LANGUAGE STYLES OF NEMOKNO IN JAVANESE WEDDING CEREMONY.
LANGUAGE STYLES OF NEMOKNO IN JAVANESE
WEDDING CEREMONY
A THESIS
BY
SARI INDA LESTARI
REGISTRATION NUMBER : 809125018
Submitted to the English Applied Linguistics Study Program Postgraduate School
as a Partial Fulfillmentt of the Requirements for the Degree of Magister
Humaniora
ENGLISH APPLIED LINGUISTICS STUDY PROGRAM
POST GRADUATE SCHOOL
STATE UNIVERSITY OF MEDAN
MEDAN
2014
LANGUAGE STYLES OF NEMOKNO IN JAVANESE
WEDDING CEREMONY
A THESIS
BY
SARI INDA LESTARI
REGISTRATION NUMBER : 809125018
Submitted to the English Applied Linguistics Study Program Postgraduate School
as a Partial Fulfillmentt of the Requirements for the Degree of Magister
Humaniora
ENGLISH APPLIED LINGUISTICS STUDY PROGRAM
POST GRADUATE SCHOOL
STATE UNIVERSITY OF MEDAN
MEDAN
2014
ABSTRACT
Lestari. Sari Inda. Language Styles of Nemokno in Javanese Wedding Ceremony. A
Thesis. English Applied Lingustic. Graduate Program. State University of Medan. 2014.
This study addressed the existence of language style of Nemokno in Javanese wedding
ceremony in Asahan. The objectives of the study are (1) to describe language style of
Nemokno in Javanese wedding ceremony, (2) to describe language style which is realized in
Javanese wedding ceremony, (3) to describe the dominant language style. The method of the
study is qualitative approach. It gives description about language styles used by the bride’s
side and the groom’s side in Nemokno event in Javanese wedding ceremony. The object of
this study is couple of newlywed in Javanese wedding ceremony which is held in Desa Pasar
Lembu, Asahan, and the “kiayi” as the key informant. The data are the transcription of the
Javanese kiayi utterances recording in Javanese wedding ceremony, especially in Nemokno.
The data are transcribed into texts. The data are in the words form. The data sources are taken
from the recording of the Javanese kiayi’s utterances. The data were analyzed by using Mile
and Huberman’s data analysis. The technique of collecting the data of this research is
observation, interview, and documentation. The findings indicate that there were three
language styles found in Javanese wedding ceremony, they were formal style, consultative
style, and casual style. It is suggested to the bride’s side and the groom’s side in Javanese
wedding ceremony to use the formal style to give clear answer and information and to show
the great honor and respect to the other side and audience.
i
ABSTRAK
Lestari. Sari Inda. Gaya Bahasa Nemokno dalam Upacara Pernikahan Adat Jawa. A
Thesis. Linguistik Terapan Bahasa Inggris. Program Pascasarjana. Universitas Negeri
Medan. 2014.
Penelitian ini ditujukan untuk menunjukkan keberadaan gaya bahasa Nemokno dalam upacara
pernikahan adat Jawa di Asahan. Objective dari penelitian ini adalah (1) untuk
mendeskripsikan gaya bahasa Nemokno dalam upacara pernikahan adat Jawa, (2) untuk
mendeskripsikan gaya bahasa yang terjadi di dalam upacara pernikahan adat Jawa, (3) untuk
mendeskripsikan gaya bahasa yang dominan di dalam upacara pernikahan adat Jawa. Metode
yg digunakan dalam penelitian ini adalah pendekatan qualitative. Penelitian ini
mendeskripsikan tentang gaya bahasa yg digunakan oleh pihak pengantin wanita dan pihak
pengantin pria dalam upacara pernikahan adat Jawa. Objek penelitian ini adalah pasangan
yang baru saja menikah dengan meggunakan upacara pernikahan adat Jawa yang diadakan di
Desa Pasar Lembu, Asahan, dan “kiayi” menjadi “key informant”. Data penelitian ini adalah
rekaman transkrip dari pengucapan “kiayi” yang menggunakan bahasa Jawa, khususnya pada
acara Nemokno. Data ditranskrip ke dalam teks. Data dibuat dalam bentuk kata-kata. Sumber
data didapat dari rekaman pengucapan-pengucapan kiayi. Data dianalisis menggunakan data
analisis Mile and Huberman. Teknik pengumpulan data penelitian ini adalah observasi,
interview, dan dokumentasi. Penemuan menunjukkan bahwa ada tiga jenis gaya bahasa yg
ditemukan dalam upacara pernikahan adat Jawa, yaitu gaya bahasa formal, gaya bahasa
konsultatif atau bertanya dan gaya bahasa selaan. Disarankan bahwa pihak pengantin wanita
dan pihak pengantin pria dalam upacara pernikahan adat Jawa menggunakan gaya bahasa
formal untuk menjelaskan informasi sejelas-jelasnya dan untuk menghormati pihak lain dan
tamu.
ii
ACKNOWLEDGEMENT
First and foremost, I would like to say thank to Allah SWT, for the blessings and
protection granted to me since the beginning to the completion of this thesis entitled
Language Styles of Nemokno in Javanese Wedding Ceremony. As a partial fulfillment of the
reqirements for the Degree of Magister Humaniora at the Post Graduate Study of English
Applied Linguistics, state University of Medan.
Firstly, I would like to express my deep and sincere gratitude to my advisers, Dr.
Didik Santoso, M.Pd and Prof. Amrin Saragih, M.A, Ph.D for their generous assistance,
guidance, advice, and precious time on supervising the draft of this thesis. During the
process of writing this thesis, I realized that I had to learn for this thesis for more. Somehow,
I had received a lot of helpful suggestion and comments from my Head Applied Linguistics,
Prof. Dr. Busmin Gurning, M.Pd and his secretary Dr. Sri Minda Murni,M.S. And also for
the examiners, Prof. DR. Busmin Gurning, M.Pd., Dr. Anni Holila Pulungan, M.Hum., and
Dr. Eddy Setia, M.Ed, TESP., and all lectures that had given me encouragement and a lot of
experience and knowledge.
Secondly, I would like to say my sincere thanks to my beloved parents, Jaharuddin
and Dewi Sri Manja, together with my beloved brother and sisters, Desy Utami Putri, Nanda
Rizki Abar, and Pratiwi Ade Ningrum and all family. Their mutual understanding, spiritual
and moral support to me during the completion of this thesis has been very much helpful. I
also would like to say thank to my beloved husband, Amar Siddik for his love and support.
I also would like to say thank to my colleagues in LTBI XVI Intake, for the
stimulating discussions, for exhausted days we were working together in classroom. I will
miss you all guys. You all had given me spirit, support, and respect to our friendship.
iii
Finally, I must admit that the content of this thesis is still far being perfect, but I
happily accept any constructive ideas and criticism that will omprove the quality of this
thesis. Hopefully this thesis will be useful for those who read it.
Medan, August 2014
The writer,
Sari Inda Lestari
Registered Number: 809125018
iv
TABLE OF CONTENTS
Pages
ABSTRACT
.......................................................
i
TABLE OF CONTENT ...........................................
iii
LIST OF TECHNICAL TERMS .............................
vi
LIST OF APPENDICES ...........................................
vii
CHAPTER I :
INTRODUCTION
1.1 The Background of the Study .....................................................
1
1.2 The Problem of the Study ..........................................................
6
1.3. The Objectives of the Study ........................................................
6
1.4 The Scope of the Study ..............................................................
7
1.5 The Significance of the Study ....................................................
7
CHAPTER II :
REVIEW OF LITERATURES
2.1 Language Styles ........................................................................
8
2.1.1
Frozen style (Oratorical Style) ........................................
9
2.1.2
Formal style ....................................................................
10
2.1.3
Consultative Style ..........................................................
11
2.1.4
Casual Style ....................................................................
11
2.1.5
Intimate Style .................................................................
12
2.2 Javanese Wedding Ceremony .....................................................
12
2.2.1 Wedding Preparations .....................................................
13
2.2.1.1 Bibit, Bebet, Bobot
...................................
13
2.2.1.2 The Proposal .......................................................
13
v
2.2.1.3 Constitute a “good day” .....................................
14
2.2.1.4 Pemaes – Beautician ..........................................
14
2.2.1.5 Wedding Venue ..................................................
15
2.2.1.6 Attaching the Bleketepe and Tarub to the front
fence ...................................................................
15
2.2.2 Rituals prior to Wedding .................................................
17
2.2.2.1 Siraman ..............................................................
17
2.2.2.2 Ngerik .................................................................
18
2.2.2.3 Midodareni .........................................................
18
2.2.2.4 Srah-srahan or Peningsetan ................................
19
2.2.2.5 Nyantri ................................................................
20
2.2.2.6 Ijab ......................................................................
20
2.2.2.7 Nemokno or Panggih or Temu Manten ..............
20
2.3 Nemokno
........................................................................
21
2.4 The Previous Studies ...................................................................
22
2.5 Conceptual Framework ...............................................................
24
CHAPTER III : RESEARCH METHOD
3.1 The Research Design ..................................................................
25
3.2 Research Setting ........................................................................
25
3.3 Data and Data source ..................................................................
26
3.4 Technique of Collecting Data .....................................................
26
3.5 Data Analysis
........................................................................
27
3.6 Techniques for Establishing Trustworthiness of the Data ..........
28
vi
CHAPTER IV : RESEARCH FINDING AND DISCUSSION
4.1 Research Finding ............................................................................
30
4.2 Discussion .......................................................................................
44
CHAPTER V : CONCLUSION AND SUGGESTION
5.1 Conclusion ...................................................................................
50
5.2 Suggestion ....................................................................................
51
REFERENCES ................................................................................
52
APPENDIX .......................................................................................
55
vii
LIST OF TECHNICAL TERMINOLOGIES
Pages
1. Andhap – asor .....................................................................................
3
2. Tanggap ing sasmita
.......................................................................
3
3. Ngoko, Madya, Krama ......................................................................
3
4. Nemokno ...........................................................................................
4
5. Bibit, bobot, bebet ............................................................................
13
6. Pemaes ..............................................................................................
14
7. Jumadilakhir, Rejeb, Ruwah, Besar ..................................................
14
8. Bleketepe ..........................................................................................
15
9. Tarub ..................................................................................................
15
10. Siraman ...............................................................................................
17
11. Ngerik .................................................................................................
18
12. Midodareni ..........................................................................................
18
13. Peningsetan .........................................................................................
19
14. Nyantri ................................................................................................
20
15. Ijab ......................................................................................................
20
16. Panggih, Temu Manten ......................................................................
20
17. Kiayi ..................................................................................................
22
viii
LIST OF APPENDICES
Pages
Appendix 1 :
The Transcription of Utterances
of the Bride’s Side and the Groom’s Side
in Nemokno Event in Javanese Wedding Ceremony ............................
56
Appendix 2 :
The Description of Data
on the Language Styles in Nemokno Event
in Javanese Wedding Ceremony ...........................................................
60
Appendix 3 :
Language Styles Realization of Utterances
in Nemokno Event in Javanese Wedding Ceremony ...........................
66
Appendix 4 :
The Picture of Nemokno Event in Javanese Wedding
Ceremony ................................................................................................
ix
78
1
CHAPTER I
INTRODUCTION
1.1 The Background of the Study
Human beings use and need language everyday. They use language to
communicate to others in their daily life. They express everything in their mind to
show what they mean to follow every human’s activity. Language is a means of
communication in social interactions. It plays a great role in human’s life. If
someone cannot communicate with the other she/he would find everything in his
or her world difficult, therefore it is important to see clearly what language is.
Language is the important part of human existence and social process. It has
various functions, such as: to express ideas, feelings, and desires, and most of
human’s knowledge and culture stored and transmitted through languages. The
function or role of language is an institution whereby a human being
communicates and interact with one another. As language is viewed as a system
of arbitrary, vocal, symbols, that permits all people who have learned the system
of culture to communicate and interest. It means that we use language as a social
instrument to show our language users identity in a society.
There are many languages around the world. It does not only vary between
countries, but also vary within a country (Thomas and Wareing, 1999 : 9). The
statement indicates that there are more than one language in a country, not only
different country with different language, bur also in one country may have
different language. In Indonesia, Bahasa Indonesia functions as national language.
It is needed to integrate many ethnic groups in the country. Indonesia is
1
2
constituted by numerous ethnic groups such as Javanese, Bataknese, Minangnese,
Sundanese and others. Every ethnic group has its own language which is called
vernaculars. In their daily communications with people in their group, they use
their own vernacular. They use national language either in formal and informal
situtation. In this case, they use at least two languages. First is their vernaculars
which is called as local language, and second is national language.
Language is absolute for cultural development. Keller and Calhoun (1997
: 97) states that “Language enables people to store meanings and experiences and
to pass this heritage on to new generations”. It means that language is used to
convey a culture generation to generation. It is conveyed through languages as a
tool of communication.
The main object of linguistic study is language and linguistics approaches
language in terms of semiotic point of view. Generally language as semiotic
system consists of some elements. The comprehension and habit in mastering the
language is needed in studying language. No matter what language it is including
local languages in Indonesia such as Javanese, Bataknese, Malay or Melayunese,
Minangnese, and Sundanese.
The largest ethnic group in Indonesia is the Javanese who make up 40 %
of the total polulation (Kuntjara, 2001). The Javanese concentrated on the island
of Java but millions have migrated to other island throughout the archipelago.
Most of the local languages belong to Austronesian language family, although a
significant number, particularly in Papua, speak Papuan languages. The Chinese
Indonesian population makes up a little less than 1 % of the total Indonesian
3
population according to the 2000 census. Some of the Indonesians of chinese
descent speak various Chinese dialects, most notably Hokkien and Hakka.
According to Poedjosoedarmo (1979), “In their daily lives, Javanese
people are greatly influenced by some concepts which are well rooted in the
Javanese culture, nmaely: tata krama, andhap-asor, and tanggap ing sasmita (the
language styles, humbling oneself while exhalting 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 others. This concept dictates the Javanese to be low profile. Finally, as a
good Javanese, one also should have a sense of tanggap ing sasmita. It means that
a speaker may express his/her idea indirectly to the speaker. It is considered less
polite or it may hurt the addresse’s feelings if it is delivered directly.
There are basically three speech levels in Javanese (Poedjasoedarma:
1979). They are ngoko, madya, and krama. 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. Madya is the intermediary form between Ngoko
and Krama. The term is from Sanskrit madya, “middle”. 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. 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.
4
Javanese culture is one of the Indonesian cultures. Javanese is one of the
ethnic language in North Sumatera besides another ethnic language like Bataknese
which is the largest user population in North Sumatera, Malay or Melayunese,
Minangnese and so on. The Javanese people in North Sumatera use their
vernacular in communicating, including in the area of wedding ceremony. For
Javanese people, communicating can be expressed in many ways. Nemokno in
Javanese wedding ceremony is one of the ways. The Nemokno texts in some
various forms have captured the cultures and habit of their ethnic group.
For Javanese society especially who live in Asahan region, ‘nemokno’
which becomes a symbol of culture of Javanese is facing a problem. This tradition
in Javanese wedding ceremony almost lose in society, especially for young
Javanese people. It happens because the young generation does not have passion
of their own tradition, and because of the influence of another tradition. For
example: Javanese people who live in Asahan region where the most inhabitant is
Malay, do not include ‘nemokno’ as their own tradition in wedding ceremony.
They tend to use Malay tradition than Javanese tradition because they feel that
Malay tradition is more interesting than their own tradition. From this problem,
the researcher needs to make a study about Javanese tradition in wedding
especially ‘nemokno’. The result is hoped to show the young Javanese people that
Javanese tradition is also interesting to do when they will have a wedding
ceremony.
As Trudgill (2000) argues that language is closely associated with social
structure and culture value system. And he also states that language as a social
phenomenon is closely tied up with the social stucture and value system of
5
society. It means that language can not be separated with the social structure and
cultural value system. By language, a culture was exist and the other hand.
The writer feels interested in finding the kinds of language styles used at
nemokno in Javanese wedding ceremony. The main reason why the researcher
wanted to investigate language styles used in Javanese wedding ceremony was
because the reseacher wants to prove whether Javanese use five kinds of
Language Styles which are frozen style, formal style, consultative style, casual
style, and intimate style in Javanese wedding ceremony. The use of language
styles in nemokno is suitable with the ideology in javanese. It is spoken based on
the place, and polite in order not to make the listeners feel offended. But, Javanese
people who know the meaning of utterances in nemokno are limited. Only certain
people can understand the meaning, that is the old Javanese people who know the
tradition and the people who have high knowledge about Javanese language.
Whereas, the theory of communication states that communication consists of
transmitting information from speakers and listeners. In the fact by using many
kinds of language styles, make the listeners do not understand about the meaning
of nemokno. It means that the function of communication does not run well.
This study is focused on studying language styles at nemokno in Javanese
wedding ceremony. All language styles in Javanese wedding ceremony will be
explained. Nemokno is one cultural values in Javanese wedding ceremony. To
make Javanese culture exists, the researcher feels important to conduct the study
on language styles of nemokno in Javanese wedding ceremony. Because by this
research common people and new generation will understand the meaning of
nemokno and the function of communication ran well.
6
The characteristics and purpose of Nemokno texts was discussed in chapter
II. In the process of this Javanese wedding customs, there are some steps on it,
started from the beginning up to the last step. The wedding ceremony is usually
celebrated by inviting many people. There were a long process with many talks
and discussion. In this occasion, they use language style. There are five language
style used in the society, they are frozen style, formal style, consultative style,
causal style, and intimate style. Each of them will be used differently in different
location.
1.2 The Problem of the Study
Based on the background of the study, the problems to be investigated
formulated as the following
1. What language styles of Nemokno are used in Javanese wedding
ceremony?
2. How are the language styles of Nemokno realized in Javanese wedding
ceremony?
3. Why are the language styles realized in Nemokno in Javanese Wedding
ceremony in the ways they are?
1.3 The Objectives of the Study
In relation to the problems stated above, the objectives of the study are
1. to describe the language styles of Nemokno in the Javanese wedding
ceremony,
7
2. to describe the language styles of Nemokno which realized in Javanese
wedding ceremony, and
3. to reason for the dominant language styles of Nemokno in Javanese
wedding ceremony.
1.4 The Scope of the Study
In Javanese wedding ceremony, there are several steps. One of them is
called Nemokno. In Nemokno, Javanese people use some utterances. In this study
the writer describes the language used in cultural ceremony consideration,
especially Nemokno. In this case the study focus on the analysis of five kinds of
language style that is used at Nemokno in Javanese wedding ceremony; they are
frozen style,formal style, consultative style, casual style, and intimate style.
1.5 The Significance of the Study
Theoretically, findings of the study are expected to be relevant and useful
theoretically and practically in some respects. The findings would be useful for,
1. lecturers in teaching sociolinguistics especially who are not Javanese,
they can learn how the Javanese culture is realized and in
understanding deeply the use of language style in Javanese wedding
ceremony,
2. learners of sociolinguistics on the wedding ceremony, and
3. other researchers, in using further research.
Practically, the research finding will be useful for those who are interested
in Javanese wedding ceremony and as a device to maintain Javanese culture from
the extinction.
50
CHAPTER V
CONCLUSIONS AND SUGGESTIONS
5.1 Conclusions
The study concerned with language styles of Nemokno in Javanese
wedding ceremony, which is uttered by the bride’s side and the groom’s side.
Based on the analysis, conclusions are stated as the following:
1. a. There are three categories of language styles which are found in
Nemokno event in Javanese wedding ceremony. They are formal style,
consultative style, and casual style.
b.
Language style used by the bride’s side and the groom’s side in
Nemokno event in Javanese wedding ceremony are formal style,
consultative style, and casual style.
c. The most dominant language style which is used in Nemokno event in
Javanese wedding ceremony are formal style and consultative style.
2. The realization of language styles delivered by the bride’s side and the
groom’s side in Nemokno event in Javanese wedding ceremony contains of
two rule of language style, namely linier and illinier.
3. In Javanese wedding ceremony, the bride’s side and the groom’s side use
formal style because they use words ‘kiayi’ and ‘iku artine’. The both side
use the words to give clear answer and information and to show their great
honor and respect to each other and audience. And the reason why they
use consultative style in their sentence because they utter some questions
which should be answered by the other side.
50
51
5.2 Suggestions
It is suggested to those, who concerned with Javanese culture to learn
about Language style in Nemokno event in Javanese wedding ceremony. It is so
because Javanese wedding ceremony will affect to the words selection used
during the event takes place. In addition the special suggestion offered to the
following :
1. It is suggested to the lecturers who play an important role in teaching
sociolinguistics to give attention, not only foreign and Indonesian cultures,
but also to the cultures of vernacular. If they know more about the cultures
of vernacular, especially Javanese culture, the lecturers can compare
Javanese culture with the other cultures.
2. It is suggested to the other researchers to do more research about language
style, not only in Nemokno event, but also another event in Javanese
wedding ceremony.
3. It is suggested to the bride’s side and the groom’s side in Javanese
wedding ceremony to use the information style to give clear answer and
information and to show the great honor and respect to the other side and
audience.
4. It is suggested to the young generation of Javanese to learn more about
Javanese language, in order to socialize Javanese language all over the
world.
5. It is suggested to the Javanese people to learn more about Javanese culture
especially Javanese wedding ceremony,and to socialize Javanese culture to
the other culture that Javanese culture is also interesting to study.
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State University of Medan.
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Ting-Toomey, S. and Cocroft, B. K. 1994. Facework in Japan and the United
States. International Journal of Intercultural Relation,vol. 18. 469-506.
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Wareing, S and Thomas, L. 1999. Language Society and Power an Introduction.
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---------. “ Traditional Javanese Wedding Ceremony” accessed on 22 March 2012.
54
APPENDIX 1
THE TRANSCRIPTION OF UTTERANCES OF THE BRIDE’S SIDE AND
THE GROOM’S SIDE IN NEMOKNO EVENT IN JAVANESE WEDDING
CEREMONY
G : Kulonuwon!
B : Monggo. Bapak dari mana, kampungnya mana, namanya siapa, datang kemari
perlu apa?
G : Sore iki aku kerungu tembang rawat-rawat sinambi woro. Opo bener iki tuan
rumah nggelar sayemboro ne adat jowo? Bener opo ora?
B : Bener!
G : Opo gelar sayemboro ne adat jowo?
B : Siji, syahadat penetep toto gelar agomo islam. Iku artine opo kiayi?
G : Siji, syahadat toto gelar agomo islam, syahadat penetep syahadat Jowo. Siji
kono coroko doto sowolopodo joyonyo mogo botongo. Iku arane jamus kalimo
sodo, toto gelar agomo islam. Iku isine Ashadualla ila ha illallah, wa ashaduanna
Muhammadar Rasulullah. Iku kang angko siji.
B : Sabanjuri mane kiayi. Nomor loro sirih panginangan, wong jowo ngarani
gantalan. Iku artine opo kiayi?
G : Sirih panginangan wong jowo ngarani gantalan. Mulo kaki ratungasto siji,
nyai ratu siji sak wata’e kebat koyok kilat, membyar wijel cahyo kang limo,
55
tandane kaki mantene manten sehabis jadi ratu kudu iso ngelakoni solat limang
waktu.
B : Bener kiayi. Sak teruse, ojo seneng ndesek kiayi. Iki isek okeh meneh artine.
Sak teruse kain panjang pasangane alu, bokor kencono isine sekar setaman,
kelawan tigan sawung. Iku artine opo kiayi?
G : Bokor kencono isi ne sekar setaman kelawan tigan sawung. Mulo tigan
sawung pundut Nyai dewi dipindih sukuring kaki penganten biso pecah. Siji,
cangkang iku artine pemikiring kaki manten kelawan kaki pengnten, ketindih kaki
manten nini manten biso pecah. Cangkang pamikiring kaki manten nini
penganten. Ongko loro, kangaran makuto sutro nini penganten. Ongko telu, tirto
kang seto seniring kaki penganten, kang abang nini penganten ahiring tembe
banyu loro manunggal marang nini penganten biso wijil putro kang soleh, putri
kang soleha. Sekar setaman kanggo mbasuh kaki penganten biso bersih kaki
pwnganten lahir batin. Kaparingan rahayuning widodo liring sambi kolo.
B : Sak teruse kembar mayang parijoto, kangtumbuh bareng sedino kangaran
sekar pancoworno, kirnayo gambaring jagad. Sanggup opo ora kiayi?
G : iyo, sanggup aku! Abot abote tangisi marang kaki ratu, geleng mengku garwo
putrine ingkang kagungan dalem tuan rumah.
B : Kiro – kiro kiayi sanggup?
G : Sanggup aku!
B ; Siji, keneng opo cangko’ane nganggo debok pisang rojo? Loro, bokore janur
kuning? Keneng opo kembar mayang ono gambare manuk? Iku artine opo kiayi?
56
Keneng opo eneng gambar kitiran? Iku artine opo kiayi? Keneng opo gambar
cemeti gading? Iku artine opo kiayi? Keneng opo nganggo kembang andong
kencono seng mapan sajoroneng makam kuburan. Nek sanggup tak terimo Kiayi,
nek nggak sanggup tak kongkon bali!
G : Mulo Sunan Kalijogo nurunke kembar mayang, iku tandane kaki ratu nyai ratu
dadi ratu sak dino sak wengi. Ongko loro, bokore janur kuning, tanah jowo pesta
kabeh nganggo awer-awer janur kuning. Kanggo penunjuk jalan uwong pesta.
Mulo Sunan Kalijogo, sak banjure Sunan Kalijogo nurunke kembar mayang
kadunungan kitiran. Artine rumah tangga ora gampang. Nek neg nduwur ojo
seneng, nek neg ngisor ojo susah. Mulo kadunungan gambar manuk, wong jowo
ngarani peksi. Mabur nendi, bali nendi semono ngedo. Ora keno bali ne nyeng
omahe dowo. Orah keno baline nyeng omahe tonggone. Iku larangan agomo
islam.
Semono ugo, Sunan Kalijogo nurunke cemeti gading. Cemeti iku pecut, kuning
gadinge gajah. Iku kanggo pemecutin kaki penganten bali neng wong tuo
dikandani seng apik. Nek neg morotuo dikandani seng apik. Kang pungasan
nganggo godong andong kencono, seng sak joroning makam kuburan. Artine
ingkang kagungan dalem keluargane bali nengjaman kelanggengan. Artine isi
hormat marang leluhurin kabeh kembar mayang.
B : Iki dino tak terimo kiayi. Tandane kembar mayang ditukar.
G : Sore iki tak panggih dadi siji. Kembar iku podo, mayang kembang jambe. Pari
padi jodo loro. Siji kakungan loro kenyo. Kakung lanag kenyo wadon. Pangiringe
gamelan loko nonto. Mugel piyambah tampo ditambok poro prajongso. Wanoro
57
seto kang seto toto jalmo, kang pungkasan widodari patang puluh. Kurang siji
jangkep kang siji, yo iku nyai ratu.
58
APPENDIX 2
THE DESCRIPTION OF DATA ON THE LANGUAGE STYLES IN
NEMOKNO EVENT IN JAVANESE WEDDING CEREMONY
a.
In the first sentence, the groom’s side says greeting as the polite expression.
In this polite statement the groom’s side utters ‘kulonuwon’ as the Javanese
language. It means ‘Assalamu’alaikum wr.wb’ in moslem’s greeting or
‘Peace be upon you’. So in this occasion, the groom’s side use the formal
way of speaking. It is said formal style because the purpose of this sentence
is showing to respect the bride’s family. (formal style)
b.
In the second sentence, which is uttered by the bride’s side is ‘monggo’. It is
the reply of the first sentence uttered by the groom’s side. ‘Monggo’ means
pleasing honorably to the first person who utteres ‘kulonuwon’. So,
‘monggo’ is the anwer for ‘kulonuwon’, and the bride’s side says it in formal
style. (formal style)
c.
The next question which is uttered by the groom’s side is using the words
‘bener opo ora?’. It means that the groom’s side shows the sense of honor
for the bride’s side to answer the question. In this sentences actually uses the
consultative style. It is said consultative style because the sentence is
interrogative and need some answer from bride’s side. (consultative style)
d.
For the answer of the question of groom’s side ‘bener opo ora?’ which has
the consultative style, the bride side gets the anwser for that question with
‘bener kiayi’. The statement ‘bener kiayi’ means ‘that’s right kiayi’ shows
59
the honor and appreciate the ’kiayi’ who is the important man in Javanese
wedding ceremony. The statement is said formal style because it shows the
answer for the previous question uttered by the groom’s side.
e.
The next sentence in this wedding ceremony is ‘opo gelar sayemboro ne
adat jowo?’. This is an interrogative sentence uttered by groom’s side which
needs answer from the bride’s side. The question means ‘what is the main
thing in javanese wedding ceremony?’. This question is using question style.
It is sais consultative style because it uses the word ‘opo’ which means
question, and the question statement indicates the consultative style.
f.
The next statement from the bride side should be an answer. In this occasion,
the groom’s side absolutely gets the answer from the bride’s side. The
answer from the bride’s side is ‘iku artine opo kiayi?’. It means ‘what is the
meaning of your question, kiayi?’. This statement addreses interrogative
questions which needs an answer too. It is said consulttive style, because the
bride’s side needs an answer from the groom’s.
g.
The next statement is delivered by the groom’s side. The statement is the
answer from the previos question uttered by the bride’s side. The statement
is
‘iku
isine
ash
hadualla
ilaha
ilallah,
wa
ash
hadu
anna
Muhammadarrasulullah.’ This statement is said formal because the purpose
of the sentence is showing the honor to the question of bride side.
h.
The next statement comes from bride’s side. The bride’s side delivers her
question by using the words ‘ iku artine opo kiayi?’. It shows that the
question needs answer. So, the bride’s side needs an answer from the
60
groom’s side. And, it is clearly that the bride’s side again uses the
consultative style.
i.
The next sentence which is uttered by the groom’s side is ‘cahyo kang limo
iku artine solat limang waktu.’. It means that ‘the meaning is five-times
prayer’. This utterance means the answer for the previous questions asked by
bride’s side. This statement is using formal style. It is said formal style
because the purpose of the sentence is showing the honor of groom’s side to
the bride’s side.
j.
The next statement is that the utterance from bride’s side. The sentence is
‘sak teruse ojo seneng ndesek kiayi!’. It means ‘next, don’t be happy soon
kiayi!’. Actually this statement is saying when the groom’s side almost
finished his answer for the previous question. So, it is clearly that this
statement is casual style. It is said as casual style because there is an
interruption from the bride’s side to the groom’s side while the groom’s side
answering the previous question from the bride’s side. (casual style)
k.
The next statement which is uttered by the groom’s side is a short statement.
The groom’s side answers ‘iyo!’, which means ‘yes!’. And the occasion to
answer the word ‘iyo!’ happens when the bride’s side also almost finished
her previous words. In this case, the statement is also using the casual style
because it is also an interruption which is utterd by the groom’s side to the
bride’s side.
l.
The next sentence is coming from the bride’s side. In this occasion, the
bride’s side use the words ‘sanggup opo ora kiayi?’, which means ‘are you
61
able to answer kiayi?’. This sentence shows a question, and need an answer
from the groom’s side. In this case, the bride’s side uses consultative style
because it is showing the question.
m.
The next sentence is delivered by the groom’s side. It uses the word ‘iyo!’. It
indicates the formal style. The word ‘iyo’ is the answer from the previous
question which is uttered by the bride’s side. The formal style is used to
show the honor to the bride’s side.
n.
The next sentence is coming from the bride’s side again. This sentence is
using the words ‘ sanggup ora kiayi?’. This is a question which is uttered by
the bride’s side to the groom’s side. So, again, this sentence is uttered in
consultative style. It is said as consultative style because the sentence also
needs answer from the groom’s side.
o.
The next sentence is the answer from the groom’s side. The sentence is the
answer from the previous question from the bride’s side. The words is
‘sanggup aku!’, which means ‘I am able to!’. This sentence indicates the
formal style style, because the purpose of the sentence is to give the great
honor to the bride’s side.
p.
The next sentence is the question from the bride’s side again. The question is
‘kiro-kiro kiayi sanggup?’ which means ‘are you able to answer my
question?’. The question needs an answer from the groom’s side. It indicates
the consultative style again, because it needs an answer.
62
q.
The next sentence is the answer of the bride’s side question, which is uttered
by the groom’s side. The answer is ‘sanggup!’ which means ‘yes!’. This
indicates the formal style, and it is said to show the honor to the bride’s side.
r.
The next sentence is a long sentence. The sentence is uttered by the bride’s
side. Again the sentence is a question. In this question which is uttered by
the bride’s side is using the words ‘keneng opo?, iku artine opo?’,which
indicate the question or interrogative sentence and need answer. And this
absolutely shows the consultative style.
s.
The next sentence is uttered by the groom’s side. It is the answer from the
previous question of the bride’s side. The answer is using the word ‘iyo!’
which means ‘yes’. This statement is showing the appreciation and honor to
the bride’s side. And this statement means as formal style.
t.
The next sentence is coming from the bride’s side. This statement is the last
question. The Javanese words ‘nek sanggup tak terimo,nek gak sanggup tak
kongkon bali?’ which means ‘if you are able to answer my question, I please
you to come in, if you are not able to answer my question, I please you to
come out!’. This statement is an optional question, so the groom’s side
should give an answer to the bride’s side. Again, this sentence is absolutely
using the consultative style.
u.
The next sentence is coming from the groom’s side. After getting the last
previous question from the bride’s side, it is time to answer the question.
This statement is consisted of some advices for the couple whom is getting
married, especially for the groom and the bride in Javanese wedding
63
ceremony. In ths statement, we can find the words ‘iku artine’ and ’iku
tandane’, which have the meaning for ‘it means’. The sentence also consists
of some information how to make the new family for the young couple,
especially for Javanese wedding couple. In this case, the sentence is
delivered in formal style. It is said formal because the groom’s side would
like to show the big honor and appreciation to the bride’s side.
v.
The next sentence is coming from the bride’s side. This is the last sentence
which is uttered by the bride’s side. The sentence means approval from the
bride’s side to accept the attendence of the groom’s side. In Javanese
wedding ceremony, especially Nemokno event, this statement is the meaning
of gaining the couple into one. In this statement, we can find the word
‘tandane’, which signs that the bride’s side using the formal style. The word
‘tandane’ which has the meaning ‘means’. It also shows the appreciation for
the groom’s side.
64
WEDDING CEREMONY
A THESIS
BY
SARI INDA LESTARI
REGISTRATION NUMBER : 809125018
Submitted to the English Applied Linguistics Study Program Postgraduate School
as a Partial Fulfillmentt of the Requirements for the Degree of Magister
Humaniora
ENGLISH APPLIED LINGUISTICS STUDY PROGRAM
POST GRADUATE SCHOOL
STATE UNIVERSITY OF MEDAN
MEDAN
2014
LANGUAGE STYLES OF NEMOKNO IN JAVANESE
WEDDING CEREMONY
A THESIS
BY
SARI INDA LESTARI
REGISTRATION NUMBER : 809125018
Submitted to the English Applied Linguistics Study Program Postgraduate School
as a Partial Fulfillmentt of the Requirements for the Degree of Magister
Humaniora
ENGLISH APPLIED LINGUISTICS STUDY PROGRAM
POST GRADUATE SCHOOL
STATE UNIVERSITY OF MEDAN
MEDAN
2014
ABSTRACT
Lestari. Sari Inda. Language Styles of Nemokno in Javanese Wedding Ceremony. A
Thesis. English Applied Lingustic. Graduate Program. State University of Medan. 2014.
This study addressed the existence of language style of Nemokno in Javanese wedding
ceremony in Asahan. The objectives of the study are (1) to describe language style of
Nemokno in Javanese wedding ceremony, (2) to describe language style which is realized in
Javanese wedding ceremony, (3) to describe the dominant language style. The method of the
study is qualitative approach. It gives description about language styles used by the bride’s
side and the groom’s side in Nemokno event in Javanese wedding ceremony. The object of
this study is couple of newlywed in Javanese wedding ceremony which is held in Desa Pasar
Lembu, Asahan, and the “kiayi” as the key informant. The data are the transcription of the
Javanese kiayi utterances recording in Javanese wedding ceremony, especially in Nemokno.
The data are transcribed into texts. The data are in the words form. The data sources are taken
from the recording of the Javanese kiayi’s utterances. The data were analyzed by using Mile
and Huberman’s data analysis. The technique of collecting the data of this research is
observation, interview, and documentation. The findings indicate that there were three
language styles found in Javanese wedding ceremony, they were formal style, consultative
style, and casual style. It is suggested to the bride’s side and the groom’s side in Javanese
wedding ceremony to use the formal style to give clear answer and information and to show
the great honor and respect to the other side and audience.
i
ABSTRAK
Lestari. Sari Inda. Gaya Bahasa Nemokno dalam Upacara Pernikahan Adat Jawa. A
Thesis. Linguistik Terapan Bahasa Inggris. Program Pascasarjana. Universitas Negeri
Medan. 2014.
Penelitian ini ditujukan untuk menunjukkan keberadaan gaya bahasa Nemokno dalam upacara
pernikahan adat Jawa di Asahan. Objective dari penelitian ini adalah (1) untuk
mendeskripsikan gaya bahasa Nemokno dalam upacara pernikahan adat Jawa, (2) untuk
mendeskripsikan gaya bahasa yang terjadi di dalam upacara pernikahan adat Jawa, (3) untuk
mendeskripsikan gaya bahasa yang dominan di dalam upacara pernikahan adat Jawa. Metode
yg digunakan dalam penelitian ini adalah pendekatan qualitative. Penelitian ini
mendeskripsikan tentang gaya bahasa yg digunakan oleh pihak pengantin wanita dan pihak
pengantin pria dalam upacara pernikahan adat Jawa. Objek penelitian ini adalah pasangan
yang baru saja menikah dengan meggunakan upacara pernikahan adat Jawa yang diadakan di
Desa Pasar Lembu, Asahan, dan “kiayi” menjadi “key informant”. Data penelitian ini adalah
rekaman transkrip dari pengucapan “kiayi” yang menggunakan bahasa Jawa, khususnya pada
acara Nemokno. Data ditranskrip ke dalam teks. Data dibuat dalam bentuk kata-kata. Sumber
data didapat dari rekaman pengucapan-pengucapan kiayi. Data dianalisis menggunakan data
analisis Mile and Huberman. Teknik pengumpulan data penelitian ini adalah observasi,
interview, dan dokumentasi. Penemuan menunjukkan bahwa ada tiga jenis gaya bahasa yg
ditemukan dalam upacara pernikahan adat Jawa, yaitu gaya bahasa formal, gaya bahasa
konsultatif atau bertanya dan gaya bahasa selaan. Disarankan bahwa pihak pengantin wanita
dan pihak pengantin pria dalam upacara pernikahan adat Jawa menggunakan gaya bahasa
formal untuk menjelaskan informasi sejelas-jelasnya dan untuk menghormati pihak lain dan
tamu.
ii
ACKNOWLEDGEMENT
First and foremost, I would like to say thank to Allah SWT, for the blessings and
protection granted to me since the beginning to the completion of this thesis entitled
Language Styles of Nemokno in Javanese Wedding Ceremony. As a partial fulfillment of the
reqirements for the Degree of Magister Humaniora at the Post Graduate Study of English
Applied Linguistics, state University of Medan.
Firstly, I would like to express my deep and sincere gratitude to my advisers, Dr.
Didik Santoso, M.Pd and Prof. Amrin Saragih, M.A, Ph.D for their generous assistance,
guidance, advice, and precious time on supervising the draft of this thesis. During the
process of writing this thesis, I realized that I had to learn for this thesis for more. Somehow,
I had received a lot of helpful suggestion and comments from my Head Applied Linguistics,
Prof. Dr. Busmin Gurning, M.Pd and his secretary Dr. Sri Minda Murni,M.S. And also for
the examiners, Prof. DR. Busmin Gurning, M.Pd., Dr. Anni Holila Pulungan, M.Hum., and
Dr. Eddy Setia, M.Ed, TESP., and all lectures that had given me encouragement and a lot of
experience and knowledge.
Secondly, I would like to say my sincere thanks to my beloved parents, Jaharuddin
and Dewi Sri Manja, together with my beloved brother and sisters, Desy Utami Putri, Nanda
Rizki Abar, and Pratiwi Ade Ningrum and all family. Their mutual understanding, spiritual
and moral support to me during the completion of this thesis has been very much helpful. I
also would like to say thank to my beloved husband, Amar Siddik for his love and support.
I also would like to say thank to my colleagues in LTBI XVI Intake, for the
stimulating discussions, for exhausted days we were working together in classroom. I will
miss you all guys. You all had given me spirit, support, and respect to our friendship.
iii
Finally, I must admit that the content of this thesis is still far being perfect, but I
happily accept any constructive ideas and criticism that will omprove the quality of this
thesis. Hopefully this thesis will be useful for those who read it.
Medan, August 2014
The writer,
Sari Inda Lestari
Registered Number: 809125018
iv
TABLE OF CONTENTS
Pages
ABSTRACT
.......................................................
i
TABLE OF CONTENT ...........................................
iii
LIST OF TECHNICAL TERMS .............................
vi
LIST OF APPENDICES ...........................................
vii
CHAPTER I :
INTRODUCTION
1.1 The Background of the Study .....................................................
1
1.2 The Problem of the Study ..........................................................
6
1.3. The Objectives of the Study ........................................................
6
1.4 The Scope of the Study ..............................................................
7
1.5 The Significance of the Study ....................................................
7
CHAPTER II :
REVIEW OF LITERATURES
2.1 Language Styles ........................................................................
8
2.1.1
Frozen style (Oratorical Style) ........................................
9
2.1.2
Formal style ....................................................................
10
2.1.3
Consultative Style ..........................................................
11
2.1.4
Casual Style ....................................................................
11
2.1.5
Intimate Style .................................................................
12
2.2 Javanese Wedding Ceremony .....................................................
12
2.2.1 Wedding Preparations .....................................................
13
2.2.1.1 Bibit, Bebet, Bobot
...................................
13
2.2.1.2 The Proposal .......................................................
13
v
2.2.1.3 Constitute a “good day” .....................................
14
2.2.1.4 Pemaes – Beautician ..........................................
14
2.2.1.5 Wedding Venue ..................................................
15
2.2.1.6 Attaching the Bleketepe and Tarub to the front
fence ...................................................................
15
2.2.2 Rituals prior to Wedding .................................................
17
2.2.2.1 Siraman ..............................................................
17
2.2.2.2 Ngerik .................................................................
18
2.2.2.3 Midodareni .........................................................
18
2.2.2.4 Srah-srahan or Peningsetan ................................
19
2.2.2.5 Nyantri ................................................................
20
2.2.2.6 Ijab ......................................................................
20
2.2.2.7 Nemokno or Panggih or Temu Manten ..............
20
2.3 Nemokno
........................................................................
21
2.4 The Previous Studies ...................................................................
22
2.5 Conceptual Framework ...............................................................
24
CHAPTER III : RESEARCH METHOD
3.1 The Research Design ..................................................................
25
3.2 Research Setting ........................................................................
25
3.3 Data and Data source ..................................................................
26
3.4 Technique of Collecting Data .....................................................
26
3.5 Data Analysis
........................................................................
27
3.6 Techniques for Establishing Trustworthiness of the Data ..........
28
vi
CHAPTER IV : RESEARCH FINDING AND DISCUSSION
4.1 Research Finding ............................................................................
30
4.2 Discussion .......................................................................................
44
CHAPTER V : CONCLUSION AND SUGGESTION
5.1 Conclusion ...................................................................................
50
5.2 Suggestion ....................................................................................
51
REFERENCES ................................................................................
52
APPENDIX .......................................................................................
55
vii
LIST OF TECHNICAL TERMINOLOGIES
Pages
1. Andhap – asor .....................................................................................
3
2. Tanggap ing sasmita
.......................................................................
3
3. Ngoko, Madya, Krama ......................................................................
3
4. Nemokno ...........................................................................................
4
5. Bibit, bobot, bebet ............................................................................
13
6. Pemaes ..............................................................................................
14
7. Jumadilakhir, Rejeb, Ruwah, Besar ..................................................
14
8. Bleketepe ..........................................................................................
15
9. Tarub ..................................................................................................
15
10. Siraman ...............................................................................................
17
11. Ngerik .................................................................................................
18
12. Midodareni ..........................................................................................
18
13. Peningsetan .........................................................................................
19
14. Nyantri ................................................................................................
20
15. Ijab ......................................................................................................
20
16. Panggih, Temu Manten ......................................................................
20
17. Kiayi ..................................................................................................
22
viii
LIST OF APPENDICES
Pages
Appendix 1 :
The Transcription of Utterances
of the Bride’s Side and the Groom’s Side
in Nemokno Event in Javanese Wedding Ceremony ............................
56
Appendix 2 :
The Description of Data
on the Language Styles in Nemokno Event
in Javanese Wedding Ceremony ...........................................................
60
Appendix 3 :
Language Styles Realization of Utterances
in Nemokno Event in Javanese Wedding Ceremony ...........................
66
Appendix 4 :
The Picture of Nemokno Event in Javanese Wedding
Ceremony ................................................................................................
ix
78
1
CHAPTER I
INTRODUCTION
1.1 The Background of the Study
Human beings use and need language everyday. They use language to
communicate to others in their daily life. They express everything in their mind to
show what they mean to follow every human’s activity. Language is a means of
communication in social interactions. It plays a great role in human’s life. If
someone cannot communicate with the other she/he would find everything in his
or her world difficult, therefore it is important to see clearly what language is.
Language is the important part of human existence and social process. It has
various functions, such as: to express ideas, feelings, and desires, and most of
human’s knowledge and culture stored and transmitted through languages. The
function or role of language is an institution whereby a human being
communicates and interact with one another. As language is viewed as a system
of arbitrary, vocal, symbols, that permits all people who have learned the system
of culture to communicate and interest. It means that we use language as a social
instrument to show our language users identity in a society.
There are many languages around the world. It does not only vary between
countries, but also vary within a country (Thomas and Wareing, 1999 : 9). The
statement indicates that there are more than one language in a country, not only
different country with different language, bur also in one country may have
different language. In Indonesia, Bahasa Indonesia functions as national language.
It is needed to integrate many ethnic groups in the country. Indonesia is
1
2
constituted by numerous ethnic groups such as Javanese, Bataknese, Minangnese,
Sundanese and others. Every ethnic group has its own language which is called
vernaculars. In their daily communications with people in their group, they use
their own vernacular. They use national language either in formal and informal
situtation. In this case, they use at least two languages. First is their vernaculars
which is called as local language, and second is national language.
Language is absolute for cultural development. Keller and Calhoun (1997
: 97) states that “Language enables people to store meanings and experiences and
to pass this heritage on to new generations”. It means that language is used to
convey a culture generation to generation. It is conveyed through languages as a
tool of communication.
The main object of linguistic study is language and linguistics approaches
language in terms of semiotic point of view. Generally language as semiotic
system consists of some elements. The comprehension and habit in mastering the
language is needed in studying language. No matter what language it is including
local languages in Indonesia such as Javanese, Bataknese, Malay or Melayunese,
Minangnese, and Sundanese.
The largest ethnic group in Indonesia is the Javanese who make up 40 %
of the total polulation (Kuntjara, 2001). The Javanese concentrated on the island
of Java but millions have migrated to other island throughout the archipelago.
Most of the local languages belong to Austronesian language family, although a
significant number, particularly in Papua, speak Papuan languages. The Chinese
Indonesian population makes up a little less than 1 % of the total Indonesian
3
population according to the 2000 census. Some of the Indonesians of chinese
descent speak various Chinese dialects, most notably Hokkien and Hakka.
According to Poedjosoedarmo (1979), “In their daily lives, Javanese
people are greatly influenced by some concepts which are well rooted in the
Javanese culture, nmaely: tata krama, andhap-asor, and tanggap ing sasmita (the
language styles, humbling oneself while exhalting 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 others. This concept dictates the Javanese to be low profile. Finally, as a
good Javanese, one also should have a sense of tanggap ing sasmita. It means that
a speaker may express his/her idea indirectly to the speaker. It is considered less
polite or it may hurt the addresse’s feelings if it is delivered directly.
There are basically three speech levels in Javanese (Poedjasoedarma:
1979). They are ngoko, madya, and krama. 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. Madya is the intermediary form between Ngoko
and Krama. The term is from Sanskrit madya, “middle”. 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. 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.
4
Javanese culture is one of the Indonesian cultures. Javanese is one of the
ethnic language in North Sumatera besides another ethnic language like Bataknese
which is the largest user population in North Sumatera, Malay or Melayunese,
Minangnese and so on. The Javanese people in North Sumatera use their
vernacular in communicating, including in the area of wedding ceremony. For
Javanese people, communicating can be expressed in many ways. Nemokno in
Javanese wedding ceremony is one of the ways. The Nemokno texts in some
various forms have captured the cultures and habit of their ethnic group.
For Javanese society especially who live in Asahan region, ‘nemokno’
which becomes a symbol of culture of Javanese is facing a problem. This tradition
in Javanese wedding ceremony almost lose in society, especially for young
Javanese people. It happens because the young generation does not have passion
of their own tradition, and because of the influence of another tradition. For
example: Javanese people who live in Asahan region where the most inhabitant is
Malay, do not include ‘nemokno’ as their own tradition in wedding ceremony.
They tend to use Malay tradition than Javanese tradition because they feel that
Malay tradition is more interesting than their own tradition. From this problem,
the researcher needs to make a study about Javanese tradition in wedding
especially ‘nemokno’. The result is hoped to show the young Javanese people that
Javanese tradition is also interesting to do when they will have a wedding
ceremony.
As Trudgill (2000) argues that language is closely associated with social
structure and culture value system. And he also states that language as a social
phenomenon is closely tied up with the social stucture and value system of
5
society. It means that language can not be separated with the social structure and
cultural value system. By language, a culture was exist and the other hand.
The writer feels interested in finding the kinds of language styles used at
nemokno in Javanese wedding ceremony. The main reason why the researcher
wanted to investigate language styles used in Javanese wedding ceremony was
because the reseacher wants to prove whether Javanese use five kinds of
Language Styles which are frozen style, formal style, consultative style, casual
style, and intimate style in Javanese wedding ceremony. The use of language
styles in nemokno is suitable with the ideology in javanese. It is spoken based on
the place, and polite in order not to make the listeners feel offended. But, Javanese
people who know the meaning of utterances in nemokno are limited. Only certain
people can understand the meaning, that is the old Javanese people who know the
tradition and the people who have high knowledge about Javanese language.
Whereas, the theory of communication states that communication consists of
transmitting information from speakers and listeners. In the fact by using many
kinds of language styles, make the listeners do not understand about the meaning
of nemokno. It means that the function of communication does not run well.
This study is focused on studying language styles at nemokno in Javanese
wedding ceremony. All language styles in Javanese wedding ceremony will be
explained. Nemokno is one cultural values in Javanese wedding ceremony. To
make Javanese culture exists, the researcher feels important to conduct the study
on language styles of nemokno in Javanese wedding ceremony. Because by this
research common people and new generation will understand the meaning of
nemokno and the function of communication ran well.
6
The characteristics and purpose of Nemokno texts was discussed in chapter
II. In the process of this Javanese wedding customs, there are some steps on it,
started from the beginning up to the last step. The wedding ceremony is usually
celebrated by inviting many people. There were a long process with many talks
and discussion. In this occasion, they use language style. There are five language
style used in the society, they are frozen style, formal style, consultative style,
causal style, and intimate style. Each of them will be used differently in different
location.
1.2 The Problem of the Study
Based on the background of the study, the problems to be investigated
formulated as the following
1. What language styles of Nemokno are used in Javanese wedding
ceremony?
2. How are the language styles of Nemokno realized in Javanese wedding
ceremony?
3. Why are the language styles realized in Nemokno in Javanese Wedding
ceremony in the ways they are?
1.3 The Objectives of the Study
In relation to the problems stated above, the objectives of the study are
1. to describe the language styles of Nemokno in the Javanese wedding
ceremony,
7
2. to describe the language styles of Nemokno which realized in Javanese
wedding ceremony, and
3. to reason for the dominant language styles of Nemokno in Javanese
wedding ceremony.
1.4 The Scope of the Study
In Javanese wedding ceremony, there are several steps. One of them is
called Nemokno. In Nemokno, Javanese people use some utterances. In this study
the writer describes the language used in cultural ceremony consideration,
especially Nemokno. In this case the study focus on the analysis of five kinds of
language style that is used at Nemokno in Javanese wedding ceremony; they are
frozen style,formal style, consultative style, casual style, and intimate style.
1.5 The Significance of the Study
Theoretically, findings of the study are expected to be relevant and useful
theoretically and practically in some respects. The findings would be useful for,
1. lecturers in teaching sociolinguistics especially who are not Javanese,
they can learn how the Javanese culture is realized and in
understanding deeply the use of language style in Javanese wedding
ceremony,
2. learners of sociolinguistics on the wedding ceremony, and
3. other researchers, in using further research.
Practically, the research finding will be useful for those who are interested
in Javanese wedding ceremony and as a device to maintain Javanese culture from
the extinction.
50
CHAPTER V
CONCLUSIONS AND SUGGESTIONS
5.1 Conclusions
The study concerned with language styles of Nemokno in Javanese
wedding ceremony, which is uttered by the bride’s side and the groom’s side.
Based on the analysis, conclusions are stated as the following:
1. a. There are three categories of language styles which are found in
Nemokno event in Javanese wedding ceremony. They are formal style,
consultative style, and casual style.
b.
Language style used by the bride’s side and the groom’s side in
Nemokno event in Javanese wedding ceremony are formal style,
consultative style, and casual style.
c. The most dominant language style which is used in Nemokno event in
Javanese wedding ceremony are formal style and consultative style.
2. The realization of language styles delivered by the bride’s side and the
groom’s side in Nemokno event in Javanese wedding ceremony contains of
two rule of language style, namely linier and illinier.
3. In Javanese wedding ceremony, the bride’s side and the groom’s side use
formal style because they use words ‘kiayi’ and ‘iku artine’. The both side
use the words to give clear answer and information and to show their great
honor and respect to each other and audience. And the reason why they
use consultative style in their sentence because they utter some questions
which should be answered by the other side.
50
51
5.2 Suggestions
It is suggested to those, who concerned with Javanese culture to learn
about Language style in Nemokno event in Javanese wedding ceremony. It is so
because Javanese wedding ceremony will affect to the words selection used
during the event takes place. In addition the special suggestion offered to the
following :
1. It is suggested to the lecturers who play an important role in teaching
sociolinguistics to give attention, not only foreign and Indonesian cultures,
but also to the cultures of vernacular. If they know more about the cultures
of vernacular, especially Javanese culture, the lecturers can compare
Javanese culture with the other cultures.
2. It is suggested to the other researchers to do more research about language
style, not only in Nemokno event, but also another event in Javanese
wedding ceremony.
3. It is suggested to the bride’s side and the groom’s side in Javanese
wedding ceremony to use the information style to give clear answer and
information and to show the great honor and respect to the other side and
audience.
4. It is suggested to the young generation of Javanese to learn more about
Javanese language, in order to socialize Javanese language all over the
world.
5. It is suggested to the Javanese people to learn more about Javanese culture
especially Javanese wedding ceremony,and to socialize Javanese culture to
the other culture that Javanese culture is also interesting to study.
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54
APPENDIX 1
THE TRANSCRIPTION OF UTTERANCES OF THE BRIDE’S SIDE AND
THE GROOM’S SIDE IN NEMOKNO EVENT IN JAVANESE WEDDING
CEREMONY
G : Kulonuwon!
B : Monggo. Bapak dari mana, kampungnya mana, namanya siapa, datang kemari
perlu apa?
G : Sore iki aku kerungu tembang rawat-rawat sinambi woro. Opo bener iki tuan
rumah nggelar sayemboro ne adat jowo? Bener opo ora?
B : Bener!
G : Opo gelar sayemboro ne adat jowo?
B : Siji, syahadat penetep toto gelar agomo islam. Iku artine opo kiayi?
G : Siji, syahadat toto gelar agomo islam, syahadat penetep syahadat Jowo. Siji
kono coroko doto sowolopodo joyonyo mogo botongo. Iku arane jamus kalimo
sodo, toto gelar agomo islam. Iku isine Ashadualla ila ha illallah, wa ashaduanna
Muhammadar Rasulullah. Iku kang angko siji.
B : Sabanjuri mane kiayi. Nomor loro sirih panginangan, wong jowo ngarani
gantalan. Iku artine opo kiayi?
G : Sirih panginangan wong jowo ngarani gantalan. Mulo kaki ratungasto siji,
nyai ratu siji sak wata’e kebat koyok kilat, membyar wijel cahyo kang limo,
55
tandane kaki mantene manten sehabis jadi ratu kudu iso ngelakoni solat limang
waktu.
B : Bener kiayi. Sak teruse, ojo seneng ndesek kiayi. Iki isek okeh meneh artine.
Sak teruse kain panjang pasangane alu, bokor kencono isine sekar setaman,
kelawan tigan sawung. Iku artine opo kiayi?
G : Bokor kencono isi ne sekar setaman kelawan tigan sawung. Mulo tigan
sawung pundut Nyai dewi dipindih sukuring kaki penganten biso pecah. Siji,
cangkang iku artine pemikiring kaki manten kelawan kaki pengnten, ketindih kaki
manten nini manten biso pecah. Cangkang pamikiring kaki manten nini
penganten. Ongko loro, kangaran makuto sutro nini penganten. Ongko telu, tirto
kang seto seniring kaki penganten, kang abang nini penganten ahiring tembe
banyu loro manunggal marang nini penganten biso wijil putro kang soleh, putri
kang soleha. Sekar setaman kanggo mbasuh kaki penganten biso bersih kaki
pwnganten lahir batin. Kaparingan rahayuning widodo liring sambi kolo.
B : Sak teruse kembar mayang parijoto, kangtumbuh bareng sedino kangaran
sekar pancoworno, kirnayo gambaring jagad. Sanggup opo ora kiayi?
G : iyo, sanggup aku! Abot abote tangisi marang kaki ratu, geleng mengku garwo
putrine ingkang kagungan dalem tuan rumah.
B : Kiro – kiro kiayi sanggup?
G : Sanggup aku!
B ; Siji, keneng opo cangko’ane nganggo debok pisang rojo? Loro, bokore janur
kuning? Keneng opo kembar mayang ono gambare manuk? Iku artine opo kiayi?
56
Keneng opo eneng gambar kitiran? Iku artine opo kiayi? Keneng opo gambar
cemeti gading? Iku artine opo kiayi? Keneng opo nganggo kembang andong
kencono seng mapan sajoroneng makam kuburan. Nek sanggup tak terimo Kiayi,
nek nggak sanggup tak kongkon bali!
G : Mulo Sunan Kalijogo nurunke kembar mayang, iku tandane kaki ratu nyai ratu
dadi ratu sak dino sak wengi. Ongko loro, bokore janur kuning, tanah jowo pesta
kabeh nganggo awer-awer janur kuning. Kanggo penunjuk jalan uwong pesta.
Mulo Sunan Kalijogo, sak banjure Sunan Kalijogo nurunke kembar mayang
kadunungan kitiran. Artine rumah tangga ora gampang. Nek neg nduwur ojo
seneng, nek neg ngisor ojo susah. Mulo kadunungan gambar manuk, wong jowo
ngarani peksi. Mabur nendi, bali nendi semono ngedo. Ora keno bali ne nyeng
omahe dowo. Orah keno baline nyeng omahe tonggone. Iku larangan agomo
islam.
Semono ugo, Sunan Kalijogo nurunke cemeti gading. Cemeti iku pecut, kuning
gadinge gajah. Iku kanggo pemecutin kaki penganten bali neng wong tuo
dikandani seng apik. Nek neg morotuo dikandani seng apik. Kang pungasan
nganggo godong andong kencono, seng sak joroning makam kuburan. Artine
ingkang kagungan dalem keluargane bali nengjaman kelanggengan. Artine isi
hormat marang leluhurin kabeh kembar mayang.
B : Iki dino tak terimo kiayi. Tandane kembar mayang ditukar.
G : Sore iki tak panggih dadi siji. Kembar iku podo, mayang kembang jambe. Pari
padi jodo loro. Siji kakungan loro kenyo. Kakung lanag kenyo wadon. Pangiringe
gamelan loko nonto. Mugel piyambah tampo ditambok poro prajongso. Wanoro
57
seto kang seto toto jalmo, kang pungkasan widodari patang puluh. Kurang siji
jangkep kang siji, yo iku nyai ratu.
58
APPENDIX 2
THE DESCRIPTION OF DATA ON THE LANGUAGE STYLES IN
NEMOKNO EVENT IN JAVANESE WEDDING CEREMONY
a.
In the first sentence, the groom’s side says greeting as the polite expression.
In this polite statement the groom’s side utters ‘kulonuwon’ as the Javanese
language. It means ‘Assalamu’alaikum wr.wb’ in moslem’s greeting or
‘Peace be upon you’. So in this occasion, the groom’s side use the formal
way of speaking. It is said formal style because the purpose of this sentence
is showing to respect the bride’s family. (formal style)
b.
In the second sentence, which is uttered by the bride’s side is ‘monggo’. It is
the reply of the first sentence uttered by the groom’s side. ‘Monggo’ means
pleasing honorably to the first person who utteres ‘kulonuwon’. So,
‘monggo’ is the anwer for ‘kulonuwon’, and the bride’s side says it in formal
style. (formal style)
c.
The next question which is uttered by the groom’s side is using the words
‘bener opo ora?’. It means that the groom’s side shows the sense of honor
for the bride’s side to answer the question. In this sentences actually uses the
consultative style. It is said consultative style because the sentence is
interrogative and need some answer from bride’s side. (consultative style)
d.
For the answer of the question of groom’s side ‘bener opo ora?’ which has
the consultative style, the bride side gets the anwser for that question with
‘bener kiayi’. The statement ‘bener kiayi’ means ‘that’s right kiayi’ shows
59
the honor and appreciate the ’kiayi’ who is the important man in Javanese
wedding ceremony. The statement is said formal style because it shows the
answer for the previous question uttered by the groom’s side.
e.
The next sentence in this wedding ceremony is ‘opo gelar sayemboro ne
adat jowo?’. This is an interrogative sentence uttered by groom’s side which
needs answer from the bride’s side. The question means ‘what is the main
thing in javanese wedding ceremony?’. This question is using question style.
It is sais consultative style because it uses the word ‘opo’ which means
question, and the question statement indicates the consultative style.
f.
The next statement from the bride side should be an answer. In this occasion,
the groom’s side absolutely gets the answer from the bride’s side. The
answer from the bride’s side is ‘iku artine opo kiayi?’. It means ‘what is the
meaning of your question, kiayi?’. This statement addreses interrogative
questions which needs an answer too. It is said consulttive style, because the
bride’s side needs an answer from the groom’s.
g.
The next statement is delivered by the groom’s side. The statement is the
answer from the previos question uttered by the bride’s side. The statement
is
‘iku
isine
ash
hadualla
ilaha
ilallah,
wa
ash
hadu
anna
Muhammadarrasulullah.’ This statement is said formal because the purpose
of the sentence is showing the honor to the question of bride side.
h.
The next statement comes from bride’s side. The bride’s side delivers her
question by using the words ‘ iku artine opo kiayi?’. It shows that the
question needs answer. So, the bride’s side needs an answer from the
60
groom’s side. And, it is clearly that the bride’s side again uses the
consultative style.
i.
The next sentence which is uttered by the groom’s side is ‘cahyo kang limo
iku artine solat limang waktu.’. It means that ‘the meaning is five-times
prayer’. This utterance means the answer for the previous questions asked by
bride’s side. This statement is using formal style. It is said formal style
because the purpose of the sentence is showing the honor of groom’s side to
the bride’s side.
j.
The next statement is that the utterance from bride’s side. The sentence is
‘sak teruse ojo seneng ndesek kiayi!’. It means ‘next, don’t be happy soon
kiayi!’. Actually this statement is saying when the groom’s side almost
finished his answer for the previous question. So, it is clearly that this
statement is casual style. It is said as casual style because there is an
interruption from the bride’s side to the groom’s side while the groom’s side
answering the previous question from the bride’s side. (casual style)
k.
The next statement which is uttered by the groom’s side is a short statement.
The groom’s side answers ‘iyo!’, which means ‘yes!’. And the occasion to
answer the word ‘iyo!’ happens when the bride’s side also almost finished
her previous words. In this case, the statement is also using the casual style
because it is also an interruption which is utterd by the groom’s side to the
bride’s side.
l.
The next sentence is coming from the bride’s side. In this occasion, the
bride’s side use the words ‘sanggup opo ora kiayi?’, which means ‘are you
61
able to answer kiayi?’. This sentence shows a question, and need an answer
from the groom’s side. In this case, the bride’s side uses consultative style
because it is showing the question.
m.
The next sentence is delivered by the groom’s side. It uses the word ‘iyo!’. It
indicates the formal style. The word ‘iyo’ is the answer from the previous
question which is uttered by the bride’s side. The formal style is used to
show the honor to the bride’s side.
n.
The next sentence is coming from the bride’s side again. This sentence is
using the words ‘ sanggup ora kiayi?’. This is a question which is uttered by
the bride’s side to the groom’s side. So, again, this sentence is uttered in
consultative style. It is said as consultative style because the sentence also
needs answer from the groom’s side.
o.
The next sentence is the answer from the groom’s side. The sentence is the
answer from the previous question from the bride’s side. The words is
‘sanggup aku!’, which means ‘I am able to!’. This sentence indicates the
formal style style, because the purpose of the sentence is to give the great
honor to the bride’s side.
p.
The next sentence is the question from the bride’s side again. The question is
‘kiro-kiro kiayi sanggup?’ which means ‘are you able to answer my
question?’. The question needs an answer from the groom’s side. It indicates
the consultative style again, because it needs an answer.
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q.
The next sentence is the answer of the bride’s side question, which is uttered
by the groom’s side. The answer is ‘sanggup!’ which means ‘yes!’. This
indicates the formal style, and it is said to show the honor to the bride’s side.
r.
The next sentence is a long sentence. The sentence is uttered by the bride’s
side. Again the sentence is a question. In this question which is uttered by
the bride’s side is using the words ‘keneng opo?, iku artine opo?’,which
indicate the question or interrogative sentence and need answer. And this
absolutely shows the consultative style.
s.
The next sentence is uttered by the groom’s side. It is the answer from the
previous question of the bride’s side. The answer is using the word ‘iyo!’
which means ‘yes’. This statement is showing the appreciation and honor to
the bride’s side. And this statement means as formal style.
t.
The next sentence is coming from the bride’s side. This statement is the last
question. The Javanese words ‘nek sanggup tak terimo,nek gak sanggup tak
kongkon bali?’ which means ‘if you are able to answer my question, I please
you to come in, if you are not able to answer my question, I please you to
come out!’. This statement is an optional question, so the groom’s side
should give an answer to the bride’s side. Again, this sentence is absolutely
using the consultative style.
u.
The next sentence is coming from the groom’s side. After getting the last
previous question from the bride’s side, it is time to answer the question.
This statement is consisted of some advices for the couple whom is getting
married, especially for the groom and the bride in Javanese wedding
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ceremony. In ths statement, we can find the words ‘iku artine’ and ’iku
tandane’, which have the meaning for ‘it means’. The sentence also consists
of some information how to make the new family for the young couple,
especially for Javanese wedding couple. In this case, the sentence is
delivered in formal style. It is said formal because the groom’s side would
like to show the big honor and appreciation to the bride’s side.
v.
The next sentence is coming from the bride’s side. This is the last sentence
which is uttered by the bride’s side. The sentence means approval from the
bride’s side to accept the attendence of the groom’s side. In Javanese
wedding ceremony, especially Nemokno event, this statement is the meaning
of gaining the couple into one. In this statement, we can find the word
‘tandane’, which signs that the bride’s side using the formal style. The word
‘tandane’ which has the meaning ‘means’. It also shows the appreciation for
the groom’s side.
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