View of The language style of the main javanese female character in the Kartini film by Hanung Bramantyo

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Jurnal Disastri: Pendidikan Bahasa dan Sastra Indonesia Vol. 5, No.2, Agustus 2023

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The Language Style of Main Javanese Female … | 208

Jurnal Disastri:

Pendidikan Bahasa dan Sastra Indonesia Vol 5, No. 2, Agustus 2023

http://ejournal.unhasy.ac.id/index.php/disastri EISSN:2722-3329, PISSN:2716-411X

The language style of the main javanese female character in the Kartini film by Hanung Bramantyo

Olivia Andi Calista¹, Udjang Pairin M.Basir²

1,2Pendidikan Bahasa dan Sastra Indonesia, Universitas Hasyim Asy’ari Corresponding Author: [email protected]

Abstract

Communication between humans is the primary function of language.

Language is an arbitrary system of symbols of sound that is used by members of social groups to cooperate, communicate, and identify themselves. It can be interpreted asa study of language in relation to society or how it functions in society. Sociolinguistics experts say that speakers involved ina speech event must have a communicative competence or knowledge of language systems combined with existing rules or norms in society in order to make proper use of language ina speech situation. Therefore, people in the community adjust to their environment there are speaking and speaking styles in the community. The results of this research are controlled by codes and interlaced codes. Temporary override codes to produce data using indonesian-java, Java ngoko-java kromo. To override the permanent code, produce a file of Javanese use of good manners for people who respect such nobility. The result of the code-mixing only exists a positive mixing because this film is free of Sara's sentences. The study's code combines both Indonesian and Javanese (ngoko and krama) in one clause.

Keywords: female, code switching, code mixing

INTRODUCTION

Communication between humans is the primary function of language. Language is an arbitrary system of sound symbols that is used by members of social groups to cooperate, communicate, and identify themselves (Chaer, 2014;32). In language, there are linguistics, linguistics is a field that studies the language or the field that selects language to be its object while sociolinguistics is the interdiscipline science between sociology and linguistics, the two empirical fields that are closely related (Wigati 2022). The purpose of this study is to expose forms of diction and expression in Javanese women's interactions in kartini movies in general. This form of diction and expression encompasses the code and the interfering code.

Moving codes is a symptom of changing language usage. Instead of coding occurs only among languages, it can also occur between varieties and styles found in one language. The mixing code had one basic code used and had its later autonomic function asa language. While other

Article history Received:

17-06-2023 Revised:

28-6-2023 Accepted:

23-07-2023 Published:

15-08-2023

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The Language Style of Main Javanese Female … | 209 language codes are involved in speech only as a side.

Movies are sophisticated mass communication mediums, not only for entertainment but also for lighting and education. Movies became a representation of life and was mostly inspired by pieces of human life. Movies can also be a gesture of emotion told by the cast and wrapped in language. In the era of women's liberation that kartini fought for, further generations made new innovations. It tells the story of R. A kartini wrapped in a movie.

Aristocratic Java culture is very thick in this film in attitudes and speech. Generations later were able to see how former people held high the norms of especially nobility. So, it was concluded in a kartini film that a virtuous or incapable woman could uphold the values of each other. Javanese cultures are said to have terms that shine lower than men. Such as sentence kanca wingking which is the mean is friend back, it differs from the current term

"gender equality." As for other terms, such as manak, macak, manak. That women have only the three tasks of childbirth, grooming, and cooking. “Ojo nganggo bahasa jawa krama inggil karena kita harus bisa jadi diri kita sendiri walaupun ning njero kamar wae.” The sentence is found in two languages, namely, Indonesian and Javanese. The Javanese term in ancient times limited women's space while women can now learn, be enlightened, and be equally educated as men.

Thus, from the Kartini movie which is use Javanese dialogue does not impossible Javanese women can be independent and free for using language style which is use the words they choose and the right degrees. We can review the language forms that Javanese women wore in those days through the history that has been packed into movies. Later, the study only predominates to female figures because its purpose is to study the process for decoding and combining codes that Javanese women use in the movie.

METHOD

In the study it employs a qualitative approach, Bogdan and Taylor's qualitative methodology as a research procedure that produces a descriptive data of written or spoken words based on person and observable behavior. A purposeful study certainly requires an approach that facilitates researchers. Qualitative research can be pronounced as direct study because the object in front of the researcher is a source of research without any other statistical or calculating process. The type of research being used is qualitative descriptive research because researchers are trying to describe the process of decoding and mixing codes in the Kartini movie. So with this qualitative approach that has relatively no firm limits, researchers can explore reading and data collection by observation of the chosen object.

FINDINGS AND DISCUSSIONS A. Code Switching

The transfer of codes is a phenomenon of speakers moving from one code to another in a unit of one clause or one sentence or a larger syntax group. Instead of dividing the code into two parts, that is to override the temporary code and over the permanent code.

The temporary form of translanguage that is temporary or subject to change. A speaker usually uses this change of language according to adjustments in the circumstances and circumstances of the place. While the permanent transfer code of language is either permanent or immutable. A speaker determines this transition based on circumstances of a speaker, usually a social phenomenon.

Based on the results of this study, it caused a charge of codes and a mixture of codes, as follows:

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The Language Style of Main Javanese Female … | 210 (1.) R.A Soelastri: Tubuh kita sendiri ini, Ni, yang akan membawa kita ke takdir kita

Pelayan: Lah, driji kok le mucuk ri, hahaha, yayune ayu, luwes. Loh den ajeng kok malah sare.

The data above shows a conversation when the R. A soelastri was advising kartini that

“Tubuh kita sendiri Ni, yang akan membawa kita ke takdir kita.” The sentence was in the Javanese. Kartini who invited to talk is sleep. Then the waiter interrupted the conversation by using good Javanese, “Lah driji kok le mucuk ri, hahaha, yayune ayu, luwes.” The words here express admiration for R. A Kardinah who has nice, pretty hands and a nice body.

Then added by sentence “Loh den ajeng kok malah sare.” It means Kartini fell asleep.

Instead of the code on this speech is the permanent code because of the social difference between speakers and speech partners. Between Soelastri of the free royal family used the language he wanted and a servant who had to use good language to his master.

(2.) R.A Moeryam: wis wancine adi-adimu mlebu pingitan R.A Kartini: Dawuh Ibu

R.A Moeryam: ayo masuk!

Instead of the code on this speech, this time is the temporary code because the speaker uses a different language on every clause he pronounces. In the first speech, “wis wancine adi-adimu mlebu pingitan” Using Javanese. This is said when R. A Moeryam took Kartini's brothers to the bedroom with her sister Kartini. Then Kartini responded in Javanese to a sentence, “Ayo Masuk!” using Indonesian.

(3.) Kartini's brother: Porselen, keramik cino, jas eropa, pungkir-pungkir iku kan wong bodo. Boso londo we raiso!

Kartini: Mboten saget maca londo meniko mboten berarti bodo, Kang Mas.

Kakak Kartini: wong-wong kui kan ndeso, ngisin-ngisini!

The data above shows brother of Kartini speaking curlish Javanese, “Porselen, koremik cino, jas eropa, pungkir-pungkir iku kan wong bodo. Boso londo we raiso!” Then Kartini responded with good javanese, “Mboten saget maca londo meniko mboten berarti bodo, Kang Mas.”

The siblings' words indicate that a temporary code must be kept in place because Kartini would continue to speak Javanese to her brother by deference to his elder, even if kartini's sentence against his older brother could result if kartini's outburst of bad good language could change into curlish language.

(4.) Kartini’s Father (RM. Sosroningrat): Sabar Nduk..

Kartini’s Father: Singo, dawuhe kartini podho karo dawuhku Kartini: Sampun mekaten romo

Kartini’s Brother: Ampun Romo

Kartini’s Father: Rasah melu-melu! Sing nentang Kartini podo karo nentang aku.

Mr. Singosiswoyo: Sendiko dawuh.

Data in this conversation between Kartini's father (RM. Sosroningrat), Kartini, brother of Kartini, and Mr. Singosiswoyo. The scene in this conversation tells of Jartini's father defending the son of kartini. Because previously Mr. Singosiswoyo didn't want to make puppet engravings on kartini's orders. The speech above includes the permanent code.

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The Language Style of Main Javanese Female … | 211 Because of everything Kartini's father said in ngoko, everyone who answered would be talking in curlish Javanese. It is debased with social ranks and respects to older ones.

(5.) R.A Moeryam: Mlebu wae tutup lawange.

Ngasirah: Nuwun sewu, wonten menopo ndoro ajeng?

R.A Moeryam: Kamu tahu kan mengapa aku memanggilmu ke kamarku ini?

The transfer code on the data above is the temporary override code because speakers use different languages on different clauses in a single conversation above. "Mlebu wae tutup lawange," said R.A Moeryam to Ngasirah when she is in the room and Ngasirah knocked her door. Ngasirah knelt down and said, "Nuwun sewu, wonten menopo ndoro ajeng?." Here Ngasirah is using good javanese when talking to the boss, it is based on the social inequality of the time.

Then R.A Moeryam answered using Indonesian, "Kamu tahu kan mengapa aku memanggilmu ke kamarku ini? This suggests that any clause of a speaker is subject to change.

(6.) Kartini: Ono opo yu?

Ngasirah: panggil aku ibu, kita tidak sedang berada di pendopo.

Ngasirah: Ni, ada yang mau ibu tanyakan.

Kartini: Nggih Bu.

The data above explains the Kartini's staying at home before married event, then the biological mother (Ngasirah) opens the rubdown window. She took Kartini out to talk about something.

In the first sentence said by Kartini, "Ono opo Yu?" is curlish language on the basic of kartini that is free to use any language on the servant even if she is her birth mother. Then made Ngasirah said, "panggil aku ibu, kita tidak sedang di pendopo." The transition here is due to an exit from the entry area, the social level is equalized and only blood is legal. Because of Kartini's natural mother, she is entitled to rule Kartini to call her mother if it is outside the realm of nobility. Then Kartini answered in a sentence, "Nggih Bu," It is evident that kartini answered with good manners on the basis of respect for parents. The data over the codes in this conversation is the temporary override codes because at any given moment their language may change because of region and degree of social change.

B. Code Mixing

There are four reasons for mixing code, namely, the limitation of word associations, the influence with words, the lack of mastery over the second language, the influence of prestige or prestige.

Mix the code into two halves, with the positive and the negative. A positive mixing of code positive is that a speaker USES another language in one clause without changing the language code while a mixture of a negative code of speakers uses another language in one clause but changes the language code. Based on the data below are mixed positive codes, as follows:

(7.) Servant: Mrinding-mrinding, haha, tapi tidak apa-apa, sehat-sehat, seger waras.

The data above is a passive conversation when servants bath the Kartini but Kartini does not answer the servant's speech for being asleep. In the sentence the servant used there was a combination of Javanese code to Indonesian. word, “mrinding-mrinding” and “seger waras”

is a Javanese frase while “tapi tidak apa-apa, sehat-sehat” is Indonesian frase.

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The Language Style of Main Javanese Female … | 212 (8.) Ukirsari’s son: Pangapunten nuwun sewu ndoro ajeng, kami dari ukirsari sudah

menunggu ndoro ajeng untuk menyerahkan ini.

Kartini: Ukirsari? Iku ning walik gunung to? Koe mlaku? Adoh lho kui.

Ukirsari’s son: Sampun ndoro ajeng, sekarang bapak kami setiap hari pasti mendapat pesanan, terimakasih ndoro, semua ini berkat ndoro ajeng kartini.

Kartini: Nggih-nggih, iyo

The data above describes the Kartini scene as being approached by ukirsari's children and one of them as a speaker. In the sentence are two languages: good javanese and Indonesian, "Pangapunten nuwun sewu ndoro ajeng, kami dari ukirsari sudah menunggu ndoro ajeng untuk menyerahkan ini." Then Kartini as the speech partner answered in Javanese ngoko. The mix of codes in this conversation includes a positive mix because speakers use polite language and are identical to the use of such Javanese phrases as dural at the beginning of the conversation, such as the following sentence, "sampun ndoro ajeng, sekarang bapak kami setiap hari pasti mendapat pesanan, makasih ndoro, semua ini berkat ndoro ajeng kartini.

(9.) Rukmini: Aku wes yakin, kalau perempuan ora butuh nikah.

Kardinah: Hooh, aku yo ngono, Aku ora bakal nikah, soale kita sudah bisa membantu orang banyak tanpa bantuan suami ya to.

Instead of the code in the above statement, it is a positive one because there are no swear words or bad words. At this conversation Rukmini and Kardinah were exchanging their opinions. The clause they proclaims is that phrase in two languages. Javanese and Indonesian. Like, " hooh aku yo ngono, aku ora bakal nikah" is some frases in a clause which is Javanese.

Then continued that phrase, "soale kita sudah bisa membantu orang banyak tanpa bantuan suami ya to." The following is still one clause with the previous phrase that is Indonesian with the Javanese fumigation at the end of the sentence.

(10.) Kardinah: Mbak, aku tak mbalik yo, perasaanku ra penak.

Kartini: Mengko dhisik, aku ki belum pernah mendengar pengajian koyo ngene iki amargi setiap ayat mempunyai arti yang bagus.

In the above data, Kartini uses Javanese and Indonesian languages in one clause. This includes a positive mixture of code because it contains no swear words and speaks in good faith.

CONCLUSION

According to the study of Hanung Bramantyo's kartini movie, we found the incident involving a coded and mixed code. Whereas the codes used in the above data override the temporary codes and over the permanent ones. Override my temporary code of 4 and override the permanent code of 2 data. From Javanese to Javanese, Javanese to Javanese, Indonesian to Javanese, and Indonesian to Javanese. Then decoding the data on the basis of socio-level differences requiring speakers to use language that is more polite than partner speech or vice versa.

Furthermore, Hanung Bramantyo's movie contained a coded mix. In the form of the insertion of words, phrases and repetitions. The data found in a positive code combines amount to four. No negative mixed data can be found because this film is free to contain Sara's sentence or disrespect.

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