Thesis ika agustina

1

POLITENESS STRATEGIES USED IN JAVANESE

WEDDING CEREMONY

A Thesis

Submitted to the English Applied Linguistics Study Program

In Partial Fulfillment of the Requirements for the Degree of

Magister Humaniora

By:

IKA AGUSTINA

Registration Number : 809111032

ENGLISH APPLIED LINGUISTICS STUDY PROGRAM

POSTGRADUATE SCHOOL

STATE UNIVERSITY OF MEDAN

2012

i

ACKNOWLEDGEMENTS

First of all, the writer would like to start off by thanking Allah SWT, the

most gracious and the most merciful for blessing her to write this thesis. This

study is concerned with Politeness Strategies used in Javanese ceremony. 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. Sumarsih, M.Pd., as

her first adviser for her valuable guidance, criticism, consultations and supports

and Prof. Dr. Busmin Gurning, M.Pd., 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

Special thanks are expressed to Prof. Amrin saragih, M.A., Ph.D., Prof.

Tina Mariany, M.A., Ph.D., Dr. Eddy Setia, M.Ed., TESP., as her reviewers and

examiners, for the valuable input to improve the thesis.

ii

A very special gratitude is given for her beloved parents; Mr. Mahyudin

and Mrs. Asni, her beloved sisters and brothers; Mrs. Sri Wahyuni, Mrs. Dewi

Maharani, Mrs. Fatimah, Mrs. Latifah Hanum, Mr. M. Ridwan, Mr. Mahruzar for

their sincere prayer, love and supports in moral and material during her academic

year in completing her study. May Allah SWT always bless them.

Then, thanks to Mrs. Dina Wagiani who had welcomed and given her

chance to observe the party who was celebrated by her and his families, and also

thanks to the Javanese speakers who have participated as source of data in this

thesis. Finally, she would like to thanks to her classmates and anyone who cannot

be mentioned here for giving 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. And hopefully

her thesis is useful for the readers.

Medan, April 2012

The writer,

IKA AGUSTINA

Registration Number: 809111032

iii

ABSTRACT

Agustina, Ika: Politeness Strategies Used in Javanese Wedding Ceremony. A

Thesis. English Applied Linguistics Study Program. Postgraduate School.

State University of Medan. 2012.

This thesis deals with Politeness Strategies Used in Javanese Wedding Ceremony.

The objectives of the study were to identify types of Politeness strategies and the

pattern of strategies used in Javanese wedding ceremony. The approach used in

this study are based on Politeness theory by Brown and Levinson (1987); Bald on

record, Positive politeness, Negative politeness and Off-record strategy. This

study employed descriptive qualitative design. The data were the transcriptions of

recorded observation and interview. The data were taken from observation using

audio visual recorder in Javanese wedding ceremony of Dina Wagiani and Oman

Syahputra especially in some events which were Peningsetan (17th

March 2012),

Midodaremi (14th

April 2012), Panggih (15th

April 2012) dan Sungkeman (15th

April 2012) that are held in Medan located at Jl. Marelan II Pasar IV, Kelurahan

Rengas Pulau, Kecamatan Medan Marelan. The finding showed that all the types

of Politeness strategies were applied in Javanese wedding ceremony. The

percentage of positive politeness was 54.21%, bald- on record was 33.16%,

negative politeness was 8.95% and off-record was 3.68%. The most dominant

type of politeness strategies used was positive politeness strategy. It was used

because Javanese people try to satisfy the hearer and avoid conflicts with other

people. They also applied it to make both families get closer each other, so there

was no distance between them. They endeavor to maintain social harmony and

solidarity between bride‘s family and bridegroom‘s family during wedding

ceremony.

iv

ABSTRAK

Agustina, Ika: Politeness Strategies Used in Javanese Wedding Ceremony. A

Thesis. English Applied Linguistics Study Program. Postgraduate School.

State University of Medan. 2012.

Tesis ini berkenaan dengan Strategi Kesantunan yang digunakan dalam upacara

pernikahan suku Jawa. Tujuan penelitian ini adalah untuk mengidentifikasi jenis

strategi kesantunan dan bentuk strategi yang digunakan dalam upacara pernikahan

suku Jawa. Pendekatan yang digunakan dalam penelitian ini didasarkan pada teori

kesantunan Brown & Levinson (1987); Bald on record, Positif, Negatif, dan Off

record. Penelitian ini menggunakan design deskriptif kualitatif. Data dalam

penelitian ini adalah hasil rekaman dari observasi dan wawancara yang dilakukan

oleh si peneliti. Data diambil dari observasi dengan menggunakan perekam audio

visual dalam upacara pernikahan suku Jawa, Dina Wagiani dan Oman Syahputra

terutama dalam beberapa acara yaitu Peningsetan (17 Maret 2012), Midodaremi

(14 April 2012), Panggih (15 April 2012) Dan sungkeman (April 15 2012) yang

diselenggarakan di Medan yang terletak di Jl. Marelan II Pasar IV, Kelurahan

Rengas Pulau, Kecamatan Medan Marelan. Hasil penelitian ini menunjukkan

bahwa semua jenis strategi Kesantunan diterapkan dalam upacara pernikahan

suku Jawa. Penggunaan positive politeness sebesar 54.21%, bald- on record

sebesar 33.16%, negative politeness sebesar 8.95% and off-record sebesar 3.68%.

Strategi kesantunan yang paling sering digunakan dalam upacara pernikahan suku

Jawa adalah strategi kesantunan positif. Itu digunakan karena suku Jawa selalu

berusaha untuk menyenangkan lawan bicaranya dan ingin menghindari konflik

dengan orang lain. Alasan lainnya adalah untuk mempererat hubungan kedua

keluarga sehingga tidak ada jarak diantara mereka. Mereka berusaha untuk

menjaga keharmonisan sosial dan solidaritas diantara kedua keluarga selama acara

pernikahan berlangsung.

v

TABLE OF CONTENTS

Page

ACKNOWLEDGEMENT .................................................................................. i

ABSTRACT ....................................................................................................... iii

ABSTRAK ......................................................................................................... iv

TABLE OF CONTENTS .................................................................................. v

LIST OF TABLES ............................................................................................ ix

LIST OF APPENDICES ................................................................................... x

CHAPTER I INTRODUCTION

1.1 The Background of the Study ............................................. 1

1.2 The Problems of the Study .................................................. 6

1.3 The Objectives of the Study ................................................ 6

1.4 The Scope of the Study ....................................................... 6

1.5 The Significance of the Study ............................................. 7

CHAPTER II REVIEW OF LITERATURE

2.1. Speech Acts ........................................................................ 8

2.1.1 Kinds of Speech Acts .............................................. 9

2.1.1.1 Locutionary Acts ........................................ 9

2.1.1.2 Perlocutionary Acts .................................. 10

2.1.1.3 Examples of Perlocutionary Acts ............. 10

vi

2.1.1.4 Illocutionary Acts ..................................... 11

2.1.1.5 Types of Illocutionary Acts ..................... 13

2.2 Politeness ........................................................................ 17

2.2.1 Politeness Strategies .............................................. 20

2.2.2 Types of Politeness Strategies ............................... 24

2.2.2.1 Bald on-Record Strategy ........................... 24

2.2.2.2 Positive Politeness Strategy ...................... 26

2.2.2.3 Negative Politeness Strategy ..................... 28

2.2.2.4 Off-Record Strategy .................................. 29

2.3 Javanese Speech Acts ..................................................... 30

2.4 Javanese Politeness Strategies ......................................... 35

2.5 Javanese Wedding Ceremony ........................................ 38

2.5.1 Lamaran ................................................................. 39

2.5.2 Peningsetan or Srah-Srahan .................................. 40

2.5.3 Tarub Decoration ................................................. 41

2.5.4 Nyantri .................................................................. 42

2.5.5 Siraman ................................................................. 42

2.5.6 Ngerik ................................................................... 43

2.5.7 Midodaremi........................................................... 43

2.5.8 Ijab ........................................................................ 45

2.5.9 Panggih or Temu................................................... 45

2.5.10 Wiji Dadi ............................................................. 48

2.5.11 Kacar Kucur or Tampah Kaya ............................. 48

2.5.12 Dahar Klimah or Dahar Kembul ......................... 49

vii

2.5.13 Mertui .................................................................. 49

2.5.14 Sungkeman .......................................................... 50

2.6 The Previous Relevant Studies ......................................... 50

2.7 Conceptual Framework ..................................................... 53

CHAPTER III RESEARCH METHOD

3.1 The Design of the Research .............................................. 55

3.2 The Source of the Data...................................................... 56

3.3 The Instruments of the Research ....................................... 58

3.4 The Techniques of Analyzing the Data............................. 58

3.5 Thrustworthiness of the Study .......................................... 59

CHAPTER IV DATA ANALYSIS AND FINDINGS

4.1 The Description of Data .................................................. 60

4.1.1 Occurrence of Politeness Strategies in

Representatives ..................................................... 61


Directives ............................................................... 65


Commisives ........................................................... 68


Expressive .............................................................. 69


viii

Declaratives ................................................................. 72

4.1.6 The Total of Politeness Strategies ....................... 73

4.3 The Findings .................................................................... 74

4.4 Discussion ........................................................................ 75

CHAPTER V CONCLUSIONS AND SUGGESTIONS

5.1 Conclusions ..................................................................... 81

5.2 Suggestions ...................................................................... 82

REFERENCES ................................................................................................. 83

APPENDICES...................................................................................................84 -149

ix

LISTS OF TABLES

Table Page

3.1 Observation Sheet .................................................................... 57

4.1 The Percentages of Politeness Strategies in Reprentatives ..... 61

4.2 The Percentages of Politeness Strategies in Directives ........... 65

4.3 The Percentages of Politeness Strategies in Commisives ........ 68

4.4 The Percentages of Politeness Strategies in Expressives ......... 69

4.5 The Percentages of Politeness Strategies In Declaratives ....... 72

4.6 The Total of Politeness Strategies .......................................... 73

x

LIST OF APPENDICES

Appendix Page

1. The Picture of Wedding Ceremony ............................................... 86

2. Transcript of Utterances in Peningsetan ........................................ 92

3. Transcript of Utterances in Midodaremi ........................................ 96

4. Transcript of Utterances in Panggih .............................................. 101

5. Transcript of Utterances in Sungkeman ......................................... 104

6. Interview transcripts ....................................................................... 106

7. Realization of Types of Politeness Strategies In Peningsetan

Event ............................................................................................. 118

8. Realization of Types of Politeness Strategies In Midodaremi

Event ............................................................................................. 126

9. Realization of Types of Politeness Strategies In Panggih Event ... 137

10. Realization of Types of Politeness Strategies In Sungkeman

Event ............................................................................................. 143

11. The Data of the Informants ............................................................ 148

1

CHAPTER I

INTRODUCTION

1.1 The Background of the Study

Indonesia is a multicultural country. According to the head of BPS

(Central Bureau of Statistics), Heriawan (2010), there are 1.128 ethnics in

Indonesia from Sabang to Marauke. The Culture of Indonesia has been shaped by

long interaction between original indigenous customs and multiple foreign

influences. Indonesia is central along ancient trading routes between the Far East

and the Middle East, resulting in many cultural practices being strongly

influenced by a multitude of religions, including Hinduism, Buddhism,

Confucianism and Islam, all strong in the major trading cities. The result is a

complex cultural mixture very different from the original indigenous cultures.

Examples of cultural fusion include the fusion of Islam with Hindu in Javanese,

Abangan belief, the fusion of Hinduism, Buddhism and animism in Budha, and

the fusion of Hinduism and animism in Kaharingan; others could be cited.

The largest ethnic group in Indonesia is the Javanese who make up 40% of

the total population (Kuntjara, 2001). The Javanese are concentrated on the island

of Java but millions have migrated to other islands throughout the archipelago.

The Sundanese, Malay, and Madurese are the next largest groups in the country.

Many ethnic groups, particularly in Kalimantan and Papua, have only hundreds of

members. Most of the local languages belong to Austronesian language family,

although a significant number, particularly in Papua, speak Papuan languages.

http://en.wikipedia.org/wiki/Social_interaction

http://en.wikipedia.org/wiki/Indonesia

http://en.wikipedia.org/wiki/Trade_route

http://en.wikipedia.org/wiki/Far_East

http://en.wikipedia.org/wiki/Middle_East

http://en.wikipedia.org/wiki/Eastern_religions

http://en.wikipedia.org/wiki/Hinduism

http://en.wikipedia.org/wiki/Buddhism

http://en.wikipedia.org/wiki/Confucianism

http://en.wikipedia.org/wiki/Islam

http://en.wikipedia.org/wiki/Abangan

http://en.wikipedia.org/wiki/Animism

http://en.wikipedia.org/wiki/Bodha

http://en.wikipedia.org/wiki/Kaharingan

http://en.wikipedia.org/wiki/Javanese_people

http://en.wikipedia.org/wiki/Java

http://en.wikipedia.org/wiki/Sundanese_people

http://en.wikipedia.org/wiki/Malays_%28ethnic_group%29

http://en.wikipedia.org/wiki/Madurese_people

http://en.wikipedia.org/wiki/Kalimantan

http://en.wikipedia.org/wiki/Papua_%28Indonesian_province%29

http://en.wikipedia.org/wiki/Austronesian_languages

http://en.wikipedia.org/wiki/Papua_%28Indonesian_province%29

http://en.wikipedia.org/wiki/Papuan_languages

2

The Chinese Indonesian population makes up a little less than 1% of the total

Indonesian population according to the 2000 census. Some of these Indonesians of

Chinese descent speak various Chinese dialects, most notably Hokkien and

Hakka.

The division and classification of ethnic groups in Indonesia is not rigid and

in some case are unclear as the result of migrations, also cultural and lingusitic

influences; for example some may agree that Bantenese and Cirebonese are

belongs to different ethnic group with their own distinct dialect, however another

might consider them as Javanese sub-ethnic, the member of larger Javanese

people. The same case also with Baduy people that share soo much similarity with

Sundanese people that can be considered as belongs to the same ethnic group. The

example of hybrid ethnicity is Betawi people, the result of mixture of different

ethnicities in Indonesia also with Arab and Chinese since the era of colonial

Batavia (Jakarta).

Javanese is most politically dominant ethnic group which has strong culture.

According to Poedjosoedarmo (1979), ―In their daily lives, Javanese people are

greatly influenced by some concepts which are well rooted in the Javanese

culture, namely: tata krama, andhap-asor, and tanggap ing sasmita (the language

styles, humbling oneself while exalting others, and being able to catch the hidden

meaning)”. The phrase tata krama culturally means a good conduct or etiquette.

The term andhap-asor in Javanese means humbling oneself while exalting the

others. This concept dictates the Javanese to be low profile. Finally, as a good

Javanese, one should also have a sense of tanggap ing sasmita which can be

http://en.wikipedia.org/wiki/Chinese_Indonesian




http://en.wikipedia.org/wiki/Chinese_dialects

http://en.wikipedia.org/wiki/Hokkien

http://en.wikipedia.org/wiki/Hakka_%28language%29

http://en.wikipedia.org/wiki/Cirebonese




http://en.wikipedia.org/wiki/Baduy

http://en.wikipedia.org/wiki/Sundanese_people

http://en.wikipedia.org/wiki/Betawi_people

3

translated as the ability to read between the lines. It means that a speaker may

express his/her idea indirectly to the speaker. It is considered less polite or it may

hurt the addressee‘s feelings if it is delivered directly.

Javanese speech varies depending on social context, yielding three distinct

styles, or registers. Each style employs its own vocabulary, grammatical rules and

even prosody. According to Poedjosoedarmo (1979), ―There are basically three

speech levels in Javanese‖. These styles are; (1) Ngoko (or even spelled as Ngaka)

is informal speech, used between friends and close relatives. It is also used by

persons of higher status to persons of lower status, such as elders to younger

people or bosses to subordinates, (2) Madya is the intermediary form between

Ngoko and krama. An example of the context where one would use madya is an

interaction between strangers on the street, where one wants to be neither too

formal nor too informal. The term is from Sanskrit madya, "middle", and (3)

Krama is the polite and formal style. It is used between persons of the same status

who do not wish to be informal. It is also the official style for public speeches,

announcements, etc. It is also used by persons of lower status to persons of higher

status, such as youngsters to elder people or subordinates to bosses. For examples;

“Eh, aku arep takon, omahé Budi kuwi, nèng ndi?‟ (Ngoko), “Nuwun sèwu, kula

ajeng tanglet, griyoné mas Budi niku, teng pundi?”(Madya), Nuwun sèwu, dalem

badhé nyuwun pirsa, dalemipun mas Budi punika, wonten pundi?‖(Krama).

When Javanese speak, as the hearer we will know style based on the

diction they use. The style that Javanese use in speaking is usually based on social

situation, age, and social status of the hearer. For Javanese speakers, Indonesian is

http://en.wikipedia.org/wiki/Register_%28linguistics%29

http://en.wikipedia.org/wiki/Prosody_%28linguistics%29

4

a relatively flexible means of communication that does not indicate levels of

formality and lacks ethnic identification (Errington 1988:8). According to Agus &

Astri (2009) in their research, Javanese employs higher speech levels, which are,

Madya and Krama as a strategy of showing positive politeness. Javanese use

indirectness and pretence as strategies of showing negative politeness. Another

research done by Sukarno (2010) asserts that Javanese use positive politeness

dominantly in daily conversations. Based on those researches, it shows that most

Javanese use positive politeness dominantly in their daily conversation. That‘s

why the researcher wanted to investigate the use of politeness in Javanese

wedding ceremony to prove whether Javanese use four politeness which are bald

–on record, positive strategy, negative strategy and off- record strategy in that

ceremony.

One of specific cultural aspects of Javanese is wedding ceremony. A

sincere and mutual love between a woman and a man should end in marriage. In

places like Java, the marriage occur due to the decision by a loving couple.

According to Negoro (1997: 16), there are some events in Javanese wedding

ceremony which are Lamaran, Peningsetan or Srah-Srahan, Tarub Decoration,

Nyantri, Siraman Ceremony, Ngerik Ceremony, Midodaremi Ceremony, Ijab

Ceremony , Panggih or Temu, Wiji Dadi, Kacar Kucur or Tampa Kaya, Dahar

Klimah or Dahar Kembul, Mertui, and Sungkeman.

Communication is the transfer of information and understanding from one

person to another. It involves three elements; a speaker, a listener and signaling

system or the language itself (Clark & Clark, 1977: 23). It is a way of reaching

5

others by transmitting ideas, facts, thought, feelings, and values. The goal of

communication often affects our behavior. One‘s behavior during communication

also affects others behavior and human relations. Communication is the structure

on which human relations are built. For example, if one is polite and friendly,

chances are the other party will in turn behave in similar way. People who

communicate politely following the guidelines for human relations tend to have

good human relations, while those who do not, have poor relations.

Brown & Levinson's (1987) divide four types of politeness strategies; bald

on record strategy, positive politeness, negative politeness and off- record indirect

strategy. It is agreed that the politeness is attributed with those strategies. But in

fact, based on some researches about politeness strategies in Javanese (Agus &

Astri, 2009; Annisa, 2009), most Javanese use positive politeness dominantly in

daily conversation, and Javanese use indirectness and pretence as strategies of

showing negative politeness. They seldom use other politeness strategies in daily

conversation.

A wedding is the ceremony in which two persons are united in marriage or

a similar institution. Wedding traditions and customs vary greatly across among

cultures, ethnic groups, religions, countries, and social classes. That‘s why the

situation in wedding ceremony is very formal and holy. As the previous

explanation, Javanese usually use positive politeness in formal situation. It means

that there is possibility that not all strategies will be used in Javanese wedding

ceremony. The main reason why the researcher wanted to investigate politeness

strategies used in Javanese wedding ceremony was because she wants to prove

http://en.wikipedia.org/wiki/Ceremony

http://en.wikipedia.org/wiki/Marriage

http://en.wikipedia.org/wiki/Culture

http://en.wikipedia.org/wiki/Ethnic_group

http://en.wikipedia.org/wiki/Social_class

6

whether Javanese use four politeness strategies which are bald –on record,

positive strategy, negative strategy and off- record strategy in that ceremony.

1.2 The Problems of the Study

In relation to the background, the problems were formulated as the

following.

1) What types of politeness strategies are used in Javanese wedding

ceremony?

2) What is the pattern of strategies used in Javanese wedding ceremony?

3) Why is the pattern used as it is?

1.3 The Objectives of the Study

In relation to the problems, the objectives of the study were:

1) to describe the politeness strategies used in Javanese wedding ceremony

2) to explain the pattern of strategies used in Javanese wedding ceremony

3) to elaborate reasons the pattern used as it is.

1.4 The Scope of the Study

This study attempt to investigate the politeness strategies used in some

events of Javanese wedding ceremony which were peningsetan, midodaremi,

panggih, and sungkeman. The main aspects to be observed were the speech acts in

illocutionary act, what politeness strategies they use in that event, whether they

tend to use the bald on record strategy, positive politeness, negative politeness,

7

and off-record indirect strategy. The data resources were taken in wedding

ceremony of Dina Wagiani and Oman Syahputra especially in some events which

were Peningsetan (17th

March 2012), Midodaremi (14th


April 2012) and Sungkeman (15th

April 2012), held in Medan located at Jl.

Marelan II Pasar IV, Kelurahan Rengas Pulau, Kecamatan Medan Marelan.

1.5 The Significance of the Study

The findings of the study were expected to be significantly relevant

theoretical and practical aspects. Theoretically, the research findings were

expected to enrich the theories of linguistic politeness strategies, specifically the

spoken language in Javanese community. This study is useful to provide the

information of what politeness strategies used by Javanese in wedding ceremony.

This contribution is in turn give tentative framework for a comprehensive analysis

of politeness.

Practically, since this research focused on Javanese native speakers in

expressing statement, question, offer, apologize, etc; hopefully it is useful as

guidance for those who are interested in Javanese culture, especially wedding

ceremony and for those who want to be the performer or actor in Javanese

wedding ceremony. The findings were expected also for teachers and lecturers

who want to apply the politeness strategies which are used by Javanese

8

CHAPTER II

REVIEW OF LITERATURE

2.1 Speech acts

One of the most important theories of speech acts was introduced by a

British philosopher Austin (1962). He says that the study of speech acts is the

study how people do things with utterance. Austin (1962) gives explicitly

recognized to the social that many utterances do not communicate information,

but it is equivalent to the action and the distinction between constative and

performative utterances. We can define a speech act as the action performed by a

speaker with an utterance. If you say, I'll be there at six, you are not just speaking,

you seem to be performing the speech act of 'promising.'

Leech (1983:17) asserts that in general, speech acts is an act of

communication. To communicate is to express a certain attitude, and the type of

speech acts being performed as corresponds to the type of attitude being

expressing a desire and apology expresses regret. As an act of communication, a

speech acts will succeed if the audience identifies in accordance with the speaker's

intention and the attitude being expressed.

Kess (1992:153) asserts when people speak; they do not only transfer

information, in a technical sense but also convey their attention. For example:

"there's a fly in my soup!" If one expresses an utterance like the example, s/he

must not only intend to inform other people that there's a fly in his/her soup, but

s/he must also try to convey an intention. Perhaps, asking for another soup to

9

replace the former one. Thus speech act is the common study of pragmatics and

each utterance/ conversation has meaning.

2.1.1 Kinds of Speech Acts

Austin (1962) classifies speech acts into; (1) Locutionary acts, (2)

Perlocutionary acts, and (3) Illocutionary acts. Each of which will be elaborated as

follows.

2.1.1.1 Locutionary Acts

Locutionary acts are simply the acts of uttering sounds, syllable, word,

phrases and sentences from a language. Allan (1986:55) asserts that utterance is

the product of speech acts performed by a speaker to a hearer in a given context. It

has a physical form and exists at some locations in space and time. From a speech

acts point of view, this is the act of saying something, what one does in saying it.

An utterance is any stretch of talk by one person before and after which

there is silent on the part of that person. An utterance is the use by a particular

speaker on a particular speaker occasion, of a piece of language, such a sequence

of sentences a single phrase, or even a single word, such "hello" and "hi". Another

specific example, a stewardess as a speaker is thereby performing Locutionary act

of saying that the plane will take off in there minutes. And what is said about the

notice that the stewardess is saying, the content of her locution act is not fully

determine by the word she is using.

10

2.1.1.2 Perlocutionary Acts

Perlocutionary acts are the acts to perform the intention of producing further

effect on the hearer (Austin, 1962:178). Perlocutionary acts are performed by

means of illocutionary acts. If speaker says "the plane will take off in three

minutes" the speaker intends to be performing the perlocutionary acts of causing

passengers to believe that the plane is about to take off and getting them to be

ready in their seats.

Perlocutionary acts are different from illocutionary acts, although they have

some similarities in some ways in performing the act. To make it easy to

understand about the definition of perlocutionary acts that makes them different

from illocutionary acts.

a) Perlocutionary acts are not performed by uttering explicit performative

sentence. It is not performed perlocutionary act of convincing someone

that Mel Gibson is the best actor in Hollywood.

b) Perlocutionary acts seem to involve the effect of utterance and the

illocutionary action the thoughts, feeling, and actions of the hearer. Thus

perlocutionary acts can be represented as an illocutionary act of the

speaker plus its effect on the hearer.

2.1.1.3 Examples of Perlocutionary Acts

Some examples of perlocutionary acts are:

a) Persuading

"ojo kuwatir! Ikut wae karo aku, Semuane bakal apik-apik wae (Don‘t

11

worry, just join with me, everything is gonna be ok)"

By uttering that utterance, the speaker brings the hearer to learn or know

that she or he is persuaded to join them.

b) Convincing

"percoyo wae karo kulo yo (Believe me)"!

By uttering this utterance, the speaker brings the hearer to learn or know

that she or he is being convinced.

c) Impressing

" koyo ngopo abote aku sanggup nindak ake (how hard it is, I can do it)"

By uttering this utterance, the speaker gets the hearer to be impressed.

d) Inspiring

"dadilah tulodo kang becik tumrapno wong bebrayan ( be a good person

inspiring other couples)

By uttering this utterance, the speaker gets the hearer to be inspired.

2.1.1.4 Illocutionary Acts

Austin (1962:171) points out that illocutionary acts are performed in saying

something. An Illocutionary acts is part of the speaker's strategy in meaningfully

using language, the speaker offers the utterance as a particular sort of interactional

move. Illocutionary acts is when the speaker have intended his utterance to

constitute an act of praises, critics, agreements. Illocutionary acts, carry out by

speaker making an utterance is act viewing in terms of the utterance significance

with in a conventional system of social interaction. Austin (1962) equally assigns

12

the illocutionary acts as a part of speech acts in which they defined the

illocutionary performed in uttering or saying something.

Cruse (1978:159) asserts that an Illocutionary acts is a complete speech act

made in a typical utterance that consists of the delivery of the propositional

content of the utterance (including references and predicates) and a particular

illocutionary force; whereby the speaker asserts suggests, demand and promises.

Example: "its cold here"

This sentence could be uttered as an assertion, complain and suggestion that

someone should close the window, as a warning to someone about to enter, and no

doubt, as a whole range of other things.

Furthermore, Austin (1962) explains that in communication; mostly we

don't just produce well-formed utterances with no purpose. We form an utterance

with some kinds of functions in mind. The illocutionary is performed via a

cobmmunicative force of utterance. Whereas the upshot of these illocutionary acts

are understanding on the part of audience.

From the above explanation, illocutionary definition can be concluded as

important act in producing an utterance because the illocutionary itself gives main

purpose of an utterance. By the illocutionary acts, communication can go on.

Illocutionary acts is very important that the other art of speech act because

the illocutionary itself is the central to linguistic communication and defined by

social convention, such as accosting, accusing, admitting, apologizing,

challenging, complaining, condoling, congratulating, declining, greeting,

promising, offering, thanking, recommending, naming, etc. It can be concluded

13

that illocutionary acts are communicative if the speaker's illocutionary intention is

recognized by the hearer and the attitude being expressed.

2.1.1.5 Types of Illocutionary Acts

Finch (2000:94-97) describes that there are five types of illocutionary acts

as elaborate in the following.

a) Representatives

Representative is a type of illocutionary acts which describe or expresses

something about true event in the world (Finch, 2000:94). A Representative can

be uttered in form of asserting, claiming, statement, informing, conveys,

concluding, affirming, reporting, believing, denying, describing, predicting,

speaker asserting, it is carried out when speaker utters statement to the hearer and

his or her statement must mention about something that is real and exist in this

world. In other words, Representatives is speech acts that commit a speaker to the

truth of the expressed proposition.

Examples:

1) "Aku dueni opo seng di karep ake kaujud kembang mayang utowo kembang

monco warno" (I have kembar mayang or kembang monco warno that you

want)

2) “Kulo minongko wakil bapak Mutar kanggoh neruskeh opo seng di omongkeh

eng dino kepungkur masalah jejodohan anakku Ormansyah Putra karo nak

ayu Dina wagiani” (I‘m a representative of Mr. Mutar to continue our talking a

http://en.wikipedia.org/wiki/Proposition

14

few days ago about our son marriage ―Ormansyah Putra‖ with the pretty girl,

Dina Wagiani)

3) " Sak iki keluarga lanang teko nang omah keluarga wedok" (family of the man

come to the girl‘s house)

b) Directives

Directive is a type of illocutionary acts which makes the hearer do

something by requesting, commanding, admonishing, warning, permitting,

questioning, ordering, dismissing, excusing, forbidding, instructing, suggesting,

advising, begging, challenging, insisting and pleading, urging, warning (Finch,

2000:96). In other words, Directives is speech acts that are to cause the hearer to

take a particular action

Examples:

1) "Di sumanggaake di ombeh lan di pangan panganan iki, monggoh!" (Please,

drink and eat this food!)

2) "Jam piro sesok temu pengantene, mak?” (what time will temu penganten be

held tomorrow, mom?

3) "Nduk, apik-apiklah kue dadi bojone” (be a good wife, my daughter)

c) Commisives

Commisive is a type of illocutionary acts to commits oneself to do

something in the future like promising, swearing, offering, agreeing, guaranteeing,

inviting, offering, swearing, volunteering (Finch, 2000:95).

15

Examples:

1) “ Lantaran wes intok dino seng dipileh kanggoh keluarga kine, mulo kulo soko

calon keluarga besan setuju lan tetap melu opo seng arep dilaksanake”

(Because the girl‘s family already decided the day, as the man‘s family, we

agree and follow what to do)

2) ― Koyo ngopo abote aku sanggup” (how hard it is, I‘ll do it)

3) ―Iyo mak, opo seng mamak saranke mau, aku inget‖ ( Yes mom, I‘ll remember

your suggestion)

d) Expressives

Expressive is a type of illocutionary acts to the express the speaker's feeling

like thanking, apologizing, welcoming, joy, like, dislike, complaining, condoling,

sorrow and congratulating (Finch, 2000:97). In other words, expressives is speech

acts that express the speaker's attitudes and emotions towards the proposition.

Expressives make known the speaker‘s psychological attitude to a presupposed

state of affairs. e.g. thank, congratulate, condole, praise, blame, forgive, pardon

and excuses.

Examples:

1) "Alhamdullillah, matur nuhun karo bapak Mutar seng susah-susah teko wenehi

anteran sak monoakehe" (Alhamdullilah, thanks to Mr. Mutar for coming and

giving so many presents)

2) "kulo sak rombongan jalok pangapuro karo Bapak Somen" ( we all want to

apologize to Mr Somen)

16

3) "Raos bingah ing manah kulo sak sampunipun mireng katerangan saking nak

ayu Dina Wagiani" (I‘m so happy to hear the explanation from the pretty girl,

Dina Wagiani)

e) Declaratives (Declaration)

Declarative is a type of illocutionary acts which brings the effect to change

the state affairs in the world, like declaring war, marrying, bidding, and blessing

(Finch, 2000:97). Declarations is speech acts that change the reality in accord with

the proposition of the declaration. That is to say, the world is in some way no

longer the same after they have been said. For example, resign, dismiss, divorce

(in Islam), christen, name, open (e.g. an exhibition), excommunicate, sentence (in

court), consecrate, bid (at auction), declare (at cricet), baptisms, pronouncing

someone guilty or pronouncing someone husband and wife.

Examples:

1) "Ijab kabul meniko bade katindakaken ing sasi besar dintenipun Sabtu pon

enjang tanggal 14 April

2012 saatipun jam 10.00 pagi" ( Ijab kabul will be

held on Saturday, 14th

April 2012 at 10.00 AM)

2) ―Insya Allah acara resepsi bade katindakaken minggu tanggal 15 April 2012”

(Insya Allah, the wedding party will be held on 15th

April 2012)

3) " Ing wanci meniko kulo bade bangun bebrayan" ( I‘m married now)

17

2.2 Politeness

Politeness is the expression of the speaker's intention to mitigate face threats

carried by certain face threatening acts toward another (Mills, 2003:6). Being

polite therefore consist of attempting to save face. Politeness theory asserts that

some speech acts threaten other's face needs. First the famous approach on the

politeness theory is formulated by Brown & Levinson (1987) and termed the face

saving view (Fraser, 1990). According to Brown & Levinson (1987:1), Politeness

mean acting so as to take account of the feelings of others and includes both with

positive face (the wish to be approved) and negative face (the wish to be

unimpeded, free from imposition of left alone. A further assumption, Brown &

Levinson's theory (1987) is that face is constantly at risk, since any kind of

linguistic action termed a face threatening act (FTA) may occur, which has

relational dimension to the interlocutor's face. Consequently, such face

threatening acts need to be counterbalanced by appropriate doses of politeness. In

this case politeness can be understood as a basis to the production of social order

and recondition of interaction.

Politeness refers to socio- cultural matter and is crucially reflected in

language. It is the expression of the speaker's intention to mitigate face threats

carried by certain face threatening acts toward another. It can be regarded a

speaker design messages to protect face and achieve other goals as well (Chen,

1989).

Politeness is a part of Pragmatics. An individual‘s linguistic competence

consists of grammatical competence and pragmatic competence (Thomas,

18

1983:92). According to Yule (1996:112), the study of what speakers mean or

"speakers meaning" called pragmatics. In line with this, the speaker meaning deals

with the utterance in communication. Communication clearly depends on not only

recognizing the meaning of words in an utterance but recognizing what speakers

mean by their utterances. In other word, if we want to know the politeness of a

speaker‘s utterance, we also have to study the meaning of the utterance. The

ability to comprehend and produce a communicative includes one's knowledge

about the social distance, social status between the speakers involved, the cultural

knowledge such as politeness and linguistics knowledge explicit and implicitly.

One definition of politeness is related to manners and etiquette. As

illustrated by Longman dictionary of contemporary English, where politeness is

defined as having or showing good manners, consideration for others, and! or

correct social behavior. It is culturally defined phenomenon and what is

considered polite in one culture can often be quite rude or simply strange in

another.

The goal of politeness is to make all the parties relaxed and comfortable

with one another, these culturally defined standards at times may be manipulated

to conflict shame on designed party. Wardhaugh (1986) asserts that politeness

itself is socially prescribed. Although it is important to be polite to a certain

person or occasion, it does not mean it becomes impolite to another occasion.

Thus if someone say something politely, at the same time comfortable situation

occurred.

19

Furthermore Grundy (1995:151) defines "politeness" as the term used to

describe the extent to which actions, including the way things are said, match

addresses, perception of how they should be performed. Politeness refers to

whatever means are employed to display consideration for one's addressee's

feelings (or face), regardless of social distance between speaker and the addressee.

Related to this statement Leech's (1983) politeness principle consists of six

maxim, Tack, Generosity, Approbation, Modesty, Agreement, and sympathy.

Each maxim goes in pairs with scales such as:

a) Cost- benefit scale: Representing the cost or benefit of an act to speaker

and hearer

b) Optionally scale: Indicates the degree of choice permitted to speaker and

hearer by a specific linguistic act.

c) Indirectness scale: Indicating the amount of inference required of the

hearer in order to establish the intended speaker meaning.

d) Authority scale: Representing the status relationship between speaker and

hearer.

e) Social distance scale: Indicates the degree of familiarity between speaker

and hearer.

A speaker has to follow the performance of face threatening act (FTA), thus

Brown & Levinson (1987:60) underlined four super strategies or general behavior

patterns as following:

1) Do the FTA without redressive action baldly on record.

2) Do the FTA with redressive action positive politeness.

20

3) Do the FTA with redressive action negative politeness.

4) Do the FTA record.

Furthermore Brown & Levinson (1987) identifies the three elements to be

considered in doing this face threatening acts, the social distance (D) of the

speaker and addressee, the relative power (P) between them and the absolute

ranking of imposition (R) in particular culture.

Brown & Levinson (1987:62) clarify that politeness is one important issue

in speech acts because it is regarded as a universal phenomenon in language use.

For linguists, as Cutting notes (2002:44 original emphasis), politeness does not

refer to the social rules of behavior such as letting people go first through the

door, or wiping your mouth on the serviette rather than on the back of your hand".

In this case, politeness becomes the main factor in selecting utterances or

sentences appropriately in life of society. Holmes (1986) asserts that being

linguistically polite is often a matter of selecting linguistic forms which expressed

the appropriate degree of social distance or which recognize relevant status or

power differences.

2.2.1 Politeness Strategies

Politeness strategies are ways to convey the utterances as polite as possible

(Brown & Levinson, 1987). Politeness strategies are used to formulate messages

in order to save the hearer‘s face when face-threatening acts are inevitable or

desired. According to George Yule (1996: 60), it is possible to treat politeness as a

fixed concept, as in the idea of `polite social behavior', or etiquette, within a

21

culture. It is also possible to specify a number of different general principles for

being polite in social interaction within a particular culture. Some of these might

include being tactful, generous, modest, and sympathetic toward others.

Therefore, it can be assumed that politeness is related to such norms and

principles exist in the society at large.

Cultural values play a role in determining what participants do in verbal

interaction, what and how face is projected and maintained, what avoidance

strategies are utilized when face is threatened, how ―ritual equilibrium‖ is

maintained and restored, etc. (Ting-Toomey, 1994). The values attached to time,

space, material possessions, friendship, and legally documented vs. orally

accepted or given agreements in the context of international business and

describes how various societies differ in each of these areas. As in Japanese,

harmony is said to be a key concept to understand the Japanese culture

(Shigemitsu, 2003). Harmony is one of the unique characteristics, the keynote,

especially in the Japanese interaction. Even they have different opinions and even

during the argument, Japanese participants try to maintain harmonious atmosphere

as possible.

Within an interaction, however, there is a more narrowly specified type of

politeness at work. In order to describe it, we need the concept of face. Brown &

Levinson (1987: 66) define face as the public self- image that every member want

to claim for himself. It refers to that emotional and social sense of self that

everyone has and expects everyone else recognize. Politeness, in an interaction,

can then be defined as the means employed to show awareness of another person's

22

face. In this sense, politeness can be accomplished in situations of social distance

or closeness. Showing awareness for another person's face when that order seems

socially distant is often described in terms of respect or deference. Showing the

equivalent awareness when the other is socially close is often described in term

friendliness or solidarity.

Examples:

1) Student's question to his teacher:

"Excuse me, Mr. Buckingham, but can I talk to you for a minute?"

2) The friend's question to the same individual:

"Hey, Bucky, got a minute?"

From the two examples, it is seen that the meanings of both sentences are

the same, but the sentences are used in different ways. The first example is the

formal one because the hearer/ interlocutor is the speaker's teacher. From the

sentence, it is seen that the form shows the distance the relationship between the

speaker and the hearer/ interlocutor. The second example is the informal one

because the hearer/ interlocutor is the speaker's friend. It shows that the informal

form indicates the intimacy between the speaker and the hearer/ interlocutor.

According to Brown & Levinson (1987) politeness strategies are strategies

used to avoid or minimize the FTA (Face Threatening Act) that a speaker makes.

An FTA means act that threatens the positive and negative face of the hearer.

Using insult term is the example of the threatening the hearer's positive face

which wants to be liked or appreciated by others. Moreover, the example of the

threatening the negative face is generating order or a request, it will threaten the

23

hearer's negative face which expects to have freedom of action (can do what

he/she likes to do). That is why, if we do not want to threaten someone's positive

or negative face, we have to minimize it by applying the politeness strategies.

They are then developed in order to save the hearer's face. Face, universal

but culturally elaborated construct, refers to the respect that an individual has for

him/ herself, and maintaining that "self -steem" in public or in private situations.

In line with that, the following is the assumption of Brown & Levinson about

"face". ‗Face‘ is the public self-image that every member wants to claim for

himself, and consists in two related aspects. On the one hand, we have the

negative face. Negative face is the want to be unimpeded in one's actions which is

the basic claim to territories, personal preserves, and rights to non-distraction—in

other words, freedom of action and freedom from imposition. Meanwhile, on the

other hand, the positive face consists of the self-image or ‗personality‘ (crucially

including the desire that this self-image be appreciated and approved of) claimed

by interactants (Brown and Levinson, 1987: 61).

In general, speakers cooperate in maintaining face in interaction, such

cooperation being based on the mutual vulnerability of face. It can be concluded

that normally everyone's face depends on someone else's being maintained. Since

face is understood in terms of wants to be fulfilled by others and it is someone's

interest to constantly monitor and attend to face in interaction. Face is maintained

by the audience not by the speakers.

24

Face threatening acts is another focus on the theory of Brown & Levinson

(1987:70) threatens the speaker's or the hearer's positive or negative face. This

theory then encompasses the social constraint which the speaker is faced with the

interaction. In performing a face threatening acts, unless the situations maximum

efficiency or urgency, the speaker will decide to minimize the possible face threat.

2.2.2 Types of Politeness Strategies

Brown & Levinson outline four main types of politeness strategies; Bald on

Record, Positive Politeness, Negative Politeness, and Off Record Strategy. The

detail explanation will be described as following.

2.2.2.1 Bald on-Record Strategy

The term ‗ Bald on record‘ is used when an expression has ―one

unambiguously‘ attributable intention with which witnesses would concur‖

(Brown and Levinson, 1987: 73). For example, if person A wanted to borrow

person B‘s car and said, ― may I borrow your car tomorrow? She would be going

bald on record because the request to borrow B‘s car is unambiguous. Bald on-

Record Strategy is a strategy to minimize threats to addressee's "face" or to reduce

the impact of the FTA's. It risk to shock, embarrasses, or makes the hearer feel a

bit uncomfortable. According to Brown and Levinson (1987: 73) Bald on record

is a direct politeness strategy which contains no repressive particle to soften the

Face greatening Act (FTA). The prime reason for bald- on record usage in

whenever S (speaker) wants to do the FTA with the maximum efficiency more

25

than satisfy H's (hearer) face, even to any degree, he will choose the bald on

record strategy.

This type of strategy speaks in conformity with Grice's Maxim (Grice,

1987) as quoted in Brown & Levinson (1987:94). Actually these maxims are an

intuitive characterization of conversational principle that would constitute

guidelines for achieving maximally efficient communication. Directs imperatives

stand out a clear examples of this type of strategy.

In Bald on-record, the speaker will most likely shock the person to whom

they are speaking to, embarrass them, or make them feel a bit uncomfortable.

However, this type of strategy is commonly found with people who know each

other very well, and are very comfortable in their environment, such as close

friends and family).

There are different kinds of bald- on record usage in different

circumstances, because S can have different motivates for his want to do the FTA

with maximum efficiency. These fall into two classes:

1) Cases of non- minimalization of the face threat.

In this type the maximum efficiency is very important and this is mutually

known to both S and H, so no face redress is necessary. In cases of great urgency

or desperation, redress would actually decrease the communicated urgency.

Examples: "Help! (An Emergency)

"Your pants are on fire!"

From those examples above, it can be seen that the speaker does not care

about the hearer and they used in this cases of urgency or desperation.

26

2) Cases of FTA- oriented bald-on- record usage.

It is oriented to H's face. It is usually used in (1) welcoming (or post-

greetings), where S insists that H may impose on his negative face; (2) farewells,

where S insists that H may transgress on his face by taking his leave; and (3)

offers, where S insists that H may impose on S's negative face.

Examples: "Come in" (welcoming).

"Sit down here‖ (offering)

This strategy is oriented to H's face. It can be seen from both examples

above. The first sentence can be used as an invitation to the hearer which feels

reluctant so that the hearer will feel less reluctant because of the invitation. The

second sentence can be used as an offer.

2.2.2.2 Positive Politeness Strategy

Brown & Levinson (1987: 85) state that ―Positive Politeness Strategy

(PPS) is a strategy of speaking which is used a kind of metaphorical extension of

intimacy to imply common ground or sharing of wants to a limited extent even

between strangers who perceive themselves: for the purpose of interaction‖.

According to Brown and Levinson, positive face reflects the desire to have one‘s

possessions, goals, and achievements desired by a socially or situationally

relevant class of others; thus, positive politeness expresses either a general

appreciation of the addressee‘s wants, or similarity between the wants of the

speaker and addressee (1987: 63, 101). It thus reproduces the characteristics of

conversational interaction among intimates, where expressions of interest and

27

approval, shared knowledge and desires, and reciprocity of obligations are

routinely exchanged . Brown and Levinson note that it is this identification with

intimate language that gives positive politeness its redressive force, since such

strategies are used ‗‗as a kind of metaphorical extension of intimacy‘‘ which

functions as ‗‗a kind of social accelerator‘‘ by means of which the speaker signals

his or her desire to ‗‗come closer‘‘ to the hearer . Positive politeness strategies

include compliments, seeking agreement, joking, claiming reflexivity of goals,

claiming reciprocity, and expressions of sympathy, understanding and cooperation

(Brown & Levinson (1987: 85). In other words, Positive politeness is a

comunicative way of building solidarity, showing the other is liked and seen as

desirable.

Redress directed to the addressee's positive face, his perennial desire that

his wants should be thought of a desirable. Redress consist in partially satisfying

that desire by communicating that someone's own wants. But for some reasons

positive politeness strategy are usable not only for FTA redress, in general as a

kind of social accelerator, where the speaker in using them indicates that he/she

wants to come closer to the hearer. Positive Politeness is usually seen in groups of

friends, or where people in the given social situation know each other fairly well.

It usually tries to minimize the distance between them by expressing friendliness

and solid interest in the hearer's need to be respected (minimize the FTA). The

speakers respect a person's need to be liked and understood. The speakers and

addressee like to be cooperators. Typically, speaker asserts that he wants at least

some of hearer's wants. Positive politeness strategies include statements of

28

friendship, solidarity, complements. It is used by speaker to give impression that

he/she wants H's or in wants or in other words, S wants H's face to be satisfied.

This makes the hearer not take it seriously when the speaker does an FTA. To do

the FTA given above using positive politeness, person A might say, ―Hey, that‘s a

great suit you have on! Is it new? By the way, may I borrow your car, tomorrow?‖

(addapted from Brown & Levinson, 1978: 108). By asking about person B‘s suit,

person A would be showing that she is interested in something that person B

presumably finds desirable, for example, the suit.

Positive politeness is used as a kind of metaphorical extension of intimacy.

It is also used to get closer to the hearer. In other words, positive politeness is

used as a kind of social acceleration.

2.2.2.3 Negative Politeness Strategy

According to Brown & Levinson (1987: 75) Negative Politeness Strategies

are kind of strategy which repressive action addressed to the addressee's negative

face: his want to have his freedom of action unhindered and his attention

unimpeded. It is heart of respect behavior, which similar to positive politeness.

Negative politeness is specific and focused. It performs function of minimizing

the particular imposition that the FTA unavoidable effects.

Negative Politeness strategies are the strategy to assume that you may be

imposing on the hearer, and intruding on their space. Therefore, these

automatically assume that there might be some social distance or awkwardness in

the situation. The speakers in this case asserts unwillingness to impinge on

29

addressee.

For instance: "Would you close the door, Mr. Tailor?"

We can see in that example that the speaker is threatening the hearer's

negative face which wants to have freedom of action. The threat is the speaker

asks the hearer to close the door. To minimize the threat, the speaker applies

`hedge' (would you please) to soften the utterance and `give deference' (Mr.

Taylor) to show his/ her respect to the hearer.

2.2.2.4 Off- Record Strategy

The term ―off record‖ is used when an expression can have ―more than one

unambiguously attributable intention‖ (Brown & Levinson 1978: 74). Off- Record

Indirect Strategy is the strategy can be done in such way that is not possible to

attribute only one clear communication intention to be act. The actor leaves

him/herself an "out" by providing him/herself with number of defensible

interpretation of his act. Thus, if a speaker wants to do FTA but in the same time

wants to avoid the responsibly for doing it, he can do off- record and leave it up

the addressee to decide how to interpret it. In doing off- record, actually Face

Threatening Acts is not stated explicitly but only implied. For example, if person

A wanted to borrow person B‘s car and said, ― I need to pick up my friend at the

airport tomorrow, but I dont have a car. She would be going off record because

there is no explicit request.

Brown & Levinson (1987) proposed a formula to calculate the seriousness

of the face threatening act in each situation. The idea is that the more serious act,

30

the higher number of the strategy chosen by the speaker. Higher- numbered

strategies are seen as more polite than their lower- numbered counterparts.

However, judging that one strategy is more than another is completely unwise. A

strategy will be polite to the extent that is appropriate is a specific context of

interaction.

Furthermore, the strategies reflect the type of social relationship in terms of

power, social distance affect, and imposition established among participants on

each particular occasion. Politeness is considered to be pervasive, present in all

discourse type and instead of dealing with more or less polite individual or

discourses; it is believed that different situations or discourse types require

different form of social relations.

Off record can be called as an indirect way of saying something which may

cause a face damaging interpretation. It is usually in the form of declarative

sentence, for instead, "I went to school in hurry", "I forgot to bring a pen". In this

strategy, the speaker wants the hearer to interpret what the speaker means that is

he/ she wants to borrow a pen from the hearer. So that the hearer might respond

like this, "Do you need a pen?" the response from the hearer means that the hearer

is being cooperative and the speaker has shown himself or not being forceful.

2.3 Javanese Speech Acts

According to H. Geertz, quoted by Magnins-Suseno (1984), there are two

basic rules that are most determined in shaping the patterns of social intercourse

in the Javanese community. Two basic rules which Magnis-Suseno calls

31

principles, are the principle of kerukunan (harmony) and that of hormat (respect).

The former refers to the duty of each and every member of the community to

endeavor to maintain social harmony, and the latter refers to the responsibility of

all community members to show respect to others on every occasion in

accordance with their status and standing in the community.

According to Poedjosoedarmo (1979) there are three concepts of Javanese

cultures; tata krama, andhap-asor, and tanggap ing sasmita (the language styles,

humbling oneself while exalting others, and being able to catch the hidden

meaning). According to Sukarno (2010: 70) in his research, “the forms and the

politeness strategies used in Javanese are really bound by the Javanese concepts ‖.

As a result, it is almost impossible to conduct politeness in Javanese without

comprehending and applying those cultural concepts.

The phrase tata krama culturally means a good conduct or etiquette.

Therefore, when Javanese people behave impolitely, for instance when a young

man passes in front of his grandparents without asking permission and bowing

down his body, he will be credited as an impolite man or one who does not know

tata krama. The next concept of the Javanese culture is andhap-asor. This term is

lexically composed of two words andhap ‗low‘ and asor ‗humble‘. Thus, to

conduct the andhap-asor in Javanese means humbling oneself while exalting the

others. This concept dictates the Javanese to be low profile. As a Javanese, one

will not denigrate the interlocutor and praise him/herself. If s/he breaks this rule,

as it applies to tata krama, s/he will be considered impolite; s/he may get the

32

social sanction. Hence, these two concepts have behave politely or to know tata

krama, and being polite also means one should have a sense of andhap-asor.

Finally, as a good Javanese, one should also have a sense of tanggap ing

sasmita which can be translated as the ability to read between the lines. Grice

(1981) introduced the term ‗implicature‘ for the case in which what the speaker

meant, implied, or suggested is distinct from what the speaker said. It means that a

speaker may express his/her idea indirectly to the speaker. It is considered less

polite or it may hurt the addressee‘s feelings if it is delivered directly. In Javanese,

it is not always necessary for the speaker to express his/her feeling directly

because of the culture of having tanggap ing sasmita „a good eeling‟ or

implicature, according to Grice.

According to Poedjosoedarmo (1979), ―There are basically three speech

levels in Javanese‖. These speech levels indicate the attitude of the speaker

toward the addressee. These styles are; (1) Ngoko (or even spelled as Ngaka) is

informal speech, used between friends and close relatives. It is also used by

persons of higher status to persons of lower status, such as elders to younger

people or bosses to subordinates, (2) Madya is the intermediary form between

Ngoko and krama. An example of the context where one would use madya is an

interaction between strangers on the street, where one wants to be neither too

formal nor too informal. The term is from Sanskrit madya, "middle", and (3)

Krama is the polite and formal style. It is used between persons of the same status

who do not wish to be informal. It is also the official style for public speeches,

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announcements, etc. It is also used by persons of lower status to persons of higher

status, such as youngsters to elder people or subordinates to bosses.

In addition, there are also ―meta-style‖ word-the honorifics and

humulifics. When one talks about oneself, one has to be humble. But when one

speaks of someone else with a higher status or to whom one wants to be

respectful, honorific terms are used. Status is defined by age, social position and

other factor. The humilific words are called krama andhap words while the

honorific word are called krama inggil words. For example, children often use the

Ngoko style, but when talking to the parens they must use both krama inggil and

krama andhap

Below some examples are provided to explain the speech act in Javanese.

a) Representative (Statement)

1) “Kulo minongko wakil bapak Mutar kanggoh neruskeh opo seng di

omongkeh eng dino kepungkur masalah jejodohan anakku Ormansyah

Putra karo nak ayu Dina wagiani”.

I‘m a representative of Mr. Mutar to continue our talking a few days

ago about our son marriage ―Ormansyah Putra‖ with Dina Wagiani.

(The speaker informs people that he is a representative of Mr. Mutar

and he wants to talk about the marriage plan of Ormansyah Putra with

the pretty girl, Dina Wagiani)

2) ―kulo arek ning omah pak Suratno jalok Kembar Mayang‖

I will go to Suratno‘s house to take Kembar Mayang.

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(The speaker informs someone that he wants to go to Suratno‘s house

to take Kembar Mayang)

b) Dirrectives

1) ―Seng gowo kembar mayang utowo kembang monco warno iku kuduh

bocah seng eseh gadis, lan seng eseh joko‖. (Request)

―This kembar mayang or kembang Monco warno must be brought by

unmarried girl and unmarried man‖.

(The speaker asks that the kembar mayang must be brought by

unmarried girl and unmarried man)

2) ―monggoh, di pangan panganan iki!

―Please, eat this food‖!

(The speaker asks someone to eat the foods served)

c) Commisives

1) ―Iyo, Insya Allah arep tak tindak ake ‖ (promising)

―Yes, insya Allah I‘ll do it ‖

(The speaker makes a promise that he will do it)

2) ―Yen mengkono kulo manut wae― (agreeing)

― Ok, I‘ll agree with you‖

(The speaker agrees with someone decision)

d) Expressive

1) ―Kulo sak rombongan ngaturke panuwun karo Bapak Somen”

(thanking)

― We all express our thanks to Mr Somen‖.

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(The speaker says thanks to Mr Somen )

2) ―Kulo jalok pangapuro karo bapak Mutar mbok menowo kulo ono

kesalahan ”

― I apologize to Mr Mutar if I have any mistake‖

(the speaker says sorry to Mr Mutar for any mistake that he does)

e) Declaratives

1) ―Tak nikahke anakku karo sampean‖ (declare)

―I marry you with my daughter‖

(He declares to someone that he marry her daughter to him)

2) Insya Allah acara resepsi bade katindakaken minggu tanggal 15 April

2012”

―Insya Allah, the wedding party will be held on 15th

April 2012‖

(the speaker declares to someone that the wedding party will be held

on 15th

April 2012)

2.4 Javanese Politeness Strategies

According to Jiang (2000), In nature the sense and value ―politeness‖ have

something to do with culture, the total way of life of a group of society. All

humans living in groups have culture; there are no ―inferior‖ or ―superior‖ culture

and cultures are formed to meet human needs. According to Morand (1996), it is

worth reemphasizing that politeness is value-free. In everyday language,

politeness may carry a positive connotation and hence an implication that less

politeness tends towards "rudeness" and is thus undesirable. Yet, in contrast, the

http://proquest.umi.com/pqdweb?RQT=305&SQ=AUTHOR(Morand%20%20David%20A)&SMR=1&SAid=0&SAName=sa_menu&JSEnabled=1&TS=1004638016

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model of politeness discussed shows the cultural relativity of normative levels of

politeness. Hence, one culture's standards are no better or worse than another's.

When one culture is more or less polite than another, it is entirely inappropriate to

draw any judgmental conclusions based on this. Such fallacious assumptions

would clearly be labeled as ethnocentric by anthropologists.

According to Agus & Astri (2009) in their research, Javanese employs

higher speech levels, which are, Madya and Krama as a strategy of showing

positive politeness. These higher speech levels are used to show respect to elders

or superiors as they are the targets of positive politeness. This shows that Javanese

people are expected to show their respect to elders or superiors in any situations,

formal or informal, even though when the elders or superiors are being a referent

or the third person in the conversation. Javanese use indirectness and pretence as

strategies of showing negative politeness. The idea behind these cultural norms

relates to the fact that Javanese must get the rasa 'feeling' of what people are

saying. These indirectness and pretence strategies are used to show negative

politeness, that is, to minimize the face- threatening acts.

For example politeness stategies through speech acts in Javanese are:

a) Bald On-record Strategy

The girl‘s father come to the maker of Kembar Mayang to have it because

he need it to be used in wedding ceremony . Then, the maker of Kembar

Mayang allows him to take it, and says; ―aku jalok seng gowo kembar mayam

utowo kembang monco warno iku kuduh bocah seng eseh gadis, lan seng eseh

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joko ( I want the people who will bring kembar mayang or kembang monco

warno are still virgin and unmarried)‖ .

The utterace said above is bald on-record strategy because it minimize

threats to addressee‘s face. The speaker most likely shocks the listener,

embarrasses him or make him feel a bit uncomfortable.

b) Possitive Politeness Strategy

”Ngene pak, wong-wong kabeh ngomong nang kene cuma Bapak seng

dueni Kembar Mayang, karna iku aku lungo rene arep jalok iku Pak. Piye

Pak, iso aku jalok Kembar Mayang iki?. The utterance is possitive politeness

strategy because the speaker tries to minimize the distance between them by

expressing friendliness and solid interest in the hearer's need to be respected

(minimize the FTA). It is also used to get closer to the hearer.

c) Negative politeness strategy

―Amit nek ngaggu, aku gor arek tekon opo aku iso jalok Kembar Mayang

iki? (I‘m sorry to bother you, but I just wanted to ask you, could I have this

Kembar Mayang?)‖ this utterance is negative politeness strategy because it

assume that you may be imposing on the hearer and intruding on their space.

Therefore, these automatically assume that there might be some social

distance or awkwardness in the situation.

d) Off-record strategy

―Pak, awan lan bengi, di tangisi karo anakku nganti betah nggone ngeleh,

nggone turu mungnunggu intok ngampil ujute kembar mayang utowo kasebut

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kembang mocowarno" (Sir, my daughter always cry all day, doesn‘t want to

eat and sleep because of her enthusiasm to have Kembar Mayang or Kembang

Monco Warno). It is off-record Strategy because it can have ―more than one

unambiguously attributable intention. It is indirect request. In this strategy,

the speaker wants the hearer to interpret what the speaker means that is he

wants to have Kembar Mayang from the hearer. So that the hearer might

respond like this, "Do you need Kembar Mayang?" the response from the

hearer means that the hearer is being cooperative and the speaker has shown

himself or not being forceful.

2.5 Javanese Wedding Ceremony

A sincere and mutual love between a woman and a man should end in

marriage. In places like Java, the marriage occurred due to the decision by a

loving couple. This is a matter of principle since the ancient time. It could happen

due to the wish of their parents. A Javanese proverb says: "'Tresno jalaran saka

kulino" means "love grows when you are get used to each other". Up to now, a

Javanese always stays close to the family. Family solidarity is of prime important.

The loving couple should inform their parents accordingly and several steps

should be taken to prepare the wedding. A complete Javanese wedding ceremony

has several complicated traditional rituals. In that event, the role of a Pemaes, a

traditional make up woman who should lead the complete set of the whole

ceremonies is very important. She would take care of the make up and dressings

of the bride and bridegroom, different kind of offerings, different kind of

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ceremonies during the event etc. A well qualified Pemaes could lend complete

wedding dress, ornaments and equipment necessary for a wedding party.

According to Suryo S. Negoro (1997), there are some events in Javanese

wedding ceremony. They are Lamaran, Peningsetan, Tarub Decoration, Nyantri,

Siraman, Ngerik, Midodaremi, Ijab, Panggih , Wiji Dadi, Kacar Kucur, Dahar

Klimah, Mertui and Sungkumen.

2.5.1 Lamaran

The parents of the man should send an envoy or envoys to the parents of

the woman, proposing that their son is willing to marry their daughter. Nowadays,

for practical reason, the parents of both sides could talk directly. The parents of

the couple should approve the planned marriage. They should fix convenient and

good days of wedding procedures which must be followed such as Peningsetan

(traditional engagement), Siraman (holy bathing), Midodaremi (ceremony in the

eve of the wedding day), the Panggih and other traditional rituals. Usually, the

parents of the woman have a greater role as they are the ones who organize the

ceremony. It should be decided also what kind of marriage pattern is chosen,

among other Paes Ageng (great make up) or Kesatrian (knight's make up which is

simpler). Every marriage pattern differs in make up and dresses for the bride and

bridegroom. It should be decided also what kind of dresses the parents should

wear, what kind of Batik pattern and shirt/coat design, which color etc. A

complete traditional Javanese wedding ceremony is involving several kind of

activities. In that case, service of a Pemaes is of top priority. There are a lot of

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Pemaes, but favorite Pemaes, they have also a tight schedule. It must be made

sure the engagement of a Pemaes long time before the wedding. She should be

entrusted to make up the bride and bridegroom and dress them properly, she

should take care the ritual offerings and lead the ritual ceremonies.

2.5.2 Peningsetan or Srah-Srahan

Peningsetan derives from the word singset means to tie up. It is a

commitment that a marriage should be implemented, the families of both sides

have agreed. The family of the man give some items to the parents of the woman.

In this occasion both sides of families should make acquintance to each other in a

more relax atmosphere. Then the family of the man (only women) visit the girl in

the attractively decorated wedding room. The parents should become "in-laws".

On the peningsetan occasion, the family of the girl visit the parents and the family

of the girl. They bring some gifts as follow:

a) A set of Suruh Ayu (Suruh: betel leaf, Ayu: beautiful), betel leaves with the

necessary supplement, wishing for a safety.

b) Several Batik cloths with different patterns, wishing happiness and the best

things in life such as the patterns of sidoluhur, sidomukti etc.

c) Kebaya

d) White waist sash for women as a sign of a strong willingness.

e) Some fruits, wishing a good health.

f) Rice, sugar, salt, cooking oil etc symbolizing the basic foodstuffs need in

life.

http://www.joglosemar.co.id/pemaes.html

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g) A set of ring for the couple.

h) Some money, a contribution for the wedding ceremony.

2.5.3 Tarub Decoration

Usually one day before the wedding party, the gate of the house must be

decorated with Tarub consisting of different Tuwuhan (plants and leaves), with

symbolic meanings as the following.

a) 2 Banana Trees with stem of ripe bananas meant: The husband could be a

good leader of the family in the society and could also live well and happy

everywhere, in good terms within the environment they live.

b) A pair of Tebu Wulung / Reddish sugar cane meant : They build the family

whole heartedly.

c) A cengkir Gading (young yellow coconuts) meant: The couple loves each

other decisively and should always take care of each other.

d) Different fresh leaves such as of beringin (banyan) mojo-koro, alang-

alang, dadap srep, meant: the couple should grow strongly to protect the

family, always be in safety. On top of this, on the gate must be hung

bleketepe, ornaments made from plaited coconut leaves to drive out evil

spirits and as a sign that a wedding ceremony takes place in this house.

Before the installation of Tarub and Bleketepe, a special Sajen offerings

must be made. It consist among other of: Bananas, coconuts, rice cones, different

kind of fruits, dishes, cookies, different kind of drinks, flowers, jamu (herbal

medicine), lantern, buffalo meat, tempe (a kind of tofu) coconut sugar etc. The

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sajen (offering) has symbolic meaning to get blessings from the ancestors and as a

means of protection against evil spirits. The sajen should be placed in several

places where the process of ceremonies take place such in the bathroom, kitchen,

gate, under the Tarub decoration, in the street nearby the house etc.

2.5.4 Nyantri

In fact the man come together with his family, but he is not entitled to enter

the house. While his family is inside the house, he sits in the veranda of the house

accompanied by some friends or relatives. During that time he is only given a

glass of water, and he is not allowed to smoke. He may eat only after midnight. It

is a lesson that he must be able to resist hunger and temptation. Before his family

left the house, an envoy of his parents tells the host and the hostess that he hands

over the man to the responsibility of the host and the hostess, the envoy further

says that the man is not going back home. After the visitors left the house, the

man is allowed to enter the house but not the wedding room. The parents of the

girl should arrange his lodging. This called Nyantri. Nyantri is done on purpose

for safety and practical reason, considering that tomorrow he should be dressed

and prepared for Ijab and other wedding ceremonies.

2.5.5 Siraman

Siraman means to take a bath. The Siraman in the wedding ritual is meant to

clean the couple‘s bodies as well as their souls. The Siraman ceremony usually

should be organized one day prior to the Ijab and Panggih rituals, in the

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afternoon. Siraman of the girl should be conducted in her parents' residence and

for the man, it is conducted in his parents house. The girl and the man should be

bathe by seven people of their each family .

2.5.6 Ngerik

After the Siraman, the bride sits in the wedding room. The Pemaes should

dry her hair by using towel and smoke of perfumed powder (Ratus) should be

passed her hair. When the hair is drying, it is combed backside and strongly tied

up in gelung hairdo style. The Pameas cleans her face and neck and start to make

up. Ngerik means to save unnessarary hairs on her face by using a Razor. The

sajen for Ngerik is the same with the sajen for Siraman. For pratical reason all

sajen for siraman brought to the wedding room and function as the offering for

Ngerik Ritual.

The steps of Ngerik Practice :

The Pemaes should carefully and skilfully doing her make up of the bride.

The face should be make up in accordance with the marriage pattern. At the end,

the bride should be dressed with Kebaya (woman shirt) and Batik cloth designed

of Sidomukti or Sidoasih symbolizing, she would have a prosperous life and

adored by other people.

2.5.7 Midodaremi

This ceremony takes place in the eve of Ijab and Panggih ceremonies.

Midodaremi is derived from the word Widodari means goddess. The girl is

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dressed in simple clothes, and made to sit very still in the centre of the house for

about five hours. It is believed that an angel enters her, which is why brides look

so beautiful on their wedding-days. She has to stay up in the room the whole

evening from 6.00 p.m. to midnight accompanied by some elder women giving

her useful advice. The family of the man and her very close friends should also

visit her for a while, all of them are women.

While she is seated, her father performs the ritual of purchasing large

decorations made up of various plants called the 'Kembang mayang'. Two each

are bought for the boy and girl, which symbolise their virginity. The mother

places two of these by her daughter and the evening is over. The bride's parents

should feed her for the last time because of from tomorrow, she is in her husband's

responsibility.

Sajen/offering for Midodaremi:

a) Rice cooked with coconut milk

b) Well cooked cock (Ingkung)

c) Vegetable sauces

d) Flowers

e) Tea and coffee without sugar

f) Drink from young coconut meat with coconut sugar

g) Latern which is lighted

h) Bananas

i) Flowers in water bowl

j) A baked glutinous rice, bread

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k) Cigar and pipe made of papaya leave

The offering foods could be taken out of the room at midnight. The family

and guests could eat it.

2.5.8 Ijab

As it has been described above, Ijab ceremony is the most important

requirement to legalize a marriage. The implementation of Ijab is in accordance

with the religion of the couple. Nowadays, the state recognizes five existing

religions: Islam, Christian and Catholic, Hindu, Budha. Whatever religion they

confess, they are wearing traditional dresses. Ijab is led by the government's

religious officer who has the authority to legitimise and register marriages. The

bride is represented by her 'wali' (her legal guardian under Islamic law). After the

Ijab, traditional ceremonies of panggih etc and a reception should follow to

complete the whole wedding ceremonies.

2.5.9 Panggih or Temu

The wonderful and mystical sound of Javanese music gamelan instruments

accompanies a traditional sacred Panggih or Temu (means meeting) between a

beautifully make up bride with her handsome bridegroom in front of a house

decorated with "Tarub" plant decoration. Panggih is the meeting of the bride and

groom and is conducted immediately after the Ijab / religious marriage and the

civil registration. The bride with traditionally make up with special gelungan

(hairdo), wearing shining brilliant and golden jewelries and special dress for this

46

occasion. The bridegroom also wears special dress for this ceremony. The couple

have to appear in their best, they are treated and honored by those who present in

this wedding party as King and Queen of the day.

As a traditional rule, the happy party takes place in the house of the bride's

parents. The bride's parent are the ones who organize the marriage ceremony. At a

time set for this occasion, the bridegroom accompanied by his close relatives (but

not his parents who are not allowed to present during the ritual traditional

ceremony) arrive in the house of the bride's parents and stop in the gate of the

house. The bride accompanied by two elderly women on the right and left side

walk her out of the bridal room. Her parents and close relatives walk behind her.

Preceding the bride are two young girls, each bring a fan. Two elderly women or

two young boys bringing two Kembar Mayang, a bouquet ornament, about one

meter of height. A women from the bridegroom family walks forward and gives a

Sangggan, (a gift in the form of banana fruits and flowers put in a winnowing tray

covered with banana leaves) to the mother of the bride, as a sign of appreciation to

the hostess of the ceremony. Kembar Mayang is a kind of bouqet made of

different kind of leaves mainly coconut leaves and others stuck into a banana

trunk. According to wayang kulit (shadow puppet) story, kembar mayang

ornament was the wish of King Kresna during the marriage between Princess

Sembadra and Harjuna of Pandawa family. It is indeed a very beautiful

decoration with a broad symbolic meaning.

a) Ornament like mountain. A mountain is high and big, symbolizing a man

should have a lot of knowledge, experience and patience.

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b) Ornaments like Keris, depicting the couple's carefulness in life, clever and

wise.

c) Ornaments like whips, meant the couple should not be easily desperate,

must be always optimistic with strong desire to build a good life.

d) Ornaments like umbrella, meant they must be the protector of the family

and society.

e) Ornaments like grasshopper, meant they should be energitic, quick in

thinking and taking decisions to safe the family.

f) Ornaments like bird, meant they should have a high life motivation.

g) Beringin leaves. The couple should always protect strongly the family and

other human beings.

h) Kruton Leaves, meant to protect from evil spirits.

i) Dadap srep Leaves. The leaves could be used as a cold compress to lower

fever, symbolizing the couple should always have a clear mind and

calmness to solve any problems. (calm down the feeling and cool down

the head)

j) Dlingo Bengle. These herbs could cure infection and other desease, they

use to protect from evil spirits.

k) Patra manggala flowers. Used to beautify the bouquet and against evil

deeds.

During the Panggih ceremony, the Kembar Mayang are brought outside the

house and thrown out in a crossroad nearby the house, depicting all evil spirits

should not disturb the ceremony in the house and its surrounding area. A pair of

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Kembar Mayang put in the right and left side of the couple's chair during

reception as a decoration. Kembar Mayang used only if the couple were

unmarried before. The bride then is meeting the bridegroom. The couple

approaching each other, when they are about three meters facing each other, they

stop to start with Ritual of Balangan Suruh, throwing to each other seven small

bundles of betel leaves with lime inside tied with white yarn. They do it eagerly

and happily and also everyone is smiling happily. According to ancient belief,

betel leaves have power to chase away bad spirits. By throwing betel leaves to

others, it should be proved that the couple is really the genuine persons not a ghost

or other person who pretends to be the bride or the bridegroom.

2.5.10 Wiji Dadi

The bridegroom crash an egg with his right foot and then washed by the bride

using water mixed with several kinds of flowers. It depicts that the bridegroom is

ready to become a responsible father and the bride should faithfully serve her

husband.

2.5.11 Kacar Kucur or Tampa Kaya

With the help of the Pemaes, the couple walk arm in arm or more precisely

holding each other with their little finger to the site of Kacar Kucur or Tampa

Kaya ritual in a chair in front of the house's Krobongan. It depicts that the

husband should give all his income to his wife. The bridegroom gives to the bride

some soybeans, peanuts, rice, corns, yellow rice, dlingo bengle herbs, flowers and

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coins of different values, the quantity of coins must be even. The bride carefully

receives these gifts in a small white cloth, above an old mat which is put on her

lap. She should be a good careful housewife.

2.5.12 Dahar Klimah or Dahar Kembul

They are eating together, feeding each other. The Pemaes as a leader of the

ceremony gives a plate and a napkin to the bride and yellow rice, dishes such as

fried eggs, soybean, tempe, sliced fried meat (abon) and chicken's liver. The

bridegroom makes three small balls of rice and dishes with his right hand. The

bride shall eat first and then the bridegroom, after that they drink sweet tea. The

ritual depicts the couple should use and enjoy their belongings together.

Krobongan or Petanen is a special room located in the centre of Dalem Javanese

joglo house, in front of the room stand two wooden statues called Loro Blonyo.

This is symbolzing prosperity. Nowadays, as many houses have no krobongan

room, the place where these rituals conducted is decorated with krobongan like

ornaments. The same if this party is held in a hotel or public building.

2.5.13 Mertui

The bride's parents pick up the parents of the bridegroom in front of the

house. They walk together to the place of ceremony. The mothers walk infront,

the fathers accompanied from behind. The parents of the bridegroom should be

seated in the left side of the couple. The parents of the bride sit in right side of the

couple.

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2.5.14 Sungkeman

The couple should kneel and asks a blessing from their parents. First to the

parents of the bride, then to the parents of the bridegroom. During the

Sungkeman, the Pemaes takes out the Keris from the bridegroom. After

Sungkeman, the bridegroom wears again his Keris. It should be noted that the

couple's parents are wearing the same design of Batik Truntum meaning the

couple should always have enough fortune for a living and they are wearing also

Sindur as waist sash. The red drawing in the Sindur with its curved edges would

like to say that life is like a river winds thru the mountains. The parents are

escorting the newlywed to walk in the real life to build a strong family.

2.6 The Previous Relevant Studies

Here, there are some data presented as the result of observation which has

been done by the previous researcher in the area of politeness, but those

observations which had been conducted by other researcher have different subject

what going to be conducted by me. And those studies are:

1) The Reflection of the Javanese Cultural Concepts in the Politeness of

Javanese

This study was conducted by Sukarno (2010). It tries to examine

the reflection of some concepts of Javanese cultures such as: tata krama,

andhap-asor, and tanggap ing sasmita (the language styles, humbling

oneself while exalting others, and being able to catch the hidden

meaning). The approaches used in this study are based on politeness

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theory, e.g. Brown and Levinson (1987), Leech (1983), Grice (1975,

1981), and Lakoff (1973, 1990). Finally, this study proves that the forms

and the politeness strategies used in Javanese are really bound by the

Javanese concepts. As a result, it is almost impossible to conduct

politeness in Javanese without comprehending and applying those cultural

concepts.

2) Politeness strategies used by Javanese

The research was done by Annisa (2009). It focused on the types of

politeness that used by the Javanese people in expressing politeness in

daily conversation. The finding shows that Javanese use all kinds of

politeness strategies and dominantly use positive politeness in daily

conversation. But in some speech acts such as in refresentatives and

expressives, they do not use negative and off-record strategies. In

Commisives, they do not use off-record strategies. Negative strategy also

do not occur in declaratives

3) The medium is the message: politeness strategies in men‘s and women‘s

voice mail messages

This research was done by Pamela Hobbs (2003). Researchers have

reported that women pay more compliments than men, that women in talk

with same-sex peers use a large number of positive-politeness strategies

while men in analogous situations do not, and that women are more likely

to apologize, soften criticism or express thanks than men. In this data

drawn from voice mail messages in a legal setting, male speakers‘ use of

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politeness markers was roughly equal to that of women‘s. Moreover,

positive politeness strategies were used almost exclusively by male

speakers, and only by attorneys, and the two speakers who used the

greatest number of politeness markers in individual messages were both

men. Factors which may play a role in explaining these findings include

the one-sided nature of voice mail communications and the fact that the

data were generated in a legal setting and that seven of the eleven speakers

were attorneys.

4) Politeness strategies in apologizing by French native speakers

The research was done by Tanjung (2008). It employed qualitative

design which aim at describing the politeness strategies and expressions of

apology which are used by French native speakers. The finding indicated

that the French native speakers use all kinds of politeness strategies and

they tend to use positive politeness strategy in expressing their apology.

5) Positive- and Negative-Politeness Strategies: Apologizing in the Speech

Community of Cuernavaca, Mexico

This analysis was done by Lisa C. Wagner (1996). Based upon a

theoretical framework of politeness and face-threatening acts (FTAs), an

ethnographic investigation of naturally occurring apologies and politeness

strategies in Cuernavaca Spanish was accomplished. Using a modified

version of Blum-Kulka et al.‘s (1989) Cross-Cultural Speech Act

Realization Project Coding Manual for Apologies and a corpus of (200)

naturally occurring apology events, the basic strategies and sub-strategies

53

used by members of the Cuernavaca speech community to apologize for a

wide range of offenses were identified and discussed. Both positive- and

negative-politeness strategies within the apology acts were noted. Finally,

the findings from this sample were compared with the findings of

previously conducted studies on apologizing and politeness in other

varieties of Spanish. Results from this investigation dispel Brown and

Levinson‘s claim that negative politeness is the universally preferred

approach for doing facework, and it is advocated that additional

investigations of (FTAs) and politeness using culturally-sensitive models

of interaction be used.

2.7 Conceptual Framework

Politeness refers to socio- cultural matter and is crucially reflected in

language. Politeness is used to describe the extent to which actions, including the

way things are said, match addresses, perception of how they should be

performed. Politeness refers to whatever means are employed to display

consideration for one's addressee's feelings (or face), regardless of social distance

between speaker and the addressee. Politeness strategies are ways to convey the

utterances as polite as possible (Brown & Levinson, 1987). Politeness strategies

are used to formulate messages in order to save the hearer‘s face when face-

threatening acts are inevitable or desired.

There are four types of politeness strategies which are Bald on Record,

Positive Politeness, Negative Politeness, and Off Record Strategy. This study

54

investigated the types of politeness strategies used in Javanese wedding ceremony

especially in some events which were Peningsetan, Midodaremi, Panggih dan

Sungkeman. The main aspects which were observed were the politeness strategies

they use in illocutionary act in those events

55

CHAPTER III

RESEARCH METHOD

3.1 The Design of the Research

This study applied descriptive qualitative design, which was basically

interpretative research to purposefully select informants either documents or

visual materials that might be the best answer to the research problem. It was

choosen due to qualitative research has the natural setting, as the direct source of

data and the researcher is the key instrument (Bogdan & Biklen, 1982).

Descriptive qualitative design is one of which the researcher takes a part in the

observation.

Stake (2010) asserts that (1) qualitative research is experiential. It is

empirical. It is field oriented. It emphasizes observations by participants, what

they see more than what they feel. It strives to be naturalistic, to neither intervene

nor arrange in order to get data. Its reporting provides the reader of the report with

a vicarious experience. It is in tune with the view that reality is a human

construction. (2) It is situational. It is oriented to objects and activities, each in a

unique set of contexts. It makes the point that each place and time has uniqueness

that works against generalization. Its contexts are described in detail. (3) It is

personalistic. It means that it is empathic, working to understand individual

perceptions. It seeks people‘s points of view, frames of reference, value

commitments. And often issues are emic (emerging from the people) more than

ethic (brought by researchers). Even in interpretations, there‘s preference for

56

natural language, disdaining grand constructs. The researchers are ethical,

avoiding intrusion and risk to human subjects. The researcher is often the main

research instrument. This design will be used to find speech acts and politeness

strategies used in Javanese wedding ceremony.

Bogdan & Biklen (1982) asserts that descriptive means the data collected

are in the form of words rather than numbers. Descriptive qualitative design tries

to analyze the data with all of their richness as closely as possible to the form in

which they were recorded and transcribed, and the written result of the research

contains quotation from the data to illustrate and substantiate the presentation.

In a qualitative research a researcher usually does not have fixed schedule

of what to be done, but the researcher is more like loosely schedule traveler than

the other. In other words, the researcher enters the research with some idea about

what s/he will do, but a detailed set of procedure is not formed prior to data

collection.

3.2 The Source of the Data

The data were the transcriptions of recorded observation and interview. The

data were taken from observation using audio visual recorder in wedding

ceremony of Dina Wagiani and Oman Syahputra especially in some events which

are Peningsetan (17th



April 2012) and Sungkeman (15th

April 2012) that are held in Medan located at Jl.

Marelan II Pasar IV, Kelurahan Rengas Pulau, Kecamatan Medan Marelan. The

data were taken from people who utter in that events. The utterances were

57

analyzed and classified based on types of illucotionary acts and politeness

strategies as in the following observation sheet.

Table 3.1

Observation Sheet

No Illucotionary acts

Politeness

Strategies

Javanese Wedding Ceremony

Peningsetan

17th

March

2012

Midodaremi

14th

April

2012

Panggih

15th

April

2012

Sungkeman

15th

April

2012

1 Representatives

..........

..........

..........

..........

..........

..........

..........

..........

..........

..........

..........

..........

..........

..........

..........

..........

- Bald -on record

- Positive politeness

- Negative politeness

- Off- record

2 Directives

..........

..........

..........

..........

..........

..........

..........

..........

..........

..........

..........

..........

..........

..........

..........

..........

- Bald -on record



- Off- record

3 Commisives

..........

..........

..........

..........

..........

..........

..........

..........

..........

..........

..........

..........

..........

..........

..........

..........

- Bald -on record



- Off- record

4 Expressives

..........

..........

..........

..........

..........

..........

..........

..........

..........

..........

..........

..........

..........

..........

..........

..........

- Bald -on record



- Off- record

5 Declaratives

..........

..........

..........

..........

..........

..........

..........

..........

..........

..........

..........

..........

..........

..........

..........

..........

- Bald -on record



- Off- record

58

3.3 The Instrument of Data Collection

The instruments of data collection were (1) participant observation and (2)

interview. Bogdan and Biklen (1992:2) say that in depth interview and participant

observation are common ways in qualitative research. It is due to qualitative

research is naturalistic. The reseacher recorded the speakers‘ utterance that

occured in Javanese wedding ceremony and transcribed the results of the

recording. All the data were collected then clasiffied based on the types of

illucotionary acts and politeness strategies used by them. She also interviewed the

participants to know the reasons why they applied the strategies.

3.4 The Techniques of Analyzing the Data

The data were analyzed through two procedures. Miles and Huberman

(1984:21-25) point out that the procedures are; the first analysis is during data

collection and the second is after data collection. The first procedure of data

collection was observation. The data from observation were analyzed through the

following steps; (a) data reduction, such as identification the kinds of illucotionary

acts and politeness strategies used in Javanese Wedding Ceremony; (b) data

display and (c) verification and conclusion. The second procedure was analyzed

with reference to Miles and Huberman analysis. The data from the interview were

analyzed through the following steps; (a) transcribe the data from the tape

recorder; (b) classify the data; (c) verify the reason why the politeness strategy is

used dominantly; and (d) conclude the data.

59

3.5 Trustworthiness of the Study

In qualitative research, trustworthiness of a research study is important to

evaluate its worth. The aim of trustworthiness in a qualitative inquiry is to support

the argument that the inquiry‘s findings are ―worth paying attention to‖ (Lincoln

& Guba, 1985).

The technique which was applied to establish the trustworthiness of the

data was triangulation. Triangulation is typically perceived to be a strategy for

improving the validity of the data. Miles and Hubermen (1984) says that

triangulation is supposed to support a finding by showing that independent

measures of it agree with it or, at least, do not contradict it. Shenton (2004) asserts

that triangulation may involve the use of different methods, especially

observation, focus groups and individual interviews, which form the major data

collection strategies for much qualitative research.

Denzin (1994) identifies four basic types of triangulation. Firstly, data

triangulation involves time, space, and person. Secondly, investigator

triangulation involves multiple researchers in an investigation. Thirdly, theory

triangulation involves using more than one theoretical scheme in the interpretation

of the phenomena. Fourthly, methodological triangulation involves using more

than one method to gather data, such as interviews, observations, questionnaires,

and documents. This study used methodological triangulation. Multiple data

gathering were conducted to get the data valid, such as observations and

interviews. This is intended to create overlapping and therefore cross-validating

data in the study of the politeness strategies used in Javanese wedding ceremony.

60

CHAPTER IV

DATA ANALYSIS AND FINDINGS

4.1.1 The Data Analysis

The data were taken from observation using audio visual recorder in

Javanese wedding ceremony of Dina Wagiani and Oman Syahputra especially in

Peningsetan (17th



April

2012) and Sungkeman (15th

April 2012). The transcription of utterances in

Peningsetan was enclosed in the appendix 2 on pages 92-95, in Midodaremi was

enclosed in the appendix 3 on pages 96-100, in Panggih was enclosed in the

appendix 3 on pages 101-103, and the transcription of utterances in Sungkeman was

enclosed in the appendix 4 on pages 104-105. After writing the transcriptions, the

researcher analyzed the data by classifying politeness strategies in illucotionary acts

applied by Javanese during wedding ceremony. The realizations of types of

politeness strategies in illucotionary acts applied in Peningsetan event until

Sungkeman were enclosed in the appendices 7- 10 on pages 115-144. After the data

were analyzed, then the data were accumulated to obtain the dominant type of

politeness strategies in illocutionary acts during the process of Javanese wedding

ceremony. The researcher calculates each politeness strategy occurred in each

illucotionary act. The data analysis can be seen as follows:

61

4.1.1 The Occurance of Politeness Strategies in Representatives

Table 4.1

The Percentages of Politeness Strategies in Reprentatives

No Types of Politeness Strategies Number Percent (%)

1 Bald – on record strategy 15 34.09%

2 Positive politeness 16 36.36%

3 Negative politenes 8 18.18%

4 Off- record strategy 5 11.36%

Total 44 100%

The reason why Javanese speakers used bald – on record were to make short

conversations and to make the informations clear. They wanted the hearer get the

point of what they talked about directly, so that there was no misunderstanding

among them. As we know that wedding ceremony is a very holy occasion, so it is

very important to avoid misunderstanding and misinterpretation between the bride‘s

side and the bridegroom‘s side when they inform or describe something each other.

For example;

Bride‘s side: Piye iki bapak-bapak ibu-ibu sak rombongan? Opo masih eneng seng

arep di takoni meneh?(How is it, ladies and gentlemen? Do you still

have any question?

Bridegroom‘s side: ora eneng mene (No more question)

The coversation above shows us that when bride‘s side asked whether

bridegroom‘s side still had any question or not, they answered baldly on record ‗ora

62

eneng meneh‘. They answered such that to inform that there would be no more

question from bridegroom‘s side. Other examples of Bald-on record strategy in

representatives:

1) Mau sore yayuk wes mangan ( I‘ve eaten this afternoon)

2) Pengene aku intok seng apik, koyo, raine pun ganteng ( I want to get a man

who is good, rich, and handsome.

3) Iki aku sek nganggo inai (I‘m using henna now)

4) Lantaran aku isik warek (I‘m full)

5) Ora selero aku mangan mak (I don‘t want to eat, mom)

6) Iyo, pesawate kan nyampek medan jam 10.00 (The plane will arrive in

Medan at 10.00 A.M)

7) Ditemukenya jam 11.00 (They will be met at 11.00 A.M)

8) Wong berumah tangga itu, abot sanggane (It‘s hard to set up

housekeeping)

9) Bidan penganten ne wes teko (The traditional bridal beautician is here)

10) Wawak arep ngias kamare desek (Aunt wants to decorate this bedroom)

In representatives, the positive politeness was the dominant type of

politeness strategy. The javanese speakers used this type to show that the speakers

and the hearers have a good relationship. They tried to satisfy the hearer with the

information they said. They notice of aspects of hearer‘s condition (noticeable

changes, remarkable possessions, anything which looks as though hearer would

want speaker to notice and approve of it). For example: “Bapak ibu sak

63

rombongan, iki wes eneng ombenan lan panganan sak enenge kanggo ngilanake

roso ngelak lan ngeleh” (Ladies and gentlements, there are drinks and foods here

for relieving thirst and hunger)

Another way S used to show that S and H have a good relationship was by

using in- group identity markers. This include in–group usage of address forms

Some address form used in Javanese wedding ceremony to convey such in-group

membership include first person singular ‗I‘ (kulo/ dalam), second person singular

‗you‘ (kowe/sampeyan/panjenengan), third person singular ‗he/she‘ (deweke/

piyambakipun/ panjenenganipun). Other address form in Javanese include generic

names and kindship terms like Bapak/ Ibu (Mr/Mrs), Ibu/Mak/Mbok (mother),

Bapak/ Bopo (father), Mas (older brother), Mbak/Yayuk (older sister), Wawak

(aunt/uncle older than one‘s parent). They used it because the speakers and the

hearers had the superior in wedding ceremony. For examples: ―kulo minongko

wakil bapak Mutar kanggoh neruskeh opo seng di omongkeh eng dino kepungkur

masalah jejodohan anakku Ormansyah Putra karo nak ayu Dina Wagiani” (I‘m a

representative of Mr. Mutar to continue our talking a few days ago about our son

marriage ―Ormansyah Putra‖ with the pretty girl, Dina Wagiani).

Javanese speakers used negative politeness because they didn‘t want to

presume and coerce H. It deals with question no make discussion to turn the

attention to hedges. A hedge is a particle, word or phrase that modifiers the degree

of membership of a predicate or noun phrase in a set. It‘s used to modify the force

of speech act. For examples: “Yen menkono, kulo pikir seng diomongin wes

paripurno, Pak‖ (Such being the case, I think what we talk is enought sir).

64

The examples above show the speaker was not taking full responsibility for

the truth of his utterance. It may redress advice or criticisms. The occurrences of

negative politeness in Javanese wedding ceremony were low. It happened because

they seldom used these strategies in formal situation like in wedding ceremony to

avoid missundertanding and conflicts with other people.

Off-record strategy was the lowest strategy used to describe or inform

something to other people in Javanese wedding ceremony. Javanese seldom used it

to avoid misinterpretation. It wasn‘t appropriate in wedding ceremony, because the

use of off-record may cause a face damaging interpretation. That‘s why the

occurrences of off-record politeness in Javanese wedding ceremony were low.

However, Off – record was used because the S wanted to make the H relaxed and

make the situation less formal.

Based on analysis, there were some ways of performing off record by

Javanese. The first was presuppose in which speaker forces hearer to search for the

relevance of the presupposed prior event. For example; “Istilah ne, ora mlayu

gunung dikejar dek”. The second way was be ironic by saying the opposite of what

he means, again a violations of quality so that speaker can indirectly convey his

intended meaning, If there were clues that his intended meaning is being conveyed

indirectly. For example; Wong nang kene podo direktur kabeh, ora eneng lah

waktune (all people here are director, so they don‘t have a lot of time).

The third way was speaker understates what he/ she actually wanted to say.

In the case of a criticism, speaker avoid the lower points of the scale, and in the

case of a compliment, or admission, he/ she avoid the upper points. For example;

65

―Kegandengan bab kui, mulo kulo marengi bantuan ka‟ujud paribasan tiker elek,

kain sak suek terus sak gengem beras, kelopo sewawar, duit seperak, minongkoh

syarat lan tak jarok bisa keterimo marang bapak Somen kalau bungaheng ati”(In

this time, I want to give some presents such as an ugly mat, a piece of cloth, then

rice, coconut, a cent of money as requirements and I hope Mr. Somen accepts those

happily). The last way was speaker used methaphor to make hearer interpret his or

her intended meaning by him/ herself. For example; “Sebab ono paribahasa “sak

susah-susaheng ngaangon seribu kerbo, esek lebih susah momong anak wedok siji,

tumrab kebecian kanggoh keluargo”.

4.1.2 The Occurance of Politeness Strategies in Directives

Table 4.2

The Percentages of Politeness Strategies in Directives



2 Positive strategy 38 54.28%

3 Negative strategy 7 10%


Total 70 100%

In directives, the Javanese speakers used bald-on record strategy because of

great urgency or desperation. They wanted the hearers fell shocked and do or

response what speakers said directly. They spoke as if maximum efficiency were

66

very important. For example: “Opo seng di golek i pak?”. in that question, the S

want to know what the H look for.

Sometime, in case of great urgency or desperation, Javanese speaker used

bald on record where S‘s wanted to satify H‘s face was small, either because S was

powerful and didn‘t fear retaliation, or non- cooperation from H. For example;

“Seng apik yo dek!‖. The S asked her cousin to apply henna nicely on her hand.

The dominant type of politeness strategy used in directives during Javanese

wedding ceremony was positive strategy. The reason why Javenese applied it was

because they wanted to make hearers feel comfortable so that they would be willing

to do what speakers want without any pressure. For Javanese culture, they are

expected to use polite language when they want to request or order something to

people who have different in age, culture, and social status. That‘s why they have

to be as polite as possible. For example: “Sakdoronge ayok bareng-bareng muji

syukur “Alhamdullillah, karo tuhan yang moho suci lan maohi pengasih, lan

penyayang seng wes wenei kenikmatan karo kulo lan kue kabeh mulo ing wektu iki

iso ngompol nang omae bapak Somen”.

Based on the example above, the way the S did in performing positive

politeness was by including himself and the hearer as part of the act. He used an

inclusive ‗we‘ form when he really meant ‗you or me‘, to call upon the cooperate

asumption and thereby redress FTAs. In Javanese culture, the second person plural

pronoun ‗we‘ of address is an honorific form to singular respected or distant alters.

To show their possitive politeness in directive, they also use other address forms

such as ‗nduk‘ (daughter), ‗mamak‘ (mother), ‗yayuk‘ (older sister), ‗abang‘ ( older

67

brother), ‗dek‘ (younger sister). As a symbol of honor, they used ‗raden mas‘ to

address the bridegroom and ‗kesumaning ayu‘ to address the bride. For example:

“Nduk, rene mamak dulangi desek yo kue, wes bengi ngene orong mangan juga

(my sweat heart, here I feed you because you don‘t eat yet). When the S asks a

question, request or order, he also gives a reason why he wants to ask or request.

The occurrence of negative politeness in directives was low. Javanese

speakers seldom applied this strategy during wedding ceremony to avoid social

distance or awkwardness in the situation. The example of negative politeness; ―Sak

banjure, opo sampek kene masih eneng seng arep di takoni, Pak? (then, is still

there any question, Sir?”. We can see in that example that the S was threatening the

H‘s negative face which wanted to have freedom of action. The threat was the S

asked the H to stop the conversations indirectly. The speaker used ‗give deference‘

(Sir) to show his/ her respect to the hearer.

The percentage of off-record strategy in directive was the lowest strategy.

Off-record was used because they wanted the hearers to interpret what the speakers

meant. Javanese used satire to request to younger people. They used indirectness

and pretence in asking because they were ashamed to ask directly. The use of off-

record may cause a misinterpretation. That‘s why the occurrences of off-record

politeness in Javanese wedding ceremony were low. For example; “Ngene pak,

awan lan bengi, di tangisi karo anakku Dina Wagiani nganti betah nggone ngeleh,

nggone turu mungnunggu intok ngampil ujute kembar mayang utowo kasebut

kembang mocowarno sak kembaran. Mulo, aku kedarangan mengupati opo seng di

jalok karo anakku kui” (Sir, my daughter always cry all day, doesn‘t want to eat

68

and sleep because of her enthusiasm to have Kembar Mayang or Kembang Monco

Warno. I try to find what my daughter wants).

4.1.3 The Occurance of Politeness Strategies in Commisives

Table 4.3

The Percentages of Politeness Strategies in Commisives




3 Negative strategy - -

4 Off- record strategy - -

Total 19 100%

The Javanese used bald -on record in commisives because they wanted to

promise and agree with Hs‘ opinions directly. They didn‘t speak a lot to save time.

The example below shows that H expressed his agreement to the S briefly ‗yen

mengkono kulo manut wae‟.

For example:

Speaker : “Iyo, Insya Allah ijab kabul meniko bade katindakaken ing sasi besar

dintenipun Sabtu pon enjang tanggal 14 April 2012 saatipun jam

10.00 pagi” (Ijab kabul will be held on Saturday, 14th

April 2012 at

10.00 AM).

Hearer : ―yen mengkono kulo manut wae” ( Ok, I‘ll agree with you)

However, positive politeness was the dominant type. During wedding

ceremony, Javanese used this strategy to stress his agreement with H and therefore

69

to satisfy H‘s desire to be ‗right‘ or to be corroborated in his opinions. For example;

“Lantaran wes intok dino seng dipileh kanggoh keluarga kine, mulo kulo soko

calon keluarga besan setuju lan tetap melu opo seng arep dilaksanake” (Because

the girl‘s family already decided the day, as the man‘s family, we agree and follow

what to do)

Javanese also used this strategy to satisfy the hearers‘ wants by promising

them. The researcher also found that in promising someone, Javanese mixed their

language with Arabic ‗insyaallah‘ to show their religion identity as moslem. They

worried if they couldn‘t keep their promise. That‘s why they use ‗insyaallah‘. For

example; ―Injih buk. Insyaallah aku tindaake” (Yes, insya Allah, I‘ll do it).

Negative politeness and off-record strategies didn‘t occur in commisives

during Javanese wedding ceremony. They‘re not appropriate to be used in that

occasion. Javanese speakers didn‘t use off-record strategies to avoid ambigious

meaning of the utterances.

4.1.4 The Occurance of Politeness Strategies in Expressives

Table 4.4

The Percentages of Politeness Strategies in Expressives




3 Negative strategy 2 4.44%


Total 45 100%

70

Javanese applied bald-on record to express their feeling clearly and directly.

During the process of wedding ceremony, Javanese used these stategies to

welcome, to excuse, to thank and to praise of god. In welcoming, This use of bald

on record was oriented to face. It as an invitation to the hearer which feels reluctant

so that the hearer will feel less reluctant because of the invitation. This nicely

illustrates the way in which respect for face involves mutual orientation, so that

each participant attempts to foresee what the other participant is attempting to

foresee. The second sentence can be used as an offer e.g. ―Wa‟allaikum salam,

monggoh Pak!. In excusing, thanking, and praising, they showed their entreaties.

For examples:

1. “kulo nuwun, assalamualaikum” (excuse me, assalamualaikum)

2. “Matur nuwun” (thank you)

3. ―Amin.....amin” (may it be so)

Positive politeness was the dominant type of politeness strategy used in

expressives. The Javanese implied this strategy in expressing apology, thanks and

praise of God because they attempt to make hearers feel much respected. In

apologizing, they seem really regreet to their guilty and attempt to be closer with

addressee. It described the very polite attitude, e.g. ―Nangen sak durunge aku jalok

ijin bok menowo ono kesalahan, tindak tanduk lan kabeh kekurangan ngngone

nindaake acoro panggih temanten iki”. In thanking, they attempt to show their

respect and their simpathy of what the hearers did, e.g. ‗Alhamdullillah, matur

nuhun karo bapak Sumen seng susah-susah teko wenehi anteran sak monoakehe,

kulo sak kluarga ora bisa wenehi pinwales‟. Then, in praising of god, they showed

71

their faithfulness to Allah, e.g. ―Alhamdullillah, karo tuhan yang moho suci lan

maohi pengasih, lan penyayang seng wes wenei kenikmatan karo kulo lan kue

kabeh mulo ing wektu iki iso ngompol nang omae bapak Somen” (Alhamdullillah to

Allah, the most gracious and the most merciful for blessing me and you all so that

we can meet in the house of Mr. Somen).

However, The use of negative politeness was very low. Javanese seldom

used it during wedding ceremony because it‘s not polite in their culture. However,

It‘s used to apologize for doing an FTA. The S indicated his reluctance to impinge

on H‘s negative face and thereby partially redress that impingement. For instance;

―hanangeng sak durunge kulo jalok maaf mbok menowoh mengkoh ono kesalahan

toto kromo enggoh neh ngomong‖ (I want to applologize if there is a mistake in my

speaking). This strategy was also used to express the S‘s dislike. For instance;

“Mamak iki kok ngono sih ngomonge‖ (You shouldn‘t say like that, mom) . It

occured because of her want to have her fredom of action unhindered and her

attention unimpeded.

Javanese didin‘t use off-record strategy in expressives during the process of

Javanese wedding ceremony. It‘s not appropriate to be used in that occasion

because it may cause misinterpretation of someone‘s feeling.

72

4.1.5 The Occurance of Politeness Strategies in Declaratives

Table 4.5

The Percentages of Politeness Strategies in Declaratives




3 Negative strategy - -


Total 12 100%

Bald -on record strategy was used in cases of non-minimization of the face

threatening acts. In this case, Javanese wanted to declare something briefly to keep

maximum efficiency. For example, when Pameas represented the Bride saying “

Kakang mas sembah bekti kulo katur dumateng panjenengan ingkang bade kulo

suwitani”, the respond was “ tak tompo bektimu sebagai garwoku, nimas” (I accept

your respect as my wife). The answer declares briefly that he accept bride‘s respect.

It‘s applied to save time.

Positive politeness was the dominant type of politeness strategy when

Javanese declare something during wedding ceremony. It is used because they

avoid the hearers to be shocked with the declaration. They tried to minimize the

distance between them by expressing friendliness and solid interest in the hearers‘

need to be respected. For example; ―Iyo, Insya Allah ijab kabul meniko bade

katindakaken ing sasi besar dintenipun Sabtu pon enjang tanggal 14 April 2012

73

saatipun jam 10.00 pagi” (Ijab kabul will be held on Saturday, 14th

April 2012 at

10.00 AM).

Negative strategy was not used by Javanese speaker in Declaratives during

the process of Javanese wedding ceremony to maintain harmony between bride‘s

family and bridegroom‘s family.

Javanese didn‘t use off-record to avoid ambiguity and obscurity which may

cause a conflict between both families.

4.1.6 The Total of Politeness Strategies

Table 4.6

The Total of Politeness Strategies




3 Negative strategy 17 8.95%


Total 190 100%

The participants of Javanese wedding ceremony applied all the types of

Politeness strategies. Positive politeness was the domintant type of Politeness

strategies in all of speech acts during Peningsetan, Midodaremi, Panggih and

Sungkeman. It‘s used because Javanese people always try to satisfy the hearer and

avoid conflicts with other people. They endeavor to maintain social harmony

74

between bride‘s family and bridegroom‘s family during wedding ceremony. They

also applied it to get closer to the hearer so there was no distance relationship

between them. Then, they used bald on record to keep maximum efficiency and

save the time. Whenever S wants to do the FTA with maximum efficiency more

than he want to satisfy H‘s face, even to any degree, he will choose the bald –on

record strategy. Javanese speakers seldom applied negative politeness to avoid

social distance or awkwardness between both famillies in the situation. They

seldom used off-record to avoid ambiguity and obscurity which may cause a

conflict between both families.

4.2 The findings

After analyzing the use of Politeness strategies in Javanese wedding

ceremony, the finding were as the following.

1. The participants of Javanese wedding ceremony used all politeness strategies

which are bald-on record, positive politeness, negative politeness and off-

record strategies. The most dominant type of politeness strategies used was

positive politeness strategy.

2. In applying speech acts during Javanese wedding ceremony, the participants

didn‘t use all politeness strategies. In commisives and declaratives, they didn‘t

apply negative politeness and off-record. In expressives, they didn‘t apply off-

record. however, in refresentatives and directives, they used all of politeness

strategies.

75

3. Javanese apply politeness strategy during wedding ceremony for some reasons.

Positive politeness was used because they endeavor to maintain social harmony

and solidarity between bride‘s family and bridegroom‘s family and avoid

conflicts with them. Then, they used bald on record to keep maximum

efficiency and save the time. Javanese speakers seldom applied negative

politeness to avoid social distance or awkwardness in the situation. They

seldom used off-record to avoid ambiguity and obscurity which may cause a

conflict between both families. In Javanese wedding ceremony, to utter some

speech acts, bride‘s kin and bridegroom‘ kin use some address forms as symbol

of honor. For example, as a symbol of honor which is addressed to the

bridegroom, they use ‗raden bagus‘, then to address the bride, they use

‗kesumaning ayu‘, in their utterances. The use of address forms has a superior

meaning. It means that bride and bridegroom are regarded with respect as a

king and a queen.

4.3 Discussion

After describing all the data found from the field, the researcher can

disscuss on:

1. The using of all politeness strategies in Javanese wedding ceremony.

According to Brown and Levinson (1987), there are four types of politeness

strategies which are Bald on Record, Positive Politeness, Negative Politeness, and

Off Record Strategy. During javanese weddding ceremony, especially in

Peningsetan, Midodaremi, Panggih and Sungkeman event, Javanese applied all

76

types of politeness strategies. Positive politeness was the dominant type of

politeness stategies used in those events. The second one was bald-on record. Then

negative politeness and off-record were the lowest. There are some ways in

applying positive politeness by Javanese. They notice of aspects of hearer‘s

condition (noticeable changes, remarkable possessions, anything which looks as

though hearer would want speaker to notice and approve of it). The second way is S

tries to show that S and H have a good relationship by using in- group identity

markers. He uses an inclusive ‗we‘ form when he really meant ‗you or me‘, to call

upon the cooperate asumption and thereby redress FTAs. In Javanese culture, the

second person plural pronoun ‗we‘ of address is an honorific form to singular

respected or distant alters. To show their possitive politeness in directive, they also

use other address forms such as ‗nduk‘ (daughter), ‗bopo‘ (father), ‗yayuk‘ (older

sister), ‗kakanda‘ ( older brother), ‗dek‘ (younger sister). As a symbol of honor,

they used ‗raden mas‘ to address the bridegroom and ‗kesumaning ayu‘ to address

the bride. Another way is Javanese used this strategy to stress his agreement with H

and therefore to satisfy H‘s desire to be ‗right‘ or to be corroborated in his opinions.

The way of performing bald-on record is by showing maximum efficiency or great

urgency or desperation. Another use of bald on record is oriented to face. Javanese

used these stategies to welcome, to excuse, to thank and to praise of god

They are some ways of performing negative politeness. The first is by using

hedge. It deals with question no make discussion to turn the attention to hedges. A

hedge is a particle, word or phrases those modifiers the degree of membership of a

predicate or noun phrase in a set. It‘s used to modify the force of speech act. The

77

second way is S threatens the H‘s negative face which wanted to have freedom of

action. The threat was the S asked the H to stop the conversations indirectly. The

speaker used ‗give deference‘ (Sir) to show his/ her respect to the hearer.

There are some ways of performing off record by Javanese. The first is

presuppose in which speaker forces hearer to search for the relevance of the

presupposed prior event. The second way is be ironic by saying the opposite of

what he means, again a violations of quality so that speaker can indirectly convey

his intended meaning, If there were clues that his intended meaning is being

conveyed indirectly. The third way is speaker understates what he/ she actually

wanted to say. In the case of a criticism, speaker avoids the lower points of the

scale, and in the case of a compliment, or admission, he/ she avoid the upper points.

2. There is no occurrence of negative politeness and off-record in some speech

acts.

When Javanese uttered representatives and directives, they used all

types of politeness strategies. However, In commisives, they didn‘t use

negative politeness and off-record strategies. In wedding ceremony, it‘s not

appropriate to use negative and off-record when you promise, swear, or agree

with somebody because it seems that you‘re not sure whether you can keep

your promise, or whether you really agree with them so that it may cause a

conflict between bride‘s kin and bridegroom‘s kin. In expressives, they didn‘t

use off-record strategy because it may cause misinterpretation of someone‘s

feeling. Then, negative strategy and off- record strategies were not used by

them in Declaratives. Negative strategy is not used by Javanese speaker in

78

Declaratives during the process of Javanese wedding ceremony to maintain

harmony between bride‘s family and bridegroom‘s family and they didn‘t use

off-record to avoid ambiguity and obscurity which may cause a conflict

between both families.

3. There are some reasons of using politeness strategies

Positive politeness was used because Javanese people always try to

satisfy the hearer and avoid conflicts with other people. They also applied it

to make both families get closer each other, so there was no distance between

them. They endeavor to maintain social harmony and solidarity in community

especially between both families. That‘s why Javanese usually can interact

and communicate easely with other ethnics.

The pattern of the politeness strategies used in Javanese are really

influenced by the Javanese concepts such as: tata krama, andhap-asor, and

tanggap ing sasmita (the language styles, humbling oneself while exalting

others, and being able to catch the hidden meaning). The Javanese cite

marriage as ideal examples of the value of 'Harmony', which Geertz translates

as 'traditionalised cooperation'. It means that Javanese interact with each

other, combine into a group, not just for the sake of group solidarity, but their

own material interests as well. The amount of hard work and expense that go

into holding such a ceremony would be backbreaking without the cooperation

of kin and neighbours. 'harmony' thus serves the purpose both of individual

material needs and social integration. It can be said that politeness of

Javanese people is influenced by their culture. They used bald on record to

79

keep maximum efficiency and save the time. Javanese speakers seldom

applied negative politeness during wedding ceremony to avoid social distance

or awkwardness in the occasion. They seldom used off-record to avoid

ambiguity and obscurity which may cause a conflict between both families.

4. There is a deviation about the use of Javanese speech levels in Javanese

society especially in Medan.

As we know that, based on Javanese culture, there are basically three

speech levels in Javanese (Poedjosoedarmo, 1979), namely Ngoko, Madya

and krama. Ngoko is lower level of Javanese speech that is used between

friends and close relatives and by persons of higher status to persons of

lower status, such as elders to younger people or bosses to subordinates. The

choice of Ngoko style would be regarded as rude, uneducated or impolite.

However, the fact is nowadays, some Javanese speakers in Medan use

Ngoko in wedding ceremony. By contrast, they use of Ngoko now is not to

show the impoliteness but to show intimacy or solidarity. The result of

interview recorded from participants, the researcher found that the reason

why Javanese in Medan use Ngoko is because they want to make all people

undertand they say. Ngoko is simplier to be understood than Krama or

Madya. Krama is not appropriate to be used again nowadays especially in

Medan. It belong to the priyayi, the elite Javanese group or Kraton people

and oldest people in Java.

Most of Javanese in Medan also switch or mix their language use

from Javanese to Indonesia and from Javanese to Arabic. The reason is

80

because people have more freedom in expressing themselves in Indonesian

than when they have to use Javanese. The daily interaction is more often

conducted in a mixture of Indonesian and Javanese, with Indonesian being

used on more formal occasions such as in classrooms, conferences, national

ceremonies, offices, and when talking to strangers or other Indonesians who

are not close. Thus the hierarchical social level can still be revealed through

the choice of words, phrases, or sentences used when people talk. Code-

switching from Javanese to Arabic is used to show their religion identity as

a moslem and to represent their obedience to God. Indeed it is difficult to

find Javanese people nowadays especially in Medan who speak pure

Javanese in their communication.

81

CHAPTER V

CONCLUSIONS AND SUGGESTIONS

5.1 Conclusions

The study concernced on politeness strategies used by the participants of

the Javanese wedding ceremony which aim at describing the utterances used by

the people who involve in that ceremony. Based on the analysis, the conclusions

were stated as the following.

1) All politeness strategies were used in Javanese wedding ceremony. They were

bald-on record, positive politeness, negative politeness and off- record

strategies.

2) The most dominant type of politeness strategies used in Javanese wedding

ceremony was positive politeness strategy. It was used because Javanese

people always try to satisfy the hearer and avoid conflicts with other people.

They also applied it to make both families get closer each other, so there was

no distance between them. They endeavor to maintain social harmony and

solidarity between them during wedding ceremony.

3) Negative politeness and off-record strategies were not used in some speech

acts which Javanese utteranced. In commisives and declaratives, they didn‘t

apply negative politeness and off-record. In expressives, they didn‘t apply off-

record. In applying some speech acts, bride‘s kin and bridegroom‘ kin use

some address forms as symbol of honor.

82

5.2 Suggestions

In relation to the conclusions, suggestions are offered as the following.

1) It is suggested that lecturers of sociolinguistics should give attention not only

to foreign cultures but also to the cultures of vernacular, especially Javanese

culture, to compare Javanese with other regional cultures

2) Futher research needs to be conducted to different cultural ceremony to enrich

the researchers and the reader knowledge in the field of politeness strategies.

3) The forms and the politeness strategies used in Javanese are really influenced

by the Javanese concepts such as: tata krama, andhap-asor, and tanggap ing

sasmita (the language styles, humbling oneself while exalting others, and

being able to catch the hidden meaning). It means that Javanese always try to

be polite in speaking with other people. So, It is suggested that we can adopt

the use of politeness strategies that Javanese use.

83

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APPENDICES

Appendix 1. The Picture of Javanese Wedding Ceremony

Oman Syahputra and Dina Wagiani

87

Picture 1

Peningsetan

Picture 2

Tarub Decoration

88

Picture 3

Midodaremi

Picture 4

Ijab Kabul

89

Picture 5

Panggih or Temu penganten

Picture 6

Wiji Dadi

90

Picture 7

Kacar Kucur or Tampa Kaya

Picture 8

Dahar Klimah or Dahar Kembul

91

Picture 9

Mertui

Picture 10

Sungkeman

92

Appendix 2. Transcript of Utterances in Peningsetan

Ucapan pihak lanang:

Assallamualaikum wr. wb.

―Permisi, Jalok ijin ngomong karo wong-wong tuo seng bener tak hormati lan poro

lawuh seng dimuliake. Sakdoronge ayok bareng-bareng muji syukur ―

alhamdullillah, karo tuhan yang moho suci lan maohi pengasih, lan penyayang seng

wes wenei kenikmatan karo kulo lan kue kabeh mulo ing wektu iki iso ngompol

nang omae bapak Somen. Mugo –mugo Seng gone ngumpul iki tetep intuk berkat

lan kaijinane. Ora lali wenei syalawat lan salam karo nabi kito

salalaahwaallahisalam, sak kluargo, poro sahabat lan pengikute ―allahumasolliallah

muhammad, wa ala ali muhammad. Mugo –mugo akehing kirim syalawat nan

salam kanggo lan desan keikhlasan kulo lan kue kabeh tetep intuk salfaateh ing

dunyo nanti ing akhirat. Wong-wong tuo seng bener-bener tak hormati lan porolawu

seng dimuliake . Kulo minongko wakil bapak Mutar kanggoh neruskeh opo seng di

omongkeh eng dino kepungkur masalah jejodohan anakku Ormansyah Putra karo

nak ayu Dina wagiani. hanangeng sak durunge kulo jalok maaf mbok menowoh

mengkoh ono kesalahan toto kromo enggoh neh ngomong. Lantaran wes intok dino

seng dipileh kanggoh keluarga kine, mulo kulo soko calon keluarga besan setuju lan

tetap melu opo seng arep dilaksanake. Kegandengan bab kui, mulo kulo marengi

bantuan ka‘ujud paribasan tiker elek, kain sak suek terus sak gengem beras, kelopo

sewawar, duit seperak, minongkoh syarat lan tak jarok bisa keterimo marang bapak

Somen kalau bungaheng ati. Monggoh diterimo, pak?‖.

93

Jawaban pihak wedok:

―Alhamdullillah, matur nuhun karo bapak Mutar seng susah-susah teko wenehi

anteran sak monoakehe. kulo sak kluarga ora bisa wenehi piwales. hanangeng kulo

pasrahke karo allah stw yang moho agung wenehi piwales kan akeh sopo

peparenging bapak Mutar sekuarga, Amin-amin y rabbal alamin‖.

Tanggapan pihak lanang:

―Matur nuwum podo-podo. sak banjure jalok katerangan kiro-kiro kapan lan

wektune seng arep nindaake ijab kabul anak-anak kito kui?. Sebab ono paribasan

―sak susah-susaheng ngaangon seribu kerbo, esek lebih susah momong anak wedok

siji, tumrab kebecian kanggoh keluargo. Kepi‘e pak?‖.


―Iyo, Insya Allah ijab kabul meniko bade katindakaken ing sasi besar dintenipun

Sabtu pon enjang tanggal 14 April 2012 saatipun jam 10.00 pagi. Sak banjure

Insya Allah acara resepsi bade katindakaken minggu tanggal 15 April 2012.


―Iyo, matur nuwom. yen mengkono kulo manut wae. Mugo-mugo kabeh seng arep

di tindake bisoo kasembadan, luberono kanugerahan di hadohake songko bebolo‖.


―Amin ya rabbal alamin, mugo- mugo acarane biso kasembadan seng apik. Sak

banjure, opo sampek kene, masih eneng seng arep di takoni, Pak? ―


―Piye iki bapak-bapak ibu-ibu sak rombongan? Opo masih eneng seng arep di

takoni meneh?‖.

94

Sak rombongan : ―ora eneng‖.

Tanggapan pihak wedok: ―Wes jelas kan Pak? Buk?‖.

Jawaban pihak lanang:

― jelas―(Sak rombongan).

―Yen menkono, kulo pikir seng diomongin wes paripurno, Pak. Wes ora eneng lagi

seng arep di takoni neng pihak lanang‖.

Pihak wedok :

―Yo wes pak, nek memang wes jelas. Bapak ibu sak rombongan, iki wes eneng

ombenan lan panganan sak enenge kanggo ngilanake roso ngelak lan ngeleh, mulo

di sumanggaake di ombeh lan di pangan, monggoh‖.

Sang uwese ngombeh lan mangan kue, mulo pihak lanang ngomong :

―Kulo sak rombongan ngaturke panuwun karo Bapak Somen. Kulo sak rombongan

wes disambut kanti bungaheng manah lan wes di wenehi sesuguhan panganan seng

enak, lan kulo sak rombongan rumongsoh ora biso wenehi piwales kabeh pepareng

soko Bapak Somen , hanamung kulo pasrah ke karo Gusti Kang Moho Agung

mugo wenehi piwales sak akeh-akehe kabeh peparenge Bapak Somen. Rehdene

wes cukup suwih enggone ngumpul iki kulo sak rombongan jalok pamet sebab isih

akeh kewajiban seng arep di tindaake lan sak baline kulo sak rombongan tansah

kendad panjalok ku. Mugo-mogo mengko acoro resepsine biso kasembadan di

adohnoh sambikolo. Semono ugo kulo jalok pangestu mugo -mugo kulo sak

rombongan selamet nganti omae dewe-dewe. Mbok menowo cokop sak mene,

nggonku ngomong mbok menowoh ono kesalahan tindak tanduk nggonku ngomong

95

kulo jalok pangapuro karo Gusti Kang Moho Agung lan poro wong tuo sak kabehe.

Akhirukalam,Wassalamualaikum Wr.Wb‖.

Pihak wedok:

―Sami sami pak, kulo sak kaluargo ugo ngaturake panuwun sek akeh-akehe karo

keluargo Bapak Mutar sak rombongan. Kulo jalok pangapuro mbok menowo ono

kekurangane nggone pareng sambutan jagongan lan sesuguhan. Mbok menowoh

wes paripurno enggoheh ngomong lan kanggoh berkaheng ketemon iki, kulo jalok

karo bapak al –ustad H. Mangun, gelem mimpin dungo selamet, Semonggoh‖.

96

Appendix 3. Transcript of Utterances in Midodaremi

Tebus kembar mayang

Bapak Somen: ― Kulo nuwun, assalamuallaikum ―

seng dueni kembar mayang: ―wa‘alaikumsallam, monggo Pak!‖

Pak somen : ―Arep takon, opo iki seng di jenengke kampung Marelan Pak? ―

seng dueni kembar mayang: ― nek ora kleru iki kampung Marelan pak. Opo seng di

golek i pak‖

Pak Somen:

― ngene pak, awan lan bengi, di tangisi karo anakku Dina Wagiani nganti betah

nggone ngeleh, nggone turu mungnunggu intok ngampil ujute kembar mayang

utowo kasebut kembang mocowarno sak kembaran. Mulo, kulo kedarangan

mengupati opo seng di jalok karo anakku kui.

seng dueni kembar mayang:

― yo ngono kulo dueni opo seng di karep ake kaujud kembang mayang utowo

kembang monco warno sak kembaran, anangeng kui duek‘e raden komo joyo lan

dewi ratih, opo panjenangan kuat sebab sarate abot, kepiye pak?

Bapak Somen:

―iyo , koyo ngopo abote kulo sanggup, abot-abote di sambat sebuti anak seng tak

tresnani lulusing batin ―


―iyo, yen mengkono sarate keranjang pengareng-ngareng isen-isene kabeh

pepanengan ing jagad royo, banyu suci, pa ngorepan, lan duit seket ewu. ―

Kepiye pak? panjenengan sagah .Pak ?

97

Pak Somen:

― ya, iki tak wenekno sarate, monggoh di terimo?

Bebonananipun Kaujud :

- Kranjang isen - isenipun Kambil, gedang Rojo ,beras ,kuweh,bedak

pengilo,sisir,jarum,pisau ,bunga rampe dan kain putih

- Kutuk

- Degan

- Uang


― ya, yen mengkono kembar mayang utowo kembang monco warno kui tak

wenekno mugo-mugo penjaloke Dina Wagiani iku kaleksanan. Lan, kulo jalok seng

gowo kembar mayam utowo kembang monco warno iku kuduh bocah seng eseh

gadis, lan seng eseh joko. Sakteruse mogo-mugo, mengko nank ayu Dina Wagiani,

ka‘apit poro widodari ing acoro panggih kemanten

Pak Somen: ―iyo, Insha Allah arep tak tindak ake. Matur nuwun‖

Ing wengi iki Ing ndalu midodareni poro sanak kadang kaluargo Bapak

Somen sampun makempal wonten ndalemipun Bapak Somen.

Dina‘s cousin : ―Yuk, iki wes dadi inai‘e, arek di enggeh sak iki opo mengko

bengi?‖

Dina : ―Iyo dek, makasih ya. sak iki wae lah‖.

Dina‘s cousin : ―Wes mangan yuk? Mangan desek wae, mengko ora repot‖.

98

Dina : ―Mau sore yayuk wes mangan. Ora opo-opo sak iki wae

nganggene‖.

Dina‘s cousin : ―Yo wes kalau ngono, aku enggoke yo sak iki yo?‖.

Dina : ―Iyo. Seng apik ya dek!. ati-ati yo, ojo belepotan‖.

Dina‘s cousin : ―Iyo yuk‖

Dina : ―Mengko elek kan aku isin‖.

Dina‘s cousin : ―yuk, kepiye perasaan riko, deg-deg kan ora?‖

Dina : ―Ya iyo lah, iki kan sekali sak umur oripku dek. Ya, doake ae moga

moga sesok lancar –lancar, ora eneng halangan opo-opo‖.

Dina‘s cousin : ―Aku pun arep ngusul golek bojo juga yuk. Doake yo yuk, men aku

cepet intok jodoh. Golek jodoh seng kepiye ya yuk? Pengene aku

intok seng apik, koyo, raine pun ganteng‖.

Dina : ―Sabar ae, mengko nemu iku riko, dek. Istilah ne, ―ora mlayu

gunung dikejar‖ dek. Nek wes jodohne, ora di golek‘i pun, mengko

teko‖.

Dina‘s cousin : ―Amin,,,amin..Kepiye yuk kok riko iso intok jodoh seng apik kek

abang iku?‖

Dina: : ―Yo wes mengko kue tak goleke seng kek ngono, nek memang kue

gelem‖.

Dina‘s cousin : ―Golekkan sek apik lah yuk‖

Dina : ―Iyo‖

Dina‘s mother : ―Nduk, rene mamak dulangi desek yo kue, wes bengi ngene orong

mangan juga‖.

99

Dina : ―Iyo mak,, iki aku sek nganggo inai. Yo wes Mak, tapi sak iti wae

ya mak. Lantaran aku isik warek. Ora selero aku mangan mak‖.

Dina‘s mother : ―Iyo, sak iti wae‖.

Dina : ―Oh ya mak,,wes di jokok opo orong mak kembar mayange?‖

Dina‘s mother : ―Iyo ewes lah, mau kan bapakmu seng rono‖

Dina : ―Jam piro sesok temu pengantene mak?‖

Dina‘s mother : ―Ditemukenya jam 11.00. Dadi wes ditemuke, langsung marhaban.

Dadi rampunge iku sak orong zuhur. Nah wes iku, kan ora eneng

masalah meneh, nerimok tamu pun enak‖.

Dina : ―Sesok, dadi ora mak wak atik teko? Ngomonge kan wak atik arep

teko?‖

Dina‘s mother : ―Iyo, pesawate kan nyampek medan jam 10.00. kiro-kiro paling

jam 11 san lah de‘e nyampek rene‖.

Dina : ―Oh,,,, bareng sopo wak atik ma?‖

Dina‘s mother : ―Wak atik wae lah,ongkose larang tenan, ora eneng lah duite‖.

Dina : ―Iyo lah mak, aku pun ngerti. Wes gelem teko ae de‘e, wes syukur

alhamdulillah kan. Oh iyo mak, si putra nandi mak? Wes mangan

orong ya? Kasihan tenan de‘e, dari awan wes bantu-bantu‖.

Dina‘s mother : ―Iku de‘e di luar ngomong-ngomong karo bapakmu lan poro wong

–wong tuo. wong-wong seng arep kenduri pun masih sitik seng teko,

Dadi kendurine orong iso lah di mulai. Wong nang kene podo

direktur kabeh, podo ora eneng lah waktune‖.

100

Dina : ―Mamak iki kok ngono sih ngomonge. Lah iki pun masih jam piro

loh mak, sedilok neh pasti teko‖.

Dina‘s mother : ―Nduk,, apik-apik lah kue dadi bojone mengko, seng akur –akur

wae rumah tanggamu. asal eneng masalah opopun, harus di

musyawarake karo wong tuwo. ojo gaduh-gaduh kue karo bojomu.

Wong berumah tangga itu, abot sanggane. Nak kue enggak sabar-

sabar, ya abis lah, hancur semuane. Ikulah kata-kata wong tuwo seng

kue harus inget. Mugo-mugo gusti allah, meridhoi rumah tanggamu

Dina : ―Iyo mak, opo seng mamak saranke mau, aku inget. aku pun

pengene rumah tangga ku apik-apik wae mak, langgeng sampek tuo‖.

Dina‘s sister : ―Uda selesai yuk? bidan penganten ne wes teko‖.

Dina : ―Oh wes dek, suruh masuk ae‖.

Dina‘s sister : ―Iyo yuk‖.

Pameas : ―Wes rampung kan? Wawak arep ngias kamare desek‖.

Dina : ―Wes wak‖. Kok sui tenan tekone wak?

Pameas : ―Wawak tadi eneng kerjaan nang kawinanne uwong nduk, jadi baru

jam saiki iso teko nang kene. Oya, Tolong yo disingkirke desek nduk

barang-barang seng ora penting ben kamare enggak semak‖.

Dina : ―Iyo wak, aku jalok sek adekku mindahin iki‖. Dek tolongin yayuk

yo angkatin barang iki‖.

Dina‘s sister : ―iyo‖.

Dina : ―Makasih yo dek‖.

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Appendix 4. Transcript of Utterances in Panggih

Dipimpin oleh Bidan Temanten:

Assalamualaikum Wr.Wb

Pertama-tama, marilah kita panjatkan puji dan syukur ke khodirat Allah SWT

hingga kita bisa sama-sama hadir di kediaman Bapak Somen dan ibu Tumini

sekeluarga. Tidak lupa kirim sholawat dan salam kepada Kanjeng Nabi Rasul

Muhammad SAW, para keluarga, sanak famili dan para pengikutnya.

‗Allahusholiala Muhamad ,Waala ali Muhammad ―. Disini hajat bapak dan ibu

menikahkan dan mengawinkan putrinya Dina Wagiani dengan Oman Syahputra.

Selanjutnya saya akan melaksanakan acara temu penganten dalam bahasa Jawa.

Saya harap Bapak atau ibu dapat memakluminya.

Bapak-bapak utawi Ibu-ibu lan poro rawuh seng kinurmatan kulo minongko wakili

bapak Somen arek nindaake acoro panggih temanten tumrappe kabudayan Jowo,

nangen sak durunge kulo jalok ijin bok menowo ono kesalahan, tindak tanduk lan

kabeh kekurangan ngngone nindaake acoro panggih temanten iki. Poro wong tuo

seng di tuake seng bener-bener tak bekteni lan poro rawuh seng di muliaake .

Rehdene wes ditindaake nggone metang-metung dino seng wes dipilih nggone arep

daup ake putro lan putrine seng wes wektune bangun bebrayan , yo kui raden bagus

Ormansyah Putra daup karoh kesumaning ayu Dina Wagiani.

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Bissmillahirohman irohhim.

Acoro sepisan Balangan sirih temanten kekalih minongko perlambang yento

temanten kekalih sami sami nampi katresnan kang saktuhu.

―Kacar kucur tunggal sedapur yen bengi tunggal sekasur njih meniko daupipun Si

penganten raden bagus Oman Syahputra putranipun bapak Mutar kalian

kesumaning ayu Dina Wagiani putrinipun bapak Somen.

Dele kawak ,kacang kawak isih luwih kawak Sri penganten kekalih kaseksen Gusti

kang moho welas lan asih kairing poro widodari sak keti kurang siji kang jangkepi

sri penganten ugi kaseksen poro Nabi ugo poro wali ,mugi-mugi pinaringo

kanugrahan semanteno ugi poro sanak kadang tansyah derek mangayu bagio

dumateng sri penganten kekalih ngenipun bebrayan mugi-mugi sageto dados

kaluargo ingkang atut runtut ngantos kaken-keken lan ninen-ninen kaseksenono

poro bapak ibu lan sedayanipun.‖

Sak lajengipun pengantin kkulong nggandeng astanipun penganten putri mlampah

ngiteri kaen panjang kaping tigo kairing kembang moncowarno sak kembaran.

Sak sampunipun mlampah ngiteri kaen panjang kaping tigo katindakaken njih

meniko :

Suku tengen ki penganten mijak tigan wonten sak jeruning lumpang kaapit alu,―

meniko minongko simbul pecahipun tigan pramilo pecahipun pamikiran penganten

kekalih lan mitayani hangrampungi gawe ―.

Pengantin putri mbasuh utawi nyuci suku tengen pengantin kkulong, minongko

perlambang bektinipun kang garwo tumrap pemimpin kaluargo Saksampunipun

penganten putri mbasuh sukunipun penganten kkulong. Penganten putri ngendiko ―

103

Kakang mas sembah bekti kulo katur dumateng panjenengan ingkang bade kulo

suwitani. Pengantin kkulong sinambi tangan kekalih naling bahu pengantin putri lan

Paring wansulan ―tak tompo bektumu sebagai garwoku nimas, ora liwat tampanono

Tresnanipun kakang nimas ?‖

―Bapak –bapak lan ibu –ibu ugi poro rawuh ingkang minulyo pangih temanten

meniko kairing njih meniko kembar mayang utawi kembang moncowarno sak

kembaran meniko minongko perlambang utawi sinebat kalfataru‖. Aklajengipun,

Kang pungkasan Sri Penganten dipun gendong kalian bopo biyung kajujukaken

wontening kursi Dampar kencono.

104

Appendix 5. Transcript of Utterances in Sungkeman

Dipimpin oleh Bidan Temanten:

Bapak- bapak lan ibu- ibu semua, sebentar lagi penganten akan melaksanakan acara

sungkeman yaitu penganten lelaki dan putri memberikan penghormatan kepada

kedua orang tua mereka.

Sakderengipun sungkeman ki pengantin paring kendi dumateng pengantin putri

isinipun arto lan sadoyo polowijo minongko perlambang yento pemimpin

kaluargo ingkang batos pangpojiwo lan pawestri meniko minongko pendaringane

kaluargo.

Sungkeman pengantin kepada orang tua dari pihak wanita :

Bapak ibu, Ing wanci meniko kulo bade bangun bebrayan. Kang putro ngaturaken

sembah bekti lan panuwun kang tanpo pepindah Sabab Bapak lan Ibu sampun

ngulowentah kang putro wiwit alit ngantos akhir dewoso., pramilo kulo suwun

idhi palilahipun sarto pandonganipun supados genipun kulo bebrayan tansyah

atut runtut ngantos nini hamintuno ―

Orang tua Pengantin wanita :

―Ger Anakku sak kloron, Sembah bektimu wes tak tompo. Ora liwat pangestuku

tampanono yo ngger. Bapak lan ibu tansyah kendat nggone nyeyuwun marang Gusti

kang akaryo jagat. Mugo-mugo nggonmu bebrayan ing tembe winengkuo

karahayon lan dadilah tulodo kang becik tumrapno wong bebrayan. Mung welingku

ger ojo kendat anggomu caket lan nyenyuwun marang Gusti Kang gawe urip mulo

ojo lali ngonmu nindak ake sholat Limang wektu yo ngger ―

Penganten: ―Injih ,buk. Insyaallah kulo tindaake. Matur nuwun Bapak lan ibu‖.

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Sungkeman pengantin kepada orang tua dari pihak pria :

―Restuilah aku anakmu ini romo lan ibu. Doakanlah kami mudah-mudahan

dipanjangkan jodoh kami, dimurahkanlah rezeki kami lan dikaruniakanlah kami

anak-anak yang baik lan soleh. Ibu lan romo, Ampunkanlah dosa-dosaku yang telah

lalu baik yang disengaja maupun yang tak disengaja. Ampuni aku bu, ampuni aku

romo bilamana ada kesalahan maupun kehilafanku‖.

Orang tua Pengantin pria :

―Anakku tercinta, bapak lan ibu wes ngerestui kalian berdua. Bapak lan ibu sebage

wong tuo hanya iso doake seng terbaek buat kalian. Mugo-mugo kalian iso jadi

keluargo shakina, mawadah lan warahma‖.

Penganten :

―Matur nuwun Bapak lan ibu atas doane. Insyaallah kami akan berusaha menjadi

keluargo shakina, mawadah lan warahma.

106

Appendix 6. Interview transcripts

Interview with Mr Poniman on 20th

March 2012

Writer : Maaf sebelumnya pak saya meminta waktu bapak sedikit untuk

interview mengenai keikutsertaan Bapak dalam proses

pernikahannya bang Oman anaknya pak Mutar khususnya dalam

acara peningsetannya.

Informant : Oh iyo ora opo-opo takon wae seng arep ditakonke

Writer : Bapak uda berapa kali pak diminta berbicara mewakili orang

dalam proses pernikahan adat jawa?

Informant : Yo wes sering tenan lah, wes teko biyen, yen wong –wong kene

arep ngelamar, hanteran, utowo arep rembukan karo pihak besan

ngenai pernikahan anak‘e, yo Bapak iki seng di jalok kanggoh

mewakili. Bapak kan nang kene dianggep sesepuh seng ngerti seluk-

beluk‘e adat jowo. Dadi, biasane Bapak yang dijalok‘i tolong gae

wakili.

Writer : Kita kan tahu Pak kalau bahasa Jawa itu ada 3 levelnya; ngoko,

madya, dan kromo. Jadi, biasanya bahasa apa yang Bapak gunakan

setiap mewakilkan orang? Pake ngoko, madya atau kromo?

Informant : Kadang kudu disesuaike karo keluargo besane. Iku tergantung podo

usia lan status sosiale de‘e. nek seng ngomong teko pihak besane iku

sesepuh seng usiane luwih tuo lan status sosialnya duwor, yo biasane

kulo ngomonge nganggoh bosoh Jowo halus, krama atau Madya.

107

tapi, kadang kulo delok desek boso seng de‘ene kanggoh. Yen,

deweke mulai omongane nganggoh ngoko yo kulo kudu jawab gae

ngoko jugo.

Writer : Itu memang sudah keharusan ya pak?

Informant : Yo sakbenere yen kita ngikutin adat jowo yo panceng kudu

ngono.Contohne yen kita asale dari level ngisor, arep ngomong karo

uwong seng levele podo karo kita, yo kita kudu nganggoh boso

ngoko. Tapi yen kita arep ngomong karo seng levele duwur, yo kita

kudu nganggoh madya utowo kromo. Yen orah ngono, kita dianggep

orah sopan. Yen wong koyo arep ngomong karo wong bioso, de‘e

orah oleh nganggoh kromo, kudu nganggoh ngoko gae hormati lawan

bicarane. Yen de‘e ngomong karo uwong seng derajate duwur koyok

de‘ene, yo de‘ene nganggo kromo.

Writer : Jadi gimana pak, kalau dari pihak besan tidak ngerti bahasa jawa

krama. Karna seperti yang kita tahu sekarang, orang-orang jawa di

Medan tidak tahu itu.

Informant : Yo koyok Bapak omong mau. Yen pihak de‘ene gawe ngoko, yo

kita gawe ngoko ae. Seng penting kita kudu nyesuaike ae karo sopo

kita ngomong. Yen panceng keluargo si besan ora ngerti boso Jowo,

yo kita gawe bahasa indonesia ae ben luwe enak. Sebab saiki orah

kabe wong Jowo iso boso Jowo. Dadi, kita kudu makhlum.

Writer : Oh, gitu ya pak. oh ya pak, waktu acara hantaran waktu itu gimana

cara bapak menyerahkan barang-barang hantaran kepihak wanita.

108

Informant : Sebelum nyerahke barang-barang hantaran iku, Bapak ngucapin

kata sambutan desek ke keluargo wedok ben sopan, ben pihak kono

ngroso di hargai. Dalam sambutan kuwi, Bapak ngutarakke maksud

kedatangan keluargo kene nang omahe Pak Somen.

Writer : Seperti yang saya liat , sepertinya acaranya itu kekeluargaan sekali

ya pak?

Informant : Yo kudu ngono. Kita kan arep nyatukan rong keluargo seng bedo

gone ikatan perkawinan, dadi ben hubungan iku makin cerek, yo kito

anggaplah keluargo de‘e iku koyok sedulur dewe ben de‘ene iso

terbuka ngutarake maksudte sesuai keinginane. Yen mengkoh

ngomonge terlalu formal, wedine iku makin gawe jarak antara pihak

keluargo wedok lan keluargo lanang. Dadi mengko iso nimbulke

kesungkanan karo masing-masing pihak kanggo ngutarakne

maksudte. Kanggoh ngadakne acara perkawinan, seng penting iku

kita iso nyiptake keharmonisan, kerukunan, solidaritas antoro kedua

belah pihak, ben kabeh pihak iso podo bantu kelancaran acarane.

Pihak keluargo lanang pingine turut membantu keperluane

keluargone wong wedok. Dadi, yen orah ono gotong royong seng

apik, yo mengko iso susah.

Writer : Oh ya pak, saat itu Bapak juga beberapa kali menggunakan

pribahasa atau kalimat berkonotasi tertentu untuk mengutarakan

maksud bapak. Contohnya waktu bapak menerahkan barang-barang

109

srah-srahan, Bapak bilang bahwa hantarannya berupa tiker elek, duit

seperak, dan lain –lain, kalau boleh tahu, itu kenapa ya pak?

Informant : Oh, iku cuman dinggoh nyegerkan suasana aye ben iso nyantai, ora

terlalu tegang. Yo Bapak pengene wong iku nafsirke dewe maksudte

Bapak. Bapak yakin pasti wong iku eroh maksudku.

Writer : Oh, begitu ya pak. nah, pada saat bapak menanyakan tentang kapan

rencana tanggal pernikahannya, seingat saya pak somen itu ternyata

telah menentukan tanggalnya. Apakah dari pihak keluarga pria nya

merasa keberatan pak atas penetapan tanggal itu?

Informant : Ora, kami ora ngroso keabotan. Pestane kan diadane neng oma‘e

seng wedok, dadi pihak lanang nyerahke putusane karo pihak wedok

ae. Tanggal piro ae yo kami setujuh- tujuh ae. Kami pingine keluargo

wedok seneng dadi ora masalah soal tanggal iku. Seng penting, yen

enek iso dibantu, kami pasti bantu.

Writer : Dalam beberapa kalimat juga, ada saya perhatikan bapak itu

menjawab secara langsung pertanyaan dari pihak wanita itu dengan

singkat, tegas dan tanpa basa-basi. Apakah menurut Bapak itu sedikit

tidak sopan pak?

Informant : Yo orah, Kita kan wes eroh yen waktune iku terbatas, karna acara

srah-srahane iku dienek‘ne bengi. Dadi wajar yen enek omongan

seng orah perluh diomongne panjang lebar gae ngirit wektu.

Writer : Oh, jadi maksudnya itu hanya untuk mempersingkat waktu ya Pak

dan mereka pun uda paham soal itu.

110

Informant : Yo ngono, wong situasine koyok ngono. Wong jowo kuduh sopan

nek ngomong karo wong, dadi ora mungkin nek wong iku iso terang-

terangan nunjukke ketidaksopanane. Paling-paling, nek wong iku

enggak suka, wong iku ngomonge secara enggak langsung. Ora nang

acara perkawinan ae, nang berboso sehari-hari pun kita kuduh sopan

ben tercipta penguripan seng dame, rukun karo wong-wong laene.

Writer : Oh, kalau begitu terimah kasih ya pak atas waktu yang bapak

luangkan untuk interview ini. Matur nuwun pak atas informasinya

Informant : Sami-sami

111

Interview with Mrs Misiem on 20th

March 2012

Writer : Sudah berapa lama wak, wawak jadi bidan manten?

Informant : Yo wes lama tenan. wes hampir 25 tahun.

Writer : Seperti yang kita tahu nih wak, ada beberapa tahapan dalam

pernikahan adat jawa, dari mulai Lamaran, Peningsetan, Tarub

Decoration, Nyantri, Siraman, Ngerik, Midodaremi, Ijab, Panggih ,

Wiji Dadi, Kacar Kucur, Dahar Klimah, Mertui and Sungkumen.

Wawak diikutsertakan dalam tahapan yang mana saja wak?

Informant : Kalau lamaran dan peningsetan itu orah butuh bantuan wawak. Tapi

kalau Tarub Decoration, Siraman, Ngerik, Midodaremi, panggih

sampek Sungkumen, pokokne sampek pestane slesai , iku semuane

pasti wawak yang ngurus. Pokok‘e dari mulai malam sebelum pesta

sampek pestane berakhir wawak lah yang ngurusin keperluane si

penganten dan mimpin acara adate.

Writer : Jadi wak pada saat malam midodaremi itu apa tugas wawak?

Informant : Malam iku yo wawak ngerikin bulu halus di keninge seng wedok

gae persiapan acara temu pengantin, skalian ngiyas kamar mantene

sama ngiyas pelaminane. Yo enggak wawak ae yang repot, kluarga si

wedok juga repot ngurusin kembar mayam gae acara panggih

penganten. Para gadis nyiapin inai untuk si penganten.

Writer : kenapa wak pada saat malam midodaremi itu pengantin wanitanya

tidak diperbolehkan tidur wak sampai jam 12 malam?

112

Informant : Menurut kepercayaane wong jowo, waktu malam midodaremi iku,

bidadari teko nang omah‘e si penganten wedok gae berkahi si wedok

ben mengko waktu acara pestane, si wedok iso kelihatan cantik

koyok bidadari dari langit. Jadi, si wedok ora ole turuh sebelum jam

12. Makane kadang kalau kita delok pengantin wedok di pelaminan,

raine lebih cantik dari biasane.

Writer : Wak, pada malam midodaremi saya liat Bapak Somen menebus

Kembar mayang dari si pembuatnya. Apa sih wak pentingnya

kembar mayang itu?

Informant : Kembar mayam diperluin pas acara temu penganten. iku

melambangkan keperjakaan dan keperawanan si penganten seng

artine si penganten bukan istri ataupun suami wong lain. Makane

seng gowo kembar mayam iku waktu acara nemokkan yo uduk seng

masih gadis atau perjaka. Isi dari kembar mayam punya arti dan

harapan sendiri; contohne Janur kuning yang artinya bijaksanalah

penganten berdua, Anak gedang rojo artine kalau penganten menjadi

raja sehari semalam maka didampingi bidadari empat puluh bidadari,

Godong andong artine tolak bala yaitu penganten dijauhkan dari

segala mala petaka, Keris artine penganten dapat mempunyai

ketajaman pemikiran, Manukan artine Bahwa pengantin memiliki

semangat mencari kehidupan siang dan Malam, Pecutan artine

penganten bersemangat dan bersikap sungguh-sungguh menjalankan

segala kewajiban berumah tangga , yang terakhir iku Walangan

113

artine berumah tangga itu banyak cobaan dan rintangan jadi si

penganten harus dapat berpikir dengan baik dan bijaksana.

Writer : Wak, apa ucapan semua dukun manten dalam mimpin acara temu

penganten itu selalu sama?

Informant : Yo orah lah, iku tergantung dukun mantenne masing-masing.

Dukun manten kan eneng ciri khasne masing-masing.

Writer : Wak,, waktu acara panggih nya si Dina, saya liat itu acaranya sakrar

sekali ya wak. Apa memang adat jawa itu seperti itu.

Informant : Yo uduk ngono, acara panggih itu umpamane nemokkan si raja dan

ratu, jadi memang acarane kudu sakrar sambil diiringi musik jawa.

Bahasane pun kebanyakan bahasa Jowo Kromo biar suasana adat

Jowone itu lebih terasa.

Writer : Ya wak,, saya liat banyak sekali kata-kata keratonnya. Contohnya

untuk menyebut nama pengantin pria dan wanita, wawak

menggunakan; raden bagus, kakang mas, nimas, kesumaning ayu dan

lain-lain. Itu apa menunjukkan kesantunan orang jawa juga ya wak?

Informant : Yo pastilah, iku kan nunjukke bahwasane kita sangat menghargai

mereka dan menganggep mereka iku koyok raja dan ratu dalam pesta

iku.

Writer : Apa saja yang wawak lakukan dalam acara panggih itu wak?

Informant : Yo wawak mengarahkan dan memimpin tata cara seng harus

dijalanin penganten pria dan penganten wanitane. Sesudah ijab kabul,

penganten dirias nganggoh pakean kesatria. Penganten Pria di

114

ungsikan agak jauh dan diiring bapak ibunya dan didampingi oleh

sanak saudara, jalannya si penganten diiringi musik Kebo Giro. Lalu

dilanjutin acara temu penganten dipintu masuk teratak. Nah masing-

masing penganten diapit karo wong seng gowo kembar mayang. abis

iku lah berlanjut acara Wiji Dadi, Kacar Kucur, Dahar Klimah,

Mertui and Sungkumen.

Writer : Wak, matur nuwon ya atas informasinya

Informant : Yo, sama-sama

115

Interview with Mr Somen on 21st March 2012

Writer : Pak, saya ingin menanyakan tentang acara peningsetan atah srah-

srahan yang bapak adakan atas pernikahan anak Bapak si Dina.

Gimana menurut bapak tentang situasi pada waktu itu Pak?

Informant : Oh, Bapak roso situasine apik tenan. Pihak lanang sopan tenan nang

omahku, nganterke hantaran seng akeh lan iso ngikuti opo

kepinginane pihak kene. Dadi, Bapak roso keluargo kono cukup

ngargai keluargo Bapak.

Writer : Pada saat itu kan ada pembicaraan tentang tanggal pernikahannya

pak. apa tanggal itu sudah disepakati secara bersama sebelumnya

dengan pihak keluargo pria pak?

Informant : Oh, sak benere tanggal kuwi ngerupakan kesepakatan pihak kene.

Sak durunge Bapak wes ngutarake yen kami pengen acarane

dilaksanake tanggal semono. Dadi waktu pihak lanang nakoke, yo

Bapak jawab podo karo opo seng Bapak pingine. Nyatane pihak

lanange yo setujuh ae. Bapak roso wong iku ora keberatan karo

tanggal kuwi sebab memang wes dari awal mereka nyerahke

keputusane karo keluargo kene.

Writer : Apakah bapak rasa itu tidak melangkahi keluargo pria pak?

Informant : Bapak roso Bapak ora ngelangkahi keluargo wong iku. Penyampean

Bapak kan cukup sopan lan ora maksa sama sekali. Kalaupun waktu

iku Bapak Mutar ora setujuh, pasti kita rembukan meneh. Tapi

116

nyatane yo keluargo Pak Mutar setujuh ae, iku artine de‘e ora

mempersalahke.

Writer : Oh begitu ya pak. gimana pak kira-kira menurut bapak pembicaraan

waktu acara itu sudah cukup kekeluargaan ya Pak.

Informant : Iyo, Bapak roso cukup kekeluargaan. Dari awal Bapak Mutar teko

nangoma kene, kami nyambute anget koyok dolor dewe. Kami

pingine rong belah pihak iso jadi dolor seng apik. Perkawinan iku ora

cuman yatukke lanang lan wedok ae, tapi juga nyatukke keluargone.

jadi seiso mungkin keluargo kene ngusahain deketin diri karo pihak

lanang dengan tetep jogo kesantunan.

Writer : Sekarang, saya ingin menanyakan tentang malam midodaremi.

waktu itu saya kan juga sempat melihat Bapak sewaktu meminta

kembar mayam kepada si pembuatnya. Saya liat ada keunikan dalam

proses pengambilan kembar mayamnya. Bisa bapak ceritakan kenapa

Bapak tidak meminta secara langsung aja Pak?

Informant : Oh, iku kan cuman untuk indahin boso ae. Ben Bapak iku nafsirke

dewe kepingine aku. De‘e wes eroh nya iku maksudte.

Writer : Bagaimana pak dengan syarat yang diminta bapak itu untuk nebus

kembar mayangnya? apa bapak merasa keberatan?

Informant : Yo orah, memang wes adate ngono kok. Teko biyen Bapak pun wes

ngerti soal iku, dadi ora jadi masalah meneh. Sebab memang Bapak

butuh, yo dituruti ae lah. Seng gowo pun ora iso sembarangan, kudu

seng esek gadis utowo perjoko.

117

Writer : Selama proses pernikahan itu berlangsung, sering sekali ya Pak

ditemukan pengunaan bahasa Arab yang dibarengi bahasa bahasa

Jawa. Apakah hal itu sudah tradisi Pak?

Informant : Sak benere iku uduk tradisi. Iku cuman bentuk ketaatan kita karo

allah ae. Sebab memang okeh wong jowo seng agamane islam, jadi

iku iso nunjukan identitas kita sebagai muslim.

Writer : Pak terima kasih atas waktu yang bapak luangkan untuk interview

ini. Matur nuwun ya Pak.

Informant : Yo, ora opo-opo

118

Appendix 7. Realization of Types of Politeness Strategies In Peningsetan Event

No Speech Acts Type of Politeness Strategies

Bald -on

record

Strategy

Positive

Strategy

Negative

Strategy

Off-

record

Strategy

1 Representatives

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√

√

√

1) Kulo minongko wakil bapak

Mutar kanggoh neruskeh opo

seng di omongkeh eng dino

kepungkur masalah jejodohan

anakku Ormansyah Putra karo

nak ayu Dina wagiani.

2) Kegandengan bab kui, mulo kulo

marengi bantuan ka‘ujud

paribasan tiker elek, kain sak

suek terus sak gengem beras,

kelopo sewawar, duit seperak,

minongkoh syarat lan tak jarok

bisa keterimo marang bapak

sarwidi kalau bungaheng ati.

3) ora eneng

4) wes jelas

5) Yen menkono, kulo pikir seng

119

diomongin wes paripurno, Pak

6) Wes ora eneng lagi seng arep di

takoni neng pihak lanang.

7) Yo wes pak, nek memang wes

jelas

8) Bapak ibu sak rombongan, iki

wes eneng ombenan lan panganan

sak enenge kanggo ngilanake

roso ngelak lan ngeleh

9) Sebab ono paribahasa ―sak susah-

susaheng ngaangon seribu kerbo,

esek lebih susah momong anak

wedok siji, tumrab kebecian

kanggoh keluargo.

√

√

√

√

2 Directives

√

√

1) Permisi, Jalok ijin ngomong karo

wong-wong tuo seng bener tak

hormati lan poro lawuh seng

dimuliake.

2) Sakdoronge ayok bareng-bareng

muji syukur ―alhamdullillah, karo

tuhan yang moho suci lan maohi

pengasih, lan penyayang seng

120

wes wenei kenikmatan karo kulo

lan kue kabeh mulo ing wektu iki

iso ngompol nang omae bapak

Somen.

3) Ora lali wenei syalawat lan salam

karo nabi kito

salalaahwaallahisalam, sak

kluargo, poro sahabat lan

pengikute ―Allahumasolliallah

muhammad, wa ala ali

Muhammad‖

4) Monggoh diterimo, pak?

5) Sak banjure jalok katerangan

kiro-kiro kapan lan wektune seng

arep nindaake ijab kabul anak-

anak kito kui?

6) Sak banjure, opo sampek kene

masih eneng seng arep di takoni,

Pak?

7) Piye iki bapak-bapak ibu-ibu sak

rombongan? Opo masih eneng

seng arep di takoni meneh?

8) Wes jelas kan Pak? Buk?

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√

121

9) Mulo di sumanggaake di ombeh

lan di pangan, monggoh.

10) Mbok menowoh wes paripurno

enggoheh ngomong lan kanggoh

berkaheng ketemon iki, kulo jalok

karo bapak al –ustad H. Mangun

gelem mimpin dungo selamet,

Semonggoh.

11) Kepi‘e pak?

12) Rehdene wes cukup suwih

enggone ngumpul iki kulo sak

rombongan jalok pamet sebab

isih akeh kewajiban seng arep di

tindaake lan sak baline kulo sak

rombongan tansah kendad

panjalok ku.

13) Semono ugo kulo jalok pangestu

mugo-mugo kulo sak rombongan

selamet nganti omae dewe-dewe.

√

√

√

√

3 Commisives

√

1) Lantaran wes intok dino seng

dipileh kanggoh keluarga kine,

mulo kulo soko calon keluarga

122

besan setuju lan tetap melu opo

seng arep dilaksanake.

2) yen mengkono kulo manut wae

√

4 Expressives

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√

√

√

√

1) Assallamualaikum wr. Wb

2) Alhamdullillah, karo tuhan yang

moho suci lan maohi pengasih,

lan penyayang seng wes wenei

kenikmatan karo kulo lan kue

kabeh mulo ing wektu iki iso

ngompol nang omae bapak

Somen.

3) Mugo –mugo Seng gone ngumpul

iki tetep intuk berkat lan

kaijinane.

4) Mugo –mugo akehing kirim

syalawat nan salam kanggo lan

desan keikhlasan kulo lan kue

kabeh tetep intuk salfaateh ing

dunyo nanti ing akhirat.

5) Wong-wong tuo seng bener-bener

tak hormati lan porolawu seng

dimuliake .

123

6) hanangeng sak durunge kulo

jalok maaf mbok menowoh

mengkoh ono kesalahan toto

kromo enggoh neh ngomong

7) Alhamdullillah, matur nuhun karo

bapak Mutar seng susah-susah

teko wenehi anteran sak

monoakehe, kulo sak kluarga ora

bisa wenehi piwales

8) Hanangeng kulo pasrahke karo

Allah swt yang moho agung

wenehi piwales kan akeh sopo

peparenging bapak Mutar

sekuarga, amin-amin y rabbal

alamin

9) matur nuwum podo-podo

10) Iyo, matur nuwom

11) Kulo sak rombongan

ngaturke panuwun karo Bapak

Somen.

12) Kulo sak rombongan wes

disambut kanti bungaheng manah

lan wes di wenehi sesuguhan

√

√

√

√

√

√

√

124

panganan seng enak, lan kulo sak

rombongan rumongsoh ora biso

wenehi piwales kabeh pepareng

soko Bapak Somen , hanamung

kulo pasrah ke karo Gusti Kang

Moho Agung mugo wenehi

piwales sak akeh-akehe kabeh

peparenge Bapak Somen.

13) Mugo-mogo mengko acoro

resepsine biso kasembadan di

adohnoh sambikolo.

14) Mugo-mugo kabeh seng arep di

tindake bisoo kasembadan,

luberono kanugerahan di

hadohake songko bebolo

15) Amin ya rabbal alamin, mugo-

mugo acarane biso kasembadan

seng apik

16) Mbok menowo cokop sak mene,

nggonku ngomong mbok

menowoh ono kesalahan tindak

tanduk nggonku ngomong kulo

jalok pangapuro karo Gusti Kang

√

√

√

√

125

Moho Agung lan poro wong tuo

sak kabehe.

17) Akhirukalam,Wassalamualaikum

Wr.Wb‖.

18) Sami sami pak, kulo sak

kaluargo ugo Ngaturake

panuwun sek akeh-akehe karo

keluargo Bapak Mutar sak

rombongan.

19) Kulo jalok pangapuro mbok

menowo ono kekurangane

nggone pareng sambutan

jagongan lan sesuguhan.

√

√

√

5 Declaratives

√

√

1) Iyo, Insya Allah ijab kabul

meniko bade katindakaken ing

sasi besar dintenipun Sabtu pon

enjang tanggal 14 April 2012

saatipun jam 10.00 pagi

2) Sak banjure insya Allah acara

resepsi bade katindakaken

minggu tanggal 15 April 2012

126

Appendix 8. Realization of Types of Politeness Strategies In Midodaremi

Event


Bald -on

record

Strategy

Positive

Strategy

Negative

Strategy

Off-

record

Strategy

1 Representatives

√

√

√

√

1) nek ora kleru, iki kampung

Marelan pak.

2) yo ngono aku dueni opo seng

di karep ake kaujud kembang

mayang utowo kembang

monco warno sak kembaran

3) iyo, yen mengkono sarate

keranjang pengareng-ngareng

isen-isene kabeh pepanengan

ing jagad royo, banyu suci, pa

ngorepan, lan duit seket ewu.

4) Bebonananipun Kaujud :

- Kranjang isen – isenipun

Kambil, gedang Rojo

,beras , kuweh, bedak

pengilo, sisir, jarum, pisau,

127

bunga rampe an kain

putih

- Kutuk

- Degan

- Uang

5) Mau sore yayuk wes mangan

6) Pengene aku intok seng apik,

koyo, raine pun ganteng

7) Istilah ne, ―ora mlayu gunung

dikejar‖ dek.

8) Nek wes jodohne, ora di

golek‘i pun, mengko teko

9) iki aku sek nganggo inai

10) Lantaran aku isik warek

11) Ora selero aku mangan mak

12) Iyo ewes lah, mau kan

bapakmu seng rono

13) Ditemukenya jam 11.00

14) Dadi wes ditemuke, langsung

marhaban.

15) dadi rampunge iku sak orong

zuhur.

16) Nah wes iku, kan ora eneng

√

√

√

√

√

√

√

√

√

√

√

√

128

masalah meneh, nerimok tamu

pun enak.

17) Iyo, pesawate kan nyampek

medan jam 10.00.

18) kiro-kiro paling jam 11 san

lah de‘e nyampek rene.

19) Wak atik wae lah, ongkose

larang tenan, ora eneng lah

duite

20) Kasihan tenan de‘e, dari awan

wes bantu-bantu

21) Iku de‘e di luar ngomong-

ngomong karo bapakmu lan

poro wong –wong tuo

22) Wong-wong seng arep

kenduri pun masih sitik seng

teko, Dadi kendurine orong

iso lah di mulai.

23) Wong nang kene podo

direktur kabeh, ora eneng lah

waktune.

24) Lah iki pun masih jam piro

loh mak, sedilok neh pasti

√

√

√

√

√

√

√

√

129

teko

25) Wong berumah tangga itu,

abot sanggane.

26) Wawak tadi eneng kerjaan

nang kawinanne uwong nduk,

jadi baru jam saiki iso teko

nang kene

27) Bidan penganten ne wes teko

28) Wawak arep ngias kamare

desek.

29) Wes wak

√

√

√

√

√

2 Directives

√

√

√

1) Arep takon, opo iki seng di

jenengke kampung Marelan

Pak?

2) Opo seng di golek i pak?

3) ngene pak, awan lan bengi, di

tangisi karo anakku Dina

Wagiani nganti betah nggone

ngeleh, nggone turu

mungnunggu intok ngampil

ujute kembar mayang utowo

130

kasebut kembang mocowarno

sak kembaran. Mulo, aku

kedarangan mengupati opo

seng di jalok karo anakku kui.

4) anangeng kui duek‘e raden

komo joyo lan dewi ratih, opo

panjenangan kuat sebab sarate

abot, kepiye pak?

5) Kepiye pak? panjenengan

sagah, Pak?

6) ya, iki tak wenekno sarate,

monggoh di terimo?

7) Lan aku jalok seng gowo

kembar mayam utowo

kembang monco warno iku

kuduh bocah seng eseh gadis,

lan seng eseh joko.

8) Yuk, iki wes dadi inai‘e, arep

di enggeh sak iki opo mengko

bengi?

9) sak iki wae lah.

10) Wes mangan yuk?

√

√

√

√

√

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√

131

11) Mangan desek wae, mengko

ora repot.

12) Ora opo-opo sak iki wae

nganggene

13) Yo wes kalau ngono, aku

enggoke yo sak iki yo?

14) Seng apik ya dek

15) ati-ati yo, ojo belepotan

16) Mengko elek kan aku isin

17) yuk, kepiye perasaan riko,

deg-deg kan ora?

18) Ya, doake ae moga moga

sesok lancar –lancar, ora eneng

halangan opo-opo.

19) Doake yo yuk, men aku cepet

intok jodoh.

20) Golek jodoh seng kepiye ya

yuk?

21) Sabar ae, mengko nemu iku

riko, dek.

22) Kepiye yuk kok riko iso

intok jodoh seng apik kek

abang iku.?

√

√

√

√

√

√

√

√

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132

23) Golekkan sek apik ya yuk

24) Nduk, rene mamak dulangi

desek yo kue, wes bengi ngene

orong mangan juga.

25) Yo wes Mak, tapi sak iti wae

ya mak

26) Oh ya mak,,wes di jokok opo

orong mak kembar mayange?

27) Jam piro sesok temu

pengantene mak?

28) Nduk,, apik-apik lah kue dadi

bojone mengko, seng akur –

akur wae rumah tanggamu

29) asal eneng masalah opopun,

harus di musyawarake karo

wong tuwo.

30) ojo gaduh-gaduh kue karo

bojomu

31) Nak kue enggak sabar-sabar,

ya abis lah, hancur semuane

32) Ikulah kata-kata wong tuwo

seng kue harus inget

33) Sesok, dadi ora mak wak atik

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133

teko? Ngomonge kan wak atik

arep teko?

34) Oh,,,, bareng sopo wak atik

ma?

35) Oh iyo mak, si putra nandi

mak?

36) Wes mangan orong ya?

37) Uda selesai yuk?

38) Oh wes dek, suruh masuk ae

39) Wes rampung kan?

40) Kok sui tenan tekone wak?

41) Tolong yo disingkirke desek

nduk barang-barang seng ora

penting ben kamare enggak

semak

42) Dek tolongin yayuk yo

angkatin barang iki‖.

√

√

√

√

√

√

√

√

√

3 Commisives

√

√

1) iyo , koyo ngopo abote aku

sanggup, abot-abote di sambat

sebuti anak seng tak tresnani

lulusing batin

2) iyo, Insha Allah arep tak

134

tindak ake

3) Iyo

4) Yo wes mengko kue tak

goleke seng kek ngono, nek

memang kue gelem.

5) Iyo

6) Iyo mak

7) Iyo, sak iti wae

8) Iyo mak, opo seng mamak

saranke mau, aku inget.

9) Iyo yuk

10) Iyo lah mak, aku pun ngerti

11) aku pun pengene rumah

tangga ku apik-apik wae mak,

langgeng sampek tuo.

12) Iyo yuk

13) Iyo wak, aku jalok sek

adekku mindahin iki

14) Iyo

√

√

√

√

√

√

√

√

√

√

√

√

4 Expressives

√

√

1) Kulonuwun,

assalammualaikum

2) Wa‘allaikum salam, monggo,

135

Pak!

3) Matur nuwun

4) Iyo dek, makasih ya

5) Amin,,,amin

6) Sakteruse mogo-mugo,

mengko nank ayu Dina

Wagiani, ka‘apit poro

widodari ing acoro panggih

kemanten

7) Mugo-mugo gusti allah,

meridhoi rumah tanggamu

meridhoi rumah tanggamu

8) Wes gelem teko ae de‘e, wes

syukur alhamdulillah kan

9) Mamak iki kok ngono sih

ngomonge

10) Makasih yo dek

√

√

√

√

√

√

√

√

5 Declaratives

√

1) Ya, yen mengkono kembar

mayang utowo kembang

monco warno kui tak wenekno

mugo-mugo penjaloke Dina

Wagiani iku kaleksanan

136

2) Ya iyo lah, iki kan sekali sak

umur oripku dek.

3) Aku pun arep ngusul golek

bojo juga yuk.

√

√

137

Appendix 9. Realization of Types of Politeness Strategies In Panggih Event


Bald -on

record

Strategy

Positive

Strategy

Negative

Strategy

Off- record

Strategy

1 Representatives

√

√

√

1) Bapak-bapak utowo Ibu-ibu

lan poro rawuh seng

kinurmatan aku minongko

wakili bapak Somen arek

nindaake acoro panggih

temanten tumrappe kabudayan

jowo

2) Acoro sepisan Balangan sirih

temanten kekalih minongko

perlambang yento temanten

kekalih sami sami nampi

katresnan kang saktuhu

3) meniko minongko simbul

pecahipun tigan pramilo

pecahipun pamikiran

penganten kekalih lan mitayani

hangrampungi gawe

138

4) minongko perlambang

bektinipun kang garwo tumrap

pemimpin kaluargo

√

2 Directives

√

√

√

√

√

1) Pertama-tama, marilah kita

panjatkan puji dan syukur ke

khodirat Allah SWT hingga

kita bisa sama-sama hadir di

kediaman Bapak Somen dan

ibu Tumini sekeluarga.

2) Tidak lupa kirim sholawat dan

salam kepada Kanjeng Nabi

Rasul Muhammad SAW, para

keluarga, sanak famili dan para

pengikutnya. ‗Allahusholiala

Muhamad ,Waala ali

Muhammad ―.

3) Saya harap Bapak atau ibu

dapat memakluminya.

4) Aklajengipun temanten

kekalih salaman

5) Sak lajengipun pengantin

kakung nggandeng astanipun

139

penganten putri mlampah

ngiteri kaen panjang kaping

tigo kairing kembang

moncowarno sak kembaran

6) Suku tengen ki penganten

mijak tigan wonten sak

jeruning lumpang kaapit alu

7) Pengantin putri mbasuh utawi

nyuci suku tengen pengantin

kakung

8) Pengantin kakung sinambi

tangan kekalih naling bahu

pengantin putri lan Paring

wansulan

9) ora liwat tampanono

tresnanipun kakang nimas

10) Aklajengipun, Kang

pungkasan Sri Penganten

dipun gendong kalian bopo

biyung kajujukaken wontening

kursi Dampar kencono.

√

√

√

√

√

3 Commisives

140

1) Kakang mas sembah bekti

kulo katur dumateng

panjenengan ingkang bade

kulo suwitani

√

4 Expressives

√

√

√

√

1) Assalamualaikum Wr.Wb.

2) Nangen sak durunge aku jalok

ijin bok menowo ono

kesalahan, tindak tanduk lan

kabeh kekurangan ngngone

nindaake acoro panggih

temanten iki

3) Poro wong tuo seng di tuake

seng bener-bener tak bekteni

lan poro rawuh seng di

muliaake

4) Bissmillahirohman irrohhim

5 Declaratives

√

√

1) Disini hajat bapak dan ibu

menikahkan dan

mengawinkan putrinya Dina

Wagiani dengan Oman

Syahputra.

141

2) Selanjutnya saya akan

melaksanakan acara temu

penganten dalam bahasa

Jawa.

3) Rehdene wes ditindaake

nggone metang-metung dino

seng wes dipilih nggone arep

daup ake putro lan putrine

seng wes wektune bangun

bebrayan , yo kui raden

bagus Ormansyah Putra daup

karoh kesumaning ayu Dina

Wagiani

4) Kacar kucur tunggal sedapur

yen bengi tunggal sekasur

njih meniko daupipun Si

penganten raden bagus

Oman Syahputra putranipun

bapak Sumen kalian

kesumaning ayu Dina

Wagiani putrinipun bapak

Somen

5) Dele kawak ,kacang kawak

√

√

√

142

isih luwih kawak Sri

penganten kekalih kaseksen

Gusti kang moho welas lan

asih kairing poro widodari

sak keti kurang siji kang

jangkepi sri penganten ugi

kaseksen poro Nabi ugo poro

wali ,mugi-mugi pinaringo

kanugrahan semanteno ugi

poro sanak kadang tansyah

derek mangayu bagio

dumateng sri penganten

kekalih ngenipun bebrayan

mugi-mugi sageto dados

kaluargo ingkang atut runtut

ngantos kaken-keken lan

ninen-ninen kaseksenono

poro bapak ibu lan

sedayanipun.

6) tak tompo bektimu sebagai

garwoku, nimas

√

143

143

Appendix 10. Realization of Types of Politeness Strategies In Sungkeman

Event


Bald -on

record

Strategy

Positive

Strategy

Negative

Strategy

Off-

record

Strategy

1 Representatives

√

√

1) Bapak- bapak lan ibu- ibu

semua, sebentar lagi

penganten akan

melaksanakan acara

sungkeman yaitu

penganten lelaki dan putri

memberikan penghormatan

kepada kedua orang tua

mereka.

2) Sakderengipun sungkeman

ki pengantin paring kendi

dumateng pengantin putri

isinipun arto lan sadoyo

polowijo minongko

perlambang yento

pemimpin kaluargo

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144

ingkang batos pangpojiwo

lan pawestri meniko

minongko pendaringane

kaluargo.

2 Directives

√

√

√

√

√

1) Ora liwat pangestuku

tampanono yo ngger.

2) lan dadilah tulodo kang

becik tumrapno wong

bebrayan

3) Mung welingku ger ojo

kendat anggomu caket lan

nyenyuwun marang Gusti

Kang gawe urip mulo ojo

lali ngonmu nindak ake

sholat Limang wektu yo

ngger

4) Restuilah aku anakmu ini

romo lan ibu.

5) Doakanlah kami mudah-

mudahan dipanjangkan

jodoh kami, dimurahkanlah

rezeki kami lan

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145

dikaruniakanlah kami anak-

anak yang baik lan soleh.

3 Commisives

√

√

1) Injih buk. Insyaallah aku

tindaake

2) Insyaallah kami akan

berusaha menjadi keluargo

shakina, mawadah lan

warahma.

4 Expressives

√

√

1) Bapak ibu, Kang putro

ngaturaken sembah bekti

lan panuwun kang tanpo

pepindah Sabab Bapak lan

Ibu sampun ngulowentah

kang putro wiwit alit

ngantos akhir dewoso.

2) pramilo kulo suwun idhi

palilahipun sarto

pandonganipun supados

genipun kulo bebrayan

tansyah atut runtut ngantos

nini hamintuno

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146

3) Bapak lan ibu tansyah

kendat nggone nyeyuwun

marang Gusti kang akaryo

jagat

4) Mugo-mugo nggonmu

bebrayan ing tembe

winengkuo karahayon

5) Injih , matur nuwun Bapak

lan ibu

6) Ger Anakku sak kloron,

Sembah bektimu wes tak

tompo

7) Anakku tercinta, bapak lan

ibu wes ngerestui kalian

berdua.

8) Ibu lan romo, Ampunkanlah

dosa-dosaku yang telah lalu

baik yang disengaja maupun

yang tak disengaja.

9) Ampuni aku bu, ampuni aku

romo bilamana ada

kesalahan maupun kehilafan

ku

√

√

√

√

√

√

√

147

147

10) Bapak lan ibu sebage wong

tuo hanya iso doake seng

terbaek buat kalian.

11) Mugo-mugo kalian iso jadi

keluargo shakina, mawadah

lan warahma‖.

12) Matur nuwun Bapak lan ibu

atas doane

√

√

√

5 Declaratives

√

1) Ing wanci meniko kulo bade

bangun bebrayan

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148

Appendix 11. The Data of the Informants

The data of four informants can be completely mentioned as the following.

1. Nama : Somen

Place/ Date of Birth : Marelan, 13th

September 1953

Occupation : Farmer

Religion : Moslem

Address : Jl. Marelan II Pasar IV Timur No. 45B, Marelan-Medan

Role : Bride‘s father

2. Nama : Poniman

Place/ Date of Birth : Lubuk Pakam, 06th

February 1957

Occupation : Teacher

Religion : Moslem

Address : Jl. Pantai labu, Dusun Suka Damai - Deliserdang

Role : The Speaker of Groom‘s side in Peningsetan Event

3. Nama : Misiem

Place/ Date of Birth : Medan, 20th

August 1956

Occupation : Traditional Bridal Beautician (Dukun Manten)

Religion : Moslem

Address : Jl. Marelan I Komplek Panggon Indah No. 11 Medan

Role : The Speaker of Javanese Wedding Ceremony

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149

4. Nama : Dina Wagiani

Place/ Date of Birth : Marelan, 05th

July 1989

Occupation : Employee

Religion : Moslem

Address : Jl. Marelan II Pasar IV Timur No. 45B, Marelan-Medan

Role : Bride

Thesis ika agustina

Education

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