Jurnal Gramatika:
Jurnal Penelitian Pendidikan Bahasa dan Sastra Indonesia Volume 9 Issue 1, 2023 (1-14) P-ISSN: 2442-8485, E-ISSN: 2460-6316This work is licensed under aCreative Commons Attribution-ShareAlike 4.0 International License
Gender Trend In 'Pelakor' Dysphemia: A Sociolinguistic Study
Bias Gender dalam Disfemia ‘Pelakor’: Tinjauan Sosiolinguistik
Beslina Afriani Siagian1, Mhd. Pujiono2, Nurilam Harianja3
1Departments of Indonesian language and literature education, Universitas HKBP Nommensen, Indonesia. E-mail: [email protected]
2Departments of Japanese Literature & Linguistics Postgraduate Program at the Faculty of Cultural Science, Universitas Sumatera Utara, Indonesia. Email : [email protected]
3Departments of French Language, Universitas Negeri Medan . E-mail: [email protected]
Abstract: Dysphemia 'pelakor' is an expression of negative emotions that distort meaning which is currently a global issue. This study focuses on the form, meaning, type, and function of the ‘pelakor’
dysphemia. In addition, the focus is also on the existence of gender bias in the dysphemia so that it will be reviewed with a Sociolinguistic Approach. This study uses a qualitative framework that obtains 8 data from print media, 13 data from electronic media, and 7 data from social media. Data collection was done by sorting out the expression of 'pelakor' dysphemia and then analyzing it in three stages, namely, reduction, presentation, and data verification. The results of the study show that 'pelakor' is in the form of negative emotional expressions, meaning contempt, type of nickname, and functions to humiliate others. In addition, pelakor dysphemia is used to characterize women's identity which is very low and bad and is displayed with anger. There is a gender bias in 'pelakor' dysphemia which is mapped into three points, a) occurs due to male dominance, b) is influenced by culture and social status, c) is conveyed by the women's community. This finding is concluded based on the variation of the language used by women and to describe women. This research is expected to be theoretical and practical contribution in improving gender inequality in Indonesia.
Keywords:Dysphemia, Gender, Language Variations, ‘Pelakor’, Sosiolinguistics
Abstrak: Disfemia ‘pelakor’ merupakan satu ungkapan emosi negatif yang mengasarkan makna yang saat ini menjadi isu global. Penelitian ini fokus pada bentuk, makna, tipe, dan fungsi disfemia ‘pelakor.
Selain itu, fokus juga pada adanya bias gender dalam disfemia ‘pelakor’ sehingga akan ditinjau dengan Pendekatan Sosiolinguistik. Penelitian ini menggunakan kerangka kerja kualitatif yang memperoleh 8 data dari media cetak, 13 data dari media elektronik, dan 7 data dari media sosial. Pengumpulan data dilakukan dengan memilah ekspresi disfemia ‘pelakor’ lalu menganalisisnya dengan tiga tahapan yakni, reduksi, penyajian, dan verifikasi data. Hasil penelitian menunjukkan bahwa ‘pelakor’ berbentuk ungkapan emosi negatif, bermakna penghinaan, bertipe julukan, dan berfungsi mempermalukan orang lain. Ada bias gender yang terdapat dalam disfemia ‘pelakor’ yang dipetakan menjadi tiga poin, a) terjadi akibat dominansi laki-laki, b) dipengaruhi oleh budaya dan status sosial, c) disampaikan oleh komunitas perempuan. Temuan ini disimpulkan berdasarkan variasi bahasa yang digunakan oleh perempuan dan untuk menggambarkan perempuan. Penelitian ini diharapkan dapat menjadi sumbangsih teori dan praktis dalam memperbaiki ketimpangan gender di Indonesia.
Kata kunci:Disfemia, Gender, Pelakor, Sosiolinguistik, Variasi Bahasa
1. Introduction
The functioning of language as a communication tool cannot be separated from the qualities that exist in the human experience, social level, and culture in the face of the times and science. But recently, the function of language has turned into a communication tool as it is, and has even shifted to coarseness. The coarsening here is a form of degradation with a negative connotation. This degradation causes a decline or decline in a language. Degradation in Indonesian can be seen in the use of slang, the use of alay language, and also the use of dysphemia.
Dysphemia is an expression to show a dislike of something (Allan and Burridge, 2006), which is expressed in words that have a rough meaning (Chaer, 2002). Dysphemia is increasingly being used along with the emergence of press freedom so that it often appears in various print media (Budiawan, 2016;Fiiraum & Agusniar, 2018), electronic media (Hasan, 2016; Maulana, Aziz, and Bukhari, 2020), social media (Rohhayati, Basuki, and Irma, 2020), even in religious lectures (Endarwati, 2018). Basically, dysphemia aims to cause a rude, frightening, demeaning, and disgusting effect (Pratiwi, Ridwan, and Aulia 2016; Ristanto, 2019). However, in other studies, there are also positive sides to the use of dysphemia such as the effect of convincing, giving affirmation, and conveying opinions (Kholilah, Ramdhani, and Saefullah, 2021) which are partly used as political means to discredit opponents (Aytan, et.al., 2021).
Referring to the concept above, this research is directed at the dysphemia of 'pelakor' which is currently widely used in social contexts. 'Pelakor' is an acronym for 'Perebut Laki Orang'. This dysphemia is identified as a woman who triggers a commotion due to seizing a man (husband) from her legal wife. However, as time goes on, 'pelakor' dysphemia tends to focus on women's faults and eventually leads to dictions with bad connotations. For example, in the quote,“Dasar pelakor bodoh, kek anjing(You stupid
‘pelakor’, like a dog)” (source: Lambe Turah Instagram, April 04, 2018) which describes the ‘pelakor’ as a stupid entity like a dog. This 'pelakor' dysphemia shows the annoyance of the speakers towards the so-called male usurper of the people so as to roughen the meaning to achieve the annoyance effect.
If examined further, 'pelakor' dysphemia is closely related to social inequality which is reflected in gender inequality. The issue of gender is still hot today with the previous assumption that gender is not God's nature (Oakley, 1985) but only the fabrication of society that is influenced by social and culture (Caplan, 1987). The concept that was formed about gender since decades ago has given rise to discrimination which is manifested in the form of marginalization, subordination, stereotyped views, violence, and double burdens for women (Fakih, 2013).
It is undeniable, the inequality that occurs in various aspects of life makes the position of women tend to be lower than men. In cultural factors, these differences can be seen
from the cultural system and gender ideology (Rizka, 2017). For example, in a patriarchal cultural system, it is clear that men have a higher position than women.
Furthermore, in the social system, the difference in the position of men is also higher than that of women which is reflected in the social status and roles attached to them (Salbiah, 2021). Until finally, from a language point of view, a linguistic preference is created that distinguishes the language of men and women. This preference is not only about the use of language between men and women, but also the language chosen to describe between men and women (Hidayat, 2004; Febriani, 2021). This preference is also seen in the following snippet of the song "Jurus Pelakor" sung by Andra Respati.
Dasar kau pelakor (You are a whore)
Pandai kau merumor (You're good at rumors) Ganggu suami orang (Disturb someone's husband) Otak kamu kotor (Your brain is dirty)
Hati kamu kendor (Your heart is loose)
The data above mentions the position and behavior of 'performers' with several dictions with negative connotations, such as 'good at rumors', 'disturbing people', 'dirty brains', and 'slack hearts'. The diction means a harsh figure of speech that intends to discredit the 'pelakor' like the concept of dysphemia in general. However, the linguistic preferences that appear in the data above contain a gender bias that tends to corner women.
On the other hand, as a counter to the emergence of the term 'pelakor', the community gave rise to 'pebinor' to refer to men's 'taker' of someone's wife (wife).
This becomes a social phenomenon and a language phenomenon that balances the previous term 'pelakor'. But unexpectedly, based on a search study, hastaq 'pelakor' 200 times more than 'pebinor'. This means, there is a gender inequality that occurs in the emergence of the two terms.
For this reason, this research is directed at the existence of gender inequality in 'pelakor' dysphemia by using a sociolinguistic approach. Sociolinguistics as an approach that can be used as a guide in studying the variety of languages used in social contexts, can also be used to examine gender bias in 'pelakor' dysphemia. In addition, dysphemia is also a part of Sociolinguistics. For this reason, Lakoff (2003) theory of language, gender, and language variation will be used in this study. Lakoff (2003) states that women come from marginalized groups so that it will be reflected through the language used. Women's marginality and powerlessness are reflected, both in speaking and when they are spoken about. These aspects can be explored from the lexicon and syntactic aspects. This is what is meant by the previously mentioned linguistic preference, that preference refers to two things. First, preference refers to the language used by women. Second, preference refers to the language used to describe or talk about women. The first point has been researched many times, but the second point has never been studied before.
In this regard, the theory of dysphemia that will be studied in this study includes form, meaning, and function (Allan and Burridge, 2006) and type (Warren, 1992). For the
function of dysphemia, Allan and Burridge (2006) suggested seven functions, namely functioning to embarrass others, characterizing the identity of a group, showing anger, emphasizing something or several conditions, stating and representing very bad things or conditions, showing closeness in friendship, and express astonishment or astonishment. Furthermore, for the type, Warren (1992) mentions that there are eight types of dysphemia, namely physical nicknames, insults, comparing humans with animals, taboo terms used to insult, swearing, indecent or obscene things, insults, and also types of euphemism. This theory was chosen to find the language used to describe or talk about women. Previous research on dysphemia tends to use one of the two theories above. However, in this study, the two theories were combined to find forms, explore meaning, and describe women's functions in 'pelakor' dysphemia. For this reason, the issue of gender which has been expressed from various perspectives will find its own meaning from a sociolinguistic point of view through the 'pelakor' dysphemia.
Therefore, in this study several problems will be examined. First, what are the forms, meanings, types, and functions of 'pelakor' dysphemia in describing women? Second, how is the issue of gender inequality in the Indonesian language revealed through the 'pelakor' dysphemia? The two problems of this research refer to the diction used to describe women, cultural influences, and social status, as well as groups of people who most often use 'pelakor' dysphemia. Because of that, a research was conducted on
“Gender Bias in 'Pelakor' Dysphemia: A Sociolinguistic Study'.
This research is expected to be a strong foundation on gender issues from a language point of view. Given that gender equality has become one of the added issues in sustainable development where gender equality is the main requirement for realizing an existing and sustainable world (Nurul, 2016).
2. Method
This research uses a qualitative approach of descriptive research type. Research data in the form of oral and written data related to the term 'pelakor' from various media, such as print media, electronic media, and also social media. The data collected consisted of 8 data from print media, 13 from electronic media, and 7 from social media. Data was collected by sorting out expressions using the term 'pelakor' and classifying them according to the form, meaning, type, and function of dysphemia.
Data on the form, meaning, and function of dysphemia refer to the opinion of Allan and Burridge (2006), while the type of dysphemia refers to the opinion of Warren (1992). Data on gender bias refers to the opinion of Lakoff (2003).
Data analysis in this study refers to the theory of Miles and Huberman (2014) with three stages, namely data reduction, data presentation, and conclusion drawing/verification. In the reduction stage, data on the use of 'pelakor' dysphemia were sorted and grouped based on form, meaning, function, and type. For example,
Form of Use Meaning Type Function Dasar kau pelakor, pandai kau
merumor, ganggu suami orang, otak kamu kotor, hati kamu kendor (you are a whore, you're good at rumors, disturb someone's husband, your brain is dirty, your heart is loose)
(Source : “Jurus Pelakor" sung by Andra Respati)
Emphasizing Insults with
Euphemism Expressing andrepresenting very bad things or conditions
After the data is mapped based on form, meaning, and function using Allan and Warren's theory, then the data is discussed based on Lakoff's theory and then associated with gender bias.
Furthermore, in the presentation stage, data on the use of 'performer' dysphemia were associated with gender bias using Lakoff's theory. First, the data is analyzed based on the diction and variations of the language used, then analyzed based on the influence of culture and social status, then grouped by user community. Then, in the verification stage, the previous data acquisition is concluded and submitted as the result of the research.
3. Form, Meaning, Type, and Function of 'Pelakor' Dysphemia
The data obtained in this study were sourced from various media so that it needed to be reduced first until finally presented based on the form and meaning, function, and type. Finally, the results showed that 'pelakor' dysphemia was in the form of expressions of negative emotions such as anger, annoyance, and annoyance which meant humiliation. In addition, 'pelakor' dysphemia tends to be of the insulting type and serves to discredit and embarrass the 'pelakor'.
Table 1. Use of ‘Pelakor’ Dysphemia
Form of Use Meaning Type Function
“Dasar pelakor bodoh, kek anjing”
(You stupid bitch ‘pelakor’, like a dog)(Source: Instagram Lambe Turah, 04 April 2018)
Insulting Comparing humans to animals
Characterizes the identity of a group
“Andai ada pasal pelakor. Pasti bakalan terciduk duluan itu orang”
(If there was a legal clause for
‘pelakor’. That person would have been caught first)
(Source: Fimela Web, 2021)
Emphasizing Insults with
Euphemism Expressing and representing very bad things or conditions
“Garangnya pelakor Medan, sudah tertangkap basah, malah tantang istri sah : Lakik kau cinta sama aku”(The ‘pelakor’ of Medan is so fierce, she has been arrested, she even challenges his legal wife: Your husband loves me )
(Source: Tribun, 08 July 2020)
Insulting Nickname Embarrassing others
“Pengalaman mengatakan : 1x pelakor akan selalu pelakor dan akan terjadi lagi suatu hari nanti”
(Experience says: 1x ‘pelakor’ will always be the ‘pelakor’ and will happen again one day)
(Source: Instagram Captain Vincent, 27 April 2021)
Affirming or reinforcing meaning
Nickname Emphasizing something or some condition
“Padahal ibu kita kartini berjuang buat mengangkat derajat kita cewek, eh elu malah merendahkan harga diri lu dengan cara menjadi pelakor di hubungan orang lain”
(Even though our mother Kartini struggled to raise us girls, you even lowered your self-esteem by being a ‘pelakor’ in other people's relationships) (Source: Meme)
Anger or
irritation Nickname Shows anger
“Pelakor dihajar, istri sah telepon
suami, “Cepat kemari,
selingkuhanmu berhasil kutangkap”. (The ‘pelakor’ was beaten, the legal wife called her husband, "Come here quickly, I caught your mistress).
(Source: Posmetro, 05 March 2018)
Insulting Nickname Embarrassing others
Data 1 shows that the 'pelakor' is declared as stupid as a dog. Dogs are mammals (breastfeeding) that are attacking, biting, and tearing apart. In this case, the 'pelakor' which is a woman is equated with mammals which are perceived with the same characteristics, namely attacking, biting, and tearing apart. In dysphemia, it is often done to roughen the conveyed meaning to satisfy anger and irritation. That is, there is an insult conveyed in the data. Goddard & Patterson (2000) state that there is a relationship between language and ideas about men and women. In this case, 'pelakor'
(female) is associated with a dog so that the nature of 'pelakor' (female) is thought to be the same as that of a dog. That is why, women have been cornered by taking their highest prowess and then being equated and humiliated with a dog.
Furthermore, in data 2, 'pelakor' dysphemia is expressed by expressions of negative emotions that undermine meaning through bad things or conditions. In this case, the speaker bases the meaning of the punishment (article) obtained by the 'pelakor' for the offense committed. Rudeness is a form of sharpness of words that sometimes scares or lowers a person's mentality. The expression in data 2 is used to state things or conditions that are very bad as well as reduce the mentality of the ‘pelakor’.
Through this expression, anger can be represented and the 'pelakor' mentality becomes shrunken. This is the study of Sociolinguistics. From the language produced by the speaker, Sociolinguistics can examine the function and purpose of this language used in a social context. This is also what has not been studied by previous studies that examine dysphemia, which tend to be studied from a semantic point of view.
Then, in data 3, the dysphemia of 'pelakor' is attached to the nature of 'fierce'. In a bad situation, 'pelakor' is described as being able to survive and fight against his legal wife.
The diction 'fierce' which is used to describe the nature of 'pelakor' refers to the ferocity of women. It means humiliation and serves to humiliate the 'performer'. This data was obtained from the title of one of the news articles in the Tribun newspaper.
This is certainly a concern given that journalists and news writers also use this dysphemia so that it contributes to gender inequality in the substance of the news presented. In fact, the news should be balanced.
Furthermore, this 'pelakor' dysphemia is also perceived as having a character that is difficult to change and has become self-identity (data 4). It is as if there is no hope for change for the 'pelakor' self. The self-image seems to become a habit and will not change again. In fact, in data (5) women have been perceived as demeaning themselves despite Kartini's struggles. Kartini as a female role model for Indonesia is described as a driving force for feminism in Indonesia. However, the existence of one 'pelakor' (female) seems to be able to damage the self-image. That is, this 'pelakor' is described as a representation of women, so it is not wrong if this is a reference in gender inequality in Indonesia. Finally, in data (6), the 'pelakor' is described as a criminal because of the diction ' berhasil kutangkap’ (I managed to catch it). The image of women in the 'pelakor' melts with these dictions. It's as if the 'pelakor' is a criminal who should be caught, punished, stupid, fierce, and unchangeable. Based on the following data, the form of 'pelakor' dysphemia appears in rude, lowly, and disgusting language.
Based on table 1, it appears that 'pelakor' dysphemia tends to be in the form of statement sentences, which are conveyed directly or indirectly to the person concerned. In terms of form, dysphemia 'pelakor' is packaged in the form of a harsh word, with a negative connotation. This is what makes dysphemia often used, both in print, electronic, and social media. Even the same problem regarding the existence of gender bias in 'pelakor' dysphemia in electronic media has been studied (Romiyati, 2021). Using Fairclough's theory of discourse analysis, the study concludes that
discourse production tends to be discriminatory, where the presence of women is more dominantly positioned as an object, not as a subject. Through the classification scheme, writers or speakers tend to place men as honorable people, while women are not honorable.
4. Gender Bias in 'Pelakor' Dysphemia
From a sociolinguistic point of view, 'pelakor' dysphemia is related to social inequality which is reflected in gender inequality. This dysphemia is very much in favor of men because it often appears in daily discourse without a companion term for men in the same relationship. The tendency of Indonesian society to blame 'pelakor' shows a negative bias towards women, but at the same time glorifies men. People's perception finally gave rise to harsh dictions with demeaning metaphors, such as 'anjing’ (dog) (data 1), 'garang’ (fierce) (data 3), 'terciduk’ (taken) (data 2), ' selalu pelakor’ (always
‘pelakor’) (data 4), 'merendahkan diri’ (humble themselves) (data 5), and 'dihajar’
(beaten up) (data 6). Furthermore, the dysphemia of 'pelakor' is also used as a male partner biologically the same as female entities in general, only it is expressed by the diction 'pelampiasan syahwat atau hawa nafsu’ (implementing lust) (data 7) as in the following meme.
Figure 1. Meme about ‘Pelakor’
In the case of infidelity, it seems that Indonesian society still applies gender bias. If infidelity occurs, the blame is placed on women, either in the role of women as victims (betrayed wives—who are often considered “failed” to take care of their husbands) or to other women, who are seen as snatching. In other words, our tendency to shout 'pelakor' without mentioning the man, reflects violence against women and a bad perception of women. This shows the dominance of men over women in terms of language use (Atmawati, 2018). This opinion is not the opinion of a woman who writes and accuses one-sidedly, but a scientific analysis using a sociolinguistic approach as a science that examines language by relating it to the social and culture of the language- using community.
Indeed, along with the term 'pelakor', there is also the term 'pebinor' or 'seizure of someone's wife' which is a contradiction to the previous term. 'Pebinor' is a representation of women's disapproval so that the blame is placed on men. However, until recently, the term was rarely used. In a search study from social media Instagram, the hashtag 'pelakor' appears 200 times more than the hashtag 'pebinor'. That means, 'pelakor' are more and often used in social issues. In fact, the term 'WIL' or 'Wanita
Idaman Lain' which is more neutral in nature is also rarely used in social phenomena.
In fact, this term is more appropriate and feels fair to represent unfaithfulness in marital relations, both men and women. Therefore, the first point obtained in this study is the influence of male dominance in a patriarchal culture that creates gender inequality in the mention of 'pelakor' dysphemia.
In addition, it should also be noted that the Indonesian language does have a variety of vocabularies which have almost the same meaning as 'pelakor', such as 'sundal', 'perek', or 'wanita jalang', 'lonte', 'pekerja seks komersial'. All place women as objects of sufferers who are most blamed, so there seems to be gender inequality here. The emergence of the word 'pelakor' which has a meaning similar to words that have appeared before indicates that this is a familiar phenomenon and not something new.
Even in English, the same thing is seen in the use of the terms 'lollipop lady' (a woman who helps school children cross the street), 'dinner lady' (a woman who serves children's lunch), charlady (a maid) who does not may be replaced with lord to refer to men (Hijriyah, 2014). That is, the second point obtained in this study is that the gender bias that appears in language use is not only a local issue, but also a global issue. This is influenced by social status and values that place the position of men and women differently.
The third point as well as the most important point in this research relates to who tends to use the term 'pelakor' in the media? Take a look at the following infographic.
Figure 2. Infographic 'Pelakor' from Social Media
(source:www.brilio.net)
This infographic is one of the memes used to express annoyance towards the 'pelakor'.
There are several language expressions that are addressed to the 'pelakor' entity through this infographic.
There are significant differences in the choice of topics, speech, language style, and the dominance of conversation between men and women. If men tend to speak firmly and clearly, women instead choose appropriate words to say, use figurative words, and do word combinations (Said & Naria, 2018). The data from the infographic above supports this statement.
(8) Raja Tega! (penuh siasat)! (Raja tega! (full of tactics)
(9) Rambut yang sering dijambak oleh sang istri yang suaminya direbut (bila kepergok).
(Hair that is often grabbed by the wife whose husband was snatched (if caught).
(10) Jangan selalu beralasan atas nama cinta, kalau ngerebut suami orang itu, tetap ga baik.(Don't always make excuses in the name of love, if you take that person's husband, it's still not good).
Raja tega (data 8) is a choice of words used to describe the behavior of 'pelakor' who does not think about the feelings of the legal wife. This is one form of verbal violence that is often directed at 'pelakor' (Dwita, 2020). Then proceed with the physical description of the 'pelakor' and associate it with the bad things that have happened to him until it is finally associated with love. It is clear that the choice of words used refers to the choice of women's words.
Lakoff (2003) clearly states that women have a gentle character so that they only use appropriate language. Women are shy and do not feel free to use language. Women tend to use an indirect style where what they want to convey is not directly expressed.
Usually, they start small talk first before moving on to the main topic. Still with the same opinion, these data are a woman's choice of words.
(11) Mari kita doakan dia semoga kembali ke jalan yang baik dan benar(Let's pray for her to return to the good and right path)
(12)Luka bekas cakaran sang istri yang lakinya dia rebut.(The scar from his wife's claws which he took)
(13)Demi memuaskan syahwat materi duniawi, dia tega merebut suami orang (walau yangdia khianati adalah temannya sendiri). (In order to satisfy worldly material desires, she has the heart to steal someone's husband (even though the one she betrayed was her own friend).
Data (11) confirms the opinion that this diction is produced by women. The prayer diction that he uses is a representation of his lack of freedom in using language, there is a sense of shame. Data (12) is conveyed in an indirect style where what he wants to convey is not directly expressed. Then, data (13) of the 'syahwat' diction is still followed by the 'materi' diction so that it obscures the meaning of 'syahwat' which is
usually identified with sex. This is certainly a choice of words for women who are reluctant to say dirty words (Hidayat, 2014).
(14) Peduli setan (yang penting keinginannya tercapai). (I could’t care less) (the important thing is her wish is achieved).
(15) Udah ach, kalau kebanyakan jelekin dia, malah saya yang banyak dosa.(It's okay, if most of them insult her, I'm the one who has a lot of sins)
Data (14) even though it is conveyed in the 'setan' diction, it is not dirty and rude words in everyday social life. In fact, this is a representation of not being able to express negative thoughts and emotions about the 'pelakor'. Until finally the data (15) diction 'ach' confirms the feminism of women in the data is supported by the meaning of the sentence. In fact, these data show that women's diction is indeed more gentle and careful than men's. It appears that there are factors that influence the representation of women's language. These factors are cultural factors (Febriani, 2021).
However, the third point conveyed in this study is that women tend to use 'pelakor' dysphemia. Women who are dubbed 'pelakor' in dysfemia are more often cornered by their own people. Based on the dictions used in this research data, all of them represent women's dictions.
This becomes interesting when all this time women have raised the issue of 'gender equality', 'woman support woman', and 'Kartini Indonesia' but on the other hand, fellow women actually look down on each other. Even though the term itself is raised to be a characteristic that society expects of a person on the basis of his gender (Wahyuni, 2016).
Dysphemia 'pelakor' is sent by women as a form of judgment given to women as well, without involving men. This seems to be deliberately labeled by women to women. In fact, the use of the term should emphasize the aspect of justice in a social context, meaning that all new terms that are raised need to consider the aspect of equality understanding from the community. This is what actually becomes the gender bias in 'pelakor' dysphemia. The gender bias that has been echoed so far tends to show male dominance, but it turns out that on the other hand there are efforts to treat women to reduce their own gender dignity. It is not realized even though it has a big influence The self-defense efforts carried out by women as a hurt group by defending their legal wives have unknowingly cornered other women. This ultimately reduces the gradation of women and perpetuates values that are based on male standards. Finally, 'Pelakor' is defined as a woman who seizes the property of others with all her efforts pinned on women and gets rid of the faults that are also made consciously by men (Ananda, 2018). Until now, this term is still with the same understanding.
Even though the phenomenological study of 'pelakor' shows that basically 'pelakor' tries to build a more characterful identity in public, but still appears as it is in everyday life (Robbiah, Framanik, and Nia, 2020). This means that the gender bias is already felt for the 'pelakor' so they tend to build a better self-image in front of the audience.
5. Conclusion
Dysphemia 'pelakor' tends to be in the form of a statement sentence, which is conveyed directly or indirectly to the person concerned. In terms of form, 'pelakor' dysphemia is packaged in the form of words that are harsh, but still interesting. The dysphemia of 'pelakor' tends to mean contempt, is euphemistic in type and compares to animals, and serves to humiliate others, characterize the identity of a group, and express anger. Regarding gender bias, there are three things that can be concluded in this study. First, the influence of male dominance in patriarchal culture creates gender inequality in the mention of 'pelakor' dysphemia. Second, the gender bias that appears in the use of language is not only a local issue, but also a global issue. This is influenced by social status and values that place the position of men and women differently. Third, women who are dubbed 'pelakor' in dysphemia are more often cornered by their own people. Based on the dictions used in this research data, all of them represent women's dictions.
This research is the first research to highlight the gender inequality that women do to their own people so that in some respects it needs to be developed, both theoretically and practically. Theoretically, this research contributes to the idea of further research on blunders by women in carrying out gender inequality against their own people.
Practically, this research contributes in reminding women to support and respect each other for their own people. So, 'woman support woman' is a good support for all women.
Declaration of Conflicting Interest
I hereby declare that there is no conflict of interest in this research. This is purely part of my thinking as an academic as well as a linguist.
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