4.2 Interactional Metadiscourse
4.2.5 Self-Mention
The self-mention refers to the speakers themselves, where in order to make an argument or statement they are using first person pronouns and possessive adjective. In the case of pronouns and possessive adjective, the writer found out the self-mention of I, we, our and my. However, although the function of each word are quite same, where the function is to reference the person, the writer notices that each of the self-mention refers to the different person since the speaker is storyteller, so that makes the self-mention is in the different context,
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depend on the situation of the utterance (whether the self-mention refers to the storyteller or the character from the story).
Time Utterances
00’13” – 00’16” So, I'm Just going to give you a bit of background…
Table 4.11 Self-mention Markers in JB Performance
Based on the table above, the datum shows that the speaker tries to tell the audience about herself, could be about her identity or about a bit of her background. The speaker introduced herself by using self-mention marker. The word that is used for this metadiscourse is “I” and in this case, the function of self-mention is to reference the speaker. Since the word “I” here is being used before the speaker (JB) starts telling the story, it makes that the self-mention refers to the speaker (JB) herself.
Further, the writer also found another self-mention markers, it is “we” that used by Jan Blake to show that between she and the audience have the same position.
Time Utterances
05’35” – 05’38” We're all wrestling with those things all the time, are we not?
Table 4.12 Self-mention Markers in JB Performance (2)
Based on the datum above, it can be seen from the utterance that this time, the self-mention that is uttered by the speaker (JB) is using the word “we”. In this point, the speaker tries to convince audience that both she and the audience are having the similarity that both of them are wrestling with things such as love, passion, betrayal, death, loss, fear and other aspects of life.
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As it describes from the datum, the writer also assumes that the self-mention from the word “we” is referring to the speaker and the audience or “we” in this case also could be referred to the speaker and all people around the world. The speaker (JB) refers to herself and others in order to declare that both of them are similarly facing the same aspects of life. Thus, in this datum, the function of self-mention is to express the presence of the speaker and the audience.
Time Utterances
10’22” – 10’29” "No! We don't want his blood money. We don't want his blood money, we want his blood.
Table 4.123Self-mention Markers in JB Performance (3)
The datum from the table above shows that the self-mention that is uttered by the speaker is still in the word of “we”. However, the uses of self-mention “we” is quite different from the previous analysis. In this datum, the speaker is uttered the self-mention while she is telling the audience about the story. In other word, the utterance in this datum is a part of the speaker’s story where in this utterance, the speaker delivers the audience that when the Camel Driver is about to bargain for his life by using gold that he brings, the sons of the murdered father do not want to accept it and prefer to kill the camel driver instead.
Therefore, in this datum, the self-mention from the word “we” is not referred to the speaker (JB) and the audience anymore, but more prefer to the sons of the murdered father. Hence, the function of this self-mention is to describe the characters who are involved in that part of the scene.
Time Utterances
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13’42” – 13’:51”
The old man, he had his hands bound, and he was taken down to the dungeons and the people, they walked away shaking their heads and saying "We'll never see that man again."
Table 4.14 Self-mention Markers in JB Performance (4)
In this datum, it can be noticed from the table that the interactional metadiscourse marker that exist in this utterance is self-mention. The situation of this datum is when the speaker is telling the story to the audience of Camel Driver who is allowed to come back to his hometown and promise to come back to that place to condemn his punishment. However, most of man in that place thought that I will be the last time they will see the camel driver.
Thus, the utterance in this datum shows that the word that is being used as the self-mention is “we”. Different from the previous datum, in this case, the word
“we” is not indicating the between the Camel Driver or the sons of the murdered father anymore, but the self-mention is referring to the people of that place (could be including the judge himself). In accordance, the function of this self-mention is quite similar from the previous analysis, which describes the characters who are involved in this scene.
Time Utterances
17’54” – 18’02” "Let's go to the house. We'll drink pomegranate wine, we'll eat food, we'll weigh the gold and we'll talk about life."
Table 4.15 Self-mention Markers in JB Performance (5)
As it described from the datum above, the table shows that the interactional metadiscourse marker that is uttered by the speaker is self-mention. In this datum, the situation of the utterance happens when the speaker is telling the story to the
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audience where in this part of the storyline, is the end of the story. The speaker tells the audience that when Camel Driver able to come back to the first place where he accidentally killed a man, he explains everything to the judge why he must return home. Further, when the judge also knows the reason of why the old man is willing to help the Camel Driver, the judge is decided to spare the Camel Driver’s life and make peace for both sons of the murdered father and the residents of that place.
Further, the word that is used in this self-mention is “we” where hereafter the self-mention in this datum is referring into two possible things. First, the word
“we” refers to the Camel Driver, the judge and the sons of the murdered father or second, refers to both Camel Driver and all of people in that place. Either way, the writer assumes that the function of this self-mention is also quite similar from the previous datum, that is to described the characters who are involved in the scene.
Time Utterances
10’02” – 10’08”
I didn't mean to do it. He killed my camel, it was a reflex action. I threw the stone, I killed him, but look," and he showed the gold.
Table 4.16 Self-mention Markers in JB Performance (6)
Based on the datum above, it can be noticed that the interactional metadiscourse marker that is uttered by the speaker is categorized as self-mention. In this case, the utterance is about the scene of the story that is being told by the speaker (JB).
The scene is telling about the Camel Driver who accidentally killed a man because that man killed one of his best camel. Here, the word that is being analyzed by the writer as the form of self-mention is the word “my”.
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The pronoun “my” in this datum is referring into two things. First is the Camel Driver (as subject) and second is the camel (as the object that is owned by the subject). Thus, it makes the function of the self-mention in this datum is to express the existence both the character (subject) and the things that he owned (object) which told by the speaker (JB) as the storyteller.
Time Utterances
09’19” – 09’24” "Never again will we harvest our peaches and take them to market with our father, because of you."
Table 4.17 Self-mention Markers in JB Performance (7)
The datum from the table shows that the interactional metadiscourse marker that is uttered by the speaker is known as self-mention. The utterance from the speaker is also from the part of the storyline told by the speaker. Here, the speaker tells the audience that in this scene, after the Camel Driver accidentally killed the man, the sons from the dead man demand his life since they claim that because of Camel Driver, they are no longer able to feel the togetherness as a whole family.
Further, in this datum, the writer finds out that the word that is being used as self-mention after the word “we”, is “our”. The word “our” in this datum is quite similar from the previous datum that the word is “my” which shows a pronoun of ownership. In accordance, the self-mention in this datum refers the object that is owned by subject. As the example, the words “our peaches” mean that the peaches that is owned by the sons and the father who died because of Camel Driver and the words “our father” that refers to the father of the two sons in the story. Therefore, the function of the self-mention in this datum is to express the existence of the subject and object as the form of pronoun of ownership.
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CHAPTER FIVE CONCLUSION
In this chapter, the writer draws a conclusion based on the analysis from the previous chapter. The conclusion figures out how the writer answers the research question and give explanation in a general way. In order to easier the writer, the data has been performed into the table as follow:
Speaker
Interactive Metadiscourse Markers
Transitions Frame Markers
Endophoric
Markers Evidentials Code Glosses
JB 127 6 2 - 3
Speaker
Interactional Metadiscourse Markers Hedges Booster Attitude
Markers
Engagement Markers
Self-Mention
JB 3 4 2 4 187
Table 5.1 The Distribution of Metadiscourse Markers in Jan Blake Performmance This study is to find out how interpersonal metadiscourse markers help Jan Blake as the storytelling builds interpersonal relationship with her audiences. Based on the table above, it can be seen there are two interpersonal metadiscourse markers appear. In general, the most metadiscourse markers use are self-mention, followed by transitions, hedges, engagement markers, boosters, frame markers, endophoric, and the last attitude markers and, code-glosses, while for evidential markers does not appear since in this story Jan Blake did not refer to the text from the other source.
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In the interactional metadiscourse markers, the most markers that occur during the performance of Jan Blake is self-mention, followed by engagements, boosters, hedges, and attitude markers. Meanwhile, in interactive metadiscourse markers the highest amount is transition markers, followed by frame markers, endophoric and the last code-glosses.
In addition, the writer come up with conclusion that the most used from all of metadiscourse is self-mention since in the object of research, there is only one speaker who do a monolog (storyteller). In that case, the writer assumes that since this is one way of communication without any other speaker that could give arguments.
Eventually, the writer conclude that by using interpersonal metadiscourse markers allow the reader or audience understand the discourse in texture and intertextuality. It shares intended meaning, and also interpret the ideological ties underlying the text. By However, removing metadiscourse features would make the passage much less personal, less interesting and less easy to follow. As metadiscourse markers are relevant in guiding the interpretation of text (rather than contributing to the main propositional content), their precise meanings are often difficult to spell out. So, research on the way metadiscourse markers are used, can contribute to our understanding of their meanings and appropriate usage.
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No Interactional Metadiscourse
Time Data
1. Hedges
03’47” – 03’49”
The stories that I tell are a reflection of who we are, who we could be, who we maybe shouldn't be.
00’53”-01’07”
When your parents talk about home as being somewhere else other than the place that you live in, other than the place
that you're educated in, it's quite challenging to have a very strong sense of identity.
12’01” – 12’12”
But if one of these good people gathered here is willing to take your place for three days and three nights and you return within the allotted time, then you may go.
2. Boosters
00’25” – 00’29” I know I look young, but I'm actually
a lot older than I look.
01’10” – 01’30”
I was known my nickname was
“the small black cloud” because I was always in a funk. I was always very angry and very combative and I would say, very defensive, very self-protective because racism can get into your head and mess you up.
03’05” - 03’07” Yes, stories are entertaining.
08’19” – 08’24” It struck him in the temple, he fell dead on the spot. Now, a dead camel is one thing, a dead man is something entirely different.
3. Attitude Markers 00’06”-00’09” Good morning, everybody.
(Audience) Good morning.
Ah, you are alive. Good morning.
(Audience) Good morning.
01’17”-01’30” I was always very angry and very combative and, I would say, very defensive,very self-protective because racism can get into your head and mess you up. And that's where I was.
4. Engagements markers 00’16”-00’20” and then I'm going to tell you a story
Universitas Teknokrat Indonesia if that's acceptable to you. Is it?
03’07”- 03’22”
I'm an entertaining storyteller -Well, I hope you think that when I finish - but the most important thing that I discovered is that as a storyteller, my role is,
fundamentally, to embrace the other.
04’50”-04’52” Does that make sense to you?
05’42”-05’51” And so, I would like
to share this story with you.
If you want to hear this story, when I say, "Crick,"
you say, "Crack."
Okay? Crick.
(Audience) Crack.
5. Self-mention 00’13” – 00’16” So, I'm Just going to give you a bit of background…
00’16” – 00’18” …and then I'm going to tell you a story.
00’21” – 00’25” I became a storyteller 28 years ago.
00’25” – 00’29” I know I look young, but I'm actually a lot older than I look 00’29” – 00’33” …and when I became a storyteller,
the time that I became a storyteller…
00’34” – 00’37” I was quite a troubled young woman
03’40” – 03’49” the story that I tell, are a
reflection of who we are, who we could be, who we maybe shouldn't be.
03’’49” –03’52” …but at the moment we're all in the room together.
04’02” – 04’05” I will show you where we're at, or as I said earlier, where we could be…
04’20” – 04’28” I am you; you are me; and we're going to share, and we're going to swim together in this wellspring of humanity.
05’22” – 05’25” Yes, we're all unique, as Ray said earlier…
05’35” – 05’38” We're all wrestling with those things all the time, are we not?
09’00” – 09’02” They said, "We don't want blood
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money."
09’09” – 09’19” “Never again will we experience sitting with our father at the café drinking hot sweet coffee and playing backgammon because of you..”
09’19” – 09’24” “Never again will we harvest our peaches and take them to market with our father because of you…”
09’24” – 09’26” "We don't want your blood money, we want you life."
09’39” – 09’45” "This man," said the sons, "this man killed our father. We want his life."
10’22” – 10’29” "No! We don't want his blood money. We don't want his blood money, we want his blood.
13’42” – 13’51” The old man, he had his hands bound, and he was taken down to the dungeons and the people, they walked away shaking their heads and saying "We'll never see that man again."
17’43” – 17’51” "You will accept blood money for the life of your father, will you not?" and they said, "Yes, we will."
17’54” – 18’02” "Let's go to the house. We'll drink pomegranate wine, we'll eat food, we'll weigh the gold and we'll talk about life."
01’10” – 1’15” I was known - my nickname was
"the small black cloud"
01’46” – 01’54” I was encouraged by a woman called Eno Sourcie to really embrace storytelling, to embrace my own culture through
storytelling, to embrace my own culture through storytelling.
02’03” – 02’08” The things that I hadn't actually had access to in England but were from my parent's tradition…
02’29” – 02’41” I chose stories that were quite shallow, really, but that's because at the time, I was quite young and I didn't really have a grasp on the world or my place in it.
02’41” – 02’52” As I developed as a human being, as I read more stories, as I heard more stories, as I immersed myself in more stories…
02’55” – 03’05” I was able to tell stories with a bit
Universitas Teknokrat Indonesia more gravitas and I was able to come to an understanding of what my role was as a storyteller.
03’17” – 03’22” …my role is, fundamentally to embrace other.
04’28” – 04’30” That's what I believe my role is.
09’49” – 10’00” He said, "My friend, you've offended these men. You have killed their father, and they want your life. Do you have anything to say?"
10’02” – 10’08” I didn't mean to do it. He killed my camel, it was a reflex action. I threw the stone, I killed him, but look," and he showed the gold.
10’46” – 10’49” "My friend, I'm so sorry. These men do not want your gold. These men want your blood."
11’03” – 11’10” "My friend, fall to your knees.
Make your peace with your maker.
Say your prayers and prepare to die."
12’16” – 12’23” "Good people, I ask if there is anyone who here is willing to take my place for three days and three nights until I return."
15’39” – 14’43” The whole crowd said, "Oh, my God. The camel driver came back.
Can you believe he came back?"
15’48” – 15’56” He said, "I'm sorry old man, if I've caused you any distress. It wasn't my intention, but I'm here now and I'm prepared to die."
16’05” – 16’13” "In my village, there was an old widow woman, and the old widow woman had entrusted her jewels to me, and I was the only one who knew where they were."
16’18” – 16’25” "I would have been called a thief.
My son, for seven generations would have been known as thieves.
No, I couldn't have that."
16’28” – 16’36” "I took leave of my wife, I took leave of my son. And my son, he was devastated to hear that he would never see me again. He clung to me."
16’40” – 16’50” "I said a final goodbye to my wife, I jumped on my camel, and I came here as quickly as I could. But it's alright now,I'm ready to die."
18’04” – 18’09” …and that, my friends, is the end
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of my story.
08’43” – 08’47” They said, "murderer, murderer.
You killed our father."
09’08” – 09’15” "You killed our father. Never again will we experience sitting with our father at the café."
09’19” – 09’24” "Never again will we harvest our peaches and take them to market with our father, because of you."
09’39” – 09’43” "This man," said the sons, "This man killed our father."
12’32” – 12’33” "This man," said the sons, "This man killed our father."
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Metadiscourse
Time Utterances
1. Transition Markers 00’25” – 00’33” I know I look young, but I'm actually a lot older than I look and when I became a storyteller, the time that I became a storyteller…
02’03” – 02’09” The things that I hadn't actually had access to in England but were from my parents' tradition…
02’33” – 02’36” I chose stories that were quite shallow, really, but that's because, at that time, I was quite young and I didn’t really have a grasp on the world or my place in it.
03’11” – 03’14” Well, I hope you think that when I finish, but the most important thing that I discovered…
03’49” – 03’52” …but at the moment that we're all in the room together, everything out there can stop…
04’02” – 04’14” I will show you where we're at, or as I said earlier, where we could be, but for this moment, it's alright just to be you.
05’22” – 05’38” Yes, we're all unique, as Ray said earlier, but. . . Fundamentally, love, hate, death, loss, betrayal, need, fear, we're all wrestling with those things all the time, are we not?
08’28” – 08’38” Then he took his knife, and he cut the rope that tied the first camel to the second camel, and he tried to lead the caravan away, but he had been seen.
08’52” – 08’57” "I didn't want to kill your father, but look" and he produced a pursefull of gold.
10’05” – 10’08” I threw the stone, I killed him, but look," and he showed the gold.
11’57” – 12’12” "I can't let you go just like that,"
said the judge, "I'm sorry, but if one of these good people gathered here is willing to take your place for three days and three nights, and you return within the allotted time, then you may go."
12’39” – 12’43” …but there was one voice from the very, very back of the crowd…
13’19” – 13’22” "I know," said the old man, "but I'll take his place."