POLITENESS STRATEGIES USED IN JAVANESE WEDDING CEREMONY

A Thesis

Submitted to the English Applied Linguistics Study Program In Partial Fulfillment of the Requirements for the Degree of Magister Humaniora

By: IKA AGUSTINA Registration Number : 809111032

ENGLISH APPLIED LINGUISTICS STUDY PROGRAM POSTGRADUATE SCHOOL STATE UNIVERSITY OF MEDAN 2012

ACKNOWLEDGEMENTS

First of all, the writer would like to start off by thanking Allah SWT, the most gracious and the most merciful for blessing her to write this thesis. This study is concerned with Politeness Strategies used in Javanese ceremony. 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. Sumarsih, M.Pd., as her first adviser for her valuable guidance, criticism, consultations and supports and Prof. Dr. Busmin Gurning, M.Pd., as her second adviser for his valuable corrections and advices in finishing this thesis. She also expresses her gratitude to Director of Post Graduate School, Head and Secretary of English Applied Linguistics Study Program of State University of Medan, all lectures who have equipped her during the times of lecturing and finishing this thesis Special thanks are expressed to Prof. Amrin saragih, M.A., Ph.D., Prof. Tina Mariany, M.A., Ph.D., Dr. Eddy Setia, M.Ed., TESP., as her reviewers and examiners, for the valuable input to improve the thesis.

A very special gratitude is given for her beloved parents; Mr. Mahyudin and Mrs. Asni, her beloved sisters and brothers; Mrs. Sri Wahyuni, Mrs. Dewi Maharani, Mrs. Fatimah, Mrs. Latifah Hanum, Mr. M. Ridwan, Mr. Mahruzar for their sincere prayer, love and supports in moral and material during her academic year in completing her study. May Allah SWT always bless them. Then, thanks to Mrs. Dina Wagiani who had welcomed and given her chance to observe the party who was celebrated by her and his families, and also thanks to the Javanese speakers who have participated as source of data in this thesis. Finally, she would like to thanks to her classmates and anyone who cannot be mentioned here for giving 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. And hopefully her thesis is useful for the readers.

Medan,

April 2012

The writer,

IKA AGUSTINA Registration Number: 809111032

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ABSTRACT

Agustina, Ika: Politeness Strategies Used in Javanese Wedding Ceremony. A Thesis. English Applied Linguistics Study Program. Postgraduate School. State University of Medan. 2012.

This thesis deals with Politeness Strategies Used in Javanese Wedding Ceremony. The objectives of the study were to identify types of Politeness strategies and the pattern of strategies used in Javanese wedding ceremony. The approach used in this study are based on Politeness theory by Brown and Levinson (1987); Bald on record, Positive politeness, Negative politeness and Off-record strategy. This study employed descriptive qualitative design. The data were the transcriptions of recorded observation and interview. The data were taken from observation using audio visual recorder in Javanese wedding ceremony of Dina Wagiani and Oman Syahputra especially in some events which were Peningsetan (17th March 2012), Midodaremi (14th April 2012), Panggih (15th April 2012) dan Sungkeman (15th April 2012) that are held in Medan located at Jl. Marelan II Pasar IV, Kelurahan Rengas Pulau, Kecamatan Medan Marelan. The finding showed that all the types of Politeness strategies were applied in Javanese wedding ceremony. The percentage of positive politeness was 54.21%, bald- on record was 33.16%, negative politeness was 8.95% and off-record was 3.68%. The most dominant type of politeness strategies used was positive politeness strategy. It was used because Javanese people try to satisfy the hearer and avoid conflicts with other people. They also applied it to make both families get closer each other, so there was no distance between them. They endeavor to maintain social harmony and solidarity between brides family and bridegrooms family during wedding ceremony.

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ABSTRAK

Agustina, Ika: Politeness Strategies Used in Javanese Wedding Ceremony. A Thesis. English Applied Linguistics Study Program. Postgraduate School. State University of Medan. 2012.

Tesis ini berkenaan dengan Strategi Kesantunan yang digunakan dalam upacara pernikahan suku Jawa. Tujuan penelitian ini adalah untuk mengidentifikasi jenis strategi kesantunan dan bentuk strategi yang digunakan dalam upacara pernikahan suku Jawa. Pendekatan yang digunakan dalam penelitian ini didasarkan pada teori kesantunan Brown & Levinson (1987); Bald on record, Positif, Negatif, dan Off record. Penelitian ini menggunakan design deskriptif kualitatif. Data dalam penelitian ini adalah hasil rekaman dari observasi dan wawancara yang dilakukan oleh si peneliti. Data diambil dari observasi dengan menggunakan perekam audio visual dalam upacara pernikahan suku Jawa, Dina Wagiani dan Oman Syahputra terutama dalam beberapa acara yaitu Peningsetan (17 Maret 2012), Midodaremi (14 April 2012), Panggih (15 April 2012) Dan sungkeman (April 15 2012) yang diselenggarakan di Medan yang terletak di Jl. Marelan II Pasar IV, Kelurahan Rengas Pulau, Kecamatan Medan Marelan. Hasil penelitian ini menunjukkan bahwa semua jenis strategi Kesantunan diterapkan dalam upacara pernikahan suku Jawa. Penggunaan positive politeness sebesar 54.21%, bald- on record sebesar 33.16%, negative politeness sebesar 8.95% and off-record sebesar 3.68%. Strategi kesantunan yang paling sering digunakan dalam upacara pernikahan suku Jawa adalah strategi kesantunan positif. Itu digunakan karena suku Jawa selalu berusaha untuk menyenangkan lawan bicaranya dan ingin menghindari konflik dengan orang lain. Alasan lainnya adalah untuk mempererat hubungan kedua keluarga sehingga tidak ada jarak diantara mereka. Mereka berusaha untuk menjaga keharmonisan sosial dan solidaritas diantara kedua keluarga selama acara pernikahan berlangsung.

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TABLE OF CONTENTS

Page ACKNOWLEDGEMENT .................................................................................. i ABSTRACT ....................................................................................................... iii ABSTRAK ......................................................................................................... iv TABLE OF CONTENTS .................................................................................. v LIST OF TABLES ............................................................................................ ix LIST OF APPENDICES ................................................................................... x

CHAPTER I

INTRODUCTION 1.1 The Background of the Study ............................................. 1 1.2 The Problems of the Study .................................................. 6 1.3 The Objectives of the Study ................................................ 6 1.4 The Scope of the Study ....................................................... 6 1.5 The Significance of the Study ............................................. 7

CHAPTER II REVIEW OF LITERATURE 2.1. Speech Acts ........................................................................ 8 2.1.1 Kinds of Speech Acts .............................................. 9 2.1.1.1 Locutionary Acts ........................................ 9 2.1.1.2 Perlocutionary Acts .................................. 10 2.1.1.3 Examples of Perlocutionary Acts ............. 10

2.1.1.4 Illocutionary Acts..................................... 11 2.1.1.5 Types of Illocutionary Acts ..................... 13 2.2 Politeness ........................................................................ 17 2.2.1 Politeness Strategies .............................................. 20 2.2.2 Types of Politeness Strategies ............................... 24 2.2.2.1 Bald on-Record Strategy ........................... 24 2.2.2.2 Positive Politeness Strategy ...................... 26 2.2.2.3 Negative Politeness Strategy..................... 28 2.2.2.4 Off-Record Strategy .................................. 29 2.3 Javanese Speech Acts ..................................................... 30 2.4 Javanese Politeness Strategies ......................................... 35 2.5 Javanese Wedding Ceremony ........................................ 38 2.5.1 Lamaran ................................................................. 39 2.5.2 Peningsetan or Srah-Srahan .................................. 40 2.5.3 Tarub Decoration ................................................. 41 2.5.4 Nyantri .................................................................. 42 2.5.5 Siraman ................................................................. 42 2.5.6 Ngerik ................................................................... 43 2.5.7 Midodaremi........................................................... 43 2.5.8 Ijab ........................................................................ 45 2.5.9 Panggih or Temu................................................... 45 2.5.10 Wiji Dadi ............................................................. 48 2.5.11 Kacar Kucur or Tampah Kaya ............................. 48 2.5.12 Dahar Klimah or Dahar Kembul ......................... 49

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2.5.13 Mertui .................................................................. 49 2.5.14 Sungkeman .......................................................... 50 2.6 The Previous Relevant Studies ......................................... 50 2.7 Conceptual Framework ..................................................... 53

CHAPTER III RESEARCH METHOD 3.1 The Design of the Research .............................................. 55 3.2 The Source of the Data...................................................... 56 3.3 The Instruments of the Research ....................................... 58 3.4 The Techniques of Analyzing the Data............................. 58 3.5 Thrustworthiness of the Study .......................................... 59

CHAPTER IV DATA ANALYSIS AND FINDINGS 4.1 The Description of Data .................................................. 60 4.1.1 Occurrence of Politeness Strategies in Representatives ..................................................... 61 4.1.2 Occurrence of Politeness Strategies in Directives ............................................................... 65 4.1.3 Occurrence of Politeness Strategies in Commisives ........................................................... 68 4.1.4 Occurrence of Politeness Strategies in Expressive .............................................................. 69 4.1.5 Occurrence of Politeness Strategies in

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Declaratives ................................................................. 72 4.1.6 The Total of Politeness Strategies ....................... 73 4.3 The Findings .................................................................... 74 4.4 Discussion ........................................................................ 75

CHAPTER V CONCLUSIONS AND SUGGESTIONS 5.1 Conclusions ..................................................................... 81 5.2 Suggestions ...................................................................... 82 REFERENCES ................................................................................................. 83 APPENDICES...................................................................................................84 -149

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LISTS OF TABLES

Table 3.1 4.1 4.2 4.3 4.4 4.5 4.6

Observation Sheet .................................................................... The Percentages of Politeness Strategies in Reprentatives ..... The Percentages of Politeness Strategies in Directives ........... The Percentages of Politeness Strategies in Commisives ........ The Percentages of Politeness Strategies in Expressives ......... The Percentages of Politeness Strategies In Declaratives ....... The Total of Politeness Strategies ..........................................

Page 57 61 65 68 69 72 73

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LIST OF APPENDICES

Appendix 1. 2. 3. 4. 5. 6. 7. The Picture of Wedding Ceremony ............................................... Transcript of Utterances in Peningsetan ........................................ Transcript of Utterances in Midodaremi ........................................

Page 86 92 96

Transcript of Utterances in Panggih .............................................. 101 Transcript of Utterances in Sungkeman ......................................... 104 Interview transcripts ....................................................................... 106 Realization of Types of Politeness Strategies In Peningsetan Event ............................................................................................. 118

8.

Realization of Types of Politeness Strategies In Midodaremi Event ............................................................................................. 126

9.

Realization of Types of Politeness Strategies In Panggih Event ... 137

10. Realization of Types of Politeness Strategies In Sungkeman Event ............................................................................................. 143 11. The Data of the Informants ............................................................ 148

CHAPTER I INTRODUCTION

1.1 The Background of the Study Indonesia is a multicultural country. According to the head of BPS (Central Bureau of Statistics), Heriawan (2010), there are 1.128 ethnics in Indonesia from Sabang to Marauke. The Culture of Indonesia has been shaped by long interaction between original indigenous customs and multiple foreign influences. Indonesia is central along ancient trading routes between the Far East and the Middle East, resulting in many cultural practices being strongly influenced by a multitude of religions, including Hinduism, Buddhism, Confucianism and Islam, all strong in the major trading cities. The result is a complex cultural mixture very different from the original indigenous cultures. Examples of cultural fusion include the fusion of Islam with Hindu in Javanese, Abangan belief, the fusion of Hinduism, Buddhism and animism in Budha, and the fusion of Hinduism and animism in Kaharingan; others could be cited. The largest ethnic group in Indonesia is the Javanese who make up 40% of the total population (Kuntjara, 2001). The Javanese are concentrated on the island of Java but millions have migrated to other islands throughout the archipelago. The Sundanese, Malay, and Madurese are the next largest groups in the country. Many ethnic groups, particularly in Kalimantan and Papua, have only hundreds of members. Most of the local languages belong to Austronesian language family, although a significant number, particularly in Papua, speak Papuan languages.

The Chinese Indonesian population makes up a little less than 1% of the total Indonesian population according to the 2000 census. Some of these Indonesians of Chinese descent speak various Chinese dialects, most notably Hokkien and Hakka. The division and classification of ethnic groups in Indonesia is not rigid and in some case are unclear as the result of migrations, also cultural and lingusitic influences; for example some may agree that Bantenese and Cirebonese are belongs to different ethnic group with their own distinct dialect, however another might consider them as Javanese sub-ethnic, the member of larger Javanese people. The same case also with Baduy people that share soo much similarity with Sundanese people that can be considered as belongs to the same ethnic group. The example of hybrid ethnicity is Betawi people, the result of mixture of different ethnicities in Indonesia also with Arab and Chinese since the era of colonial Batavia (Jakarta). Javanese is most politically dominant ethnic group which has strong culture. According to Poedjosoedarmo (1979), In their daily lives, Javanese people are greatly influenced by some concepts which are well rooted in the Javanese culture, namely: tata krama, andhap-asor, and tanggap ing sasmita (the language styles, humbling oneself while exalting others, and being able to catch the hidden meaning). The phrase tata krama culturally means a good conduct or etiquette. The term andhap-asor in Javanese means humbling oneself while exalting the others. This concept dictates the Javanese to be low profile. Finally, as a good Javanese, one should also have a sense of tanggap ing sasmita which can be

translated as the ability to read between the lines. It means that a speaker may express his/her idea indirectly to the speaker. It is considered less polite or it may hurt the addressees feelings if it is delivered directly. Javanese speech varies depending on social context, yielding three distinct styles, or registers. Each style employs its own vocabulary, grammatical rules and even prosody. According to Poedjosoedarmo (1979), There are basically three speech levels in Javanese. These styles are; (1) Ngoko (or even spelled as Ngaka) is informal speech, used between friends and close relatives. It is also used by persons of higher status to persons of lower status, such as elders to younger people or bosses to subordinates, (2) Madya is the intermediary form between Ngoko and krama. An example of the context where one would use madya is an interaction between strangers on the street, where one wants to be neither too formal nor too informal. The term is from Sanskrit madya, "middle", and (3) Krama is the polite and formal style. It is used between persons of the same status who do not wish to be informal. It is also the official style for public speeches, announcements, etc. It is also used by persons of lower status to persons of higher status, such as youngsters to elder people or subordinates to bosses. For examples; Eh, aku arep takon, omah Budi kuwi, nng ndi? (Ngoko), Nuwun swu, kula ajeng tanglet, griyon mas Budi niku, teng pundi?(Madya), Nuwun swu, dalem badh nyuwun pirsa, dalemipun mas Budi punika, wonten pundi?(Krama). When Javanese speak, as the hearer we will know style based on the diction they use. The style that Javanese use in speaking is usually based on social situation, age, and social status of the hearer. For Javanese speakers, Indonesian is

a relatively exible means of communication that does not indicate levels of formality and lacks ethnic identication (Errington 1988:8). According to Agus & Astri (2009) in their research, Javanese employs higher speech levels, which are, Madya and Krama as a strategy of showing positive politeness. Javanese use indirectness and pretence as strategies of showing negative politeness. Another research done by Sukarno (2010) asserts that Javanese use positive politeness dominantly in daily conversations. Based on those researches, it shows that most Javanese use positive politeness dominantly in their daily conversation. Thats why the researcher wanted to investigate the use of politeness in Javanese wedding ceremony to prove whether Javanese use four politeness which are bald on record, positive strategy, negative strategy and off- record strategy in that ceremony. One of specific cultural aspects of Javanese is wedding ceremony. A sincere and mutual love between a woman and a man should end in marriage. In places like Java, the marriage occur due to the decision by a loving couple. According to Negoro (1997: 16), there are some events in Javanese wedding ceremony which are Lamaran, Peningsetan or Srah-Srahan, Tarub Decoration, Nyantri, Siraman Ceremony, Ngerik Ceremony, Midodaremi Ceremony, Ijab Ceremony , Panggih or Temu, Wiji Dadi, Kacar Kucur or Tampa Kaya, Dahar Klimah or Dahar Kembul, Mertui, and Sungkeman. Communication is the transfer of information and understanding from one person to another. It involves three elements; a speaker, a listener and signaling system or the language itself (Clark & Clark, 1977: 23). It is a way of reaching

others by transmitting ideas, facts, thought, feelings, and values. The goal of communication often affects our behavior. Ones behavior during communication also affects others behavior and human relations. Communication is the structure on which human relations are built. For example, if one is polite and friendly, chances are the other party will in turn behave in similar way. People who communicate politely following the guidelines for human relations tend to have good human relations, while those who do not, have poor relations. Brown & Levinson's (1987) divide four types of politeness strategies; bald on record strategy, positive politeness, negative politeness and off- record indirect strategy. It is agreed that the politeness is attributed with those strategies. But in fact, based on some researches about politeness strategies in Javanese (Agus & Astri, 2009; Annisa, 2009), most Javanese use positive politeness dominantly in daily conversation, and Javanese use indirectness and pretence as strategies of showing negative politeness. They seldom use other politeness strategies in daily conversation. A wedding is the ceremony in which two persons are united in marriage or a similar institution. Wedding traditions and customs vary greatly across among cultures, ethnic groups, religions, countries, and social classes. Thats why the situation in wedding ceremony is very formal and holy. As the previous explanation, Javanese usually use positive politeness in formal situation. It means that there is possibility that not all strategies will be used in Javanese wedding ceremony. The main reason why the researcher wanted to investigate politeness strategies used in Javanese wedding ceremony was because she wants to prove

whether Javanese use four politeness strategies which are bald on record, positive strategy, negative strategy and off- record strategy in that ceremony.

1.2 The Problems of the Study In relation to the background, the problems were formulated as the following. 1) What types of politeness strategies are used in Javanese wedding ceremony? 2) What is the pattern of strategies used in Javanese wedding ceremony? 3) Why is the pattern used as it is?

1.3 The Objectives of the Study In relation to the problems, the objectives of the study were: 1) to describe the politeness strategies used in Javanese wedding ceremony 2) to explain the pattern of strategies used in Javanese wedding ceremony 3) to elaborate reasons the pattern used as it is.

1.4 The Scope of the Study This study attempt to investigate the politeness strategies used in some events of Javanese wedding ceremony which were peningsetan, midodaremi, panggih, and sungkeman. The main aspects to be observed were the speech acts in illocutionary act, what politeness strategies they use in that event, whether they tend to use the bald on record strategy, positive politeness, negative politeness,

and off-record indirect strategy. The data resources were taken in wedding ceremony of Dina Wagiani and Oman Syahputra especially in some events which were Peningsetan (17th March 2012), Midodaremi (14th April 2012), Panggih (15th April 2012) and Sungkeman (15th April 2012), held in Medan located at Jl. Marelan II Pasar IV, Kelurahan Rengas Pulau, Kecamatan Medan Marelan.

1.5 The Significance of the Study The findings of the study were expected to be significantly relevant theoretical and practical aspects. Theoretically, the research findings were expected to enrich the theories of linguistic politeness strategies, specifically the spoken language in Javanese community. This study is useful to provide the information of what politeness strategies used by Javanese in wedding ceremony. This contribution is in turn give tentative framework for a comprehensive analysis of politeness. Practically, since this research focused on Javanese native speakers in expressing statement, question, offer, apologize, etc; hopefully it is useful as guidance for those who are interested in Javanese culture, especially wedding ceremony and for those who want to be the performer or actor in Javanese wedding ceremony. The findings were expected also for teachers and lecturers who want to apply the politeness strategies which are used by Javanese

CHAPTER II REVIEW OF LITERATURE

2.1 Speech acts One of the most important theories of speech acts was introduced by a British philosopher Austin (1962). He says that the study of speech acts is the study how people do things with utterance. Austin (1962) gives explicitly recognized to the social that many utterances do not communicate information, but it is equivalent to the action and the distinction between constative and performative utterances. We can define a speech act as the action performed by a speaker with an utterance. If you say, I'll be there at six, you are not just speaking, you seem to be performing the speech act of 'promising.' Leech (1983:17) asserts that in general, speech acts is an act of communication. To communicate is to express a certain attitude, and the type of speech acts being performed as corresponds to the type of attitude being expressing a desire and apology expresses regret. As an act of communication, a speech acts will succeed if the audience identifies in accordance with the speaker's intention and the attitude being expressed. Kess (1992:153) asserts when people speak; they do not only transfer information, in a technical sense but also convey their attention. For example: "there's a fly in my soup!" If one expresses an utterance like the example, s/he must not only intend to inform other people that there's a fly in his/her soup, but s/he must also try to convey an intention. Perhaps, asking for another soup to

replace the former one. Thus speech act is the common study of pragmatics and each utterance/ conversation has meaning.

2.1.1 Kinds of Speech Acts Austin (1962) classifies speech acts into; (1) Locutionary acts, (2) Perlocutionary acts, and (3) Illocutionary acts. Each of which will be elaborated as follows. 2.1.1.1 Locutionary Acts Locutionary acts are simply the acts of uttering sounds, syllable, word, phrases and sentences from a language. Allan (1986:55) asserts that utterance is the product of speech acts performed by a speaker to a hearer in a given context. It has a physical form and exists at some locations in space and time. From a speech acts point of view, this is the act of saying something, what one does in saying it. An utterance is any stretch of talk by one person before and after which there is silent on the part of that person. An utterance is the use by a particular speaker on a particular speaker occasion, of a piece of language, such a sequence of sentences a single phrase, or even a single word, such "hello" and "hi". Another specific example, a stewardess as a speaker is thereby performing Locutionary act of saying that the plane will take off in there minutes. And what is said about the notice that the stewardess is saying, the content of her locution act is not fully determine by the word she is using.

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2.1.1.2 Perlocutionary Acts Perlocutionary acts are the acts to perform the intention of producing further effect on the hearer (Austin, 1962:178). Perlocutionary acts are performed by means of illocutionary acts. If speaker says "the plane will take off in three minutes" the speaker intends to be performing the perlocutionary acts of causing passengers to believe that the plane is about to take off and getting them to be ready in their seats. Perlocutionary acts are different from illocutionary acts, although they have some similarities in some ways in performing the act. To make it easy to understand about the definition of perlocutionary acts that makes them different from illocutionary acts. a) Perlocutionary acts are not performed by uttering explicit performative sentence. It is not performed perlocutionary act of convincing someone that Mel Gibson is the best actor in Hollywood. b) Perlocutionary acts seem to involve the effect of utterance and the illocutionary action the thoughts, feeling, and actions of the hearer. Thus perlocutionary acts can be represented as an illocutionary act of the speaker plus its effect on the hearer.

2.1.1.3 Examples of Perlocutionary Acts Some examples of perlocutionary acts are: a) Persuading "ojo kuwatir! Ikut wae karo aku, Semuane bakal apik-apik wae (Dont

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worry, just join with me, everything is gonna be ok)" By uttering that utterance, the speaker brings the hearer to learn or know that she or he is persuaded to join them. b) Convincing "percoyo wae karo kulo yo (Believe me)"! By uttering this utterance, the speaker brings the hearer to learn or know that she or he is being convinced. c) Impressing " koyo ngopo abote aku sanggup nindak ake (how hard it is, I can do it)" By uttering this utterance, the speaker gets the hearer to be impressed. d) Inspiring "dadilah tulodo kang becik tumrapno wong bebrayan ( be a good person inspiring other couples) By uttering this utterance, the speaker gets the hearer to be inspired.

2.1.1.4 Illocutionary Acts Austin (1962:171) points out that illocutionary acts are performed in saying something. An Illocutionary acts is part of the speaker's strategy in meaningfully using language, the speaker offers the utterance as a particular sort of interactional move. Illocutionary acts is when the speaker have intended his utterance to constitute an act of praises, critics, agreements. Illocutionary acts, carry out by speaker making an utterance is act viewing in terms of the utterance significance with in a conventional system of social interaction. Austin (1962) equally assigns

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the illocutionary acts as a part of speech acts in which they defined the illocutionary performed in uttering or saying something. Cruse (1978:159) asserts that an Illocutionary acts is a complete speech act made in a typical utterance that consists of the delivery of the propositional content of the utterance (including references and predicates) and a particular illocutionary force; whereby the speaker asserts suggests, demand and promises. Example: "its cold here" This sentence could be uttered as an assertion, complain and suggestion that someone should close the window, as a warning to someone about to enter, and no doubt, as a whole range of other things. Furthermore, Austin (1962) explains that in communication; mostly we don't just produce well-formed utterances with no purpose. We form an utterance with some kinds of functions in mind. The illocutionary is performed via a cobmmunicative force of utterance. Whereas the upshot of these illocutionary acts are understanding on the part of audience. From the above explanation, illocutionary definition can be concluded as important act in producing an utterance because the illocutionary itself gives main purpose of an utterance. By the illocutionary acts, communication can go on. Illocutionary acts is very important that the other art of speech act because the illocutionary itself is the central to linguistic communication and defined by social convention, such as accosting, accusing, admitting, apologizing, challenging, complaining, condoling, congratulating, declining, greeting,

promising, offering, thanking, recommending, naming, etc. It can be concluded

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that illocutionary acts are communicative if the speaker's illocutionary intention is recognized by the hearer and the attitude being expressed.

2.1.1.5 Types of Illocutionary Acts Finch (2000:94-97) describes that there are five types of illocutionary acts as elaborate in the following. a) Representatives Representative is a type of illocutionary acts which describe or expresses something about true event in the world (Finch, 2000:94). A Representative can be uttered in form of asserting, claiming, statement, informing, conveys, concluding, affirming, reporting, believing, denying, describing, predicting, speaker asserting, it is carried out when speaker utters statement to the hearer and his or her statement must mention about something that is real and exist in this world. In other words, Representatives is speech acts that commit a speaker to the truth of the expressed proposition. Examples: 1) "Aku dueni opo seng di karep ake kaujud kembang mayang utowo kembang monco warno" (I have kembar mayang or kembang monco warno that you want) 2) Kulo minongko wakil bapak Mutar kanggoh neruskeh opo seng di omongkeh eng dino kepungkur masalah jejodohan anakku Ormansyah Putra karo nak ayu Dina wagiani (Im a representative of Mr. Mutar to continue our talking a

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few days ago about our son marriage Ormansyah Putra with the pretty girl, Dina Wagiani) 3) " Sak iki keluarga lanang teko nang omah keluarga wedok" (family of the man come to the girls house)

b) Directives Directive is a type of illocutionary acts which makes the hearer do something by requesting, commanding, admonishing, warning, permitting, questioning, ordering, dismissing, excusing, forbidding, instructing, suggesting, advising, begging, challenging, insisting and pleading, urging, warning (Finch, 2000:96). In other words, Directives is speech acts that are to cause the hearer to take a particular action Examples: 1) "Di sumanggaake di ombeh lan di pangan panganan iki, monggoh!" (Please, drink and eat this food!) 2) "Jam piro sesok temu pengantene, mak? (what time will temu penganten be held tomorrow, mom? 3) "Nduk, apik-apiklah kue dadi bojone (be a good wife, my daughter)

c) Commisives Commisive is a type of illocutionary acts to commits oneself to do something in the future like promising, swearing, offering, agreeing, guaranteeing, inviting, offering, swearing, volunteering (Finch, 2000:95).

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Examples: 1) Lantaran wes intok dino seng dipileh kanggoh keluarga kine, mulo kulo soko calon keluarga besan setuju lan tetap melu opo seng arep dilaksanake (Because the girls family already decided the day, as the mans family, we agree and follow what to do) 2) Koyo ngopo abote aku sanggup (how hard it is, Ill do it) 3) Iyo mak, opo seng mamak saranke mau, aku inget ( Yes mom, Ill remember your suggestion)

d) Expressives Expressive is a type of illocutionary acts to the express the speaker's feeling like thanking, apologizing, welcoming, joy, like, dislike, complaining, condoling, sorrow and congratulating (Finch, 2000:97). In other words, expressives is speech acts that express the speaker's attitudes and emotions towards the proposition. Expressives make known the speakers psychological attitude to a presupposed state of affairs. e.g. thank, congratulate, condole, praise, blame, forgive, pardon and excuses. Examples: 1) "Alhamdullillah, matur nuhun karo bapak Mutar seng susah-susah teko wenehi anteran sak monoakehe" (Alhamdullilah, thanks to Mr. Mutar for coming and giving so many presents) 2) "kulo sak rombongan jalok pangapuro karo Bapak Somen" ( we all want to apologize to Mr Somen)

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3) "Raos bingah ing manah kulo sak sampunipun mireng katerangan saking nak ayu Dina Wagiani" (Im so happy to hear the explanation from the pretty girl, Dina Wagiani)

e) Declaratives (Declaration) Declarative is a type of illocutionary acts which brings the effect to change the state affairs in the world, like declaring war, marrying, bidding, and blessing (Finch, 2000:97). Declarations is speech acts that change the reality in accord with the proposition of the declaration. That is to say, the world is in some way no longer the same after they have been said. For example, resign, dismiss, divorce (in Islam), christen, name, open (e.g. an exhibition), excommunicate, sentence (in court), consecrate, bid (at auction), declare (at cricet), baptisms, pronouncing someone guilty or pronouncing someone husband and wife. Examples: 1) "Ijab kabul meniko bade katindakaken ing sasi besar dintenipun Sabtu pon enjang tanggal 14 April 2012 saatipun jam 10.00 pagi" ( Ijab kabul will be held on Saturday, 14th April 2012 at 10.00 AM) 2) Insya Allah acara resepsi bade katindakaken minggu tanggal 15 April 2012 (Insya Allah, the wedding party will be held on 15th April 2012) 3) " Ing wanci meniko kulo bade bangun bebrayan" ( Im married now)

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2.2 Politeness Politeness is the expression of the speaker's intention to mitigate face threats carried by certain face threatening acts toward another (Mills, 2003:6). Being polite therefore consist of attempting to save face. Politeness theory asserts that some speech acts threaten other's face needs. First the famous approach on the politeness theory is formulated by Brown & Levinson (1987) and termed the face saving view (Fraser, 1990). According to Brown & Levinson (1987:1), Politeness mean acting so as to take account of the feelings of others and includes both with positive face (the wish to be approved) and negative face (the wish to be unimpeded, free from imposition of left alone. A further assumption, Brown & Levinson's theory (1987) is that face is constantly at risk, since any kind of linguistic action termed a face threatening act (FTA) may occur, which has relational dimension to the interlocutor's face. Consequently, such face threatening acts need to be counterbalanced by appropriate doses of politeness. In this case politeness can be understood as a basis to the production of social order and recondition of interaction. Politeness refers to socio- cultural matter and is crucially reflected in language. It is the expression of the speaker's intention to mitigate face threats carried by certain face threatening acts toward another. It can be regarded a speaker design messages to protect face and achieve other goals as well (Chen, 1989). Politeness is a part of Pragmatics. An individuals linguistic competence consists of grammatical competence and pragmatic competence (Thomas,

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1983:92). According to Yule (1996:112), the study of what speakers mean or "speakers meaning" called pragmatics. In line with this, the speaker meaning deals with the utterance in communication. Communication clearly depends on not only recognizing the meaning of words in an utterance but recognizing what speakers mean by their utterances. In other word, if we want to know the politeness of a speakers utterance, we also have to study the meaning of the utterance. The ability to comprehend and produce a communicative includes one's knowledge about the social distance, social status between the speakers involved, the cultural knowledge such as politeness and linguistics knowledge explicit and implicitly. One definition of politeness is related to manners and etiquette. As illustrated by Longman dictionary of contemporary English, where politeness is defined as having or showing good manners, consideration for others, and! or correct social behavior. It is culturally defined phenomenon and what is considered polite in one culture can often be quite rude or simply strange in another. The goal of politeness is to make all the parties relaxed and comfortable with one another, these culturally defined standards at times may be manipulated to conflict shame on designed party. Wardhaugh (1986) asserts that politeness itself is socially prescribed. Although it is important to be polite to a certain person or occasion, it does not mean it becomes impolite to another occasion. Thus if someone say something politely, at the same time comfortable situation occurred.

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Furthermore Grundy (1995:151) defines "politeness" as the term used to describe the extent to which actions, including the way things are said, match addresses, perception of how they should be performed. Politeness refers to whatever means are employed to display consideration for one's addressee's feelings (or face), regardless of social distance between speaker and the addressee. Related to this statement Leech's (1983) politeness principle consists of six maxim, Tack, Generosity, Approbation, Modesty, Agreement, and sympathy. Each maxim goes in pairs with scales such as: a) Cost- benefit scale: Representing the cost or benefit of an act to speaker and hearer b) Optionally scale: Indicates the degree of choice permitted to speaker and hearer by a specific linguistic act. c) Indirectness scale: Indicating the amount of inference required of the hearer in order to establish the intended speaker meaning. d) Authority scale: Representing the status relationship between speaker and hearer. e) Social distance scale: Indicates the degree of familiarity between speaker and hearer. A speaker has to follow the performance of face threatening act (FTA), thus Brown & Levinson (1987:60) underlined four super strategies or general behavior patterns as following: 1) Do the FTA without redressive action baldly on record. 2) Do the FTA with redressive action positive politeness.

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3) Do the FTA with redressive action negative politeness. 4) Do the FTA record. Furthermore Brown & Levinson (1987) identifies the three elements to be considered in doing this face threatening acts, the social distance (D) of the speaker and addressee, the relative power (P) between them and the absolute ranking of imposition (R) in particular culture. Brown & Levinson (1987:62) clarify that politeness is one important issue in speech acts because it is regarded as a universal phenomenon in language use. For linguists, as Cutting notes (2002:44 original emphasis), politeness does not refer to the social rules of behavior such as letting people go first through the door, or wiping your mouth on the serviette rather than on the back of your hand". In this case, politeness becomes the main factor in selecting utterances or sentences appropriately in life of society. Holmes (1986) asserts that being linguistically polite is often a matter of selecting linguistic forms which expressed the appropriate degree of social distance or which recognize relevant status or power differences.

2.2.1 Politeness Strategies Politeness strategies are ways to convey the utterances as polite as possible (Brown & Levinson, 1987). Politeness strategies are used to formulate messages in order to save the hearers face when face-threatening acts are inevitable or desired. According to George Yule (1996: 60), it is possible to treat politeness as a fixed concept, as in the idea of `polite social behavior', or etiquette, within a

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culture. It is also possible to specify a number of different general principles for being polite in social interaction within a particular culture. Some of these might include being tactful, generous, modest, and sympathetic toward others. Therefore, it can be assumed that politeness is related to such norms and principles exist in the society at large. Cultural values play a role in determining what participants do in verbal interaction, what and how face is projected and maintained, what avoidance strategies are utilized when face is threatened, how ritual equilibrium is maintained and restored, etc. (Ting-Toomey, 1994). The values attached to time, space, material possessions, friendship, and legally documented vs. orally accepted or given agreements in the context of international business and describes how various societies differ in each of these areas. As in Japanese, harmony is said to be a key concept to understand the Japanese culture (Shigemitsu, 2003). Harmony is one of the unique characteristics, the keynote, especially in the Japanese interaction. Even they have different opinions and even during the argument, Japanese participants try to maintain harmonious atmosphere as possible. Within an interaction, however, there is a more narrowly specified type of politeness at work. In order to describe it, we need the concept of face. Brown & Levinson (1987: 66) define face as the public self- image that every member want to claim for himself. It refers to that emotional and social sense of self that everyone has and expects everyone else recognize. Politeness, in an interaction, can then be defined as the means employed to show awareness of another person's

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face. In this sense, politeness can be accomplished in situations of social distance or closeness. Showing awareness for another person's face when that order seems socially distant is often described in terms of respect or deference. Showing the equivalent awareness when the other is socially close is often described in term friendliness or solidarity. Examples: 1) Student's question to his teacher: "Excuse me, Mr. Buckingham, but can I talk to you for a minute?" 2) The friend's question to the same individual: "Hey, Bucky, got a minute?" From the two examples, it is seen that the meanings of both sentences are the same, but the sentences are used in different ways. The first example is the formal one because the hearer/ interlocutor is the speaker's teacher. From the sentence, it is seen that the form shows the distance the relationship between the speaker and the hearer/ interlocutor. The second example is the informal one because the hearer/ interlocutor is the speaker's friend. It shows that the informal form indicates the intimacy between the speaker and the hearer/ interlocutor. According to Brown & Levinson (1987) politeness strategies are strategies used to avoid or minimize the FTA (Face Threatening Act) that a speaker makes. An FTA means act that threatens the positive and negative face of the hearer. Using insult term is the example of the threatening the hearer's positive face which wants to be liked or appreciated by others. Moreover, the example of the threatening the negative face is generating order or a request, it will threaten the

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hearer's negative face which expects to have freedom of action (can do what he/she likes to do). That is why, if we do not want to threaten someone's positive or negative face, we have to minimize it by applying the politeness strategies.

They are then developed in order to save the hearer's face. Face, universal but culturally elaborated construct, refers to the respect that an individual has for him/ herself, and maintaining that "self -steem" in public or in private situations. In line with that, the following is the assumption of Brown & Levinson about "face". Face is the public self-image that every member wants to claim for himself, and consists in two related aspects. On the one hand, we have the negative face. Negative face is the want to be unimpeded in one's actions which is the basic claim to territories, personal preserves, and rights to non-distractionin other words, freedom of action and freedom from imposition. Meanwhile, on the other hand, the positive face consists of the self-image or personality (crucially including the desire that this self-image be appreciated and approved of) claimed by interactants (Brown and Levinson, 1987: 61). In general, speakers cooperate in maintaining face in interaction, such cooperation being based on the mutual vulnerability of face. It can be concluded that normally everyone's face depends on someone else's being maintained. Since face is understood in terms of wants to be fulfilled by others and it is someone's interest to constantly monitor and attend to face in interaction. Face is maintained by the audience not by the speakers.

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Face threatening acts is another focus on the theory of Brown & Levinson (1987:70) threatens the speaker's or the hearer's positive or negative face. This theory then encompasses the social constraint which the speaker is faced with the interaction. In performing a face threatening acts, unless the situations maximum efficiency or urgency, the speaker will decide to minimize the possible face threat.

2.2.2 Types of Politeness Strategies Brown & Levinson outline four main types of politeness strategies; Bald on Record, Positive Politeness, Negative Politeness, and Off Record Strategy. The detail explanation will be described as following.

2.2.2.1 Bald on-Record Strategy The term Bald on record is used when an expression has one unambiguously attributable intention with which witnesses would concur (Brown and Levinson, 1987: 73). For example, if person A wanted to borrow person Bs car and said, may I borrow your car tomorrow? She would be going bald on record because the request to borrow Bs car is unambiguous. Bald onRecord Strategy is a strategy to minimize threats to addressee's "face" or to reduce the impact of the FTA's. It risk to shock, embarrasses, or makes the hearer feel a bit uncomfortable. According to Brown and Levinson (1987: 73) Bald on record is a direct politeness strategy which contains no repressive particle to soften the Face greatening Act (FTA). The prime reason for bald- on record usage in whenever S (speaker) wants to do the FTA with the maximum efficiency more

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than satisfy H's (hearer) face, even to any degree, he will choose the bald on record strategy. This type of strategy speaks in conformity with Grice's Maxim (Grice, 1987) as quoted in Brown & Levinson (1987:94). Actually these maxims are an intuitive characterization of conversational principle that would constitute guidelines for achieving maximally efficient communication. Directs imperatives stand out a clear examples of this type of strategy. In Bald on-record, the speaker will most likely shock the person to whom they are speaking to, embarrass them, or make them feel a bit uncomfortable. However, this type of strategy is commonly found with people who know each other very well, and are very comfortable in their environment, such as close friends and family). There are different kinds of bald- on record usage in different circumstances, because S can have different motivates for his want to do the FTA with maximum efficiency. These fall into two classes: 1) Cases of non- minimalization of the face threat. In this type the maximum efficiency is very important and this is mutually known to both S and H, so no face redress is necessary. In cases of great urgency or desperation, redress would actually decrease the communicated urgency. Examples: "Help! (An Emergency) "Your pants are on fire!" From those examples above, it can be seen that the speaker does not care about the hearer and they used in this cases of urgency or desperation.

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2) Cases of FTA- oriented bald-on- record usage. It is oriented to H's face. It is usually used in (1) welcoming (or postgreetings), where S insists that H may impose on his negative face; (2) farewells, where S insists that H may transgress on his face by taking his leave; and (3) offers, where S insists that H may impose on S's negative face. Examples: "Come in" (welcoming). "Sit down here (offering) This strategy is oriented to H's face. It can be seen from both examples above. The first sentence can be used as an invitation to the hearer which feels reluctant so that the hearer will feel less reluctant because of the invitation. The second sentence can be used as an offer.

2.2.2.2 Positive Politeness Strategy Brown & Levinson (1987: 85) state that Positive Politeness Strategy (PPS) is a strategy of speaking which is used a kind of metaphorical extension of intimacy to imply common ground or sharing of wants to a limited extent even between strangers who perceive themselves: for the purpose of interaction. According to Brown and Levinson, positive face reflects the desire to have ones possessions, goals, and achievements desired by a socially or situationally relevant class of others; thus, positive politeness expresses either a general appreciation of the addressees wants, or similarity between the wants of the speaker and addressee (1987: 63, 101). It thus reproduces the characteristics of conversational interaction among intimates, where expressions of interest and

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approval, shared knowledge and desires, and reciprocity of obligations are routinely exchanged . Brown and Levinson note that it is this identification with intimate language that gives positive politeness its redressive force, since such strategies are used as a kind of metaphorical extension of intimacy which functions as a kind of social accelerator by means of which the speaker signals his or her desire to come closer to the hearer . Positive politeness strategies include compliments, seeking agreement, joking, claiming reflexivity of goals, claiming reciprocity, and expressions of sympathy, understanding and cooperation (Brown & Levinson (1987: 85). In other words, Positive politeness is a comunicative way of building solidarity, showing the other is liked and seen as desirable. Redress directed to the addressee's positive face, his perennial desire that his wants should be thought of a desirable. Redress consist in partially satisfying that desire by communicating that someone's own wants. But for some reasons positive politeness strategy are usable not only for FTA redress, in general as a kind of social accelerator, where the speaker in using them indicates that he/she wants to come closer to the hearer. Positive Politeness is usually seen in groups of friends, or where people in the given social situation know each other fairly well. It usually tries to minimize the distance between them by expressing friendliness and solid interest in the hearer's need to be respected (minimize the FTA). The speakers respect a person's need to be liked and understood. The speakers and addressee like to be cooperators. Typically, speaker asserts that he wants at least some of hearer's wants. Positive politeness strategies include statements of

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friendship, solidarity, complements. It is used by speaker to give impression that he/she wants H's or in wants or in other words, S wants H's face to be satisfied. This makes the hearer not take it seriously when the speaker does an FTA. To do the FTA given above using positive politeness, person A might say, Hey, thats a great suit you have on! Is it new? By the way, may I borrow your car, tomorrow? (addapted from Brown & Levinson, 1978: 108). By asking about person Bs suit, person A would be showing that she is interested in something that person B presumably finds desirable, for example, the suit. Positive politeness is used as a kind of metaphorical extension of intimacy. It is also used to get closer to the hearer. In other words, positive politeness is used as a kind of social acceleration.

2.2.2.3 Negative Politeness Strategy According to Brown & Levinson (1987: 75) Negative Politeness Strategies are kind of strategy which repressive action addressed to the addressee's negative face: his want to have his freedom of action unhindered and his attention unimpeded. It is heart of respect behavior, which similar to positive politeness. Negative politeness is specific and focused. It performs function of minimizing the particular imposition that the FTA unavoidable effects. Negative Politeness strategies are the strategy to assume that you may be imposing on the hearer, and intruding on their space. Therefore, these automatically assume that there might be some social distance or awkwardness in the situation. The speakers in this case asserts unwillingness to impinge on

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addressee. For instance: "Would you close the door, Mr. Tailor?" We can see in that example that the speaker is threatening the hearer's negative face which wants to have freedom of action. The threat is the speaker asks the hearer to close the door. To minimize the threat, the speaker applies `hedge' (would you please) to soften the utterance and `give deference' (Mr. Taylor) to show his/ her respect to the hearer.

2.2.2.4 Off- Record Strategy The term off record is used when an expression can have more than one unambiguously attributable intention (Brown & Levinson 1978: 74). Off- Record Indirect Strategy is the strategy can be done in such way that is not possible to attribute only one clear communication intention to be act. The actor leaves him/herself an "out" by providing him/herself with number of defensible interpretation of his act. Thus, if a speaker wants to do FTA but in the same time wants to avoid the responsibly for doing it, he can do off- record and leave it up the addressee to decide how to interpret it. In doing off- record, actually Face Threatening Acts is not stated explicitly but only implied. For example, if person A wanted to borrow person Bs car and said, I need to pick up my friend at the airport tomorrow, but I dont have a car. She would be going off record because there is no explicit request. Brown & Levinson (1987) proposed a formula to calculate the seriousness of the face threatening act in each situation. The idea is that the more serious act,

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the higher number of the strategy chosen by the speaker. Higher- numbered strategies are seen as more polite than their lower- numbered counterparts. However, judging that one strategy is more than another is completely unwise. A strategy will be polite to the extent that is appropriate is a specific context of interaction. Furthermore, the strategies reflect the type of social relationship in terms of power, social distance affect, and imposition established among participants on each particular occasion. Politeness is considered to be pervasive, present in all discourse type and instead of dealing with more or less polite individual or discourses; it is believed that different situations or discourse types require different form of social relations. Off record can be called as an indirect way of saying something which may cause a face damaging interpretation. It is usually in the form of declarative sentence, for instead, "I went to school in hurry", "I forgot to bring a pen". In this strategy, the speaker wants the hearer to interpret what the speaker means that is he/ she wants to borrow a pen from the hearer. So that the hearer might respond like this, "Do you need a pen?" the response from the hearer means that the hearer is being cooperative and the speaker has shown himself or not being forceful.

2.3 Javanese Speech Acts According to H. Geertz, quoted by Magnins-Suseno (1984), there are two basic rules that are most determined in shaping the patterns of social intercourse in the Javanese community. Two basic rules which Magnis-Suseno calls

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principles, are the principle of kerukunan (harmony) and that of hormat (respect). The former refers to the duty of each and every member of the community to endeavor to maintain social harmony, and the latter refers to the responsibility of all community members to show respect to others on every occasion in accordance with their status and standing in the community. According to Poedjosoedarmo (1979) there are three concepts of Javanese cultures; tata krama, andhap-asor, and tanggap ing sasmita (the language styles, humbling oneself while exalting others, and being able to catch the hidden meaning). According to Sukarno (2010: 70) in his research, the forms and the politeness strategies used in Javanese are really bound by the Javanese concepts . As a result, it is almost impossible to conduct politeness in Javanese without comprehending and applying those cultural concepts. The phrase tata krama culturally means a good conduct or etiquette. Therefore, when Javanese people behave impolitely, for instance when a young man passes in front of his grandparents without asking permission and bowing down his body, he will be credited as an impolite man or one who does not know tata krama. The next concept of the Javanese culture is andhap-asor. This term is lexically composed of two words andhap low and asor humble. Thus, to conduct the andhap-asor in Javanese means humbling oneself while exalting the others. This concept dictates the Javanese to be low profile. As a Javanese, one will not denigrate the interlocutor and praise him/herself. If s/he breaks this rule, as it applies to tata krama, s/he will be considered impolite; s/he may get the

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social sanction. Hence, these two concepts have behave politely or to know tata krama, and being polite also means one should have a sense of andhap-asor. Finally, as a good Javanese, one should also have a sense of tanggap ing sasmita which can be translated as the ability to read between the lines. Grice (1981) introduced the term implicature for the case in which what the speaker meant, implied, or suggested is distinct from what the speaker said. It means that a speaker may express his/her idea indirectly to the speaker. It is considered less polite or it may hurt the addressees feelings if it is delivered directly. In Javanese, it is not always necessary for the speaker to express his/her feeling directly because of the culture of having tanggap ing sasmita a good eeling or implicature, according to Grice. According to Poedjosoedarmo (1979), There are basically three speech levels in Javanese. These speech levels indicate the attitude of the speaker toward the addressee. These styles are; (1) Ngoko (or even spelled as Ngaka) is informal speech, used between friends and close relatives. It is also used by persons of higher status to persons of lower status, such as elders to younger people or bosses to subordinates, (2) Madya is the intermediary form between Ngoko and krama. An example of the context where one would use madya is an interaction between strangers on the street, where one wants to be neither too formal nor too informal. The term is from Sanskrit madya, "middle", and (3) Krama is the polite and formal style. It is used between persons of the same status who do not wish to be informal. It is also the official style for public speeches,

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announcements, etc. It is also used by persons of lower status to persons of higher status, such as youngsters to elder people or subordinates to bosses. In addition, there are also meta-style word-the honorifics and humulifics. When one talks about oneself, one has to be humble. But when one speaks of someone else with a higher status or to whom one wants to be respectful, honorific terms are used. Status is defined by age, social position and other factor. The humilific words are called krama andhap words while the honorific word are called krama inggil words. For example, children often use the Ngoko style, but when talking to the parens they must use both krama inggil and krama andhap Below some examples are provided to explain the speech act in Javanese. a) Representative (Statement) 1) Kulo minongko wakil bapak Mutar kanggoh neruskeh opo seng di omongkeh eng dino kepungkur masalah jejodohan anakku Ormansyah Putra karo nak ayu Dina wagiani. Im a representative of Mr. Mutar to continue our talking a few days ago about our son marriage Ormansyah Putra with Dina Wagiani. (The speaker informs people that he is a representative of Mr. Mutar and he wants to talk about the marriage plan of Ormansyah Putra with the pretty girl, Dina Wagiani) 2) kulo arek ning omah pak Suratno jalok Kembar Mayang I will go to Suratnos house to take Kembar Mayang.

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(The speaker informs someone that he wants to go to Suratnos house to take Kembar Mayang) b) Dirrectives 1) Seng gowo kembar mayang utowo kembang monco warno iku kuduh bocah seng eseh gadis, lan seng eseh joko. (Request) This kembar mayang or kembang Monco warno must be brought by unmarried girl and unmarried man. (The speaker asks that the kembar mayang must be brought by unmarried girl and unmarried man) 2) monggoh, di pangan panganan iki! Please, eat this food! (The speaker asks someone to eat the foods served) c) Commisives 1) Iyo, Insya Allah arep tak tindak ake (promising) Yes, insya Allah Ill do it (The speaker makes a promise that he will do it) 2) Yen mengkono kulo manut wae (agreeing) Ok, Ill agree with you (The speaker agrees with someone decision) d) Expressive 1) Kulo sak rombongan ngaturke panuwun karo Bapak Somen (thanking) We all express our thanks to Mr Somen.

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(The speaker says thanks to Mr Somen ) 2) Kulo jalok pangapuro karo bapak Mutar mbok menowo kulo ono kesalahan I apologize to Mr Mutar if I have any mistake (the speaker says sorry to Mr Mutar for any mistake that he does) e) Declaratives 1) Tak nikahke anakku karo sampean (declare) I marry you with my daughter (He declares to someone that he marry her daughter to him) 2) Insya Allah acara resepsi bade katindakaken minggu tanggal 15 April 2012 Insya Allah, the wedding party will be held on 15th April 2012 (the speaker declares to someone that the wedding party will be held on 15th April 2012)

2.4 Javanese Politeness Strategies According to Jiang (2000), In nature the sense and value politeness have something to do with culture, the total way of life of a group of society. All humans living in groups have culture; there are no inferior or superior culture and cultures are formed to meet human needs. According to Morand (1996), it is worth reemphasizing that politeness is value-free. In everyday language, politeness may carry a positive connotation and hence an implication that less politeness tends towards "rudeness" and is thus undesirable. Yet, in contrast, the

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model of politeness discussed shows the cultural relativity of normative levels of politeness. Hence, one culture's standards are no better or worse than another's. When one culture is more or less polite than another, it is entirely inappropriate to draw any judgmental conclusions based on this. Such fallacious assumptions would clearly be labeled as ethnocentric by anthropologists. According to Agus & Astri (2009) in their research, Javanese employs higher speech levels, which are, Madya and Krama as a strategy of showing positive politeness. These higher speech levels are used to show respect to elders or superiors as they are the targets of positive politeness. This shows that Javanese people are expected to show their respect to elders or superiors in any situations, formal or informal, even though when the elders or superiors are being a referent or the third person in the conversation. Javanese use indirectness and pretence as strategies of showing negative politeness. The idea behind these cultural norms relates to the fact that Javanese must get the rasa 'feeling' of what people are saying. These indirectness and pretence strategies are used to show negative politeness, that is, to minimize the face- threatening acts. For example politeness stategies through speech acts in Javanese are: a) Bald On-record Strategy The girls father come to the maker of Kembar Mayang to have it because he need it to be used in wedding ceremony . Then, the maker of Kembar Mayang allows him to take it, and says; aku jalok seng gowo kembar mayam utowo kembang monco warno iku kuduh bocah seng eseh gadis, lan seng eseh

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joko ( I want the people who will bring kembar mayang or kembang monco warno are still virgin and unmarried) . The utterace said above is bald on-record strategy because it minimize threats to addressees face. The speaker most likely shocks the listener, embarrasses him or make him feel a bit uncomfortable. b) Possitive Politeness Strategy Ngene pak, wong-wong kabeh ngomong nang kene cuma Bapak seng dueni Kembar Mayang, karna iku aku lungo rene arep jalok iku Pak. Piye Pak, iso aku jalok Kembar Mayang iki?. The utterance is possitive politeness strategy because the speaker tries to minimize the distance between them by expressing friendliness and solid interest in the hearer's need to be respected (minimize the FTA). It is also used to get closer to the hearer.

c) Negative politeness strategy Amit nek ngaggu, aku gor arek tekon opo aku iso jalok Kembar Mayang iki? (Im sorry to bother you, but I just wanted to ask you, could I have this Kembar Mayang?) this utterance is negative politeness strategy because it assume that you may be imposing on the hearer and intruding on their space. Therefore, these automatically assume that there might be some social distance or awkwardness in the situation. d) Off-record strategy Pak, awan lan bengi, di tangisi karo anakku nganti betah nggone ngeleh, nggone turu mungnunggu intok ngampil ujute kembar mayang utowo kasebut

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kembang mocowarno" (Sir, my daughter always cry all day, doesnt want to eat and sleep because of her enthusiasm to have Kembar Mayang or Kembang Monco Warno). It is off-record Strategy because it can have more than one unambiguously attributable intention. It is indirect request. In this strategy, the speaker wants the hearer to interpret what the speaker means that is he wants to have Kembar Mayang from the hearer. So that the hearer might respond like this, "Do you need Kembar Mayang?" the response from the hearer means that the hearer is being cooperative and the speaker has shown himself or not being forceful.

2.5 Javanese Wedding Ceremony A sincere and mutual love between a woman and a man should end in marriage. In places like Java, the marriage occurred due to the decision by a loving couple. This is a matter of principle since the ancient time. It could happen due to the wish of their parents. A Javanese proverb says: "'Tresno jalaran saka kulino" means "love grows when you are get used to each other". Up to now, a Javanese always stays close to the family. Family solidarity is of prime important. The loving couple should inform their parents accordingly and several steps should be taken to prepare the wedding. A complete Javanese wedding ceremony has several complicated traditional rituals. In that event, the role of a Pemaes, a traditional make up woman who should lead the complete set of the whole ceremonies is very important. She would take care of the make up and dressings of the bride and bridegroom, different kind of offerings, different kind of

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ceremonies during the event etc. A well qualified Pemaes could lend complete wedding dress, ornaments and equipment necessary for a wedding party. According to Suryo S. Negoro (1997), there are some events in Javanese wedding ceremony. They are Lamaran, Peningsetan, Tarub Decoration, Nyantri, Siraman, Ngerik, Midodaremi, Ijab, Panggih , Wiji Dadi, Kacar Kucur, Dahar Klimah, Mertui and Sungkumen.

2.5.1 Lamaran The parents of the man should send an envoy or envoys to the parents of the woman, proposing that their son is willing to marry their daughter. Nowadays, for practical reason, the parents of both sides could talk directly. The parents of the couple should approve the planned marriage. They should fix convenient and good days of wedding procedures which must be followed such as Peningsetan (traditional engagement), Siraman (holy bathing), Midodaremi (ceremony in the eve of the wedding day), the Panggih and other traditional rituals. Usually, the parents of the woman have a greater role as they are the ones who organize the ceremony. It should be decided also what kind of marriage pattern is chosen, among other Paes Ageng (great make up) or Kesatrian (knight's make up which is simpler). Every marriage pattern differs in make up and dresses for the bride and bridegroom. It should be decided also what kind of dresses the parents should wear, what kind of Batik pattern and shirt/coat design, which color etc. A complete traditional Javanese wedding ceremony is involving several kind of activities. In that case, service of a Pemaes is of top priority. There are a lot of

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Pemaes, but favorite Pemaes, they have also a tight schedule. It must be made sure the engagement of a Pemaes long time before the wedding. She should be entrusted to make up the bride and bridegroom and dress them properly, she should take care the ritual offerings and lead the ritual ceremonies.

2.5.2 Peningsetan or Srah-Srahan Peningsetan derives from the word singset means to tie up. It is a commitment that a marriage should be implemented, the families of both sides have agreed. The family of the man give some items to the parents of the woman. In this occasion both sides of families should make acquintance to each other in a more relax atmosphere. Then the family of the man (only women) visit the girl in the attractively decorated wedding room. The parents should become "in-laws". On the peningsetan occasion, the family of the girl visit the parents and the family of the girl. They bring some gifts as follow: a) A set of Suruh Ayu (Suruh: betel leaf, Ayu: beautiful), betel leaves with the necessary supplement, wishing for a safety. b) Several Batik cloths with different patterns, wishing happiness and the best things in life such as the patterns of sidoluhur, sidomukti etc. c) Kebaya d) White waist sash for women as a sign of a strong willingness. e) Some fruits, wishing a good health. f) Rice, sugar, salt, cooking oil etc symbolizing the basic foodstuffs need in life.

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g) A set of ring for the couple. h) Some money, a contribution for the wedding ceremony.

2.5.3 Tarub Decoration Usually one day before the wedding party, the gate of the house must be decorated with Tarub consisting of different Tuwuhan (plants and leaves), with symbolic meanings as the following. a) 2 Banana Trees with stem of ripe bananas meant: The husband could be a good leader of the family in the society and could also live well and happy everywhere, in good terms within the environment they live. b) A pair of Tebu Wulung / Reddish sugar cane meant : They build the family whole heartedly. c) A cengkir Gading (young yellow coconuts) meant: The couple loves each other decisively and should always take care of each other. d) Different fresh leaves such as of beringin (banyan) mojo-koro, alangalang, dadap srep, meant: the couple should grow strongly to protect the family, always be in safety. On top of this, on the gate must be hung bleketepe, ornaments made from plaited coconut leaves to drive out evil spirits and as a sign that a wedding ceremony takes place in this house. Before the installation of Tarub and Bleketepe, a special Sajen offerings must be made. It consist among other of: Bananas, coconuts, rice cones, different kind of fruits, dishes, cookies, different kind of drinks, flowers, jamu (herbal medicine), lantern, buffalo meat, tempe (a kind of tofu) coconut sugar etc. The

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sajen (offering) has symbolic meaning to get blessings from the ancestors and as a means of protection against evil spirits. The sajen should be placed in several places where the process of ceremonies take place such in the bathroom, kitchen, gate, under the Tarub decoration, in the street nearby the house etc.

2.5.4 Nyantri In fact the man come together with his family, but he is not entitled to enter the house. While his family is inside the house, he sits in the veranda of the house accompanied by some friends or relatives. During that time he is only given a glass of water, and he is not allowed to smoke. He may eat only after midnight. It is a lesson that he must be able to resist hunger and temptation. Before his family left the house, an envoy of his parents tells the host and the hostess that he hands over the man to the responsibility of the host and the hostess, the envoy further says that the man is not going back home. After the visitors left the house, the man is allowed to enter the house but not the wedding room. The parents of the girl should arrange his lodging. This called Nyantri. Nyantri is done on purpose for safety and practical reason, considering that tomorrow he should be dressed and prepared for Ijab and other wedding ceremonies.

2.5.5 Siraman Siraman means to take a bath. The Siraman in the wedding ritual is meant to clean the couples bodies as well as their souls. The Siraman ceremony usually should be organized one day prior to the Ijab and Panggih rituals, in the

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afternoon. Siraman of the girl should be conducted in her parents' residence and for the man, it is conducted in his parents house. The girl and the man should be bathe by seven people of their each family .

2.5.6 Ngerik After the Siraman, the bride sits in the wedding room. The Pemaes should dry her hair by using towel and smoke of perfumed powder (Ratus) should be passed her hair. When the hair is drying, it is combed backside and strongly tied up in gelung hairdo style. The Pameas cleans her face and neck and start to make up. Ngerik means to save unnessarary hairs on her face by using a Razor. The sajen for Ngerik is the same with the sajen for Siraman. For pratical reason all sajen for siraman brought to the wedding room and function as the offering for Ngerik Ritual. The steps of Ngerik Practice : The Pemaes should carefully and skilfully doing her make up of the bride. The face should be make up in accordance with the marriage pattern. At the end, the bride should be dressed with Kebaya (woman shirt) and Batik cloth designed of Sidomukti or Sidoasih symbolizing, she would have a prosperous life and adored by other people.

2.5.7 Midodaremi This ceremony takes place in the eve of Ijab and Panggih ceremonies. Midodaremi is derived from the word Widodari means goddess. The girl is

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dressed in simple clothes, and made to sit very still in the centre of the house for about five hours. It is believed that an angel enters her, which is why brides look so beautiful on their wedding-days. She has to stay up in the room the whole evening from 6.00 p.m. to midnight accompanied by some elder women giving her useful advice. The family of the man and her very close friends should also visit her for a while, all of them are women. While she is seated, her father performs the ritual of purchasing large decorations made up of various plants called the 'Kembang mayang'. Two each are bought for the boy and girl, which symbolise their virginity. The mother places two of these by her daughter and the evening is over. The bride's parents should feed her for the last time because of from tomorrow, she is in her husband's responsibility. Sajen/offering for Midodaremi: a) Rice cooked with coconut milk b) Well cooked cock (Ingkung) c) Vegetable sauces d) Flowers e) Tea and coffee without sugar f) Drink from young coconut meat with coconut sugar g) Latern which is lighted h) Bananas i) Flowers in water bowl j) A baked glutinous rice, bread

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k) Cigar and pipe made of papaya leave The offering foods could be taken out of the room at midnight. The family and guests could eat it.

2.5.8 Ijab As it has been described above, Ijab ceremony is the most important requirement to legalize a marriage. The implementation of Ijab is in accordance with the religion of the couple. Nowadays, the state recognizes five existing religions: Islam, Christian and Catholic, Hindu, Budha. Whatever religion they confess, they are wearing traditional dresses. Ijab is led by the government's religious officer who has the authority to legitimise and register marriages. The bride is represented by her 'wali' (her legal guardian under Islamic law). After the Ijab, traditional ceremonies of panggih etc and a reception should follow to complete the whole wedding ceremonies.

2.5.9 Panggih or Temu The wonderful and mystical sound of Javanese music gamelan instruments accompanies a traditional sacred Panggih or Temu (means meeting) between a beautifully make up bride with her handsome bridegroom in front of a house decorated with "Tarub" plant decoration. Panggih is the meeting of the bride and groom and is conducted immediately after the Ijab / religious marriage and the civil registration. The bride with traditionally make up with special gelungan (hairdo), wearing shining brilliant and golden jewelries and special dress for this

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occasion. The bridegroom also wears special dress for this ceremony. The couple have to appear in their best, they are treated and honored by those who present in this wedding party as King and Queen of the day. As a traditional rule, the happy party takes place in the house of the bride's parents. The bride's parent are the ones who organize the marriage ceremony. At a time set for this occasion, the bridegroom accompanied by his close relatives (but not his parents who are not allowed to present during the ritual traditional ceremony) arrive in the house of the bride's parents and stop in the gate of the house. The bride accompanied by two elderly women on the right and left side walk her out of the bridal room. Her parents and close relatives walk behind her. Preceding the bride are two young girls, each bring a fan. Two elderly women or two young boys bringing two Kembar Mayang, a bouquet ornament, about one meter of height. A women from the bridegroom family walks forward and gives a Sangggan, (a gift in the form of banana fruits and flowers put in a winnowing tray covered with banana leaves) to the mother of the bride, as a sign of appreciation to the hostess of the ceremony. Kembar Mayang is a kind of bouqet made of different kind of leaves mainly coconut leaves and others stuck into a banana trunk. According to wayang kulit (shadow puppet) story, kembar mayang ornament was the wish of King Kresna during the marriage between Princess Sembadra and Harjuna of Pandawa family. It is indeed a very beautiful decoration with a broad symbolic meaning.
a)

Ornament like mountain. A mountain is high and big, symbolizing a man should have a lot of knowledge, experience and patience.

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b)

Ornaments like Keris, depicting the couple's carefulness in life, clever and wise.

c)

Ornaments like whips, meant the couple should not be easily desperate, must be always optimistic with strong desire to build a good life.

d)

Ornaments like umbrella, meant they must be the protector of the family and society.

e)

Ornaments like grasshopper, meant they should be energitic, quick in thinking and taking decisions to safe the family.

f) g)

Ornaments like bird, meant they should have a high life motivation. Beringin leaves. The couple should always protect strongly the family and other human beings.

h) i)

Kruton Leaves, meant to protect from evil spirits. Dadap srep Leaves. The leaves could be used as a cold compress to lower fever, symbolizing the couple should always have a clear mind and calmness to solve any problems. (calm down the feeling and cool down the head)

j)

Dlingo Bengle. These herbs could cure infection and other desease, they use to protect from evil spirits.

k)

Patra manggala flowers. Used to beautify the bouquet and against evil deeds.

During the Panggih ceremony, the Kembar Mayang are brought outside the house and thrown out in a crossroad nearby the house, depicting all evil spirits should not disturb the ceremony in the house and its surrounding area. A pair of

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Kembar Mayang put in the right and left side of the couple's chair during reception as a decoration. Kembar Mayang used only if the couple were unmarried before. The bride then is meeting the bridegroom. The couple approaching each other, when they are about three meters facing each other, they stop to start with Ritual of Balangan Suruh, throwing to each other seven small bundles of betel leaves with lime inside tied with white yarn. They do it eagerly and happily and also everyone is smiling happily. According to ancient belief, betel leaves have power to chase away bad spirits. By throwing betel leaves to others, it should be proved that the couple is really the genuine persons not a ghost or other person who pretends to be the bride or the bridegroom.

2.5.10 Wiji Dadi The bridegroom crash an egg with his right foot and then washed by the bride using water mixed with several kinds of flowers. It depicts that the bridegroom is ready to become a responsible father and the bride should faithfully serve her husband.

2.5.11 Kacar Kucur or Tampa Kaya With the help of the Pemaes, the couple walk arm in arm or more precisely holding each other with their little finger to the site of Kacar Kucur or Tampa Kaya ritual in a chair in front of the house's Krobongan. It depicts that the husband should give all his income to his wife. The bridegroom gives to the bride some soybeans, peanuts, rice, corns, yellow rice, dlingo bengle herbs, flowers and

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coins of different values, the quantity of coins must be even. The bride carefully receives these gifts in a small white cloth, above an old mat which is put on her lap. She should be a good careful housewife.

2.5.12 Dahar Klimah or Dahar Kembul They are eating together, feeding each other. The Pemaes as a leader of the ceremony gives a plate and a napkin to the bride and yellow rice, dishes such as fried eggs, soybean, tempe, sliced fried meat (abon) and chicken's liver. The bridegroom makes three small balls of rice and dishes with his right hand. The bride shall eat first and then the bridegroom, after that they drink sweet tea. The ritual depicts the couple should use and enjoy their belongings together. Krobongan or Petanen is a special room located in the centre of Dalem Javanese joglo house, in front of the room stand two wooden statues called Loro Blonyo. This is symbolzing prosperity. Nowadays, as many houses have no krobongan room, the place where these rituals conducted is decorated with krobongan like ornaments. The same if this party is held in a hotel or public building.

2.5.13 Mertui The bride's parents pick up the parents of the bridegroom in front of the house. They walk together to the place of ceremony. The mothers walk infront, the fathers accompanied from behind. The parents of the bridegroom should be seated in the left side of the couple. The parents of the bride sit in right side of the couple.

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2.5.14 Sungkeman The couple should kneel and asks a blessing from their parents. First to the parents of the bride, then to the parents of the bridegroom. During the Sungkeman, the Pemaes takes out the Keris from the bridegroom. After Sungkeman, the bridegroom wears again his Keris. It should be noted that the couple's parents are wearing the same design of Batik Truntum meaning the couple should always have enough fortune for a living and they are wearing also Sindur as waist sash. The red drawing in the Sindur with its curved edges would like to say that life is like a river winds thru the mountains. The parents are escorting the newlywed to walk in the real life to build a strong family.

2.6 The Previous Relevant Studies Here, there are some data presented as the result of observation which has been done by the previous researcher in the area of politeness, but those observations which had been conducted by other researcher have different subject what going to be conducted by me. And those studies are: 1) The Reflection of the Javanese Cultural Concepts in the Politeness of Javanese This study was conducted by Sukarno (2010). It tries to examine the reflection of some concepts of Javanese cultures such as: tata krama, andhap-asor, and tanggap ing sasmita (the language styles, humbling oneself while exalting others, and being able to catch the hidden meaning). The approaches used in this study are based on politeness

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theory, e.g. Brown and Levinson (1987), Leech (1983), Grice (1975, 1981), and Lakoff (1973, 1990). Finally, this study proves that the forms and the politeness strategies used in Javanese are really bound by the Javanese concepts. As a result, it is almost impossible to conduct politeness in Javanese without comprehending and applying those cultural concepts. 2) Politeness strategies used by Javanese The research was done by Annisa (2009). It focused on the types of politeness that used by the Javanese people in expressing politeness in daily conversation. The finding shows that Javanese use all kinds of politeness strategies and dominantly use positive politeness in daily

conversation. But in some speech acts such as in refresentatives and expressives, they do not use negative and off-record strategies. In Commisives, they do not use off-record strategies. Negative strategy also do not occur in declaratives 3) The medium is the message: politeness strategies in mens and womens voice mail messages This research was done by Pamela Hobbs (2003). Researchers have reported that women pay more compliments than men, that women in talk with same-sex peers use a large number of positive-politeness strategies while men in analogous situations do not, and that women are more likely to apologize, soften criticism or express thanks than men. In this data drawn from voice mail messages in a legal setting, male speakers use of

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politeness markers was roughly equal to that of womens. Moreover, positive politeness strategies were used almost exclusively by male speakers, and only by attorneys, and the two speakers who used the greatest number of politeness markers in individual messages were both men. Factors which may play a role in explaining these findings include the one-sided nature of voice mail communications and the fact that the data were generated in a legal setting and that seven of the eleven speakers were attorneys. 4) Politeness strategies in apologizing by French native speakers The research was done by Tanjung (2008). It employed qualitative design which aim at describing the politeness strategies and expressions of apology which are used by French native speakers. The finding indicated that the French native speakers use all kinds of politeness strategies and they tend to use positive politeness strategy in expressing their apology. 5) Positive- and Negative-Politeness Strategies: Apologizing in the Speech Community of Cuernavaca, Mexico This analysis was done by Lisa C. Wagner (1996). Based upon a theoretical framework of politeness and face-threatening acts (FTAs), an ethnographic investigation of naturally occurring apologies and politeness strategies in Cuernavaca Spanish was accomplished. Using a modified version of Blum-Kulka et al.s (1989) Cross-Cultural Speech Act Realization Project Coding Manual for Apologies and a corpus of (200) naturally occurring apology events, the basic strategies and sub-strategies

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used by members of the Cuernavaca speech community to apologize for a wide range of offenses were identified and discussed. Both positive- and negative-politeness strategies within the apology acts were noted. Finally, the findings from this sample were compared with the findings of previously conducted studies on apologizing and politeness in other varieties of Spanish. Results from this investigation dispel Brown and Levinsons claim that negative politeness is the universally preferred approach for doing facework, and it is advocated that additional investigations of (FTAs) and politeness using culturally-sensitive models of interaction be used.

2.7 Conceptual Framework Politeness refers to socio- cultural matter and is crucially reflected in language. Politeness is used to describe the extent to which actions, including the way things are said, match addresses, perception of how they should be performed. Politeness refers to whatever means are employed to display consideration for one's addressee's feelings (or face), regardless of social distance between speaker and the addressee. Politeness strategies are ways to convey the utterances as polite as possible (Brown & Levinson, 1987). Politeness strategies are used to formulate messages in order to save the hearers face when facethreatening acts are inevitable or desired. There are four types of politeness strategies which are Bald on Record, Positive Politeness, Negative Politeness, and Off Record Strategy. This study

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investigated the types of politeness strategies used in Javanese wedding ceremony especially in some events which were Peningsetan, Midodaremi, Panggih dan Sungkeman. The main aspects which were observed were the politeness strategies they use in illocutionary act in those events

CHAPTER III RESEARCH METHOD

3.1 The Design of the Research This study applied descriptive qualitative design, which was basically interpretative research to purposefully select informants either documents or visual materials that might be the best answer to the research problem. It was choosen due to qualitative research has the natural setting, as the direct source of data and the researcher is the key instrument (Bogdan & Biklen, 1982). Descriptive qualitative design is one of which the researcher takes a part in the observation. Stake (2010) asserts that (1) qualitative research is experiential. It is empirical. It is field oriented. It emphasizes observations by participants, what they see more than what they feel. It strives to be naturalistic, to neither intervene nor arrange in order to get data. Its reporting provides the reader of the report with a vicarious experience. It is in tune with the view that reality is a human construction. (2) It is situational. It is oriented to objects and activities, each in a unique set of contexts. It makes the point that each place and time has uniqueness that works against generalization. Its contexts are described in detail. (3) It is personalistic. It means that it is empathic, working to understand individual perceptions. It seeks peoples points of view, frames of reference, value commitments. And often issues are emic (emerging from the people) more than ethic (brought by researchers). Even in interpretations, theres preference for

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natural language, disdaining grand constructs. The researchers are ethical, avoiding intrusion and risk to human subjects. The researcher is often the main research instrument. This design will be used to find speech acts and politeness strategies used in Javanese wedding ceremony. Bogdan & Biklen (1982) asserts that descriptive means the data collected are in the form of words rather than numbers. Descriptive qualitative design tries to analyze the data with all of their richness as closely as possible to the form in which they were recorded and transcribed, and the written result of the research contains quotation from the data to illustrate and substantiate the presentation. In a qualitative research a researcher usually does not have fixed schedule of what to be done, but the researcher is more like loosely schedule traveler than the other. In other words, the researcher enters the research with some idea about what s/he will do, but a detailed set of procedure is not formed prior to data collection.

3.2 The Source of the Data The data were the transcriptions of recorded observation and interview. The data were taken from observation using audio visual recorder in wedding ceremony of Dina Wagiani and Oman Syahputra especially in some events which are Peningsetan (17th March 2012), Midodaremi (14th April 2012), Panggih (15th April 2012) and Sungkeman (15th April 2012) that are held in Medan located at Jl. Marelan II Pasar IV, Kelurahan Rengas Pulau, Kecamatan Medan Marelan. The data were taken from people who utter in that events. The utterances were

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analyzed and classified based on types of illucotionary acts and politeness strategies as in the following observation sheet. Table 3.1 Observation Sheet No Illucotionary acts Politeness Strategies Javanese Wedding Ceremony Peningsetan Midodaremi 17th March 2012 1 Representatives 2 Bald -on record Positive politeness Negative politeness Off- record .......... .......... .......... .......... .......... .......... .......... .......... .......... .......... .......... .......... .......... .......... .......... .......... 14th April 2012 Panggih 15th April 2012 Sungkeman 15th April 2012

Directives - Bald -on record - Positive politeness - Negative politeness - Off- record Commisives - Bald -on record - Positive politeness - Negative politeness - Off- record Expressives - Bald -on record - Positive politeness - Negative politeness - Off- record Declaratives - Bald -on record - Positive politeness - Negative politeness - Off- record

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3.3 The Instrument of Data Collection The instruments of data collection were (1) participant observation and (2) interview. Bogdan and Biklen (1992:2) say that in depth interview and participant observation are common ways in qualitative research. It is due to qualitative research is naturalistic. The reseacher recorded the speakers utterance that occured in Javanese wedding ceremony and transcribed the results of the recording. All the data were collected then clasiffied based on the types of illucotionary acts and politeness strategies used by them. She also interviewed the participants to know the reasons why they applied the strategies.

3.4 The Techniques of Analyzing the Data The data were analyzed through two procedures. Miles and Huberman (1984:21-25) point out that the procedures are; the first analysis is during data collection and the second is after data collection. The first procedure of data collection was observation. The data from observation were analyzed through the following steps; (a) data reduction, such as identification the kinds of illucotionary acts and politeness strategies used in Javanese Wedding Ceremony; (b) data display and (c) verification and conclusion. The second procedure was analyzed with reference to Miles and Huberman analysis. The data from the interview were analyzed through the following steps; (a) transcribe the data from the tape recorder; (b) classify the data; (c) verify the reason why the politeness strategy is used dominantly; and (d) conclude the data.

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3.5 Trustworthiness of the Study In qualitative research, trustworthiness of a research study is important to evaluate its worth. The aim of trustworthiness in a qualitative inquiry is to support the argument that the inquirys findings are worth paying attention to (Lincoln & Guba, 1985). The technique which was applied to establish the trustworthiness of the data was triangulation. Triangulation is typically perceived to be a strategy for improving the validity of the data. Miles and Hubermen (1984) says that triangulation is supposed to support a finding by showing that independent measures of it agree with it or, at least, do not contradict it. Shenton (2004) asserts that triangulation may involve the use of different methods, especially observation, focus groups and individual interviews, which form the major data collection strategies for much qualitative research. Denzin (1994) identifies four basic types of triangulation. Firstly, data triangulation involves time, space, and person. Secondly, investigator

triangulation involves multiple researchers in an investigation. Thirdly, theory triangulation involves using more than one theoretical scheme in the interpretation of the phenomena. Fourthly, methodological triangulation involves using more than one method to gather data, such as interviews, observations, questionnaires, and documents. This study used methodological triangulation. Multiple data gathering were conducted to get the data valid, such as observations and interviews. This is intended to create overlapping and therefore cross-validating data in the study of the politeness strategies used in Javanese wedding ceremony.

CHAPTER IV DATA ANALYSIS AND FINDINGS

4.1.1

The Data Analysis The data were taken from observation using audio visual recorder in

Javanese wedding ceremony of Dina Wagiani and Oman Syahputra especially in Peningsetan (17th March 2012), Midodaremi (14th April 2012), Panggih (15th April 2012) and Sungkeman (15th April 2012). The transcription of utterances in Peningsetan was enclosed in the appendix 2 on pages 92-95, in Midodaremi was enclosed in the appendix 3 on pages 96-100, in Panggih was enclosed in the appendix 3 on pages 101-103, and the transcription of utterances in Sungkeman was enclosed in the appendix 4 on pages 104-105. After writing the transcriptions, the researcher analyzed the data by classifying politeness strategies in illucotionary acts applied by Javanese during wedding ceremony. The realizations of types of politeness strategies in illucotionary acts applied in Peningsetan event until Sungkeman were enclosed in the appendices 7- 10 on pages 115-144. After the data were analyzed, then the data were accumulated to obtain the dominant type of politeness strategies in illocutionary acts during the process of Javanese wedding ceremony. The researcher calculates each politeness strategy occurred in each illucotionary act. The data analysis can be seen as follows:

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4.1.1 The Occurance of Politeness Strategies in Representatives Table 4.1 The Percentages of Politeness Strategies in Reprentatives No 1 2 3 4 Total Types of Politeness Strategies Bald on record strategy Positive politeness Negative politenes Off- record strategy Number 15 16 8 5 44 Percent (%) 34.09% 36.36% 18.18% 11.36% 100%

The reason why Javanese speakers used bald on record were to make short conversations and to make the informations clear. They wanted the hearer get the point of what they talked about directly, so that there was no misunderstanding among them. As we know that wedding ceremony is a very holy occasion, so it is very important to avoid misunderstanding and misinterpretation between the brides side and the bridegrooms side when they inform or describe something each other. For example; Brides side: Piye iki bapak-bapak ibu-ibu sak rombongan? Opo masih eneng seng arep di takoni meneh?(How is it, ladies and gentlemen? Do you still have any question? Bridegrooms side: ora eneng mene (No more question) The coversation above shows us that when brides side asked whether bridegrooms side still had any question or not, they answered baldly on record ora

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eneng meneh. They answered such that to inform that there would be no more question from bridegrooms side. Other examples of Bald-on record strategy in representatives: 1) Mau sore yayuk wes mangan ( Ive eaten this afternoon) 2) Pengene aku intok seng apik, koyo, raine pun ganteng ( I want to get a man who is good, rich, and handsome. 3) Iki aku sek nganggo inai (Im using henna now) 4) Lantaran aku isik warek (Im full) 5) Ora selero aku mangan mak (I dont want to eat, mom) 6) Iyo, pesawate kan nyampek medan jam 10.00 (The plane will arrive in Medan at 10.00 A.M) 7) Ditemukenya jam 11.00 (They will be met at 11.00 A.M) 8) Wong berumah tangga itu, abot sanggane (Its hard housekeeping) 9) Bidan penganten ne wes teko (The traditional bridal beautician is here) 10) Wawak arep ngias kamare desek (Aunt wants to decorate this bedroom) to set up

In representatives, the positive politeness was the dominant type of politeness strategy. The javanese speakers used this type to show that the speakers and the hearers have a good relationship. They tried to satisfy the hearer with the information they said. They notice of aspects of hearers condition (noticeable changes, remarkable possessions, anything which looks as though hearer would want speaker to notice and approve of it). For example: Bapak ibu sak

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rombongan, iki wes eneng ombenan lan panganan sak enenge kanggo ngilanake roso ngelak lan ngeleh (Ladies and gentlements, there are drinks and foods here for relieving thirst and hunger) Another way S used to show that S and H have a good relationship was by using in- group identity markers. This include ingroup usage of address forms Some address form used in Javanese wedding ceremony to convey such in-group membership include first person singular I (kulo/ dalam), second person singular you (kowe/sampeyan/panjenengan), third person singular he/she (deweke/ piyambakipun/ panjenenganipun). Other address form in Javanese include generic names and kindship terms like Bapak/ Ibu (Mr/Mrs), Ibu/Mak/Mbok (mother), Bapak/ Bopo (father), Mas (older brother), Mbak/Yayuk (older sister), Wawak (aunt/uncle older than ones parent). They used it because the speakers and the hearers had the superior in wedding ceremony. For examples: kulo minongko wakil bapak Mutar kanggoh neruskeh opo seng di omongkeh eng dino kepungkur masalah jejodohan anakku Ormansyah Putra karo nak ayu Dina Wagiani (Im a representative of Mr. Mutar to continue our talking a few days ago about our son marriage Ormansyah Putra with the pretty girl, Dina Wagiani). Javanese speakers used negative politeness because they didnt want to presume and coerce H. It deals with question no make discussion to turn the attention to hedges. A hedge is a particle, word or phrase that modifiers the degree of membership of a predicate or noun phrase in a set. Its used to modify the force of speech act. For examples: Yen menkono, kulo pikir seng diomongin wes paripurno, Pak (Such being the case, I think what we talk is enought sir).

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The examples above show the speaker was not taking full responsibility for the truth of his utterance. It may redress advice or criticisms. The occurrences of negative politeness in Javanese wedding ceremony were low. It happened because they seldom used these strategies in formal situation like in wedding ceremony to avoid missundertanding and conflicts with other people. Off-record strategy was the lowest strategy used to describe or inform something to other people in Javanese wedding ceremony. Javanese seldom used it to avoid misinterpretation. It wasnt appropriate in wedding ceremony, because the use of off-record may cause a face damaging interpretation. Thats why the occurrences of off-record politeness in Javanese wedding ceremony were low. However, Off record was used because the S wanted to make the H relaxed and make the situation less formal. Based on analysis, there were some ways of performing off record by Javanese. The first was presuppose in which speaker forces hearer to search for the relevance of the presupposed prior event. For example; Istilah ne, ora mlayu gunung dikejar dek. The second way was be ironic by saying the opposite of what he means, again a violations of quality so that speaker can indirectly convey his intended meaning, If there were clues that his intended meaning is being conveyed indirectly. For example; Wong nang kene podo direktur kabeh, ora eneng lah waktune (all people here are director, so they dont have a lot of time). The third way was speaker understates what he/ she actually wanted to say. In the case of a criticism, speaker avoid the lower points of the scale, and in the case of a compliment, or admission, he/ she avoid the upper points. For example;

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Kegandengan bab kui, mulo kulo marengi bantuan kaujud paribasan tiker elek, kain sak suek terus sak gengem beras, kelopo sewawar, duit seperak, minongkoh syarat lan tak jarok bisa keterimo marang bapak Somen kalau bungaheng ati(In this time, I want to give some presents such as an ugly mat, a piece of cloth, then rice, coconut, a cent of money as requirements and I hope Mr. Somen accepts those happily). The last way was speaker used methaphor to make hearer interpret his or her intended meaning by him/ herself. For example; Sebab ono paribahasa sak susah-susaheng ngaangon seribu kerbo, esek lebih susah momong anak wedok siji, tumrab kebecian kanggoh keluargo.

4.1.2 The Occurance of Politeness Strategies in Directives Table 4.2 The Percentages of Politeness Strategies in Directives No 1 2 3 4 Total Types of Politeness Strategies Bald on record strategy Positive strategy Negative strategy Off- record strategy Number 23 38 7 2 70 Percent (%) 32.86% 54.28% 10% 2.86% 100%

In directives, the Javanese speakers used bald-on record strategy because of great urgency or desperation. They wanted the hearers fell shocked and do or response what speakers said directly. They spoke as if maximum efficiency were

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very important. For example: Opo seng di golek i pak?. in that question, the S want to know what the H look for. Sometime, in case of great urgency or desperation, Javanese speaker used bald on record where Ss wanted to satify Hs face was small, either because S was powerful and didnt fear retaliation, or non- cooperation from H. For example; Seng apik yo dek!. The S asked her cousin to apply henna nicely on her hand. The dominant type of politeness strategy used in directives during Javanese wedding ceremony was positive strategy. The reason why Javenese applied it was because they wanted to make hearers feel comfortable so that they would be willing to do what speakers want without any pressure. For Javanese culture, they are expected to use polite language when they want to request or order something to people who have different in age, culture, and social status. Thats why they have to be as polite as possible. For example: Sakdoronge ayok bareng-bareng muji syukur Alhamdullillah, karo tuhan yang moho suci lan maohi pengasih, lan penyayang seng wes wenei kenikmatan karo kulo lan kue kabeh mulo ing wektu iki iso ngompol nang omae bapak Somen. Based on the example above, the way the S did in performing positive politeness was by including himself and the hearer as part of the act. He used an inclusive we form when he really meant you or me, to call upon the cooperate asumption and thereby redress FTAs. In Javanese culture, the second person plural pronoun we of address is an honorific form to singular respected or distant alters. To show their possitive politeness in directive, they also use other address forms such as nduk (daughter), mamak (mother), yayuk (older sister), abang ( older

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brother), dek (younger sister). As a symbol of honor, they used raden mas to address the bridegroom and kesumaning ayu to address the bride. For example: Nduk, rene mamak dulangi desek yo kue, wes bengi ngene orong mangan juga (my sweat heart, here I feed you because you dont eat yet). When the S asks a question, request or order, he also gives a reason why he wants to ask or request. The occurrence of negative politeness in directives was low. Javanese speakers seldom applied this strategy during wedding ceremony to avoid social distance or awkwardness in the situation. The example of negative politeness; Sak banjure, opo sampek kene masih eneng seng arep di takoni, Pak? (then, is still there any question, Sir?. We can see in that example that the S was threatening the Hs negative face which wanted to have freedom of action. The threat was the S asked the H to stop the conversations indirectly. The speaker used give deference (Sir) to show his/ her respect to the hearer. The percentage of off-record strategy in directive was the lowest strategy. Off-record was used because they wanted the hearers to interpret what the speakers meant. Javanese used satire to request to younger people. They used indirectness and pretence in asking because they were ashamed to ask directly. The use of offrecord may cause a misinterpretation. Thats why the occurrences of off-record politeness in Javanese wedding ceremony were low. For example; Ngene pak, awan lan bengi, di tangisi karo anakku Dina Wagiani nganti betah nggone ngeleh, nggone turu mungnunggu intok ngampil ujute kembar mayang utowo kasebut kembang mocowarno sak kembaran. Mulo, aku kedarangan mengupati opo seng di jalok karo anakku kui (Sir, my daughter always cry all day, doesnt want to eat

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and sleep because of her enthusiasm to have Kembar Mayang or Kembang Monco Warno. I try to find what my daughter wants).

4.1.3 The Occurance of Politeness Strategies in Commisives Table 4.3 The Percentages of Politeness Strategies in Commisives No 1 2 3 4 Total Types of Politeness Strategies Bald on record strategy Positive strategy Negative strategy Off- record strategy Number 9 10 19 Percent (%) 47.37% 52.63% 100%

The Javanese used bald -on record in commisives because they wanted to promise and agree with Hs opinions directly. They didnt speak a lot to save time. The example below shows that H expressed his agreement to the S briefly yen mengkono kulo manut wae. For example: Speaker : Iyo, Insya Allah ijab kabul meniko bade katindakaken ing sasi besar dintenipun Sabtu pon enjang tanggal 14 April 2012 saatipun jam 10.00 pagi (Ijab kabul will be held on Saturday, 14th April 2012 at 10.00 AM). Hearer : yen mengkono kulo manut wae ( Ok, Ill agree with you) However, positive politeness was the dominant type. During wedding ceremony, Javanese used this strategy to stress his agreement with H and therefore

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to satisfy Hs desire to be right or to be corroborated in his opinions. For example; Lantaran wes intok dino seng dipileh kanggoh keluarga kine, mulo kulo soko calon keluarga besan setuju lan tetap melu opo seng arep dilaksanake (Because the girls family already decided the day, as the mans family, we agree and follow what to do) Javanese also used this strategy to satisfy the hearers wants by promising them. The researcher also found that in promising someone, Javanese mixed their language with Arabic insyaallah to show their religion identity as moslem. They worried if they couldnt keep their promise. Thats why they use insyaallah. For example; Injih buk. Insyaallah aku tindaake (Yes, insya Allah, Ill do it). Negative politeness and off-record strategies didnt occur in commisives during Javanese wedding ceremony. Theyre not appropriate to be used in that occasion. Javanese speakers didnt use off-record strategies to avoid ambigious meaning of the utterances.

4.1.4 The Occurance of Politeness Strategies in Expressives Table 4.4 The Percentages of Politeness Strategies in Expressives No 1 2 3 4 Total Types of Politeness Strategies Bald on record strategy Positive strategy Negative strategy Off- record strategy Number 12 31 2 45 Percent (%) 26.67% 68.89% 4.44% 100%

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Javanese applied bald-on record to express their feeling clearly and directly. During the process of wedding ceremony, Javanese used these stategies to welcome, to excuse, to thank and to praise of god. In welcoming, This use of bald on record was oriented to face. It as an invitation to the hearer which feels reluctant so that the hearer will feel less reluctant because of the invitation. This nicely illustrates the way in which respect for face involves mutual orientation, so that each participant attempts to foresee what the other participant is attempting to foresee. The second sentence can be used as an offer e.g. Waallaikum salam, monggoh Pak!. In excusing, thanking, and praising, they showed their entreaties. For examples: 1. kulo nuwun, assalamualaikum (excuse me, assalamualaikum)

2. Matur nuwun (thank you) 3. Amin.....amin (may it be so) Positive politeness was the dominant type of politeness strategy used in expressives. The Javanese implied this strategy in expressing apology, thanks and praise of God because they attempt to make hearers feel much respected. In apologizing, they seem really regreet to their guilty and attempt to be closer with addressee. It described the very polite attitude, e.g. Nangen sak durunge aku jalok ijin bok menowo ono kesalahan, tindak tanduk lan kabeh kekurangan ngngone nindaake acoro panggih temanten iki. In thanking, they attempt to show their respect and their simpathy of what the hearers did, e.g. Alhamdullillah, matur nuhun karo bapak Sumen seng susah-susah teko wenehi anteran sak monoakehe, kulo sak kluarga ora bisa wenehi pinwales. Then, in praising of god, they showed

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their faithfulness to Allah, e.g. Alhamdullillah, karo tuhan yang moho suci lan maohi pengasih, lan penyayang seng wes wenei kenikmatan karo kulo lan kue kabeh mulo ing wektu iki iso ngompol nang omae bapak Somen (Alhamdullillah to Allah, the most gracious and the most merciful for blessing me and you all so that we can meet in the house of Mr. Somen). However, The use of negative politeness was very low. Javanese seldom used it during wedding ceremony because its not polite in their culture. However, Its used to apologize for doing an FTA. The S indicated his reluctance to impinge on Hs negative face and thereby partially redress that impingement. For instance; hanangeng sak durunge kulo jalok maaf mbok menowoh mengkoh ono kesalahan toto kromo enggoh neh ngomong (I want to applologize if there is a mistake in my speaking). This strategy was also used to express the Ss dislike. For instance; Mamak iki kok ngono sih ngomonge (You shouldnt say like that, mom) . It occured because of her want to have her fredom of action unhindered and her attention unimpeded. Javanese didint use off-record strategy in expressives during the process of Javanese wedding ceremony. Its not appropriate to be used in that occasion because it may cause misinterpretation of someones feeling.

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4.1.5 The Occurance of Politeness Strategies in Declaratives Table 4.5 The Percentages of Politeness Strategies in Declaratives No 1 2 3 4 Total Types of Politeness Strategies Bald on record strategy Positive strategy Negative strategy Off- record strategy Number 4 8 12 Percent (%) 33.33% 66.67% 100%

Bald -on record strategy was used in cases of non-minimization of the face threatening acts. In this case, Javanese wanted to declare something briefly to keep maximum efficiency. For example, when Pameas represented the Bride saying Kakang mas sembah bekti kulo katur dumateng panjenengan ingkang bade kulo suwitani, the respond was tak tompo bektimu sebagai garwoku, nimas (I accept your respect as my wife). The answer declares briefly that he accept brides respect. Its applied to save time. Positive politeness was the dominant type of politeness strategy when Javanese declare something during wedding ceremony. It is used because they avoid the hearers to be shocked with the declaration. They tried to minimize the distance between them by expressing friendliness and solid interest in the hearers need to be respected. For example; Iyo, Insya Allah ijab kabul meniko bade katindakaken ing sasi besar dintenipun Sabtu pon enjang tanggal 14 April 2012

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saatipun jam 10.00 pagi (Ijab kabul will be held on Saturday, 14th April 2012 at 10.00 AM). Negative strategy was not used by Javanese speaker in Declaratives during the process of Javanese wedding ceremony to maintain harmony between brides family and bridegrooms family. Javanese didnt use off-record to avoid ambiguity and obscurity which may cause a conflict between both families.

4.1.6 The Total of Politeness Strategies Table 4.6 The Total of Politeness Strategies No 1 2 3 4 Total Types of Politeness Strategies Bald on record strategy Positive strategy Negative strategy Off- record strategy Number 63 103 17 7 190 Percent (%) 33.16% 54.21% 8.95% 3.68% 100%

The participants of Javanese wedding ceremony applied all the types of Politeness strategies. Positive politeness was the domintant type of Politeness strategies in all of speech acts during Peningsetan, Midodaremi, Panggih and Sungkeman. Its used because Javanese people always try to satisfy the hearer and avoid conflicts with other people. They endeavor to maintain social harmony

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between brides family and bridegrooms family during wedding ceremony. They also applied it to get closer to the hearer so there was no distance relationship between them. Then, they used bald on record to keep maximum efficiency and save the time. Whenever S wants to do the FTA with maximum efficiency more than he want to satisfy Hs face, even to any degree, he will choose the bald on record strategy. Javanese speakers seldom applied negative politeness to avoid social distance or awkwardness between both famillies in the situation. They seldom used off-record to avoid ambiguity and obscurity which may cause a conflict between both families.

4.2 The findings After analyzing the use of Politeness strategies in Javanese wedding ceremony, the finding were as the following. 1. The participants of Javanese wedding ceremony used all politeness strategies which are bald-on record, positive politeness, negative politeness and offrecord strategies. The most dominant type of politeness strategies used was positive politeness strategy. 2. In applying speech acts during Javanese wedding ceremony, the participants didnt use all politeness strategies. In commisives and declaratives, they didnt apply negative politeness and off-record. In expressives, they didnt apply offrecord. however, in refresentatives and directives, they used all of politeness strategies.

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3.

Javanese apply politeness strategy during wedding ceremony for some reasons. Positive politeness was used because they endeavor to maintain social harmony and solidarity between brides family and bridegrooms family and avoid conflicts with them. Then, they used bald on record to keep maximum efficiency and save the time. Javanese speakers seldom applied negative politeness to avoid social distance or awkwardness in the situation. They seldom used off-record to avoid ambiguity and obscurity which may cause a conflict between both families. In Javanese wedding ceremony, to utter some speech acts, brides kin and bridegroom kin use some address forms as symbol of honor. For example, bridegroom, they use as a symbol of honor which is addressed to the raden bagus, then to address the bride, they use

kesumaning ayu, in their utterances. The use of address forms has a superior meaning. It means that bride and bridegroom are regarded with respect as a king and a queen.

4.3 Discussion After describing all the data found from the field, the researcher can disscuss on: 1. The using of all politeness strategies in Javanese wedding ceremony. According to Brown and Levinson (1987), there are four types of politeness strategies which are Bald on Record, Positive Politeness, Negative Politeness, and Off Record Strategy. During javanese weddding ceremony, especially in Peningsetan, Midodaremi, Panggih and Sungkeman event, Javanese applied all

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types of politeness strategies. Positive politeness was the dominant type of politeness stategies used in those events. The second one was bald-on record. Then negative politeness and off-record were the lowest. There are some ways in applying positive politeness by Javanese. They notice of aspects of hearers condition (noticeable changes, remarkable possessions, anything which looks as though hearer would want speaker to notice and approve of it). The second way is S tries to show that S and H have a good relationship by using in- group identity markers. He uses an inclusive we form when he really meant you or me, to call upon the cooperate asumption and thereby redress FTAs. In Javanese culture, the second person plural pronoun we of address is an honorific form to singular respected or distant alters. To show their possitive politeness in directive, they also use other address forms such as nduk (daughter), bopo (father), yayuk (older sister), kakanda ( older brother), dek (younger sister). As a symbol of honor, they used raden mas to address the bridegroom and kesumaning ayu to address the bride. Another way is Javanese used this strategy to stress his agreement with H and therefore to satisfy Hs desire to be right or to be corroborated in his opinions. The way of performing bald-on record is by showing maximum efficiency or great urgency or desperation. Another use of bald on record is oriented to face. Javanese used these stategies to welcome, to excuse, to thank and to praise of god They are some ways of performing negative politeness. The first is by using hedge. It deals with question no make discussion to turn the attention to hedges. A hedge is a particle, word or phrases those modifiers the degree of membership of a predicate or noun phrase in a set. Its used to modify the force of speech act. The

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second way is S threatens the Hs negative face which wanted to have freedom of action. The threat was the S asked the H to stop the conversations indirectly. The speaker used give deference (Sir) to show his/ her respect to the hearer. There are some ways of performing off record by Javanese. The first is presuppose in which speaker forces hearer to search for the relevance of the presupposed prior event. The second way is be ironic by saying the opposite of what he means, again a violations of quality so that speaker can indirectly convey his intended meaning, If there were clues that his intended meaning is being conveyed indirectly. The third way is speaker understates what he/ she actually wanted to say. In the case of a criticism, speaker avoids the lower points of the scale, and in the case of a compliment, or admission, he/ she avoid the upper points. 2. There is no occurrence of negative politeness and off-record in some speech acts. When Javanese uttered representatives and directives, they used all types of politeness strategies. However, In commisives, they didnt use negative politeness and off-record strategies. In wedding ceremony, its not appropriate to use negative and off-record when you promise, swear, or agree with somebody because it seems that youre not sure whether you can keep your promise, or whether you really agree with them so that it may cause a conflict between brides kin and bridegrooms kin. In expressives, they didnt use off-record strategy because it may cause misinterpretation of someones feeling. Then, negative strategy and off- record strategies were not used by them in Declaratives. Negative strategy is not used by Javanese speaker in

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Declaratives during the process of Javanese wedding ceremony to maintain harmony between brides family and bridegrooms family and they didnt use off-record to avoid ambiguity and obscurity which may cause a conflict between both families. 3. There are some reasons of using politeness strategies Positive politeness was used because Javanese people always try to satisfy the hearer and avoid conflicts with other people. They also applied it to make both families get closer each other, so there was no distance between them. They endeavor to maintain social harmony and solidarity in community especially between both families. Thats why Javanese usually can interact and communicate easely with other ethnics. The pattern of the politeness strategies used in Javanese are really influenced by the Javanese concepts such as: tata krama, andhap-asor, and tanggap ing sasmita (the language styles, humbling oneself while exalting others, and being able to catch the hidden meaning). The Javanese cite marriage as ideal examples of the value of 'Harmony', which Geertz translates as 'traditionalised cooperation'. It means that Javanese interact with each other, combine into a group, not just for the sake of group solidarity, but their own material interests as well. The amount of hard work and expense that go into holding such a ceremony would be backbreaking without the cooperation of kin and neighbours. 'harmony' thus serves the purpose both of individual material needs and social integration. It can be said that politeness of Javanese people is influenced by their culture. They used bald on record to

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keep maximum efficiency and save the time. Javanese speakers seldom applied negative politeness during wedding ceremony to avoid social distance or awkwardness in the occasion. They seldom used off-record to avoid ambiguity and obscurity which may cause a conflict between both families. 4. There is a deviation about the use of Javanese speech levels in Javanese society especially in Medan. As we know that, based on Javanese culture, there are basically three speech levels in Javanese (Poedjosoedarmo, 1979), namely Ngoko, Madya and krama. Ngoko is lower level of Javanese speech that is used between friends and close relatives and by persons of higher status to persons of lower status, such as elders to younger people or bosses to subordinates. The choice of Ngoko style would be regarded as rude, uneducated or impolite. However, the fact is nowadays, some Javanese speakers in Medan use Ngoko in wedding ceremony. By contrast, they use of Ngoko now is not to show the impoliteness but to show intimacy or solidarity. The result of interview recorded from participants, the researcher found that the reason why Javanese in Medan use Ngoko is because they want to make all people undertand they say. Ngoko is simplier to be understood than Krama or Madya. Krama is not appropriate to be used again nowadays especially in Medan. It belong to the priyayi, the elite Javanese group or Kraton people and oldest people in Java. Most of Javanese in Medan also switch or mix their language use from Javanese to Indonesia and from Javanese to Arabic. The reason is

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because people have more freedom in expressing themselves in Indonesian than when they have to use Javanese. The daily interaction is more often conducted in a mixture of Indonesian and Javanese, with Indonesian being used on more formal occasions such as in classrooms, conferences, national ceremonies, offices, and when talking to strangers or other Indonesians who are not close. Thus the hierarchical social level can still be revealed through the choice of words, phrases, or sentences used when people talk. Codeswitching from Javanese to Arabic is used to show their religion identity as a moslem and to represent their obedience to God. Indeed it is difficult to find Javanese people nowadays especially in Medan who speak pure Javanese in their communication.

CHAPTER V CONCLUSIONS AND SUGGESTIONS

5.1 Conclusions The study concernced on politeness strategies used by the participants of the Javanese wedding ceremony which aim at describing the utterances used by the people who involve in that ceremony. Based on the analysis, the conclusions were stated as the following. 1) All politeness strategies were used in Javanese wedding ceremony. They were bald-on record, positive politeness, negative politeness and off- record strategies. 2) The most dominant type of politeness strategies used in Javanese wedding ceremony was positive politeness strategy. It was used because Javanese people always try to satisfy the hearer and avoid conflicts with other people. They also applied it to make both families get closer each other, so there was no distance between them. They endeavor to maintain social harmony and solidarity between them during wedding ceremony. 3) Negative politeness and off-record strategies were not used in some speech acts which Javanese utteranced. In commisives and declaratives, they didnt apply negative politeness and off-record. In expressives, they didnt apply offrecord. In applying some speech acts, brides kin and bridegroom kin use some address forms as symbol of honor.

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5.2 Suggestions In relation to the conclusions, suggestions are offered as the following. 1) It is suggested that lecturers of sociolinguistics should give attention not only to foreign cultures but also to the cultures of vernacular, especially Javanese culture, to compare Javanese with other regional cultures 2) Futher research needs to be conducted to different cultural ceremony to enrich the researchers and the reader knowledge in the field of politeness strategies. 3) The forms and the politeness strategies used in Javanese are really influenced by the Javanese concepts such as: tata krama, andhap-asor, and tanggap ing sasmita (the language styles, humbling oneself while exalting others, and being able to catch the hidden meaning). It means that Javanese always try to be polite in speaking with other people. So, It is suggested that we can adopt the use of politeness strategies that Javanese use.

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Negoro, S.S. 1997. Traditional Javanese wedding ceremony. Browsed on December 15, 2001 on http://jagadkejawen.com/en/ritual/traditionaljavanese-wedding-ceremonies. Poedjsoedarma, S. 1979. Tingkat tutur bahasa Jawa. Jakarta : Pusat Pembinaan dan Pengembangan Bahasa. Shenton, K. A. 2004. Strategies for ensuring trustworthiness in qualitative research projects. Education for Information 22 (2004) 6375 63. IOS Press. Shigemitsu, Y. (2003). An Argument Culture and Harmonious Culture: Tactics in Talk Exchanges. Journal of Academic Report. Vol. 25. Tokyo Institute of Polytechnics. Stake, E. R. 2010. Qualitative research: studying how things work. USA: The Guilford Press. Sukarno. 2010. The reflection of the Javanese cultural concepts in the politeness of Javanese. Journal, Volume 12 No 1 (2010). English Department, Faculty of Letters, Jember University. Tanjung, N. K. 2008. Politeness strategies in apologizing by French native speakers. Unpublished M.Hum Thesis. Medan: English Applied Linguistic Study Program, State University of Medan. Ting-Toomey, S. and Cocroft, B. K. (1994). Facework in Japan and the United States. International Journal of Intercultural Relations, 18, 469506 Thomas, J. 1983. Cross-cultural pragmatic failure. New York: Basil Blackwell. Wardhaugh, R. 1986. An introduction to sociolinguistics. New York: Basil Blackwell. Yule, G. 1998. Pragmatics. Cambridge. Cambridge University Press.

APPENDICES

Appendix 1. The Picture of Javanese Wedding Ceremony Oman Syahputra and Dina Wagiani

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Picture 1 Peningsetan

Picture 2 Tarub Decoration

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Picture 3 Midodaremi

Picture 4 Ijab Kabul

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Picture 5 Panggih or Temu penganten

Picture 6 Wiji Dadi

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Picture 7 Kacar Kucur or Tampa Kaya

Picture 8 Dahar Klimah or Dahar Kembul

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Picture 9 Mertui

Picture 10 Sungkeman

Appendix 2. Transcript of Utterances in Peningsetan Ucapan pihak lanang: Assallamualaikum wr. wb. Permisi, Jalok ijin ngomong karo wong-wong tuo seng bener tak hormati lan poro lawuh seng dimuliake. Sakdoronge ayok bareng-bareng muji syukur alhamdullillah, karo tuhan yang moho suci lan maohi pengasih, lan penyayang seng wes wenei kenikmatan karo kulo lan kue kabeh mulo ing wektu iki iso ngompol nang omae bapak Somen. Mugo mugo Seng gone ngumpul iki tetep intuk berkat lan kaijinane. Ora lali wenei syalawat lan salam karo nabi kito

salalaahwaallahisalam, sak kluargo, poro sahabat lan pengikute allahumasolliallah muhammad, wa ala ali muhammad. Mugo mugo akehing kirim syalawat nan salam kanggo lan desan keikhlasan kulo lan kue kabeh tetep intuk salfaateh ing dunyo nanti ing akhirat. Wong-wong tuo seng bener-bener tak hormati lan porolawu seng dimuliake . Kulo minongko wakil bapak Mutar kanggoh neruskeh opo seng di omongkeh eng dino kepungkur masalah jejodohan anakku Ormansyah Putra karo nak ayu Dina wagiani. hanangeng sak durunge kulo jalok maaf mbok menowoh mengkoh ono kesalahan toto kromo enggoh neh ngomong. Lantaran wes intok dino seng dipileh kanggoh keluarga kine, mulo kulo soko calon keluarga besan setuju lan tetap melu opo seng arep dilaksanake. Kegandengan bab kui, mulo kulo marengi bantuan kaujud paribasan tiker elek, kain sak suek terus sak gengem beras, kelopo sewawar, duit seperak, minongkoh syarat lan tak jarok bisa keterimo marang bapak Somen kalau bungaheng ati. Monggoh diterimo, pak?.

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Jawaban pihak wedok: Alhamdullillah, matur nuhun karo bapak Mutar seng susah-susah teko wenehi anteran sak monoakehe. kulo sak kluarga ora bisa wenehi piwales. hanangeng kulo pasrahke karo allah stw yang moho agung wenehi piwales kan akeh sopo peparenging bapak Mutar sekuarga, Amin-amin y rabbal alamin. Tanggapan pihak lanang: Matur nuwum podo-podo. sak banjure jalok katerangan kiro-kiro kapan lan wektune seng arep nindaake ijab kabul anak-anak kito kui?. Sebab ono paribasan sak susah-susaheng ngaangon seribu kerbo, esek lebih susah momong anak wedok siji, tumrab kebecian kanggoh keluargo. Kepie pak?. Jawaban pihak wedok: Iyo, Insya Allah ijab kabul meniko bade katindakaken ing sasi besar dintenipun Sabtu pon enjang tanggal 14 April 2012 saatipun jam 10.00 pagi. Sak banjure Insya Allah acara resepsi bade katindakaken minggu tanggal 15 April 2012. Tanggapan pihak lanang: Iyo, matur nuwom. yen mengkono kulo manut wae. Mugo-mugo kabeh seng arep di tindake bisoo kasembadan, luberono kanugerahan di hadohake songko bebolo. Jawaban pihak wedok: Amin ya rabbal alamin, mugo- mugo acarane biso kasembadan seng apik. Sak banjure, opo sampek kene, masih eneng seng arep di takoni, Pak? Tanggapan pihak lanang: Piye iki bapak-bapak ibu-ibu sak rombongan? Opo masih eneng seng arep di takoni meneh?.

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Sak rombongan : ora eneng. Tanggapan pihak wedok: Wes jelas kan Pak? Buk?. Jawaban pihak lanang: jelas(Sak rombongan). Yen menkono, kulo pikir seng diomongin wes paripurno, Pak. Wes ora eneng lagi seng arep di takoni neng pihak lanang. Pihak wedok : Yo wes pak, nek memang wes jelas. Bapak ibu sak rombongan, iki wes eneng ombenan lan panganan sak enenge kanggo ngilanake roso ngelak lan ngeleh, mulo di sumanggaake di ombeh lan di pangan, monggoh. Sang uwese ngombeh lan mangan kue, mulo pihak lanang ngomong : Kulo sak rombongan ngaturke panuwun karo Bapak Somen. Kulo sak rombongan wes disambut kanti bungaheng manah lan wes di wenehi sesuguhan panganan seng enak, lan kulo sak rombongan rumongsoh ora biso wenehi piwales kabeh pepareng soko Bapak Somen , hanamung kulo pasrah ke karo Gusti Kang Moho Agung mugo wenehi piwales sak akeh-akehe kabeh peparenge Bapak Somen. Rehdene wes cukup suwih enggone ngumpul iki kulo sak rombongan jalok pamet sebab isih akeh kewajiban seng arep di tindaake lan sak baline kulo sak rombongan tansah kendad panjalok ku. Mugo-mogo mengko acoro resepsine biso kasembadan di adohnoh sambikolo. Semono ugo kulo jalok pangestu mugo -mugo kulo sak rombongan selamet nganti omae dewe-dewe. Mbok menowo cokop sak mene, nggonku ngomong mbok menowoh ono kesalahan tindak tanduk nggonku ngomong

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kulo jalok pangapuro karo Gusti Kang Moho Agung lan poro wong tuo sak kabehe. Akhirukalam,Wassalamualaikum Wr.Wb. Pihak wedok: Sami sami pak, kulo sak kaluargo ugo ngaturake panuwun sek akeh-akehe karo keluargo Bapak Mutar sak rombongan. Kulo jalok pangapuro mbok menowo ono kekurangane nggone pareng sambutan jagongan lan sesuguhan. Mbok menowoh wes paripurno enggoheh ngomong lan kanggoh berkaheng ketemon iki, kulo jalok karo bapak al ustad H. Mangun, gelem mimpin dungo selamet, Semonggoh.

Appendix 3. Transcript of Utterances in Midodaremi Tebus kembar mayang Bapak Somen: Kulo nuwun, assalamuallaikum seng dueni kembar mayang: waalaikumsallam, monggo Pak! Pak somen : Arep takon, opo iki seng di jenengke kampung Marelan Pak? seng dueni kembar mayang: nek ora kleru iki kampung Marelan pak. Opo seng di golek i pak Pak Somen: ngene pak, awan lan bengi, di tangisi karo anakku Dina Wagiani nganti betah nggone ngeleh, nggone turu mungnunggu intok ngampil ujute kembar mayang utowo kasebut kembang mocowarno sak kembaran. Mulo, kulo kedarangan mengupati opo seng di jalok karo anakku kui. seng dueni kembar mayang: yo ngono kulo dueni opo seng di karep ake kaujud kembang mayang utowo kembang monco warno sak kembaran, anangeng kui dueke raden komo joyo lan dewi ratih, opo panjenangan kuat sebab sarate abot, kepiye pak? Bapak Somen: iyo , koyo ngopo abote kulo sanggup, abot-abote di sambat sebuti anak seng tak tresnani lulusing batin seng dueni kembar mayang: iyo, yen mengkono sarate keranjang pengareng-ngareng isen-isene kabeh pepanengan ing jagad royo, banyu suci, pa ngorepan, lan duit seket ewu. Kepiye pak? panjenengan sagah .Pak ?

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Pak Somen: ya, iki tak wenekno sarate, monggoh di terimo? Bebonananipun Kaujud : - Kranjang isen - isenipun Kambil, gedang Rojo ,beras ,kuweh,bedak pengilo,sisir,jarum,pisau ,bunga rampe dan kain putih - Kutuk - Degan - Uang seng dueni kembar mayang: ya, yen mengkono kembar mayang utowo kembang monco warno kui tak wenekno mugo-mugo penjaloke Dina Wagiani iku kaleksanan. Lan, kulo jalok seng gowo kembar mayam utowo kembang monco warno iku kuduh bocah seng eseh gadis, lan seng eseh joko. Sakteruse mogo-mugo, mengko nank ayu Dina Wagiani, kaapit poro widodari ing acoro panggih kemanten Pak Somen: iyo, Insha Allah arep tak tindak ake. Matur nuwun

Ing wengi iki

Ing ndalu midodareni poro sanak kadang kaluargo Bapak

Somen sampun makempal wonten ndalemipun Bapak Somen. Dinas cousin : Yuk, iki wes dadi inaie, arek di enggeh sak iki opo mengko bengi? Dina : Iyo dek, makasih ya. sak iki wae lah.

Dinas cousin : Wes mangan yuk? Mangan desek wae, mengko ora repot.

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Dina

: Mau sore yayuk wes mangan. Ora opo-opo sak iki wae nganggene.

Dinas cousin : Yo wes kalau ngono, aku enggoke yo sak iki yo?. Dina : Iyo. Seng apik ya dek!. ati-ati yo, ojo belepotan.

Dinas cousin : Iyo yuk Dina : Mengko elek kan aku isin.

Dinas cousin : yuk, kepiye perasaan riko, deg-deg kan ora? Dina : Ya iyo lah, iki kan sekali sak umur oripku dek. Ya, doake ae moga moga sesok lancar lancar, ora eneng halangan opo-opo. Dinas cousin : Aku pun arep ngusul golek bojo juga yuk. Doake yo yuk, men aku cepet intok jodoh. Golek jodoh seng kepiye ya yuk? Pengene aku intok seng apik, koyo, raine pun ganteng. Dina : Sabar ae, mengko nemu iku riko, dek. Istilah ne, ora mlayu gunung dikejar dek. Nek wes jodohne, ora di goleki pun, mengko teko. Dinas cousin : Amin,,,amin..Kepiye yuk kok riko iso intok jodoh seng apik kek abang iku? Dina: : Yo wes mengko kue tak goleke seng kek ngono, nek memang kue gelem. Dinas cousin : Golekkan sek apik lah yuk Dina : Iyo

Dinas mother : Nduk, rene mamak dulangi desek yo kue, wes bengi ngene orong mangan juga.

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Dina

: Iyo mak,, iki aku sek nganggo inai. Yo wes Mak, tapi sak iti wae ya mak. Lantaran aku isik warek. Ora selero aku mangan mak.

Dinas mother : Iyo, sak iti wae. Dina : Oh ya mak,,wes di jokok opo orong mak kembar mayange?

Dinas mother : Iyo ewes lah, mau kan bapakmu seng rono Dina : Jam piro sesok temu pengantene mak?

Dinas mother : Ditemukenya jam 11.00. Dadi wes ditemuke, langsung marhaban. Dadi rampunge iku sak orong zuhur. Nah wes iku, kan ora eneng masalah meneh, nerimok tamu pun enak. Dina : Sesok, dadi ora mak wak atik teko? Ngomonge kan wak atik arep teko? Dinas mother : Iyo, pesawate kan nyampek medan jam 10.00. kiro-kiro paling jam 11 san lah dee nyampek rene. Dina : Oh,,,, bareng sopo wak atik ma?

Dinas mother : Wak atik wae lah,ongkose larang tenan, ora eneng lah duite. Dina : Iyo lah mak, aku pun ngerti. Wes gelem teko ae dee, wes syukur alhamdulillah kan. Oh iyo mak, si putra nandi mak? Wes mangan orong ya? Kasihan tenan dee, dari awan wes bantu-bantu. Dinas mother : Iku dee di luar ngomong-ngomong karo bapakmu lan poro wong wong tuo. wong-wong seng arep kenduri pun masih sitik seng teko, Dadi kendurine orong iso lah di mulai. Wong nang kene podo direktur kabeh, podo ora eneng lah waktune.

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Dina

: Mamak iki kok ngono sih ngomonge. Lah iki pun masih jam piro loh mak, sedilok neh pasti teko.

Dinas mother : Nduk,, apik-apik lah kue dadi bojone mengko, seng akur akur wae rumah tanggamu. asal eneng masalah opopun, harus di musyawarake karo wong tuwo. ojo gaduh-gaduh kue karo bojomu. Wong berumah tangga itu, abot sanggane. Nak kue enggak sabarsabar, ya abis lah, hancur semuane. Ikulah kata-kata wong tuwo seng kue harus inget. Mugo-mugo gusti allah, meridhoi rumah tanggamu Dina : Iyo mak, opo seng mamak saranke mau, aku inget. aku pun pengene rumah tangga ku apik-apik wae mak, langgeng sampek tuo. Dinas sister : Uda selesai yuk? bidan penganten ne wes teko. Dina : Oh wes dek, suruh masuk ae.

Dinas sister : Iyo yuk. Pameas Dina Pameas : Wes rampung kan? Wawak arep ngias kamare desek. : Wes wak. Kok sui tenan tekone wak? : Wawak tadi eneng kerjaan nang kawinanne uwong nduk, jadi baru jam saiki iso teko nang kene. Oya, Tolong yo disingkirke desek nduk barang-barang seng ora penting ben kamare enggak semak. Dina : Iyo wak, aku jalok sek adekku mindahin iki. Dek tolongin yayuk yo angkatin barang iki. Dinas sister : iyo. Dina : Makasih yo dek.

Appendix 4. Transcript of Utterances in Panggih Dipimpin oleh Bidan Temanten: Assalamualaikum Wr.Wb Pertama-tama, marilah kita panjatkan puji dan syukur ke khodirat Allah SWT hingga kita bisa sama-sama hadir di kediaman Bapak Somen dan ibu Tumini sekeluarga. Tidak lupa kirim sholawat dan salam kepada Kanjeng Nabi Rasul Muhammad SAW, para keluarga, sanak famili dan para pengikutnya.

Allahusholiala Muhamad ,Waala ali Muhammad . Disini hajat bapak dan ibu menikahkan dan mengawinkan putrinya Dina Wagiani dengan Oman Syahputra. Selanjutnya saya akan melaksanakan acara temu penganten dalam bahasa Jawa. Saya harap Bapak atau ibu dapat memakluminya. Bapak-bapak utawi Ibu-ibu lan poro rawuh seng kinurmatan kulo minongko wakili bapak Somen arek nindaake acoro panggih temanten tumrappe kabudayan Jowo, nangen sak durunge kulo jalok ijin bok menowo ono kesalahan, tindak tanduk lan kabeh kekurangan ngngone nindaake acoro panggih temanten iki. Poro wong tuo seng di tuake seng bener-bener tak bekteni lan poro rawuh seng di muliaake . Rehdene wes ditindaake nggone metang-metung dino seng wes dipilih nggone arep daup ake putro lan putrine seng wes wektune bangun bebrayan , yo kui raden bagus Ormansyah Putra daup karoh kesumaning ayu Dina Wagiani.

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Bissmillahirohman irohhim. Acoro sepisan Balangan sirih temanten kekalih minongko perlambang yento

temanten kekalih sami sami nampi katresnan kang saktuhu. Kacar kucur tunggal sedapur yen bengi tunggal sekasur njih meniko daupipun Si penganten raden bagus Oman Syahputra putranipun bapak Mutar kalian

kesumaning ayu Dina Wagiani putrinipun bapak Somen. Dele kawak ,kacang kawak isih luwih kawak Sri penganten kekalih kaseksen Gusti kang moho welas lan asih kairing poro widodari sak keti kurang siji kang jangkepi sri penganten ugi kaseksen poro Nabi ugo poro wali ,mugi-mugi pinaringo kanugrahan semanteno ugi poro sanak kadang tansyah derek mangayu bagio

dumateng sri penganten kekalih ngenipun bebrayan mugi-mugi sageto dados kaluargo ingkang atut runtut ngantos kaken-keken lan ninen-ninen kaseksenono poro bapak ibu lan sedayanipun. Sak lajengipun pengantin kkulong nggandeng astanipun penganten putri mlampah ngiteri kaen panjang kaping tigo kairing kembang moncowarno sak kembaran. Sak sampunipun mlampah ngiteri kaen panjang kaping tigo katindakaken njih meniko : Suku tengen ki penganten mijak tigan wonten sak jeruning lumpang kaapit alu, meniko minongko simbul pecahipun tigan pramilo pecahipun pamikiran penganten kekalih lan mitayani hangrampungi gawe . Pengantin putri mbasuh utawi nyuci suku tengen pengantin kkulong, minongko perlambang bektinipun kang garwo tumrap pemimpin kaluargo Saksampunipun penganten putri mbasuh sukunipun penganten kkulong. Penganten putri ngendiko

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Kakang mas sembah bekti kulo katur dumateng panjenengan ingkang bade kulo suwitani. Pengantin kkulong sinambi tangan kekalih naling bahu pengantin putri lan Paring wansulan tak tompo bektumu sebagai garwoku nimas, ora liwat tampanono Tresnanipun kakang nimas ? Bapak bapak lan ibu ibu ugi poro rawuh ingkang minulyo pangih temanten meniko kairing njih meniko kembar mayang utawi kembang moncowarno sak kembaran meniko minongko perlambang utawi sinebat kalfataru. Aklajengipun, Kang pungkasan Sri Penganten dipun gendong kalian bopo biyung kajujukaken wontening kursi Dampar kencono.

Appendix 5. Transcript of Utterances in Sungkeman

Dipimpin oleh Bidan Temanten: Bapak- bapak lan ibu- ibu semua, sebentar lagi penganten akan melaksanakan acara sungkeman yaitu penganten lelaki dan putri memberikan penghormatan kepada kedua orang tua mereka. Sakderengipun sungkeman ki pengantin paring kendi dumateng pengantin putri isinipun arto lan sadoyo polowijo minongko perlambang yento pemimpin

kaluargo ingkang batos pangpojiwo lan pawestri meniko minongko pendaringane kaluargo. Sungkeman pengantin kepada orang tua dari pihak wanita : Bapak ibu, Ing wanci meniko kulo bade bangun bebrayan. Kang putro ngaturaken sembah bekti lan panuwun kang tanpo pepindah Sabab Bapak lan Ibu sampun ngulowentah kang putro wiwit alit ngantos akhir dewoso., pramilo kulo suwun

idhi palilahipun sarto pandonganipun supados genipun kulo bebrayan tansyah atut runtut ngantos nini hamintuno Orang tua Pengantin wanita : Ger Anakku sak kloron, Sembah bektimu wes tak tompo. Ora liwat pangestuku tampanono yo ngger. Bapak lan ibu tansyah kendat nggone nyeyuwun marang Gusti kang akaryo jagat. Mugo-mugo nggonmu bebrayan ing tembe winengkuo karahayon lan dadilah tulodo kang becik tumrapno wong bebrayan. Mung welingku ger ojo kendat anggomu caket lan nyenyuwun marang Gusti Kang gawe urip mulo ojo lali ngonmu nindak ake sholat Limang wektu yo ngger Penganten: Injih ,buk. Insyaallah kulo tindaake. Matur nuwun Bapak lan ibu.

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Sungkeman pengantin kepada orang tua dari pihak pria : Restuilah aku anakmu ini romo lan ibu. Doakanlah kami mudah-mudahan dipanjangkan jodoh kami, dimurahkanlah rezeki kami lan dikaruniakanlah kami anak-anak yang baik lan soleh. Ibu lan romo, Ampunkanlah dosa-dosaku yang telah lalu baik yang disengaja maupun yang tak disengaja. Ampuni aku bu, ampuni aku romo bilamana ada kesalahan maupun kehilafanku. Orang tua Pengantin pria : Anakku tercinta, bapak lan ibu wes ngerestui kalian berdua. Bapak lan ibu sebage wong tuo hanya iso doake seng terbaek buat kalian. Mugo-mugo kalian iso jadi keluargo shakina, mawadah lan warahma. Penganten : Matur nuwun Bapak lan ibu atas doane. Insyaallah kami akan berusaha menjadi keluargo shakina, mawadah lan warahma.

Appendix 6. Interview transcripts Interview with Mr Poniman on 20th March 2012

Writer

: Maaf sebelumnya pak saya meminta waktu bapak sedikit untuk interview mengenai keikutsertaan Bapak dalam proses

pernikahannya bang Oman anaknya pak Mutar khususnya dalam acara peningsetannya. Informant Writer : Oh iyo ora opo-opo takon wae seng arep ditakonke : Bapak uda berapa kali pak diminta berbicara dalam proses pernikahan adat jawa? Informant : Yo wes sering tenan lah, wes teko biyen, yen wong wong kene arep ngelamar, hanteran, utowo arep rembukan karo pihak besan ngenai pernikahan anake, yo Bapak iki seng di jalok kanggoh mewakili. Bapak kan nang kene dianggep sesepuh seng ngerti selukbeluke adat jowo. Dadi, biasane Bapak yang dijaloki tolong gae wakili. Writer : Kita kan tahu Pak kalau bahasa Jawa itu ada 3 levelnya; ngoko, madya, dan kromo. Jadi, biasanya bahasa apa yang Bapak gunakan setiap mewakilkan orang? Pake ngoko, madya atau kromo? Informant : Kadang kudu disesuaike karo keluargo besane. Iku tergantung podo usia lan status sosiale dee. nek seng ngomong teko pihak besane iku sesepuh seng usiane luwih tuo lan status sosialnya duwor, yo biasane kulo ngomonge nganggoh bosoh Jowo halus, krama atau Madya. mewakili orang

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tapi, kadang kulo delok desek boso seng deene kanggoh. Yen, deweke mulai omongane nganggoh ngoko yo kulo kudu jawab gae ngoko jugo. Writer Informant : Itu memang sudah keharusan ya pak? : Yo sakbenere yen kita ngikutin adat jowo yo panceng kudu ngono.Contohne yen kita asale dari level ngisor, arep ngomong karo uwong seng levele podo karo kita, yo kita kudu nganggoh boso ngoko. Tapi yen kita arep ngomong karo seng levele duwur, yo kita kudu nganggoh madya utowo kromo. Yen orah ngono, kita dianggep orah sopan. Yen wong koyo arep ngomong karo wong bioso, dee orah oleh nganggoh kromo, kudu nganggoh ngoko gae hormati lawan bicarane. Yen dee ngomong karo uwong seng derajate duwur koyok deene, yo deene nganggo kromo. Writer : Jadi gimana pak, kalau dari pihak besan tidak ngerti bahasa jawa krama. Karna seperti yang kita tahu sekarang, orang-orang jawa di Medan tidak tahu itu. Informant : Yo koyok Bapak omong mau. Yen pihak deene gawe ngoko, yo kita gawe ngoko ae. Seng penting kita kudu nyesuaike ae karo sopo kita ngomong. Yen panceng keluargo si besan ora ngerti boso Jowo, yo kita gawe bahasa indonesia ae ben luwe enak. Sebab saiki orah kabe wong Jowo iso boso Jowo. Dadi, kita kudu makhlum. Writer : Oh, gitu ya pak. oh ya pak, waktu acara hantaran waktu itu gimana cara bapak menyerahkan barang-barang hantaran kepihak wanita.

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Informant

: Sebelum nyerahke barang-barang hantaran iku, Bapak ngucapin kata sambutan desek ke keluargo wedok ben sopan, ben pihak kono ngroso di hargai. Dalam sambutan kuwi, Bapak ngutarakke maksud kedatangan keluargo kene nang omahe Pak Somen.

Writer

: Seperti yang saya liat , sepertinya acaranya itu kekeluargaan sekali ya pak?

Informant

: Yo kudu ngono. Kita kan arep nyatukan rong keluargo seng bedo gone ikatan perkawinan, dadi ben hubungan iku makin cerek, yo kito anggaplah keluargo dee iku koyok sedulur dewe ben deene iso terbuka ngutarake maksudte sesuai keinginane. Yen mengkoh

ngomonge terlalu formal, wedine iku makin gawe jarak antara pihak keluargo wedok lan keluargo lanang. Dadi mengko iso nimbulke kesungkanan karo masing-masing pihak kanggo ngutarakne

maksudte. Kanggoh ngadakne acara perkawinan, seng penting iku kita iso nyiptake keharmonisan, kerukunan, solidaritas antoro kedua belah pihak, ben kabeh pihak iso podo bantu kelancaran acarane. Pihak keluargo lanang pingine turut membantu keperluane keluargone wong wedok. Dadi, yen orah ono gotong royong seng apik, yo mengko iso susah. Writer : Oh ya pak, saat itu Bapak juga beberapa kali menggunakan pribahasa atau kalimat berkonotasi tertentu untuk mengutarakan maksud bapak. Contohnya waktu bapak menerahkan barang-barang

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srah-srahan, Bapak bilang bahwa hantarannya berupa tiker elek, duit seperak, dan lain lain, kalau boleh tahu, itu kenapa ya pak? Informant : Oh, iku cuman dinggoh nyegerkan suasana aye ben iso nyantai, ora terlalu tegang. Yo Bapak pengene wong iku nafsirke dewe maksudte Bapak. Bapak yakin pasti wong iku eroh maksudku. Writer : Oh, begitu ya pak. nah, pada saat bapak menanyakan tentang kapan rencana tanggal pernikahannya, seingat saya pak somen itu ternyata telah menentukan tanggalnya. Apakah dari pihak keluarga pria nya merasa keberatan pak atas penetapan tanggal itu? Informant : Ora, kami ora ngroso keabotan. Pestane kan diadane neng omae seng wedok, dadi pihak lanang nyerahke putusane karo pihak wedok ae. Tanggal piro ae yo kami setujuh- tujuh ae. Kami pingine keluargo wedok seneng dadi ora masalah soal tanggal iku. Seng penting, yen enek iso dibantu, kami pasti bantu. Writer : Dalam beberapa kalimat juga, ada saya perhatikan bapak itu menjawab secara langsung pertanyaan dari pihak wanita itu dengan singkat, tegas dan tanpa basa-basi. Apakah menurut Bapak itu sedikit tidak sopan pak? Informant : Yo orah, Kita kan wes eroh yen waktune iku terbatas, karna acara srah-srahane iku dienekne bengi. Dadi wajar yen enek omongan seng orah perluh diomongne panjang lebar gae ngirit wektu. Writer : Oh, jadi maksudnya itu hanya untuk mempersingkat waktu ya Pak dan mereka pun uda paham soal itu.

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Informant

: Yo ngono, wong situasine koyok ngono. Wong jowo kuduh sopan nek ngomong karo wong, dadi ora mungkin nek wong iku iso terangterangan nunjukke ketidaksopanane. Paling-paling, nek wong iku enggak suka, wong iku ngomonge secara enggak langsung. Ora nang acara perkawinan ae, nang berboso sehari-hari pun kita kuduh sopan ben tercipta penguripan seng dame, rukun karo wong-wong laene.

Writer

: Oh, kalau begitu terimah kasih ya pak atas waktu yang bapak luangkan untuk interview ini. Matur nuwun pak atas informasinya

Informant

: Sami-sami

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Interview with Mrs Misiem on 20th March 2012

Writer Informant Writer

: Sudah berapa lama wak, wawak jadi bidan manten? : Yo wes lama tenan. wes hampir 25 tahun. : Seperti yang kita tahu nih wak, ada beberapa tahapan dalam pernikahan adat jawa, dari mulai Lamaran, Peningsetan, Tarub Decoration, Nyantri, Siraman, Ngerik, Midodaremi, Ijab, Panggih , Wiji Dadi, Kacar Kucur, Dahar Klimah, Mertui and Sungkumen. Wawak diikutsertakan dalam tahapan yang mana saja wak?

Informant

: Kalau lamaran dan peningsetan itu orah butuh bantuan wawak. Tapi kalau Tarub Decoration, Siraman, Ngerik, Midodaremi, panggih sampek Sungkumen, pokokne sampek pestane slesai , iku semuane pasti wawak yang ngurus. Pokoke dari mulai malam sebelum pesta sampek pestane berakhir wawak lah yang ngurusin keperluane si penganten dan mimpin acara adate.

Writer Informant

: Jadi wak pada saat malam midodaremi itu apa tugas wawak? : Malam iku yo wawak ngerikin bulu halus di keninge seng wedok gae persiapan acara temu pengantin, skalian ngiyas kamar mantene sama ngiyas pelaminane. Yo enggak wawak ae yang repot, kluarga si wedok juga repot ngurusin kembar mayam gae acara panggih penganten. Para gadis nyiapin inai untuk si penganten.

Writer

: kenapa wak pada saat malam midodaremi itu pengantin wanitanya tidak diperbolehkan tidur wak sampai jam 12 malam?

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Informant

: Menurut kepercayaane wong jowo, waktu malam midodaremi iku, bidadari teko nang omahe si penganten wedok gae berkahi si wedok ben mengko waktu acara pestane, si wedok iso kelihatan cantik koyok bidadari dari langit. Jadi, si wedok ora ole turuh sebelum jam 12. Makane kadang kalau kita delok pengantin wedok di pelaminan, raine lebih cantik dari biasane.

Writer

: Wak, pada malam midodaremi saya liat Bapak Somen menebus Kembar mayang dari si pembuatnya. Apa sih wak pentingnya kembar mayang itu?

Informant

: Kembar mayam diperluin pas acara temu penganten. iku melambangkan keperjakaan dan keperawanan si penganten seng artine si penganten bukan istri ataupun suami wong lain. Makane seng gowo kembar mayam iku waktu acara nemokkan yo uduk seng masih gadis atau perjaka. Isi dari kembar mayam punya arti dan harapan sendiri; contohne Janur kuning yang artinya bijaksanalah penganten berdua, Anak gedang rojo artine kalau penganten menjadi raja sehari semalam maka didampingi bidadari empat puluh bidadari, Godong andong artine tolak bala yaitu penganten dijauhkan dari segala mala petaka, Keris artine penganten dapat mempunyai ketajaman pemikiran, Manukan artine Bahwa pengantin memiliki semangat mencari kehidupan siang dan Malam, Pecutan artine penganten bersemangat dan bersikap sungguh-sungguh menjalankan segala kewajiban berumah tangga , yang terakhir iku Walangan

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artine berumah tangga itu banyak cobaan dan rintangan jadi si penganten harus dapat berpikir dengan baik dan bijaksana. Writer : Wak, apa ucapan semua dukun manten dalam mimpin acara temu penganten itu selalu sama? Informant : Yo orah lah, iku tergantung dukun mantenne masing-masing. Dukun manten kan eneng ciri khasne masing-masing. Writer : Wak,, waktu acara panggih nya si Dina, saya liat itu acaranya sakrar sekali ya wak. Apa memang adat jawa itu seperti itu. Informant : Yo uduk ngono, acara panggih itu umpamane nemokkan si raja dan ratu, jadi memang acarane kudu sakrar sambil diiringi musik jawa. Bahasane pun kebanyakan bahasa Jowo Kromo biar suasana adat Jowone itu lebih terasa. Writer : Ya wak,, saya liat banyak sekali kata-kata keratonnya. Contohnya untuk menyebut nama pengantin pria dan wanita, wawak menggunakan; raden bagus, kakang mas, nimas, kesumaning ayu dan lain-lain. Itu apa menunjukkan kesantunan orang jawa juga ya wak? Informant : Yo pastilah, iku kan nunjukke bahwasane kita sangat menghargai mereka dan menganggep mereka iku koyok raja dan ratu dalam pesta iku. Writer Informant : Apa saja yang wawak lakukan dalam acara panggih itu wak? : Yo wawak mengarahkan dan memimpin tata cara seng harus dijalanin penganten pria dan penganten wanitane. Sesudah ijab kabul, penganten dirias nganggoh pakean kesatria. Penganten Pria di

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ungsikan agak jauh dan diiring bapak ibunya dan didampingi oleh sanak saudara, jalannya si penganten diiringi musik Kebo Giro. Lalu dilanjutin acara temu penganten dipintu masuk teratak. Nah masingmasing penganten diapit karo wong seng gowo kembar mayang. abis iku lah berlanjut acara Wiji Dadi, Kacar Kucur, Dahar Klimah, Mertui and Sungkumen. Writer Informant : Wak, matur nuwon ya atas informasinya : Yo, sama-sama

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Interview with Mr Somen on 21st March 2012

Writer

: Pak, saya ingin menanyakan tentang acara peningsetan atah srahsrahan yang bapak adakan atas pernikahan anak Bapak si Dina. Gimana menurut bapak tentang situasi pada waktu itu Pak?

Informant

: Oh, Bapak roso situasine apik tenan. Pihak lanang sopan tenan nang omahku, nganterke hantaran seng akeh lan iso ngikuti opo kepinginane pihak kene. Dadi, Bapak roso keluargo kono cukup ngargai keluargo Bapak.

Writer

: Pada saat itu kan ada pembicaraan tentang tanggal pernikahannya pak. apa tanggal itu sudah disepakati secara bersama sebelumnya dengan pihak keluargo pria pak?

Informant

: Oh, sak benere tanggal kuwi ngerupakan kesepakatan pihak kene. Sak durunge Bapak wes ngutarake yen kami pengen acarane dilaksanake tanggal semono. Dadi waktu pihak lanang nakoke, yo Bapak jawab podo karo opo seng Bapak pingine. Nyatane pihak lanange yo setujuh ae. Bapak roso wong iku ora keberatan karo tanggal kuwi sebab memang wes dari awal mereka nyerahke keputusane karo keluargo kene.

Writer Informant

: Apakah bapak rasa itu tidak melangkahi keluargo pria pak? : Bapak roso Bapak ora ngelangkahi keluargo wong iku. Penyampean Bapak kan cukup sopan lan ora maksa sama sekali. Kalaupun waktu iku Bapak Mutar ora setujuh, pasti kita rembukan meneh. Tapi

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nyatane yo keluargo Pak Mutar setujuh ae, iku artine dee ora mempersalahke. Writer : Oh begitu ya pak. gimana pak kira-kira menurut bapak pembicaraan waktu acara itu sudah cukup kekeluargaan ya Pak. Informant : Iyo, Bapak roso cukup kekeluargaan. Dari awal Bapak Mutar teko nangoma kene, kami nyambute anget koyok dolor dewe. Kami pingine rong belah pihak iso jadi dolor seng apik. Perkawinan iku ora cuman yatukke lanang lan wedok ae, tapi juga nyatukke keluargone. jadi seiso mungkin keluargo kene ngusahain deketin diri karo pihak lanang dengan tetep jogo kesantunan. Writer : Sekarang, saya ingin menanyakan tentang malam midodaremi. waktu itu saya kan juga sempat melihat Bapak sewaktu meminta kembar mayam kepada si pembuatnya. Saya liat ada keunikan dalam proses pengambilan kembar mayamnya. Bisa bapak ceritakan kenapa Bapak tidak meminta secara langsung aja Pak? Informant : Oh, iku kan cuman untuk indahin boso ae. Ben Bapak iku nafsirke dewe kepingine aku. Dee wes eroh nya iku maksudte. Writer : Bagaimana pak dengan syarat yang diminta bapak itu untuk nebus kembar mayangnya? apa bapak merasa keberatan? Informant : Yo orah, memang wes adate ngono kok. Teko biyen Bapak pun wes ngerti soal iku, dadi ora jadi masalah meneh. Sebab memang Bapak butuh, yo dituruti ae lah. Seng gowo pun ora iso sembarangan, kudu seng esek gadis utowo perjoko.

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Writer

: Selama proses pernikahan itu berlangsung, sering sekali ya Pak ditemukan pengunaan bahasa Arab yang dibarengi bahasa bahasa Jawa. Apakah hal itu sudah tradisi Pak?

Informant

: Sak benere iku uduk tradisi. Iku cuman bentuk ketaatan kita karo allah ae. Sebab memang okeh wong jowo seng agamane islam, jadi iku iso nunjukan identitas kita sebagai muslim.

Writer

: Pak terima kasih atas waktu yang bapak luangkan untuk interview ini. Matur nuwun ya Pak.

Informant

: Yo, ora opo-opo

Appendix 7. Realization of Types of Politeness Strategies In Peningsetan Event No Speech Acts Type of Politeness Strategies Bald -on record Strategy 1 Representatives 1) Kulo minongko wakil bapak Positive Strategy Negative Strategy Offrecord Strategy

Mutar kanggoh neruskeh opo seng di omongkeh eng dino kepungkur masalah jejodohan

anakku Ormansyah Putra karo nak ayu Dina wagiani. 2) Kegandengan bab kui, mulo kulo marengi bantuan kaujud

paribasan tiker elek, kain sak suek terus sak gengem beras, kelopo sewawar, duit seperak, minongkoh syarat lan tak jarok bisa keterimo marang bapak

sarwidi kalau bungaheng ati. 3) ora eneng 4) wes jelas 5) Yen menkono, kulo pikir seng

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diomongin wes paripurno, Pak 6) Wes ora eneng lagi seng arep di takoni neng pihak lanang. 7) Yo wes pak, nek memang wes jelas 8) Bapak ibu sak rombongan, iki wes eneng ombenan lan panganan sak enenge kanggo ngilanake roso ngelak lan ngeleh 9) Sebab ono paribahasa sak susahsusaheng ngaangon seribu kerbo, esek lebih susah momong anak wedok siji, tumrab kebecian

kanggoh keluargo. 2 Directives 1) Permisi, Jalok ijin ngomong karo wong-wong tuo seng bener tak hormati lan poro lawuh seng dimuliake. 2) Sakdoronge ayok bareng-bareng muji syukur alhamdullillah, karo tuhan yang moho suci lan maohi pengasih, lan penyayang seng

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wes wenei kenikmatan karo kulo lan kue kabeh mulo ing wektu iki iso ngompol nang omae bapak Somen. 3) Ora lali wenei syalawat lan salam karo nabi kito sak lan

salalaahwaallahisalam, kluargo, pengikute muhammad, Muhammad 4) Monggoh diterimo, pak? poro sahabat

Allahumasolliallah wa ala ali

5) Sak banjure jalok katerangan kiro-kiro kapan lan wektune seng arep nindaake ijab kabul anakanak kito kui? 6) Sak banjure, opo sampek kene masih eneng seng arep di takoni, Pak? 7) Piye iki bapak-bapak ibu-ibu sak rombongan? Opo masih eneng seng arep di takoni meneh? 8) Wes jelas kan Pak? Buk?

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9) Mulo di sumanggaake di ombeh lan di pangan, monggoh. 10) Mbok menowoh wes paripurno enggoheh ngomong lan kanggoh berkaheng ketemon iki, kulo jalok karo bapak al ustad H. Mangun gelem mimpin dungo selamet, Semonggoh. 11) Kepie pak? 12) Rehdene wes cukup suwih

enggone ngumpul iki kulo sak rombongan jalok pamet sebab isih akeh kewajiban seng arep di tindaake lan sak baline kulo sak rombongan panjalok ku. 13) Semono ugo kulo jalok pangestu mugo-mugo kulo sak rombongan selamet nganti omae dewe-dewe. 3 Commisives 1) Lantaran wes intok dino seng dipileh kanggoh keluarga kine, mulo kulo soko calon keluarga tansah kendad

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besan setuju lan tetap melu opo seng arep dilaksanake. 2) yen mengkono kulo manut wae 4 Expressives 1) Assallamualaikum wr. Wb 2) Alhamdullillah, karo tuhan yang moho suci lan maohi pengasih, lan penyayang seng wes wenei kenikmatan karo kulo lan kue kabeh mulo ing wektu iki iso ngompol Somen. 3) Mugo mugo Seng gone ngumpul iki tetep intuk berkat lan nang omae bapak

kaijinane. 4) Mugo mugo akehing kirim

syalawat nan salam kanggo lan desan keikhlasan kulo lan kue kabeh tetep intuk salfaateh ing dunyo nanti ing akhirat. 5) Wong-wong tuo seng bener-bener tak hormati lan porolawu seng dimuliake .

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6) hanangeng sak durunge kulo jalok maaf mbok menowoh

mengkoh ono kesalahan toto kromo enggoh neh ngomong 7) Alhamdullillah, matur nuhun karo bapak Mutar seng susah-susah teko wenehi anteran sak

monoakehe, kulo sak kluarga ora bisa wenehi piwales 8) Hanangeng kulo pasrahke karo Allah swt yang moho agung wenehi piwales kan akeh sopo peparenging bapak Mutar

sekuarga, amin-amin y rabbal alamin 9) matur nuwum podo-podo 10) Iyo, matur nuwom 11) Kulo sak rombongan

ngaturke panuwun karo Bapak Somen. 12) Kulo sak rombongan wes

disambut kanti bungaheng manah lan wes di wenehi sesuguhan

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panganan seng enak, lan kulo sak rombongan rumongsoh ora biso wenehi piwales kabeh pepareng soko Bapak Somen , hanamung kulo pasrah ke karo Gusti Kang Moho Agung mugo wenehi

piwales sak akeh-akehe kabeh peparenge Bapak Somen. 13) Mugo-mogo mengko acoro

resepsine biso kasembadan di adohnoh sambikolo. 14) Mugo-mugo kabeh seng arep di tindake luberono bisoo kasembadan, di

kanugerahan

hadohake songko bebolo 15) Amin ya rabbal alamin, mugomugo acarane biso kasembadan seng apik 16) Mbok menowo cokop sak mene, nggonku ngomong mbok

menowoh ono kesalahan tindak tanduk nggonku ngomong kulo jalok pangapuro karo Gusti Kang

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Moho Agung lan poro wong tuo sak kabehe. 17) Akhirukalam,Wassalamualaikum Wr.Wb. 18) Sami kaluargo sami pak, ugo kulo sak

Ngaturake

panuwun sek akeh-akehe karo keluargo Bapak Mutar sak

rombongan. 19) Kulo jalok pangapuro mbok menowo nggone ono pareng kekurangane sambutan

jagongan lan sesuguhan. 5 Declaratives 1) Iyo, Insya Allah ijab kabul

meniko bade katindakaken ing sasi besar dintenipun Sabtu pon enjang tanggal 14 April 2012 saatipun jam 10.00 pagi

2) Sak banjure insya Allah acara resepsi bade katindakaken

minggu tanggal 15 April 2012

Appendix 8. Realization of Types of Politeness Strategies In Midodaremi Event No Speech Acts Type of Politeness Strategies Bald -on record Strategy 1 Representatives 1) nek ora kleru, iki kampung Marelan pak. 2) yo ngono aku dueni opo seng di karep ake kaujud kembang mayang utowo kembang Positive Strategy Negative Strategy Offrecord Strategy

monco warno sak kembaran 3) iyo, yen mengkono sarate

keranjang pengareng-ngareng isen-isene kabeh pepanengan ing jagad royo, banyu suci, pa ngorepan, lan duit seket ewu. 4) Bebonananipun Kaujud : Kranjang isen isenipun Kambil, ,beras , gedang kuweh, Rojo bedak

pengilo, sisir, jarum, pisau,

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bunga putih Kutuk Degan Uang

rampe

an

kain

5) Mau sore yayuk wes mangan 6) Pengene aku intok seng apik, koyo, raine pun ganteng 7) Istilah ne, ora mlayu gunung dikejar dek. 8) Nek wes jodohne, ora di goleki pun, mengko teko 9) iki aku sek nganggo inai 10) Lantaran aku isik warek 11) Ora selero aku mangan mak 12) Iyo ewes lah, mau kan

bapakmu seng rono 13) Ditemukenya jam 11.00 14) Dadi wes ditemuke, langsung marhaban. 15) dadi rampunge iku sak orong zuhur. 16) Nah wes iku, kan ora eneng

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masalah meneh, nerimok tamu pun enak. 17) Iyo, pesawate kan nyampek medan jam 10.00. 18) kiro-kiro paling jam 11 san lah dee nyampek rene. 19) Wak atik wae lah, ongkose larang tenan, ora eneng lah duite 20) Kasihan tenan dee, dari awan wes bantu-bantu 21) Iku dee di luar ngomongngomong karo bapakmu lan poro wong wong tuo 22) Wong-wong seng arep

kenduri pun masih sitik seng teko, Dadi kendurine orong iso lah di mulai. 23) Wong nang kene podo

direktur kabeh, ora eneng lah waktune. 24) Lah iki pun masih jam piro loh mak, sedilok neh pasti

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teko 25) Wong berumah tangga itu, abot sanggane. 26) Wawak tadi eneng kerjaan nang kawinanne uwong nduk, jadi baru jam saiki iso teko nang kene 27) Bidan penganten ne wes teko 28) Wawak arep ngias kamare desek. 29) Wes wak 2 Directives 1) Arep takon, opo iki seng di jenengke kampung Marelan Pak? 2) Opo seng di golek i pak? 3) ngene pak, awan lan bengi, di tangisi karo anakku Dina

Wagiani nganti betah nggone ngeleh, nggone turu

mungnunggu intok ngampil ujute kembar mayang utowo

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kasebut kembang mocowarno sak kembaran. Mulo, aku opo

kedarangan

mengupati

seng di jalok karo anakku kui. 4) anangeng kui dueke raden komo joyo lan dewi ratih, opo panjenangan kuat sebab sarate abot, kepiye pak? 5) Kepiye pak? panjenengan

sagah, Pak? 6) ya, iki tak wenekno sarate, monggoh di terimo? 7) Lan aku jalok seng gowo kembar mayam utowo

kembang monco warno iku kuduh bocah seng eseh gadis, lan seng eseh joko. 8) Yuk, iki wes dadi inaie, arep di enggeh sak iki opo mengko bengi? 9) sak iki wae lah. 10) Wes mangan yuk?

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11) Mangan desek wae, mengko ora repot. 12) Ora opo-opo sak iki wae nganggene 13) Yo wes kalau ngono, aku enggoke yo sak iki yo? 14) Seng apik ya dek 15) ati-ati yo, ojo belepotan 16) Mengko elek kan aku isin 17) yuk, kepiye perasaan riko, deg-deg kan ora? 18) Ya, doake ae moga moga sesok lancar lancar, ora eneng halangan opo-opo. 19) Doake yo yuk, men aku cepet intok jodoh. 20) Golek jodoh seng kepiye ya yuk? 21) Sabar ae, mengko nemu iku riko, dek. 22) Kepiye yuk kok riko iso intok jodoh seng apik kek abang iku.?

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23) Golekkan sek apik ya yuk 24) Nduk, rene mamak dulangi desek yo kue, wes bengi ngene orong mangan juga. 25) Yo wes Mak, tapi sak iti wae ya mak 26) Oh ya mak,,wes di jokok opo orong mak kembar mayange? 27) Jam piro sesok temu

pengantene mak? 28) Nduk,, apik-apik lah kue dadi bojone mengko, seng akur akur wae rumah tanggamu 29) asal eneng masalah opopun, harus di musyawarake karo wong tuwo. 30) ojo gaduh-gaduh kue karo bojomu 31) Nak kue enggak sabar-sabar, ya abis lah, hancur semuane 32) Ikulah kata-kata wong tuwo seng kue harus inget 33) Sesok, dadi ora mak wak atik

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teko? Ngomonge kan wak atik arep teko? 34) Oh,,,, bareng sopo wak atik ma? 35) Oh iyo mak, si putra nandi mak? 36) Wes mangan orong ya? 37) Uda selesai yuk? 38) Oh wes dek, suruh masuk ae 39) Wes rampung kan? 40) Kok sui tenan tekone wak? 41) Tolong yo disingkirke desek nduk barang-barang seng ora penting ben kamare enggak semak 42) Dek tolongin yayuk yo

angkatin barang iki. 3 Commisives 1) iyo , koyo ngopo abote aku sanggup, abot-abote di sambat sebuti anak seng tak tresnani lulusing batin 2) iyo, Insha Allah arep tak

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tindak ake 3) Iyo 4) Yo wes mengko kue tak goleke seng kek ngono, nek memang kue gelem. 5) Iyo 6) Iyo mak 7) Iyo, sak iti wae 8) Iyo mak, opo seng mamak saranke mau, aku inget. 9) Iyo yuk 10) Iyo lah mak, aku pun ngerti 11) aku pun pengene rumah tangga ku apik-apik wae mak, langgeng sampek tuo. 12) Iyo yuk 13) Iyo wak, aku jalok sek adekku mindahin iki 14) Iyo 4 Expressives 1) Kulonuwun, assalammualaikum 2) Waallaikum salam, monggo,

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Pak! 3) Matur nuwun 4) Iyo dek, makasih ya 5) Amin,,,amin 6) Sakteruse mogo-mugo, Dina poro

mengko nank ayu Wagiani, kaapit

widodari ing acoro panggih kemanten 7) Mugo-mugo meridhoi gusti allah,

rumah

tanggamu

meridhoi rumah tanggamu 8) Wes gelem teko ae dee, wes syukur alhamdulillah kan 9) Mamak iki kok ngono sih ngomonge 10) 5 Makasih yo dek

Declaratives 1) Ya, yen mengkono kembar mayang utowo kembang

monco warno kui tak wenekno mugo-mugo penjaloke Dina Wagiani iku kaleksanan

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2) Ya iyo lah, iki kan sekali sak umur oripku dek. 3) Aku pun arep ngusul golek bojo juga yuk.

Appendix 9. Realization of Types of Politeness Strategies In Panggih Event No Speech Acts Bald -on record Strategy 1 Representatives 1) Bapak-bapak utowo Ibu-ibu lan poro rawuh seng Type of Politeness Strategies Positive Strategy Negative Strategy Off- record Strategy

kinurmatan wakili bapak

aku minongko Somen arek

nindaake

acoro

panggih

temanten tumrappe kabudayan jowo 2) Acoro sepisan Balangan sirih temanten kekalih minongko perlambang yento temanten kekalih sami sami nampi

katresnan kang saktuhu 3) meniko pecahipun pecahipun minongko tigan simbul pramilo pamikiran

penganten kekalih lan mitayani hangrampungi gawe

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4) minongko

perlambang

bektinipun kang garwo tumrap pemimpin kaluargo 2 Directives 1) Pertama-tama, marilah kita

panjatkan puji dan syukur ke khodirat Allah SWT hingga kita bisa sama-sama hadir di kediaman Bapak Somen dan ibu Tumini sekeluarga. 2) Tidak lupa kirim sholawat dan salam kepada Kanjeng Nabi Rasul Muhammad SAW, para keluarga, sanak famili dan para pengikutnya. Muhamad Muhammad . 3) Saya harap Bapak atau ibu dapat memakluminya. 4) Aklajengipun kekalih salaman 5) Sak lajengipun pengantin temanten Allahusholiala ,Waala ali

kakung nggandeng astanipun

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penganten

putri

mlampah

ngiteri kaen panjang kaping tigo kairing kembang

moncowarno sak kembaran 6) Suku tengen ki penganten mijak tigan wonten sak

jeruning lumpang kaapit alu 7) Pengantin putri mbasuh utawi nyuci suku tengen pengantin kakung 8) Pengantin kakung sinambi

tangan kekalih naling bahu pengantin putri lan Paring wansulan 9) ora liwat tampanono

tresnanipun kakang nimas 10) Aklajengipun, pungkasan Sri Kang Penganten

dipun gendong kalian bopo biyung kajujukaken wontening kursi Dampar kencono.

Commisives

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1) Kakang mas kulo katur

sembah bekti dumateng

panjenengan ingkang bade kulo suwitani 4 Expressives 1) Assalamualaikum Wr.Wb. 2) Nangen sak durunge aku jalok ijin bok menowo ono

kesalahan, tindak tanduk lan kabeh kekurangan ngngone nindaake temanten iki 3) Poro wong tuo seng di tuake seng bener-bener tak bekteni lan poro rawuh seng di acoro panggih

muliaake 4) Bissmillahirohman irrohhim 5 Declaratives 1) Disini hajat bapak dan ibu menikahkan dan

mengawinkan putrinya Dina Wagiani Syahputra. dengan Oman

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2) Selanjutnya melaksanakan penganten Jawa. 3) Rehdene wes

saya acara

akan temu bahasa

dalam

ditindaake

nggone metang-metung dino seng wes dipilih nggone arep daup ake putro lan putrine seng wes wektune bangun bebrayan , yo kui raden bagus Ormansyah Putra daup karoh kesumaning ayu Dina Wagiani 4) Kacar kucur tunggal sedapur yen bengi tunggal sekasur njih meniko daupipun Si penganten raden bagus

Oman Syahputra putranipun bapak Sumen ayu kalian Dina

kesumaning

Wagiani putrinipun bapak Somen 5) Dele kawak ,kacang kawak

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isih

luwih

kawak

Sri

penganten kekalih kaseksen Gusti kang moho welas lan asih kairing poro widodari sak keti kurang siji kang jangkepi sri penganten ugi

kaseksen poro Nabi ugo poro wali ,mugi-mugi pinaringo kanugrahan semanteno ugi

poro sanak kadang tansyah derek dumateng mangayu sri bagio penganten

kekalih ngenipun bebrayan mugi-mugi sageto dados

kaluargo ingkang atut runtut ngantos kaken-keken lan

ninen-ninen poro bapak

kaseksenono ibu lan

sedayanipun. 6) tak tompo bektimu sebagai garwoku, nimas

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Appendix 10. Realization of Types of Politeness Strategies In Sungkeman Event No Speech Acts Type of Politeness Strategies Bald -on record Strategy 1 Representatives 1) Bapak- bapak lan ibu- ibu semua, penganten melaksanakan sungkeman sebentar lagi akan acara yaitu Positive Strategy Negative Strategy Offrecord Strategy

penganten lelaki dan putri memberikan penghormatan kepada kedua orang tua mereka. 2) Sakderengipun sungkeman ki pengantin paring kendi dumateng pengantin putri isinipun arto lan sadoyo polowijo perlambang pemimpin minongko yento kaluargo

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ingkang batos pangpojiwo lan pawestri meniko

minongko kaluargo. 2 Directives 1) Ora liwat

pendaringane

pangestuku

tampanono yo ngger. 2) lan becik bebrayan 3) Mung welingku ger ojo dadilah tulodo kang wong

tumrapno

kendat anggomu caket lan nyenyuwun marang Gusti Kang gawe urip mulo ojo lali ngonmu nindak ake

sholat Limang wektu yo ngger 4) Restuilah aku anakmu ini romo lan ibu. 5) Doakanlah mudahan kami mudah

dipanjangkan

jodoh kami, dimurahkanlah rezeki kami lan

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dikaruniakanlah kami anakanak yang baik lan soleh. 3 Commisives 1) Injih buk. Insyaallah aku tindaake 2) Insyaallah kami akan

berusaha menjadi keluargo shakina, warahma. 4 Expressives 1) Bapak ibu, Kang putro ngaturaken sembah bekti lan panuwun kang tanpo pepindah Sabab Bapak lan Ibu sampun ngulowentah kang putro wiwit dewoso. alit mawadah lan

ngantos akhir

2) pramilo kulo suwun idhi palilahipun pandonganipun genipun kulo sarto supados bebrayan

tansyah atut runtut ngantos nini hamintuno

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3) Bapak

lan

ibu

tansyah

kendat nggone nyeyuwun marang Gusti kang akaryo jagat 4) Mugo-mugo bebrayan ing nggonmu tembe

winengkuo karahayon 5) Injih , matur nuwun Bapak lan ibu 6) Ger Anakku sak kloron,

Sembah bektimu wes tak tompo 7) Anakku tercinta, bapak lan ibu wes ngerestui kalian berdua. 8) Ibu lan romo, Ampunkanlah dosa-dosaku yang telah lalu baik yang disengaja maupun yang tak disengaja. 9) Ampuni aku bu, ampuni aku romo bilamana ada

kesalahan maupun kehilafan ku

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10) Bapak lan ibu sebage wong tuo hanya iso doake seng terbaek buat kalian. 11) Mugo-mugo kalian iso jadi keluargo shakina, mawadah lan warahma. 12) Matur nuwun Bapak lan ibu atas doane 5 Declaratives 1) Ing wanci meniko kulo bade bangun bebrayan

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Appendix 11. The Data of the Informants The data of four informants can be completely mentioned as the following. 1. Nama : Somen

Place/ Date of Birth : Marelan, 13th September 1953 Occupation Religion Address Role : Farmer : Moslem : Jl. Marelan II Pasar IV Timur No. 45B, Marelan-Medan : Brides father

2. Nama

: Poniman

Place/ Date of Birth : Lubuk Pakam, 06th February 1957 Occupation Religion Address Role : Teacher : Moslem : Jl. Pantai labu, Dusun Suka Damai - Deliserdang : The Speaker of Grooms side in Peningsetan Event

3. Nama

: Misiem

Place/ Date of Birth : Medan, 20th August 1956 Occupation Religion Address Role : Traditional Bridal Beautician (Dukun Manten) : Moslem : Jl. Marelan I Komplek Panggon Indah No. 11 Medan : The Speaker of Javanese Wedding Ceremony

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4. Nama

: Dina Wagiani

Place/ Date of Birth : Marelan, 05th July 1989 Occupation Religion Address Role : Employee : Moslem : Jl. Marelan II Pasar IV Timur No. 45B, Marelan-Medan : Bride

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