224
involved directly or indirectly in the reception. A Pranatacara will find it hard to perform his duty if he is, for example, wearing American costume.
The general conclusion I have presented above significantly contributes to the existing theories that language is produced to make meanings: Ideational, Interpersonal
and textual. However, to be specific, the study focuses on the interpersonal domain of meaning. Secondly, meanings which are represented through the use of language are
always culturally and situationally bound. In other words there are both the context of culture and that of situation.
5.2 Specific Conclusions
Some issues have been dealt with through out the study with respect to the use of Javanese in a Pranatacara discourse. At the philosophical level, it turns out that Javanese
has a meticulous form used in a special context of situation with a view to preserving cultural heritage. Such a language form does not apply to daily communication
exchanges. Only in a very formal and culturally bound event is it used to represent the Javanese culture and identity. In addition, Javanese people like to use philosophical
symbols as described in the ritual of Tumplak Punjen. With respect to the micro research questions, the study can be concluded as
follows:
5.2.1 The Communicative Purposes
Any type of text is normally produced with purposes and so was the text produced by Mr. Sudiono who happened to be the Pranatacara in a wedding reception.
225
With respect to the communicative purposes, Mr. Sudiono had two directions despite the fact that he was talking with a group of people in a one way mode in the sense
that no one verbally responded to whatever he was saying. The first direction was to the audience by occasionally addressing them. The communicative purpose was therefore to
make sure that the audience know what was going on in the wedding reception. Included in such a purpose were the opening of the reception, the itemization of the sessions, the
description of activities, and the closing session of the reception. In addition, his comments upon completion of an activity were also directed to the audience.
However, it is somehow difficult to judge whether or not the audience really know what Mr. Sudiono was talking since there was no physical responses shown by the
audience. Besides, in any form of reception, the audience have no obligation whatsoever to understand what the Pranatacara or Master of Ceremony is talking. They are simply
watching and enjoying the event as a whole. The other direction was to those who were involved in the activities, such as the
wedding procession from the gate to the wedding stage where both the bride and groom were seated, the request of a particular individual to give an address, the step by step
guide to what to be done by those involved in Tumplak Punjen ritual, and the request of both the bride and groom to be ready to say good bye to the audience. Those who were on
duty in the wedding reception seemed to understand every bit of the messages expressed by Mr. Sudiono. This can be seen from the fact that no one made unnecessary mistakes
before, during and after each activity. The two directions of communicative purposes were designed in a generic structure
that would be described below.
226
5.2.2 The Generic Structure
