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Pengekalan Dan Peralihan Bahasa Dalam Kalangan Generasi Muda Etnik Kedayan Di Bekenu Sarawak

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Pengekalan Dan Peralihan Bahasa Dalam Kalangan Generasi Muda Etnik Kedayan Di Bekenu Sarawak Vol. 3, No. 4 (2020) E-ISSN: 2637-0271 PENGEKALAN DAN PERALIHAN BAHASA DALAM KALANGAN GENERASI MUDA ETNIK KEDAYAN DI BEKENU SARAWAK [LANGUAGE MAINTENANCE AND SHIFT AMONG THE ETHNIC YOUTH OF KEDAYANS IN BEKENU, SARAWAK] *1 DILAH TUAH [email protected] 1REMMY GEDAT 1MUHAMMAD JAZLAN AHMAD KHIRI 2CHONG SHIN 1 Fakulti Bahasa dan Komunikasi, Universiti Malaysia Sarawak (UNIMAS), 94300 Kota Samarahan, Sarawak. 2Institut Alam dan Tamadun Melayu, Universiti Kebangsaan Malaysia, 43600 Bangi, Selangor *Corresponding Author ABSTRACT The ubiquity of various minority languages in Sarawak has formed a phenomenon of language shift and maintenance at an individual and societal level. This scenario was caused by social conditions as well as the clash between the more dominant majority language. In the context of Sarawak, there are some majority languages which are dominant such as the Sarawak Malay dialect, Iban, Malay and the English language. The status, position and influence of these languages have influenced the society’s language choice in Sarawak. The Kedayan language is one of the minority language that is present in Bekenu, Sarawak exposed to the clash with the majority’s languages. The findings based on observation of the vocabulary knowledge found there is a lack of examinations done of the Kedayan ethnic minorities from the sociolinguistic standpoint. This study was carried out through a sociolinguistic approach specifically Fishman (1972) domain analysis in a field study. A total of 30 respondents of Kedayan ethnic youths were selected in random for this study. The collected data were used to analyse and elaborate the language maintenance and shift phenomenon that occurred among the Kedayan’s ethnic youth in Bekenu, Sarawak. The findings of this study has found that the language maintenance and shift phenomenon of the Kedayan’s ethnic youth in Bekenu, Sarawak had occurred in a few specific domains only. From the standpoint of vitality and the ubiquitous language, the Kedayan language is in a safe status as it is still spoken by all generations. Keywords: language maintenance, language shift, Kedayan, youth, Sarawak. ABSTRAK Kerencaman bahasa-bahasa minoriti di Sarawak, telah mewujudkan fenomena peralihan dan pengekalan bahasa di peringkat individu mahupun masyarakat. Senario ini disebabkan oleh keadaan sosial serta pertembungan antara bahasa majoriti yang lebih dominan. Dalam konteks Sarawak, terdapat beberapa bahasa majoriti yang dominan seperti dialek Melayu Sarawak, bahasa Iban, bahasa Melayu baku dan bahasa Inggeris. Status dan kedudukan bahasa-bahasa ini telah mempengaruhi 1 Vol. 3, No. 4 (2020) E-ISSN: 2637-0271 pilihan bahasa masyarakat di Sarawak. Bahasa Kedayan merupakan salah satu bahasa minoriti yang terdapat di Bekenu, Sarawak, yang terdedah dengan pertembungan bahasa-bahasa majoriti. Hasil tinjauan kosa ilmu, mendapati belum banyak penelitian dilakukan terhadap etnik minoriti Kedayan khususnya dari sudut sosiolinguistik. Kajian ini dijalankan dengan menggunakan pendekatan sosiolinguistik iaitu analisis domain Fishman (1972) dan penelitian di lapangan. Seramai 30 orang responden daripada generasi muda etnik Kedayan telah dipilih secara rawak dalam kajian ini. Data yang diperoleh digunakan untuk menganalisis dan menghuraikan fenomena pengekalan dan peralihan bahasa yang berlaku dalam kalangan generasi muda etnik Kedayan di Bekenu, Sarawak. Hasil kajian mendapati fenomena pengekalan dan peralihan bahasa dalam kalangan generasi muda Kedayan di Bekenu, Sarawak, sememangnya berlaku, namun dalam beberapa domain tertentu sahaja. Dari sudut vitaliti dan keterancaman bahasa, bahasa Kedayan masih berada dalam status selamat kerana masih dituturkan oleh semua generasi. Kata kunci: pengekalan bahasa, peralihan bahasa, Kedayan, generasi muda, Sarawak PENDAHULUAN Bahasa merupakan alat perhubungan terpenting, yang digunakan oleh manusia untuk berinteraksi antara satu sama lain. Merujuk kepada data yang dikeluarkan oleh Ethnologue (2020), terdapat 7117 bahasa yang masih dituturkan pada hari ini (https://www.ethnologue.com/). Walau bagaimanapun, jumlah tersebut sentiasa berubah pada setiap hari. Hal ini disebabkan terdapat lebih kurang 40 peratus bahasa di dunia yang kini berada dalam keadaan terancam. Status keterancaman sesuatu bahasa diukur berdasarkan jumlah penutur yang kurang daripada 1000 orang. Di samping itu, dalam keadaan dunia tanpa sempadan, sesuatu bahasa yang dominan dengan mudah tersebar dari satu tempat ke tempat yang baharu. Hal ini berlaku kepada bahasa Inggeris, yang kini menjadi bahasa yang paling ramai dituturkan di dunia, termasuk dalam kalangan bukan penutur natif. Di Malaysia, bahasa Inggeris menjadi bahasa kedua dalam sistem pendidikan di Malaysia. Pada masa yang sama, terdapat lebih 80 etnik yang terdapat di Malaysia yang turut mempunyai bahasanya tersendiri. Hal ini secara tidak langsung melahirkan masyarakat multilingual di Malaysia, yang mampu menguasai lebih daripada dua bahasa iaitu bahasa Melayu sebagai bahasa kebangsaan, bahasa Inggeris sebagai bahasa kedua dan bahasa ibunda mengikut etnik masing-masing. Dalam konteks Sarawak, Ethnologue (2020) merekodkan 47 jenis bahasa di Sarawak. Kebanyakan bahasa di Sarawak tergolong dalam rumpun Austronesia dengan pelbagai sub keluarga dan cabang bahasa yang berbeza (Collins, 2001). Di antara bahasa-bahasa tersebut, dialek Melayu Sarawak dan bahasa Iban merupakan dua bahasa yang menjadi lingua franca utama di Sarawak seperti yang telah diteliti secara tuntas oleh Mohammed Azlan Mis (2020). Kewujudan bahasa yang lebih dominan dalam masyarakat multibahasa, menyumbang kepada pilihan bahasa, khususnya dalam kalangan penutur bahasa minoriti. Pilihan bahasa dalam masyarakat dwibahasa atau multibahasa adalah situasi yang menarik untuk dikaji dari perspektif sosiolinguistik. Sehubungan itu, kajian ini akan meneliti fenomena pengekalan dan peralihan bahasa dalam kalangan generasi muda etnik Kedayan di Bekenu, Sarawak, dengan mengaplikasikan analisis domain pilihan bahasa Fishman (1972). 2 Vol. 3, No. 4 (2020) E-ISSN: 2637-0271 SEJARAH MASYARAKAT KEDAYAN DI SARAWAK Di Sarawak, etnik Kedayan tersebar di Limbang, Lawas, Miri, Sibuti dan Bintulu. Manakala di Sabah, etnik Kedayan dapat ditemui di Sipitang dan Papar. Dalam kajian ini, etnik Kedayan yang dikaji terdapat di Bekenu, Sarawak seperti yang dipaparkan pada Peta 1. Dari sudut sejarah, etnik Kedayan dikatakan berasal dari Brunei Darussalam, sebelum mereka berhijrah ke wilayah lain di Pulau Borneo (Normala, 2016). Pendapat ini berasaskan hubungan rapat antara etnik Kedayan Brunei, dengan masyarakat Kedayan yang berada di Sabah dan Sarawak yang masih terjalin sehingga kini. Pun begitu, terdapat beberapa pandangan yang mengatakan etnik Kedayan berasal daripada etnik Murut yang telah memeluk Islam seperti yang dikemukakan oleh Leake (1989) dan Brown (1970). Pendapat tersebut bertepatan dengan pandangan Jeniri Amir (2015) yang mengatakan kaum peribumi lain di Sarawak yang memeluk agama Islam dan mengasimilasikan diri secara mutlak, telah menyebabkan identiti asal mereka terhakis. Proses islamisasi kaum peribumi minoriti di Sarawak lebih dikenali dengan konsep ‘masuk Melayu’ yang dikatakan menjadi punca kepupusan beberapa kaum peribumi minoriti di Sarawak. Peta 1: Lokasi kajian di Kampung Jambu dan Kampung Bungai, Bekenu. (Sumber: Diubah suai dari https://www.google.com/maps/@4.0547831,113.780181,14z) Selain mengaitkan etnik Kedayan dengan etnik Murut, terdapat juga pandangan yang mengatakan masyarakat Kedayan berasal dari Tanah Jawa. Antaranya Lebar (1972) dalam King (1993), Hewitt (1984), dan Gordon Well (1963) dalam Julayhi Tani (1991) yang berpandangan etnik Kedayan yang mahir bercucuk tanam dibawa dari Tanah Jawa ke Brunei untuk menanam padi. Menurut Ros Aiza & Abd Hakim (2017), pandangan yang mengatakan masyarakat Kedayan berasal dari Tanah Jawa dan berhijrah ke Brunei merupakan pandangan yang amat popular. Penyataan ini dikaitkan dengan cerita Sultan Bolkiah (1485-1524) iaitu Sultan Brunei ke-5 yang dikenali sebagai Nakhoda Ragam dikatakan pernah membuat pelayaran dan pengembaraan di seluruh wilayah alam Melayu termasuk Pulau Jawa, Kalimantan, Sumatera dan Filipina (P.M Shariffuddin, 1969). Di Pulau Jawa, Sultan Bolkiah kagum dengan kerajinan petani Jawa mengusahakan sawah padi dan pokok buah-buahan. 3 Vol. 3, No. 4 (2020) E-ISSN: 2637-0271 Baginda kemudian membawa beberapa orang petani Jawa ke Brunei. Kebolehan masyarakat Kedayan bercucuk tanam turut dibuktikan dalam Salasilah Raja-Raja Brunei seperti yang dicatatkan oleh Awang Mohd Jamil Al-Sufri (2016) dalam bukunya ‘Sultan Tengah: Sultan Sarawak Pertama dan Terakhir’. Menurut Salasilah Raja-Raja Brunei, keberangkatan Sultan Tengah ke Sarawak diiringkan oleh 1000 orang Brunei yang terdiri daripada keturunan Sakai (hulubalang), Kedayan dan orang dari Pulau Bunut. Peristiwa penghijrahan Sultan Tengah ini berlaku semasa pemerintahan Sultan Muhammad Hassan (1582-1598) iaitu kurang 100 tahun selepas Sultan Bolkiah (1485-1524) membawa orang Jawa ke Brunei. Menurut Nabilah & Remmy (2020), kaum Kedayan dirujuk sebagai Melayu kerana dari segi bahasa yang mereka tuturkan adalah hampir sama dengan dialek-dialek bahasa Melayu yang lain. Menurut Amde Sidik (2007), bahasa Kedayan merupakan salah satu dialek yang terdapat dalam bahasa Melayu Brunei. Hal ini disebabkan kedua-dua penutur bahasa ini saling memahami antara satu sama lain. Selain itu, etnik Kedayan dikatakan berasal dari Brunei Darussalam sebelum mereka keluar berhijrah ke tempat lain. Lewis (2009) mengklasifikasikan
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