POLITENESS STRATEGIES USED IN SIPORKAS KECAMATAN RAYA SIMALUNGUN.
ABSTRACT
Purba, Christian Neni. Registration Number 81061125051. Politeness
Strategies Used in Siporkas Kecamatan Raya Simalungun. A Thesis. English
Applied Linguistics Study Program. Postgraduate School, State University of
Medan. 2015.
This thesis deals with Politeness Strategies Used in Siporkas Kecamatan Raya
Simalungun. The objectives of the study are to identify types of Politeness
strategies, the realization of strategies in Simalungunese and reasons of politeness
strategies used by speakers of Siporkas. The approach in this study are based on
Politeness theory by Brown and Levinson (1987); bald on record, positive
politeness, negative politeness and off-record strategy. The method of this
research employed qualitative design. The subjects or the data source are taken
from the natural setting of people who live and grown in Simalungun, the age are
55-75 years old most of the time they use Sahap Simalungun as a mother tongue.
All written data are the transcriptions of recorded observation and interview. The
data are taken from observation using audio visual recorder. The finding prove
that four types of Politeness strategies are applied by the speakers of Siporkas.
The Simalungunese in Siporkas expresses their politeness using address
terms/kinship forms and pronouns, using particles, deference and fluctuation of
intonation, selecting kind of words, using metaphor and indirect speech. Sahap
Simalungun applies the four types of politeness in their daily interaction. Most of
the strategy appears in positive politeness. Nine types of fifteen politeness
strategies are applied based Brown and Levinson’s theory. The reasons are culture
and ideology of Simalungun to make both Speaker and Hearer getting closer each
other to build a good relationship.
Key Words: Politeness strategies, Sahap Simalungun, bald record, positive
politeness, negative politeness, off record, context, utterance.
i
ABSTRAK
Purba, Christian Neni. NIM 81061125051. Politeness Strategies Used in
Siporkas Kecamatan Raya Simalungun. Tesis. Program Studi Linguistik
Terapan Bahasa Inggris, Sekolah Pascasarjana, Universitas Negeri Medan.
2015
Penelitian ini mengkaji Strategi Kesantunan yang digunakan oleh penutur Sahap
Simalungun di Siporkas Kecamatan Raya Simalungun. Tujuan dari penelitian ini
adalah untuk mengidentifikasi jenis-jenis strategi kesantunan, realisasinya di
masyarakat Simalungun dan alasan strategi kesantunan tersebut digunakan oleh
penutur Siporkas. Pendekatan yang digunakan dalam penelitian ini didasarkan
pada teori Kesopanan oleh Brown dan Levinson (1987); bald record, positif
politeness, negatif dan off-record strategi. Metode penelitian ini menggunakan
desain kualitatif. Subyek atau sumber data diambil dari orang-orang yang hidup
dan tumbuh di Simalungun, berusia tua 55-75 tahun dan mereka mengunakan
Sahap Simalungun sebagai bahasa ibu. Semua data yang tercatat adalah hasil
transkripsi dari pengamatan yang direkam, catatan lapangan dan wawancara. Data
yang diambil selama observasi menggunakan perekam audio-visual. Temuan ini
menunjukkan bahwa keempat jenis strategi Kesantunan yang diterapkan oleh
penutur di daerah Siporkas. Masyarakat Simalungun di Siporkas mengungkapkan
kesantunan dengan menggunakan istilah alamat/bentuk kekerabatan, kata ganti
atau pronomina, menggunakan partikel, julukan kehormatan dan fluktuasi
intonasi, pemilihan jenis kata yang tepat sesuai dengan tingkatan kata,
menggunakan metafora dan menyampaikan sesuatu secara tidak langsung. Sahap
Simalungun Simalungun menerapkan empat jenis kesantunan dalam interaksi
sehari-hari mereka. Sebagian besar strategi yang muncul adalah teori positive
politeness. Sembilan jenis dari 15 strategi politensess diterapkan berdasarkan
Brown dan teori Levinson. Hal ini terjadi karena pengaruh budaya dan ideologi
suku Simalungun membuat kedua S dan H lebih dekat satu sama lain, sehingga
walau pun ada jarak tetapi tetap menjalin hubungan yang harmonis yang juga
disebut ahap.
Kata kunci: bald-record, bahasa siamlungun, kesantunan positif, kesantunan
negative, konteks, strategi kesantunan, off-record, tuturan
ii
ACKNOWLEDGEMENTS
Above all, on the earth, the writer would like to start by thanking to the
Almighty God, Jesus Christ and Holy Spirit, the most gracious and the most
merciful for blessing her to write this thesis. This study is concerned with
Politeness Strategies used in Siporkas Kecamatan Raya Simalungun. This study is
submitted to Post Graduate School of State University of Medan in partial
fulfillment of the final academic requirements to obtain the degree of Magister of
Humaniora from English Applied Linguistics.
In writing this thesis, the writer faced a lot of difficulty, trouble and
without any help from the following people, it was impossible for her to finish
this thesis. Therefore, the writer would like to thank all the people mentioned
below.
The writer expresses her greater gratitude to Prof. Dr. Sri Minda Murni,
M.S., as her first adviser for her valuable guidance, criticism, consultations and
supports and Prof. Amrin Saragih, M.A., Ph. D., as her second adviser for his
valuable corrections and advices in finishing this thesis.
She also expresses her gratitude to Director of Post Graduate School, Head
and Secretary of English Applied Linguistics Study Program of State University
of Medan, all lectures who have equipped her during the times of lecturing and
finishing this thesis
iii
Special thanks are expressed to Prof. Dr. Busmin Gurning, M.Pd., Dr. I
Wy Dirgeyasa M.Hum., Prof. Dr. Lince Sihombing, M.Pd., as her reviewers and
examiners, for the valuable input to improve the thesis.
A very special gratitude delivered to her beloved parents and her beloved
sisters and brothers. Mr. K. Purba and Mrs. R. Saragih; Mrs. Rosmauli Purba,
Mrs. Juni N. Purba, Mrs. Rasinta Purba, Mrs. Juslaina Purba, Mrs. Odor Omas
Purba , Mr. Jhonlis R.H Purba, Mr. Irwandi N. Purba for their sincere prayers,
love and supports in moral and material during her academic year in completing
her study. may The Almighty God always bless them.
Then, thanks to her religious sisters in KTB ONTHE; K’ Eva Sinaga,
Maria Sitidaon, Julia damanik, Apni Naibaho and Jurist Marpaung who had
opened their palm hands encouraging her for finishing the thesis, and also thanks
to the Simalungunese speakers in Siporkas who have participated as source of
data in this thesis. Finally, she would like to thanks to her classmates and anyone
who give support in finishing this thesis.
The writer realizes that every work has the weaknesses; hence she hopes
the good critics and suggestions for the perfection of this thesis. In addition,
hopefully her thesis is useful for the readers.
Medan,
Februari 2016
The writer,
Christian Neni Purba
Registration Number: 810611205
iv
TABLE OF CONTENTS
Page
ABSTRACT ........................................................................................................ i
ACKNOWLEDGEMENT……………………………………… ……………iii
TABLE OF CONTENTS…………………………………………………….. v
CHAPTER I
INTRODUCTION
1.1 The Background of the Study ............................................. 1
1.2 The Problems of the Study……………………………….12
1.3 The Objectives of the Study……………………………...12
1.4 The Scope of the Study…………………………………..13
1.5 The Significance of the Study……………………………13
CHAPTER II REVIEW OF LITERATURE
2.1. Theoretical Description .................................................... 15
2.1.1 Pragmatics .............................................................. 15
2.1.2 Speech Act .............................................................. 21
2.1.3 Direct and Indirect Speech Act .............................. 24
2.1.4 The Notion(s) of Politeness..................................... 25
2.1.5 Politeness Strategies ............................................... 28
2.1.5.1 The Types of Politeness Strategies .......... 29
2.1.5.2 The Scale of Politeness ............................. 37
2.1.6 Simalungun Language, Culture and
Politeness ..................................................... 41
2.1.6.1 Geographical ............................................. 41
v
2.1.6.2 Structure of Society and Culture .............. 42
2.1.6.3 Simalungun Language or Sahap
Simalungun ............................................... 45
2.1.6. 4 Complexities in Simalungun Person
Reference System………………………. 47
2.1.6.5 Kinship-related Person Reference in
Simalungun……………………………….47
2.2.6 Culture Politeness in Simalungun………………..50
2.2 Relevant Studies…………………………………………53
2.3 Conceptual Framework ..................................................... 55
CHAPTER III THE RESEARCH METHODOLOGY
3.1 The Research Design......................................................... 57
3.2 Data and Data Resources .................................................. 57
3.3 The Instruments of Data Collection .................................. 59
3.4 The Techniques of Data Collection................................... 59
3.5 The Techniques of Data Analysis ..................................... 60
3.6 Trustworthiness of the Study ............................................ 62
CHAPTER IV DATA ANALYSIS, FINDINGS, AND DISCUSSION
4.1 The Data and Data Analysis….......................................... 65
4.1.1 Types of Politeness Strategies used by the speakers
of Simalungunese in Siporkas Kecamatan Raya
Simalungun …........................................................65
4.1.2 The Realization of Politeness Strategies used by
Speakers of Siporkas……………………………. 102
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4.1.3 The Reasons of Politeness Strategies used in
Simalungun by Speakers of Siporkas……………107
4.2 Findings………………………………………………...112
4.3 Discussion……………………………………………..113
CHAPTER V CONCLUSIONS AND SUGGESTIONS
5.1 Conclusions …………………………………………...117
5.2 Suggestions ……………………………........................118
REFERENCES…………………………………………………………….120
APPENDICES
vii
1
CHAPTER I
INTRODUCTION
1.1 Back Ground of the Study
Language as a communication tool has an important role in human
interaction. All human beings were born to have language in order to build good
relationship in the form interaction for doing everything desired in the world by
avoiding war but creating sense of peace. Indonesia is one of religious nations in
the world that believes that there is a supernatural power of their creator and being
itself as creation from nothing to be something. They call the supernatural power
God that has unlimited power. Human being was created as God imagine to do
many good things in the world include to construct a harmonious relationship
among the creations. God is good, so as imagine of God human being essentially
is a good person who love peace as God is peace. Building a good relationship
among them is an essential instrument that called language. We use language to
express inner thoughts and emotions, make sense of complex and abstract
thought, ideas, desires, feelings to learn to communicate with others, to fulfill our
wants and needs, share experiences as well as to establish rules and maintain our
culture. Similarly, Brown and Yule (1983) indentify two main function of
language:
the
transactional
(information-transferring)
function
and
the
interactional (maintenance of social relationships) function.
Language can be defined as verbal, physical, biologically innate, and a
basic form of communication. Behaviourists often define language as a learned
1
2
behaviour involving a stimulus and a response (Ormrod,1995). Often times they
will refer to language as verbal behaviour, which is language that includes
gestures and body movements as well as spoken word (Pierce& Eplin,1999).
Language can identify themselves as the label of human being, fellow
human beings, the environment, science, and moral values or religion. No matter
where you live, or what you are doing every day that there is definitely one thing
you do all day that you speak. Starting from the first is "it's time to wake up?"
Until the last say Good night, I had to sleep. All you do is talking. In the bedroom,
bathroom, kitchen, hallway, buses, cars, shops, markets, offices, schools,
factories, conference you spoke. To couples, families, friends, neighbors, coworkers you talk. This is what humans do almost without interruption and often
without being aware of the importance of language in human life. The ability to
communicate is one thing that distinguishes us from other creatures. We are
human and we talk. We need to realize how our live truly filled with the words,
the power of words, important and significant (Tripp 2004:9). In a casual
conversation over coffee, in a tense conversation at the airport, in defending
themselves why we were late coming home, or why not completing work tasks.
We need to speak. In teaching children or engaged in an altercation, during a
debate in parliament, loud discussion with a friend, talking human being. Words
can express our existence and our relationship. Words are able to form our
observations and explain our experience. We are also able to know others through
conversation. We speak because want to know and to know we speak. Talking is
not cheap because interpreting is not easy. How do we interpret life determine
3
how we respond. Finally, Language is a system that is able to bridge the feelings
and thoughts of men, and the introduction of each human interest and needs of one
another.
In a religious life undeniable that God also teaches that each his servants
able to communicate well and lovely. Paying attention to the principles of life can
create a harmony life among human beings. We can see from the perspective of
some scriptures. According to Quran, there are standards be considered in order to
create a harmonious relationship in a community. One of the important standards
is how to speak politely. The Holy book of Islam, Quran writes six principles can
used as guide lines to speak. 1.) Qaulan Sadida (Surah An-Nisa 4: 9) that is to
speak the truth, 2.) Qaulan Ma'rufa (Q.S.4 An-Nisa: 8) speaks to comfort, does not
to offend or hurt feelings, according to the criteria of truth, honesty, do not lie or
pretend, 3.) Qauli baligha (Q.S An-Nisa 5: 63) speak effectively concerning the
expressions, achieving goals, objectives, clearly, and accurate, 4). Qaulan maysura
(Q.S.17: Al-Isrắ: 28) speaks well and choose appropriate words, are not be
disappointed, 5.) Qaulan karima (Q.S.17 Al-Isrắ: 23) using noble words to
represent the content of the words, messages, the ways and the purpose of the
utterances well, honorable, respectful reflecting the noble attitude and worthy of
deep esteem, 6.) Qaulan layyina (Q.S. 20 Ṭaha: 44), speak gently. Muslims use
these six principles as guideline to speak among the people in a community.
(Murni, 2009: 1).
Meanwhile, Christian in the Holy Bible states in Luke 6:45: The good
man brings good things out of the good stored up in his heart and the evil man
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brings evil things out of the evil stored up in his heart. For out of the overflow of
his heart his mouth speaks. It means everyone expected to speak well and
correctly as a manifestation of human lives. Words kill, words give life words are
poison or fruit that you specify. Proverbs 18:21. The tongue has the power of life
and death and those who love it will eat its fruit.
Proverbs 15: 1 "A gentle answer turns away wrath, but a harsh word
words stirs up anger”. Ephesians 4: 29: “Do not let any unwholesome talk come
out of your mouth, but only what is helpful for building others up according to
their need, that it may benefit to those who listen”. Speaking is gracious, avoid
rudeness and do not make someone angry.
According to Stafford (2002:255-272), there are several things to note in
speaking refers to Holy Bible: 1) honest. It is the basic of God demands for us. Do
not lie but speak the truth (Colossians 20: 16, Proverb 12:22). 2.) Be able to
arouse the spirit, not just a gloss (Proverb 26: 23-25, 15: 4). 3) hold your tongue
(Proverb 10:19, 17:28). 4) Speak softly (Proverb 15: 1), 5) do not boast (Proverb
27: 2). 6) Saying correct word at the right place and contexts (Proverb: 10:32). 7)
Do not hypocrite. What people are saying in accordance with what they are
conducted. (Matthew 7:21). Let your conversation be always full of grace,
seasoned with salt, so that you may know how to answer everyone (Colossians
4:6). We can conclude that all religious belief teaching the congregation to speak
in appropriate rules.
5
Belief is not the only one way to speak properly but there is also close
relationship between, culture and politeness. Culture is the result of the interaction
among the people. (Kraft and Geluykens, 2007:9). Spencer-Oatey “Culture is a
fuzzy set of basic assumptions and values, orientations to life, belief, policies,
procedures and convention that are shared by a group of people, and that influence
(but do not determine) each member‟s behavior his/her interpretations of the
„meaning‟ of the people behavior”. That is why the researchers has been studied
this case for years to avoid misunderstanding of culture patterns. It means every
country has specific cultures, even everyone has different personal culture. For
example:
One afternoon after work, a British teacher of EFL, who had recently
started teaching at a college in Hong Kong, decided to visit some friends who
lived in a different part of the city. She went to the appropriate bus stop, and as
she walked up, a group of her students who were waiting there asked, ‘Where are
you going?‟ Immediately she felt irritated, and thought to herself, „What busies is
it of theirs where I’m going?’ Why should I tell them about my personal life?‟
However, she tried to hide her irritation, and simply answered, ‘I’m going to visits
my friends” (Spencer-Oatey, 2000:1).
This British teacher discovered that „where are you going?‟ is simply a
greeting in Chinese. There is no expectation that it should be answered explicitly:
a vague response such as, „Over there‟ or into town‟ is perfectly adequate. That
the students were being friendly and polite in giving such greeting, not intrusive
and disrespectful as the British teacher interpreted them to be.
Indonesia is not only a multi-language but also a treasure nation. The
population of Indonesia is one of the largest in the world. Until 2011, Indonesia's
population reached 240 million. China occupied the first rank, followed by India,
6
and the next is the United States. Based on the last data of population census
conducted by Central Bureau of Statistics (BPS) Indonesia, it has 1,128 ethnic
groups and 748 languages. The majority are Javanese, Sundanese, Malay, Batak,
Bugis, Padang, Banjar, Dayaks, Kutai, Madura, Betawi, Sunda, Lombok, and so
forth. The number could reduce along with the lack of original people who speak
the native language. On the other hand, it could increase because of the vast
territory of Indonesia have been unreachable.
A collective theme to identify some of the ethic group who live and come
from Tapanuli and East Sumatra, North Sumatra are classified as Batak are Toba,
Karo, Pakpak, Simalungun, Angkola, and Mandailing. Simalungun Batak tribe or
tribes in general bounded by customs. Someone who does not perform or live
according to Batak‟s culture, s/he named lang maradat uncivilized person.
Simalungunese people are very much concerned with the context of the speech
whether s/he was talking with colleagues, elders or penatua etc. In Simalungun
language „polite‟ is called hamat/porman. There is a proverb that saying Hamat
martondong, hamat marsanina. It means to maintain harmony in the society in
recognition of each individual must respect one another in order to avoid conflict
by using impolite/junggar. In Karonese people call mehamat or porman. The
structure of Simalungun society combined in term of Tolu Sahundulan, lima
Saodoran consists of Tondong, Boru, Sanina, Tondong ni Tondong and Boru
further discussed in Chapter II.
Although Simalungun often categorized into Suku Batak
but Sahap
Simalungun (SS) is dialectically very different from Bahasa Toba (BT) and
7
Bahasa Karo (BK). Batak Toba people often do not understand Bahasa
Simalungun otherwise the Simalungun is easier to understand Bahasa Toba by
giving different sense of meaning. In Sianturi‟s research found, the word ho using
to show a close relationship even unequal ages. In BS word ho refers to a younger
than the speaker, even s/he is a foreigner. Marobu/pantang or impolite used ho to
someone older than the speaker, because in BS it used for equal or younger one
but already close. For example the following sentence:
(1) BT: Ho Debata (showing a close relationship among man and human)
SS: Ham Naibata (Thou are God)
(2) BT: Jam piga nangkaning dijemput ho tuson pa?
SS: Jam piga nokkan ham ijemput, Pa? (What time did you pick it up, Dad?
(3) BT: Jurusan aha do ho, kak (close relationship)
SS: Ai jurusan aha do, kakak? (What is your major, sister?)
(4) BI: Saya yang akan menyalam dia.
SS: Au ma holi manalam inang Pikar Pendetanta. (I will shake her)
In Simalungun sentence (1), (2), (3), and (4) are considered impolite by
using ho and dia because of some reason „Debata or Naibata‟ is the King, King of
all Kings. We must honor and respect Thy name in the world. Dia refers to a
woman who is a servant of the church. Analyzing from the view of Simalungun,
the speaker do not to respect the addressee. The speaker should say I will shake
hands of the Vicar. This case happened in area of Simalungun and the listeners are
Simalungunese. They will definitely polemical and assume that the speaker does
not know the manner how to speak politely. The introduction of various
8
differences provides potential that Simalungu‟s style is different from other Batak
languages.
Communication is a transferring process of information from one person
to another. It has three elements, a speaker, listener and signaling system or the
language itself (Clark & Clark, 1977:23). The goal of communication is behavior
and human relation. For example:
Inang: Horas, botou (How do you do?)
Man: Horas, inang (I’m fine, thank you)
Inang: Ai morga aha do ham? (May I know your sure name?)
Man: Morga Saragih, inang (I am Saragih)
Inang: Yahhh, Namborumu do hape au. Parumaen ai boru aha, botou?
(Exactly, You may call me amboru. May I know your wife‟s sure name?)
Man: Boru Purba, Amboru (Her sure name is Purba)
Inang: Makkelamu pe i rumah Purba do da. (My husband too)
Man: Nai do tene. (I see)
Inang: Boi Marmakkela, boi do Martulang. Lang hu rumah ma hita lobei, botou?
(You may call him Makkela or Tulang. Come in, please)
Man: Sahalinai ma Amboru, misir ma lobe ahu da Amboru!
(Anytime Namboru, I‟m sorry, I have to go)
Inang: Baen ma anggo nai, botou. (That‟s ok)
The focus of the conversation is introduction, greeting, Part II is body or
topic discussion, and the last is closing. There are several things that need
observed from the conversation above. The woman started a conversation by
saying horas a warming greeting (I) like Batak people generally to open a
conversation. She did not know who the young man. He is still young from his
9
appearance so she called her botou. She showed her intention to greet the man and
wants to build good relationships and intimacy. Word of botou used to call the
woman's sibling or man. Botou used to greet a stranger if they are coequal.
Moreover, in a dating relationship the woman or the man can call his girlfriend
botou because it is not rare to find in songs language Simalungun word botou if it
is to the tune of romance or relationships among youth who are in love or is
pursuing his love. If a foreign man were older than she was and his hair was gray,
then he would say, Horas, Bapa! Usually in the first meeting, the speaker will ask
the listener's clan or marga/boru to build a closer kinship that often referred to as
partuturan. After „martutur‟ kinship will be realized among them a case of the
word 'Amboru, Makkela, Tulang.
Table 1.1 Simalungun Politeness
No.
Speech Act
Types of Politeness Strategies
Baldrecord
1. Horas, botou
Positive
Negative
√
Illocutionary: expressive
√
2. Ai morga aha do ham?
Illocutionary: directive
3. Yahh, Amborumu do hape au
√
Illocutionary: declarative
4. Mangkela mu pe i rumah Purba
do da.
Illocutionary: representative
√
Offrecord
10
5. Lang hu rumah ma hita lobei,
√
Botou
Illocutionary: directive
6. Sahali nai ma Amboru, misir ma
√
lobe au da Namboru
Illocutionary; assertive
From the natural data above, simalungunese usually use deference for
respecting someone such as botou, namboru, tulang, parumaen. (Further see
Chapter II about Kinship-related Person reverence in Simalungun). We can also
find some particles; do, da, ma.
There are some interesting cases from the conversation above because the
speaker or listener rarely using direct question, or word classification. For
example:
(1) Parumaen ai boru aha botou? (may I know your wife’s sure name?)
Parinangonmu ai boru aha?
Parsondukbolonmu boru aha?
Boru aha ma parumahmu?
Inang-inang mu ai boru aha?
(2) Mangkelamu pe i rumah Purba do. (my husband is Purba)
Pargotong hu pe i rumah Purba do.
Paramangonhu pe i rumah Purba do.
Amang-amang hu pe Purba do.
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Parumaen, parinangon, parsonduk, parumah, inang-inang refers to wife. The
word of Mangkela, pargotong, paramangon, amang-amang refers to husband. So,
in Sahap Simalungun the speaker uses the appropriate level of word to show
politeness.
In common with Koike (1989:187), He believes that people communicate
different socio cultural aspects through face-to-face encounters, that is, through
conversation with others. One such aspect is politeness, which can be expressed
using various linguistic as well as non-linguistic strategies. Due to interference of
various ethnics groups in Simalungun district, study need to be conducted. For
example:
There are some cases in different ways to say something. For example:
1. Context: There is party of new house in Bandar, Simalungun. There are many
guests attending. There are some guests coming from Raya. The host welcomes
them by saying Yahh, songon bajan ma nasiam roh! In, Simalungun Bandar
„bajan‟ means a lot, there are so manya people or quests, to express feeling
because there are a lot of quests who come to attend the party. But in
Simalungun Raya „bajan‟ means „ugly/worse‟ so it can heart or annoy the
people from Raya if they do not understand that the word „bajan‟ In Bandar is
equal to „buei‟ in Raya. Commonly, people of Raya say: Yahh, songon na buei
nasiam roh. In Saribudolok, the people use “bahat ma nasiam roh”.
2. Context: Two men from Siporkas are going to Raya, on the way suddenly a
great rain. They pass by on a house of waiting the rain stop. A girl comes from
12
that house, say “domma bossot nasiam”. That girl do not understand that it is
annoyed them because in Siporkas „bossot” used for a baby who pees in his/her
pants. She should say “domma lossot nasiam”. „lossot‟ is used to describe
someone „wet because of rain‟. That is why we need to study the way of
speaking and politeness strategy use of Simalungun to build a good relation
and understanding.
1.2 The Problems of the Study
Based on the background, the researcher formulate the problems are as
the following.
1.
What are the types of politeness strategies used by the speakers of
Simalungunnese in Siporkas Kecamatan Raya Simalungun?
2. How are politeness strategies realized in linguistic features used by the
speaker of Simalungunnese in Siporkas Kecamatan Raya Simalungun?
3. Why are those politeness strategies used in that way in Siporkas
Kecamatan Raya Simalungun?
1.3 The Objectives of the Study
In realization to the problems the objectives are:
1.
to derive the types of politeness strategies used by Simalungunese in
Siporkas Kecamatan Raya,
2. to describe how the politeness strategies realized in linguistic features used
by the the speakers of Simalungunese in Siporkas Kecamatan Raya
Simalungun,
13
3. to reason for the use of politeness strategies in that way in Siporkas
Kecamatan Raya Simalungun.
1.4.The Scope of the Study
The main aspect of this study is to find out a research realization of
politeness strategies used by Simalungunese in daily conversation. In this case,
the researchers chose dialect Raya exactly in Siporkas, Kecamatan Raya because
it is closer and strong cultural identity of Simalungun. There is still out of many
acculturations to affect this dialect. The characteristic of Simalungun close enough
by listening pronunciation, intonation, melodious and choppy, we can feel
„ahap/sense‟ of Simalungun. It supported also by layout of its geographical.
Unlike the dialect Silimakuta that is more influenced by Karo language because it
bordered by Karo. Topi Pasir dialect is affected by Bahasa Toba. Dialect Jahejahe influenced by Malay. The native speakers of Simalungun politeness limited
for those who live longer even born in Siporkas, Kecamatan Raya, Kabupaten
Simalungun.
1.5 The Significance of the Study
Findings of study are expected to offer theoretical and practical
significance.
Theoretically, findings of the study expected to add up horizons in theories of
culture and pragmatics, especially those related to Simalungunese culture.
Practically, the findings can be used as a language teaching materials by teacher
in particular politeness of Simalungunese in Primary School level in additional
local curriculum design which is called “Muatan Local” in developing traditional
14
language. Teachers can apply the procedures of polite language in the process of
educating children in accordance with the needs of the nation to produce good
character of learners starting from the learners‟ environment based on culture.
Lecture of applied linguistics may use as a material in the classroom. The speaker
and the listener follow the rule of politeness strategies in conversation for creating
a harmony situation as an improvement of the space peace of a nation. The results
support understanding concept of cross-cultural communication; domestics or
international tourists who visit Simalungun. Developing the tourism is based on
home stay in Simalungun by government.
117
CHAPTER V
CONLUSIONS AND SUGGESTIONS
5.1 Conclusions
After analyzing, the data in politeness strategies of Simalungunese in
Siporkas drawn as followings:
(1)
Simalungunese in Siporkas has applied the ways to express of politeness in
daily communication. They are bald record, positive politeness (strategy 1:
notice, attend to H, strategy 2: Exaggerate, Strategy 4: Use in-group identity
markers, strategy 5: seek agreement, strategy 6: avoid disagreement,
strategy 8: joke, strategy 10: offer, promise, strategy 11: Optimistic, strategy
12: Includes both S and H in the activity). Negative Politeness strategies are;
strategy 1: be conventionally indirect, strategy 2: Question and hedge,
strategy 4: Minimize the imposition, strategy 5: give deference, strategy 6:
Apologize. Off-record strategy are; strategy 5: overstate, strategy 9:
metaphor, strategy 10: use rhetorical questions.
(2)
The speakers of Siporkas express their politeness by using address /kinship
terms and pronouns, using particles, deference and fluctuation of intonation,
selecting kinds of words, deciding to choose metaphor and using indirect
speech.
117
118
(3)
The reasons of applying politeness strategies are reduce conflict, teaching
and educating the younger how to use politeness strategies in social life
based on culture and ideology of Simalungun.
5.2 Suggestions
In relation to the conclusions, suggestions are well staged as the following;
(1)
Suggested to the local govermnet to introduce the important rules of
politeness strategies during the process of teaching-learning in the
classroom through the additional lesson (Materi Muatan Local Bahasa
Simalungun).
(2)
The government of Simalungun particularly should pay a big attention to
suggest and invite the experts of linguistics who was born in Simalungun or
interested to know Simalungun well by doing a sharper and specific study
about Bahasa Simalungun. There are 5 dialects; they are dialect raya,
Bandar, silimakuta, topi pasir, and jahe-jahe. Hopefully, there is a big
occasion to find the variaties style of politeness in different regions. It is
possible to findout the variaties of politeness strategies used of each
community.
(3a)
Research is limited to the number of sources of data. Thus it is important to
continue the study using different data sources such as, children,
adolescents. Therefore, it can be found similarities and differences in
language using politeness strategy in Simalungun or the alteration of
politeness in terms of different ages.
119
(3b)
Impoliteness can also occur in the society Simalungun in communication.
Therefore it is also recommended to researcher to study the impoliteness that
occuered in Simalungun
120
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Purba, Christian Neni. Registration Number 81061125051. Politeness
Strategies Used in Siporkas Kecamatan Raya Simalungun. A Thesis. English
Applied Linguistics Study Program. Postgraduate School, State University of
Medan. 2015.
This thesis deals with Politeness Strategies Used in Siporkas Kecamatan Raya
Simalungun. The objectives of the study are to identify types of Politeness
strategies, the realization of strategies in Simalungunese and reasons of politeness
strategies used by speakers of Siporkas. The approach in this study are based on
Politeness theory by Brown and Levinson (1987); bald on record, positive
politeness, negative politeness and off-record strategy. The method of this
research employed qualitative design. The subjects or the data source are taken
from the natural setting of people who live and grown in Simalungun, the age are
55-75 years old most of the time they use Sahap Simalungun as a mother tongue.
All written data are the transcriptions of recorded observation and interview. The
data are taken from observation using audio visual recorder. The finding prove
that four types of Politeness strategies are applied by the speakers of Siporkas.
The Simalungunese in Siporkas expresses their politeness using address
terms/kinship forms and pronouns, using particles, deference and fluctuation of
intonation, selecting kind of words, using metaphor and indirect speech. Sahap
Simalungun applies the four types of politeness in their daily interaction. Most of
the strategy appears in positive politeness. Nine types of fifteen politeness
strategies are applied based Brown and Levinson’s theory. The reasons are culture
and ideology of Simalungun to make both Speaker and Hearer getting closer each
other to build a good relationship.
Key Words: Politeness strategies, Sahap Simalungun, bald record, positive
politeness, negative politeness, off record, context, utterance.
i
ABSTRAK
Purba, Christian Neni. NIM 81061125051. Politeness Strategies Used in
Siporkas Kecamatan Raya Simalungun. Tesis. Program Studi Linguistik
Terapan Bahasa Inggris, Sekolah Pascasarjana, Universitas Negeri Medan.
2015
Penelitian ini mengkaji Strategi Kesantunan yang digunakan oleh penutur Sahap
Simalungun di Siporkas Kecamatan Raya Simalungun. Tujuan dari penelitian ini
adalah untuk mengidentifikasi jenis-jenis strategi kesantunan, realisasinya di
masyarakat Simalungun dan alasan strategi kesantunan tersebut digunakan oleh
penutur Siporkas. Pendekatan yang digunakan dalam penelitian ini didasarkan
pada teori Kesopanan oleh Brown dan Levinson (1987); bald record, positif
politeness, negatif dan off-record strategi. Metode penelitian ini menggunakan
desain kualitatif. Subyek atau sumber data diambil dari orang-orang yang hidup
dan tumbuh di Simalungun, berusia tua 55-75 tahun dan mereka mengunakan
Sahap Simalungun sebagai bahasa ibu. Semua data yang tercatat adalah hasil
transkripsi dari pengamatan yang direkam, catatan lapangan dan wawancara. Data
yang diambil selama observasi menggunakan perekam audio-visual. Temuan ini
menunjukkan bahwa keempat jenis strategi Kesantunan yang diterapkan oleh
penutur di daerah Siporkas. Masyarakat Simalungun di Siporkas mengungkapkan
kesantunan dengan menggunakan istilah alamat/bentuk kekerabatan, kata ganti
atau pronomina, menggunakan partikel, julukan kehormatan dan fluktuasi
intonasi, pemilihan jenis kata yang tepat sesuai dengan tingkatan kata,
menggunakan metafora dan menyampaikan sesuatu secara tidak langsung. Sahap
Simalungun Simalungun menerapkan empat jenis kesantunan dalam interaksi
sehari-hari mereka. Sebagian besar strategi yang muncul adalah teori positive
politeness. Sembilan jenis dari 15 strategi politensess diterapkan berdasarkan
Brown dan teori Levinson. Hal ini terjadi karena pengaruh budaya dan ideologi
suku Simalungun membuat kedua S dan H lebih dekat satu sama lain, sehingga
walau pun ada jarak tetapi tetap menjalin hubungan yang harmonis yang juga
disebut ahap.
Kata kunci: bald-record, bahasa siamlungun, kesantunan positif, kesantunan
negative, konteks, strategi kesantunan, off-record, tuturan
ii
ACKNOWLEDGEMENTS
Above all, on the earth, the writer would like to start by thanking to the
Almighty God, Jesus Christ and Holy Spirit, the most gracious and the most
merciful for blessing her to write this thesis. This study is concerned with
Politeness Strategies used in Siporkas Kecamatan Raya Simalungun. This study is
submitted to Post Graduate School of State University of Medan in partial
fulfillment of the final academic requirements to obtain the degree of Magister of
Humaniora from English Applied Linguistics.
In writing this thesis, the writer faced a lot of difficulty, trouble and
without any help from the following people, it was impossible for her to finish
this thesis. Therefore, the writer would like to thank all the people mentioned
below.
The writer expresses her greater gratitude to Prof. Dr. Sri Minda Murni,
M.S., as her first adviser for her valuable guidance, criticism, consultations and
supports and Prof. Amrin Saragih, M.A., Ph. D., as her second adviser for his
valuable corrections and advices in finishing this thesis.
She also expresses her gratitude to Director of Post Graduate School, Head
and Secretary of English Applied Linguistics Study Program of State University
of Medan, all lectures who have equipped her during the times of lecturing and
finishing this thesis
iii
Special thanks are expressed to Prof. Dr. Busmin Gurning, M.Pd., Dr. I
Wy Dirgeyasa M.Hum., Prof. Dr. Lince Sihombing, M.Pd., as her reviewers and
examiners, for the valuable input to improve the thesis.
A very special gratitude delivered to her beloved parents and her beloved
sisters and brothers. Mr. K. Purba and Mrs. R. Saragih; Mrs. Rosmauli Purba,
Mrs. Juni N. Purba, Mrs. Rasinta Purba, Mrs. Juslaina Purba, Mrs. Odor Omas
Purba , Mr. Jhonlis R.H Purba, Mr. Irwandi N. Purba for their sincere prayers,
love and supports in moral and material during her academic year in completing
her study. may The Almighty God always bless them.
Then, thanks to her religious sisters in KTB ONTHE; K’ Eva Sinaga,
Maria Sitidaon, Julia damanik, Apni Naibaho and Jurist Marpaung who had
opened their palm hands encouraging her for finishing the thesis, and also thanks
to the Simalungunese speakers in Siporkas who have participated as source of
data in this thesis. Finally, she would like to thanks to her classmates and anyone
who give support in finishing this thesis.
The writer realizes that every work has the weaknesses; hence she hopes
the good critics and suggestions for the perfection of this thesis. In addition,
hopefully her thesis is useful for the readers.
Medan,
Februari 2016
The writer,
Christian Neni Purba
Registration Number: 810611205
iv
TABLE OF CONTENTS
Page
ABSTRACT ........................................................................................................ i
ACKNOWLEDGEMENT……………………………………… ……………iii
TABLE OF CONTENTS…………………………………………………….. v
CHAPTER I
INTRODUCTION
1.1 The Background of the Study ............................................. 1
1.2 The Problems of the Study……………………………….12
1.3 The Objectives of the Study……………………………...12
1.4 The Scope of the Study…………………………………..13
1.5 The Significance of the Study……………………………13
CHAPTER II REVIEW OF LITERATURE
2.1. Theoretical Description .................................................... 15
2.1.1 Pragmatics .............................................................. 15
2.1.2 Speech Act .............................................................. 21
2.1.3 Direct and Indirect Speech Act .............................. 24
2.1.4 The Notion(s) of Politeness..................................... 25
2.1.5 Politeness Strategies ............................................... 28
2.1.5.1 The Types of Politeness Strategies .......... 29
2.1.5.2 The Scale of Politeness ............................. 37
2.1.6 Simalungun Language, Culture and
Politeness ..................................................... 41
2.1.6.1 Geographical ............................................. 41
v
2.1.6.2 Structure of Society and Culture .............. 42
2.1.6.3 Simalungun Language or Sahap
Simalungun ............................................... 45
2.1.6. 4 Complexities in Simalungun Person
Reference System………………………. 47
2.1.6.5 Kinship-related Person Reference in
Simalungun……………………………….47
2.2.6 Culture Politeness in Simalungun………………..50
2.2 Relevant Studies…………………………………………53
2.3 Conceptual Framework ..................................................... 55
CHAPTER III THE RESEARCH METHODOLOGY
3.1 The Research Design......................................................... 57
3.2 Data and Data Resources .................................................. 57
3.3 The Instruments of Data Collection .................................. 59
3.4 The Techniques of Data Collection................................... 59
3.5 The Techniques of Data Analysis ..................................... 60
3.6 Trustworthiness of the Study ............................................ 62
CHAPTER IV DATA ANALYSIS, FINDINGS, AND DISCUSSION
4.1 The Data and Data Analysis….......................................... 65
4.1.1 Types of Politeness Strategies used by the speakers
of Simalungunese in Siporkas Kecamatan Raya
Simalungun …........................................................65
4.1.2 The Realization of Politeness Strategies used by
Speakers of Siporkas……………………………. 102
vi
4.1.3 The Reasons of Politeness Strategies used in
Simalungun by Speakers of Siporkas……………107
4.2 Findings………………………………………………...112
4.3 Discussion……………………………………………..113
CHAPTER V CONCLUSIONS AND SUGGESTIONS
5.1 Conclusions …………………………………………...117
5.2 Suggestions ……………………………........................118
REFERENCES…………………………………………………………….120
APPENDICES
vii
1
CHAPTER I
INTRODUCTION
1.1 Back Ground of the Study
Language as a communication tool has an important role in human
interaction. All human beings were born to have language in order to build good
relationship in the form interaction for doing everything desired in the world by
avoiding war but creating sense of peace. Indonesia is one of religious nations in
the world that believes that there is a supernatural power of their creator and being
itself as creation from nothing to be something. They call the supernatural power
God that has unlimited power. Human being was created as God imagine to do
many good things in the world include to construct a harmonious relationship
among the creations. God is good, so as imagine of God human being essentially
is a good person who love peace as God is peace. Building a good relationship
among them is an essential instrument that called language. We use language to
express inner thoughts and emotions, make sense of complex and abstract
thought, ideas, desires, feelings to learn to communicate with others, to fulfill our
wants and needs, share experiences as well as to establish rules and maintain our
culture. Similarly, Brown and Yule (1983) indentify two main function of
language:
the
transactional
(information-transferring)
function
and
the
interactional (maintenance of social relationships) function.
Language can be defined as verbal, physical, biologically innate, and a
basic form of communication. Behaviourists often define language as a learned
1
2
behaviour involving a stimulus and a response (Ormrod,1995). Often times they
will refer to language as verbal behaviour, which is language that includes
gestures and body movements as well as spoken word (Pierce& Eplin,1999).
Language can identify themselves as the label of human being, fellow
human beings, the environment, science, and moral values or religion. No matter
where you live, or what you are doing every day that there is definitely one thing
you do all day that you speak. Starting from the first is "it's time to wake up?"
Until the last say Good night, I had to sleep. All you do is talking. In the bedroom,
bathroom, kitchen, hallway, buses, cars, shops, markets, offices, schools,
factories, conference you spoke. To couples, families, friends, neighbors, coworkers you talk. This is what humans do almost without interruption and often
without being aware of the importance of language in human life. The ability to
communicate is one thing that distinguishes us from other creatures. We are
human and we talk. We need to realize how our live truly filled with the words,
the power of words, important and significant (Tripp 2004:9). In a casual
conversation over coffee, in a tense conversation at the airport, in defending
themselves why we were late coming home, or why not completing work tasks.
We need to speak. In teaching children or engaged in an altercation, during a
debate in parliament, loud discussion with a friend, talking human being. Words
can express our existence and our relationship. Words are able to form our
observations and explain our experience. We are also able to know others through
conversation. We speak because want to know and to know we speak. Talking is
not cheap because interpreting is not easy. How do we interpret life determine
3
how we respond. Finally, Language is a system that is able to bridge the feelings
and thoughts of men, and the introduction of each human interest and needs of one
another.
In a religious life undeniable that God also teaches that each his servants
able to communicate well and lovely. Paying attention to the principles of life can
create a harmony life among human beings. We can see from the perspective of
some scriptures. According to Quran, there are standards be considered in order to
create a harmonious relationship in a community. One of the important standards
is how to speak politely. The Holy book of Islam, Quran writes six principles can
used as guide lines to speak. 1.) Qaulan Sadida (Surah An-Nisa 4: 9) that is to
speak the truth, 2.) Qaulan Ma'rufa (Q.S.4 An-Nisa: 8) speaks to comfort, does not
to offend or hurt feelings, according to the criteria of truth, honesty, do not lie or
pretend, 3.) Qauli baligha (Q.S An-Nisa 5: 63) speak effectively concerning the
expressions, achieving goals, objectives, clearly, and accurate, 4). Qaulan maysura
(Q.S.17: Al-Isrắ: 28) speaks well and choose appropriate words, are not be
disappointed, 5.) Qaulan karima (Q.S.17 Al-Isrắ: 23) using noble words to
represent the content of the words, messages, the ways and the purpose of the
utterances well, honorable, respectful reflecting the noble attitude and worthy of
deep esteem, 6.) Qaulan layyina (Q.S. 20 Ṭaha: 44), speak gently. Muslims use
these six principles as guideline to speak among the people in a community.
(Murni, 2009: 1).
Meanwhile, Christian in the Holy Bible states in Luke 6:45: The good
man brings good things out of the good stored up in his heart and the evil man
4
brings evil things out of the evil stored up in his heart. For out of the overflow of
his heart his mouth speaks. It means everyone expected to speak well and
correctly as a manifestation of human lives. Words kill, words give life words are
poison or fruit that you specify. Proverbs 18:21. The tongue has the power of life
and death and those who love it will eat its fruit.
Proverbs 15: 1 "A gentle answer turns away wrath, but a harsh word
words stirs up anger”. Ephesians 4: 29: “Do not let any unwholesome talk come
out of your mouth, but only what is helpful for building others up according to
their need, that it may benefit to those who listen”. Speaking is gracious, avoid
rudeness and do not make someone angry.
According to Stafford (2002:255-272), there are several things to note in
speaking refers to Holy Bible: 1) honest. It is the basic of God demands for us. Do
not lie but speak the truth (Colossians 20: 16, Proverb 12:22). 2.) Be able to
arouse the spirit, not just a gloss (Proverb 26: 23-25, 15: 4). 3) hold your tongue
(Proverb 10:19, 17:28). 4) Speak softly (Proverb 15: 1), 5) do not boast (Proverb
27: 2). 6) Saying correct word at the right place and contexts (Proverb: 10:32). 7)
Do not hypocrite. What people are saying in accordance with what they are
conducted. (Matthew 7:21). Let your conversation be always full of grace,
seasoned with salt, so that you may know how to answer everyone (Colossians
4:6). We can conclude that all religious belief teaching the congregation to speak
in appropriate rules.
5
Belief is not the only one way to speak properly but there is also close
relationship between, culture and politeness. Culture is the result of the interaction
among the people. (Kraft and Geluykens, 2007:9). Spencer-Oatey “Culture is a
fuzzy set of basic assumptions and values, orientations to life, belief, policies,
procedures and convention that are shared by a group of people, and that influence
(but do not determine) each member‟s behavior his/her interpretations of the
„meaning‟ of the people behavior”. That is why the researchers has been studied
this case for years to avoid misunderstanding of culture patterns. It means every
country has specific cultures, even everyone has different personal culture. For
example:
One afternoon after work, a British teacher of EFL, who had recently
started teaching at a college in Hong Kong, decided to visit some friends who
lived in a different part of the city. She went to the appropriate bus stop, and as
she walked up, a group of her students who were waiting there asked, ‘Where are
you going?‟ Immediately she felt irritated, and thought to herself, „What busies is
it of theirs where I’m going?’ Why should I tell them about my personal life?‟
However, she tried to hide her irritation, and simply answered, ‘I’m going to visits
my friends” (Spencer-Oatey, 2000:1).
This British teacher discovered that „where are you going?‟ is simply a
greeting in Chinese. There is no expectation that it should be answered explicitly:
a vague response such as, „Over there‟ or into town‟ is perfectly adequate. That
the students were being friendly and polite in giving such greeting, not intrusive
and disrespectful as the British teacher interpreted them to be.
Indonesia is not only a multi-language but also a treasure nation. The
population of Indonesia is one of the largest in the world. Until 2011, Indonesia's
population reached 240 million. China occupied the first rank, followed by India,
6
and the next is the United States. Based on the last data of population census
conducted by Central Bureau of Statistics (BPS) Indonesia, it has 1,128 ethnic
groups and 748 languages. The majority are Javanese, Sundanese, Malay, Batak,
Bugis, Padang, Banjar, Dayaks, Kutai, Madura, Betawi, Sunda, Lombok, and so
forth. The number could reduce along with the lack of original people who speak
the native language. On the other hand, it could increase because of the vast
territory of Indonesia have been unreachable.
A collective theme to identify some of the ethic group who live and come
from Tapanuli and East Sumatra, North Sumatra are classified as Batak are Toba,
Karo, Pakpak, Simalungun, Angkola, and Mandailing. Simalungun Batak tribe or
tribes in general bounded by customs. Someone who does not perform or live
according to Batak‟s culture, s/he named lang maradat uncivilized person.
Simalungunese people are very much concerned with the context of the speech
whether s/he was talking with colleagues, elders or penatua etc. In Simalungun
language „polite‟ is called hamat/porman. There is a proverb that saying Hamat
martondong, hamat marsanina. It means to maintain harmony in the society in
recognition of each individual must respect one another in order to avoid conflict
by using impolite/junggar. In Karonese people call mehamat or porman. The
structure of Simalungun society combined in term of Tolu Sahundulan, lima
Saodoran consists of Tondong, Boru, Sanina, Tondong ni Tondong and Boru
further discussed in Chapter II.
Although Simalungun often categorized into Suku Batak
but Sahap
Simalungun (SS) is dialectically very different from Bahasa Toba (BT) and
7
Bahasa Karo (BK). Batak Toba people often do not understand Bahasa
Simalungun otherwise the Simalungun is easier to understand Bahasa Toba by
giving different sense of meaning. In Sianturi‟s research found, the word ho using
to show a close relationship even unequal ages. In BS word ho refers to a younger
than the speaker, even s/he is a foreigner. Marobu/pantang or impolite used ho to
someone older than the speaker, because in BS it used for equal or younger one
but already close. For example the following sentence:
(1) BT: Ho Debata (showing a close relationship among man and human)
SS: Ham Naibata (Thou are God)
(2) BT: Jam piga nangkaning dijemput ho tuson pa?
SS: Jam piga nokkan ham ijemput, Pa? (What time did you pick it up, Dad?
(3) BT: Jurusan aha do ho, kak (close relationship)
SS: Ai jurusan aha do, kakak? (What is your major, sister?)
(4) BI: Saya yang akan menyalam dia.
SS: Au ma holi manalam inang Pikar Pendetanta. (I will shake her)
In Simalungun sentence (1), (2), (3), and (4) are considered impolite by
using ho and dia because of some reason „Debata or Naibata‟ is the King, King of
all Kings. We must honor and respect Thy name in the world. Dia refers to a
woman who is a servant of the church. Analyzing from the view of Simalungun,
the speaker do not to respect the addressee. The speaker should say I will shake
hands of the Vicar. This case happened in area of Simalungun and the listeners are
Simalungunese. They will definitely polemical and assume that the speaker does
not know the manner how to speak politely. The introduction of various
8
differences provides potential that Simalungu‟s style is different from other Batak
languages.
Communication is a transferring process of information from one person
to another. It has three elements, a speaker, listener and signaling system or the
language itself (Clark & Clark, 1977:23). The goal of communication is behavior
and human relation. For example:
Inang: Horas, botou (How do you do?)
Man: Horas, inang (I’m fine, thank you)
Inang: Ai morga aha do ham? (May I know your sure name?)
Man: Morga Saragih, inang (I am Saragih)
Inang: Yahhh, Namborumu do hape au. Parumaen ai boru aha, botou?
(Exactly, You may call me amboru. May I know your wife‟s sure name?)
Man: Boru Purba, Amboru (Her sure name is Purba)
Inang: Makkelamu pe i rumah Purba do da. (My husband too)
Man: Nai do tene. (I see)
Inang: Boi Marmakkela, boi do Martulang. Lang hu rumah ma hita lobei, botou?
(You may call him Makkela or Tulang. Come in, please)
Man: Sahalinai ma Amboru, misir ma lobe ahu da Amboru!
(Anytime Namboru, I‟m sorry, I have to go)
Inang: Baen ma anggo nai, botou. (That‟s ok)
The focus of the conversation is introduction, greeting, Part II is body or
topic discussion, and the last is closing. There are several things that need
observed from the conversation above. The woman started a conversation by
saying horas a warming greeting (I) like Batak people generally to open a
conversation. She did not know who the young man. He is still young from his
9
appearance so she called her botou. She showed her intention to greet the man and
wants to build good relationships and intimacy. Word of botou used to call the
woman's sibling or man. Botou used to greet a stranger if they are coequal.
Moreover, in a dating relationship the woman or the man can call his girlfriend
botou because it is not rare to find in songs language Simalungun word botou if it
is to the tune of romance or relationships among youth who are in love or is
pursuing his love. If a foreign man were older than she was and his hair was gray,
then he would say, Horas, Bapa! Usually in the first meeting, the speaker will ask
the listener's clan or marga/boru to build a closer kinship that often referred to as
partuturan. After „martutur‟ kinship will be realized among them a case of the
word 'Amboru, Makkela, Tulang.
Table 1.1 Simalungun Politeness
No.
Speech Act
Types of Politeness Strategies
Baldrecord
1. Horas, botou
Positive
Negative
√
Illocutionary: expressive
√
2. Ai morga aha do ham?
Illocutionary: directive
3. Yahh, Amborumu do hape au
√
Illocutionary: declarative
4. Mangkela mu pe i rumah Purba
do da.
Illocutionary: representative
√
Offrecord
10
5. Lang hu rumah ma hita lobei,
√
Botou
Illocutionary: directive
6. Sahali nai ma Amboru, misir ma
√
lobe au da Namboru
Illocutionary; assertive
From the natural data above, simalungunese usually use deference for
respecting someone such as botou, namboru, tulang, parumaen. (Further see
Chapter II about Kinship-related Person reverence in Simalungun). We can also
find some particles; do, da, ma.
There are some interesting cases from the conversation above because the
speaker or listener rarely using direct question, or word classification. For
example:
(1) Parumaen ai boru aha botou? (may I know your wife’s sure name?)
Parinangonmu ai boru aha?
Parsondukbolonmu boru aha?
Boru aha ma parumahmu?
Inang-inang mu ai boru aha?
(2) Mangkelamu pe i rumah Purba do. (my husband is Purba)
Pargotong hu pe i rumah Purba do.
Paramangonhu pe i rumah Purba do.
Amang-amang hu pe Purba do.
11
Parumaen, parinangon, parsonduk, parumah, inang-inang refers to wife. The
word of Mangkela, pargotong, paramangon, amang-amang refers to husband. So,
in Sahap Simalungun the speaker uses the appropriate level of word to show
politeness.
In common with Koike (1989:187), He believes that people communicate
different socio cultural aspects through face-to-face encounters, that is, through
conversation with others. One such aspect is politeness, which can be expressed
using various linguistic as well as non-linguistic strategies. Due to interference of
various ethnics groups in Simalungun district, study need to be conducted. For
example:
There are some cases in different ways to say something. For example:
1. Context: There is party of new house in Bandar, Simalungun. There are many
guests attending. There are some guests coming from Raya. The host welcomes
them by saying Yahh, songon bajan ma nasiam roh! In, Simalungun Bandar
„bajan‟ means a lot, there are so manya people or quests, to express feeling
because there are a lot of quests who come to attend the party. But in
Simalungun Raya „bajan‟ means „ugly/worse‟ so it can heart or annoy the
people from Raya if they do not understand that the word „bajan‟ In Bandar is
equal to „buei‟ in Raya. Commonly, people of Raya say: Yahh, songon na buei
nasiam roh. In Saribudolok, the people use “bahat ma nasiam roh”.
2. Context: Two men from Siporkas are going to Raya, on the way suddenly a
great rain. They pass by on a house of waiting the rain stop. A girl comes from
12
that house, say “domma bossot nasiam”. That girl do not understand that it is
annoyed them because in Siporkas „bossot” used for a baby who pees in his/her
pants. She should say “domma lossot nasiam”. „lossot‟ is used to describe
someone „wet because of rain‟. That is why we need to study the way of
speaking and politeness strategy use of Simalungun to build a good relation
and understanding.
1.2 The Problems of the Study
Based on the background, the researcher formulate the problems are as
the following.
1.
What are the types of politeness strategies used by the speakers of
Simalungunnese in Siporkas Kecamatan Raya Simalungun?
2. How are politeness strategies realized in linguistic features used by the
speaker of Simalungunnese in Siporkas Kecamatan Raya Simalungun?
3. Why are those politeness strategies used in that way in Siporkas
Kecamatan Raya Simalungun?
1.3 The Objectives of the Study
In realization to the problems the objectives are:
1.
to derive the types of politeness strategies used by Simalungunese in
Siporkas Kecamatan Raya,
2. to describe how the politeness strategies realized in linguistic features used
by the the speakers of Simalungunese in Siporkas Kecamatan Raya
Simalungun,
13
3. to reason for the use of politeness strategies in that way in Siporkas
Kecamatan Raya Simalungun.
1.4.The Scope of the Study
The main aspect of this study is to find out a research realization of
politeness strategies used by Simalungunese in daily conversation. In this case,
the researchers chose dialect Raya exactly in Siporkas, Kecamatan Raya because
it is closer and strong cultural identity of Simalungun. There is still out of many
acculturations to affect this dialect. The characteristic of Simalungun close enough
by listening pronunciation, intonation, melodious and choppy, we can feel
„ahap/sense‟ of Simalungun. It supported also by layout of its geographical.
Unlike the dialect Silimakuta that is more influenced by Karo language because it
bordered by Karo. Topi Pasir dialect is affected by Bahasa Toba. Dialect Jahejahe influenced by Malay. The native speakers of Simalungun politeness limited
for those who live longer even born in Siporkas, Kecamatan Raya, Kabupaten
Simalungun.
1.5 The Significance of the Study
Findings of study are expected to offer theoretical and practical
significance.
Theoretically, findings of the study expected to add up horizons in theories of
culture and pragmatics, especially those related to Simalungunese culture.
Practically, the findings can be used as a language teaching materials by teacher
in particular politeness of Simalungunese in Primary School level in additional
local curriculum design which is called “Muatan Local” in developing traditional
14
language. Teachers can apply the procedures of polite language in the process of
educating children in accordance with the needs of the nation to produce good
character of learners starting from the learners‟ environment based on culture.
Lecture of applied linguistics may use as a material in the classroom. The speaker
and the listener follow the rule of politeness strategies in conversation for creating
a harmony situation as an improvement of the space peace of a nation. The results
support understanding concept of cross-cultural communication; domestics or
international tourists who visit Simalungun. Developing the tourism is based on
home stay in Simalungun by government.
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CHAPTER V
CONLUSIONS AND SUGGESTIONS
5.1 Conclusions
After analyzing, the data in politeness strategies of Simalungunese in
Siporkas drawn as followings:
(1)
Simalungunese in Siporkas has applied the ways to express of politeness in
daily communication. They are bald record, positive politeness (strategy 1:
notice, attend to H, strategy 2: Exaggerate, Strategy 4: Use in-group identity
markers, strategy 5: seek agreement, strategy 6: avoid disagreement,
strategy 8: joke, strategy 10: offer, promise, strategy 11: Optimistic, strategy
12: Includes both S and H in the activity). Negative Politeness strategies are;
strategy 1: be conventionally indirect, strategy 2: Question and hedge,
strategy 4: Minimize the imposition, strategy 5: give deference, strategy 6:
Apologize. Off-record strategy are; strategy 5: overstate, strategy 9:
metaphor, strategy 10: use rhetorical questions.
(2)
The speakers of Siporkas express their politeness by using address /kinship
terms and pronouns, using particles, deference and fluctuation of intonation,
selecting kinds of words, deciding to choose metaphor and using indirect
speech.
117
118
(3)
The reasons of applying politeness strategies are reduce conflict, teaching
and educating the younger how to use politeness strategies in social life
based on culture and ideology of Simalungun.
5.2 Suggestions
In relation to the conclusions, suggestions are well staged as the following;
(1)
Suggested to the local govermnet to introduce the important rules of
politeness strategies during the process of teaching-learning in the
classroom through the additional lesson (Materi Muatan Local Bahasa
Simalungun).
(2)
The government of Simalungun particularly should pay a big attention to
suggest and invite the experts of linguistics who was born in Simalungun or
interested to know Simalungun well by doing a sharper and specific study
about Bahasa Simalungun. There are 5 dialects; they are dialect raya,
Bandar, silimakuta, topi pasir, and jahe-jahe. Hopefully, there is a big
occasion to find the variaties style of politeness in different regions. It is
possible to findout the variaties of politeness strategies used of each
community.
(3a)
Research is limited to the number of sources of data. Thus it is important to
continue the study using different data sources such as, children,
adolescents. Therefore, it can be found similarities and differences in
language using politeness strategy in Simalungun or the alteration of
politeness in terms of different ages.
119
(3b)
Impoliteness can also occur in the society Simalungun in communication.
Therefore it is also recommended to researcher to study the impoliteness that
occuered in Simalungun
120
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