C. Feed Back (groups discussion to writedown the project report)
2.2 to be Honest and Polite in Sociopragmatics
When compared to sociolinguistics, sociopragmatics has more overt education on character, especially on suggesting the importance of being honest and polite. Both, being honest and being polite are embedded in the studies of two theoretical sociopragmatic topics, namely cooperative principle and politeness.
The learning to be honest through using language is found within the discussion on so-called cooperative principle. The principle was proposed in 1975 by a British language philosopber, Paul Grice, which states as quoted below.
The Cooperative Principle: Make your conversational contribution such as required, at the stage at which it occurs, by the accepted purpose or direction of the talk exchange in which you are engaged (Yule, 1996:37)
Basically, the quotation above refers to advices that are supposed to be followed by language users in doing verbal communication to create cooperation. The advices are specified further into four conversational maxims, namely the maxim of
DAFIS 1 | DHARMA ACARYA FACULTY INTERNATIONAL SEMINAR OCTOBER 11TH 2016
91 quantity, maxim of quality, maxim of relation, and maxim of manner.
One of the four maxims that is related to the issue of character education here is the maxim of quality. In its essence the conversational maxim of quality promotes honesty. The maxim says that in order to create a cooperation between conversants, all should say only something that is true, in other words, conversants should be honest. Thus, for example, if a doctor knows that a vegetarian diet is always good for his patient's health, in his advice to a patient the doctor should tell that a vegetarian diet is always good for health and not say that a vegetarian diet may be good or bad for health, which is a lie. In the framework of the principles if someone tells a lie he is said to violate the maxim quality of conversation. Thus, anytime having coversations every one is supposed to be an honest speaker by avoiding violating the maxim.
Another area in sociopragmatics that promotes character education is the study on politeness. The theory of politeness was formulated by Brown and Levinson (1978 and 1987). It refers to the etiquette in doing conversations and describes how conversants may be regarded as "being polite or impolite" because of the language they use. The concept of politeness as proposed by Brown and Levinson is related to the notion of "face" which refers to the "social sense of self" (Yule, 2000:60). The quotation below described further the notion of face in the context of sociopragmatic politeness and its varieties.
In Brown and Levinson’s account, face comes into two varieties, ‘positive face’ and ‘negative face’. Positive face is a person’s wish to be well thought of. Its manifestation may include desire to have what we adimre admired by others, the treated as a friend and confidant. Thus, a complaint about the quality of someone’s work threatens their positive face. Negative face is our wish not to be imposed on by others and to be allowed to go about our business unimpeded with our rights to free and self-determined action intact. Thus, telling soeone they cannot see the doctor at the time they expected to is a threat to their own negative face (Grundy, 2000:156)
Based on the the explanation in the quotation above, the positive face can be understood as the wish to be accepted or liked.
It is related to the value of being member of a society. Whereas, negative face is equal to the need to be independent or free, therefore is related to the value of being an individual. Thus, based on such a frame, in a conversation a speaker is taught to avoid using words that could threaten the listener's positive or negative face. In other words, in order to be polite a speaker should "save the listener's face" by being careful in speaking. The two short conversations below illustrate examples of being polite as suggested by the theory.
In the following conversation A and B are students who are not friends each other. In it the positive face of B is saved by A's friendly way of adressing B.
A: Hi, friend. Nice shoes you got there. Why don't you just have
DAFIS 1 | DHARMA ACARYA FACULTY INTERNATIONAL SEMINAR OCTOBER 11TH 2016 92
some drink here with me? I'm Paul.
B: Nice to mee you, Paul. I'm Kom.
In the conversation, the expression A uses in adressing B shows A's polite way in using language. By using word "friend", saying nice thing about B's shoes before introducing himself, A is being friendly, saving B's positive face, therefore, showing politeness to B.
In the conversation below, A is a student who is trying to talk to B, his teacher. Here, the negative face of B is saved by A's polite way of asking permission before talking further to B.
A: Excuse me, Mr. Ram. I know that you must be busy. But, I have this stressful problem I'd like you to help me find the right solution. Could I have your time for discussing it here now?
B: Well, certainly Sam.
By using expression such as "excuse me" A is apologizing, and by stating that he knows that his teacher is busy, A is acknowledging B's individual space, by using words such as "Could I have you time..." A is requesting B in a respecting way. Thus, in shorts, in the conversation A is saving B's negative face, therefore showing politeness to B.
III. Conclusion
Being nationalist, honest, and polite are part of universal noble human's characters. Some areas of interdisciplinary linguistics, namely sociolinguistics and sociopragmatics, are contributive to developing these three character. In sociolinguistics, the studies of language learning attitudes and language contacts internalize some nationalist character. Through teaching language learning attitudes the importance of being positive and supportive towards learning national language can be suggested and through teaching word borrowings, the importance of using available Indonesian vocabularies instead of adopting foreign words is discussed for the character building.
In other linguistic field, namely sociopragmatics, different character education are embedded. When studying conversational principles, being honest is taught through understanding the quality maxim. In studying politeness, the importance of being polite is taught through learning the positive and negative faces. As a whole, both studies can be regarded as the contribution towards the character education. because academic degree and knowledges are not the true goal of education.
Social problems are often associated with the failure in planning and implementing good education in society. In Indonesia the effort for implementing character education is believed to be an ideal solution. For language teachers and linguistics professionals the same idealism is held. Related to that, two suggestions are given here.
DAFIS 1 | DHARMA ACARYA FACULTY INTERNATIONAL SEMINAR OCTOBER 11TH 2016
93 1. Teachers teaching language subjects and lecturers on
linguistics should remember that they are the models for the ideal characters that their students may aspire. They should not only transfer knowledges to the students in order that the students know a lot of things about language or have good skills in language use, but they also need to educate them with important human values.
2. Teaching materials that students learn in language classes should be designed to provide some necessary character education. Instead of merely filled with rules of grammars and abstract language complexities, materials on linguistics and language classes should imply some character education therefore contribute to shaping the expected future generation of the nation.
Bibliography
Alwasilah, Chaedar A., 2012. Pokoknya Rekayasa Literasi.
Bandung:PT Kiblat Buku Utama bekerjasama dengan Sekolah Pascasarjana UPI
Grundy, Peter, 2000. Doing Pragmatics. London:Hodder Arnold Rahardi, Kunjana, 2009.Sosiopragmatik.Jakarta: Erlangga
Lickona, Thomas, 2008. Educating for Character. New York:
Bantam Book
Yule, George, 1996. Pragmatics. Oxford: Oxford University Press
DAFIS 1 | DHARMA ACARYA FACULTY INTERNATIONAL SEMINAR OCTOBER 11TH 2016 94
THE INCREASE IN THE ABSORPTION OF JAVANESE ANCIENT LANGUAGE INTO INDONESIAN
SYMPTOM OF CULTURAL PRESERVATION By:
I Wayan Sugita Dharma Acarya Faculty
Hindu Dharma State Institute (IHDN) Denpasar Bali, Indonesia
e-mail:
I. Introduction
Republic of Indonesia whose territory consists of a cluster of islands has diverse ethnic groups with diverse customs and traditions as well. Thus, each region has its own language as a means of communication among the population, so that in Indonesia there are many languages, such as Sasak, Batak, Javanese, Balinese, and so on.
These languages have existed since hundreds years ago. This can be seen in the relics in the form of inscriptions written in Old Javanese, Old Balinese, Old Malay language and so on. This proves that those languages have lived from ancient times which now are considered old (kuna). Regional languages that existed today is still evolving in line with the development of the Indonesian language as the national language. In the development of local language with the national language, there is a mutual relationship where they are enriching each other as described in the politics of national language (1976).
The meaning of the interrelationships and mutual enrichment above was meant Indonesian absorb loanwords from local languages to complement its vocabulary, and also vice versa, where regional languages also in its development it is possible to equip their vocabularies with loanwords that are absorbed from Indonesian. If we examine more carefully the development of the Indonesian language, there is one language that is levied by the Indonesian language but the language does not show a reciprocal relationship or never picked-Indonesian language that is Old Javanese. This is due to ancient Javanese language itself does not develop anymore or already dead. Old Javanese language possibly is a standard language as well, but it has fallen into disuse as a means of communication in everyday life (Jendra, 1980: 50).
Lately in the development of Indonesian language, it seems that more ancient Javanese language used in Indonesian. What the reason is, and to what extent that the Old Javanese language used in Indonesian is. However, if it is viewed in terms of its use, ancient Javanese language is not used anymore as a means of communication. These problems pushed to raise this study with the hope to find the answer.
DAFIS 1 | DHARMA ACARYA FACULTY INTERNATIONAL SEMINAR OCTOBER 11TH 2016
95 Please note that this article is very simple for which data are
not based on the planned research. In accordance with the above title that I use “the increase in absorption of Javanese ancient language into Indonesian language, symptom of cultural preservation”, the authors collected data based on observation. In general, to determine the symptom an observation is done. Thus the authors make observations on mass media such as broadcast television, radio and newspapers to obtain the necessary data. In addition, direct observation was carried out to see a word or a term derived from the ancient Javanese language, spoken in the name of some buildings.
II. Discussion
2.1 Overview of the Old Javanese Language Understanding