In the utterance 3, the speaker tells the hearer that he is a bad boy. According to this IFID, the speaker uses the word order to order the
speaker that heshe believe that he is a bad boy. In the utterance 4, the speaker is asking the hearer a question---can shehe
meet hear er’s sister?
According to this IFID, the speaker may ask the hearer that heshe call herhis sister.
In the utterance 5, the speaker tells the hearer that there is no one here. According to this IFID, the speaker may tell the hearer that there is
nobody around by using stress device.
2.2.4. Theory of Felicity Conditions
In order to identify the illocutionary points of Islamic priests ’ directive speech
acts, I used not only illocutionary force indicating devices by Yule 1996 but also the theory of felicity conditions by Searle 1969. According to him, there are
some circumstances of felicity conditions: i propositional content, ii preparatory condition, iii sincerity condition, and iv essential rule 1969:64.
The first circumstance is propositional content. In term of directive speech acts, it means that the future actions of hearers that are asserted by speakers
1969:65. The second circumstance is preparatory condition. In directive sense, it
means that the conditions that are regarded as some basis for supposing the asserted proposition 1969:64.
The third one is sincerity condition. In terms of directive, it is described as that speaker wants hearer to do asserted actions 1969:66.
The last one is essential rule. Searle regarded it as counts as attempt to get hearer to do action 1969:66.
2.2.5. Context and Co-text
In this fourth subchapter, I will describe three sub explanations: i context, and ii co-text. The people need to concern with these terms when they investigate the
meaning of the text.
2.2.5.1. Context
In terms of context, Halliday stated three features of the context: a the field of discourse, b the tenor of discourse, c the mode of discourse 1985:10.
The first feature is the field of discourse. It refers to topic that has some interpretations: i what is thing of the social action that is happening, and ii
what are main components that the participants are talking. The second feature is the tenor of discourse. It refers to participants that
have some interpretations: i people who exist in the social action, ii the relationships among the people who exist in the social action temporary
relationship and permanent relationship, iii the type of speech role that the participants apply in the dialogue, and iv the type of speech role that the
participants apply in the whole conversation.
The last one is the mode of discourse. It refers to some components: a the symbolic organization of the text written or spoken or both of them, b
the text status as language act, c function of the text spoken or written, and d rhetorical mode what is being reached by the text.
2.2.5.2. Co-text
In this sub explanation, I will describe some components a the definition of co-text, and b the co-textual relation coherence.
The definition of co-text is regarded as the first component that needs explanations. Widdowson considers co-text as the pattern of lingustic elements
within a text 2007:41. This pattern indicates the connections among the previous texts and the other texts.
The second component is the co-textual relation. In the case of relations, Halliday explained that there is a set of linguistic resources that is regarded as
coherence of a text. It means the representation of connection among one part of a text to the other texts 1985:48.
2.2.6. Theory of Meaning Orders by Kittay 1987
In order to investigate the meaning levels of Islamic priests ’ directive speech acts,
I used theory of meaning orders by Kittay 1987. She explained two layers of meaning: i first-order meaning, and ii second-order meaning 1987:42.
The first-layer is the first-order meaning. It means two meanings: i the lexical meaning of a word, and ii the combination of the lexical meanings of
individual words Kittay, 1987:42. The second-layer is the second-order meaning. Kittay defines it as the
functions of first-order meaning 1987:44. In other words, she explained that second-order meaning occurs when features of the utterance and its context
indicate to the listeners that the expression of first-order meaning is not appropriate 1987:42.
In terms of second-order meaning, Kittay also explained that there are some forms of second-order meaning like metaphor, indirect speech acts, and
connotative meaning 1987:147. In order to encourage the complete explanations, I will explain the theory of metaphors, simile, and connotative
meaning that have been suggested by some people as follows.
2.2.7. Simile and Connotative Meaning
