CHAPTER IV FINDINGS AND DISCUSSION

CHAPTER IV FINDINGS AND DISCUSSION This chapter presents the results of the study and discussion based on the research problem related how is the for...
Author: Doris McKinney
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CHAPTER IV FINDINGS AND DISCUSSION

This chapter presents the results of the study and discussion based on the research problem related how is the formulation of politeness expression in Balinese language based on Caste in Trirukun village at Wonosari, Boalemo regency. 4.1 Finding The Data The data which I collected is by interview of eight persons that show the politeness of Balinese language. The data below is the conversation of each caste. Each Caste level has its converstaion with all other Caste. After that I catergorize to level of Balinese language (Utama, Madia and Nista level of Balinese language. Then, the politeness language categorize in positive and negative politeness. There are the data below:

4.1.1 The Classification Of Speach Act Based On Caste expressed politeness 4.1.1.1 The Brahmius Caste Here the statements are conclude of the Brahmius Caste 4.1.1.1.1 Requesting sentences (1). Meriki ngerayunan

“let’s go eating”

(2). Meriki masucian

“let’s go taking bath”

(3). Meriki merarian di griye

“let’s go take a rest in my house”

4.1.1.1.2 Question Sentences (1). Sampun sui ide ratu?

“so long ida ratu?

(2). Napi gatrane ide ratu?

“how are you ide ratu”

(3). Sampun masucian?

“are you taking a bath?

4.1.1.1.3. Declarative Sentences (1). Sampun wengi niki ratu!

“it’s so dark!”

(2). Sampurayang titiang rauh durian

“I am sorry I come late”

4.1.1.1.4 Exclamation Sentences (1). Sane mangkin!

“right know!”

(2) niki jinahe!

“it’s your money”

From the data above are refers to Brahmius expression in the daily life. It can be occure when Brahmius Caste do interaction with equal Caste. The language variation of the Brahmius Caste included of Utama level of Balinese language. This Utama level of Balinese language refers to Brahmius Caste are usually used in the formal situation.

4.1.1.2 The Kshatriyas Caste Here the list of the Kshatriyas Caste expression, such as: 4.1.1.2.1 Requesting sentences (1). Meriki ngajeng?

“let’s go eating”

(2). Ampun masiram?

“let’s go taking bath”

(3). Ngiring mangkin meriki mesirep di jeroan “let’s go take a rest in my house” 4.1.1.2.2 Question Sentences (1). Sampun sui teke?

“so long ida ratu?

(2). Sampun masiram?

“are you taking a bath?

(3). Sampunapi kabar?

“how are you ide ratu”

4.1.1.2.3. Declarative Sentences (1). Sampun peteng

“it’s so dark!”

(2). Sampure tiang teke duriang

“I am sorry I come late”

4.1.1.2.4 Exclamation Sentences

(1). Sane mangkin!

“right know!”

(2) Niki jinahe!

“it’s your money”

Based on the data above the Kshatriyas Caste refers to Utama level of balinese language. in addition, this Kshatriyas Caste also include Madia level. It is because the language that is used between Utama and Madia level of balinese language.

4.1.1.3 The Vaishyas Caste 4.1.1.3.1 Requesting sentences (1) Mai medaran

“let’s go eating”

(2).Sube manjus.

“let’s go take bath”

(3).Mai meren di jumah

“let’s go take a rest in my house”

4.1.1.3.2 Question Sentences (1).Ube tuni teko?

“so long ida ratu?

(2). Ube manjus?

“are you take bath?

(3). Kenken kabare jani?

“how are you?”

4.1.1.3.3. Declarative Sentences (1). Ube peteng

“it’s so dark”

(2). Ampure rage teke duriang

“I am sorry come late”

4.1.1.3.4 Exclamation Sentences (1). Ane jani!

“right now!”

(2). Ene pise!

“it’s your money!”

Based the data above, the Vaishyas Caste included of Utama, Madia and Nista level of Balinese language. It is mean the Vaishyas Caste uses a language seeks of social context.

4.1.1.4 The Shudra Caste

4.1.1.4.1 Requesting sentences (1). Mai ngamah

“let’s go eating”

(2). Mai mandus

“let’s go taking bath”

(3). Mai nginep di pondok

“let’s go take a rest in my house”

4.1.1.4.2 Question Sentences (1). Ube tuni teko?

“so long you come?”

(2). Kenken kabare?

“how are you?”

(3). Ube mandus?

“are you take not

4.1.1.4.3. Declarative Sentences (1). Ube peteng!

“it’s do dark”

(2). De gedeg teko durian

“I am sorry come late”

4.1.1.4.4. Exclamation Sentences (1). Ane jani!

“right now!”

(2). Ene pise!

“it’s your money!”

From the result above, the Shudras Caste refers to Nista level of Balinese language. It is because Shudras Caste more reflects of impolite language.

4.2. The Conversation Based On Caste 4.2.1 The Brahmius Caste CORPUS # 001 Context : The conversation between Brahmius and Kshatriyas The Brahmius called Kshatriyas Caste to ask something. Ida bagus

: Dewaji, dije ne ragane? (Dewaji , where are you? (Dewaji, where are you?)

Dewa gede

: Di jero nike Tiang, kenapi ladne?

( In house

my, what

happened?)

(In my house, what happened?) Ida bagus

: Ngidihtulung jebos (Require

benain ne

tv

ne!

moment repair this television this to)

(I require to repair of my television a moment!) Dewa gede

: Dije nike Debagus? Where is

Debagus)

(Where is Debagus?) Ida bagus

: Di griya, enggal nah (In house, please quickly) In my house, please quickly)

Analysis Let’s look the words “Griya and Jero”. Griya is actually use to Brahmius Caste and Jero is use to Kshatriyas people. But, in this conversation it can be capsize. It means the politeness expression appears when the speaker tells something if she/he are higher level (Brahmius Caste). So it can be impolite to uses the language. Whereas, when the speaker like Kshatriyas Caste do communication with the Brahmius Caste; she/he must uses a polite language. It is because the Balinese people do communication seeks of situation and condition and also who people we want to talking. Moreover, this conversation include of the Utama level of Balinese language because Brahmius is still use polite language to commication between them.

CORPUS # 002 Context: The conversation between Brahmius and Vaishyas In this case, the conversation begin of Brahmius and Vaishyas Caste to do something in his/her house. Brahmius

: Made, dadi ragane cang ngidih tulung ae? (Made, could you me

help?)

(Made, could you help me) Vaishyas

: Miee napi

nike Ida Bagus? Dados nike..

(all right what is

Ida Bagus? yes

(yes, All right, what it is ida bagus?) Brahmius

: Pangkas jebos (cutting

please

rumput niki di the grass is

griye

ampun duur-duur..

in house

so tall)

(please cutting the grass in my house is so tall ? Vaishyas

: Nggeh, tiang kari di jumah nike ida bagus, tapi tiang kar mamargi meriki.. (ok,

I

still in house

ida bagus, but I

wanna going there)

(Ok, I am still in my house but I wanna going there now) Brahmius

: Suksme nah (Thank you)

Vaishyas

: Nggeh nike ten kenapi-kenapi... (Yes,,, welcome)

Analysis The conversation above means the Ida Bagus wants Gusti help him to cutting a grass in his house. Therefore, Gusti is ready to help him. Let’s look when Gusti (Vaishyas Caste) said “miee napi nike ida bagus?? Dados nike..” this statement is so really polite language. It means that he is very helpful and pleasure to help Ida Bgus. Dados means getting ready to helpful and anything to Brahmius Caste. Let’s looks the word “Griye and Jumah”. It has same meaning of house but to Balinese language has different thing in politeness itself. Griye is a house and refers to Brahmius caste. But, Jumah is a house too and it refers to Vaishyas Caste. So, Griye so really polite than Jumah. So, in this conversation the Brahmius is included of Madia level of Balinese language depend on social context in communication.

CORPUS # 003 Context: The conversation between Brahmius and shudra caste The conversation begin when Brahmius Caste want to know of Shudras house and really inquisitive to known it.

Brahmius

: Dje pondok e cai Yan? (Where house is your Yan? (Yan, where is your house?)

Shudras

: Di samping pure nike griya Tiang e Ratu (In beside

temple yes house I

ratu)

(Yes, my house is beside of temple, Ratu?) Brahmius

: Pak ije nto? (Where is it? )

Shudras

: Didangin pure ne san nike Debagus, ane griya cat gadang nike. (next to

temple

is debagus, is

house paint green)

(my house is next to the temple, my house is green paint) Brahmius

: Nah.. (Yes, I see?)

Analysis This conversation means that the Brahmius ask about the Shudras house. Look at the word “griye and pondok”. It is refers to house but different usage in conversation especially in the different Caste. Umah is usually used to Brahmius Caste. But, pondok is essentially used to Shudras Caste. The politeness appears when the speaker want to appreciate each other especially different Caste. Consequently, Brahmius Caste included of Nista level to using the language.

CORPUS # 004 Context: The conversation between Brahmius and brahmius caste Ida bagus

: Ayu, mai ke griye malu (Ayu, come house here) (Ayu, come here in my house)

Ida ayu

: Nah, ben jep (Yes,

wait)

(Yes, wait a moment) Ida bagus

: Ade rainan dini di griya Yang e (There is ceremony house my)

(There is ceremony in my house) Ida ayu

: Nah tawang rage (Yes, see

I)

(Yes, I see) Analysis In this conversation Ida Bagus and Ida Ayu uses impolite language to communication. It is because she/he tells about something not be formal. So, this conversation include of Madia level of Balinese language.

4.1.2 The Kshatriyas Caste CORPUS # 005 Context: The conversation between Kshatriyas and Brahmius Dewa

: Dayu, tiang ngicen ajengan pang ragane, ngerayunan niki! (Dayu, I

have

food

to

you

eat

it

(Dayu, I have some food to you. Please eat it! Dayu

: Ngajeng napi???, ampunang repot-repot ni ( Eat

what??

Don’t make

shy )

(What’s food?, don’t make me shy) Dewa

: Peh,, mumpung ade rainan jumah. mre baang tiang ragane makanan (No, there

is ceremony house). So give I

you

food)

(No, because there is ceremony in my house. So, I give you some food to you). Dayu

: Nah suksme... (Ok, thank you so lot)

Analysis The conversation above uses Utama level of Balinese language. Madia level of Balinese language is generally used to speak who people that is close friendship. In this case, the conversation appears the politeness as symbol of behavior to using language.

CORPUS # 006 Context: The conversation between Kshatriyas and Vaishyas Caste

In this act, Kshatriyas Caste use impolite language to ask something but Vaisyas is usually response with polite language. Kshatriyas

: Medahar epe te cai? (eating

what are you )

(What are you eating) Vaishyas

: Niki tiang ngajeng bek siap nike.. ( this

I

eating meat chicken)

(I eating this chicken meat) Kshatriyas

: Dadi nunas ajengan ne? ( Can taste

food this?)

(Can I taste this food?) Vaishyas

: Mieee dadi sanget nike Dewa, meriki simpang nike asanen nike ajengane.. ( that’s good

Dewa,

let’s

go

taste

this food)

(That’s good Dewa, let’s go to taste this food together). Analysis This conversation tells about the someone was cooking and the Kshatriyas Caste want to taste this food. Furthermore, he/she wants require to flavour of it and the vaishyas will be ready with the pleasure mind. For instance, the sentences “Medaar” is eat. Medahar to Vaishyas Caste but in this context the Kshatriyas Caste used it to asking for. Nevertheless, medaar is impolite language to khsatriyas but he/she used it to communication between the lower Caste like the Vaishyas itself. Afterwards, the vaishyas say”ngajeng” bek siap nike”. Ngajeng is ating. Therefore, ngajeng refers to Khsatriyas Caste to communicates with Kshatriyas Caste; which is more polite to say it. In the fact, Kshatriyas Caste is Madia level of Balinese language itself. So, the politeness between Kshatriyas and Vaishyas Caste more reflects of the language used it.

CORPUS # 007 Context: The conversation between Kshatriyas and shudra Caste Dewaji

: Mai

ngamah bareng-bareng ngah!

(Lets go eating

together

ngah!)

(Let’s go to eating together ngah!) Nengah

: Suksme nggeh,

tapi Tiang ampun ngajeng nike!

(Thank you much

but I

already eating ya)

(Thank you much, but I already eating) Dewaji

: Nah amen keto (Ok)

Analysis From the conversation above Kshatriyas Caste is use impolite language. It is because if the high caste speak with the lowest of Caste; it can be impolite language to communication. This conversation using Nista level of Balinese language. It is because the overall conversation using impolite language.

CORPUS # 008 Context: The conversation between Kshatriyas and Kshatriyas Caste In this context, the Kshatriyas as child person and one the Kshatriyas is her/his mother. Let’s look example below! A

: Ngajeng dumun nike Ayu! (eat

please now Ayu)

(Ayu, please eat now!) B

: Nden alu Biang.. (Yes. Wait Biang) (Yes, I do. but wait a minute)

A

: Enggal ye be kar ngeranjing ne.. (Hurry, please. You are going to school soon!)

B

: Nah... (Yes, all right)

Analysis

In conversation above, the speaker used polite language to communication between them particularly to Kshatriyas Caste. When the mother asked her children to eat some food with a polite language. It is an order sentences to make her children more discipline to going to school. In the fact, this Kshatriyas Caste include of Utama level of Balinese language.

4.1.3 The Vaishyas Caste CORPUS # 009 Context: The conversations between Vaishyas and Brahmius Caste This conversation is about the Vaishyas of 25 years old and Brahmius just kid at 10 years old. Look at the conversation below! Vaishyas

: Ida Ayu, napi karyane? (ida ayu,

what doing?)

(Ida Ayu, what are you doing? Brahmius

: Lakar manjus ne! (want take a bath) (I just want to take a bath)

Vaishyas

: Sire ne lakar ajak masucian? (who is require

to take a bath?)

(who is you require to take a bath? Brahmius

: Jak Biang e yo ( with mother, of course) (of course, with my mother)

Analysis The conversation above between the Brahmius and Vaishyas Caste. When the Brahmius Caste just waiting for her mother to take a bath together. Therefore, Vaishyas Caste just asking it. The The politeness happen when the Vaishyas Caste ask something to the Brahmius Caste by using polite language. Although, the Brahmius Caste just a kid but the Vaishyas Caste really admire her like as upper Caste. In this case, Vaishyas do not forget of

her/his rule to uses really polite a language to communication with Brahmius Caste. So, from the conversation above the lower caste like Vaishyas Caste do not leave her/his birth to appreciate the upper Caste especially the Brahmius Caste itself. Therefore, Vaishyas Caste is Utama level. It is because Vaishyas more uses a polite language than Brahmius Caste. Although, the Vaishyas Caste just kid but he/she have to admired her/his.

CORPUS # 010 Context: The conversations between Vaishyas and Kshatriyas Caste In this part, the Kshatriyas Caste was accident in mtorcycle and ask advise to the Vaishyas Caste. Vaishyas

: Kenapi nike cokor ragane ? (what

foot

your?)

(What’s wrong with your foot?) Kshatriyas

: Oooo batise nak ulung menek mtor dibi (yeah foot

accident

motorcycle yesterday)

(Yeah... my foot was accident in motorcycle yesterday) Vaishaya

: Miii..... dije nike ulung ragane kanti babak belur kene nike? (oh poor where broken your

until

hurt

like this)

(Oh, it was poor. Where is accident until it so hurt like this?). Kshatriyas

: Di paag puskese nak nabrak konyong.! Sakit san jak Seng ngidayang manjus

ben. (in near hospital

blundering dog

so hurt and did’t

taking a bath)

(in near hospital and blundering of a dog. It so hurt and did’t taking a bath). Vaishyas

: kanggoang nike, masiram pas seger nike. Mare, Ubaden nike aji betadin.. (maybe,

taking a bath when recovery then take

betadine)

(maybe, you can taking a bath when your hurt was recovery. Then, You must take a betadine to this injury) Kshatriyas

: O nah, ube masen.. (Ok, thank you)

Analysis

The conversation above tells about the Kshatriyas Caste was accident in motorcycle and Vaishyas is really pity to Kshatriyas Caste. In the other hand, the using language in this context are polite language it depends on speaker talking about. It is shown when the Vaishyas Caste say “ubaden nike aji betadin”. The sentences mean something like advise or suggestion which is really polite. Therefore, the word “masiram and manjus”. This sentences have same meaning is take a bath. Masiram refers to Kshatriyas Caste. Manjus refers to vaishyas caste. But, in this context of conversation have capsize to communication. So, Balinese language is more reflected when someone tells polite language depending on dialect uses of Caste itself. So, in this conversation the Kshatriyas Caste is Nista level and Vaishyas Caste include Utama level of Balinese language itself.

CORPUS # 011 Context: The Conversations Between Vaishyas and Shudras Caste Vaishyas and Shudra Caste are doing interaction about marriage. Vaishyas

: Mang, mai melali! (Mang, come go by) (Mang, Come here, go by!)

Shudras

: Manggih nike. Cuman tiang dereng manjus nike. (Yes,

but

I

not yet take a bath)

(Yes, I do. But I not yet taking a bath) Vaisyas

: pehh, seng knape. Cang msen konden mandus! (No

it’s ok

I

also not yet take a bath)

(No, it’s ok! . I also not yet taking a bath too. Shudras

: Nggeh,, (ok)

Analysing

The politeness is shown when the Shudras talk with Brahmius Caste about simple conversation. Shudras talked really polite but Brahmius replied so relax language. for example, the words “manjus and mandus”. So, it can be categoried Shudras as Utama level as smooth balinese language. furthermore, Brahmius Caste as madia level as middle language of Balinese. But, it is based on social context and situation when we talking about.

CORPUS # 012 Context: The Conversations Between Vaishyas and Vaishyas Caste Gusti Aji

: Ayu, manjus dumun! (Ayu, take a bath please) (Gusti, please take a bath now!)

Gusti ayu

: Nggeh, ben jep nu main, Aji. (ok,

still

play Aji)

(yes, but I still play, Aji) Vaisyas

: enggal ye, be peteng ne! (quickly,

so dark )

(please, quickly, it’s so dark). Vaisyas

: Nah (Ok)

Analysis The conversation above uses Madia language of Balinese. Madia level of Balinese language is generally used to speak to people whose Caste is equal in social status. It is because Vaisyas Caste when talk with equal Caste they use a language as not impolite and polite; but it can be used Madia language.

4.2.4 The Shudras Caste CORPUS # 013 Context: The Conversations Between Shudras and Brahmius

The Shudra Caste is doing intercation about her/his want to going in the Brahmius Caste house. In addition, the Shudras Caste uses polite language to ask permission. Shudras

: Tu Ida Bagus, tiang lakar mantuk dumon! (Tu Ida Bagus

I

will back home now)

(Tu Ida Bagus, I will be back home now! Brahmius

: enden alu budal, nu demen ngorte ne (don’t

back

still want share )

(don’t back , I still want to share with you). Shudras

: enggeh, ben 30 menit tiang kar mantuk nike! (ok.

But 30 minutes I will back now)

(ok, but at 30 minutes later I will back now) Brahmius

: nah (ok)

Analysis See between “mantuk” and “budal”. mantuk refers to Brahmius Caste, but when Balinese speak with higher Caste he/she will mention “budal” is a representative of impolite word. So, it is probably besides there is level of respectability. It because in Balinese language there is a system of communication with the concept; “word for you and word for me”. It means which your respectfully and my humbleness. Furthermore, The address “Tu” is from “Ratu” a very high rank only cited for God. It seems that the Brahmana or the priest in the past tried to upgrade themselves to be the level of God. In addition, in this conversation Shudras Caste include of Utama level and Brahmius Caste is Nista level of Balinese language. It is because the overall of conversation the Brahmius Caste use impolite language to communication with the Shudras Caste.

CORPUS #014 Context: The Conversations Between Shudras And Kshatriyas Caste

The Shudras and Kshatriyas Caste doing communication in the road. Shudras

: Ibu Dewa, ken-ken kabare cening-cening e? (mrs Dewa

how are you

son)

(Mrs. Dewa. How are you of your child?) Kshatriyas

: baik, cuman panak ben sik sakit. (fine but

son

last

sick)

(fine, but my last son was sick now) Shudras

: mare keras enggeh?. (so

seriously it)

(so, it is so seriously? Kshatryas

: seng msen, cang kar budal malu! (it’s not bad I

will back home now)

(it’s not bad, I will be back home now!) Shudras

: enggeh, tiang msen kar mantuk nike. (right

I

also

back

now)

(All right, I also want to back now) Analysis From the conversation above the Shudras and Kshatriyas Caste talking about clothes. In this case, we can see Shudras used polite language expression to suggest to Kshatriyas Caste to buy clothes itself. Moreover, the politeness appears when Shudras say “Ibu Dewa, ten berminat meli baju kebaya nike?”. It is refers to suggestion to Mrs Dewa who available to buy this clothes. So, politeness more be contribute which Shudras can looks conditions and situation when he/she talking. Moreover, Shudras include of Utama level and Kshatriyas is Nista level of Balinese language.

CORPUS # 015 Context: The Conversations Between Shudra And Vaishyas Caste In this context the Shudras Caste want to buy headache medicine in the Vaishyas house.

Shudras

: Gusti Biang, wenten obat skit kepala nggeh? (mrs gusti

there medicine

headache)

(Mrs. Gusti, is there headache medicine?) Vaishyas

: Hmmm... ade liu san, ade ne paramex, panadol jak ane lenan. Ane ken kar beli? (yes

too much

there is paramex panadol and others

what take)

(Yes, there is too much headache medicine, like paramex and others. What will you take?) Shudras

: Oo ane paramex nike atablet, akude nike? (ok

paramex

tablet

what price)

(Ok, I wanna buy paramex tablet. What is the price for this one? Vaisyas

: Limang tali gen.. (five thousand just) (It is just five thousand)

Shudras

: Tiang kar budal nike, ampun skit san niki sirahe (I

will back home getting sick

headache)

(I will be back home now because my haedache getting sick) Vaishyas

: Nah, enggal mulih mare istirahat (yes, hurry back home take a rest) (yes, hurry to back home and after that take a rest)

Analysis The conversation above tells about Vaisyas as seller and Shudras as customer in a village. Therefore, Shudras wanted to buy headache medicine in the Vaisyas Caste house. In this case, when Shudras say “oo ane paramex nike atablet, akude nike?”. It has meaning to ask the price of this medicine. In Balinese language it really polite language to ask something. For instane, there is word “budal and mulih”. So, in this conversation Shudras Caste is categories of Utama level of Balinese language.

CORPUS # 016 Context: The Conversations Between Shudras And Shudras Caste Shudras

: Ngujangin Ci?

(doing

you)

(What are you doing?) Shudras

: Negag gen ye. kenape? (stay

just

what happened)

(I just stay in this chair, what happened?) Shudras

: mulih engken, adek sakit nawang. (back home

sister was sick)

(back home now, our sister was sick). Analysis This conversation is about someone in family life. The politeness of this conversation is impolite language and uses in daily life. Therefore, politeness based on situation and condition when speaker wants to communicate each other. So, from the conversation above the Shudras Caste categorize as Nista level of Balinese language. It because they use impolite language in his conversation.

4.2 Positive And Negative Politeness Of Balinese Language Positive and negative politeness in Balinese language depend on social group and social distance. Positive politeness in Balinese language show if we can uses a language based on polite language and behavior in the group. Whereas, negative politeness

in Balinese

language occurs if we use impolite language in communications.

4.2.1 The Brahmius Caste Expression Of Positive And Negative Politeness CORPUS # 017 Context: The Positive Politeness This is about speaker A and B are young person which is tells about Balinese dancing. A

: Ida ayu, benjang de ensap

ngeranjing ngigel di griye tiang!

(ida ayu tomorrow don’t forget exercise dancing in house I)

(Ida Ayu, don’t forget tomorrow we have a dancing exercise in my house!) B

: enggeh, sampun ingat nike. Tapi, tiang dereng lancar ngigel. (yes

know

but I

did’t

more dance)

(yes, I know. But, I did’t know more of this dance) A

: nah... keto be gunane melajah ampuranyang nawang ngigel Bali. (well,

let’s together exercise better

know dancing bali

(well, let’s go excercise together better know of Baliness dancing) B

: enggeh,,, ajake tingalin.. (ok

see)

(ok, I see) Analysis At this point the positive politeness constitute when the speaker A tells a good notice to exercise together. It is can be more accurately when speaker A say “nah... keto be gunane melajah amise puranyang nawang ngigel bali anebagus”. this statement have aim to invite or suggestion to let’s exercise together. In the other hand, the characteristic of positive politeness is participants in verbal interaction and appropriate with solidarity oriented.

CORPUS # 018 Context: The negative politeness The comparison of the dialogue above! A

: Ida Ayu, benjang wenten latihan menari, nggeh? (ida ayu tomorrow have exercise dancing right) (Ida Ayu, don’t forget tomorrow we have schedule to dancing exercise,

B

: Enggeh, cuman tiang ten ngerti ngigel, Ayu! (yes

but

I

did’t know dancing ayu)

(Yes, but I did’ t know dancing well) A

: Latihan trus nae....!!! (exercise more)

right?)

(Maybe, you have to getting exercise more!) B

: Ayu, amen ngelah waktu sorene nyak ngurukan ngigel bali benjang. Tiang kar

melajah jak ide dane? (ayu, if

had

time afternoon

teach

dance bali i will teach you)

(Ayu, if you had a spare time for me this afternoon, I’d like to you can teach me better about this dance?) A

: Nah.. (Well)

Analysis The negative politeness show when speaker B ask “Ayu, amen ngelah waktu sorene nyak ngurukan ngigel bali benjang. Tiang kar melajah jak ide dane?”. It refers to be pessimistic about ability or willingness to comply and also use the subjunctive. Therefore, n this conversation express using the subjunctive (had); it means he/she can simply say that she/he has no time to teach it. But, the statement to be interepreted something he/she affraid to asking it. So, the negative politeness appears when someone desire to do something but it also showing deference.

4.3.2 The Kshatriyas Caste Expression Of Positive And Negative Politeness CORPUS # 020 Context: The Positive Politeness This conversation about someone require to become her/his pather in the party soon. Dewa

: Lunge kije ne, Ayu? (where are you ayu) (Where are you going, Ayu?)

Dewa ayu

: Oooo... kar nunas bunge sek dewaji ne. (yeah

want take flower in mr. Dewaji)

(yeah,, I want take a flower in Mr. Dewaji house) Dewa

: Ampure nah,, nyak dadi pasangan Yang e di pesta ne timpal malam minggu? (excuse

could

couple I in party at night Saturday)

(Excuse me, could you become my couple in the party at Saturday night?) Dewa Ayu

: Kenapi ladne ajak tiang ke pesta? (what reason call Me to party) (What is your reason to call me going to party?)

Dewa

: Tiang mekite dekat jak Ayu, soalne tiang mkiran Ayu terus,, (I

want

know

ayu

because I thinking ayu)

(I want to know you more, because I always thinking of you, Ayu) Dewa Ayu

: Suksme (Thank you)

Analysis Being positive politeness also involve interest, approval and sympathy feeling. The conversation above can category of sympathy feeling of someone. Let’s identify of Dewa say”Tiang mekite dekat jak Ayu, soalne tiang mkiran Ayu terus”. It is about someone feeling about falling in love with this girl. Moreover, the language that is use polite language and how to make hearer fell good or to make his feel that his value are shared. In addition, the positive politeness in this conversation it shows that speaker wants to come closer to hearer.

CORPUS # 021 Context: The Negative Politeness Dewa

: Punapi ragane ten makte sepedene, Ayu? (why

you don’t ride

bike

ayu)

(why don’t you ride your bike, Ayu?) Dewa Ayu

: Ban muka ne kempes

(tire front

flat)

(Its front tire is flat) Dewa

:Antosang dini. Tiang kar nyemak pompa (wait here

I

will borrow pump)

(Wait here. I’II borrow a pump for you) Dewa ayu

: Owh nggeh... makasih (oh

thanks)

(Oh thanks) Analysis This conversation used appropriate language in an appropriate situation. However, instead of using a very direct expression such as “Antosang dini”. It means wait here. Therefore, the speaker used conditional sentences in order to give the hearer an option. For example, Dewa in this conversation may say” Antosang dini. Tiang kar nyemak pompa”. It means “if you wait here, I’II borrow a pump for you”. I guess the reason for using a very direct expression in this conversation that is to emphasize the use of direct object. In addition, negative politeness concering of direct statement and converning avoid of interfering action.

4.3.3 The Vaishyas Caste Expression Of Positive And Negative Politeness CORPUS # 022 Context: The Positive Politeness Gusti Aji

: Jero, cening ne nagih kuliah di UG kone? (jero our son to want college in UG righ?t)

(Jero, our son want to college in Universitas Gorontalo, right? Jero

: Ape?, Ujang adi tiang lebih demen UNG than UG (what

it

is

I more prefer UNG than UG

(What it is?, I more like UNG than UG*

Gusti Aji

: Mare engken?, i Ayu nagih kuliah kemu. (so what will do

Ayu want college there)

(So, what will do?, ayu want to college there) Jero

: Peh, jero ne kar nyaranin ye masuk kemu di UNG! (don’t worry will advice to

college in UNG)

(Don’t worry, I will be advice Ayu to college in the Gorontalo State University (UNG)!) Gusti Aji

: Ooo nah,,, (Ok, I see)

Analysis From the conversation above the positive politeness show of speaker and hearer can share specific wants including goals and values. For instance, from the conversation say” Ape?, Ujang adi UG eleran di UNG be terbukti nyata kualitas ne”. This statement means What it is?, I more like UNG than UG because there is evidence if Ung is best than other). It refers goals if her/his parents want to her/his children can college in UNG because UNG has the best quality especially in education. Therefore, they can share goals in some ways. So, positive politeness proposed of solidarity each other. CORPUS # 023 Context: The Negative Politeness Gusti Biang

: Miee baju ne liu gati, tampih malu, Ayu! (That’s too bad

arrange

Ayu)

(That’s too bad, there is many of mussy clothes, coud you arange this clothes, Ayu? Gusti Ayu

: Nggeh biang, ben jep nah! (yes

Biang but wait)

(Yes, I do, but wait a moment, right!) Gusti biang

: Nah.. enggal nae Aji be jar teko kene umahe (yes, hurry

Aji will

come

soon)

(Yes, but hurry because Aji will be come soon) Gusti Ayu

: Nah Biang.. (Ok, Biang)

Analysis From this context the negative politeness refers to Gusti Biang ask to Gusti Ayu to arrange this clothes quickly. It is beacuse they father will be come and Gusti Biang do not make her father was angry because this mussy clothes. So, negative politeness appear when speaker require to do something but still uses polite language.

4.3.4 The Shudras Caste Expression Of Positive And Negative Politeness CORPUS # 024 Context: The Positive Politeness Wayan

: Mang, Cang kar nagih hutang sek ci! (mang

I will reguest money to you)

(Mang, I want to request my money to you!) Komang

: Maaf nah, Cang konden ngelah pis jani. (sorry

I

do not have money now)

(I’m sorry, I do not have much money now!) Wayan

: Mare pidan kar mayah? (so,

when will pay)

(So, when you will be pay this debt?) Komang

: ben 2 hari nah!

(maybe two day later) (Maybe, two day later) Wayan

: ooo nah (ok)

Analysis In this context, there is Wayan to require her/his money to Komang. Therefore, in this case Wayan just ask to get her/his money but he/she not coerce to get it. So, the positive politeness of this conversation reside in Wayan is really understanding of Komang condition. In addition, positive politeness focussing on understanding and sympathy to hearer.

CORPUS # 025 Context: The Negative Politeness Made

: Nengah, mai te malu! (Nengah, come please) (Nengah, come here please!)

Nengah

: Kenape? (Why?) (Why?)

Made

: Tulungin jebos ngae PR (help

saya ne

please do homework Me)

(Please help me to do this homework). Nengah

: Males ah, saya msen seng bisa ( bored

I

also can’t do)

(I bored, I also don’t know how to do this) Made

: Ooowhh... (Yes, I see)

Analysis From this context, the negative politeness show the speaker needs help to hearer. But, the hearer is refuse with say “Mles ah, saya msen seng bisa. It has meaning I am bored, I also dom’t know how to do this. It show Made don’t coerce in the Nengah action. Finally, negative politeness minimizing of deference in social condition.

4.4 Discussion From the result of this research, there is the problem statement in chapter 1 how is the politeness expression phenomenon in Balinese language based on Caste at trirukun village Wonosari district, Boalemo regency; there are dominant to uses politeness language is Shudra Caste as lower Caste than others. It is because Shudra Caste in this research when speaking with the highest caste; he/he have to uses polite language. Therefore, it indicates of the rule to commnications especially to Balinese language. So, it is depend on situation and condition also what norms of politeness you accquired there. From the data analyze are indicates of politeness expression there is in each conversation. The politeness expression of Balinese language at Trirukun village at Wonosari district, Boalemo regency; they still apply of the Caste as a norm to uses a language. But, it is also depend on the environment factors and association when we live. So, from the explanation above the Brahmius Caste as the highest Caste than others actually uses polite language. In other hand, when he/she speaking with the lowest Caste such as Kshatriyas, Vaishyas, and Shudras; the Brahmius Caste uses impolite language to communication. In addition, if the Brahmius Caste do interaction with he equal caste; their uses Madia language.

Kshatriyas Caste if she/he is speaking with different Caste like is Brahmius it can uses polite language. then, if she/he is talking with Vaishyas and Shudras uese madia language. It is contribute of polite and impolite language. Therefore, Vaishya Caste uses polite language when speaking with Brahmius Caste or utama level of Balinese language. Then, he/she Speaking with ksatriyas it can be uses Utama level or madia language. it is depend on situational of the speakers. On the Contrary, when the lowest Caste like as Shudras do communication with the highest Caste like Brahmius, Kshatriya, and Vaisyas it can be more polite to using language. It is indicates of respect and attention the rule of communication especially in balinese language. In the Hinduism people include of negative and positive face. It is because there are a language coarse (negative face) and smooth a language (positive face). Therefore, many things of Balinese language are have negative and positive face which appears in politeness of language itself. The politeness of Balinese language happens when we talk about something follows the rule of politeness. There also a Caste as a norm to uses polite and impolite a language. The Castes is symbol of politeness in Balinese people. In addition, in Balinese language there is negative and positive politeness to communication too. The negative of Balinese language is refers on uses a language such as impolite and annoying the people. But, in this case negative politeness point out what the meaning of speakers say. It is focusing an action that indicates attention of deference. Then, it is also accomodate the circumstance showing lost of deference would have seems polite and impolite language. Therefore, the positive politeness of Balinese language showing an action that is indicate attention is being paid of the positive expression. In addition, the positive politeness achieved through shows of friendliness. It’s position in this result is so dominant the lower

caste are positive politeness. It state how and why they consideration to propose alternative treaments of politenese expression. Here the table based on Castes which is found in the findings the data: Table 4.1 The Diagram Of The Result Of Study No

Talking to

1.

Brahmius

2.

Kshatriya

3.

Vaishya

4.

Shudra

Brahmius

Kshatriya

Vaishya

Shudra

Note: = Polite form (Utama level) = Neutral form (Madia level) = Coarse form (Nista level)

Table 4.2 The Words Expressed Used In Each Level Of Balinese Language No

Utama

Madia

Nista

English

1.

Griya

Jero/umah

Umah/pondok

House

2.

Mgerayunan

Ngajeng

Ngamah

Eat

3.

Masucian

Masiram

Mandus

Take a bath

4.

Mantuk

Budal

Mulih

Go home

5.

Melancaran

Melali

Mai

Take a walk

6.

Titiang

Tiang

Cang/Rage

I

The fact, the people used Balinese language increasingly unfamiliar and they use the Balinese language only as a spoken tool with mixing of Indonesian language in their daily conversation. But in the transmigration areas outside Bali Island especially at Trirukun village Wonosari district Boalemo regency, Balinese language is extensively used and believed to play an important role in the survival of the language. From the explanation above the politeness expression of Balinese language at Trirukun village Wonosari district Boalemo regency are still uses the Caste as our norm to communicating by using a language. Moreover, there is different of caste in balinese society. It is indicates of rule to communication between balinese community too. The four Caste such as: Brahmius, Kshatriyas, Vaisyas and Shudras Caste. They are still applying the usage of Caste in their life to communication using Balinese language.

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