Ahmad Bukhori Muslim, Sundanese Language Survival Among Indonesian Diaspora Families

SUNDANESE LANGUAGE SURVIVAL AMONG INDONESIAN DIASPORA FAMILIES IN MELBOURNE, AUSTRALIA

Ahmad Bukhori Muslim Indonesia University of Education [email protected]

Abstract Most migrant families living anywhere in the world, are concerned with maintaining their ethnic language, in order to sustain a sense of belonging to the country of their origin and enable extended family harmony. This study explores the survival of Sundanese language among eight Indonesian families of West Java origin (Sundanese speakers) living permanently in Melbourne, Australia. Most of these families migrated to Australia in the 1950s as Colombo Plan scholars and unskilled labourers. Semi-structured interviews and home observations showed that, despite believing in the importance of Sundanese language in their diasporic life, speaking Sundanese is the only practice that most of the participating parents, can do to maintain their language, alongside Bahasa Indonesia and English, to show they belong to the Sundanese culture. However, Sundanese language levels of politeness limit its use among their Australia-born second generation, making this ethnic language unlikely to survive. The young people only understand and copy a few routine words of greetings and short instructions. The study also suggests that the parents needed to be accommodative in order to maintain the Sundanese language by combining it with English and Bahasa Indonesia. Key words: Sundanese language maintenance, Indonesian diaspora, parental advice and values

INTRODUCTION Like other local ethnic groups of Historically most Sundanese people Indonesia, a lot of Sundanese people migrate have lived in the Western part of Java Island, to various overseas countries, including long before the independence of Indonesia. Australia. The history of modern migration They share the western part of this small of the Indonesian diaspora to Australia but highly densely populated island, which started in the 1950s, including current the is also the hub of Indonesia, with other Sundanese people who came to Melbourne local ethnic groups such as the Javanese, as early as Colombo Plan scholars (Museum Madurese, Balinese, and Malay. In the cities Victoria, 2015). Having lived in Melbourne of West Java province, most Sundanese speak permanently for decades, they still strongly Sundanese language in their daily activities consider themselves Sundanese-Indonesian at home, schools, government offices, and who do not want to lose their cultural they therefore may identify themselves more identity. They have strong motivation to to being Sundanese than to being Indonesian. communicate and socialize this cultural In most cases, Sundanese people and other identity, particularly in their ethnic language, local Indonesian ethnicities usually identify to their younger generation who are mostly themselves to being Indonesian more strongly were born in Australian. only when they are overseas. They want to Geographically a close neighbouring show their Indonesian heritage when living country to Australia, Indonesia is most in other countries such as the United States or often considered ‘psychologically far’. Australia as experienced by the participating Most Australians have unfortunately limited Sundanese families in this study. knowledge about Indonesia, other than Bali.

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Due to their larger numbers, migrants from born and grew up in Australia, and their countries much further away than Indonesia children’s extensive exposure to English such as Vietnam, India, China, Bangladesh, impedes maintenance. Despite the negative Sri Lanka and even Bosnia are more well- response of their children, some parents keep known among Australians than Indonesians. using the language in their daily routines. Evidence of this limited knowledge or This effort is not always as successful as they engagement is provision of Australian public expect. This issue of Sundanese language services in languages other than English, maintenance and what it means for the including various ethnic languages such as participating families is the main topic of this Arabic, Thai, Chinese, Vietnamese, Indian, study. German, Greek, and Swahili. Very rarely does This research centres on two questions. this public service include Bahasa Indonesia, Firstly, ‘how is Sundanese language used the national language of Australia’s closest among Indonesian diaspora families of West neighbour. Java origin?’ Secondly, ‘what does this use, Overcoming the psychological barrier if any, mean for their linguistic and cultural requires promotion of the Indonesian language identification with Indonesia?’ These two and culture to the public of Australia. Due to questions have been researched through limited Indonesian government promotion semi-structured interviews and observations of Indonesia overseas, the engagement of in homes and at cultural events over a five Indonesian communities in Australia can year period. effectively take the lead. Often times, people to people diplomacy has stronger effect than METHOD that of government to government. This This research is a qualitative initiative for cultural promotion has been ethnographic case study. Eight families, taken by some Indonesian communities in represented by four fathers and four mothers, Melbourne, Australia, including Sundanese took part in the study. Most of them are people who have concern for promoting Australian permanent residents who hold Indonesian language and culture, particularly Indonesian passports, living in the Greater that of Sundanese. They have established Melbourne area. Only one participant, an organization called Paguyuban Pasundan married to an Australian, has taken Australian (The Association of Sundanese) in Melbourne citizenship. Six of the parents are Sundanese and organize various Sundanese cultural couples, another couple are Indonesian activities like Kabayan and Angklung but non-Sundanese , and the other has an (Bamboo-made traditional Sudanese music Australian husband. Most of the participating instrument) performances. parents come from Bandung, the capital At the family level, these diasporic city of West Java. A few of them are from Sundanese people, particularly among other cities in the province such as Bogor, the couples who are both of Sundanese Tasikmalaya and Sukabumi. origin, Sundanese language is used when The participants’ length of stay in communicating with their children as they Australia ranges from 11 to 40 years. Some want to maintain their local ethnic language. families are young (the eldest child being They believe that this ethnic language is an 13 years old) others are old (the eldest child effective medium to communicate family being 29 years old). Most of their children values of respect and giving of parental advice were born in Australia and only a few of that they want to pass down to the younger them were Indonesia-born. Children mostly generation to maintain family harmony. have taken Australian passports for more Unfortunately, most of their children were educational and social benefits. A few of

90 Ahmad Bukhori Muslim, Sundanese Language Survival Among Indonesian Diaspora Families the participants of older families have even Familial Ethnic Socialization (FES) supports Australian-born grandchildren. exploration, commitment, and belonging Data for this study has been generated to ethnic identity. The mother’s family from semi-structured interviews, informal obligation expectations provide positive talks and participant-observations at homes, family identification and ethnic culture community centres, and cultural events over learning opportunities that may encourage a five year period. Each interview took 30-45 children’s ethnic identity development (Su minutes. The interview guide can be found & Costigan, 2009). For ethnic minority in Appendix 1. Observations at homes and adolescents, ethnic identity is an important various cultural events were conducted for aspect of self-concept which is salient during more than four years; before, during and after their adolescence (Phinney, 1992; French, the interviews. The results of interviews and Seidman, Allen & Aber, 2006). This ethnic observations were then compiled on the basis identity has proven to be a critical facet of of emerging themes and analysed by relevant adolescents’ developmental experiences, as theories of language maintenance and it relates to their psychological functioning, investment as part of cultural identification. supports self-esteem and self-concepts, Participation in this study was and promotes cultural adjustment (French, voluntary. All participants were asked Seidman, Allen & Aber, 2006; Phinney, 1990, to complete consent forms prior to their 1992, 1996; Umaña- Taylor, Diversi, & Fine, participation. Interviews were conducted 2002; Lee, 2003, 2006; Phinney, Cantu, & at their convenience. They were allowed to Kurtz, 1997; Tsai, Ying, & Lee, 2001). withdraw from this study anytime at any In the context of Australia, each stages of study. They were also allowed to minority ethnic group may have a different select information that they considered to focus in socializing their cultural values. be off record. Finally, all names used in this Speaking the ethnic language is the first study are pseudonyms. More details about cultural practice that members of ethnic participants can be found in Appendix 2. minority want to maintain (Clyne, 2005; Willoughby, 2006). Rosenthal & Hrynevich LITERATURE REVIEW (1985) found that language, religion, social Ethnic language maintenance as cultural activities, maintenance of cultural traditions, identification and family life are considered important The concern for communicating among Italian and Greek young people. In cultural identity is often strong among studying the youth of minority groups of members of ethnic minority groups as part South Asian origins (India, Pakistan and of their culture maintenance. As studies have Bangladesh), Ghuman (2001) found that his shown, ethnic identity socialization has been participants expressed sympathetic attitudes a concern among immigrant communities to the retention of core traditional values such as those in the United States, Canada, such as religion, language and primacy of and Australia (Simon, 1995; Phinney, 1990, family over individual orientation. A similar 1992, 1996; French, Seidman, Allen & Aber, association between heritage language 2006), including Indonesian families in maintenance and family relations is also Melbourne (Mulyana, 1995; Zulfikar, 2011). identified by Howie and Tannenbaum (2002) A study by Umaña-Taylor, Bhanot & Shin in their study of Chinese immigrant children (2006) which involved a large number of in Australia. Likewise, Sudanese adolescent adolescents from various ethnic backgrounds refugees in Brisbane, Australia experienced in the US (Asian Indian, Chinese, Filipino, acculturative stress due to their lack of Vietnamese, and Salvadoran) showed that English proficiency and conflicting cultural

91 International Journal of Education, Vol. 8 No. 2 May 2015 rules (Poppitt & Frey, 2007). Among South to the rich, common people to royal family East Asians, parents might focus more on members, or children to parents and elderly socializing their children to strong family people. For example, the lemes pisan/lemes support and sense of group identity, and words for eating is ‘tuang’, and for going is respect for the authority of teachers and ‘angkat’. If a child asks his/her parents, s/he parents (Tam & Lee, 2010; Elliot & Phuong- should say, Bade angkat kamana? (Where Mai, 2008; Rajadurai, 2010). are you going?). In this sentence, politeness Another aspect of parental cultural is shown by two words: bade and angkat. practices is religion. This aspect is particularly People of low position in a government considered important among religion-oriented office or company like employees or janitors societies like Indonesia, including their may say this to his/her employer, Bapak atos youth (Nilan et al., 2011; Nilan, 2008). The tuang? (Have you eaten (breakfast/lunch), provision of support and active involvement Sir?). Again, in this sentence, politeness is in various religious practices contributes to evidenced in the use of two words; atos and the development of youth who often show tuang. This first two levels of politeness is enthusiasm for community service (Youniss, also used by strangers or people who are not McLellan & Yates, 1999; Ream & Savin- intimate with each other. Williams, 2006). However, effectiveness of The second two levels (panengah/ parental religious socialization is determined kasar) are used by people of similar levels by the quality of youth relationship with their of position, among intimate individuals, parents (Dudley, 1999). In general, religious or by people of higher to lower in position. parents tend to have religious children. Take for instance, the panengah/kasar words Additionally, gender is an important factor for eating is ‘dahar’ whereas ‘indit’ is for of religious socialization. In most cases, going. So, a father/mother may ask his/her females are the keepers of home and of the child, Rek indit kamana maneh? (Where faith. Mothers have a greater influence in are you going?). Similarly, people of high religious socialization than fathers (Nelson, position in a government office or company 1980; Archer, 1989; Guilamo-Ramos, 2009). may say this to his/her employees, Maneh Of these cultural aspects, however, ethnic geus dahar? (Have you eaten?). In the first language maintenance is the most important sentence, panengah/kasar level is represented aspect that most migrant families want to by the words rek and indit. Meanwhile, the instill in their younger generation (Phinney, crude or earthy words in the second sentence 1992, 1995; Clyne, 2005; Willoughby, 2006; are represented by the words maneh, geus, Moua & Lambourn, 2010) which this study and dahar. Maneh is the crude address for focuses. the second person whereas the polite word for this address is anjeun. Native speakers Speech levels in Sundanese of Sundanese have built-in instinct in Unlike English or Bahasa Indonesia, understanding this level of politeness and use Sundanese language has great distinctions them accordingly in their daily conversation. with various levels of politeness, depending Violation of these levels of politeness on the people spoken to, shown by vocabulary may lead to offense. People of high rank or choice; lemes pisan (very polite), lemes elderly may find panengah or kasar words (polite), panengah (rather polite) and kasar offensive when people address them with (crude/earthy) (Wessing, 1974; Anderson, these words. They will understand if the 1997). The first two levels; lemes pisan and speakers are non-native Sundanese but still lemes are usually uttered by people of lower feel surprised or shocked upon hearing such level to those of higher levels such as the poor impolite words for the first time. Native

92 Ahmad Bukhori Muslim, Sundanese Language Survival Among Indonesian Diaspora Families speakers of Sundanese who cannot use a slightly different way, (not establishing a these levels of politeness properly will be formal language school like the Chinese), the considered rude, uneducated or impolite. For African community in Australia organized this reason, many Sundanese people today, a community centre activity to enhance especially the youth and young parents in the use of their ethnic language (Ndhlovu, urban Indonesian areas, prefer to switch 2010). Other communities such as the Greeks to Bahasa Indonesia when communicating have built a language school in community with their children’s peers, fearing that they centres or sports halls or hospitals in which utter improper words or expressions when they socialize their cultural values to their using Sundanese to people of specific ranks Australian-born young people (Rosenthal & or positions. Consequently, as Ewing claims Hrynevich, 1985). (2014), this makes the Sundanese language, Parental ethnic socialization processes like other local ethnic languages in Indonesia, may take various forms. They include more endangered of facing extinction. speaking a native language, maintaining religious practices, celebrating religious Investment for ethnic language holidays, learning traditional dances and maintenance music, teaching behavioural goals and ethnic Most ethnic minority parents find the history, values, norms, and attitudes related maintenance of their ethnic language very to ethnic heritage, promoting ethnic pride, beneficial for their cultural identification. participation in cultural events, preparing They believe that speaking the language, traditional food, wearing traditional clothes, for instance, enables them to communicate strengthening family ties, and marriage parental advice and other family values to preparation (Bagley, Bolitho, & Bertrand, their young people and connect them with 2001; Moua & Lamborn, 2010). Based extended family in their home country, thus, on these types of investment in cultural making better family harmony. Studies by identification, it is interesting to identify various scholars also show that this ethnic what and how the participating parents in language maintenance is a means of cultural this study have invested to maintain their identification which is an essential life Sundanese ethnic language and culture. objective among diaspora families (Phinney, 1990, 1992, 1996; Barett, 2005; Guardado FINDINGS & Becker, 2014). It is a means of reviving This study identifies some findings the threatened and endangered languages which are divided into Sundanese language (Fishman, 1997) like the Sundanese language use, its perceived benefits among the which is the concern of the participating participants, and investment by participating families in this study. parents to communicate, promote and Considering it paramount importance maintain this ethnic language for their in their diasporic life, families of this cultural identification. minority ethnic group have invested time and energy to maintain their ethnic language Sundanese language use as their cultural identity (Clyne, 2005; The use of Sundanese language Norton, 2008; Ndhlovu, 2010; Mu, 2014). among parents is intensive enough. Parents, In the case of the Chinese community in especially those of Sundanese couples, speak Australia, for example, they have established Sundanese when greeting, having short talks, a Chinese language school so that their giving simple instruction and advice, showing younger generation can regain the ethnic anger, joking, making food and drink, and language more effectively (Mu, 2014). In telling childhood stories to their children.

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Parents use Sundanese language both inside Sundanese, but they still answer their parents and outside of home. For this reason, children in English. Juarsa said that his eldest daughter experience intensive listening to Sundanese has better Sundanese language speaking skill language, especially at home. than her two younger siblings. Similarly, One participant, Ace, said; Ace also claims that compared to her two I manage to always speak Sundanese younger siblings, his eldest daughter has with my wife and also children at home better speaking skill in Sundanese. Besides, or outside. Usually, I use Sundanese for she is also a Jaipong (traditional Sundanese greetings and short instructions, such as dance) dancer who often performs at various Kadieu! (Come here!) or Aya naon? (What cultural events around Melbourne. happens?). They usually understand my Due to intensive listening to their instruction but answered in English but that’s parents speaking Sundanese for a lengthy OK (Male, 60s). period of time, a few children copy their Another female participant, Siti, said; parents’ Sundanese routine words or My two children and I have been living expressions. A few routine words copied by in Melbourne for 11 years. My husband has children include greetings such as Kumaha been here for more than 25 years. To cure damang? (How are you?), Muhun (Yes), our longing for Bandung, our home town, I Naon? (What?), Kamana (Where are you always speak Sundanese to my husband and going?), Ari maneh! (How dare you!), Rek two children. I also often make Sundanese kamana maneh euy? (Where are you going?) foods at home such as siomay (steamed Kamana wae? (Where have you been?). One vegetables stuffed with meat) and karedok participant said; (salad made of raw vegetables). I believe this I always ask, Rek kamana maneh euy? will help us remember Bandung. (Where are you going?) to my three children The use of this ethnic language is less whenever they want to leave home. Because intensive among parents who are a Sundanese I always ask this question for years, they and non-Sundanese couple or Sundanese understand my question but unfortunately and Australian couple. For the first couple, always respond in English. One day, when I Sundanese is mixed with Bahasa Indonesia was ready to go out, my second son, standing whereas for the second couple, Sundanese on the doorway, asked, Rek kamana maneh is mixed with both Bahasa Indonesia and euy? I was shocked at first because this form English. Another female participant, Yarsi, of question is considered impolite when said; speaking to parents. It is only used by parents I am fortunate that my Australian to their children. But then I understand husband loves Bandung and Sundanese that my son may not know how to use this language. He even considers Bandung his expression. I just smiled to myself (laughter) second home town, after Melbourne. He (Ace, 60s). always wants to spend holidays in Indonesia, Experiencing a similar improper use especially Bandung. But I can’t always speak of Sundanese, another male participant, Sundanese to him. I have to mix it with commented, Bahasa Indonesia and of course English. When we feel irritated by our children, Despite this intensive listening, my wife and I often say, ari maneh (how come/ however, due to extensive exposure to how dare you do it!). After a long time, our English, most of the children only understand children seemed to understand what we meant the routine things their parents say to them, but when saying this Sundanese expression. They respond in English. In most families, only the usually change their attitudes after hearing eldest children have a better understanding of this expression. One day, my eldest daughter

94 Ahmad Bukhori Muslim, Sundanese Language Survival Among Indonesian Diaspora Families who might feel irritated said ari maneh to me. Indonesian at home and only feel more I was surprised in the beginning because it is Indonesian when they interact with their considered impolite for a child to say this to neighbours and other Australians in the parents. But then I understood that she may public sphere. Another participant, Asep, a not understand how to use it (smile) (Juarsa, retired Australian national radio broadcaster 50s). confirms; So, in general, the use of Sundanese Although my wife and I have been language is intensive, especially among living in Melbourne for more than 30 years, Sundanese couples. Meanwhile, non- our two children were both born in Bandung. Sundanese couples modify this ethnic So, I always feel it important to speak language with English and Bahasa Indonesia. Sundanese to my wife and children. We can Meanwhile the children respond to this effort share jokes more freely in Sundanese. I also to maintain language less positively. use Sundanese to socialize family values of politeness and respect for parents. I feel I still Perceived benefits live in Bandung or somewhere (Asep, 70s). Parents believe that maintenance of The last perceived benefit of Sundanese Sundanese language and culture gives them use is the socialization of religious teaching. some benefits. Due to their limited English, A few parents believe there is an indirect they can give short instructions, parental relationship between Sundanese language advice and jokes more expressively in and religion, in this case, Islam. Based Sundanese. One female participant believes on their childhood experience of learning that she can communicate parental advice to Islam in West Java cities, parents believe her children more emotionally in Sundanese. that Sundanese language use can attract My English is not really good. I find their children to learn the teaching of their it difficult to give advice to my children in religion. For this reason, one parent sent his English. So, I always tell my children to do three children to study at two Islamic schools this and not to do that in Sundanese. It is in Bandung. He said, more relieving to communicate my values in I believe that Sundanese culture has Sundanese (Siti, 40s). close relationship with my religion, Islam. With limited understanding of I want my children to learn Islam through Sundanese, their children can also Sundanese. To give them a real experience communicate with their grandparents of learning Sundanese and Islam together, I and other extended family during regular sent my three young adult children to study holidays to Indonesia. This understanding at two Islamic schools in Bandung. My and use of Sundanese in turn add to their first and third children went to an Islamic family connection or harmony. public school, and my second son went to an When I speak Sundanese to my Islamic boarding school. They learnt Islam children, I don’t care if they understand or and Sundanese language there for one year not. I just want to maintain this language of (Ace, 60s). my parents and grandparents. I am happy Ace believes that this relatively lengthy if they can understand and speak it. That is experience of living in Bandung can provide the best (laughter). I want them to know that his three children with a relevant and strong their parents are both Sundanese (Ace, 60s). basis of knowledge of Islam and Sundanese In addition, due to intensive use of language, two identities that he wants his Sundanese, living permanently overseas, three children to hold firmly while living parents feel less alienated from their cultural permanently in Australia. roots. They feel more Sundanese than

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Investment for maintenance stayed with their uncle who lives near the Having realized the importance of school. My second son studied at an Islamic Sundanese language and culture maintenance boarding school. I didn’t worry leaving them for family harmony and cultural identification, there because they have uncles and aunts in the participating families have invested their Bandung. For their health, I entrust it to one time and energy to communicate Sundanese of their uncles who is a doctor. I believe that values to their young people. The investments they can learn a lot of things from this one or efforts take several forms, as indicated year study and live (Ace, 60s). below. Another parent said that he actually The first investment that parents wanted to send his two children to study in have made is having regular holidays to Bandung for a certain period of time, but their hometowns in West Java. During this cancelled his decision due to security and annual or every-other year holiday, some wellbeing reasons. Another parent whose parents took their children to visit villages to partner is not Sundanese did not send his introduce them to more original Sundanese three children to study in Indonesia because culture. They believe that big cities in West they went to an Islamic school in Melbourne, Java like Bandung have become multicultural from primary school to secondary college. in which Sundanese culture may have been He and his wife believe that their children contaminated by other local Indonesian have enough religious teaching at this school. cultures such as Javanese or Minang. The use Another investment is installing of Sundanese in urban areas, for example, has Sundanese cultural artefacts at home. The been replaced by Bahasa Indonesia which is artefacts include food and drink, clothes, considered an effective intercultural means and musical instruments. Almost all parents of communication. One participant confirms, always cook Sundanese food for their During holidays in Indonesia, I children, especially during special occasions. sometimes take my children to visit villages They prepare siomay (steamed vegetable with in West Java. I believe that Bandung is a big meat), baso tahu (tofu and meat bowl) and city; the Sundanese culture in Bandung is es cendol (ice flour drops) during religious not pure anymore. It is not as original as in celebrations of Idul Fitri and Idul Adha. Male Tasikmalaya or Cianjur (Cicih, 50s). members of the family also wear bendo (cap) The second investment is sending and batik shirts whereas females wear kabaya children to study/live in West Java for a certain (female batik dress) when attending wedding period of time. One parent sent his three parties or other cultural events. One parent teen children to study and live in Bandung has a set of Angklung (bamboo musical for one year. As he wants his children to instruments) in his living room. Another learn not only Sundanese culture but also parent has a kacapi (Sundanese guitar) which religious teaching, he sent his two children he sometimes plays during his spare time with to an Islamic school and another son to an the family. One of the women has several sets Islamic boarding school. Another parent did of Sundanese wedding clothing that she lends not send his daughter for this length of time to people who need them for cultural events. but only one month, every school holiday in One male participant commented, Australia, usually in December every year. I have a set of Angklung at home. One participant confirmed, Although I don’t play it, my children know When my three children are in that it is a Sundanese musical instrument. I secondary college, I sent all of them to study also sometimes make Sundanese food and in Bandung for one year. My first daughter wear batik for cultural celebrations (Juarsa, and third son went to an Islamic school. They 50s).

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Finally, to endorse their cultural culture that they love as part their cultural identity more intensively, some parents join identification. They have made various Paguyuban Pasundan (The Association of efforts to socialize the Sundanese language Sundanese) in Melbourne. This association and culture to their Australia-born children. strives to promote Sundanese language RESULTS AND DISCUSSION and culture, as part of Indonesian culture, Living overseas permanently, most to the Australian public, particularly in participating parents realize the importance Melbourne. Paguyuban Pasundan regularly of their Sundanese language maintenance joins cultural events held by the government for their cultural identification. They believe of Australia in Melbourne. Representing the that they have to invest time and energy Indonesian Consulate General in Melbourne, to communicate and socialize this ethnic they perform Rampak Kendang (traditional language and culture to their children as Sundanese drums) during the annual Mumba part of their cultural identity (Phinney, 1990; Festival in Melbourne and Pako Festival in Clyne, 2005; Norton, 2008; Ndhlovu, 2010; Geelong Victoria. To promote Sundanese Mu, 2014). The routine use of Sundanese culture more intensively, in 2015, Paguyuban language also enables parents to give advice Pasundan organized two big cultural events. and communicate family values more The first event was called Kabayan in Love. expressively, adding to their family harmony Kabayan is a popular cultural figure among (Barett, 2008; Guardado & Becker, 2014). In Sundanese people. The story talks about the addition to parental respect, another family migration of Kabayan from a small West Java value that participating parents want to instil village to Melbourne, in search of his lover, through the use of Sundanese language is Iteung who has moved to Australia. The religion, in this case, Islam. Based on what second event, which was the sequel of the they have learnt during childhood back in first one, was called Kabayan Gets Married. Indonesia, parents use Sundanese language As the title suggests, it describes the marriage as a means to teach religious values such as of Kabayan with his lover. The focus of respect for the elderly and taking care of them this event was to introduce the Sundanese when they are old. This finding supports the wedding process which is a combination of previous studies by Nilan (2008) and Nilan, religious and cultural rituals. The two events Donaldson, and Howson (2009) who suggest were considered a big success. that religion is considered an important aspect One female participant confirmed her in the life of most Indonesians, including the active participation in Paguyuban Pasundan participating parents in this study. activities, Various factors influence this Although my husband and I don’t Sundanese ethnic language maintenance speak Sundanese to our children at home, by participating parents. They include we love Sundanese language and culture. ethnically homogenous marriage, education, We always take part in Paguyuban Pasundan and passion for Sundanese language and programs such as monthly meetings and culture. Sundanese couples tend to have cultural events. My husband played the main more intensive use of Sundanese than non- character in Kabayan in Love and Kabayan Sundanese couples. More educated parents Gets Married. My eldest son and I also tend to show stronger commitment to their perform some Sundanese songs (Ines, 30s). ethnic language maintenance. They believe The various findings above show that, as an ethnic minority, they share similar that each participating parent, in their own rights to show their cultural identity as capacity, has shown their own investment other ethnic minority groups in Australia. for maintaining the Sundanese language and Moreover, a few participants, being less

97 International Journal of Education, Vol. 8 No. 2 May 2015 educated and working in non-professional nothing or losing it at all (Moua & Lamborn, jobs, show strong passion for maintaining 2010; Clyne, 2005). In line with the finding of Sundanese language and culture. They the previous study, for most ethnic minority involve themselves in various cultural groups in Australia, Willoughby (2006) found activities, promoting Sundanese and other that speaking the ethnic language is the least local Indonesian culture to the Australian effort young people made in maintaining public. Supporting Norton (2008), for cultural and language identity. them, investment for language maintenance It is interesting that, having heard comes from the heart, not logic or academic greetings and short instructions from their discourse. parents repeatedly for a lengthy period of However, this effort for maintenance time, a few children copied their parents’ does not always run smoothly and effectively. greetings or expressions but without realizing The investment participating parents have the correct level of politeness. For example, made in using Sundanese language for daily one child who often heard the expression routines is contested by their children’s Kamana maneh euy? (Where are you going?) unawareness and greater inclination to from his father every time he wanted to English language. As the results of the leave the house, one day parroted back this interviews reveal, most children do not expression to his father on the door-way when really take heed of the use of Sundanese the father wanted to go out. Another father language that their parents have socialized reported that his daughter said Ari maneh? enthusiastically. It seems that the culture of (How come! or How dare you do it!) to him current settlement, which is the Australian when she felt disturbed or annoyed. At first, culture, has stronger influence on the both parents felt shocked upon hearing their children’s sense of belonging and that they children’s copying of these phrases because are more inclined to speak English than they are considered impolite to be expressed the Sundanese language. Barrett (2005) by children to parents. This kasar (crude/ argues that peers provide a strong influence earthy) speech level is acceptably used by on the sense of belonging and feeling of higher authority to lower one, such as by national groups. Strongly influenced by their parents to their children, not the other way Australian peers, the second generation of the around (Wessing, 1974; Anderson, 1997). study participants seem to be more inclined However, these two parents also realized to the use of English than Sundanese or even that, due to limited knowledge of politeness the Indonesian language. levels and the influence of more egalitarian Despite their children’s ignorance, English, their children may not understand parents’ continuous effort to use Bahasa how to use these expressions properly. Indonesia in daily routines seems to Another interesting issue of ethnic bring about little success. Some children language maintenance is that the older the understand greetings and short instructions families, the stronger the maintenance of in Sundanese but respond to their parents Sundanese. This may be due to low English in English. The greetings that parents often language fluency by older family members utter to their children include Aya naon who usually work as blue collar workers. In euy? (What happens?), Naon eta? (What’s contrast, younger families who work more that?), Cageur maneh? (Are you OK?), Rek professionally have better English skills, ngopi? (You want coffee?), Geus dahar? thus, causing them switch to English more (Have you eaten?). Parents still feel happy easily and to lose their Sundanese language. with their children’s limited understanding One reason for the limited use of of Sundanese. This is considered better than Sundanese by families, especially among the

98 Ahmad Bukhori Muslim, Sundanese Language Survival Among Indonesian Diaspora Families young ones, is that this ethnic language has observations, I found one female child who levels of politeness. This politeness is often speaks Sundanese fairly fluently, whereas considered a barrier to the use of Sundanese most male children only understand the language among young families who have language. A daughter of one of the participants better English skills than the old ones. If is also a Jaipong (Sundanese dance) dancer care is not taken, continuous avoidance of who often performs in various cultural events Sundanese language among young families and festivals. When she got married, she had and children will lead to the extinction of to take time out from her dancing performance this ethnic language (Fishman, 1997; Clyne, activities due to her pregnancy. During the 2005; Ewing, 2014), which will be a great loss Kabayan Gets Married event in mid-2015, for the rich linguistic diversity of Indonesia. her father requested that she perform again Interviews also showed that in most for the first time, after a long break, due to families, the eldest child tends to have her delivering two children. Again, in this better skill in Sundanese language than the case, her father had more concern than his younger ones. Most parents acknowledge daughter for the maintenance of Sundanese that their first born children have relatively language and culture. better Sundanese knowledge than their younger siblings. First born children tend CONCLUSIONS to have better listening skills of Sundanese This study produces with several than their younger siblings. This means that conclusions. First, despite parents’ high young families (when they have their first interests in ethnic language maintenance, child) have more idealism and enthusiasm to the use of Sundanese language is limited. socialize and maintain their ethnic language Parents, (especially where both are of Sundanese. Time changes their idealism Sundanese,) work very hard to persistently into pragmatism so that they become more introduce the use of Sundanese language to realistic in using Sundanese language with their children to socialize parental values and their younger children. In addition, younger religious teachings. Unfortunately, this effort children also have less peer influence so that of maintenance is almost ignored by children parental influence is stronger. Regardless of who contest it with English. Consequently, these changes, the above-mentioned efforts they only understand a few Sundanese made by parents in socializing Sundanese expressions spoken by their parents and they language in their families show evidence of respond in English. strong investment for language and culture As a result of continuous efforts, some maintenance (Phinney, 1990; Clyne, 2005; children copy a few parental routine greetings, Norton, 2008; Ndhlovu, 2010; Mu, 2014) without realizing the different level of among most parents of Sundanese diaspora politeness. A few children responded to their families in Melbourne. parents in coarse Sundanese greetings which In relation to gender in cultural surprised them. Appreciating their children’s identification, previous studies support the willingness to copy routine expressions, idea that females as the keepers of home, parents were still happy with their children’s faith and culture. (Nelson, 1980; Archer, limited use of Sundanese. 1989; Guilamo-Ramos, 2009). This study Next, most parents consider Sundanese also shows that gender seems to have an language and culture important as a means important issue in ethnic language and of association with their heritage and their culture maintenance. Some parents focus cultural values of parental respect, advice, on their daughters to socialize and promote and childhood memories. They have made Sundanese language and culture. During my various efforts to maintain Sundanese

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