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Language Change in Oral Culture of Minangkabau Society: a Diachronic Study

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Language Change in Oral Culture of Minangkabau Society: a Diachronic Study Jurnal Gramatika: Jurnal Penelitian Pendidikan Bahasa dan Sastra Indonesia (P-ISSN: 2442-8485) (E-ISSN: 2460-6316) Vol. 6 No. 1. April 2020 (118-137) http://ejournal.stkip-pgri-sumbar.ac.id/index.php/jurnal-gramatika/index LANGUAGE CHANGE IN ORAL CULTURE OF MINANGKABAU SOCIETY: A DIACHRONIC STUDY PERUBAHAN BAHASA DALAM BUDAYA LISAN MASYARAKAT MINANGKABAU: SEBUAH STUDI DIAKRONIS Silvia Djonnaidi1) 1Jurusan Bahasa Inggris, Politeknik Negeri Padang, Kampus Unand Limau Manis Padang email: [email protected] Submitted: 07-02-2020, Reviewed: 08-03-2020, Accepted: 01-04-2020 https://doi.org/10.22202/JG.2020.V6i1.3937 Abstract This article shows the language change which occurs in the oral culture of Minangkabau society. The oral culture which is analyzed is the vocabularies that are used in the product of Minangkabau pop- culture which occurs in Minangkabau songs during the era of the 1950-s and 1990-s. Minang’s song is used as the object of the study because these songs have a bigger tendency of having language change in its lyrics.It happens since songs are the product of oral folklore in Minangkabau society always follow the current development. The method in collecting the data is non-participant observational method with the note-taking technique. The method of analyzing the data is the intralingual equivalent method. To find out language retention and innovation, a top-down approach is also used in analyzing the data. The result of the analysis is presented informal and informal ways. The result of language analysis shows that there is some shift in meaning which happens lexically and semantically from both of this era. The language change is shown through the changing in some vocabularies which had innovation in meaning during the times. Keywords: language change, oral culture, retention, innovation Abstrak Artikel ini membahas tentang gejala perubahan bahasa yang terjadi dalam budaya lisan masyarakat Minangkabau.Budaya lisan yang dianalisis adalah kosakata - kosakata yang digunakan dalam produk budaya lisan popular yakni lagu-lagu Minang yang muncul dalam dua era, yakni era 50-an dan 90-an. Pemilihan lagu Minang sebagai objek studi didasari oleh pengamatan dimana lagu sebagai produk sastra lisan. Minangkabau memiliki kecenderungan cukup besar untuk mengalami perubahan dalam bahasa yang digunakan pada lirik lagunya. Hal tersebut disebabkan karena lagu merupakan produk folklore lisan masyarakat Minangkabau yang senantiasa mengikuti arah perkembangan zaman. Metode yang digunakan untuk mengumpulkan data adalah metode simak bebas libat cakap dengan teknik catat. Metode yang digunakan dalam analisis data adalah metode pada intralingual. Dalam analisis data juga digunakan pendekatan top-down untuk menentukan unsur-unsur yang mengalami retensi dan inovasi. Penyajian data disajikan dalam bentuk formal dan informal. Hasil Analisis data memperlihatkan pergeseran makna yang terjadi secara leksikal dan semantic dari kedua era tersebut. Perubahan bahasa ditunjukkan oleh adanya kosakata – kosakata bahasa Minang yang mengalami inovasi seiring dengan terjadinya perubahan zaman. 118 Silvia Djonnaidi/ JG.2020.V6i1/(118-137) Jurnal Gramatika: Jurnal Penelitian Pendidikan Bahasa dan Sastra Indonesia (P-ISSN: 2442-8485) (E-ISSN: 2460-6316) Vol. 6 No. 1. April 2020 (118-137) http://ejournal.stkip-pgri-sumbar.ac.id/index.php/jurnal-gramatika/index Kata kunci: Perubahanbahasa, budayalisan, retensi, inovasi 1. Introduction Language and culture like two sides of a coin that cannot be separated. The growth of language is formed because of the cultural context, while culture itself requires language to preserve it. language is a complex system, language not only involves the structure and the rules of language but more broadly language involves all forms of aspects in human life, especially the environment or geographical area of the language speaker (Fromkin, 1998). The differences between Regional and cultural in each community environment will create different languages. According to Danandjaya (2007), an oral culture is a form of language that is only used in certain regions and is regional. The role of language in oral culture can be seen through a direct speech from speakers of that language or through oral costumes which can take the form of stories, puzzles, folk poetry, folk prose stories, and folk songs. Through oral culture, we can see the cultural differences of each region, like the social structure, social life, or the way and style of their language in interacting and communicating. While According to Ibrahim Dt. Sanggoeno Dirajo (2009), Minangkabau (Minang) is an ethnic group in Indonesian who speaks and respects customs Minangkabau. According to Navis (2013) Minangkabau community embraces the concept of nature as a teacher. Furthermore, the teachings and worldviews are cited in the proverbs of petitih, advice, mamangan and thimbles. In an oral tradition society, the proverb petitih or expression that contains the doctrine, a very important view of life. According to Job et al (1993: 13) Minangkabau language which has a function as a symbol of culture from West Sumatra, and also as a means of connecting within the family and Minangkabau society in the form of communicating. According to Maryelliwati and Wahyudi Rahmat, (2016) the position and function of Minangkabau language as mentioned above, makes the Minangkabau language as one of the most important regional languages in the archipelago whose existence is considered safe in the times The importance of the Minangkabau language is not only seen from the function but also influenced by the number of speakers, it's spreading, and its role in everyday conversation. Sudaryanto (1993: 133) includes the following techniques of listing in minang language: (1) tapping technique, practically the listening method is done by tapping. A researcher to obtain data, he must use his ingenuity to tap into informant talks; (2) a competent listening technique, in tapping activities a researcher must participate in the conversation and listen to the conversation so that the researcher conducts a dialogue directly with the informant. The participation of researchers is flexible, that is, a researcher can be both active and receptive, said to be active if a researcher is actively speaking in the dialogue process, whereas it is receptive if a researcher due to both subjective and objective factors only listens to what is said by the informant; (3) competent, free listening techniques, in this technique a researcher is not directly involved to participate in determining the formation and appearance of data candidates except only as observers of data candidates that are formed and arise from linguistic events that are outside of him; (4) record technique, in this case, the researcher tries to record the conversation with the informant that he did without his knowledge and is used as research 119 Silvia Djonnaidi/ JG.2020.V6i1/(118-137) Jurnal Gramatika: Jurnal Penelitian Pendidikan Bahasa dan Sastra Indonesia (P-ISSN: 2442-8485) (E-ISSN: 2460-6316) Vol. 6 No. 1. April 2020 (118-137) http://ejournal.stkip-pgri-sumbar.ac.id/index.php/jurnal-gramatika/index evidence; (5) the note-taking technique, besides recording this study also uses the note-taking technique on the data card followed by the data classification. Minangkabau is a language that belongs to groups Malay language, including Kerinci and Iban. Besides these languages, languages Standard Malay, Serawai, Banjar, Jakarta, Bacan, and Malay Menado also entered in the Melayik language group (Adelaar, 1992). According to Junus (in Koentjaraningrat, 1976: 242), Minangkabau people use a common language, referred to as BMi, a language that is closely related to BM. Jonus added, according to your research language, BMi may be a separate language, but may also be considered as a dialect of BMi, a language that is closely related to BM. Furthermore, Junus stated that BM words generally can be found similarities in BMi by changing only certain sounds. One way to see the similarities between BM and BMi is to change the label of the vocabulary. The culture of Minangkabau people is presented in two forms, namely oral culture and written culture. According to Danandjaya (2007) describes oral culture as a form of language that is only used in certain regions and is regional. The role of language in oral culture can be seen through a direct speech from speakers of the language or through oral costums that develops in society. Oral costums is a costums that is purely oral in form. Folklore included in this form are folklore, puzzles, folk poetry, folk prose stories, and folk songs. Minangkabau society has an original cultural element associated with oral costums. One form of Minangkabau costums is songs from the Minangkabau language. Minang songs can decsribe and provide about the Minangkabau community, like lifestyle, philosophy, or ideology. However, Minang songs as one of the local Minangkabau art products are seen as susceptible to interference due to changes and progress of the times. With the progress of the times, the Minang songs that are present during the Minangkabau community will experience changes in terms of form and presentation in the community. The change aims to make the songs acceptable to modern society. On the one hand, this can be one way to further introduce local culture, not only to groups that are within the scope of that culture, but also to other groups. However, on the other hand the modification and interference of the popular
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