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use in wedding reception with better language awareness that such a linguistic phenomenon does exist in Javanese language. In addition, the information can be used as
a considerable guide to develop language teaching programs, such as a pranatacara course design. The material and course designer will benefit much from this study as
supplementary information with regards to the typical formats of the language of pranatacara.
To language teachers, this study may serve as useful information in their teaching of Javanese language. The actual use of language in the society with respect to the
highest level of norms in Javanese language may or should be included in their teaching programs in an attempt to preserve the Javanese cultural heritage. It is a pity that some of
the Javanese people do not understand the language of pranatacara when attending a wedding reception of Javanese tradition. It is even more saddening to hear that a
Doctorate Degree in Javanese language should be obtained in Holland. Pedagogical implications may also be formulated on the basis of the study in
order to help implement the Competency-Based Curriculum of 2004—despite the fact that this curriculum has not been fully implemented, the 2004 CBC has been further
enhanced by the 2006 School Unit-Based Curriculum termed as KTSP-2006 Kurikulum Tingkat Satuan Pendidikan 2006 in which schools are given more autonomy
Government Regulation No. 22 2006.
1.5 Scope and Limitation of the Study
Firstly, the study is within the scope of Systemic Functional Linguistics SFL focusing on the investigation of the interpersonal language metafunction by means of
APPRAISAL analytical framework.
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Secondly, the study is limited to the investigation of oral performance by Javanese wedding pranatacara in which the communication is carried out with the
presence of the pranatacara, who serves as the master of ceremony, and other participants. Even though such as ceremony involves both verbal and non-verbal
communication, only verbal communication will be dealt with. The source of data is that of Javanese heritage which has different styles from other cultures. The activities are
limited to those taking place in both Surakarta and Yogyakarta which are considered as the centre of Javanese culture.
1.6 Definitions of Key Terms
In order to avoid misunderstanding, it is important to define some of the key terms that will be used throughout the study.
Pranatacara is a master of ceremony in a wedding reception whose duties are, among others, to describe the activities including the people involved, to give step by step
directions according to the arrangement of items in the wedding reception. Throughout the wedding reception, he performs a monologue. In the study the pranatacara refers to
Mr. Sudiono, the subject of the research. In addition, in this study the word pranatacara also refers to the genre itself, in
which it is a specific type of Javanese wedding ceremonial text which consists of a number of obligatory and non-obligatory items. It is similar to other genres with special
characteristics like the genres of education, health, politics, and so forth.
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Wedding reception in this study refers to ‘Tumplak Punjen’ namely a reception of the marriage of Mr. S. Aji Nugroho and Mrs. L. Yekti Nugraheni especially designed in
which several married couples paid respects to the mother of Mrs. L. Yekti Nugraheni. The Javanese language Javanese under study refers to the language as used by a
pranatacara. Krama alus krama inggil refers to one type of the Javanese speech level used in
formal setting as opposed to Ngoko which refers to another type of the Javanese speech level used in informal setting.
Panggih refers to a bridal meeting between the bride and bridegroom. This panggih is performed after they have done the wedding rituals—sacraments saying
Balangan gantal refers to a sub-event where the bride and bridegroom throw rolls of betel vine at each other.
Kacar-kucur refers to a sub-event where the bridegroom pours some rice into a piece of cloth on the lap of the bride.
Dulangan refers to a sub-event where the bride and the bridegroom put a spoonful of rice into each other’s mouth.
Timbangan refers to a sub-event where the bride shall sit on the lap of her father and the bridegroom shall sit on the lap of his mother-in-law; then exchanged position, that
is the bride shall sit on the lap of her mother and the bridegroom shall sit on the lap of his father in law. Then the bride’s parents shall make a statement that both the bride and the
bridegroom are equally heavy, not in terms of weight but of feeling of responsibility balanced. This philosophically means that the parents shall consider the son in law as
his own son.
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Sungkeman refers to a sub-event where both the bride and the bridegroom pay some respect to both the parents of the bride and those of the bridegroom by kissing the
knees. In this sub-event, a Pranatacara, while describing, will usually create a dialogue, resembling the voice of a woman when the bride kisses the knees and resembling the
voice of a man when the bridegroom kisses the knees—simply asking for the blessing from both parents of the bride and those of the bridegroom.
Kirab refers to the procession of the bride and the bridegroom Bedholan manten refers to a sub-event where the bride and the bridegroom shall
stand up and walk to the gate, to say good bye to the guests. The guests will shake their hands one after another.
Tumplak Punjen refers to a kind of ritual similar to Sungkeman but to be performed by several married couples in appreciation for the marriage of the last child.
Interpersonal meaning is an illocutionary force, that is how a pranatacara creates a linguistic atmosphere where there should be a communication process taking
place on his part as a master of ceremony, on the people directly involved in the activities of the wedding reception, and on the audience wedding guests
Wijikan refers to a sub-event of a wedding where the bride shall clean the groom’s right foot upon stepping an egg; this philosophically means that the bride shall
respect her husband.
APPRAISAL
is a system of interpersonal meanings—negotiating attitudes. It subdivides into a
ENGAGEMENT
, b
ATTITUDE
, and c
GRADUATION.
The APPRAISAL theoretical framework will be elaborated in some details in a special
chapter.
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GENRE
refers to
a text type which characterizes a special discourse. A genre is
identified as a text frame which, normally includes orientation, incidents and coda. Language awareness refers to awareness of the nature and purpose of language
including appreciation of diversity among languages and varieties of languages.
7. Organization of the Dissertation
The dissertation is organized in seven chapters. Chapter I introduces the study which includes 1 background, which, among others, consists of the reasons for taking
up the topic, and the reasons for taking up interpersonal meanings 2 research questions, 3 purposes of the study, 4 potential significance of the study, 5 scope and
delimitation of the study, 6 definitions of key terms, and 7 organization of the dissertation.
Chapter II is a review of related literature as the theoretical foundation of the
study. Discussed in this chapter are 1 an overview of Javanese where I also discussed the Javanese morpho-syntax 2 a short outline of the Genre theory, origin of
APPRAISAL
theory, 3 the sub-systems of
APPRAISAL,
namely
ENGAGEMENT
,
ATTITUDE
and
GRADUATION, 4
the genre theory and 5 the outline of the Javanese Grammar.
Research Method is presented in Chapter III. This includes 1 type of the
research, 2 subjects and objects of the research, 3 data enhancement triangulation, 4 method of data collection, and 5 method of data analysis.
Chapter IV is entitled ‘Findings and Discussion’ in which the data are analyzed by means of the APPRAISAL theory in order to come up with the interpersonal meanings
as a basis of genre analysis generic structure. Also analyzed in this chapter are the
