i ABSTRACT
Purba, Christian Neni. Registration Number 81061125051. Politeness Strategies Used in Siporkas Kecamatan Raya Simalungun. A Thesis. English Applied Linguistics Study Program. Postgraduate School, State University of Medan. 2015.
This thesis deals with Politeness Strategies Used in Siporkas Kecamatan Raya Simalungun. The objectives of the study are to identify types of Politeness strategies, the realization of strategies in Simalungunese and reasons of politeness strategies used by speakers of Siporkas. The approach in this study are based on Politeness theory by Brown and Levinson (1987); bald on record, positive politeness, negative politeness and off-record strategy. The method of this research employed qualitative design. The subjects or the data source are taken from the natural setting of people who live and grown in Simalungun, the age are 55-75 years old most of the time they use Sahap Simalungun as a mother tongue. All written data are the transcriptions of recorded observation and interview. The data are taken from observation using audio visual recorder. The finding prove that four types of Politeness strategies are applied by the speakers of Siporkas. The Simalungunese in Siporkas expresses their politeness using address terms/kinship forms and pronouns, using particles, deference and fluctuation of intonation, selecting kind of words, using metaphor and indirect speech. Sahap Simalungun applies the four types of politeness in their daily interaction. Most of the strategy appears in positive politeness. Nine types of fifteen politeness strategies are applied based Brown and Levinson’s theory. The reasons are culture and ideology of Simalungun to make both Speaker and Hearer getting closer each other to build a good relationship.
ii ABSTRAK
Purba, Christian Neni. NIM 81061125051. Politeness Strategies Used in Siporkas Kecamatan Raya Simalungun. Tesis. Program Studi Linguistik Terapan Bahasa Inggris, Sekolah Pascasarjana, Universitas Negeri Medan. 2015
Penelitian ini mengkaji Strategi Kesantunan yang digunakan oleh penutur Sahap Simalungun di Siporkas Kecamatan Raya Simalungun. Tujuan dari penelitian ini adalah untuk mengidentifikasi jenis-jenis strategi kesantunan, realisasinya di masyarakat Simalungun dan alasan strategi kesantunan tersebut digunakan oleh penutur Siporkas. Pendekatan yang digunakan dalam penelitian ini didasarkan pada teori Kesopanan oleh Brown dan Levinson (1987); bald record, positif politeness, negatif dan off-record strategi. Metode penelitian ini menggunakan desain kualitatif. Subyek atau sumber data diambil dari orang-orang yang hidup dan tumbuh di Simalungun, berusia tua 55-75 tahun dan mereka mengunakan Sahap Simalungun sebagai bahasa ibu. Semua data yang tercatat adalah hasil transkripsi dari pengamatan yang direkam, catatan lapangan dan wawancara. Data yang diambil selama observasi menggunakan perekam audio-visual. Temuan ini menunjukkan bahwa keempat jenis strategi Kesantunan yang diterapkan oleh penutur di daerah Siporkas. Masyarakat Simalungun di Siporkas mengungkapkan kesantunan dengan menggunakan istilah alamat/bentuk kekerabatan, kata ganti atau pronomina, menggunakan partikel, julukan kehormatan dan fluktuasi intonasi, pemilihan jenis kata yang tepat sesuai dengan tingkatan kata, menggunakan metafora dan menyampaikan sesuatu secara tidak langsung. Sahap Simalungun Simalungun menerapkan empat jenis kesantunan dalam interaksi sehari-hari mereka. Sebagian besar strategi yang muncul adalah teori positive politeness. Sembilan jenis dari 15 strategi politensess diterapkan berdasarkan Brown dan teori Levinson. Hal ini terjadi karena pengaruh budaya dan ideologi suku Simalungun membuat kedua S dan H lebih dekat satu sama lain, sehingga walau pun ada jarak tetapi tetap menjalin hubungan yang harmonis yang juga disebut ahap.
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ACKNOWLEDGEMENTS
Above all, on the earth, the writer would like to start by thanking to the Almighty God, Jesus Christ and Holy Spirit, the most gracious and the most merciful for blessing her to write this thesis. This study is concerned with Politeness Strategies used in Siporkas Kecamatan Raya Simalungun. 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. Sri Minda Murni, M.S., as her first adviser for her valuable guidance, criticism, consultations and supports and Prof. Amrin Saragih, M.A., Ph. D., as her second adviser for his valuable corrections and advices in finishing this thesis.
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Special thanks are expressed to Prof. Dr. Busmin Gurning, M.Pd., Dr. I Wy Dirgeyasa M.Hum., Prof. Dr. Lince Sihombing, M.Pd., as her reviewers and examiners, for the valuable input to improve the thesis.
A very special gratitude delivered to her beloved parents and her beloved sisters and brothers. Mr. K. Purba and Mrs. R. Saragih; Mrs. Rosmauli Purba, Mrs. Juni N. Purba, Mrs. Rasinta Purba, Mrs. Juslaina Purba, Mrs. Odor Omas Purba , Mr. Jhonlis R.H Purba, Mr. Irwandi N. Purba for their sincere prayers, love and supports in moral and material during her academic year in completing her study. may The Almighty God always bless them.
Then, thanks to her religious sisters in KTB ONTHE; K’ Eva Sinaga, Maria Sitidaon, Julia damanik, Apni Naibaho and Jurist Marpaung who had opened their palm hands encouraging her for finishing the thesis, and also thanks to the Simalungunese speakers in Siporkas who have participated as source of data in this thesis. Finally, she would like to thanks to her classmates and anyone who give 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. In addition, hopefully her thesis is useful for the readers.
Medan, Februari 2016 The writer,
Christian Neni Purba
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TABLE OF CONTENTS
Page
ABSTRACT ... i
ACKNOWLEDGEMENT……… ………iii
TABLE OF CONTENTS……….. v
CHAPTER I INTRODUCTION 1.1 The Background of the Study ... 1
1.2 The Problems of the Study……….12
1.3 The Objectives of the Study………...12
1.4 The Scope of the Study………..13
1.5 The Significance of the Study………13
CHAPTER II REVIEW OF LITERATURE 2.1. Theoretical Description ... 15
2.1.1 Pragmatics ... 15
2.1.2 Speech Act ... 21
2.1.3 Direct and Indirect Speech Act ... 24
2.1.4 The Notion(s) of Politeness... 25
2.1.5 Politeness Strategies ... 28
2.1.5.1 The Types of Politeness Strategies ... 29
2.1.5.2 The Scale of Politeness ... 37
2.1.6 Simalungun Language, Culture and Politeness ... 41
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2.1.6.2 Structure of Society and Culture ... 42
2.1.6.3 Simalungun Language or Sahap Simalungun ... 45
2.1.6. 4 Complexities in Simalungun Person Reference System………. 47
2.1.6.5 Kinship-related Person Reference in Simalungun……….47
2.2.6 Culture Politeness in Simalungun………..50
2.2 Relevant Studies………53
2.3 Conceptual Framework ... 55
CHAPTER III THE RESEARCH METHODOLOGY 3.1 The Research Design... 57
3.2 Data and Data Resources ... 57
3.3 The Instruments of Data Collection ... 59
3.4 The Techniques of Data Collection... 59
3.5 The Techniques of Data Analysis ... 60
3.6 Trustworthiness of the Study ... 62
CHAPTER IV DATA ANALYSIS, FINDINGS, AND DISCUSSION 4.1 The Data and Data Analysis…... 65
4.1.1 Types of Politeness Strategies used by the speakers of Simalungunese in Siporkas Kecamatan Raya Simalungun …...65
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4.1.3 The Reasons of Politeness Strategies used in Simalungun by Speakers of Siporkas………107
4.2 Findings………...112
4.3 Discussion………..113
CHAPTER V CONCLUSIONS AND SUGGESTIONS
5.1 Conclusions ………...117
5.2 Suggestions ………...118
REFERENCES……….120
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CHAPTER I
INTRODUCTION
1.1 Back Ground of the Study
Language as a communication tool has an important role in human interaction. All human beings were born to have language in order to build good relationship in the form interaction for doing everything desired in the world by avoiding war but creating sense of peace. Indonesia is one of religious nations in the world that believes that there is a supernatural power of their creator and being itself as creation from nothing to be something. They call the supernatural power God that has unlimited power. Human being was created as God imagine to do many good things in the world include to construct a harmonious relationship among the creations. God is good, so as imagine of God human being essentially is a good person who love peace as God is peace. Building a good relationship among them is an essential instrument that called language. We use language to express inner thoughts and emotions, make sense of complex and abstract thought, ideas, desires, feelings to learn to communicate with others, to fulfill our wants and needs, share experiences as well as to establish rules and maintain our culture. Similarly, Brown and Yule (1983) indentify two main function of language: the transactional (information-transferring) function and the interactional (maintenance of social relationships) function.
Language can be defined as verbal, physical, biologically innate, and a basic form of communication. Behaviourists often define language as a learned
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behaviour involving a stimulus and a response (Ormrod,1995). Often times they will refer to language as verbal behaviour, which is language that includes gestures and body movements as well as spoken word (Pierce& Eplin,1999).
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how we respond. Finally, Language is a system that is able to bridge the feelings and thoughts of men, and the introduction of each human interest and needs of one another.
In a religious life undeniable that God also teaches that each his servants able to communicate well and lovely. Paying attention to the principles of life can create a harmony life among human beings. We can see from the perspective of some scriptures. According to Quran, there are standards be considered in order to create a harmonious relationship in a community. One of the important standards is how to speak politely. The Holy book of Islam, Quran writes six principles can used as guide lines to speak. 1.) Qaulan Sadida (Surah An-Nisa 4: 9) that is to speak the truth, 2.) Qaulan Ma'rufa (Q.S.4 An-Nisa: 8) speaks to comfort, does not to offend or hurt feelings, according to the criteria of truth, honesty, do not lie or pretend, 3.) Qauli baligha (Q.S An-Nisa 5: 63) speak effectively concerning the expressions, achieving goals, objectives, clearly, and accurate, 4). Qaulan maysura (Q.S.17: Al-Isrắ: 28) speaks well and choose appropriate words, are not be disappointed, 5.) Qaulan karima (Q.S.17 Al-Isrắ: 23) using noble words to represent the content of the words, messages, the ways and the purpose of the utterances well, honorable, respectful reflecting the noble attitude and worthy of deep esteem, 6.) Qaulan layyina (Q.S. 20 Ṭaha: 44), speak gently. Muslims use these six principles as guideline to speak among the people in a community. (Murni, 2009: 1).
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brings evil things out of the evil stored up in his heart. For out of the overflow of
his heart his mouth speaks. It means everyone expected to speak well and correctly as a manifestation of human lives. Words kill, words give life words are poison or fruit that you specify. Proverbs 18:21. The tongue has the power of life and death and those who love it will eat its fruit.
Proverbs 15: 1 "A gentle answer turns away wrath, but a harsh word words stirs up anger”. Ephesians 4: 29: “Do not let any unwholesome talk come out of your mouth, but only what is helpful for building others up according to their need, that it may benefit to those who listen”. Speaking is gracious, avoid rudeness and do not make someone angry.
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Belief is not the only one way to speak properly but there is also close relationship between, culture and politeness. Culture is the result of the interaction among the people. (Kraft and Geluykens, 2007:9). Spencer-Oatey “Culture is a fuzzy set of basic assumptions and values, orientations to life, belief, policies, procedures and convention that are shared by a group of people, and that influence (but do not determine) each member‟s behavior his/her interpretations of the „meaning‟ of the people behavior”. That is why the researchers has been studied this case for years to avoid misunderstanding of culture patterns. It means every country has specific cultures, even everyone has different personal culture. For example:
One afternoon after work, a British teacher of EFL, who had recently started teaching at a college in Hong Kong, decided to visit some friends who lived in a different part of the city. She went to the appropriate bus stop, and as she walked up, a group of her students who were waiting there asked, ‘Where are you going?‟ Immediately she felt irritated, and thought to herself, „What busies is it of theirs where I’m going?’ Why should I tell them about my personal life?‟ However, she tried to hide her irritation, and simply answered, ‘I’m going to visits my friends” (Spencer-Oatey, 2000:1).
This British teacher discovered that „where are you going?‟ is simply a greeting in Chinese. There is no expectation that it should be answered explicitly: a vague response such as, „Over there‟ or into town‟ is perfectly adequate. That the students were being friendly and polite in giving such greeting, not intrusive and disrespectful as the British teacher interpreted them to be.
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and the next is the United States. Based on the last data of population census conducted by Central Bureau of Statistics (BPS) Indonesia, it has 1,128 ethnic groups and 748 languages. The majority are Javanese, Sundanese, Malay, Batak, Bugis, Padang, Banjar, Dayaks, Kutai, Madura, Betawi, Sunda, Lombok, and so forth. The number could reduce along with the lack of original people who speak the native language. On the other hand, it could increase because of the vast territory of Indonesia have been unreachable.
A collective theme to identify some of the ethic group who live and come from Tapanuli and East Sumatra, North Sumatra are classified as Batak are Toba, Karo, Pakpak, Simalungun, Angkola, and Mandailing. Simalungun Batak tribe or tribes in general bounded by customs. Someone who does not perform or live according to Batak‟s culture, s/he named lang maradat uncivilized person. Simalungunese people are very much concerned with the context of the speech whether s/he was talking with colleagues, elders or penatua etc. In Simalungun language „polite‟ is called hamat/porman. There is a proverb that saying Hamat martondong, hamat marsanina. It means to maintain harmony in the society in recognition of each individual must respect one another in order to avoid conflict by using impolite/junggar. In Karonese people call mehamat or porman. The structure of Simalungun society combined in term of Tolu Sahundulan, lima Saodoran consists of Tondong, Boru, Sanina, Tondong ni Tondong and Boru further discussed in Chapter II.
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Bahasa Karo (BK). Batak Toba people often do not understand Bahasa Simalungun otherwise the Simalungun is easier to understand Bahasa Toba by giving different sense of meaning. In Sianturi‟s research found, the word ho using to show a close relationship even unequal ages. In BS word ho refers to a younger than the speaker, even s/he is a foreigner. Marobu/pantang or impolite used ho to someone older than the speaker, because in BS it used for equal or younger one but already close. For example the following sentence:
(1) BT: Ho Debata (showing a close relationship among man and human) SS: Ham Naibata (Thou are God)
(2) BT: Jam piga nangkaning dijemput ho tuson pa?
SS: Jam piga nokkan ham ijemput, Pa? (What time did you pick it up, Dad? (3) BT: Jurusan aha do ho, kak (close relationship)
SS: Ai jurusan aha do, kakak? (What is your major, sister?) (4) BI: Saya yang akan menyalam dia.
SS: Au ma holi manalam inang Pikar Pendetanta. (I will shake her)
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differences provides potential that Simalungu‟s style is different from other Batak languages.
Communication is a transferring process of information from one person to another. It has three elements, a speaker, listener and signaling system or the language itself (Clark & Clark, 1977:23). The goal of communication is behavior and human relation. For example:
Inang: Horas, botou (How do you do?) Man: Horas, inang (I’m fine, thank you)
Inang: Ai morga aha do ham? (May I know your sure name?) Man: Morga Saragih, inang (I am Saragih)
Inang: Yahhh, Namborumu do hape au. Parumaen ai boru aha, botou? (Exactly, You may call me amboru. May I know your wife‟s sure name?) Man: Boru Purba, Amboru (Her sure name is Purba)
Inang: Makkelamu pe i rumah Purba do da. (My husband too) Man: Nai do tene. (I see)
Inang: Boi Marmakkela, boi do Martulang. Lang hu rumah ma hita lobei, botou? (You may call him Makkela or Tulang. Come in, please)
Man: Sahalinai ma Amboru, misir ma lobe ahu da Amboru! (Anytime Namboru, I‟m sorry, I have to go)
Inang: Baen ma anggo nai, botou. (That‟s ok)
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appearance so she called her botou. She showed her intention to greet the man and wants to build good relationships and intimacy. Word of botou used to call the woman's sibling or man. Botou used to greet a stranger if they are coequal. Moreover, in a dating relationship the woman or the man can call his girlfriend
botou because it is not rare to find in songs language Simalungun word botou if it is to the tune of romance or relationships among youth who are in love or is pursuing his love. If a foreign man were older than she was and his hair was gray, then he would say, Horas, Bapa! Usually in the first meeting, the speaker will ask the listener's clan or marga/boru to build a closer kinship that often referred to as
partuturan. After „martutur‟ kinship will be realized among them a case of the word 'Amboru, Makkela, Tulang.
Table 1.1 Simalungun Politeness
No. Speech Act Types of Politeness Strategies
Bald-10
5. Lang hu rumah ma hita lobei,
Botou
Illocutionary: directive
√
6. Sahali nai ma Amboru, misir ma
lobe au da Namboru
Illocutionary; assertive
√
From the natural data above, simalungunese usually use deference for respecting someone such as botou, namboru, tulang, parumaen. (Further see Chapter II about Kinship-related Person reverence in Simalungun). We can also find some particles; do, da, ma.
There are some interesting cases from the conversation above because the speaker or listener rarely using direct question, or word classification. For example:
(1) Parumaen ai boru aha botou? (may I know your wife’s sure name?) Parinangonmu ai boru aha?
Parsondukbolonmu boru aha?
Boru aha ma parumahmu? Inang-inang mu ai boru aha?
(2) Mangkelamupe i rumah Purba do. (my husband is Purba) Pargotong hu pe i rumah Purba do.
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Parumaen, parinangon, parsonduk, parumah, inang-inang refers to wife. The word of Mangkela, pargotong, paramangon, amang-amang refers to husband. So, in Sahap Simalungun the speaker uses the appropriate level of word to show politeness.
In common with Koike (1989:187), He believes that people communicate different socio cultural aspects through face-to-face encounters, that is, through conversation with others. One such aspect is politeness, which can be expressed using various linguistic as well as non-linguistic strategies. Due to interference of various ethnics groups in Simalungun district, study need to be conducted. For example:
There are some cases in different ways to say something. For example:
1. Context: There is party of new house in Bandar, Simalungun. There are many guests attending. There are some guests coming from Raya. The host welcomes them by saying Yahh, songon bajan ma nasiam roh! In, Simalungun Bandar
„bajan‟ means a lot, there are so manya people or quests, to express feeling because there are a lot of quests who come to attend the party. But in Simalungun Raya „bajan‟ means „ugly/worse‟ so it can heart or annoy the people from Raya if they do not understand that the word „bajan‟ In Bandar is equal to „buei‟ in Raya. Commonly, people of Raya say: Yahh, songon na buei
nasiam roh. In Saribudolok, the people use “bahat ma nasiam roh”.
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that house, say “domma bossot nasiam”. That girl do not understand that it is annoyed them because in Siporkas „bossot” used for a baby who pees in his/her pants. She should say “domma lossot nasiam”. „lossot‟ is used to describe someone „wet because of rain‟. That is why we need to study the way of speaking and politeness strategy use of Simalungun to build a good relation and understanding.
1.2 The Problems of the Study
Based on the background, the researcher formulate the problems are as the following.
1. What are the types of politeness strategies used by the speakers of Simalungunnese in Siporkas Kecamatan Raya Simalungun?
2. How are politeness strategies realized in linguistic features used by the speaker of Simalungunnese in Siporkas Kecamatan Raya Simalungun? 3. Why are those politeness strategies used in that way in Siporkas
Kecamatan Raya Simalungun?
1.3 The Objectives of the Study
In realization to the problems the objectives are:
1. to derive the types of politeness strategies used by Simalungunese in Siporkas Kecamatan Raya,
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3. to reason for the use of politeness strategies in that way in Siporkas Kecamatan Raya Simalungun.
1.4.The Scope of the Study
The main aspect of this study is to find out a research realization of politeness strategies used by Simalungunese in daily conversation. In this case, the researchers chose dialect Raya exactly in Siporkas, Kecamatan Raya because it is closer and strong cultural identity of Simalungun. There is still out of many acculturations to affect this dialect. The characteristic of Simalungun close enough by listening pronunciation, intonation, melodious and choppy, we can feel „ahap/sense‟ of Simalungun. It supported also by layout of its geographical. Unlike the dialect Silimakuta that is more influenced by Karo language because it bordered by Karo. Topi Pasir dialect is affected by Bahasa Toba. Dialect Jahe-jahe influenced by Malay. The native speakers of Simalungun politeness limited for those who live longer even born in Siporkas, Kecamatan Raya, Kabupaten Simalungun.
1.5 The Significance of the Study
Findings of study are expected to offer theoretical and practical significance.
Theoretically, findings of the study expected to add up horizons in theories of
culture and pragmatics, especially those related to Simalungunese culture.
Practically, the findings can be used as a language teaching materials by teacher
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CHAPTER V
CONLUSIONS AND SUGGESTIONS
5.1 Conclusions
After analyzing, the data in politeness strategies of Simalungunese in Siporkas drawn as followings:
(1) Simalungunese in Siporkas has applied the ways to express of politeness in daily communication. They are bald record, positive politeness (strategy 1: notice, attend to H, strategy 2: Exaggerate, Strategy 4: Use in-group identity markers, strategy 5: seek agreement, strategy 6: avoid disagreement, strategy 8: joke, strategy 10: offer, promise, strategy 11: Optimistic, strategy 12: Includes both S and H in the activity). Negative Politeness strategies are; strategy 1: be conventionally indirect, strategy 2: Question and hedge, strategy 4: Minimize the imposition, strategy 5: give deference, strategy 6: Apologize. Off-record strategy are; strategy 5: overstate, strategy 9: metaphor, strategy 10: use rhetorical questions.
(2) The speakers of Siporkas express their politeness by using address /kinship terms and pronouns, using particles, deference and fluctuation of intonation, selecting kinds of words, deciding to choose metaphor and using indirect speech.
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(3) The reasons of applying politeness strategies are reduce conflict, teaching and educating the younger how to use politeness strategies in social life based on culture and ideology of Simalungun.
5.2 Suggestions
In relation to the conclusions, suggestions are well staged as the following;
(1) Suggested to the local govermnet to introduce the important rules of politeness strategies during the process of teaching-learning in the classroom through the additional lesson (Materi Muatan Local Bahasa Simalungun).
(2) The government of Simalungun particularly should pay a big attention to suggest and invite the experts of linguistics who was born in Simalungun or interested to know Simalungun well by doing a sharper and specific study about Bahasa Simalungun. There are 5 dialects; they are dialect raya, Bandar, silimakuta, topi pasir, and jahe-jahe. Hopefully, there is a big occasion to find the variaties style of politeness in different regions. It is possible to findout the variaties of politeness strategies used of each community.
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