Hasil Pencarian  ::  Simpan CSV :: Kembali

"Kajian ini mengenai salah satu aspek ke dwi bahasaan , yaitu pamertahanan bahasa. Objeknya adalah bahasa Melayu Loloan, sebuah ragani bahasa Melayu yang di pakai oleh minoritas muslim didalam kota Negara, Bali. Masalah yang dikaji ialah faktor-faktor yang mendukung pemertahanan bahasa Melayu Loloan terhadap bahasa Bali, bahasa yang menjadi bahasa ibu guyup mayoritas Bali, dan bagai mana kondisi pemertahanan itu terhadap bahasa Indonesia saat ini.Dengan ancangan sosiologi, metode survei, dan teknik wawancara, kuesionier, dan pengalnatan partisipasi , peneliti menjaring data utama berupa pengakuan pribadi (self-report) dart dua gerierasi dengan percontoh 290 kepala keluarga dan 120 ariak rnuda (13-21), dan 28 anak (6-12) tentang sikap, penguasaan, dan pengguriaan bahasa yang merijadi khazarrah kevahasaan rrlereka, yaltu bahasa Melayu Loloan (sebagal bahasa ibu= Bi), bahasa Bali (sebagai bahasa kedua= B2), dan bahasa Indonesia (sebagai B2 baru).Hasilnya ialah di temukannya beberapa faktor yang mendukung peme rtahanan bahasa Melayu Loloan terhadap bahasa Bali, mencakupi faktor eksternal dan faktor internal yang saling berpaut. Dua faktor penting yang tergolong faktor eksternal ialah (1) adanya letak konsentras pemukiman yang secara geograf is , agak terpisah dan i letak pemukiman guyup mayoritas; dan sikap toleransi, atau setidak-tidaknya s i kap akomodatif . guyup mayoritas Bali yang tanpa rasa enggan menggunakan bahasa Melayu Loloan dalam interaksi mereka dengan warga guyup minoritastas. Dari tubuh guyup Loloan sendiri ditemukan tiga faktor panting pendukung pemertahanan bahasa, yaitu sikap atau pandangan keislaman guyup Loloan yang tidak akomodatif terhadap guyup, dan bahasa Bali, sehingga bahasa ini tidak digunakan dalam interaksi intra kelompok Loloan; loyalitas yang tinggi terhadap bahasa Melayu Loloan karena bahasa ini dianggap sebagai lambang guyup Melayu Loloan yang beragama Islam; sedangkan bahasa Bali di pandang sebagai lambang guyup Bali yang Hindu. Akhirnya faktor kesinambungan pengalihan (transmisi) bahasa melayu Loloan dari generasi ke generasi berikutnya.Pemertahanan itu menjadi agak melemah dalam menghadapi ekspansi bahasa Indonesia. Bahasa ini dipandang tidak mengandung konotasi agama tertentu, di anggap tidak berbeaa dengan bahasa Melayu Loloan karena itu dianggap sebagai milik mereka juga terutama oleh posisi mereka sebagai orang Indonesia. Akibatnya, pada saat ini bahasa Indonesia sudah mendominas ranah pemerintahan , pendidikan , dan agama, dan sudah menjalankan peran sebagai alat komunikasi antar kelompok, menggeser peran yang semula dijalankan oleh bahasa Melayu Loloan atau bahasa Bali."

"ABSTRAKImplikatur percakapan merupakan konsep yang paling penting di dalam pragmatik (Levinson 1983: 97). Konsep itu merujuk pada implikasi pragmatis tuturan akibat adanya pelanggaran prinsip percakapan, yaitu prinsip kerja sama dan prinsip kesantunan, di dalam suatu peristiwa percakapan dengan situasi tutur tertentu. Penelitian tentang implikatur belum banyak dilakukan, lebih-lebih didalam wacana humor verbal lisan yang berfungsi sebagai penunjang pengungkapan humor. Pemahaman implikatur percakapan juga lebih sulit daripada pemahaman makna tersurat tuturan, lebih-lebih di dalam wacana jenis ini yang penuh dengan berbagai permainan kata.Penelitian ini bertujuan memaparkan dan memberikan argumentasi tentang implikatur percakapan yang timbul sebagai akibat terjadinya pelanggaran prinsip kerja sama dan/atau prinsip kesantunan dan fungsinya sebagai penunjang pengungkapan humor di dalam wacana humor verbal lisan berbahasa Indonesia. Paparan dan argumentasi itu mencakupi pelanggaran prinsip kerja lama sebagai penyebab timbulnya implikatur percakapan yang menunjang pengungkapan humor, pelanggaran prinsip kesantunan sebagai penyebab timbulnya implikatur percakapan yang memerankan fungsi sebagai penunjang pengungkapan humor, aneka implikatur percakapan yang berfungsi sebagai penunjang pengungkapan humor, dan tipe humor verbal lisan yang pe ngun gk apannya ditunjang oleh implikatur percakapan.Teori yang menjadi landasan di dalam penelitian kualitafif ini adalah teori Grice (1975) tentang implikatur percakapan dan prinsip kerja sama, teori Leech (1983) tentang prinsip kesantunan, serta teori Brown dan Levinson (1978) tentang kesantunan berbahasa. Korpus data penelitian ini berupa transkripsi 36 lakon humor verbal lisan produksi sembilan kelompok pelaku humor yang ditayangkan di televisi dari bulan Februari sarnpai dengan bulan Juni 1997. Metode perekaman dan penyimakan dengan teknik pencatatan digunakan di dalam pengumpulan data. Penetapan kelucuan data penelitian ini dilakukan dengan cara konfirmasi kepada sepuluh informan yang berasal dari sepuluh suku bangsa di Indonesia. Analisis data dilakukan dengan metode analisis kualitatif dan metode analisis pragmatis dengan teknik analisa heuristik Leech (1983).Dari analisis data penelitian ini diperoleh temuan bahwa pelanggaran prinsip kerja sama Grice (1975), yaitu prinsip percakapan yang membimbing pesertanya agar dapat melakukan percakapan secara kooperatif dan dapat menggunakan bahasa secara efektif dan efisien di dalam melakukan percakapan, terjadi pada bidal: (1) kuantitas, (2) kualitas, (3) relevansi, dan (4) cara. Pelanggaran bidal-bidal itu menjadi penyebab timbulnya implikatur percakapan yang berfungsi sebagai penunjang pengungkapan humor. Tuturan para pelaku humor yang melanggar bidal-bidal itu justru berpotensi menunjang pengungkapan humor karena berbagai implikatur yang dikandungnya itu menambah kelucuan humor. Prinsip kesantunan Leech (1983), yaitu prinsip percakapan yang melengkapi prinsip kerja sama Grice (1975) dan berkenaan dengan aturan yang bersifat social, estetis, dan moral di dalam percakapan juga banyak dilanggar di dalam wacana jenis ini. Pelanggaran prinsip kesantunan yang terjadi pada enam bidal, yaitu bidal (1) ketimbangrasaan, (2) kemurahhatian, (3) keperkenanan, (4) kerendahhatian, (5) kesetujuan, dan (6) kesimpatian dengan dua belas subbidal sebagai jabarannya juga menjadi sumber implikatur percakapan yang memiliki fungsi menunjang pengungkapan humor. Implikasi atas pelanggaran itu adalah timbulnya berbagai implikatur percakapan yang menunjang pengungkapan humor karena kehadirannya menambah kelucuan humor. Implikatur-implikatur yang berfungsi menunjang pengungkapan humor di dalam wacana jenis ini mencakupi: (1) implikatur representatif dengan subjenis: (a) menyatakan, (b) menuntut, (c) mengakui, (d) melaporkan, (e) menunjukkan, (f) menyebutkan, (g) memberikan kesaksian, dan (h) berspekulasi; (2) implikatur direktif yang mencakupi subjenis: (a) memaksa, (b) mengajak, (c) meminta, (d) menyuruh, (e) menagih, (1) mendesak (g) menyarankan, (h) memerintah, dan (i) menantang, (3) implikatur evaluatif dengan subjenis: (a) mengucapkan terima kasih, (b) mengkritik; (c) memuji, (d) menyalahkan, (e) menyanjung, dan (f) mengeluh; (4) implikatur komisif yang meliputi subjenis: (a) berjanji, (b) bersumpah, (c) menyatakan kesanggupan, dan (d) berkaul; serta (5) implikatur isbati dengan subjenis: (a) mengesahkan, (b) melarang, (c) mengizinkan, (d) mengabulkan, (e) membatalkan, dan (f) mengangkat (di dalam jabatan atau status tertentu). Nama-nama implikatur itu sejalan dengan nama-nama jenis tindak tutur hasil taksonomi Fraser (1978). Di samping itu, di dalam wacana jenis ini ditemukan pula implikatur lain yang mencakupi: (a) menyangkal; (b) menuduh, (c) menolak, (d) menggugat, (e) meyakinkan, (f) menyatakan gurauan, dan (g) menghindar sebagai implikatur representatif tambahan; (h) memohon, (i) menawari, (j) menakut-nakuti, dan (k) mengusir sebagai implikatur direktif tambahan; (l) menghina, (m) mengejek; (n) menyombongkan diri, (o) menyatakan keheranan, dan (p) menyatakan kemarahan sebagai implikatur evaluatif tambahan; (q) mengancam sebagai implikatur komisif tainbahan; serta (r) memutuskan (hubungan sosial) sebagai implikatur isbati tambahan. Humor verbal lisan yang pengungkapannya ditunjang oleh implikatur percakapan mencakupi tipe: (1) komik, (2) humor, dan (3) humor intelektual sebagai hasil penggolongan humor menurut ada tidaknya motivasinya; (4) humor seksual, (5) etnik atau suku bangsa, (6) politik, (7) agama, (8) rumah tangga, (9) percintaan, (10) keluarga, (11) hutang piutang, (12) jual beli, (13) tingkah laku manusia, dan (14) humor pembantu sebagai hasil klasifikasi humor atas dasar topiknya; serta (15) olok-olok, (16) permainan kata, dan (17) supresi sebagai hasil pembedaan humor berdasarkan tekniknya.Berdasarkan temuan itu dapat dinyatakan bahwa secara material bahan penciptaan humor verbal lisan yang ditunjang oleh implikatur percakapan ituberupa wujud tuturan, ekspresi para pelaku humor, dan konteks tuturan yang mendukungnya. Oleh karena kehadiran implikatur percakapan di dalam wacana jenis ini memiliki potensi menggelikan karena mengejutkan, bermakna mustahil, omong kosong, menyinggung perasaan, atau mengancam muka positif atau negatif mitra tuturnya atau pihak lain; kelucuan humor pun bertambah

---

ABSTRACT

A conversational implicature is the most important concept in pragmatics (Levinson 1983:97). It refers to the pragmatic implication of an utterance caused by the violations of conversational principles, namely cooperative as well as politeness principles, in a certain speech event despite the fact that it is the most important concept; few research studies on conversational implicature have been carried out. This is especially true as regards conversational implicatures as the support of humor expressions. The importance of investigating conversational implicatures lies, among other things on the fact that understanding a conversational implicature is more difficult than comprehending the explicit meaning of an utterance, especially in this kind of discourse, which is rich in puns.

The aims of this research are to explore and to explain conversational implicatures, which arise because of the violations of the cooperative principle and/or politeness principle and its function as the support of humor expressions in Indonesian oral verbal humour. The exploration and explanation encompass the violations of two pragmatic principles that give rise to the conversational implicature supporting humor expressions, the various kinds of conversational implicatures supporting humor expressions, and the types of oral verbal humor, the expression of which is supported by the conversational implicatures.

This qualitative research is based on trice's (1975) theory of conversational implicature and cooperative principle, Leech's (1983) theory of politeness, and Brown and Levinson's (1978) theory of politeness. The source of data is the transcription of thirty-six oral verbal humors shows which were produced by nine comedian groups and broadcast on television from February to June 1997. Recordings and observations (plus note-taking) were used in collecting data. To determine whether or not there was humor, the opinions of ten informants representing ten different Indonesian ethnic groups were sought by asking them to read the transcriptions of the humor shows. The data were subjected to a qualitative and pragmatic analysis as well as Lecch's (1983) heuristic technique.

The findings of the research show that the violation of the cooperative principle occurs as regards (1) the maxim of quantity, (2) the maxim of quality, (3) the maxim of relevance, and (4) the maxim of manner as the genesis of conversational implicatures functioning as the support of humor expressions. The utterances violating one or more of those maxims are very potential as the support of humor expressions because its implicatures add to the humorousness of the discourse. The politeness principle as a social, esthetic, and moral rule and as the complement of the cooperative principle was also violated in this kind of discourse. The violation of six maxims, namely (1) the tact, (2) generosity, (3) approbation, (4) modesty, (5) agreement, and (6) the sympathy maxim with its twelve sub maxims also gives rise to the conversational implicatures supporting humor expressions. The implication of a maxim violation manifests itself in various kinds of conversational implicatures functioning as the support of humor expressions because they make the discourse more humorous. Such conversational implicatures include (1) representative implicatures dealing with (a) stating, (b) claiming, (e) admitting, (d) reporting, (e) pointing out, (f) mentioning, (g) testifying, and (h) speculating, (2) directive implicatures concerning (a) pleading, (b) soliciting, (c) requesting, (d) ordering, (e) demanding, (urging), (g) suggesting, (h) instructing, and (i) daring, (3) evaluative implicatures including (a) thanking, (b) criticising, (c) praising, (d) condemning, (e) applauding, and f) complaining; (4) commissive implicatures dealing with (a) promising, (b) swearing, (c) obligating, and (d) vowing; and (5) establish implicatures concerning (a) forbidding, (b) permitting, (c) granting, (d) cancelling, and (f) appointing. Those conversational implicatures refer to Fraser's (1978) taxonomy of speech acts. In addition, eighteen implicatures of the support of humor expressions were found in oral verbal humor discourse. There are (a) denying, (b) accusing, (c) refusing, (d) protesting against, (e) assuring, (joking), (g) avoiding as additional representative implicatures; (h) begging, (i) offering to, (j) frightening, (k) pursuing as additional directive implicatures; (l) humiliating, (m) mocking, (n) boasting, (o) surprising, (p) being angry as additional evaluative implicatures; (q) threatening as an additional missive implicature; and (r) severing (a social relationship) as an additional establish implicature. Based on humor motivation, the oral verbal humor supported by conversational implicatures includes (1) comic, (2) humor, and (3) wit. Based on its topic, the oral verbal humor supported by conversational implicatures include (1) humor on sex, (2) ethnic group, (3) politics, (4) religion, (5) household, (6) love, (7) family, (8) debtor and creditor, (9) trade, (10) behavior, and on (11) servant. Based on the technique of creating humor, the oral verbal humor supported by conversational implicatures includes (1) ridicule, (2) pun, and (3) suppression.

The general conclusion of this study is that oral verbal humor discourse is rich in conversational implicatures. Among those implicatures, there is much which function as the support of humor expressions. This study also reveals that the materials of oral verbal humor consist of utterances, face expressions, and the context of the humor. Since those conversational implicatures in this kind of discourse have humorous potentials (due to their unpredictable, impossible, and offending elements), the humor is more enhanced."

"ABSTRACTThe goal of this research is to investigate the degree to which the Sumbawa language, one of the minority languages in Lombok, is maintained by its speakers. It is also aimed at finding out if there is a correlation between language shifts, in the event that shift has occurred, and ethnic identity change on the part of the Sumbawa bilinguals. The population of the study is the whole Sumbawa speech community spreading out in several villages on the eastern part of Lombok. The main corpus of the data was extracted from the answers of the respondents by means of a survey questionnaire. Along with the survey questionnaire, the data collection was also triangulated with the ethnographic method, i.e. participant observations and interviews supplemented with the perusal of documentary. The quantified data were then analyzed using several statistical techniques, namely Spearman's correlation, Anova, and T-test in addition to the descriptive statistics.This study shows several interesting findings. One of the clearest findings to emerge from this reserach is that the Sumbawa language in Lombok is still highly maintained by the Sumbawa speech community although it has been existing right there for approximately three centuries. This is shown by the overall mean score of language choice in the home domain, which yields a figure of 1.66 (the rating scale of language choice being 1-5, with 1= [almost] always bahasa Sumbawa [BSb] and 5 = [almost] always bahasa Sasak [BSs]). When correlated with the language attitude of the Sumbawanese speakers, it shows that there is a correlation between language choice as a whole and language attitude, which implies that the more positive the language attitude of the respondents are the more likely it is for the language to be maintained. This maintainance of the language, however, is not congruent with the maintenance of the ethnic identity of the Sumbawanese. There is a clue that the Sumbawa ethnic identity is now transforming into its new form, namely Sasak.In response to the questionnaire items on self-identification, 47,5% agree and 14,0% strongly agree on the statements of self-identification proposed, the rest 12,1% neither agree nor disagree, 22,7 disagree and 3,3% strongly disagree (n = 244). This indicates that Sumbawa-Sasak bilinguals (SS) in Lombok tend to be more identified as Sasak rather than Sumbawa. Moreover, based on the overall mean score of self-identification and ethnic identity (scale 1-5) it reveals that the rate being identified as Sasak becomes higher as the age becomes younger (implicational scale being 83,33%). When asked if Sasak and Sumbawa share a common custom and tradition, 68,0% answered different, 17,2% stated the same, 14,2% were indifferent, and 0,4% did not respond. However, in terms of cultural habits or traditional custom practiced when having feast or traditional family ceremonies, 60,7% employed a mixture of Sasak and Sumbawa custom, 27,9% used Sasak and only 11,5% still used Sumbawa.For the SS in Lombok, it seems that the language preservation is important for several reasons. The first and most dominant of all is that language is a symbol of its distinct intragroup identity as is clearly shown by the patterns of its language use. BSb is used as the main medium of communication in the home domain, neighborhood domain, religious domain as well as in infra-villager group relations. In the meantime, BSs is used only for communication with inter-villager group relations. For communication in public sphere such as school or government offices and in certain situations, however, BSs is preferable beside bahasa Indonesia. Therefore, these two related languages form a kind of diglossic or poliglossic situation, whereby BSb serves the L function, BSs the M (medium), and bahasa Indonesia (BI) the H function. BI, however, is used only in a very formal situation. What is surprising is that the pattern of language choice and use tends to change along the age parameter, in that at the lower level of age group, when Sumbawan speech community begins to study and acquire BSs for a wider means of communication and socialization, the mean score is low. This score becomes higher and higher as the respondents grow older and get matured and reaches its peak at 31-40 age groups. After that it goes down as the respondents grow older and older. This may suggest that age group has no effect on the language choice, in the sense that the up and down movement of the language use as performed by the mean score shows that the Sumbawan needs BSs not only as lingua franca but also as a means of being accepted as members of the wider community for socialization. When they come back to their village they do not need it anymore and use BSb again.Secondly, the use of BSb as a primary means of communication in the home domain and neighborhood is made possible because of the isolation of their residential areas from the dominant group, the majority of them live seperately from the Sasak karmpoerrg in Lombok They have their own mosques and sometimes elementary schools with homogenious students. These all may facilitate to use mother tongue as their medium of intra-group communication, which may then brings pride in their language. But this does not mean that they are also proud of their `ancestral ethnic' identity. The fact is that most of them said they are Sasak. However, eventhough inter-marriage rate is relatively high, this does not seem to discourage the use of BSb in the home domain for as long as they live in the Sumbawan community. The t -test statistical analysis shows that thre is no difference in the language choice and use between intra-marital couples and inter-marrital ones (the obtained t value is -.768 critical t value 1.960, and thus the null hypothesis is accepted). "

"Implikatur percakapan merupakan konsep yang paling penting di dalam pragmatik (Levinson 1983:97). Konsep itu merujuk pada implikasi pragmatis tuturan akibat adanya pelanggaran prinsip percakapan, yaitu prinsip kerja sama dan prinsip kesantunan, di dalam suatu peristiwa percakapan dengan situasi tutur tertentu. Penelitian tentang implikatur belum banyak dilakukan, lebih-lebih di dalam wacana humor verbal lisan yang berfungsi sebagai penunjang pengungkapan humor. Pemahaman implikatur percakapan juga lebih sulk daripada pemahaman makna tersurat tuturan, lebih-lebih di dalam wacana jenis ini yang penuh dengan berbagai permainan kata."

"One of the differences between the expression of the language aspects of English and Indonesian is related to the definiteness and indefiniteness (henceforth: DFS and IDFS) phenomenon. Lyons (1995:0) sates that the natural languages express the DFS and IDFS phenomenon by using several semantic categories. However, the expression of the phenomenon in most languages is not as a well-defined system, with clear-cut categories and black and white distinctions, as that in English (Chesterman, 1991:4; Lyons, 1977:179). According to Lyons (1977) English might use the definite article the in the definite noun phrase (henceforth: NP). Proper names and personal pronouns also express the English definite NP Then, the English indefinite NP is usually peceded by the indefinite article a/an. The Indonesi_an DFS's syntactic devices include demonstratives itu/ini and personal pronoun -nya, while the IDFS's uses noun classifiers (seorang for human, seekor for animal, and sebuah for the rest) (Dardjowidjojo, 1983:194_245). Alwi et al. (1998a:44) specifies the DFS""s syntactic devices of the parts of Indonesian syntax, namely, artrcles (si/ sang, yang), demonstratives (itu/ini), proper names (Rizky, Rizka, Kharin), personal pronouns (I, my, you, your), or referring nouns (I3apak, Ibu, Saudara). Thus, those devices vary, and my study suggests to use zero (4)), too. The analogical mistakes made by the Indonesian students who study English were due to the fact that the forms and the meanings of the syntactical devices in English and Indonesian are not equivalent (Dardjowidjojo, 1983:194_245; cf. Mansyur, 1993). The definite and indefinite NP are two referring expessions in the referential system; the others are the general, opaque, and generic references (Lyons, 1977:177-197). The role of the definite and indefinite NP are more basic than those other referring expressions. Thus, my study focuses on the definite and indefinite NP which entail the discussion of those other referring expressions, but not vice versa."