Social Dialect Variations in Sasak Monolingual Society: A Lingual Critical Study

2015 ◽  
Vol 1 (1) ◽  
pp. 1
Author(s):  
Irma Setiawan
Keyword(s):  
Social Status ◽  
Critical Analysis ◽  
Qualitative Method ◽  
Critical Study ◽  
Systematic Description ◽  
Or Groups ◽  
Dialect Variation ◽  
High Social Status ◽  
Descriptive Qualitative

Social dialect variation is diversity and richness of dialect owned by an individual or group in Sasak monolingual society. Moreover, the diversity of social dialect is also often used as a medium for transferring ideology, identity, and existence by an individual or group of individual or other groups. Thus, the purpose of this study is to describe the form of vocabulary choice in social dialect variation of Sasak community to show differences in speech who is high social status (superior) and low social status (inferior) between individuals or groups and between women and men. The theory used is social dialect variation form of Janet Holmes and critical analysis Norman Fairclough. The data was collected by observing methods and interview as well as the basic techniques and derivatives, observation and documentation methods. Sources of data gathered from Sasak speakers who are communicating. Data were analyzed by using descriptive qualitative method which aims to make systematic description, categorization, and patterning. Data are presented formally and informally. At last, this study resulted in different forms of social dialect variation by an individual or group and by women and men who can cause physical-psychic intersection.

scholarly journals Perubahan Sosial Dalam Resepsi Pernikahan Masyarakat Melayu Pesisir Keturunan Bangsawan di Kabupaten Lingga Provinsi Kepulauan Riau

2020 ◽  
Vol 4 (2) ◽  
pp. 68-74
Author(s):  
Marlin Agustin
Keyword(s):  
Social Status ◽  
Data Reduction ◽  
Analytical Method ◽  
Qualitative Method ◽  
Ordinary People ◽  
Data Presentation ◽  
Descriptive Qualitative

This research aims to examine the change of Malay coast wedding procession of noblese and common society in Singkep Pesisir, Lingga regency, Riau island province. This study used descriptive qualitative method. Data collected methods used are interviews, observation and documentation. The research informants consisted of eleven people, namely four traditional figures, three noble descendants, two ordinary people who had carried out traditional Malay wedding receptions and representatives of two unmarried people. The analytical method used in this study was data reduction, data presentation, and conclusion. The results of this study found that when conducting a wedding reception in Singkep District, the higher social status recognized in the community such as occupation, education and descent. Then the wedding reception will be carried out in accordance that has been determined derivatives such as the used of the level of pelamin and clothing  whichused. But when the noble descendants carried out wedding receptions unlike the noble descendants of Tengku, Raja and Encik due to spending large sums of money, the descendants carried out wedding receptions using modern traditions and shortened but there were Malay people which not noble descendants carried out receptions such as noble descent when people being or a rich person, the wedding reception of a noble descent may be carried out by people not of noble descent.

scholarly journals MAKNA DAN NILAI BUDAYA TAPIS INUH PADA MASYARAKAT PESISIR DI LAMPUNG SELATAN

2013 ◽  
Vol 5 (3) ◽  
pp. 519
Author(s):  
Hary Ganjar Budiman
Keyword(s):  
Rural Communities ◽  
Social Status ◽  
Cultural Values ◽  
Qualitative Method ◽  
Coastal Communities ◽  
Physical Culture ◽  
Not Given ◽  
Way Of Life ◽  
Know How ◽  
High Social Status

AbstrakPenelitian ini berjudul Makna dan Nilai Budaya Tapis Inuh pada Masyarakat Pesisir di Lampung Selatan. Inuh merupakan salah satu jenis Tapis yang berkembang di tengah masyarakat beradat Sai Batin, umumnya tinggal di pesisir Lampung. Inuh dibuat dengan bahan benang sutera yang pewarnaannya menggunakan teknik celup tradisional. Pembuatan Inuh dilakukan dengan teknik tenun ikat, yaitu kain yang proses pembentukan motifnya dilakukan melalui pengikatan benang-benang. Inuh menarik untuk dikaji karena motif dan ragam hias di dalamnya menggambarkan cara pandang masyarakat pesisir terhadap lingkungannya, yang berbeda dengan masyarakat di pedalaman (beradat Pepadun). Penelitian ini difokuskan untuk menjawab apa dan bagaimana makna yang tersirat dari motif dan ragam hias yang terdapat pada Inuh, juga untuk mengetahui bagaimana penggunaan serta nilai-nilai budaya yang tekandung di dalamnya. Metode yang digunakan dalam penelitian ini adalah metode kualitatif dengan pendekatan deskriptif analitis. Penelitian ini menggunakan konsep kebudayaan fisik dan nilai budaya. Ciri khas Inuh terlihat dari motifnya yang bernuansa laut. Tapis Inuh yang dibuat secara tradisional, dewasa ini sangat sulit ditemukan karena pewarisannya tidak sembarangan. Bagi masyarakat pesisir Lampung, Inuh merepresentasikan status sosial. Semakin tinggi tingkat kerumitan Inuh, semakin tinggi status sosial pemakainya. Dilihat dari pembuatannya, Inuh mengandung nilai-nilai keuletan, kerja keras, kecermatan, dan penghargaan terhadap kaum wanita.AbstractThis research entitled The Meaning and Cultural Values of Tapis Inuh in South Lampung Coastal Communities. Inuh is one kind of tapis that evolved in Sai Batin society. Inuh is made from silk material which colored by traditional dye techniques and the motif by weaving techniques. Inuh is an interesting subject, because the motif represents Coastal Communities way of life, which is different from rural communities in Lampung. This research focused to answer the implicit meaning of Inuh’s motif, also to know how Inuh used in Sai Batin society and its cultural values. This research used qualitative method with descriptive analytical approach and concept of physical culture and culture value. Inuh’s characteristic can be seen from a nautical motif. Nowadays Tapis Inuh, which made traditionally, is hard to find because its inheritance not given arbitrary. In Lampung Coastal Communities, Inuh represent social status. The more complex isInuh’s motif, the more high social status it represent. In terms of making Inuh, it contained of perseverance, hard work, and frugality values, also reflected of respect for women.

scholarly journals Arabic Greeting Variations in Surakarta (Sociolinguistic Studies)

2019 ◽  
Vol 2 (1) ◽  
pp. 09-14
Author(s):  
Hesti Indah Mifta Nur’aini ◽  
St Y Slamet ◽  
Budhi Setiawan
Keyword(s):  
Data Analysis ◽  
Social Status ◽  
Qualitative Method ◽  
Ethnic Community ◽  
Linguistic Features ◽  
Descriptive Qualitative

This study aims to describe the variation of the greeting words used by Arabians in Surakarta. This study used descriptive qualitative method. The data in this research is the speech language used by the Arab ethnic community in Kecamatan Pasar Kliwon, Surakarta by searching for linguistic features on the variation of the word greeting. Sources of data were obtained from informants who were Arabs in Surakarta. Technique of data analysis using technique of padan. Based on analysis results can be concluded that the variation of Arabic greeting of Arabian community in Surakarta has its own peculiarities. Such distinctiveness is indicated through the greetings associated with pronouns, kinship, social status, and professions used by Arabs more still influenced by the Arabic element. Nevertheless, some of the greetings have shifted in Indonesian and Javanese.

scholarly journals Gaya Hidup Ngopi Sebagai Perilaku Konsumsi

2021 ◽  
Vol 4 (1) ◽  
pp. 126-137
Author(s):  
Profil Yugantara ◽  
Rachmad K. Dwi Susilo ◽  
Sulismadi Sulismadi
Keyword(s):  
Social Status ◽  
Research Method ◽  
Research Subject ◽  
Coffee Shop ◽  
Consumption Behavior ◽  
The People ◽  
Or Groups ◽  
Descriptive Qualitative

So many coffee shop in Malang have recently been able to create a new lifestyle for some people who we usually hear about ngopi. Ngopi activities are not necessarily limited to drinking coffee and so on, but there are activities of consumsing symbols that can provide messages or signs for individuals who consume them and other people who see them. This study aims to describe the ngopi lifestyle as a consumption behavior in the people of Malang City. This research method uses descriptive qualitative with the technique of determining the research subject using accidental sampling. Based on the result of the research that ngopi is currently an icon of modern lifestyle and in the ngopi lifestyle there are consumption behaviors that aim to gain prestige, images, social status and consciously or unconsciously that will differentiate individuals from others. Starting from a public capture of simulations made by brands, it is able to distort our minds that is not real becomes real. That way, raises a distinction or process of classifying the tastes of individuals or groups, in a grouping of taste in which there are classifications in an individual or group.

scholarly journals MAKNA TUTURAN DALAM PENYELESAIAN PELANGGARAN ADAT MAMBOLOSUAKO MASYARAKAT TOLAKI

2011 ◽  
Vol 6 (1) ◽  
Author(s):  
La Ino
Keyword(s):  
Social Status ◽  
Qualitative Method ◽  
Pragmatic Approach ◽  
Cultural Products ◽  
The People ◽  
The Family ◽  
The Subject ◽  
The Relationship ◽  
Descriptive Qualitative

This article studies about one of cultural products at Tolaki ethnic in South-East Sulawesi Province. The cultural product is mombolusuako.  Mombolosuako is a tradition in Tolaki society, in which someone, a man, did a breach of custom that usually happen when the relationship between the girl and the young man is not agreed by the parents and when the girl and the man have different social status. Because it is a breach of custom, there should be a solution according to the custom. In solving this problem (mombolasuako), the custom provides two steps rembinggare and mesokei. The method used in research is descriptive qualitative method. The subject of research is the informants mastering in uttering the solution of the breach of custom (Mombolasuako) in Tolaki society in Lambuya subdistrict. This study is done by using semantic and pragmatic approach. In solving the mombolasuako the people use the language with particular characteristics that is different from their daily language. The language emphasizes beauty especially in its use of language speech and metaphors.  The rembinggare is meaningful for the man family, as to show his intention to solve the problem, and it is meaningful for the family of the girl as the solution of the problem so that they will be avoided from shame.  In the process of mesokei there is a negotiation and settlement among two families to get the best solution for both of them.

scholarly journals An Analysis on Commissive Utterances in The Film Entitled “The Gods Must Be Crazy” and Its Implication on Teaching Speaking

2017 ◽  
Vol 6 (1) ◽  
pp. 101
Author(s):  
Rizqi Arum Prastuti ◽  
Suparno Suparno ◽  
Kristiandi Kristiandi
Keyword(s):  
Social Status ◽  
Qualitative Method ◽  
Speech Act ◽  
Indirect Speech ◽  
Indirect Speech Act ◽  
Context Of Situation ◽  
The Relationship ◽  
The Way ◽  
Descriptive Qualitative

<p>The aims of this study were to find out 1) the types of commissive<strong> </strong>utterances; 2) the strategy in employing commissive utterances in the film entitled “The God Must be Crazy”; and 3) its context of situation. This study uses descriptive qualitative method. In collecting the data, the writer used the film entitled “The Gods Must be Crazy” and its transcript as the source of the data. The findings of this study are 1) the types of commissive utterances that found in the film are promise, refusal, threat, and offer; 2) in general, the characters of the film mostly use indirect speech act, they mostly use explanation, excuse or reason in employing refusals, use If-then in employing threat, use interrogative with modal and justification in employing offers; 3) the way of the characters in the film entitled “The Gods Must be Crazy” in choosing the strategy of employing the utterances are influenced by the factors like social status of the interlocutors, the relationship between the participants, and the situation when the conversation occurs.</p>

scholarly journals Politeness Strategy on Social Interaction Used by Munanese

2018 ◽  
Vol 1 (1) ◽  
pp. 59-65
Author(s):  
' Yetty
Keyword(s):  
Social Interaction ◽  
Social Status ◽  
Cultural Differences ◽  
Qualitative Method ◽  
Note Taking ◽  
The People ◽  
Politeness Strategies ◽  
Pragmatic Study ◽  
Descriptive Qualitative

This study aims to investigate the differences of politeness strategy used by Munanese in their social interaction. The source of the data was verbal utterances of Munanese dialect Gu . This study used pragmatic study especially theory of politeness by Brown and Levinson, and supported by other theory particularly Yassi’s theory. It also used descriptive qualitative method that is observation by recording and note taking. The result of the study showed the pattern politeness strategies used in Munanese Dialect Gu are; Hormat Non Kerabat; mixed, Hormat berkerabat; mixed and positive politeness (KP),  Akrab Non Kerabat; mixed,  Akrab Berkerabat; positive politeness (KP),  Hierarki Non Kerabat; mixed (hierarchy), and (6) Hierarki Kerabat; mixed. The differences of the strategies maybe caused by several possible reasons including cultural differences, different age and social status when the people interact each other.Keyword : politeness, social interaction, pragmatic

scholarly journals Klitik Klausa Pasif Bahasa Manggarai Dialek Barat Buha Aritonang

2018 ◽  
Vol 24 (1) ◽  
pp. 51-67
Author(s):  
Buha Aritonang
Keyword(s):  
Social Status ◽  
Research Method ◽  
Qualitative Method ◽  
Proper Noun ◽  
The Subject ◽  
Descriptive Qualitative

Clitics is one of the language systems retained in the Western dialect of Manggarai. The clitics in that language is a bound form that phonologically has no stress and its form can not be regarded as a bound morpheme. To analyze it is used clitics theory. The purpose of this study is to describe the type of clitics, the proclitics form, and its manifestation in the passive clause of Western dialect of Manggarai language. The research method used is descriptive-qualitative method. The results of this study indicate that (1) the type of clitics in the Manggarai language of the Western dialect is classified into a prestigious prestigious proclitics, pronominal genetic encryption, and the pronominal enclosure of the subject; (2) the proximal pronounced pronominal form de= alomorfed with d= and belongs to the prestigious pronominal possessive. The form of de proclitics follows the / h / consonant, whereas d= follows the vowel form; proximal pronominal to the proper noun in the form of di=; the name of pronoun is de =, and the name of office (social status) is de =; and (3) the pronominal and genetic encryption of pronominal subjects can be manifested in the construction of the Western Manggarai dialect's passive clause.---Klitik merupakan salah satu sistem bahasa yang terdapat dalam bahasa Manggarai dialek Barat. Klitik dalam bahasa itu merupakan bentuk terikat yang secara fonologis tidak memiliki tekanan sendiri dan bentuknya tidak dapat dianggap sebagai  morfem terikat. Untuk menganalisinya digunakan teori morfologi. Tujuan penelitian ini adalah mendeskripsikan jenis klitik, bentuk proklitik, dan perwujudannya dalam klausa pasif bahasa Manggarai dialek Barat. Metode penelitian yang digunakan adalah metode deskriptif-kualitatif. Hasil penelitian ini menunjukkan bahwa (1) jenis klitik dalam bahasa Manggarai dialek Barat diklasifikasikan menjadi proklitik pronominal posesif, enklitik pronominal genetif, dan enklitik pronominal subjek; (2) bentuk proklitik pronominal posesif de= beralomorf dengan d= dan tergolong sebagai proklitik pronominal posesif. Bentuk proklitik de= mengikuti bentuk berawalan konsonan /h/, sedangkan d= mengikuti bentuk vokal; proklitik pronominal posesif untuk nama diri insan berupa di=; nama diri bukan insan berupa de=, dan nama jabatan (status sosial) berupa de=; dan (3) enklitik pronominal genetif dan enklitik pronominal subjek dapat diwujudkan dalam kontruksi klausa pasif bahasa Manggarai dialek Barat. DOI :  10.15408/bat.v24i1.7191

Major Problems in Analyzing Transitivity: A Case from Indonesia

2019 ◽  
Vol 3 (2) ◽  
pp. 77-88
Author(s):  
Sri Harto ◽  
Sri Handayani
Keyword(s):  
Qualitative Method ◽  
Alternative Solutions ◽  
Descriptive Qualitative

This research applied a descriptive qualitative method to identify the major problems encountered by students in analyzing transitivity. It also aims to find out some of the alternative solutions to the students

ISTILAH KEKERABATAN DALAM MASYARAKAT BAHASA MAKIAN TIMUR

EDUKASI ◽  
2016 ◽  
Vol 14 (2) ◽  
Author(s):  
Arif Yakub ◽  
Rafik M. Abasa
Keyword(s):  
Qualitative Method ◽  
Descriptive Qualitative

This research is making use of descriptive qualitative method. The data are collected with the method of Sudaryanto (1993) that is listening and interviewing method, make use the technique of free listening and interviewing with a list of questionaire. This research makes use the theory of Burning (1970) and Koentjaraningrat (1980) to answer the first problem, and of Spradley (1979) and Casson (1981) to the second one. The result of this research shows that the consanguinal kinship terms are Baba (father), Tou (grandfather), Wos (ego’s father), Galawewe (father of ego’s grandfather), Karekare ( grandfather of Ego’s grandfather), Baay (ego’s mother), Nene (mother’s mother), Nenewos (mother of nene), Nenegalawewe (mother of nenewos), Nenekarekare (mother nenegalawewe). Nikmapin (wife of masculine ego), Nikmon (husband of feminine ego), Tamno (ego’s elder brother),  Thano (ego’s younger brother), Damo 1 (ego’s sister), Damo 2 (ego’s brother), Mtu (ego’s child), Bbu (ego’s grandchild), Bbuwos (child of ego’s grandchild), Bbugalawewe (grandchild of ego’s grandchild), Bbukarekare (buyut dari ego). Afinal kinship terms: Nikmon (husband), Nikmapin (wife), Tafu (brother in-law), Hono (sister in-law), Iho (in-laws), Akmomon (wife’s father), Akmomapin (wife’s mother), Haliha (mother/father in-laws), Kanglolo (elder brother of father or mother), Kangkutu (younger brother of father or mother), Baaylolo (mother’s elder sister), Jojo (mother’s younger sister). Other kinship terms include: Jau (Allah), Kakang (guru ngaji), Engku (masculine teacher), Encik (feminine teacher). Keywords: kindship terms of East Makian language

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