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In the study, Mr. Sudiono skilfully employed the suprasegmental features in terms of word-stresses and intonation See Appendix 2 for visible speech display. This has
justified that the Javanese used in a Pranatacara discourse is totally different from that used in daily exchanges. In addition the companying melody of Javanese music, and the
setting of the event did contribute to the successful performance of his profession. With respect to segmental features, as previously mentioned, it deals with
morphological processes of word formation and syntactic constructions of words into phrases, phrases to sentences, and sentences to discourse representation in a unified
whole. In this case, Mr. Sudiono managed to perform both morphological and syntactical manipulation so as to produce intelligible text in accordance with a Pranatacara genre.
He also managed to communicatively link what he was talking about with the audience. In addition, he managed to direct chronologically those who were involved in the
wedding reception to perform each activity. The segmented linguistic features that represent the interpersonal domain of
meaning includes ‘occasionally addressing the audience’ and using clear imperative mode for those involved in the activities.
5.2.4 The Rationales for Preserving the World’s Cultural Heritage
The study has justified that Javanese used in Pranatacara discourse differs significantly from that used in daily exchanges in terms of phonology, morphology and
syntax. The differences that are reflected in the language features such as described above ought to be maintained as such in order to preserve the Javanese cultural heritage.
Weren’t such linguistic features along with their accompanying elements, such as the
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gamelan orchestra, the Javanese language used in Pranatacara discourse with a highly valued culture would lose its generic spirit.
Similarly, the cultural heritage pertinent to the Javanese language used in Pranatacra discourse would have no significant values if the Javanese language used in
daily communication exchanges were employed. Thus it is the responsibility of all parties involved in the preservation of cultural heritage to maintain the linguistic features of the
Javanese language used in Pranatacara discourse. However, it is not as easy as it is suggested to preserve the Javanese cultural
heritage. Some experts in Javanese, one of whom is Ki Nartosabdo, have passed away without having fully transmitted the knowledge of Javanese. Some others want to modify
the Javanese into a more communicative form, considering the fact that some young generation may not fully understand the archaic form of Javanese used in a formal setting,
such as a wedding reception. Such a phenomenon also happened in the wedding reception used as the object of the study. For example, there was an Orchestra D’Angelis Choir in
which the bride was singing a song; and the groom was playing the violin. This is actually against the standard rules of the Javanese wedding reception. But, who can stop such a
situational context? Similarly, the specific conclusions I have described above contribute to the practice
of language pedagogy. Despite the fact that human voice may be in-born, it can be trained. Of course the best one is to train talented individuals.
The knowledge about the Javanese morphology is both acquired and tutored especially with respect to the use of appropriate affixation in poly-morphemic words.
Furthermore, the knowledge should not only be learned at cognitive level, but also be practiced at performative level. This, also, applies to the Javanese syntax. It should also
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be trained and practiced in order to be able to coherently and cohesively construct phrases, sentences as the basis for developing a discourse representation.
Equally important is the pragmatic knowledge of Javanese on the basis of which one can produce culturally, psychologically, philosophically bound texts as required by
the immediate need for communication. This can only be developed through training and practice.
Thus, at the theoretical level, this dissertation is one of the ways to preserve the wealth of the Javanese culture, one of the world heritages, especially as its findings will
yield pedagogical implications and cultural preservation in the form of recommendations for Pranatacara Training Program and future researches of similar topics.
5.3 Recommendations for Pranatacara Training Program
