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PEMERTAHANAN BAHASA SASAK PADA KELUARGA BANGSAWAN LOMBOK (Studi Etnografi Di Kabupaten Lombok Timur)

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PEMERTAHANAN BAHASA SASAK PADA KELUARGA BANGSAWAN LOMBOK (Studi Etnografi Di Kabupaten Lombok Timur) JURNAL LINGUISTIK, SASTRA, DAN PENDIDIKAN (JURNALISTRENDI) Vol.1 No.1 Tahun 2016 PEMERTAHANAN BAHASA SASAK PADA KELUARGA BANGSAWAN LOMBOK (Studi Etnografi di Kabupaten Lombok Timur) MUGNI (Dosen FKIP Universitas Nahdlatul Wathan Mataram NTB) Abstract The focus of this study is Sasak language maintenance at Lombok noble family with subfokus, the domains of the Sasak language (base alus) use at the noble family, difficulties in maintaining Sasak language (base alus) at the noble family, and efforts noble family in maintaining Sasak language (base alus) at East Lombok regency. Sources of data in this study is noble families who are living in and outside pedalaman at the Suradadi village, Padamara, and Rakam. Of the entire population is in accordance with criteria established by the determination of informan 28 researchers elected noble family. They stay in the interior, beyond pedalam in the village and outdoor. Methods of data collection in this research is observation, interview, documentation, questionnaires, and tests (translation). While the methods of data analysis using Spradley approach, by focusing on domain analysis, taxonomy, and the discovery of cultural themes. Data analysis is found noble families maentenance Sasak language (base alus) by using the language in communicating with family and others who are newly recognized. Language Sasak (base alus) are also used in electronic mass media programs (radio and local television are cared for by nobles). Domain of language use is a Sasak family, friendship, and religious. Sasak language is not used in the realm of work and schooling (education). Constraints in Sasak language maintenance is the claim that Sasak language (base alus) is a noble language, many noble families who live in the expansion, the Sasak language (base alus) does not economic value, less attention from Adat Sasak Assembly on cultural activities that require the use of base alus, and the government has not given attention JURNAL LINGUISTIK, SASTRA, DAN PENDIDIKAN (JURNALISTRENDI) Vol.1 No.1 Tahun 2016 in Sasak language (base alus). As for the cultural theme of this research are terinventaris nobility Sasak language (base alus) in communicating with older nobility in terms of age and the trooper post in the genealogy; nobility families are use Sasak language (base alus) when meeting new people; Sasak language (base alus) did not learn from the priend of noble familiy, and for maintenaning Sasak lunguage need suport informal education and all Sasak sociaty. Keywords : maintenance, Sasak language, noble famil JURNAL LINGUISTIK, SASTRA, DAN PENDIDIKAN (JURNALISTRENDI) Vol.1 No.1 Tahun 2016 A. Pendahuluan Indonesia dan bahasa daerah. Bahkan- Masyarakat terdiri dari individu- bahasa daerah dapat juga dijadikan individu yang saling mempengaruhi dan sebagai media pembelajaran pada lembaga bergantung. Bahasa sebagai milik pendidikan tingkat dasar dan dapat juga masyarakat juga tersimpan dalam diri dijadikan sebagai media dalam masing-masing individu. Setiap individu menjalankan pemerintahan di tingkat dapat bertingkah laku dalam wujud daerah sebagai pelengkap bahasa bahasa. Tingkah laku bahasa individu ini Indonesia. Artinya bahasa daerah pada dapat berpengaruh luas pada anggota waktu-waktu tertentu dapat dijadikan masyarakat bahasa yang lain. Tetapi sebagai bahasa pengantar dalam dunia individu itu tetap terikat dengan sistem pemerintahan di daerah. dan aturan yang berlaku bagi semua Bahasa Sasak salah satu bahasa anggota masyarakat bahasa bersangkutan daerah yang terdapat di Nusa Tenggara (Hasan Alwi dan Dendy Sugono, 2003 : Barat. Bahasa ini dipergunakan sebagai 233) media komunikasi oleh suku Sasak yang Bahasa daerah, dalam penjelasan berdomisili di Pulau Lombok. Suku Sasak Pasal 36, Bab XV Undang-Undang Dasar adalah pendudk asli Pulau Lombok 1945, ditegaskan sebagai salah satu unsur dengan jumlah mayoritas. Bahasa Sasak kebudayaan nasional yang perlu dipelihara masih digunakan sebagai media dan dikembangkan. Dipandang dari komunikasi antarsuku Sasak. Tetapi dari fungsinya sebagai media komunikasi hasil observasi masyarakat Sasak sangat antara penuturnya, bahasa daerah jarang menggunakan bahasa Sasak dalam berfungsi sebagai (1) lambang pertemuan resmi sekalipun yang hadir di kebanggaan daerah, (2) lambang indentitas tempat itu hanya kelompok etnis Sasak. daerah, (3) alat penghubung di dalam Bahkan pada saat pertemuan masyarakat keluarga dan masyarakat daerah, (4) adat Sasak, tokoh-tokoh masyarakat sarana pendung budaya daerah dan bahasa Sasak dalam memberikan sambutan Indonesia, serta (5) pendukung sastra seringkali menggunakan bahasa Indonesia. daerah dan sastra Indonesia. Sementara Dalam rapat-rapat pemerintahan atau dalam hubunganya dengan fungsi bahasa organisasi kemasyarakatan sekalipun Indonesia, bahasa daerah berfungsi hanya dihadiri oleh kelompok etnis Sasak, sebagai (1) pendukung bahasa Indonesia, media komunikasi dalam pertemuan (2) bahasa pengantar pada tingkat tersebut sering kali menggunakan bahasa permulaan sekolah dasar di daerah tertentu Indonesia. untuk memperlancar pengajaran bahasa Di samping itu, bahasa Sasak tidak Indonesia dan/atau pelajaran lain, dan (3) diajarkan di sekolah-sekolah yang ada di sumber kebahasaan untuk memperkaya Lombok. Sekali pun ada yang bahasa Indonesia. Di samping itu, dalam mengajarkan dan menjadikannya sebagai keadaan tertentu dapat juga berfungsi muatan lokal tetapi itu hanya kebijakan sebagai pelengkap bahasa Indonesia di sekolah bersangkutan dan tidak sedikit dalam penyelenggaraan pemerintahan sekolah-sekolah di Pulau Lombok yang pada tingkat daerah. (Alwi dan Sugono, menjadikan bahasa Inggris sebagai muatan 2003 : 235) lokal. Padahal yang diharapkan penetapan Dalam tindak komunikasi sehari-hari mata pelajaran muatan lokal seharusnya bangsa Indonesia menggunakan bahasa menjadi kebijakan pemerintah daerah JURNAL LINGUISTIK, SASTRA, DAN PENDIDIKAN (JURNALISTRENDI) Vol.1 No.1 Tahun 2016 (kabupaten/kota). Lebih-lebih pada era dipertahankan tidak terpengaruh dengan otonomi daerah, pemeritah daerah bahasa yang lain. Jadi suatu bahasa mendapat kesempatan untuk menjadikan dikatakan mempunyai daya tahan apabila bahasa daerah menjadi muatan lokal di suatu bahasa dapat mempertahankan daerah bersangkutan. bahkan berpeluang dirinya walaupun disaingi oleh bahasa lain. menjadikan bahasa daerah sebagai media (Ronald H. Southerland dan Francis komunikasi dalam menjalankan Katamba, 1997 : 561). Apabila suatu pemerintahan di daerah. bahasa tidak dapat dipertahankan maka Suku Sasak sebagai pemakai bahasa bahasa tersebut kedudukannya digeser oleh Sasak dari segi status sosial dibagi menjadi bahasa lain. Pergeseran ini muncul ketika dua kelompok, yakni kelompok bangsawan para penutur bahasa bersangkutan memilih (menak) dan kelompok masyarakat biasa bahasa baru untuk mengganti bahasa (jajarkarang/bulu ketujur). Kelompok sebelumnya. Hal ini juga bisa terjadi bila bangsawan dibagi menjadi dua tingkat dan penutur bahasa menggunakan variasi lain kelompok masyarakat biasa hanya satu yang ada dalam bahasa bersangkutan. tingkat seperti ditegaskan oleh Mahyuni Fasold menegaskan bahwa suatu bahasa “Traditionally, Sasak people were divided dikatakan bertahan apabila para penuturnya into four social classes : Raden „prominent tetap menggunakan bahasa tersebut secara nobles‟, menak and perwangse „ordinary kolektif atau bersama-sama dalam ranah- nobles‟, and jajarkarang or bulu ketujur ranah pemakaian tradisional. ( Ralph „commoners‟. ( Mahyuni, 2006 : 41). Fasold, 1987 : 213) Pemertahanan bahasa (language Menurut Southerland dan Katamba maintenance) menurut istilah adalah sama salah satu faktor yang paling menentukan dengan pemeliharaan bahasa atau dalam pemertahanan bahasa adalah ketika penggunaan bahasa oleh suatu masyarakat para penutur suatu bahasa mewariskannya bahasa (guyup tutur) dengan media massa, kepada anak-anaknya. Hal ini terjadi bila keagamaan, dan pendidikan. Pemertahanan para penutur suatu bahasa ingin bahasa ini bisa juga dilakukan oleh menunjukkan identitasnya. Dan, perorangan. (Jack Richards, John Platt, dan pemertahanan bahasa terjadi ketika mereka Heide Weber, 1987 : 158) Sementara Janet memelihara budaya dan agama dengan Holmes menegaskan bahwa pemertahanan menggunakan bahasanya. (Katamba, 1997 bahasa adalah usaha menggunakan suatu : 561). bahasa dalam berbagai situasi. ( Janet Fokus penelitian ini adalah Holmes, 1994 : 61). Begitu juga, Harimurti pemertahanan bahasa. Ada beberapa Kridalaksana menegaskan bahwa penelitian yang relevan dengan fokus ini pemertahanan (pemeliharaan) bahasa seperti penelitian yang dilakukan oleh adalah usaha agar suatu bahasa dihargai, Sumarsono dengan fokus pemertahanan terutama sebagai identitas kelompok dalam bahasa Melayu Loloan di Bali. Penelitian masyarakat bersangkutan melalui ini dilakukan pada tahun 1990. Bahasa pengajaran, kesusastraan, media massa, dan Melayu Lolan adalah bahasa yang dipakai lain-lain. (Harimurti Kridalaksana,1993 : oleh kelompok pendatang minoritas yang 159) beragama Islam, tinggal di Kota Negara, Pemertahanan bahasa terjadi jika di antara guyub tutur bahasa Bali yang suatu bahasa dipakai berdampingan dengan merupakan mayoritas. Pemertahanan bahasa yang lain. Bahasa yang bahasa guyub tutur khususnya terhadap JURNAL LINGUISTIK, SASTRA, DAN PENDIDIKAN (JURNALISTRENDI) Vol.1 No.1 Tahun 2016 bahasa Bali sangat kuat karena dalam mempertahankan bahasa Jawa terkonsentrasinya pemukiman mereka mereka daripada yang tidak ditambah lagi dengan adanya sikap berpendidikan; (3) mereka yang bekerja akomodatif dari penutur bahasa
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