less formal.
Based on analysis, there were some ways of performing off record by
Javanese. The first was presuppose in which speaker forces hearer to search for the
relevance of the presupposed prior event. For example; “Istilah ne, ora mlayu
gunung dikejar dek”. The second way was be ironic by saying the opposite of what
he means, again a violations of quality so that speaker can indirectly convey his
intended meaning, If there were clues that his intended meaning is being conveyed
indirectly. For example; Wong nang kene podo direktur kabeh, ora eneng lah
waktune (all people here are director, so they don‘t have a lot of time).
The third way was speaker understates what he/ she actually wanted to say.
In the case of a criticism, speaker avoid the lower points of the scale, and in the
case of a compliment, or admission, he/ she avoid the upper points. For example;
65
―Kegandengan bab kui, mulo kulo marengi bantuan ka‟ujud paribasan tiker elek,
kain sak suek terus sak gengem beras, kelopo sewawar, duit seperak, minongkoh
syarat lan tak jarok bisa keterimo marang bapak Somen kalau bungaheng ati”(In
this time, I want to give some presents such as an ugly mat, a piece of cloth, then
rice, coconut, a cent of money as requirements and I hope Mr. Somen accepts those
happily). The last way was speaker used methaphor to make hearer interpret his or
her intended meaning by him/ herself. For example; “Sebab ono paribahasa “sak
susah-susaheng ngaangon seribu kerbo, esek lebih susah momong anak wedok siji,
tumrab kebecian kanggoh keluargo”.
4.1.2 The Occurance of Politeness Strategies in Directives
Table 4.2
The Percentages of Politeness Strategies in Directives
No Types of Politeness Strategies Number Percent (%)
1 Bald – on record strategy 23 32.86%
2 Positive strategy 38 54.28%
3 Negative strategy 7 10%
4 Off- record strategy 2 2.86%
Total 70 100%
In directives, the Javanese speakers used bald-on record strategy because of
great urgency or desperation. They wanted the hearers fell shocked and do or
response what speakers said directly. They spoke as if maximum efficiency were
66
very important. For example: “Opo seng di golek i pak?”. in that question, the S
want to know what the H look for.
Sometime, in case of great urgency or desperation, Javanese speaker used
bald on record where S‘s wanted to satify H‘s face was small, either because S was
powerful and didn‘t fear retaliation, or non- cooperation from H. For example;
“Seng apik yo dek!‖. The S asked her cousin to apply henna nicely on her hand.
The dominant type of politeness strategy used in directives during Javanese
wedding ceremony was positive strategy. The reason why Javenese applied it was
because they wanted to make hearers feel comfortable so that they would be willing
to do what speakers want without any pressure. For Javanese culture, they are
expected to use polite language when they want to request or order something to
people who have different in age, culture, and social status. That‘s why they have
to be as polite as possible. For example: “Sakdoronge ayok bareng-bareng muji
syukur “Alhamdullillah, karo tuhan yang moho suci lan maohi pengasih, lan
penyayang seng wes wenei kenikmatan karo kulo lan kue kabeh mulo ing wektu iki
iso ngompol nang omae bapak Somen”.
Based on the example above, the way the S did in performing positive
politeness was by including himself and the hearer as part of the act. He used an
inclusive ‗we‘ form when he really meant ‗you or me‘, to call upon the cooperate
asumption and thereby redress FTAs. In Javanese culture, the second person plural
pronoun ‗we‘ of address is an honorific form to singular respected or distant alters.
To show their possitive politeness in directive, they also use other address forms
such as ‗nduk‘ (daughter), ‗mamak‘ (mother), ‗yayuk‘ (older sister), ‗abang‘ ( older
67
brother), ‗dek‘ (younger sister). As a symbol of honor, they used ‗raden mas‘ to
address the bridegroom and ‗kesumaning ayu‘ to address the bride. For example:
“Nduk, rene mamak dulangi desek yo kue, wes bengi ngene orong mangan juga
(my sweat heart, here I feed you because you don‘t eat yet). When the S asks a
question, request or order, he also gives a reason why he wants to ask or request.
The occurrence of negative politeness in directives was low. Javanese
speakers seldom applied this strategy during wedding ceremony to avoid social
distance or awkwardness in the situation. The example of negative politeness; ―Sak
banjure, opo sampek kene masih eneng seng arep di takoni, Pak? (then, is still
there any question, Sir?”. We can see in that example that the S was threatening the
H‘s negative face which wanted to have freedom of action. The threat was the S
asked the H to stop the conversations indirectly. The speaker used ‗give deference‘
(Sir) to show his/ her respect to the hearer.
The percentage of off-record strategy in directive was the lowest strategy.
Off-record was used because they wanted the hearers to interpret what the speakers
meant. Javanese used satire to request to younger people. They used indirectness
and pretence in asking because they were ashamed to ask directly. The use of off-
record may cause a misinterpretation. That‘s why the occurrences of off-record
politeness in Javanese wedding ceremony were low. For example; “Ngene pak,
awan lan bengi, di tangisi karo anakku Dina Wagiani nganti betah nggone ngeleh,
nggone turu mungnunggu intok ngampil ujute kembar mayang utowo kasebut
kembang mocowarno sak kembaran. Mulo, aku kedarangan mengupati opo seng di
jalok karo anakku kui” (Sir, my daughter always cry all day, doesn‘t want to eat
68
and sleep because of her enthusiasm to have Kembar Mayang or Kembang Monco
Warno. I try to find what my daughter wants).
4.1.3 The Occurance of Politeness Strategies in Commisives
Table 4.3
The Percentages of Politeness Strategies in Commisives
No Types of Politeness Strategies Number Percent (%)
1 Bald – on record strategy 9 47.37%
2 Positive strategy 10 52.63%
3 Negative strategy - -
4 Off- record strategy - -
Total 19 100%
The Javanese used bald -on record in commisives because they wanted to
promise and agree with Hs‘ opinions directly. They didn‘t speak a lot to save time.
The example below shows that H expressed his agreement to the S briefly ‗yen
mengkono kulo manut wae‟.
For example:
Speaker : “Iyo, Insya Allah ijab kabul meniko bade katindakaken ing sasi besar
dintenipun Sabtu pon enjang tanggal 14 April 2012 saatipun jam
10.00 pagi” (Ijab kabul will be held on Saturday, 14th
April 2012 at
10.00 AM).
Hearer : ―yen mengkono kulo manut wae” ( Ok, I‘ll agree with you)
However, positive politeness was the dominant type. During wedding
ceremony, Javanese used this strategy to stress his agreement with H and therefore
69
to satisfy H‘s desire to be ‗right‘ or to be corroborated in his opinions. For example;
“Lantaran wes intok dino seng dipileh kanggoh keluarga kine, mulo kulo soko
calon keluarga besan setuju lan tetap melu opo seng arep dilaksanake” (Because
the girl‘s family already decided the day, as the man‘s family, we agree and follow
what to do)
Javanese also used this strategy to satisfy the hearers‘ wants by promising
them. The researcher also found that in promising someone, Javanese mixed their
language with Arabic ‗insyaallah‘ to show their religion identity as moslem. They
worried if they couldn‘t keep their promise. That‘s why they use ‗insyaallah‘. For
example; ―Injih buk. Insyaallah aku tindaake” (Yes, insya Allah, I‘ll do it).
Negative politeness and off-record strategies didn‘t occur in commisives
during Javanese wedding ceremony. They‘re not appropriate to be used in that
occasion. Javanese speakers didn‘t use off-record strategies to avoid ambigious
meaning of the utterances.
4.1.4 The Occurance of Politeness Strategies in Expressives
Table 4.4
The Percentages of Politeness Strategies in Expressives
No Types of Politeness Strategies Number Percent (%)
1 Bald – on record strategy 12 26.67%
2 Positive strategy 31 68.89%
3 Negative strategy 2 4.44%
4 Off- record strategy - -
Total 45 100%
70
Javanese applied bald-on record to express their feeling clearly and directly.
During the process of wedding ceremony, Javanese used these stategies to
welcome, to excuse, to thank and to praise of god. In welcoming, This use of bald
on record was oriented to face. It as an invitation to the hearer which feels reluctant
so that the hearer will feel less reluctant because of the invitation. This nicely
illustrates the way in which respect for face involves mutual orientation, so that
each participant attempts to foresee what the other participant is attempting to
foresee. The second sentence can be used as an offer e.g. ―Wa‟allaikum salam,
monggoh Pak!. In excusing, thanking, and praising, they showed their entreaties.
For examples:
1. “kulo nuwun, assalamualaikum” (excuse me, assalamualaikum)
2. “Matur nuwun” (thank you)
3. ―Amin.....amin” (may it be so)
Positive politeness was the dominant type of politeness strategy used in
expressives. The Javanese implied this strategy in expressing apology, thanks and
praise of God because they attempt to make hearers feel much respected. In
apologizing, they seem really regreet to their guilty and attempt to be closer with
addressee. It described the very polite attitude, e.g. ―Nangen sak durunge aku jalok
ijin bok menowo ono kesalahan, tindak tanduk lan kabeh kekurangan ngngone
nindaake acoro panggih temanten iki”. In thanking, they attempt to show their
respect and their simpathy of what the hearers did, e.g. ‗Alhamdullillah, matur
nuhun karo bapak Sumen seng susah-susah teko wenehi anteran sak monoakehe,
kulo sak kluarga ora bisa wenehi pinwales‟. Then, in praising of god, they showed
71
their faithfulness to Allah, e.g. ―Alhamdullillah, karo tuhan yang moho suci lan
maohi pengasih, lan penyayang seng wes wenei kenikmatan karo kulo lan kue
kabeh mulo ing wektu iki iso ngompol nang omae bapak Somen” (Alhamdullillah to
Allah, the most gracious and the most merciful for blessing me and you all so that
we can meet in the house of Mr. Somen).
However, The use of negative politeness was very low. Javanese seldom
used it during wedding ceremony because it‘s not polite in their culture. However,
It‘s used to apologize for doing an FTA. The S indicated his reluctance to impinge
on H‘s negative face and thereby partially redress that impingement. For instance;
―hanangeng sak durunge kulo jalok maaf mbok menowoh mengkoh ono kesalahan
toto kromo enggoh neh ngomong‖ (I want to applologize if there is a mistake in my
speaking). This strategy was also used to express the S‘s dislike. For instance;
“Mamak iki kok ngono sih ngomonge‖ (You shouldn‘t say like that, mom) . It
occured because of her want to have her fredom of action unhindered and her
attention unimpeded.
Javanese didin‘t use off-record strategy in expressives during the process of
Javanese wedding ceremony. It‘s not appropriate to be used in that occasion
because it may cause misinterpretation of someone‘s feeling.
72
4.1.5 The Occurance of Politeness Strategies in Declaratives
Table 4.5
The Percentages of Politeness Strategies in Declaratives
No Types of Politeness Strategies Number Percent (%)
1 Bald – on record strategy 4 33.33%
2 Positive strategy 8 66.67%
3 Negative strategy - -
4 Off- record strategy - -
Total 12 100%
Bald -on record strategy was used in cases of non-minimization of the face
threatening acts. In this case, Javanese wanted to declare something briefly to keep
maximum efficiency. For example, when Pameas represented the Bride saying “
Kakang mas sembah bekti kulo katur dumateng panjenengan ingkang bade kulo
suwitani”, the respond was “ tak tompo bektimu sebagai garwoku, nimas” (I accept
your respect as my wife). The answer declares briefly that he accept bride‘s respect.
It‘s applied to save time.
Positive politeness was the dominant type of politeness strategy when
Javanese declare something during wedding ceremony. It is used because they
avoid the hearers to be shocked with the declaration. They tried to minimize the
distance between them by expressing friendliness and solid interest in the hearers‘
need to be respected. For example; ―Iyo, Insya Allah ijab kabul meniko bade
katindakaken ing sasi besar dintenipun Sabtu pon enjang tanggal 14 April 2012
73
saatipun jam 10.00 pagi” (Ijab kabul will be held on Saturday, 14th
April 2012 at
10.00 AM).
Negative strategy was not used by Javanese speaker in Declaratives during
the process of Javanese wedding ceremony to maintain harmony between bride‘s
family and bridegroom‘s family.
Javanese didn‘t use off-record to avoid ambiguity and obscurity which may
cause a conflict between both families.
4.1.6 The Total of Politeness Strategies
Table 4.6
The Total of Politeness Strategies
No Types of Politeness Strategies Number Percent (%)
1 Bald – on record strategy 63 33.16%
2 Positive strategy 103 54.21%
3 Negative strategy 17 8.95%
4 Off- record strategy 7 3.68%
Total 190 100%
The participants of Javanese wedding ceremony applied all the types of
Politeness strategies. Positive politeness was the domintant type of Politeness
strategies in all of speech acts during Peningsetan, Midodaremi, Panggih and
Sungkeman. It‘s used because Javanese people always try to satisfy the hearer and
avoid conflicts with other people. They endeavor to maintain social harmony
74
between bride‘s family and bridegroom‘s family during wedding ceremony. They
also applied it to get closer to the hearer so there was no distance relationship
between them. Then, they used bald on record to keep maximum efficiency and
save the time. Whenever S wants to do the FTA with maximum efficiency more
than he want to satisfy H‘s face, even to any degree, he will choose the bald –on
record strategy. Javanese speakers seldom applied negative politeness to avoid
social distance or awkwardness between both famillies in the situation. They
seldom used off-record to avoid ambiguity and obscurity which may cause a
conflict between both families.
4.2 The findings
After analyzing the use of Politeness strategies in Javanese wedding
ceremony, the finding were as the following.
1. The participants of Javanese wedding ceremony used all politeness strategies
which are bald-on record, positive politeness, negative politeness and off-
record strategies. The most dominant type of politeness strategies used was
positive politeness strategy.
2. In applying speech acts during Javanese wedding ceremony, the participants
didn‘t use all politeness strategies. In commisives and declaratives, they didn‘t
apply negative politeness and off-record. In expressives, they didn‘t apply off-
record. however, in refresentatives and directives, they used all of politeness
strategies.
75
3. Javanese apply politeness strategy during wedding ceremony for some reasons.
Positive politeness was used because they endeavor to maintain social harmony
and solidarity between bride‘s family and bridegroom‘s family and avoid
conflicts with them. Then, they used bald on record to keep maximum
efficiency and save the time. Javanese speakers seldom applied negative
politeness to avoid social distance or awkwardness in the situation. They
seldom used off-record to avoid ambiguity and obscurity which may cause a
conflict between both families. In Javanese wedding ceremony, to utter some
speech acts, bride‘s kin and bridegroom‘ kin use some address forms as symbol
of honor. For example, as a symbol of honor which is addressed to the
bridegroom, they use ‗raden bagus‘, then to address the bride, they use
‗kesumaning ayu‘, in their utterances. The use of address forms has a superior
meaning. It means that bride and bridegroom are regarded with respect as a
king and a queen.
4.3 Discussion
After describing all the data found from the field, the researcher can
disscuss on:
1. The using of all politeness strategies in Javanese wedding ceremony.
According to Brown and Levinson (1987), there are four types of politeness
strategies which are Bald on Record, Positive Politeness, Negative Politeness, and
Off Record Strategy. During javanese weddding ceremony, especially in
Peningsetan, Midodaremi, Panggih and Sungkeman event, Javanese applied all
76
types of politeness strategies. Positive politeness was the dominant type of
politeness stategies used in those events. The second one was bald-on record. Then
negative politeness and off-record were the lowest. There are some ways in
applying positive politeness by Javanese. They notice of aspects of hearer‘s
condition (noticeable changes, remarkable possessions, anything which looks as
though hearer would want speaker to notice and approve of it). The second way is S
tries to show that S and H have a good relationship by using in- group identity
markers. He uses an inclusive ‗we‘ form when he really meant ‗you or me‘, to call
upon the cooperate asumption and thereby redress FTAs. In Javanese culture, the
second person plural pronoun ‗we‘ of address is an honorific form to singular
respected or distant alters. To show their possitive politeness in directive, they also
use other address forms such as ‗nduk‘ (daughter), ‗bopo‘ (father), ‗yayuk‘ (older
sister), ‗kakanda‘ ( older brother), ‗dek‘ (younger sister). As a symbol of honor,
they used ‗raden mas‘ to address the bridegroom and ‗kesumaning ayu‘ to address
the bride. Another way is Javanese used this strategy to stress his agreement with H
and therefore to satisfy H‘s desire to be ‗right‘ or to be corroborated in his opinions.
The way of performing bald-on record is by showing maximum efficiency or great
urgency or desperation. Another use of bald on record is oriented to face. Javanese
used these stategies to welcome, to excuse, to thank and to praise of god
They are some ways of performing negative politeness. The first is by using
hedge. It deals with question no make discussion to turn the attention to hedges. A
hedge is a particle, word or phrases those modifiers the degree of membership of a
predicate or noun phrase in a set. It‘s used to modify the force of speech act. The
77
second way is S threatens the H‘s negative face which wanted to have freedom of
action. The threat was the S asked the H to stop the conversations indirectly. The
speaker used ‗give deference‘ (Sir) to show his/ her respect to the hearer.
There are some ways of performing off record by Javanese. The first is
presuppose in which speaker forces hearer to search for the relevance of the
presupposed prior event. The second way is be ironic by saying the opposite of
what he means, again a violations of quality so that speaker can indirectly convey
his intended meaning, If there were clues that his intended meaning is being
conveyed indirectly. The third way is speaker understates what he/ she actually
wanted to say. In the case of a criticism, speaker avoids the lower points of the
scale, and in the case of a compliment, or admission, he/ she avoid the upper points.
2. There is no occurrence of negative politeness and off-record in some speech
acts.
When Javanese uttered representatives and directives, they used all
types of politeness strategies. However, In commisives, they didn‘t use
negative politeness and off-record strategies. In wedding ceremony, it‘s not
appropriate to use negative and off-record when you promise, swear, or agree
with somebody because it seems that you‘re not sure whether you can keep
your promise, or whether you really agree with them so that it may cause a
conflict between bride‘s kin and bridegroom‘s kin. In expressives, they didn‘t
use off-record strategy because it may cause misinterpretation of someone‘s
feeling. Then, negative strategy and off- record strategies were not used by
them in Declaratives. Negative strategy is not used by Javanese speaker in
78
Declaratives during the process of Javanese wedding ceremony to maintain
harmony between bride‘s family and bridegroom‘s family and they didn‘t use
off-record to avoid ambiguity and obscurity which may cause a conflict
between both families.
3. There are some reasons of using politeness strategies
Positive politeness was used because Javanese people always try to
satisfy the hearer and avoid conflicts with other people. They also applied it
to make both families get closer each other, so there was no distance between
them. They endeavor to maintain social harmony and solidarity in community
especially between both families. That‘s why Javanese usually can interact
and communicate easely with other ethnics.
The pattern of the politeness strategies used in Javanese are really
influenced by the Javanese concepts such as: tata krama, andhap-asor, and
tanggap ing sasmita (the language styles, humbling oneself while exalting
others, and being able to catch the hidden meaning). The Javanese cite
marriage as ideal examples of the value of 'Harmony', which Geertz translates
as 'traditionalised cooperation'. It means that Javanese interact with each
other, combine into a group, not just for the sake of group solidarity, but their
own material interests as well. The amount of hard work and expense that go
into holding such a ceremony would be backbreaking without the cooperation
of kin and neighbours. 'harmony' thus serves the purpose both of individual
material needs and social integration. It can be said that politeness of
Javanese people is influenced by their culture. They used bald on record to
79
keep maximum efficiency and save the time. Javanese speakers seldom
applied negative politeness during wedding ceremony to avoid social distance
or awkwardness in the occasion. They seldom used off-record to avoid
ambiguity and obscurity which may cause a conflict between both families.
4. There is a deviation about the use of Javanese speech levels in Javanese
society especially in Medan.
As we know that, based on Javanese culture, there are basically three
speech levels in Javanese (Poedjosoedarmo, 1979), namely Ngoko, Madya
and krama. Ngoko is lower level of Javanese speech that is used between
friends and close relatives and by persons of higher status to persons of
lower status, such as elders to younger people or bosses to subordinates. The
choice of Ngoko style would be regarded as rude, uneducated or impolite.
However, the fact is nowadays, some Javanese speakers in Medan use
Ngoko in wedding ceremony. By contrast, they use of Ngoko now is not to
show the impoliteness but to show intimacy or solidarity. The result of
interview recorded from participants, the researcher found that the reason
why Javanese in Medan use Ngoko is because they want to make all people
undertand they say. Ngoko is simplier to be understood than Krama or
Madya. Krama is not appropriate to be used again nowadays especially in
Medan. It belong to the priyayi, the elite Javanese group or Kraton people
and oldest people in Java.
Most of Javanese in Medan also switch or mix their language use
from Javanese to Indonesia and from Javanese to Arabic. The reason is
80
because people have more freedom in expressing themselves in Indonesian
than when they have to use Javanese. The daily interaction is more often
conducted in a mixture of Indonesian and Javanese, with Indonesian being
used on more formal occasions such as in classrooms, conferences, national
ceremonies, offices, and when talking to strangers or other Indonesians who
are not close. Thus the hierarchical social level can still be revealed through
the choice of words, phrases, or sentences used when people talk. Code-
switching from Javanese to Arabic is used to show their religion identity as
a moslem and to represent their obedience to God. Indeed it is difficult to
find Javanese people nowadays especially in Medan who speak pure
Javanese in their communication.
81
CHAPTER V
CONCLUSIONS AND SUGGESTIONS
5.1 Conclusions
The study concernced on politeness strategies used by the participants of
the Javanese wedding ceremony which aim at describing the utterances used by
the people who involve in that ceremony. Based on the analysis, the conclusions
were stated as the following.
1) All politeness strategies were used in Javanese wedding ceremony. They were
bald-on record, positive politeness, negative politeness and off- record
strategies.
2) The most dominant type of politeness strategies used in Javanese wedding
ceremony was positive politeness strategy. It was used because Javanese
people always try to satisfy the hearer and avoid conflicts with other people.
They also applied it to make both families get closer each other, so there was
no distance between them. They endeavor to maintain social harmony and
solidarity between them during wedding ceremony.
3) Negative politeness and off-record strategies were not used in some speech
acts which Javanese utteranced. In commisives and declaratives, they didn‘t
apply negative politeness and off-record. In expressives, they didn‘t apply off-
record. In applying some speech acts, bride‘s kin and bridegroom‘ kin use
some address forms as symbol of honor.
82
5.2 Suggestions
In relation to the conclusions, suggestions are offered as the following.
1) It is suggested that lecturers of sociolinguistics should give attention not only
to foreign cultures but also to the cultures of vernacular, especially Javanese
culture, to compare Javanese with other regional cultures
2) Futher research needs to be conducted to different cultural ceremony to enrich
the researchers and the reader knowledge in the field of politeness strategies.
3) The forms and the politeness strategies used in Javanese are really influenced
by the Javanese concepts such as: tata krama, andhap-asor, and tanggap ing
sasmita (the language styles, humbling oneself while exalting others, and
being able to catch the hidden meaning). It means that Javanese always try to
be polite in speaking with other people. So, It is suggested that we can adopt
the use of politeness strategies that Javanese use.
83
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APPENDICES
Appendix 1. The Picture of Javanese Wedding Ceremony
Oman Syahputra and Dina Wagiani
87
Picture 1
Peningsetan
Picture 2
Tarub Decoration
88
Picture 3
Midodaremi
Picture 4
Ijab Kabul
89
Picture 5
Panggih or Temu penganten
Picture 6
Wiji Dadi
90
Picture 7
Kacar Kucur or Tampa Kaya
Picture 8
Dahar Klimah or Dahar Kembul
91
Picture 9
Mertui
Picture 10
Sungkeman
92
Appendix 2. Transcript of Utterances in Peningsetan
Ucapan pihak lanang:
Assallamualaikum wr. wb.
―Permisi, Jalok ijin ngomong karo wong-wong tuo seng bener tak hormati lan poro
lawuh seng dimuliake. Sakdoronge ayok bareng-bareng muji syukur ―
alhamdullillah, karo tuhan yang moho suci lan maohi pengasih, lan penyayang seng
wes wenei kenikmatan karo kulo lan kue kabeh mulo ing wektu iki iso ngompol
nang omae bapak Somen. Mugo –mugo Seng gone ngumpul iki tetep intuk berkat
lan kaijinane. Ora lali wenei syalawat lan salam karo nabi kito
salalaahwaallahisalam, sak kluargo, poro sahabat lan pengikute ―allahumasolliallah
muhammad, wa ala ali muhammad. Mugo –mugo akehing kirim syalawat nan
salam kanggo lan desan keikhlasan kulo lan kue kabeh tetep intuk salfaateh ing
dunyo nanti ing akhirat. Wong-wong tuo seng bener-bener tak hormati lan porolawu
seng dimuliake . Kulo minongko wakil bapak Mutar kanggoh neruskeh opo seng di
omongkeh eng dino kepungkur masalah jejodohan anakku Ormansyah Putra karo
nak ayu Dina wagiani. hanangeng sak durunge kulo jalok maaf mbok menowoh
mengkoh ono kesalahan toto kromo enggoh neh ngomong. Lantaran wes intok dino
seng dipileh kanggoh keluarga kine, mulo kulo soko calon keluarga besan setuju lan
tetap melu opo seng arep dilaksanake. Kegandengan bab kui, mulo kulo marengi
bantuan ka‘ujud paribasan tiker elek, kain sak suek terus sak gengem beras, kelopo
sewawar, duit seperak, minongkoh syarat lan tak jarok bisa keterimo marang bapak
Somen kalau bungaheng ati. Monggoh diterimo, pak?‖.
93
Jawaban pihak wedok:
―Alhamdullillah, matur nuhun karo bapak Mutar seng susah-susah teko wenehi
anteran sak monoakehe. kulo sak kluarga ora bisa wenehi piwales. hanangeng kulo
pasrahke karo allah stw yang moho agung wenehi piwales kan akeh sopo
peparenging bapak Mutar sekuarga, Amin-amin y rabbal alamin‖.
Tanggapan pihak lanang:
―Matur nuwum podo-podo. sak banjure jalok katerangan kiro-kiro kapan lan
wektune seng arep nindaake ijab kabul anak-anak kito kui?. Sebab ono paribasan
―sak susah-susaheng ngaangon seribu kerbo, esek lebih susah momong anak wedok
siji, tumrab kebecian kanggoh keluargo. Kepi‘e pak?‖.
Jawaban pihak wedok:
―Iyo, Insya Allah ijab kabul meniko bade katindakaken ing sasi besar dintenipun
Sabtu pon enjang tanggal 14 April 2012 saatipun jam 10.00 pagi. Sak banjure
Insya Allah acara resepsi bade katindakaken minggu tanggal 15 April 2012.
Tanggapan pihak lanang:
―Iyo, matur nuwom. yen mengkono kulo manut wae. Mugo-mugo kabeh seng arep
di tindake bisoo kasembadan, luberono kanugerahan di hadohake songko bebolo‖.
Jawaban pihak wedok:
―Amin ya rabbal alamin, mugo- mugo acarane biso kasembadan seng apik. Sak
banjure, opo sampek kene, masih eneng seng arep di takoni, Pak? ―
Tanggapan pihak lanang:
―Piye iki bapak-bapak ibu-ibu sak rombongan? Opo masih eneng seng arep di
takoni meneh?‖.
94
Sak rombongan : ―ora eneng‖.
Tanggapan pihak wedok: ―Wes jelas kan Pak? Buk?‖.
Jawaban pihak lanang:
― jelas―(Sak rombongan).
―Yen menkono, kulo pikir seng diomongin wes paripurno, Pak. Wes ora eneng lagi
seng arep di takoni neng pihak lanang‖.
Pihak wedok :
―Yo wes pak, nek memang wes jelas. Bapak ibu sak rombongan, iki wes eneng
ombenan lan panganan sak enenge kanggo ngilanake roso ngelak lan ngeleh, mulo
di sumanggaake di ombeh lan di pangan, monggoh‖.
Sang uwese ngombeh lan mangan kue, mulo pihak lanang ngomong :
―Kulo sak rombongan ngaturke panuwun karo Bapak Somen. Kulo sak rombongan
wes disambut kanti bungaheng manah lan wes di wenehi sesuguhan panganan seng
enak, lan kulo sak rombongan rumongsoh ora biso wenehi piwales kabeh pepareng
soko Bapak Somen , hanamung kulo pasrah ke karo Gusti Kang Moho Agung
mugo wenehi piwales sak akeh-akehe kabeh peparenge Bapak Somen. Rehdene
wes cukup suwih enggone ngumpul iki kulo sak rombongan jalok pamet sebab isih
akeh kewajiban seng arep di tindaake lan sak baline kulo sak rombongan tansah
kendad panjalok ku. Mugo-mogo mengko acoro resepsine biso kasembadan di
adohnoh sambikolo. Semono ugo kulo jalok pangestu mugo -mugo kulo sak
rombongan selamet nganti omae dewe-dewe. Mbok menowo co*kop sak mene,
nggonku ngomong mbok menowoh ono kesalahan tindak tanduk nggonku ngomong
95
kulo jalok pangapuro karo Gusti Kang Moho Agung lan poro wong tuo sak kabehe.
Akhirukalam,Wassalamualaikum Wr.Wb‖.
Pihak wedok:
―Sami sami pak, kulo sak kaluargo ugo ngaturake panuwun sek akeh-akehe karo
keluargo Bapak Mutar sak rombongan. Kulo jalok pangapuro mbok menowo ono
kekurangane nggone pareng sambutan jagongan lan sesuguhan. Mbok menowoh
wes paripurno enggoheh ngomong lan kanggoh berkaheng ketemon iki, kulo jalok
karo bapak al –ustad H. Mangun, gelem mimpin dungo selamet, Semonggoh‖.
96
Appendix 3. Transcript of Utterances in Midodaremi
Tebus kembar mayang
Bapak Somen: ― Kulo nuwun, assalamuallaikum ―
seng dueni kembar mayang: ―wa‘alaiku*msallam, monggo Pak!‖
Pak somen : ―Arep takon, opo iki seng di jenengke kampung Marelan Pak? ―
seng dueni kembar mayang: ― nek ora kleru iki kampung Marelan pak. Opo seng di
golek i pak‖
Pak Somen:
― ngene pak, awan lan bengi, di tangisi karo anakku Dina Wagiani nganti betah
nggone ngeleh, nggone turu mungnunggu intok ngampil ujute kembar mayang
utowo kasebut kembang mocowarno sak kembaran. Mulo, kulo kedarangan
mengupati opo seng di jalok karo anakku kui.
seng dueni kembar mayang:
― yo ngono kulo dueni opo seng di karep ake kaujud kembang mayang utowo
kembang monco warno sak kembaran, anangeng kui duek‘e raden komo joyo lan
dewi ratih, opo panjenangan kuat sebab sarate abot, kepiye pak?
Bapak Somen:
―iyo , koyo ngopo abote kulo sanggup, abot-abote di sambat sebuti anak seng tak
tresnani lulusing batin ―
seng dueni kembar mayang:
―iyo, yen mengkono sarate keranjang pengareng-ngareng isen-isene kabeh
pepanengan ing jagad royo, banyu suci, pa ngorepan, lan duit seket ewu. ―
Kepiye pak? panjenengan sagah .Pak ?
97
Pak Somen:
― ya, iki tak wenekno sarate, monggoh di terimo?
Bebonananipun Kaujud :
- Kranjang isen - isenipun Kambil, gedang Rojo ,beras ,kuweh,bedak
pengilo,sisir,jarum,pisau ,bunga rampe dan kain putih
- Kutuk
- Degan
- Uang
seng dueni kembar mayang:
― ya, yen mengkono kembar mayang utowo kembang monco warno kui tak
wenekno mugo-mugo penjaloke Dina Wagiani iku kaleksanan. Lan, kulo jalok seng
gowo kembar mayam utowo kembang monco warno iku kuduh bocah seng eseh
gadis, lan seng eseh joko. Sakteruse mogo-mugo, mengko nank ayu Dina Wagiani,
ka‘apit poro widodari ing acoro panggih kemanten
Pak Somen: ―iyo, Insha Allah arep tak tindak ake. Matur nuwun‖
Ing wengi iki Ing ndalu midodareni poro sanak kadang kaluargo Bapak
Somen sampun makempal wonten ndalemipun Bapak Somen.
Dina‘s cousin : ―Yuk, iki wes dadi inai‘e, arek di enggeh sak iki opo mengko
bengi?‖
Dina : ―Iyo dek, makasih ya. sak iki wae lah‖.
Dina‘s cousin : ―Wes mangan yuk? Mangan desek wae, mengko ora repot‖.
98
Dina : ―Mau sore yayuk wes mangan. Ora opo-opo sak iki wae
nganggene‖.
Dina‘s cousin : ―Yo wes kalau ngono, aku enggoke yo sak iki yo?‖.
Dina : ―Iyo. Seng apik ya dek!. ati-ati yo, ojo belepotan‖.
Dina‘s cousin : ―Iyo yuk‖
Dina : ―Mengko elek kan aku isin‖.
Dina‘s cousin : ―yuk, kepiye perasaan riko, deg-deg kan ora?‖
Dina : ―Ya iyo lah, iki kan sekali sak umur oripku dek. Ya, doake ae moga
moga sesok lancar –lancar, ora eneng halangan opo-opo‖.
Dina‘s cousin : ―Aku pun arep ngusul golek bojo juga yuk. Doake yo yuk, men aku
cepet intok jodoh. Golek jodoh seng kepiye ya yuk? Pengene aku
intok seng apik, koyo, raine pun ganteng‖.
Dina : ―Sabar ae, mengko nemu iku riko, dek. Istilah ne, ―ora mlayu
gunung dikejar‖ dek. Nek wes jodohne, ora di golek‘i pun, mengko
teko‖.
Dina‘s cousin : ―Amin,,,amin..Kepiye yuk kok riko iso intok jodoh seng apik kek
abang iku?‖
Dina: : ―Yo wes mengko kue tak goleke seng kek ngono, nek memang kue
gelem‖.
Dina‘s cousin : ―Golekkan sek apik lah yuk‖
Dina : ―Iyo‖
Dina‘s mother : ―Nduk, rene mamak dulangi desek yo kue, wes bengi ngene orong
mangan juga‖.
99
Dina : ―Iyo mak,, iki aku sek nganggo inai. Yo wes Mak, tapi sak iti wae
ya mak. Lantaran aku isik warek. Ora selero aku mangan mak‖.
Dina‘s mother : ―Iyo, sak iti wae‖.
Dina : ―Oh ya mak,,wes di jokok opo orong mak kembar mayange?‖
Dina‘s mother : ―Iyo ewes lah, mau kan bapakmu seng rono‖
Dina : ―Jam piro sesok temu pengantene mak?‖
Dina‘s mother : ―Ditemukenya jam 11.00. Dadi wes ditemuke, langsung marhaban.
Dadi rampunge iku sak orong zuhur. Nah wes iku, kan ora eneng
masalah meneh, nerimok tamu pun enak‖.
Dina : ―Sesok, dadi ora mak wak atik teko? Ngomonge kan wak atik arep
teko?‖
Dina‘s mother : ―Iyo, pesawate kan nyampek medan jam 10.00. kiro-kiro paling
jam 11 san lah de‘e nyampek rene‖.
Dina : ―Oh,,,, bareng sopo wak atik ma?‖
Dina‘s mother : ―Wak atik wae lah,ongkose larang tenan, ora eneng lah duite‖.
Dina : ―Iyo lah mak, aku pun ngerti. Wes gelem teko ae de‘e, wes syukur
alhamdulillah kan. Oh iyo mak, si putra nandi mak? Wes mangan
orong ya? Kasihan tenan de‘e, dari awan wes bantu-bantu‖.
Dina‘s mother : ―Iku de‘e di luar ngomong-ngomong karo bapakmu lan poro wong
–wong tuo. wong-wong seng arep kenduri pun masih sitik seng teko,
Dadi kendurine orong iso lah di mulai. Wong nang kene podo
direktur kabeh, podo ora eneng lah waktune‖.
100
Dina : ―Mamak iki kok ngono sih ngomonge. Lah iki pun masih jam piro
loh mak, sedilok neh pasti teko‖.
Dina‘s mother : ―Nduk,, apik-apik lah kue dadi bojone mengko, seng akur –akur
wae rumah tanggamu. asal eneng masalah opopun, harus di
musyawarake karo wong tuwo. ojo gaduh-gaduh kue karo bojomu.
Wong berumah tangga itu, abot sanggane. Nak kue enggak sabar-
sabar, ya abis lah, hancur semuane. Ikulah kata-kata wong tuwo seng
kue harus inget. Mugo-mugo gusti allah, meridhoi rumah tanggamu
Dina : ―Iyo mak, opo seng mamak saranke mau, aku inget. aku pun
pengene rumah tangga ku apik-apik wae mak, langgeng sampek tuo‖.
Dina‘s sister : ―Uda selesai yuk? bidan penganten ne wes teko‖.
Dina : ―Oh wes dek, suruh masuk ae‖.
Dina‘s sister : ―Iyo yuk‖.
Pameas : ―Wes rampung kan? Wawak arep ngias kamare desek‖.
Dina : ―Wes wak‖. Kok sui tenan tekone wak?
Pameas : ―Wawak tadi eneng kerjaan nang kawinanne uwong nduk, jadi baru
jam saiki iso teko nang kene. Oya, Tolong yo disingkirke desek nduk
barang-barang seng ora penting ben kamare enggak semak‖.
Dina : ―Iyo wak, aku jalok sek adekku mindahin iki‖. Dek tolongin yayuk
yo angkatin barang iki‖.
Dina‘s sister : ―iyo‖.
Dina : ―Makasih yo dek‖.
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Appendix 4. Transcript of Utterances in Panggih
Dipimpin oleh Bidan Temanten:
Assalamualaikum Wr.Wb
Pertama-tama, marilah kita panjatkan puji dan syukur ke khodirat Allah SWT
hingga kita bisa sama-sama hadir di kediaman Bapak Somen dan ibu Tumini
sekeluarga. Tidak lupa kirim sholawat dan salam kepada Kanjeng Nabi Rasul
Muhammad SAW, para keluarga, sanak famili dan para pengikutnya.
‗Allahusholiala Muhamad ,Waala ali Muhammad ―. Disini hajat bapak dan ibu
menikahkan dan mengawinkan putrinya Dina Wagiani dengan Oman Syahputra.
Selanjutnya saya akan melaksanakan acara temu penganten dalam bahasa Jawa.
Saya harap Bapak atau ibu dapat memakluminya.
Bapak-bapak utawi Ibu-ibu lan poro rawuh seng kinurmatan kulo minongko wakili
bapak Somen arek nindaake acoro panggih temanten tumrappe kabudayan Jowo,
nangen sak durunge kulo jalok ijin bok menowo ono kesalahan, tindak tanduk lan
kabeh kekurangan ngngone nindaake acoro panggih temanten iki. Poro wong tuo
seng di tuake seng bener-bener tak bekteni lan poro rawuh seng di muliaake .
Rehdene wes ditindaake nggone metang-metung dino seng wes dipilih nggone arep
daup ake putro lan putrine seng wes wektune bangun bebrayan , yo kui raden bagus
Ormansyah Putra daup karoh kesumaning ayu Dina Wagiani.
102
Bissmillahirohman irohhim.
Acoro sepisan Balangan sirih temanten kekalih minongko perlambang yento
temanten kekalih sami sami nampi katresnan kang saktuhu.
―Kacar kucur tunggal sedapur yen bengi tunggal sekasur njih meniko daupipun Si
penganten raden bagus Oman Syahputra putranipun bapak Mutar kalian
kesumaning ayu Dina Wagiani putrinipun bapak Somen.
Dele kawak ,kacang kawak isih luwih kawak Sri penganten kekalih kaseksen Gusti
kang moho welas lan asih kairing poro widodari sak keti kurang siji kang jangkepi
sri penganten ugi kaseksen poro Nabi ugo poro wali ,mugi-mugi pinaringo
kanugrahan semanteno ugi poro sanak kadang tansyah derek mangayu bagio
dumateng sri penganten kekalih ngenipun bebrayan mugi-mugi sageto dados
kaluargo ingkang atut runtut ngantos kaken-keken lan ninen-ninen kaseksenono
poro bapak ibu lan sedayanipun.‖
Sak lajengipun pengantin kkulong nggandeng astanipun penganten putri mlampah
ngiteri kaen panjang kaping tigo kairing kembang moncowarno sak kembaran.
Sak sampunipun mlampah ngiteri kaen panjang kaping tigo katindakaken njih
meniko :
Suku tengen ki penganten mijak tigan wonten sak jeruning lumpang kaapit alu,―
meniko minongko simbul pecahipun tigan pramilo pecahipun pamikiran penganten
kekalih lan mitayani hangrampungi gawe ―.
Pengantin putri mbasuh utawi nyuci suku tengen pengantin kkulong, minongko
perlambang bektinipun kang garwo tumrap pemimpin kaluargo Saksampunipun
penganten putri mbasuh sukunipun penganten kkulong. Penganten putri ngendiko ―
103
Kakang mas sembah bekti kulo katur dumateng panjenengan ingkang bade kulo
suwitani. Pengantin kkulong sinambi tangan kekalih naling bahu pengantin putri lan
Paring wansulan ―tak tompo bektumu sebagai garwoku nimas, ora liwat tampanono
Tresnanipun kakang nimas ?‖
―Bapak –bapak lan ibu –ibu ugi poro rawuh ingkang minulyo pangih temanten
meniko kairing njih meniko kembar mayang utawi kembang moncowarno sak
kembaran meniko minongko perlambang utawi sinebat kalfataru‖. Aklajengipun,
Kang pungkasan Sri Penganten dipun gendong kalian bopo biyung kajujukaken
wontening kursi Dampar kencono.
104
Appendix 5. Transcript of Utterances in Sungkeman
Dipimpin oleh Bidan Temanten:
Bapak- bapak lan ibu- ibu semua, sebentar lagi penganten akan melaksanakan acara
sungkeman yaitu penganten lelaki dan putri memberikan penghormatan kepada
kedua orang tua mereka.
Sakderengipun sungkeman ki pengantin paring kendi dumateng pengantin putri
isinipun arto lan sadoyo polowijo minongko perlambang yento pemimpin
kaluargo ingkang batos pangpojiwo lan pawestri meniko minongko pendaringane
kaluargo.
Sungkeman pengantin kepada orang tua dari pihak wanita :
Bapak ibu, Ing wanci meniko kulo bade bangun bebrayan. Kang putro ngaturaken
sembah bekti lan panuwun kang tanpo pepindah Sabab Bapak lan Ibu sampun
ngulowentah kang putro wiwit alit ngantos akhir dewoso., pramilo kulo suwun
idhi palilahipun sarto pandonganipun supados genipun kulo bebrayan tansyah
atut runtut ngantos nini hamintuno ―
Orang tua Pengantin wanita :
―Ger Anakku sak kloron, Sembah bektimu wes tak tompo. Ora liwat pangestuku
tampanono yo ngger. Bapak lan ibu tansyah kendat nggone nyeyuwun marang Gusti
kang akaryo jagat. Mugo-mugo nggonmu bebrayan ing tembe winengkuo
karahayon lan dadilah tulodo kang becik tumrapno wong bebrayan. Mung welingku
ger ojo kendat anggomu caket lan nyenyuwun marang Gusti Kang gawe urip mulo
ojo lali ngonmu nindak ake sholat Limang wektu yo ngger ―
Penganten: ―Injih ,buk. Insyaallah kulo tindaake. Matur nuwun Bapak lan ibu‖.
105
Sungkeman pengantin kepada orang tua dari pihak pria :
―Restuilah aku anakmu ini romo lan ibu. Doakanlah kami mudah-mudahan
dipanjangkan jodoh kami, dimurahkanlah rezeki kami lan dikaruniakanlah kami
anak-anak yang baik lan soleh. Ibu lan romo, Ampunkanlah dosa-dosaku yang telah
lalu baik yang disengaja maupun yang tak disengaja. Ampuni aku bu, ampuni aku
romo bilamana ada kesalahan maupun kehilafanku‖.
Orang tua Pengantin pria :
―Anakku tercinta, bapak lan ibu wes ngerestui kalian berdua. Bapak lan ibu sebage
wong tuo hanya iso doake seng terbaek buat kalian. Mugo-mugo kalian iso jadi
keluargo shakina, mawadah lan warahma‖.
Penganten :
―Matur nuwun Bapak lan ibu atas doane. Insyaallah kami akan berusaha menjadi
keluargo shakina, mawadah lan warahma.
106
Appendix 6. Interview transcripts
Interview with Mr Poniman on 20th
March 2012
Writer : Maaf sebelumnya pak saya meminta waktu bapak sedikit untuk
interview mengenai keikutsertaan Bapak dalam proses
pernikahannya bang Oman anaknya pak Mutar khususnya dalam
acara peningsetannya.
Informant : Oh iyo ora opo-opo takon wae seng arep ditakonke
Writer : Bapak uda berapa kali pak diminta berbicara mewakili orang
dalam proses pernikahan adat jawa?
Informant : Yo wes sering tenan lah, wes teko biyen, yen wong –wong kene
arep ngelamar, hanteran, utowo arep rembukan karo pihak besan
ngenai pernikahan anak‘e, yo Bapak iki seng di jalok kanggoh
mewakili. Bapak kan nang kene dianggep sesepuh seng ngerti seluk-
beluk‘e adat jowo. Dadi, biasane Bapak yang dijalok‘i tolong gae
wakili.
Writer : Kita kan tahu Pak kalau bahasa Jawa itu ada 3 levelnya; ngoko,
madya, dan kromo. Jadi, biasanya bahasa apa yang Bapak gunakan
setiap mewakilkan orang? Pake ngoko, madya atau kromo?
Informant : Kadang kudu disesuaike karo keluargo besane. Iku tergantung podo
usia lan status sosiale de‘e. nek seng ngomong teko pihak besane iku
sesepuh seng usiane luwih tuo lan status sosialnya duwor, yo biasane
kulo ngomonge nganggoh bosoh Jowo halus, krama atau Madya.
107
tapi, kadang kulo delok desek boso seng de‘ene kanggoh. Yen,
deweke mulai omongane nganggoh ngoko yo kulo kudu jawab gae
ngoko jugo.
Writer : Itu memang sudah keharusan ya pak?
Informant : Yo sakbenere yen kita ngikutin adat jowo yo panceng kudu
ngono.Contohne yen kita asale dari level ngisor, arep ngomong karo
uwong seng levele podo karo kita, yo kita kudu nganggoh boso
ngoko. Tapi yen kita arep ngomong karo seng levele duwur, yo kita
kudu nganggoh madya utowo kromo. Yen orah ngono, kita dianggep
orah sopan. Yen wong koyo arep ngomong karo wong bioso, de‘e
orah oleh nganggoh kromo, kudu nganggoh ngoko gae hormati lawan
bicarane. Yen de‘e ngomong karo uwong seng derajate duwur koyok
de‘ene, yo de‘ene nganggo kromo.
Writer : Jadi gimana pak, kalau dari pihak besan tidak ngerti bahasa jawa
krama. Karna seperti yang kita tahu sekarang, orang-orang jawa di
Medan tidak tahu itu.
Informant : Yo koyok Bapak omong mau. Yen pihak de‘ene gawe ngoko, yo
kita gawe ngoko ae. Seng penting kita kudu nyesuaike ae karo sopo
kita ngomong. Yen panceng keluargo si besan ora ngerti boso Jowo,
yo kita gawe bahasa indonesia ae ben luwe enak. Sebab saiki orah
kabe wong Jowo iso boso Jowo. Dadi, kita kudu makhlum.
Writer : Oh, gitu ya pak. oh ya pak, waktu acara hantaran waktu itu gimana
cara bapak menyerahkan barang-barang hantaran kepihak wanita.
108
Informant : Sebelum nyerahke barang-barang hantaran iku, Bapak ngucapin
kata sambutan desek ke keluargo wedok ben sopan, ben pihak kono
ngroso di hargai. Dalam sambutan kuwi, Bapak ngutarakke maksud
kedatangan keluargo kene nang omahe Pak Somen.
Writer : Seperti yang saya liat , sepertinya acaranya itu kekeluargaan sekali
ya pak?
Informant : Yo kudu ngono. Kita kan arep nyatukan rong keluargo seng bedo
gone ikatan perkawinan, dadi ben hubungan iku makin cerek, yo kito
anggaplah keluargo de‘e iku koyok sedulur dewe ben de‘ene iso
terbuka ngutarake maksudte sesuai keinginane. Yen mengkoh
ngomonge terlalu formal, wedine iku makin gawe jarak antara pihak
keluargo wedok lan keluargo lanang. Dadi mengko iso nimbulke
kesungkanan karo masing-masing pihak kanggo ngutarakne
maksudte. Kanggoh ngadakne acara perkawinan, seng penting iku
kita iso nyiptake keharmonisan, kerukunan, solidaritas antoro kedua
belah pihak, ben kabeh pihak iso podo bantu kelancaran acarane.
Pihak keluargo lanang pingine turut membantu keperluane
keluargone wong wedok. Dadi, yen orah ono gotong royong seng
apik, yo mengko iso susah.
Writer : Oh ya pak, saat itu Bapak juga beberapa kali menggunakan
pribahasa atau kalimat berkonotasi tertentu untuk mengutarakan
maksud bapak. Contohnya waktu bapak menerahkan barang-barang
109
srah-srahan, Bapak bilang bahwa hantarannya berupa tiker elek, duit
seperak, dan lain –lain, kalau boleh tahu, itu kenapa ya pak?
Informant : Oh, iku cuman dinggoh nyegerkan suasana aye ben iso nyantai, ora
terlalu tegang. Yo Bapak pengene wong iku nafsirke dewe maksudte
Bapak. Bapak yakin pasti wong iku eroh maksudku.
Writer : Oh, begitu ya pak. nah, pada saat bapak menanyakan tentang kapan
rencana tanggal pernikahannya, seingat saya pak somen itu ternyata
telah menentukan tanggalnya. Apakah dari pihak keluarga pria nya
merasa keberatan pak atas penetapan tanggal itu?
Informant : Ora, kami ora ngroso keabotan. Pestane kan diadane neng oma‘e
seng wedok, dadi pihak lanang nyerahke putusane karo pihak wedok
ae. Tanggal piro ae yo kami setujuh- tujuh ae. Kami pingine keluargo
wedok seneng dadi ora masalah soal tanggal iku. Seng penting, yen
enek iso dibantu, kami pasti bantu.
Writer : Dalam beberapa kalimat juga, ada saya perhatikan bapak itu
menjawab secara langsung pertanyaan dari pihak wanita itu dengan
singkat, tegas dan tanpa basa-basi. Apakah menurut Bapak itu sedikit
tidak sopan pak?
Informant : Yo orah, Kita kan wes eroh yen waktune iku terbatas, karna acara
srah-srahane iku dienek‘ne bengi. Dadi wajar yen enek omongan
seng orah perluh diomongne panjang lebar gae ngirit wektu.
Writer : Oh, jadi maksudnya itu hanya untuk mempersingkat waktu ya Pak
dan mereka pun uda paham soal itu.
110
Informant : Yo ngono, wong situasine koyok ngono. Wong jowo kuduh sopan
nek ngomong karo wong, dadi ora mungkin nek wong iku iso terang-
terangan nunjukke ketidaksopanane. Paling-paling, nek wong iku
enggak suka, wong iku ngomonge secara enggak langsung. Ora nang
acara perkawinan ae, nang berboso sehari-hari pun kita kuduh sopan
ben tercipta penguripan seng dame, rukun karo wong-wong laene.
Writer : Oh, kalau begitu terimah kasih ya pak atas waktu yang bapak
luangkan untuk interview ini. Matur nuwun pak atas informasinya
Informant : Sami-sami
111
Interview with Mrs Misiem on 20th
March 2012
Writer : Sudah berapa lama wak, wawak jadi bidan manten?
Informant : Yo wes lama tenan. wes hampir 25 tahun.
Writer : Seperti yang kita tahu nih wak, ada beberapa tahapan dalam
pernikahan adat jawa, dari mulai Lamaran, Peningsetan, Tarub
Decoration, Nyantri, Siraman, Ngerik, Midodaremi, Ijab, Panggih ,
Wiji Dadi, Kacar Kucur, Dahar Klimah, Mertui and Sungkumen.
Wawak diikutsertakan dalam tahapan yang mana saja wak?
Informant : Kalau lamaran dan peningsetan itu orah butuh bantuan wawak. Tapi
kalau Tarub Decoration, Siraman, Ngerik, Midodaremi, panggih
sampek Sungkumen, pokokne sampek pestane slesai , iku semuane
pasti wawak yang ngurus. Pokok‘e dari mulai malam sebelum pesta
sampek pestane berakhir wawak lah yang ngurusin keperluane si
penganten dan mimpin acara adate.
Writer : Jadi wak pada saat malam midodaremi itu apa tugas wawak?
Informant : Malam iku yo wawak ngerikin bulu halus di keninge seng wedok
gae persiapan acara temu pengantin, skalian ngiyas kamar mantene
sama ngiyas pelaminane. Yo enggak wawak ae yang repot, kluarga si
wedok juga repot ngurusin kembar mayam gae acara panggih
penganten. Para gadis nyiapin inai untuk si penganten.
Writer : kenapa wak pada saat malam midodaremi itu pengantin wanitanya
tidak diperbolehkan tidur wak sampai jam 12 malam?
112
Informant : Menurut kepercayaane wong jowo, waktu malam midodaremi iku,
bidadari teko nang omah‘e si penganten wedok gae berkahi si wedok
ben mengko waktu acara pestane, si wedok iso kelihatan cantik
koyok bidadari dari langit. Jadi, si wedok ora ole turuh sebelum jam
12. Makane kadang kalau kita delok pengantin wedok di pelaminan,
raine lebih cantik dari biasane.
Writer : Wak, pada malam midodaremi saya liat Bapak Somen menebus
Kembar mayang dari si pembuatnya. Apa sih wak pentingnya
kembar mayang itu?
Informant : Kembar mayam diperluin pas acara temu penganten. iku
melambangkan keperjakaan dan keperawanan si penganten seng
artine si penganten bukan istri ataupun suami wong lain. Makane
seng gowo kembar mayam iku waktu acara nemokkan yo uduk seng
masih gadis atau perjaka. Isi dari kembar mayam punya arti dan
harapan sendiri; contohne Janur kuning yang artinya bijaksanalah
penganten berdua, Anak gedang rojo artine kalau penganten menjadi
raja sehari semalam maka didampingi bidadari empat puluh bidadari,
Godong andong artine tolak bala yaitu penganten dijauhkan dari
segala mala petaka, Keris artine penganten dapat mempunyai
ketajaman pemikiran, Manukan artine Bahwa pengantin memiliki
semangat mencari kehidupan siang dan Malam, Pecutan artine
penganten bersemangat dan bersikap sungguh-sungguh menjalankan
segala kewajiban berumah tangga , yang terakhir iku Walangan
113
artine berumah tangga itu banyak cobaan dan rintangan jadi si
penganten harus dapat berpikir dengan baik dan bijaksana.
Writer : Wak, apa ucapan semua dukun manten dalam mimpin acara temu
penganten itu selalu sama?
Informant : Yo orah lah, iku tergantung dukun mantenne masing-masing.
Dukun manten kan eneng ciri khasne masing-masing.
Writer : Wak,, waktu acara panggih nya si Dina, saya liat itu acaranya sakrar
sekali ya wak. Apa memang adat jawa itu seperti itu.
Informant : Yo uduk ngono, acara panggih itu umpamane nemokkan si raja dan
ratu, jadi memang acarane kudu sakrar sambil diiringi musik jawa.
Bahasane pun kebanyakan bahasa Jowo Kromo biar suasana adat
Jowone itu lebih terasa.
Writer : Ya wak,, saya liat banyak sekali kata-kata keratonnya. Contohnya
untuk menyebut nama pengantin pria dan wanita, wawak
menggunakan; raden bagus, kakang mas, nimas, kesumaning ayu dan
lain-lain. Itu apa menunjukkan kesantunan orang jawa juga ya wak?
Informant : Yo pastilah, iku kan nunjukke bahwasane kita sangat menghargai
mereka dan menganggep mereka iku koyok raja dan ratu dalam pesta
iku.
Writer : Apa saja yang wawak lakukan dalam acara panggih itu wak?
Informant : Yo wawak mengarahkan dan memimpin tata cara seng harus
dijalanin penganten pria dan penganten wanitane. Sesudah ijab kabul,
penganten dirias nganggoh pakean kesatria. Penganten Pria di
114
ungsikan agak jauh dan diiring bapak ibunya dan didampingi oleh
sanak saudara, jalannya si penganten diiringi musik Kebo Giro. Lalu
dilanjutin acara temu penganten dipintu masuk teratak. Nah masing-
masing penganten diapit karo wong seng gowo kembar mayang. abis
iku lah berlanjut acara Wiji Dadi, Kacar Kucur, Dahar Klimah,
Mertui and Sungkumen.
Writer : Wak, matur nuwon ya atas informasinya
Informant : Yo, sama-sama
115
Interview with Mr Somen on 21st March 2012
Writer : Pak, saya ingin menanyakan tentang acara peningsetan atah srah-
srahan yang bapak adakan atas pernikahan anak Bapak si Dina.
Gimana menurut bapak tentang situasi pada waktu itu Pak?
Informant : Oh, Bapak roso situasine apik tenan. Pihak lanang sopan tenan nang
omahku, nganterke hantaran seng akeh lan iso ngikuti opo
kepinginane pihak kene. Dadi, Bapak roso keluargo kono cukup
ngargai keluargo Bapak.
Writer : Pada saat itu kan ada pembicaraan tentang tanggal pernikahannya
pak. apa tanggal itu sudah disepakati secara bersama sebelumnya
dengan pihak keluargo pria pak?
Informant : Oh, sak benere tanggal kuwi ngerupakan kesepakatan pihak kene.
Sak durunge Bapak wes ngutarake yen kami pengen acarane
dilaksanake tanggal semono. Dadi waktu pihak lanang nakoke, yo
Bapak jawab podo karo opo seng Bapak pingine. Nyatane pihak
lanange yo setujuh ae. Bapak roso wong iku ora keberatan karo
tanggal kuwi sebab memang wes dari awal mereka nyerahke
keputusane karo keluargo kene.
Writer : Apakah bapak rasa itu tidak melangkahi keluargo pria pak?
Informant : Bapak roso Bapak ora ngelangkahi keluargo wong iku. Penyampean
Bapak kan cukup sopan lan ora maksa sama sekali. Kalaupun waktu
iku Bapak Mutar ora setujuh, pasti kita rembukan meneh. Tapi
116
nyatane yo keluargo Pak Mutar setujuh ae, iku artine de‘e ora
mempersalahke.
Writer : Oh begitu ya pak. gimana pak kira-kira menurut bapak pembicaraan
waktu acara itu sudah cukup kekeluargaan ya Pak.
Informant : Iyo, Bapak roso cukup kekeluargaan. Dari awal Bapak Mutar teko
nangoma kene, kami nyambute anget koyok dolor dewe. Kami
pingine rong belah pihak iso jadi dolor seng apik. Perkawinan iku ora
cuman yatukke lanang lan wedok ae, tapi juga nyatukke keluargone.
jadi seiso mungkin keluargo kene ngusahain deketin diri karo pihak
lanang dengan tetep jogo kesantunan.
Writer : Sekarang, saya ingin menanyakan tentang malam midodaremi.
waktu itu saya kan juga sempat melihat Bapak sewaktu meminta
kembar mayam kepada si pembuatnya. Saya liat ada keunikan dalam
proses pengambilan kembar mayamnya. Bisa bapak ceritakan kenapa
Bapak tidak meminta secara langsung aja Pak?
Informant : Oh, iku kan cuman untuk indahin boso ae. Ben Bapak iku nafsirke
dewe kepingine aku. De‘e wes eroh nya iku maksudte.
Writer : Bagaimana pak dengan syarat yang diminta bapak itu untuk nebus
kembar mayangnya? apa bapak merasa keberatan?
Informant : Yo orah, memang wes adate ngono kok. Teko biyen Bapak pun wes
ngerti soal iku, dadi ora jadi masalah meneh. Sebab memang Bapak
butuh, yo dituruti ae lah. Seng gowo pun ora iso sembarangan, kudu
seng esek gadis utowo perjoko.
117
Writer : Selama proses pernikahan itu berlangsung, sering sekali ya Pak
ditemukan pengunaan bahasa Arab yang dibarengi bahasa bahasa
Jawa. Apakah hal itu sudah tradisi Pak?
Informant : Sak benere iku uduk tradisi. Iku cuman bentuk ketaatan kita karo
allah ae. Sebab memang okeh wong jowo seng agamane islam, jadi
iku iso nunjukan identitas kita sebagai muslim.
Writer : Pak terima kasih atas waktu yang bapak luangkan untuk interview
ini. Matur nuwun ya Pak.
Informant : Yo, ora opo-opo
118
Appendix 7. Realization of Types of Politeness Strategies In Peningsetan Event
No Speech Acts Type of Politeness Strategies
Bald -on
record
Strategy
Positive
Strategy
Negative
Strategy
Off-
record
Strategy
1 Representatives
√
√
√
√
√
1) Kulo minongko wakil bapak
Mutar kanggoh neruskeh opo
seng di omongkeh eng dino
kepungkur masalah jejodohan
anakku Ormansyah Putra karo
nak ayu Dina wagiani.
2) Kegandengan bab kui, mulo kulo
marengi bantuan ka‘ujud
paribasan tiker elek, kain sak
suek terus sak gengem beras,
kelopo sewawar, duit seperak,
minongkoh syarat lan tak jarok
bisa keterimo marang bapak
sarwidi kalau bungaheng ati.
3) ora eneng
4) wes jelas
5) Yen menkono, kulo pikir seng
119
diomongin wes paripurno, Pak
6) Wes ora eneng lagi seng arep di
takoni neng pihak lanang.
7) Yo wes pak, nek memang wes
jelas
8) Bapak ibu sak rombongan, iki
wes eneng ombenan lan panganan
sak enenge kanggo ngilanake
roso ngelak lan ngeleh
9) Sebab ono paribahasa ―sak susah-
susaheng ngaangon seribu kerbo,
esek lebih susah momong anak
wedok siji, tumrab kebecian
kanggoh keluargo.
√
√
√
√
2 Directives
√
√
1) Permisi, Jalok ijin ngomong karo
wong-wong tuo seng bener tak
hormati lan poro lawuh seng
dimuliake.
2) Sakdoronge ayok bareng-bareng
muji syukur ―alhamdullillah, karo
tuhan yang moho suci lan maohi
pengasih, lan penyayang seng
120
wes wenei kenikmatan karo kulo
lan kue kabeh mulo ing wektu iki
iso ngompol nang omae bapak
Somen.
3) Ora lali wenei syalawat lan salam
karo nabi kito
salalaahwaallahisalam, sak
kluargo, poro sahabat lan
pengikute ―Allahumasolliallah
muhammad, wa ala ali
Muhammad‖
4) Monggoh diterimo, pak?
5) Sak banjure jalok katerangan
kiro-kiro kapan lan wektune seng
arep nindaake ijab kabul anak-
anak kito kui?
6) Sak banjure, opo sampek kene
masih eneng seng arep di takoni,
Pak?
7) Piye iki bapak-bapak ibu-ibu sak
rombongan? Opo masih eneng
seng arep di takoni meneh?
8) Wes jelas kan Pak? Buk?
√
√
√
√
√
√
121
9) Mulo di sumanggaake di ombeh
lan di pangan, monggoh.
10) Mbok menowoh wes paripurno
enggoheh ngomong lan kanggoh
berkaheng ketemon iki, kulo jalok
karo bapak al –ustad H. Mangun
gelem mimpin dungo selamet,
Semonggoh.
11) Kepi‘e pak?
12) Rehdene wes cukup suwih
enggone ngumpul iki kulo sak
rombongan jalok pamet sebab
isih akeh kewajiban seng arep di
tindaake lan sak baline kulo sak
rombongan tansah kendad
panjalok ku.
13) Semono ugo kulo jalok pangestu
mugo-mugo kulo sak rombongan
selamet nganti omae dewe-dewe.
√
√
√
√
3 Commisives
√
1) Lantaran wes intok dino seng
dipileh kanggoh keluarga kine,
mulo kulo soko calon keluarga
122
besan setuju lan tetap melu opo
seng arep dilaksanake.
2) yen mengkono kulo manut wae
√
4 Expressives
√
√
√
√
√
1) Assallamualaikum wr. Wb
2) Alhamdullillah, karo tuhan yang
moho suci lan maohi pengasih,
lan penyayang seng wes wenei
kenikmatan karo kulo lan kue
kabeh mulo ing wektu iki iso
ngompol nang omae bapak
Somen.
3) Mugo –mugo Seng gone ngumpul
iki tetep intuk berkat lan
kaijinane.
4) Mugo –mugo akehing kirim
syalawat nan salam kanggo lan
desan keikhlasan kulo lan kue
kabeh tetep intuk salfaateh ing
dunyo nanti ing akhirat.
5) Wong-wong tuo seng bener-bener
tak hormati lan porolawu seng
dimuliake .
123
6) hanangeng sak durunge kulo
jalok maaf mbok menowoh
mengkoh ono kesalahan toto
kromo enggoh neh ngomong
7) Alhamdullillah, matur nuhun karo
bapak Mutar seng susah-susah
teko wenehi anteran sak
monoakehe, kulo sak kluarga ora
bisa wenehi piwales
8) Hanangeng kulo pasrahke karo
Allah swt yang moho agung
wenehi piwales kan akeh sopo
peparenging bapak Mutar
sekuarga, amin-amin y rabbal
alamin
9) matur nuwum podo-podo
10) Iyo, matur nuwom
11) Kulo sak rombongan
ngaturke panuwun karo Bapak
Somen.
12) Kulo sak rombongan wes
disambut kanti bungaheng manah
lan wes di wenehi sesuguhan
√
√
√
√
√
√
√
124
panganan seng enak, lan kulo sak
rombongan rumongsoh ora biso
wenehi piwales kabeh pepareng
soko Bapak Somen , hanamung
kulo pasrah ke karo Gusti Kang
Moho Agung mugo wenehi
piwales sak akeh-akehe kabeh
peparenge Bapak Somen.
13) Mugo-mogo mengko acoro
resepsine biso kasembadan di
adohnoh sambikolo.
14) Mugo-mugo kabeh seng arep di
tindake bisoo kasembadan,
luberono kanugerahan di
hadohake songko bebolo
15) Amin ya rabbal alamin, mugo-
mugo acarane biso kasembadan
seng apik
16) Mbok menowo co*kop sak mene,
nggonku ngomong mbok
menowoh ono kesalahan tindak
tanduk nggonku ngomong kulo
jalok pangapuro karo Gusti Kang
√
√
√
√
125
Moho Agung lan poro wong tuo
sak kabehe.
17) Akhirukalam,Wassalamualaikum
Wr.Wb‖.
18) Sami sami pak, kulo sak
kaluargo ugo Ngaturake
panuwun sek akeh-akehe karo
keluargo Bapak Mutar sak
rombongan.
19) Kulo jalok pangapuro mbok
menowo ono kekurangane
nggone pareng sambutan
jagongan lan sesuguhan.
√
√
√
5 Declaratives
√
√
1) Iyo, Insya Allah ijab kabul
meniko bade katindakaken ing
sasi besar dintenipun Sabtu pon
enjang tanggal 14 April 2012
saatipun jam 10.00 pagi
2) Sak banjure insya Allah acara
resepsi bade katindakaken
minggu tanggal 15 April 2012
126
Appendix 8. Realization of Types of Politeness Strategies In Midodaremi
Event
No Speech Acts Type of Politeness Strategies
Bald -on
record
Strategy
Positive
Strategy
Negative
Strategy
Off-
record
Strategy
1 Representatives
√
√
√
√
1) nek ora kleru, iki kampung
Marelan pak.
2) yo ngono aku dueni opo seng
di karep ake kaujud kembang
mayang utowo kembang
monco warno sak kembaran
3) iyo, yen mengkono sarate
keranjang pengareng-ngareng
isen-isene kabeh pepanengan
ing jagad royo, banyu suci, pa
ngorepan, lan duit seket ewu.
4) Bebonananipun Kaujud :
- Kranjang isen – isenipun
Kambil, gedang Rojo
,beras , kuweh, bedak
pengilo, sisir, jarum, pisau,
127
bunga rampe an kain
putih
- Kutuk
- Degan
- Uang
5) Mau sore yayuk wes mangan
6) Pengene aku intok seng apik,
koyo, raine pun ganteng
7) Istilah ne, ―ora mlayu gunung
dikejar‖ dek.
8) Nek wes jodohne, ora di
golek‘i pun, mengko teko
9) iki aku sek nganggo inai
10) Lantaran aku isik warek
11) Ora selero aku mangan mak
12) Iyo ewes lah, mau kan
bapakmu seng rono
13) Ditemukenya jam 11.00
14) Dadi wes ditemuke, langsung
marhaban.
15) dadi rampunge iku sak orong
zuhur.
16) Nah wes iku, kan ora eneng
√
√
√
√
√
√
√
√
√
√
√
√
128
masalah meneh, nerimok tamu
pun enak.
17) Iyo, pesawate kan nyampek
medan jam 10.00.
18) kiro-kiro paling jam 11 san
lah de‘e nyampek rene.
19) Wak atik wae lah, ongkose
larang tenan, ora eneng lah
duite
20) Kasihan tenan de‘e, dari awan
wes bantu-bantu
21) Iku de‘e di luar ngomong-
ngomong karo bapakmu lan
poro wong –wong tuo
22) Wong-wong seng arep
kenduri pun masih sitik seng
teko, Dadi kendurine orong
iso lah di mulai.
23) Wong nang kene podo
direktur kabeh, ora eneng lah
waktune.
24) Lah iki pun masih jam piro
loh mak, sedilok neh pasti
√
√
√
√
√
√
√
√
129
teko
25) Wong berumah tangga itu,
abot sanggane.
26) Wawak tadi eneng kerjaan
nang kawinanne uwong nduk,
jadi baru jam saiki iso teko
nang kene
27) Bidan penganten ne wes teko
28) Wawak arep ngias kamare
desek.
29) Wes wak
√
√
√
√
√
2 Directives
√
√
√
1) Arep takon, opo iki seng di
jenengke kampung Marelan
Pak?
2) Opo seng di golek i pak?
3) ngene pak, awan lan bengi, di
tangisi karo anakku Dina
Wagiani nganti betah nggone
ngeleh, nggone turu
mungnunggu intok ngampil
ujute kembar mayang utowo
130
kasebut kembang mocowarno
sak kembaran. Mulo, aku
kedarangan mengupati opo
seng di jalok karo anakku kui.
4) anangeng kui duek‘e raden
komo joyo lan dewi ratih, opo
panjenangan kuat sebab sarate
abot, kepiye pak?
5) Kepiye pak? panjenengan
sagah, Pak?
6) ya, iki tak wenekno sarate,
monggoh di terimo?
7) Lan aku jalok seng gowo
kembar mayam utowo
kembang monco warno iku
kuduh bocah seng eseh gadis,
lan seng eseh joko.
8) Yuk, iki wes dadi inai‘e, arep
di enggeh sak iki opo mengko
bengi?
9) sak iki wae lah.
10) Wes mangan yuk?
√
√
√
√
√
√
√
131
11) Mangan desek wae, mengko
ora repot.
12) Ora opo-opo sak iki wae
nganggene
13) Yo wes kalau ngono, aku
enggoke yo sak iki yo?
14) Seng apik ya dek
15) ati-ati yo, ojo belepotan
16) Mengko elek kan aku isin
17) yuk, kepiye perasaan riko,
deg-deg kan ora?
18) Ya, doake ae moga moga
sesok lancar –lancar, ora eneng
halangan opo-opo.
19) Doake yo yuk, men aku cepet
intok jodoh.
20) Golek jodoh seng kepiye ya
yuk?
21) Sabar ae, mengko nemu iku
riko, dek.
22) Kepiye yuk kok riko iso
intok jodoh seng apik kek
abang iku.?
√
√
√
√
√
√
√
√
√
√
√
√
132
23) Golekkan sek apik ya yuk
24) Nduk, rene mamak dulangi
desek yo kue, wes bengi ngene
orong mangan juga.
25) Yo wes Mak, tapi sak iti wae
ya mak
26) Oh ya mak,,wes di jokok opo
orong mak kembar mayange?
27) Jam piro sesok temu
pengantene mak?
28) Nduk,, apik-apik lah kue dadi
bojone mengko, seng akur –
akur wae rumah tanggamu
29) asal eneng masalah opopun,
harus di musyawarake karo
wong tuwo.
30) ojo gaduh-gaduh kue karo
bojomu
31) Nak kue enggak sabar-sabar,
ya abis lah, hancur semuane
32) Ikulah kata-kata wong tuwo
seng kue harus inget
33) Sesok, dadi ora mak wak atik
√
√
√
√
√
√
√
√
√
√
√
133
teko? Ngomonge kan wak atik
arep teko?
34) Oh,,,, bareng sopo wak atik
ma?
35) Oh iyo mak, si putra nandi
mak?
36) Wes mangan orong ya?
37) Uda selesai yuk?
38) Oh wes dek, suruh masuk ae
39) Wes rampung kan?
40) Kok sui tenan tekone wak?
41) Tolong yo disingkirke desek
nduk barang-barang seng ora
penting ben kamare enggak
semak
42) Dek tolongin yayuk yo
angkatin barang iki‖.
√
√
√
√
√
√
√
√
√
3 Commisives
√
√
1) iyo , koyo ngopo abote aku
sanggup, abot-abote di sambat
sebuti anak seng tak tresnani
lulusing batin
2) iyo, Insha Allah arep tak
134
tindak ake
3) Iyo
4) Yo wes mengko kue tak
goleke seng kek ngono, nek
memang kue gelem.
5) Iyo
6) Iyo mak
7) Iyo, sak iti wae
8) Iyo mak, opo seng mamak
saranke mau, aku inget.
9) Iyo yuk
10) Iyo lah mak, aku pun ngerti
11) aku pun pengene rumah
tangga ku apik-apik wae mak,
langgeng sampek tuo.
12) Iyo yuk
13) Iyo wak, aku jalok sek
adekku mindahin iki
14) Iyo
√
√
√
√
√
√
√
√
√
√
√
√
4 Expressives
√
√
1) Kulonuwun,
assalammualaikum
2) Wa‘allaikum salam, monggo,
135
Pak!
3) Matur nuwun
4) Iyo dek, makasih ya
5) Amin,,,amin
6) Sakteruse mogo-mugo,
mengko nank ayu Dina
Wagiani, ka‘apit poro
widodari ing acoro panggih
kemanten
7) Mugo-mugo gusti allah,
meridhoi rumah tanggamu
meridhoi rumah tanggamu
8) Wes gelem teko ae de‘e, wes
syukur alhamdulillah kan
9) Mamak iki kok ngono sih
ngomonge
10) Makasih yo dek
√
√
√
√
√
√
√
√
5 Declaratives
√
1) Ya, yen mengkono kembar
mayang utowo kembang
monco warno kui tak wenekno
mugo-mugo penjaloke Dina
Wagiani iku kaleksanan
136
2) Ya iyo lah, iki kan sekali sak
umur oripku dek.
3) Aku pun arep ngusul golek
bojo juga yuk.
√
√
137
Appendix 9. Realization of Types of Politeness Strategies In Panggih Event
No Speech Acts Type of Politeness Strategies
Bald -on
record
Strategy
Positive
Strategy
Negative
Strategy
Off- record
Strategy
1 Representatives
√
√
√
1) Bapak-bapak utowo Ibu-ibu
lan poro rawuh seng
kinurmatan aku minongko
wakili bapak Somen arek
nindaake acoro panggih
temanten tumrappe kabudayan
jowo
2) Acoro sepisan Balangan sirih
temanten kekalih minongko
perlambang yento temanten
kekalih sami sami nampi
katresnan kang saktuhu
3) meniko minongko simbul
pecahipun tigan pramilo
pecahipun pamikiran
penganten kekalih lan mitayani
hangrampungi gawe
138
4) minongko perlambang
bektinipun kang garwo tumrap
pemimpin kaluargo
√
2 Directives
√
√
√
√
√
1) Pertama-tama, marilah kita
panjatkan puji dan syukur ke
khodirat Allah SWT hingga
kita bisa sama-sama hadir di
kediaman Bapak Somen dan
ibu Tumini sekeluarga.
2) Tidak lupa kirim sholawat dan
salam kepada Kanjeng Nabi
Rasul Muhammad SAW, para
keluarga, sanak famili dan para
pengikutnya. ‗Allahusholiala
Muhamad ,Waala ali
Muhammad ―.
3) Saya harap Bapak atau ibu
dapat memakluminya.
4) Aklajengipun temanten
kekalih salaman
5) Sak lajengipun pengantin
kakung nggandeng astanipun
139
penganten putri mlampah
ngiteri kaen panjang kaping
tigo kairing kembang
moncowarno sak kembaran
6) Suku tengen ki penganten
mijak tigan wonten sak
jeruning lumpang kaapit alu
7) Pengantin putri mbasuh utawi
nyuci suku tengen pengantin
kakung
8) Pengantin kakung sinambi
tangan kekalih naling bahu
pengantin putri lan Paring
wansulan
9) ora liwat tampanono
tresnanipun kakang nimas
10) Aklajengipun, Kang
pungkasan Sri Penganten
dipun gendong kalian bopo
biyung kajujukaken wontening
kursi Dampar kencono.
√
√
√
√
√
3 Commisives
140
1) Kakang mas sembah bekti
kulo katur dumateng
panjenengan ingkang bade
kulo suwitani
√
4 Expressives
√
√
√
√
1) Assalamualaikum Wr.Wb.
2) Nangen sak durunge aku jalok
ijin bok menowo ono
kesalahan, tindak tanduk lan
kabeh kekurangan ngngone
nindaake acoro panggih
temanten iki
3) Poro wong tuo seng di tuake
seng bener-bener tak bekteni
lan poro rawuh seng di
muliaake
4) Bissmillahirohman irrohhim
5 Declaratives
√
√
1) Disini hajat bapak dan ibu
menikahkan dan
mengawinkan putrinya Dina
Wagiani dengan Oman
Syahputra.
141
2) Selanjutnya saya akan
melaksanakan acara temu
penganten dalam bahasa
Jawa.
3) Rehdene wes ditindaake
nggone metang-metung dino
seng wes dipilih nggone arep
daup ake putro lan putrine
seng wes wektune bangun
bebrayan , yo kui raden
bagus Ormansyah Putra daup
karoh kesumaning ayu Dina
Wagiani
4) Kacar kucur tunggal sedapur
yen bengi tunggal sekasur
njih meniko daupipun Si
penganten raden bagus
Oman Syahputra putranipun
bapak Sumen kalian
kesumaning ayu Dina
Wagiani putrinipun bapak
Somen
5) Dele kawak ,kacang kawak
√
√
√
142
isih luwih kawak Sri
penganten kekalih kaseksen
Gusti kang moho welas lan
asih kairing poro widodari
sak keti kurang siji kang
jangkepi sri penganten ugi
kaseksen poro Nabi ugo poro
wali ,mugi-mugi pinaringo
kanugrahan semanteno ugi
poro sanak kadang tansyah
derek mangayu bagio
dumateng sri penganten
kekalih ngenipun bebrayan
mugi-mugi sageto dados
kaluargo ingkang atut runtut
ngantos kaken-keken lan
ninen-ninen kaseksenono
poro bapak ibu lan
sedayanipun.
6) tak tompo bektimu sebagai
garwoku, nimas
√
143
143
Appendix 10. Realization of Types of Politeness Strategies In Sungkeman
Event
No Speech Acts Type of Politeness Strategies
Bald -on
record
Strategy
Positive
Strategy
Negative
Strategy
Off-
record
Strategy
1 Representatives
√
√
1) Bapak- bapak lan ibu- ibu
semua, sebentar lagi
penganten akan
melaksanakan acara
sungkeman yaitu
penganten lelaki dan putri
memberikan penghormatan
kepada kedua orang tua
mereka.
2) Sakderengipun sungkeman
ki pengantin paring kendi
dumateng pengantin putri
isinipun arto lan sadoyo
polowijo minongko
perlambang yento
pemimpin kaluargo
144
144
ingkang batos pangpojiwo
lan pawestri meniko
minongko pendaringane
kaluargo.
2 Directives
√
√
√
√
√
1) Ora liwat pangestuku
tampanono yo ngger.
2) lan dadilah tulodo kang
becik tumrapno wong
bebrayan
3) Mung welingku ger ojo
kendat anggomu caket lan
nyenyuwun marang Gusti
Kang gawe urip mulo ojo
lali ngonmu nindak ake
sholat Limang wektu yo
ngger
4) Restuilah aku anakmu ini
romo lan ibu.
5) Doakanlah kami mudah-
mudahan dipanjangkan
jodoh kami, dimurahkanlah
rezeki kami lan
145
145
dikaruniakanlah kami anak-
anak yang baik lan soleh.
3 Commisives
√
√
1) Injih buk. Insyaallah aku
tindaake
2) Insyaallah kami akan
berusaha menjadi keluargo
shakina, mawadah lan
warahma.
4 Expressives
√
√
1) Bapak ibu, Kang putro
ngaturaken sembah bekti
lan panuwun kang tanpo
pepindah Sabab Bapak lan
Ibu sampun ngulowentah
kang putro wiwit alit
ngantos akhir dewoso.
2) pramilo kulo suwun idhi
palilahipun sarto
pandonganipun supados
genipun kulo bebrayan
tansyah atut runtut ngantos
nini hamintuno
146
146
3) Bapak lan ibu tansyah
kendat nggone nyeyuwun
marang Gusti kang akaryo
jagat
4) Mugo-mugo nggonmu
bebrayan ing tembe
winengkuo karahayon
5) Injih , matur nuwun Bapak
lan ibu
6) Ger Anakku sak kloron,
Sembah bektimu wes tak
tompo
7) Anakku tercinta, bapak lan
ibu wes ngerestui kalian
berdua.
8) Ibu lan romo, Ampunkanlah
dosa-dosaku yang telah lalu
baik yang disengaja maupun
yang tak disengaja.
9) Ampuni aku bu, ampuni aku
romo bilamana ada
kesalahan maupun kehilafan
ku
√
√
√
√
√
√
√
147
147
10) Bapak lan ibu sebage wong
tuo hanya iso doake seng
terbaek buat kalian.
11) Mugo-mugo kalian iso jadi
keluargo shakina, mawadah
lan warahma‖.
12) Matur nuwun Bapak lan ibu
atas doane
√
√
√
5 Declaratives
√
1) Ing wanci meniko kulo bade
bangun bebrayan
148
148
Appendix 11. The Data of the Informants
The data of four informants can be completely mentioned as the following.
1. Nama : Somen
Place/ Date of Birth : Marelan, 13th
September 1953
Occupation : Farmer
Religion : Moslem
Address : Jl. Marelan II Pasar IV Timur No. 45B, Marelan-Medan
Role : Bride‘s father
2. Nama : Poniman
Place/ Date of Birth : Lubuk Pakam, 06th
February 1957
Occupation : Teacher
Religion : Moslem
Address : Jl. Pantai labu, Dusun Suka Damai - Deliserdang
Role : The Speaker of Groom‘s side in Peningsetan Event
3. Nama : Misiem
Place/ Date of Birth : Medan, 20th
August 1956
Occupation : Traditional Bridal Beautician (Dukun Manten)
Religion : Moslem
Address : Jl. Marelan I Komplek Panggon Indah No. 11 Medan
Role : The Speaker of Javanese Wedding Ceremony
149
149
4. Nama : Dina Wagiani
Place/ Date of Birth : Marelan, 05th
July 1989
Occupation : Employee
Religion : Moslem
Address : Jl. Marelan II Pasar IV Timur No. 45B, Marelan-Medan
Role : Bride