Directive Speech Act Analysis on the Encyclical Letter Laudato Si’ of the Holy Father Francis on Care for Our Common Home

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

DIRECTIVE SPEECH ACT ANALYSIS ON THE ENCYCLICAL LETTER LAUDATO SI’ OF THE HOLY FATHER FRANCIS ON CARE FOR OUR COMMON HOME

A THESIS

Presented as a Partial Fulfillment of the Requirements to Obtain the Magister Humaniora (M.Hum) Degree In English Language Studies

Maxymilianus Soter Mite Kombong

Student number: 156332028

THE GRADUATE PROGRAM OF ENGLISH LANGUAGE STUDIES

SANATA DHARMA UNIVERSITY

YOGYAKARTA

2017

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

DIRECTIVE SPEECH ACT ANALYSIS ON THE ENCYCLICAL LETTER LAUDATO SI’ OF THE HOLY FATHER FRANCIS ON CARE FOR OUR COMMON HOME

A THESIS

Presented as a Partial Fulfillment of the Requirements to Obtain the Magister Humaniora (M.Hum) Degree In English Language Studies

Maxymilianus Soter Mite Kombong

Student number: 156332028

THE GRADUATE PROGRAM OF ENGLISH LANGUAGE STUDIES

SANATA DHARMA UNIVERSITY

YOGYAKARTA

2017

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

A THESIS

DIRECTIVE SPEECH ACT ANALYSIS ON "TIJE ENCYCLICAL LETTER LAADATO SI' OF THE HOLY FATHER FRANCIS ON CARE FOR OAR COMMON HOME

Maxymilianus Soter Mite Kombong

156332028

Approved by

Yogyakart a, 14 July 2017

fA {br,/( Thesis Advisor Dr. B.B. Dwiiatmoko.M.A. PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

A THESIS

DIRECTIVESSPEECHACTANALYSISoNTLf.,ENCYCLICALLETTER ON CARE FOR OUR I,,,IUDATO SI, OF THE HOLY FATHER FMNCIS COMMON HOME

Presented bY Maxymilianus Sotei Mite Kombong Student Number: 156332028

Defended before the Thesis Committee and Declared AccePtable

THESIS COMMITTEE

Chairperson : Dr. J. Bismoko h*\ fb fb,-,f Secretary : Dr. B.B. Dwijatmoko, M.A

Members : 1. Dr. Fr.B. AliP, M.Pd, M.A

2.Dr. E. Sunarto, M.Hum

Yogyakarta, 24 JttlY 20 17

11r PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

STATEMENTS OF WORK'S ORIGINALITY

This is to certifi that all ideas, phrases, sentences, unless otherwise stated, are the ideas, phrases and sentences of the thesis writer. The writer understands the full consequences including degree cancellation if he took somebody else's ideas, phrases and sentences without proper references.

Yogyakarta, 14 July 20t7

Maxymilianus Soter Mite Kombong

lv PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

LEMBAR PER}IYATAAN PERSETUJUAN

PUBLIKASI KARYA ILMIAH UNTUK KEPENTINGAN AKADEMIS

Yang bertandatangan di bawah ini, saya mahasiswa Universitas Sanata Dharma:

NAMA : Maxymilianus Soter Mite Kombong

NIM :15632028

Demi pengembangan ilmu pengetahuan, memberikan kepada Perpustakaan

Univeristas Sanata Dharma karya ilmiah saya yang berjudul:

Directive Speech Act Analysis on the Encyclical Letter Laudato Si ' of the Holy

Father Francis on Care for Our Common Home

beserta peragkat yang diperlukan (bila ada). Dengan demikian, saya memberikan

kepada Perpustakaan Universitas Sanata Dharma hak untuk menyimpan,

mengalihkan dalam bentuk media lain, mengelolanya dalam bentuk pangkalan

data, mendistribusikannya di internet atau media lain untuk kepentingan akademis

tanpa perlu meminta ijin maupun memberikan royalty kepada saya selama tetap

mencntumkan nama saya sebagai penulis.

Demikian pernyataan ini saya buat dengan sebenarnya.

Dibuat di Yogyakarta

Pada tanggal 14 JuJi20l7

iunus So\"r Mite Kombong PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

ACKOWLEDGEMENTS

Praise to the Lord, the Almighty Father, Son and Holy Spirit with all my deepest thanks for the grace, health, knowledge, oppurtinity and spirit in completing this thesis. My deepest praise goes also to Holy Mary Mother of God for the miraculous appearances in my life.

My deepest gratitude is addressed for my thesis advisor, Dr. B.B.

Dwijatmoko, M.A for his advices, supports, and compassions. Great thanks also go to Dr. J. Bismoko and Dr. E. Sunarto, M.Hum as my thesis reviewers and Dr.

Fr. B. Alip, M.Pd, M.A as the thesis examiner, for the great inputs and suggestions.

I dedicate this thesis for my beloved family, Daniel Mite, S.Pd and

Adriana Paranda, S.Ag and my brothers and sister. Their loves contribute greatly in completing my thesis. I thank for the supports, motivations and encouragements.

Many thanks are also addressed to all lectures and staffs of Magister

Program English Language Studies Sanata Dharma. I thank also to my friends,

Magister Program ELS batch 2015 for this 2 years of friendship and togetherness.

My deepest gratitude is addressed also to my friends, Kombongan

Pascatorayaindejogja, for the supports and friendship.

Maxymilianus Soter Mite Kombong

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

MOTTO

NON SCHOLAE SED VITAE DISCIMUS

RELIGIO OMNIUM SCIENTIARUM ANIMA

vii

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

PAGE OF DEDICATION

I dedicate this thesis to my beloved family

viii

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

TABLE OF CONTENTS

DIRECTIVE SPEECH ACT ANALYSIS ON THE ENCYCLICAL LETTER LAUDATO SI’ OF THE HOLY FATHER FRANCIS ON CARE FOR OUR COMMON HOME ...... i A THESIS ...... ii DIRECTIVES SPEECH ACT ANALYSIS ON THE ENCYCLICAL LETTER LAUDATO SI’ OF THE HOLY FATHER FRANCIS ON CARE FOR OUR COMMON HOME ...... iii STATEMENTS OF WORK‟S ORIGINALITY ...... iv LEMBAR PERNYATAAN PERSETUJUAN ...... v ACKOWLEDGEMENTS ...... vi MOTTO ...... vii PAGE OF DEDICATION...... viii TABLE OF CONTENTS ...... ix ABSTRACT ...... xi ABSTRAK ...... xii CHAPTER 1 INTRODUCTION ...... 1 1.1 Background of the Study ...... 1 1.2 Research Questions ...... 7 1.3 Research Objectives ...... 7 1.4 Research Benefits ...... 9 CHAPTER 2 REVIEW OF LITERATURE ...... 10 2.1 Review of Related Literature ...... 10 2.1.1 Pragmatics and Scope of Pragmatics ...... 10 2.1.2 Theory of Context ...... 13 2.1.3 Speech Acts Theory ...... 15 2.2.4 Directive Speech Acts ...... 18 2.2.5 Aspects of Modality in Directive Speech Acts ...... 21 2.1.6 Direct Speech Acts VS Indirect Speech Acts ...... 22 2.1.7 Language and Identity ...... 26 2.1.8 The Mind of Holy Father Francis ...... 28

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

2.2 Review of Related Studies ...... 29 2.3 Theoretical Framework ...... 32 CHAPTER 3 RESEARCH METHODOLOGY ...... 34 3.1 Type of Study ...... 34 3.2 Object of the Study ...... 34 3.3 Data Analysis ...... 35 CHAPTER 4 RESULT AND DISCUSSION ...... 38 4.1 The Context of the Letter ...... 38 4.2. The Proportion of Directives Speech Acts ...... 41 4.2.1 The Proportion of Direct Directives Speech Acts ...... 42 4.2.2 The Proportion of Indirect Directive Speech Acts ...... 49 4.3 The Delivery of Directive Speech Acts ...... 60 4.3.1 Characteristics of Direct Directives Speech Acts ...... 61 4.3.1.1 Characteristics of Direct Requests ...... 61 4.3.1.2 Characteristics of Direct Suggestions ...... 63 4.3.2 Characteristics of Indirect Speech Acts ...... 65 4.3.2.1 Characteristics of Indirect Commands ...... 65 4.3.2.2 Characteristics of Indirect Requests ...... 66 4.3.2.3 Characteristics of Indirect Suggestions ...... 69 4.4 Personalities of Pope Francis ...... 74 CHAPTER 5 CONCLUSION AND SUGGESTION ...... 82 5.1 Conclusion ...... 82 5.2 Suggestion ...... 87 References ...... 89 Appendices ...... 92

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

ABSTRACT

Mite-Kombong, Maxymilianus Soter. 2017. Directives Speech Act Analysis on the Encyclical Letter Laudato Si’ of the Holy Father Francis on Care for Our Common Home. Yogyakarta: Graduate Program on English Language Studies, Sanata Dharma University.

Language as a tool of communication is used for many purposes such as to persuade people to do something, to share beliefs or knowledge to others, asking people to do something and many other purposes. The kinds of utterances that people utter can be classified based on the form or the purpose of the utterance. Dealing with this kind of utterances, we are talking about speech acts. This research is a pragmatic analysis by focusing on directives speech act. This research aims to draw the propotion of directive speech acts in the letter. This study also aims to describe the characteristics of directive speech acts in the Encyclical Letter Laudato Si’. The third aim is to explain what personal characteristics of Pope Francis are reflected through the directive speech acts. The data are obtained from the the Encyclical Letter Laudato Si’ on Care for Our Common Home. This letter mainly talks about environmental problems that are going on in this planet. The main theory of Speech Act that is used in this research is proposed by Kreidler (1998). The classification of directives speech acts into the three kinds which are directives as commands, requests, and suggestions are taken as the main division of the directives found in the Encyclical Letter. These directives can be directly or indirectly implied in the Encyclical Letter which is recognized as direct directives and indirect directives. The theory of language and identity is also used to explain the personal characteristics of Pope Francis. The result shows that the proportion of direct and indirect directives in the Encyclical Letter Laudato Si’ is different where 13 occurences for direct and 110 for indirect occurances. The analysis of directive speech acts in the letter shows that direct requests and suggestions have the similar characteristics. They are characterized by the presence of the first singular pronoun, followed by the illocutionary verbs that indicate these directives. The direct requests are also characterized by the use of formal form let us. The indirect directives are mostly presented in declarative sentences or assertive speech acts. Politeness markers also become the characteristics of indirect directive speech acts. Moreover, the personal characters of Pope Francis are reflected in directive speech acts. His loving kindness, openness, humbleness in leadership, credibility and degree of politeness are reflected in the directive speech acts.

Key words: Pragmatics, Speech Acts, Directives, The Encyclical Letter.

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

ABSTRAK

Mite-Kombong, Maxymilianus Soter. 2017. Directives Speech Act Analysis on the Encyclical Letter Laudato Si’ of the Holy Father Francis on Care for Our Common Home. Yogyakarta. Program Pasca-Sarjana Kajian Bahasa Inggris, Universitas Sanata Dharma. Bahasa sebagai alat komunikasi digunakan untuk beragam tujuan seperti mempengaruhi orang untuk melakukan sesuatu, membagikan keyakinan atau pengetahuan kepada orang lain, memberi perintah kepada orang lain untuk melakukan tindakan, dan lain sebagainya. Jenis-jenis ujaran yang diujarkan oleh orang dapat diklasifikasikan berdasarkan bentuk atau tujuannya. Berkaitan dengan hal ini, kita sedang berbicara tentang speech acts. Penelitian ini adalah penelitian pragmatik dengan berfokus pada directives speech acts. Penelitian ini bertujuan untuk menggambarkan proporsi instruksi- instruksi yang terdapat dalam surat ensiklik Laudato Si’. Penelitian ini juga bertujuan untuk mendeskripsikan karakteristik directive speech acts dalam surat ensiklik Laudato Si’. Tujuan ketiga adalah untuk menjelaskan bagaimana karakteristik pribadi Paus Fransiskus tercermin melalui instruksi-instruksinya. Data diperoleh dari surat Ensiklik Laudato Si’ tentang perawatan rumah kita bersama. Surat ini berbicara tentang masalah lingkungan yang terjadi di planet ini. Teori utama tentang speech acts yang digunakan dalam penelitian ini adalah teori yang diperkenalkan oleh Kreidler (1998). Pengklasifikasian directives speech acts kedalam tiga kategori yakni instruksi sebagai perintah, ajakan dan anjuran merupakan kategori utama dari instruksi-instruksi yang ditemukan dalam surat ensiklik tersebut. Instruksi-instruksi tersebut dapat secara langsung maupun tidak langsung dicantumkan dalam surat yang kemudian dikenal sebagai instruksi langsung dan instruksi tidak langsung. Teori bahasa dan identitas juga digunakan untuk menjelaskan karakteristik pribadi Paus Fransiskus. Hasil penelitian menunjukkan bahwa proporsi dari ujaran langsung dan tidak langsung dalam surat Ensiklik Laudato Si’ berbeda dimana terdapat 13 instruksi langsung dan 110 instruksi tidak langsung. Analisis instruksi-instruksi dalam surat tersebut menunjukkan bahwa ajakan dan anjuran langsung memiliki karakteristik yang sama. Mereka dicirikan dengan penggunaan orang pertama tunggal saya yang diikuti dengan kata-kata kerja yang mengindikasikan kedua jenis instruksi ini. Ajakan langsung juga dicirikan dengan penggunaan formal mari. Anjuran-anjuran tidak langsung banyak disamapaikan dalam bentuk pernyataan atau assertive. Penanda kesopanan juga menjadi karakteristik dari anjuran-anjuran tidak langsung. Selanjutnya, karakteristik pribadi Paus Fransiskus direfleksikan dalam anjuran-anjurannya. Kelemahlembutan, keterbukaan, kerendahan hati dalam kepemimpinan, kredibilitas dan tingkat kesopanannya tercermin dalam anjuran-anjurannya

Kata kunci: Pragmatik, Speech Acts, Directives, Surat Ensiklik.

xii

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

CHAPTER 1

INTRODUCTION

This chapter concerns the background features that determine the research.

It also covers the questions and the objectives of the research. Along with these, the chapter also explains the benefits of the research.

1.1 Background of the Study

Language becomes a very major tool of communication in society. People interact to others by using the language. They share opinions, minds, beliefs, thoughts, feelings, ideas, suggestions and many other things in the society through the language. A success communication happens when there is an equal line between speaker‟s/writer‟s intention and listener‟s/reader‟s comprehension, thus misunderstanding may be avoided. To be in this success communication, the speaker/writer needs to be aware on how he/she delivers the ideas or messages through language whether directly or indirectly, explicitly or implicitly, and so on.

It may be easier to communicate successfully when the speaker and the addressee directly face to face in a communicative situation such as conversation. It is due to the communicative participants have more chances to clarify or to ask for detail explanations of the topic that is being discussed in the conversation. Conversely, it is more difficult to clarify something that is not really comprehensible when the communication is in the written form. It may be caused by there may not be direct face to face interaction between the writer and the reader.

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

Halliday and Hassan (1976) describe that a text can be spoken or written.

The spoken form can be a conversation, an everyday talk, a lecturing in a classroom, a live football match commentary, and so on. The written form can be a script of a speech, books, paragraphs, advertisements in newspaper, etc. The choice of these forms of texts may be determined by many surrounding circumstances such as the purpose of communication, the form of communication whether it is formal or informal, the relevant situations, the number of participants, and many other aspects determining the choice of communicative forms. Whatever the form is, the success communication, the same understanding between the participants involved, is the main point when people turn into communication.

One of the common topics that has been being discussed in many forums and becomes the main concern of this research is the ecological issue. This issue becomes urgent to be discussed over the years. Many people talk about this issue.

Individuals, governments, organizations, The United Nations, ecological activists, educational practitioners, literary critics, and indeed religious organization talk about it. Gul and Sozbilir (2015) on their research report that the most frequently topic that discussed in Biology Education Research from 1997 to 2014 is the environmental and ecological issue.

The United Nations Environment Programme (UNEP) 2016 (cited from http://web.unep.org/unea) reports that environmental impacts responsible for almost one quarter of all deaths, especially premature death. It is reported that air pollution kills 7 million people across the world each year. Of these, 4.3 million

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

are down to household air pollution particularly among women and young children in developing countries. Limited access to clean water and sanitation causes 42,000 people dying from diarrhoeal diseases every year where 97 per cent of which in developing countries. Diarrhoeal diseases are the 3rd leading cause of deaths of children younger than 5, representing 20 per cent of all deaths in children under five years. For chemical exposure, some 107,000 people die annually from exposure to asbestos, and 654,000 died from exposure to lead in

2010. Since the first UN Climate Change Conference in 1995, 606,000 lives have been lost and 4.1 billion people have been injured, left homeless or in need of emergency assistance as a result of weather-related disasters.

Global warming, environmental degradation, pollution, climate change, the issue of water, the loss of biodiversity, and many other problems cannot be waiting in turn to be discussed. There are many examples of the ecological issue happened around the world. In Southeast Asia, as UNEP reports, the average area deforested annually is more than 1 million hectares, resulting in the release of hundreds of millions of tonnes of carbon dioxide every year between 2005 and

2015. The proportion of the population served with clean water is increasing and grew from 64 per cent in 2005 to 68 per cent in 2012, although absolute numbers of people without safe drinking water remain high. More than half of the population in sub-Saharan Africa still does not have any access to improved sanitation, compared to 90 per cent coverage in North Africa, with a vast difference between urban and rural areas.

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

This research takes a text written by the Roman Catholic Pontiff Francis, the leader of religious organization, which is Catholic Roman Church. The text is an encyclical letter on ecological matters. The English official name of this text is

“Encyclical Letter Laudato Si’ of the Holy Father Francis on Care for Our

Common Home”. This letter concerns the ecological problems happened in the earth. According to Theological Dictionary (edited by Cornelius Ernst: 1965), the encyclical, by its name, literally means “a circular letter”. It is written by Pope to bishops and the members of the Catholic Roman Church, and even for everyone, people of good will. This letter is not a dogmatic definition, as Ernst (1965) explains that “. . . An encyclical as such is a pronouncement of ordinary magisterium, but not in itself a new dogmatic definition by the extraordinary or the ordinary magisterium”. Ernst (1965) also describes that “The Pope can indeed make use of encyclical to pronounce final judgment on matters still controverted”.

Zängle (2014: 331) says that “Apparently, encyclicals are authored by the pope. But they are nevertheless the results of processes of - sometimes conflictual

- co-operation within Roman Curia and beyond”. It means that we cannot see the encyclicals “from papal documentations to popes as individuals” (Zängle, 2014:

331). The Pope works together with the Roman Curia, the complex of departments and institutes which assist the Roman Pontiff in the exercise of his supreme pastoral function for the good and service of the universal Church and of the particular churches, by which the unity of faith and communion of the people of God is strengthened and the mission is promoted which is proper to the Church in the world (Hierarchy of the Catholic Church, cited from Vatican.va).

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

The encyclical letter Laudato Si’ was published on June 18th 2015 at the same time into eight different languages such as Italian, German, English,

Spanish, French, Polish, Portuguese, and Arabic. In summary, this encyclical letter concerns the ecological issues such as pollution, climate change, the issue of water, the loss of biodiversity, and the role of human as the creation of God. The

Holy Father Francis speaks through this letter to all members of the Catholic

Roman Church and those who have care on ecological problems. We can say that this letter is inclusive because every human in the earth face the same problems.

Through this letter, Pope Francis invites us to do something related to the ecological problems. By this letter, he communicates, declares, suggests, and shares his thoughts.

This Encyclical Letter Laudato Si’ is the second encyclical authored by

Pope Francis after Lumen Fidei. However, Lumen Fidei was largely the work of

Pope Francis‟s predecessor, Benedict XVI. Generally, Laudato Si’ is viewed as the first encyclical authored entirely by Pope Francis. The Encyclical Letter

Laudato Si’ authored by Pope Francis has contributed in many approaches to the ecological and environmental problems. The United Nations Environmental

Program (UNEP) after visited by Pope Francis in 2015 appreciated this letter. The message of Laudato Si’ was welcomed by UNEP. This letter also is appreciated by other religious leaders, the world leaders, scientifical communities, and so on.

It is because of the topic discussed in Laudato Si’ which globally spoken.

Furthermore, the personality of Pope Francis as the author of this letter also attracts people to read this encyclical.

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

The Encyclical Letter Laudato Si’ also has influence to other fields such as civic studies. Boyte (2016) in his article states that the encyclical emphasizes cultural ways of thinking and acting, norms, settings, and practices through which citizens develop civic agency, capacities for self-organizing work across differences to solve common problems, create common resources, and create a common life. It seems that Laudato Si’ contains Pope Francis‟s thought of what should be done dealing with the ecological and environmental problems happened in the world. Since directive speech act refers to what speaker wants the hearer to do or refrain from doing, it is interesting to see what Pope Francis offers in

Laudato Si’.

The study on papal documentation so far was conducted from the theological point of view such as Gorospe (1988) who studied the Encyclical

Letter Sollicitudo Rei Socialis (1997) which was written by Pope John Paul II.

The recent study on Encyclical Letter was also conducted straightly from the topic of the papal documentation itself such as Mele and Naughton (2011) and Vaccaro and Sison (2011) and Goodpaster (2011) who explored the Encyclical Letter

Caritas in Veritate (2009) which was written by Pope Benedict XVI from the ethical business point of view.

Rather than understanding the Encyclical Letter from the point of theological view or straightly from the ecological point of view due to the topic of the letter is ecology, the researcher prefers to comprehend it from the linguistic point of view. The researcher tries to analyze this text by the pragmatic consideration in order to understand what and how Pope Francis implies his

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

message, commands, suggestions or offers in this discourse. This deals with the directive speech act found in the text by means of pragmatic views.

This research takes “the encyclical letter Laudato Si’ of the Holy Father

Francis on Care for Our Common Home” by focusing on the speech acts especially directive speech acts. Directives in this sense are like imperative sentences. Directives concern with the form of utterances used by the speaker/writer for asking someone to do something.

1.2 Research Questions

The questions to be answered in this research are formulated as follows:

1. What is the proportion of directive speech acts in the Encyclical Letter

Laudato Si’ on Care for Our Common Home?

2. How are the directive speech acts delivered in the Encyclical Letter

Laudato Si’ on Care for Our Common Home?

3. What personal characters of Pope Francis are reflected through the

directive speech acts in the Encyclical Letter Laudato Si’ on Care for Our

Common Home?

1.3 Research Objectives

Directive speech acts refer to the utterances whose purpose to persuade the readers to do or refrain from doing things. By this encyclical letter Laudato Si’,

Pope Francis wants the readers to do something right related to the ecological problems. This letter is guidance what we actually can do dealing with the

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

ecological and environmental issues. The first objective of this research is to describe the proposition of directive speech acts in the Encyclical Letter Laudato

Si’ on Care for Our Common Home. It is important to see the proposition of the directives to since the number of direct and indirect directives significant for the finding of this research.

The second objective of this research is to describe how the directives speech acts are delivered in the encyclical letter Laudato Si’. It covers the linguistics features which become the characteristics of the directive speech acts such as the forms of utterances, the use of linguistics devices and so on. It is the matter of whether he directly commands, requests, or suggests the readers or by using some specific language features to make them well acceptable. In this concern, the researcher identifies the imperative moods that used by Pope Francis in delivering his directives both in direct and indirect directives. The researcher also focuses on the strategy that is used by Pope Francis in delivering his directives. It is the matter of the politeness strategy. In brief, this research is to demonstrate the characteristics of directives utterances identified in this research.

Because of his position as the leader of religious organization, Pope

Francis has a power to command, suggest or offer something to the members of the church. The last objective is to describe what personal characters of Pope

Francis are reflected through the directive speech acts in the Encyclical Letter

Laudato Si’. In this concern, the relationship between language and the context

(the speaker) is seen from the social dimension.

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

1.4 Research Benefits

By understanding pragmatics, we can understand the nature of language itself. Pragmatics helps us to understand how the speaker/writer uses language to convey meaning. The construction of an utterance/sentence in a text is varied depends on the purpose of the construction itself as well as the role of context/ situation of the speech communication. It deals with the analysis of speech acts.

By doing this, we can understand what and how speaker/writer is trying to say and what the effects the speaker wants the hearers get. By doing this directive speech act analysis on the Encyclical Letter Laudato Si’, it will be benefit to extract this document based on the directive function as the theory of speech acts proposed.

The Encyclical Letter Laudato Si’ deals with the ecological problems that are happened in this world. Pope Francis as the Roman Pontiff, the leader of

Catholic Roman Church, speaks to all members of the church and for people of good will who cares the ecological issue about what we should do toward this phenomenon. This research is hopefully to be useful information for everybody who has concern to the ecological problems. This research is also expected to be useful guidance for those who interest in pragmatic analysis. Mostly, this research is expected to be useful guidance for the next researcher who interest in this

Encyclical Letter Laudato Si’. This research is expected to be useful information for the next researcher since this research provides the Holy Father Francis‟ directives from the linguistics point of view which means can be the basic information in exploring this Laudato Si’.

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

CHAPTER 2

LITERATURE REVIEW

This chapter concerns with the theoretical elements that used to answer the research questions. This chapter also contains the previous study related to the topic of the research and the theoretical framework.

2.1 Review of Related Literature

2.1.1 Pragmatics and Scope of Pragmatics

Language mostly understood as an instrument of communication which is used by people in talking to each other, transferring ideas, sharing opinions, explaining things, and so on. In using language, the participants of language use, speaker-listener or writer-reader, should work together in order to make the communication success. All the participants play their role together which Clark

(1996) called “ensembles”.

Language use, therefore, embodies both individual and social processes. Speakers and listeners, writers and readers, must carry out actions as individuals if they are to succeed in their use of language. But they must also work together as participants in the social units I have called ensembles (1996: 3-4).

So, how the participants of the language use are able to make a success communication depends on many aspects during the communication event such as how the speakers or the writers develop and convey their ideas through language, what they think their listeners or readers already know, how the listeners or readers understand the context of communication, how the attitude of the

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

participants in communication event, and many others. Simply it said that how the participants of communication use the language. Dealing with how language is used is the concern of pragmatics.

Leech (1983: 1) explains that “we cannot really understand the nature of language itself unless we understand pragmatics: how language is used in communication”. It is clear enough that pragmatics deals with how the participants of communication, the speakers-listeners or the writers-readers, use language. Pragmatics as the field of linguistics is necessary in order to explain the nature of language itself as the tool of communication.

In using language, the speakers or the writers may have motives or intentions in their mind which become the bases of what they are saying or writing. Pragmatics also deals with the background features of the communication events. Cutting (2002) describes that pragmatics is an approach to studying language‟s relation to the contextual background features. Here in this opinion, the context of language use which determined the use of language itself should be taken place when we are talking about pragmatics. The details of context will be talked later in this chapter.

Since pragmatics deals with the context of language use, it is not enough to understand the language use on what it is literally written or spoken by the participants. Mey (2001:6) says that “a truly pragmatic consideration has to deal with the users in their social context; it cannot limit itself to the grammatically encoded aspects of contexts, as the „grammaticalization requirement‟ seems to imply”. It may be caused by the realization of language use in everyday life

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

cannot understood only by paying attention to the grammatical aspect of an utterance. Sometimes, the meaning of what is literally stated is different with what it actually is.

The researcher concludes that dealing with pragmatics, it is important to understand how the participants of the communication use language by giving attention to what the speakers or the writers‟ intention which determined them to use language. The role of context is also an important part in pragmatics. By understanding pragmatics, it may help us to explain why the utterance is spoken or written as it is. Dealing with pragmatics means that we need to recognize the speech situation. So, understanding the language does not only limit on the structure or grammatical aspects, but we need to recognize the situation of the speech event. It may be who the speakers or the writers are, who the listeners or the readers are, setting of speech event, the purpose of speech events, the kinds of the communication event, and so on.

Pragmatics studies some topics on language use such as implicature, presupposition, deixis, politeness, speech act and so on. Implicature is a component of speaker meaning that being absence in the speaker‟s utterance

(Horn and Ward, 2006). Implicature is needed to be understood since what is literally said or uttered by the speaker in some circumstances is different with the meaning implied. The propositions that are presented in sentences as things that are to be “taken for granted” are called presuppositions (Stenning, et al, 2006).

This concerns some features of linguistics that is taken by the speaker/writer by presupposing the reader/listener has already known. Deixis is used to refer

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

something by pointing it. Politeness as an aspect of language use refers to the way people use language acceptably by society.

2.1.2 Theory of Context

It is possible that an utterance has several meaning depending on specific context because “meaning varies from context to context” (Leech, 1983:2).

Pragmatics takes the context of speech situation as the one of the basic parts that underlines how we understand the speech communication.

Van Dijk (2014:22) explains that all discourse, language in use, is produced and understood in specific communicative situation. What the speakers or the writers utter may be treated as the truth by some group of people, but for the others it may be not.

More generally, discourses are more or less pragmatically appropriate in each communicative situation, as defined by the parameter of that situation, such as the Setting, Participants (and their identity, role or relationship), current social Action, Goals, and the share Knowledge (Common Ground) of the participants (2014:22).

By this explanation above, what is true or false, acceptable or unacceptable, about one discourse depends on the context. That may be why the role of context in interpretation plays an important aspect. By defining the context of a discourse, the participants of the speech communication pragmatically may understand the discourse itself.

The concept of context according to Mey (2001:39) “is a dynamic, not a static concept”. If the context is a dynamic, it will be clear that the meaning of the

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

discourse may be varies in different setting, time or participants. Mey (2001) also explain the importance of the context in language use.

No matter how natural our language facilities or how convention-bound their use, as language users, we always operate in contexts. Therefore, the context looms large, and has to be taken into account whenever we formulate our thoughts about language (42).

When we are talking or writing something to other people, it is very important for us to realize with whom we are talking or writing to. For example when we are talking or writing to our manager or someone who has higher position than us in a company, we may use language more politely when we asks permission to begin our presentation. One may say “allow me to begin my presentation”, or the other may prefer to say “would you mind giving me a time to speak here”, and so on. It may be different when we are talking to our children or someone who younger than us. One may directly say “turn off the TV” when he/she asks the children to go to bed at the night. These examples show that the context underlined people to produce the use of language.

Surrounding speech situations underlies the use of language. Leech (1983) mentions several aspects of speech situation. The first is addresser or addressee, which are those who participate in the speech events. It signifies the relationship between the speaker-hearer and writer-reader. The next is the context of an utterance which deals with the basic knowledge shared by the speaker or writer which contributes to the interpretation of the utterances. The following will be the goal(s) of an utterance. It concerns with the function or the goal of the utterance whether to inform or to persuade.

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

The setting of language use is taken into account to be important aspect.

Clark (1996) divides the setting of language use into two settings namely spoken settings and written settings. The spoken settings may be conversational matter while the written setting may be in forms of letters, newspapers, magazine, books, novel, and so on. These division of settings need to be taken into account because the form or setting of the language use can also underlies how the participants use the language. For example in conversational matter, the participants may not emphasize the grammatical correctness of the utterance when they talks to close friends. The participants of the conversational matter may have free exchange of turns like interrupting or confirming something they utter. The written settings like informal letter or presidential speech text may emphasize the grammatical aspects. Different newspapers may also use different way in deliver their message even they talk about the same event. Personal and non-personal letters may use different style in conveying message. The personal may use informal style and formal for non-personal respectively.

2.1.3 Speech Acts Theory

Language as the tool of communication is used for many purpose such as to persuade people to do something, to share beliefs to others, asking people to do something, etc. The kinds of utterances that people utter can be classified based on the form or the purpose of the utterance itself. Dealing with this kind of utterances, we are talking about speech acts.

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

Dealing with speech acts, the three distinctions of speech acts (Austin,

1962) should be taken as the starting point. The term locutionary, illocucionary and perlocutionary used by Austin (1962) to argue that language is a matter of action. According to his opinion, language can be seen as subpart of philosophy of action. According to this, people when produce or use language actually perform some actions. It is supported by Cruse (2011) on his argument that in producing utterances, we also perform particular kinds of action.

To communicate we must express propositions with a particular illocutionary force, and in so doing we perform particular kinds of action such as stating, promising, warning, and so on, which have come to be called speech acts. It is, however, important to distinguish between three sorts of things that one is doing in the course of producing an utterance. These are usually distinguished by the terms locutionary acts, perlocutionary acts, and illocutionary acts (363).

Yule (1996) explains that locutionary act is the basic acts of utterance by means that the utterance is a linguistic expression. After producing an utterance, we may hope that our utterance will have an effect to the listeners/readers. This is the perlocutionary acts. The last is illocutionary acts. It deals with the purpose of the utterance we utter. So, we produce utterance with the specific purpose such as complaining, offering, suggesting, making statement, and many other communicative purpose.

The illocutionary acts concern with the kinds of utterance in actual communicative event and their purpose. Traditionally, we know that a grammatical sentence can be in declarative, imperative or interrogative form.

Declarative sentence is used to make a statement, request for imperative, and ask for interrogative respectively. These classifications of sentence are based on the

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

form of the sentences without concerning the actual context where the sentence is uttered. The classifications in general used as the term syntactically addressed the kinds of utterances. Searle and Vanderveken (1985:1) write that “whenever a speaker utters a sentence in an appropriate context with certain intensions, he performs one or more illocutionary acts”. The main point here is the intension. It determines what action the speaker performs in uttering an utterance. In general, illocutionary act consists of an illocutionary force and propositional content. The illocutionary force is the intension of the speaker while the propositional content is what the speaker utter in his/her utterances. For example the utterance You will come to the party tonight and Come to the party tonight. In these examples, both have the same propositional content, namely that you will come to the party but they have different illocutionary force. The first has the illocutionary force of prediction while another has the illocutionary force of request.

Kreidler (1998) mentions seven kinds of speech acts. The first is the assertive which concerns with the facts. The function of the assertive is to tell what the speakers or the writers know or believe. The purpose of the assertive is to inform. This kind of utterance are either true or false, and can be verified or falsified. The second is the performative that is speech acts that bring about the state of affairs. The acts of performative can be blessings, firings, baptisms, arrests, marrying, declaring a mistrial, etc. Kreidler (1998) explains that performative utterances are valid if spoken by someone whose right to make them is accepted and in circumstances which are accepted as appropriate. The verbs include bet, declare, baptize, name, nominate, pronounce, etc. The next kind of

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

utterances is verdictive utterances. Verdictives are speech acts in which the speaker makes an assessment or judgement about the acts of another, usually the addressee. The next is expressive utterances. An expressive utterance springs from the previous actions or failure to act of the speaker, or perhaps the present result of those actions or failures. Expressive utterances are thus retrospective and speaker-involved. The following will be commisive utterances that are speech acts that commit a speaker to a course of action. These include promises, pledges, threats and vows. Commissive verbs are illustrated by agree, ask, offer, refuse, swear, all with following infinitives. They are prospective and concerned with the speaker‟s commitment to future action. The next is phatic utterances whose purpose to establish rapport between members of the same society. The last is directive speech acts which become the main concern of this research. The details of this directive speech acts will be discussed in the following section.

2.2.4 Directive Speech Acts

According to Kreidler (1998: 189) “directive utterances are those in which the speaker tries to get the addressee to perform some act or refrain from performing an act”. A directive utterance is also known as the imperative which

Curse (2011) says that the prototypical use of an imperative is to direct or to ask addressee to do something. This utterance is addressed to the hearer or readers.

The examples of directives speech acts are as follows:

Close the door!

Open the window!

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

Do not cross this line!

Submit your thesis at the end of July, 2017!

Commonly, the directives speech acts signaled by the use of exclamation mark which is generally understood as the order to do something.

Collins in Aarts and McMahon (2006) explains the term imperative is used to refer to the clause type of utterance while the term directive is used as the technical term of speech acts. It is traditionally believed that clause type can be a declarative, interrogative and imperative. The clause type of interrogative addressed by the use of question mark and used to ask an answer to addressee.

While declarative may or may not be assessed as true or false, imperative cannot be assessed as true or false. It is the matter of the compliance.

Kreidler (1998) states that the kinds of directives utterances can be recognized: commands, requests, and suggestions. The commands are effective if the speaker or the writer has a degree of control over the actions of the hearer or reader. It means that the commands need the superiority or the authority of the speaker/writer to command the addressee to do something. The examples of the commands are as follows:

I (hereby) order you to appear in the meeting next Monday at 10 a.m.

You must appear in the meeting next Monday at 10 a.m.

I’m telling you not to do that.

Don’t do anything till I come.

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

This kind of directives expects a high compliance of the addressee to do what the speaker command or order. It is due to the high institutionalized superiority in such circumstances.

A request is an expression of what the speaker wants the addressee to do or refrain from doing. A request does not assume the speaker‟s controls over the addressee. The examples of the request are as follows:

I appeal to you to help the committee.

I beg you in please to stay with us until the season is off.

The security asked the people not to park around the office.

The general meaning of the request is what Kreidler (1998: 191) writes “Speaker, not in authority, expresses wish that Addressee act as Speaker wants

Addressee to act”. The request predicates may include appeal-to, ask, beg, request, and so on. This kind of directive is close to the invitation. The context here is that the speaker/writer has a wish on the hearer/reader to accept the directive. Because there is no high institutionalized superiority here, the compliance of directives is not necessary done by the hearer/reader.

“Suggestions are the utterances we make to other persons to give our opinions as to what they should or should not do”(Kreidler, 1998: 191). The examples are as follows:

I advise you to be more critical in thinking.

The committee warns us not to be late.

We suggest you to pay attention on the ecological problems.

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

The general meaning of suggestions here is that the speaker expresses an opinion about Addressee‟s choice of performance. Addressee is the suggestee, not necessarily the addressee. In this suggestion, the addressee has choice to do or not to do what the speaker/the writer suggests. The positive expressions can be advise counsel recommend while the negative expressions may contain caution warn.

Keidler (1998:192) gives his conclusion on the kinds of directives which also described the situational relationship between the participants of the speech event.

Whether an utterance is or is not a directive, and if so what kind of directive it is, depends in part on syntactic form, in part on choice of predicates (must, demand, suggest...), and very much on the situation, the participants, and their relative status. Felicity conditions include the feasibility of the act and the ability of the addressee. For a command to be felicitous the addressee must accept the speaker‟s authority; for a request, the speaker‟s wishes, and for a suggestion, the speaker‟s judgement (192).

By this explanation, we can see that the role of context in speech act is very prominent. These three distinctions of directives become the main focus of this research. In addition, the question whether an utterance is a directive or not can also be answered by looking at the syntactic form in part of the use of some predicates that make it a directive utterance.

2.2.5 Aspects of Modality in Directive Speech Acts

Directive utterances are used by the speaker to get the hearers to do or not to do some acts at the future time. It means that directive utterances are prospective and cannot be evaluated as true or false. The utterance containing modals such as should, must, have to, need, ought to, and so on can be

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

prospective. The utterance we must follow the law regulated in our country to prove that we are good citizen. This utterance is a statement coming from a speaker or an assertive speech acts in performing what he believes as the truth.

The presence of the modal must in this utterance shows obligation. Kreidler

(1998:241) explains the meaning of obligation that “It is necessity that is centered on some person or persons”. Because obligation shows the necessity of the person or persons to perform an act or refrain from doing, the use of modals in utterances can also be used in performing directive speech acts.

There are some modal used in English such as must, have, have got, need, ought, should, etc. These modals express different degree of obligation. Kreidler

(1998:241) states that must is the most forceful and formal. Have and have got are not as strong as must, need is strong as have, ought expresses a weaker obligation but still stronger than should.

2.1.6 Direct Speech Acts VS Indirect Speech Acts

In actual communicative events, the speakers or the writers use utterances whether directly or indirectly to convey meaning. The utterance which is directly implied as what is literally stated may be easier to be understood by the hearer or the readers. The problems come when the utterance that is literally uttered sometimes different to what the speaker‟s/writer‟s intention. Dealing with this phenomenon, we concern with indirect speech acts.

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

Verschueren (1999) uses the term “literal force”: an assertive force for declarative sentences, a question force for interrogative, and directive force for imperative sentences. We take the example below:

Do you have any cigarette?

The literal force of the utterance above is an interrogative form, but pragmatically it is actually a request to the hearer to share his/her cigarette.

Searle (1979: 30) talks about the special case where the indirect speech act comes.

The simplest cases of meaning are those in which the speaker utters a sentence and means exactly and literally what he says. In such cases the speaker intends to produce a certain illocutionary effect in the hearer, and he intends to produce this effect by getting the hearer to recognize his intention to produce it, and he intends to get the hearer to recognize this intention in virtue of the hearer's knowledge of the rules that govern the utterance of the sentence.

In giving command for example when a thesis examiner asks his student to open a page on thesis. It is easy to be understood by the student if the examiner says

“open page twenty”. In this sense, the thesis examiner directly commands the students and the student without difficulties is able to recognize the examiner‟s intention. If the thesis examiner prefers to command indirectly, he may say “there is a problem on page twenty” or by giving questions like “do you think that there is a problem on page twenty?” These two examples are presented in the form of imperative and interrogative. In a specific circumstance, in this case thesis examination, the student as the hearer should treat these two as a command.

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

The problem comes in how the hearer/reader gets what actually the speaker or the writer intends. Searle (1979) propose his hypothesis dealing with this phenomenon.

The hypothesis I wish to defend is simply this: In indirect speech acts the speaker communicates to the hearer more than he actually says by way of relying on their mutually shared background information, both linguistic and nonlinguistic, together with the general powers of rationality and inference on the part of the hearer (1979:31-32).

It means that the speakers/writers chose to use indirect speech acts only if all the participants shared the same background knowledge. The speakers/writer may presuppose that their hearers/readers already know what the speakers/writers intend.

So far it is clear that indirectness occurs when the participants involved in the speech situation share the same background of knowledge. In addition, Leech

(1983) claims that indirectness is motivated by politeness. In this view, the choice of indirectness in performing directives sometimes concerns with the term politeness. Haugh (2015) also supports this view by taking politeness in relationship with the indirectness. However, the relationship between indirectness and politeness is not definite. It depends on the context where the communication occurs. Context here means the interpersonal functions in communication. Haugh

(2015: 20) notes that “in other words, one of the main reasons why indirectness does not always give rise to politeness is because it is in fact associated with a whole range of different interpersonal phenomena”. It covers all the relationship between the participants involved in speech communication such as the

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

superiority, the closeness relationship among participants, the goals of communication, etc.

Since the relationship between indirectness and politeness is occurred, there must be a strategy used by the speakers/writers in delivering their utterances, for example directives. Deference Strategy is used by giving freedom to the hearers as Yule (1996: 66) explains that:

It can be the typical strategy of a whole group or just an optional used on a particular occasion. A deference strategy is involved in what is called „formal politeness‟. It is impersonal, as if nothing is shared, and can include expressions that refer to neither the speaker nor the hearer… The language associated with a deference strategy emphasizes the speaker‟s and the hearer‟s independence, marked via an absence of personal claims…

In this strategy, the speaker does not directly describe the hearer for example in directives or invitations. The use of neutral language is necessary here.

The example of the use of this strategy in directives speech act can be seen as follows:

It is better if all people think of the unity of Indonesia.

Society is invited to see the actual situation in this country.

In these examples, the speaker does not directly address the hearer. The use of neutral language (all people, society) in addressing hearers shows the high rank of politeness in one hand, and shows the indirect directives speech act as in it is better if all people think of the unity of Indonesia as well.

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

2.1.7 Language and Identity

The theory of speech acts so far comes from the philosophy of action

(Austin, 1962). It means that when a person performs language in use, he at same time performs some actions. Performing an action through language cannot be separated from the interpersonal and social action since a person is either as individual or member of society.

The way in which a speaker performs an utterance, for example requesting, “have implications for the thoughts and feelings of the involved parties, as well as the relationship that exists between them” (Holtgraves, 2002:5).

Thus the way utterances performed by the speaker also reflects his personality.

Many aspects of our language use such as the way we address the hearer, degree of politeness, etc provide pieces of information that can be used by the hearers to form impressions on the speaker (Holtgraves, 2002). Moreover, Holtgraves assumes that in performing directives, commissive or assertives also involves the performance of actions with clear implications for the identities of the interactants.

Kreidler (1998) explains that in performing directives such as command, request and suggestion, it depends on the presence of the speaker‟s authority.

Commanding indicates that the speaker is in authority, requesting with the speaker‟s wishes and suggesting with the speaker‟s judgment respectively. The way the speaker performs these kinds of directives also have the implication of how the interlocutors make an impression to the speaker. The choice of words, the use of polite markers, the modality aspects and so on can be the measurements of

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

how this impression is come. As an example, the use of modal would before verbs which conventionally treated as polite in giving commands or suggestions. The utterances such as “I would ask him to go with you” or ”I would like to offer some suggestions” contains the high degree of politeness. The hearers or the readers, in a appropriate context, build a good impression on the speaker attitude.

Edwards (2009) points out that language can be a marker at the individual level. He also supports the argument that language and identity is inseparable. The notion of identity according to Edwards applies to personality. It is indirectly implied here that the way people use language reflects their personality.

Holtgraves (2002) proposes that there are several linguistics features that can be measurements of depicting speaker‟s personality. The linguistics features here refer to some aspects of language such as language styles or registers, degree of politeness, the use of reffering expressions, content variables and so on.

Language styles or registers is associated with powerless and powefull. Powerless linguistics style displays lack of hesitancy or lack of assertives. In contras, powerfull linguistics style displays the high number of assertives. The powerless linguistics style means the speaker is not credible and less competent while powerful linguistics style represents the speaker‟s credibility.

The next is the choice of referring expressions. In this regard, the way the speaker refers to the referent explains the attitude of the speaker towards the referent. This choice can represent the relationship between the speaker and the referent. The other measurement is the topic of the speech which can represents the speaker‟s attitude towards the topic itself. Holtgraves (2002:197) states that

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

“simply put, how we talk about, describe and refer to others may be indicative of our underlying attitudes toward those others”.

2.1.8 The Mind of Holy Father Francis

To strengthen this research, it is necessary to talk about the life of Father

Francis. The depiction of his life either as a person or as a pope contribute to the finding of this research. Flamini (2013) notes that as the first Jesuit pope Father

Francis has defined by his simple message of spirituality through giving more concern for the poor and vulnerable. His choice of name, Francis of Assisi who well known through his humility, simplicity and his care for the poor reflects the personality of Father Francis himself.

His motto, Miserando atque Eligendo (By Having Mercy and By

Choosing Him), also reflects his personality. In interview with Father Antonio

Spadaro, S.J., editor in chief of La Civiltà Cattolica, the Italian Jesuit journal,

Father Francis talks about his motto. Spadaro (2013: 255) reports his interview with Pope Francis.

The pope continues to reflect and concentrate, as if he did not expect this question, as if he were forced to reflect further. "Yes, perhaps I can say that I am a bit astute, that I can adapt to circumstances, but it is also true that I am a bit naive. Yes, but the best summary, the one that comes more from the inside and I feel most true is this: I am a sinner whom the Lord has looked upon." And he repeats: "I am one who is looked upon by the Lord. I always felt my motto, Miserando atque Eligendo [By Having Mercy and by Choosing Him], was very true for me.

Pope Francis has a great approach to people of different faiths which confirms his understanding and tolerance (O‟Donnel, 2013). His thought of

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

leadership does not direct to impose others to follow him. Pope Francis gives a great attention for the poor.

2.2 Review of Related Studies

There are many studies that have been conducted related to the topic discussed in this research. The researcher puts some studies on directive speech acts and some studies on the Encyclical Letters. Here are some of them.

The study on directive speech acts was conducted by Bryan. P. Ackerman

(1978), “Children‟s Understanding of Speech Acts in Directive Unconventional frames”. He explored how two groups of children interpret the meaning of directive utterance by treating them context of unconventional frames. The results showed that both groups of children, as well as the adults, made contextually sensitive interpretations of the indirect speech acts in judging the meanings of the speech and in memory.

The study on directive speech acts was also conducted Janet. S. by Smith

(1992), “Women in Charge: Politeness and Directives in the Japanese Women

Speech”. He found that the claim that women are "more polite" than men, specifically, that women use more polite verbs and verbal auxiliaries of direction than men. This appears to be true both when women occupy roles that are traditionally feminine (i.e. powerless) or those that are nontraditional (and powerful). The authority of power also influences the way the Japanese women using language in directives utterances whether more polite, directly or indirectly.

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

Another study was conducted by Kimberly Jones (1992), “A Question of

Context: Directive Use at the Morris Tim Meeting”. She explored the claim that directives at a meeting were influenced by gender related issues. She found that gender issues do not influence how people produce directives in a meeting. The choice depends merely on the context of speech communication.

The study on Papal Communication was conducted by Michael Zänglen

(2014), “Trends in Papal Communication: A Content Analysis of Encyclicals, from Leo XIII to Pope Francis”. He finds that concerning for authority in general and for obedience and duty, in particular, is in decline. A second negative trend supports this finding: textual indicators for Catholic uniqueness such as: Catholic,

Doctrine and Pope have steadily lost prominence. Upwardly directed, the textual indicators for God, Jesus, Gospel, Spirituality and Love follow positive long-term trends. The traditional esehatological code, with its keywords sin, death, final judgment, heaven or hell, reaches only low levels of attention. Overall, there is an esehatological loss, where Heaven, due to a slower decline, wins over Hell.

The study on Encyclical Letter was also conducted by Domènec Melé and

Michael Naughton (2011), “The Encyclical-Letter "Caritas in Veritate": Ethical

Challenges for Business”. They study and explore the special issue on Pope

Benedict's encyclical-letter, Caritas in Veritate (2009) and its engagement with the field of business ethics. They provide some major themes of the encyclical letter and their relationships with some interdisciplinary streams such as philosophy, theology, psychology, business, economy, and political science.

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

The study on the Encyclical Letter Caritas in Veritate was also conducted by Antonino Vaccaro and, Alejo José G. Sison (2011), “Transparency in

Business: The Perspective of Catholic Social Teaching and the “Caritas in

Veritate”. This paper focuses on the issue by extending the literature on business ethics, corporate social responsibility, and corporate transparency in two dimensions. First, it reviews the understanding and framing of the transparency issue in Caritas in Veritate and in a selection of relevant Catholic Social Teaching

(CST) publications. Second, this paper provides normative indications for corporate transparency decisions which reflect four permanent principles of CST, that is, the common good, solidarity, subsidiarity, and respect for the human being. Inasmuch as human beings are worthy of love for their own sakes, the dimension of gift should always be present in relationships among them. This paper also provides insights for further studies on corporate transparency and the impact of religion on business ethics and corporate social responsibility.

Vitalino R. Gorospe (1988) studied the Encyclical Letter Sollicitudo Rei

Socialis written by Pope John Paul II. The title is “Sollicitudo Rei Socialis:

Structures of Sin: Population, and Ecology”. The purpose of this note is threefold:

(1) to provide from a Christian Filipino perspective an overview of the social message of the new encyclical; (2) to point out its significance in updating and developing social teaching of Populorum Progressio, and (3) to highlight three social concerns of Sollicitudo which are likewise the concerns of the Philippine

Church and most pertinent to the Philippine situation, namely, Social Sin,

Population, and Ecology.

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

The studies on directives speech act as presented above pay their attention to some factors such as gender, authority of power and contextual sensitivity of the children in understanding directives utterances. In contrast, this study does not give a great amount attention on gender factors. Because the object of this research is an encyclical letter which is written by the leader of religion organization, the aspect of power authority still have influence in this study. It covers the context of the speech which helps the researcher in exploring the directives.

The studies on previous Encyclical Letter were conducted from many disciplinary fields such as theology, philosophy, economy, and so on. Some studies also explore the relationship between the topic of encyclical letter and current condition of the time. This research tries to see encyclical letter from the linguistics point of view by focusing on the directives speech act.

2.3 Theoretical Framework

This part concerns with the use of theory presented in this research in order to answer the research question. The pragmatics theory which is presented before underlies the frame of the researcher thought. By comprehending the pragmatics as the point of departure in which the interpretation of language use appears, it will help the researcher to get the boundary of thought frame. Since pragmatics deals with the speech situation, the context of communicative events, it is necessary to present the theory of context.

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

To answer the first question of this research, the theory of speech acts especially directive speech acts become the main concern. Comprehending the concept of directive speech acts helps the researcher to explain the characteristics of directive utterances. Furthermore, the classification of directives into direct and indirect directives along with their differences as presented in the theory.

For the second research questions, the theory of language and identity is prominent in order to understand the relationship between Pope Francis‟s personalities and his directive utterances in the Encyclical Letter Laudato Si‟.

This relationship appears in the way he delivers his directives. It also covers the content of his directives, the addressee, and so on. These helps the researcher to describe the Pope Francis‟s personality through the directive speech acts in the

Encyclical Letter Laudato Si’.

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

CHAPTER 3

RESEARCH METHODOLOGY

This chapter covers the type of the study, object of the study that discussed in this research, and the way the data are analyzed in this research.

3.1 Type of Study

This research is a pragmatic analysis since it concerns with the speech act which is one of the common topic in pragmatic study. The study focuses on directive speech acts found in the text. As it is mentioned in the previous chapter that directives refer to the utterances in which the speaker wants the hearer to do or refrain from doing things.

Since pragmatics concerns the interpretation of discourse, the researcher stands as the main instrument in interpretating the directive speech acts in the

Encyclical Letter. In analyzing the directive speech acts, aspects of linguistics features stand as the main focus. Moreover, the link between the directive speech acts and the speaker‟s personality is taking for granted to explain why the directive speech acts appears as they are. The social dimension of the speech event is taken to support this research.

3.2 Object of the Study

This study takes directive speech acts as the object of this study. The directive speech acts are obtained from the encyclical letter written by Roman

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

Pontiff Francis. The official name of this encyclical letter is “Encyclical Letter

Laudato Si’ of the Holy Father Francis on Care for Our Common Home”. This encyclical letter talks about the ecological problems in the earth.

The encyclical letter Laudato Si’ was published on June 18th 2015 at the same time into eight different languages such as Italic language, Germanic language, English, Spanish, French, Polish language, Portuguese, and Arabic. The data are taken from vatican.va which is the official Vatican website. This website provides the data for free and can be accessed freely. This letter consists of six chapters or 246 articles with preface section at the beginning of the letter.

3.3 Data Analysis

Determining the context of the text is necessary to be done since this study is a pragmatic analysis. The context of the text helps the researcher in exploring the directive speech acts in the Encyclical Letter Laudato Si’. Simply put, this part helps the researcher to understand the encyclical letter itself.

There are 123 directive utterances analyzed in this research. They consist of direct and indirect directives. All these directives are divided into three kinds namely commands, requests and suggestions (Kreidler, 1998). Measuring the frequency of both direct and indirect directives in each section of the letter is necessary to be done in order to see the distribution of directive utterances in the letter. The frequency of directives is also significant for the finding of this research. The table below is used to draw the distribution of directive utterances frequency.

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

Table 3.1 Distribution of Directives Speech Acts Frequency

DIRECTIVE SPEECH ACTS

NO TEXT SECTION Direct Indirect

Frequency % Frequency %

1. Preface

2. Chapter 1

3. Chapter 2

4. Chapter 3

5. Chapter 4

6. Chapter 5

7. Chapter 6

Total

After finding the directives in the Encyclical Letter, the next is analyzing how the Holy Father Francis delivers his directives. Concerning with this, the researcher describes the characteristics of both direct and indirect directives. The researcher focuses on language features that used by Holy Father Francis in delivering his directives for example in addressing the readers, the use of polite markers, modality and so on. The researcher also identifies the imperative moods that used by Pope Francis in delivering his directives, both direct and indirect directives.

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

In presenting the analysis of the data, the researcher uses specific acronym that is “LS” which is used to address the Encyclical Letter Laudato Si’. The letter consists of preface followed by six chapters as it has mentioned before. The

Encyclical Letter uses the number of article with range 1-246. The examples are as follows:

Example 1 (LS12)

(1) What is more, Saint Francis, faithful to Scripture, invites us to see nature as a magnificent book in which God speaks to us and grants us a glimpse of his infinite beauty and goodness. (LS12)

Example 2 (LS43)

(2) Human beings too are creatures of this world, enjoying a right to life and happiness, and endowed with unique dignity. So we cannot fail to consider the effects on people‟s lives of environmental deterioration, current models of development and the throwaway culture.(LS43)

The example 1 is recognized as LS12 (Should be read as “Laudato Si’ Article 12) and the example 2 which is recognized as LS43 (Laudato Si’ Article 43) as well.

To get the third objectives of this research, it is descriptively explained how the directive utterances reflect the personality of the speaker. The social dimension of language is used to explain this matter. It covers how the speaker addresses his readers, the choice of words, the form of utterances and so forth.

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

CHAPTER 4

RESULT AND DISCUSSION

This chapter presents the result of the study based on the research questions that have been formulated. This part also matches the objectives of the study which aims to describe the proportion of directive speech acts in the

Encyclical Letter and to explain how the directive speech acts are presented in the

Encyclical Letter Laudato Si’ of the Holy Father Francis on Care for Our

Common Home. Furthermore, this chapter also describes how the personalities of

Pope Francis are reflected through the directive speech acts. The chapter is divided into four sections which are context surrounding the text, the proportion of directive speech acts, the delivery of directives speech acts and the personalites of Pope Francis.

4.1 The Context of the Letter

The official name of the letter is “Encyclical Letter Laudato Si’ of the

Holy Father Francis on Care for Our Common Home”. It is written by Pope

Francis, the Roman Catholic Pontiff, the leader of Catholic Roman Church. This lettter is addressed to the member of the Catholic Roman Church and for all people of good will. This letter concerns with the ecological and environmental problems. Through this letter, Pope Francis speaks about the issue of ecology.

This letter consists of six chapters and the preface at the beginning of the letter. Every chapter talks about different topics. The preface section of the letter

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

is an introduction where Father Francis speaks the background features before coming into the dialog on the problems concerned with the ecological issues.

The first chapter entitled “What is Happening to Our Common Home” contains several issues on ecological problems such as the issue of pollution and climate change, the issue of water, the loss of biodiversity, the decline in the quality of human life and the breakdown of society, the global inequality, the weak responses, and the variety of opinions. Through this chapter, Father Francis describes what is happening to our world. He defines the ecological problems and states that all the matters include every living being in this planet.

The second chapter of the letter, “The Gospel of Creation” mainly talks about the nature of the world as the creation of God. This part is included in the letter because according to Pope, people tend to reject the concept of theology when dealing with ecological and environmental issue. This letter is not addressed only to the member of Catholic Roman Church but also to all people of good will.

It is more inclusive letter. Holy Father Francis puts this part for some reasons. In this LS art 62, Holy Father Francis says:

62. Why should this document, addressed to all people of good will, include a chapter dealing with the convictions of believers? I am well aware that in the areas of politics and philosophy there are those who firmly reject the idea of a Creator, or consider it irrelevant, and consequently dismiss as irrational the rich contribution which religions can make towards an integral ecology and the full development of humanity. Others view religions simply as a subculture to be tolerated. Nonetheless, science and religion, with their distinctive approaches to understanding reality, can enter into an intense dialogue fruitful for both.

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

The third chapter of this letter offers the discussion on the human roots on the ecological crisis. Holy Father Francis talks about the human actions and what they do. This chapter considers how the creativity of human beings brings some causes on the earth. The effect of globalization also is considered as the human action dealing with the ecological crisis.

The fourth chapter of the letter deals with the integral ecology in which

Pope Francis argues that everything is interrelated. Pope Francis in this chapter talks about the environmental, economic and social ecology. He also talks about the cultural aspects in everyday life, the principal of common good and justice. He argues that everything is interrelated. Every aspect should be taken into account dealing with ecological issue.

The fifth chapter proposes the lines of approach and action that can be done to solve the ecological and environmental problems. Pope Francis echoes dialogues in a local and global scale. It is caused by the impact of the natural disaster and issues effects every human being in this planet. He encourages the right policies for saving our planet.

The last chapter deals with the ecological education and spirituality. In this part, Pope Francis mainly talks about the spirituality and the role of family in ecological education. He encourages these aspects as the basis of how people see themselves as the creation of God. Ecological education should be started from the smallest society we live in which is family.

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

4.2. The Proportion of Directives Speech Acts

This part is presented based on the first research question that has been preceded. The directives are distributed in every section of the encyclical letter.

The analysis indicates that there is a different proportion between direct and indirect directives speech acts in the Encyclical Letter Laudato Si’ of the Holy

Father Francis on Care for Our Common Home. The following table is put down to show the distribution of the directives speech acts occurrence. There are 123 directive utterances that have been identified in the encyclical letter Laudato Si’.

Table 4.1 Distribution of Directives Speech Acts Frequency

Directive Speech Acts No Section of the Letter Direct Indirect Frequency % Frequency % 1. Preface 1 7.69 12 10.9

2. Chapter 1. What Is 1 7.69 24 21.8 Happening to Our Common Home

3. Chapter 2. The Gospel of 0 0 14 12.7 Creation

4. Chapter 3. The Human 0 0 15 13.6 Roots of the Ecological Crisis

5. Chapter 4. Integral Ecology 3 23.07 14 12.7

6. Chapter 5. Line of Approach 1 7.69 20 18.1 and Action

7. Chapter 6. Ecological 7 53.84 11 10 Education and Spirituality

Total 13 100 110 100

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

The table above shows that the frequency of indirect directives is higher than direct directives in the Encyclical Letter Laudato Si’ of the Holy Father

Francis on Care for Our Common Home. It is clear that the directive speech acts consist of 13 direct and 110 indirect directives.

There are one direct directive and 12 indirect directive utterances that have been identified in the preface section of the letter. The table 4.1 above shows that there are 25 directive utterances in the first chapter of the letter “What is

Happening to Our Common Home” which consist of one direct and 24 indirect directives. All of directives in the second chapter “The Gospel of Creation” are recognized as indirect suggestions even this chapter talks about the relationship between the Creator and the creations.

The chapter of the human roots of the ecological crisis consists of 14 direct directive utterances. In chapter four of the letter “Integral Ecology”, there are 17 directive utterances which consist of 3 direct and 14 indirect directives. Chapter five of the letter “Line of Approach and Action” contains one single direct directive and 20 indirect directives while the last chapter of the letter consists of 7 direct directives and 11 indirect directives.

4.2.1 The Proportion of Direct Directives Speech Acts

To make it clear, the following table is presented in order to show the proportion of each kind of directives in every section of the letter. The letter C stands for commands, R for requests and S for Suggestions respectively.

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

Table 4.2 Distribution of Direct Directive Types

No Section of the Letter C R S

1 Preface 0 1 0

2 Chapter 1. What Is Happening to Our Common 0 1 0 Home

3 Chapter 2. The Gospel of Creation 0 0 0

4 Chapter 3. The Human Roots of the Ecological 0 0 0 Crisis

5 Chapter 4. Integral Ecology 0 2 1

6 Chapter 5. Line of Approach and Action 0 1 0

7 Chapter 6. Ecological Education and 0 6 1 Spirituality

Total 0 11 2

The table above clearly informs that there is no direct command in the letter. The direct directive speech acts are only recognized as requests with 11 occurances and suggestions with 2 occurances. Because there is no utterance recognized as command, the following parts only present the direct requests and suggestions. Only the selected data are presented in this part while the entire result of the analysis will be stated at the appendixes.

It is stated before that in giving requests the speaker is not in authority.

The full compliance of the requests depends on the hearer‟s/reader‟s side to accept the speaker‟s wishes or not. The following demonstrates some of direct requests in the encyclical letter Laudato Si’.

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

One of the direct requests has been identified in the preface section of the letter. This section is an introduction where Father Francis speaks the background features before coming into dialog on the problems concerned with the ecological issues. The utterance can be seen in (1) as follow:

(1). I urgently appeal, then, for a new dialogue about how we are shaping the future of our planet. (LS 14)

The utterance above shows that Father Francis directly appeals the readers to come into a new dialog concerned with the ecological and environmental problems that happened in the world. He invites the readers through this utterance to see the problems from a new perspective.

The direct request is also found in the first chapter of the letter “What is

Happening to Our Common Home”. There is only one direct request that is analyzed in this chapter. The direct directive utterance which is recognized as request can be seen in the following utterance.

(2). Let us review, however cursorily, those questions which are troubling us today and which we can no longer sweep under the carpet. Our goal is not to amass information or to satisfy curiosity, but rather to become painfully aware, to dare to turn what is happening to the world into our own personal suffering and thus to discover what each of us can do about it. (LS 19)

In this utterance Father Francis directly invite us to see the ecological and environmental problems as things which cannot be avoided. He invites us to see these problems as our own suffer and that is why we cannot run away from that situation. Father Francis invites us to be involved in this matter and think of solutions.

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

The table (4.2) shows that there are 2 utterances recognized as the direct request in chapter four of the letter “Integral Ecology”. The direct requests can be seen in the following examples.

(3). In the unstable neighbourhoods of mega-cities, the daily experience of overcrowding and social anonymity can create a sense of uprootedness which spawns antisocial behaviour and violence. Nonetheless, I wish to insist that love always proves more powerful. (LS 149)

(4). Let us not only keep the poor of the future in mind, but also today’s poor, whose life on this earth is brief and who cannot keep on waiting. Hence, “in addition to a fairer sense of intergenerational solidarity there is also an urgent moral need for a renewed sense of intragenerational solidarity”.(LS 162)

The utterances above show that Father Francis requests us to put love as a powerful tool against violence and antisocial behavior as in (3). Moreover, giving more attentions to the poor and showing solidarity for the poor and vulnerable human should be the priority as in (4). Father Francis invites us to think not only for the poor of the future but also today‟s poor which he calls “intragenerational solidarity”.

Chapter five of the letter “Line of Approach and Action” contains one single direct request based on the analysis. The direct directive is recognized as request is found and presented in the following example.

(5). Here I would state once more that the Church does not presume to settle scientific questions or to replace politics. But I am concerned to encourage an honest and open debate so that particular interests or ideologies will not prejudice the common good. (LS 188)

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

It is clear at the example above that Father Francis wants to encourage us to come into an open and honest debate and dialogue. He invites us to be in the dialogue which every prejudice is rejected. The dialogue and debate on ecological and environmental crisis should be direct into an open and honest resolution without particular interests of some groups.

In chapter six of the letter, Father Francis speaks about the need for fundamental changed of human behaviors. The analysis of this chapter shows that there are 6 utterances recognized as direct requests. In (6), Father Francis speaks about the dignity of human beings; the right that human beings have that makes us free to choose and to be changed. Father Francis through the letter also invites us to put family as the basis where awareness and care for ecology and environment start. The importance of family in ecological education should be put as the basis of this education as in (7).

(6). Human beings, while capable of the worst, are also capable of rising above themselves, choosing again what is good, and making a new start, despite their mental and social conditioning. We are able to take an honest look at ourselves, to acknowledge our deep dissatisfaction, and to embark on new paths to authentic freedom. No system can completely suppress our openness to what is good, true and beautiful, or our God-given ability to respond to his grace at work deep in our hearts. I appeal to everyone throughout the world not to forget this dignity which is ours. No one has the right to take it from us. (LS 205)

(7). Here, though, I would stress the great importance of the family, which is “the place in which life – the gift of God (LS 213)

Father Francis also invites all the Christians to put Jesus Christ as representation who remains us that all creatures loved by God. Therefore, Father

Francis through (8) asks the Christians to recognize and love all the creations. The

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

change of lifestyles and the growth of love for other creatures should be started from a little thing such as the prayer before and after meal. It seems just a little thing but this is a beautiful and meaningful custom that can build our love to other creatures. This directive is found in (9).

(8). We read in the Gospel that Jesus says of the birds of the air that “not one of them is forgotten before God” (Lk 12:6). How then can we possibly mistreat them or cause them harm? I ask all Christians to recognize and to live fully this dimension of their conversion. (LS 221)

(9). One expression of this attitude is when we stop and give thanks to God before and after meals. I ask all believers to return to this beautiful and meaningful custom. That moment of blessing, however brief, reminds us of our dependence on God for life; it strengthens our feeling of gratitude for the gifts of creation; it acknowledges those who by their labours provide us with these goods; and it reaffirms our solidarity with those in greatest need. (LS 227)

Directive utterances which are recognized as suggestions are covered by the speaker‟s judgment on things. Based on the analysis, there are 2 utterances in the encyclical letter Laudato Si’ recognized as direct suggestions. These utterances are found in the chapter four and six of the encyclical letter. The following demonstrates the direct suggestions that have been identified in the letter.

In chapter four of the encyclical letter “Integral Ecology”, Father Francis directly suggests us to consider the interconnection between society and humanity.

In (10), he suggests us that ecological problems need the visionary solutions which include every aspects of human and the society.

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

(10). Since everything is closely interrelated, and today’s problems call for a vision capable of taking into account every aspect of the global crisis, I suggest that we now consider some elements of an integral ecology, one which clearly respects its human and social dimensions. (LS 137)

Dealing with the ecological education and spirituality, Father Francis in chapter six of the encyclical letter takes the spiritual aspect to be considered and gives suggestion as in (11) below.

(11). Here, I would like to offer Christians a few suggestions for an ecological spirituality grounded in the convictions of our faith, since the teachings of the Gospel have direct consequences for our way of thinking, feeling and living. More than in ideas or concepts as such, I am interested in how such a spirituality can motivate us to a more passionate concern for the protection of our world. A commitment this lofty cannot be sustained by doctrine alone, without a spirituality capable of inspiring us, without an “interior impulse which encourages, motivates, nourishes and gives meaning to our individual and communal activity”. Admittedly, Christians have not always appropriated and developed the spiritual treasures bestowed by God upon the Church, where the life of the spirit is not dissociated from the body or from nature or from worldly realities, but lived in and with them, in communion with all that surrounds us. (LS 216)

The aspects of spirituality in talking about ecological problems should motivate the way we think, feel and live. The faith in God should be the encouragement for the Christians to live in harmony with the nature surrounding. Father Francis suggests the Christians to protect the world which is motivated by our faith in

God.

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

4.2.2 The Proportion of Indirect Directive Speech Acts

The table below describes the proposition of indirect directive speech acts in the encyclical letter Laudato Si’. The high numbers of indirect speech acts indicates that Father Francis prefers to imply his directives indirectly. It is contrary with the direct directives; every section of the encyclical letter contains indirect directive utterances. The table (4.3) below shows that the indirect directives identified in the encyclical letter Laudato Si’ consists of commands, requests and suggestions. The letter C stands for Commands, R for Requests and

S for Suggestions as well.

Table 4.3 Distribution of Indirect Directive Types

No Section of the Letter C R S

1 Preface 0 4 8

2 Chapter 1. What Is Happening to Our Common 0 1 23 Home

3 Chapter 2. The Gospel of Creation 3 1 10

4 Chapter 3. The Human Roots of the Ecological 0 1 14 Crisis

5 Chapter 4. Integral Ecology 0 1 13

6 Chapter 5. Line of Approach and Action 0 0 20

7 Chapter 6. Ecological Education and 0 3 8 Spirituality

Total 3 11 96

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

The table 4.3 above indicates that most of indirect directives speech acts are recognized as suggestions with 96 occurances. The indirect requests consist of

11 utterances while indirect commands consist of 3 utterances. The following demonstrates some of indirect directives speech acts in the letter.

Based on the analysis, there are three utterances recognized as indirect commands. These utterances are stated in the second chapter of the encyclical letter “The Gospel of Creation”. The indirect command can be seen in (12) below in which Father Francis speaks about the responsibility and the duty of Christians within all the creations and the Creator. Pope Francis tells us that our behavior and attitude toward nature is an essential part of our faith.

(12). If the simple fact of being human moves people to care for the environment of which they are a part, Christians in their turn “realize that their responsibility within creation, and their duty towards nature and the Creator, are an essential part of their faith”. It is good for humanity and the world at large when we believers better recognize the ecological commitments which stem from our convictions. (LS 64)

Another example of indirect commands can be seen in the following utterances.

(13). Every act of cruelty towards any creature is “contrary to human dignity”. (LS 92)

(14). For believers, this becomes a question of fidelity to the Creator, since God created the world for everyone. Hence every ecological approach needs to incorporate a social perspective which takes into account the fundamental rights of the poor and the underprivileged. (LS 93)

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

It is indirectly stated in (13) that causing harm and damage on nature is a sin. He commands the Christians to avoid every act which can cause damage on nature.

This directive is presented in the form of statements which is recognized as indirect directive speech act. Again in (14), Pope Francis gives command addressed to the believers look back on the fact that God creates the world for everyone. Therefore the believers must take into account the poor. It is part of the faith to think the vulnerable and poor people.

There are 11 utterances recognized as the indirect requests based on the analysis. The indirect requests identified in the preface section are demonstrated in the following utterances.

(15). Pope Benedict asked us to recognize that the natural environment has been gravely damaged by our irresponsible behaviour. (LS 6)

(16). With paternal concern, Benedict urged us to realize that creation is harmed “where we ourselves have the final word, where everything is simply our property and we use it for ourselves alone. The misuse of creation begins when we no longer recognize any higher instance than ourselves, when we see nothing else but ourselves”. (LS 6)

Father Francis indirectly invites the readers to recognize that we tend to see the world below us. As the consequence, we act like the absolute owner of the nature itself. He also requests us to realize that most of the harms, damages, and problems of ecology caused by human activities. He wishes that people start to realize being self-centered governs us today.

In chapter one of the letter, the indirect request can be seen in the following utterance.

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

(17). Humanity is called to recognize the need for changes of lifestyle, production and consumption, in order to combat this warming or at least the human causes which produce or aggravate it. (LS 23)

The utterance (17) above indicates that Father Francis invites people to change lifestyles, unlimited production and consumption activities and every act that causes harm and damage on the earth. The need for changes of lifestyles and the consumption and production behaviors are necessary to be done in order to minimize the problems.

Dealing with the Gospel of creation, there is one utterance recognized as the indirect request based on the analysis. This can be seen in (18).

(18). Human beings, endowed with intelligence and love, and drawn by the fullness of Christ, are called to lead all creatures back to their Creator. (LS 83)

The utterance directs us to come into a new paradigm that all creatures should be back to the Creator. Through this utterance, Father Francis requests us to think on this matter therefore guides our behaviors and attitudes toward nature.

Based on the analysis, there is only one utterance that recognized as indirect request in chapter three of the letter. The utterance below shows the indirect request of this matter.

(19). Since everything is interrelated, concern for the protection of nature is also incompatible with the justification of abortion. How can we genuinely teach the importance of concern for other vulnerable beings, however troublesome or inconvenient they may be, if we fail to protect a human embryo, even when its presence is uncomfortable and creates difficulties? (LS 120)

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

The other indirect request is found in chapter four of the letter which concerns the integral ecology. The indirect request that analyzed in this chapter indicates that Father Francis challenges us to think on ecological problems. He wants us to imagine what kind of world we want to leave behind for the next generation. In (20) below, He invites us to think that ecological problems will affect our future generations, our children and fellow men and women.

(20). What kind of world do we want to leave to those who come after us, to children who are now growing up? (LS 160)

The last chapter of the letter contains some indirect requests. They can be seen in (21) and (22). By quoting Saint Therese of Lisieux in (21), father Francis invites us to do just a little thing such as smile or any small gesture which shows peace and friendship. Practice these simple behaviors can increase the balance and harmonious relationship between human and nature. Father Francis encourages the aspect of spirituality in integral ecology as in (22).

(21). Saint Therese of Lisieux invites us to practise the little way of love, not to miss out on a kind word, a smile or any small gesture which sows peace and friendship. An integral ecology is also made up of simple daily gestures which break with the logic of violence, exploitation and selfishness. (LS 230)

(22). Everything is interconnected, and this invites us to develop a spirituality of that global solidarity which flows from the mystery of the Trinity. (LS 240)

Table 4.3 shows that the indirect suggestions are high in numbers. There are 94 indirect suggestions identified in the encyclical letter Laudato Si‟ of the

Holy Father Francis on Care for Our Common Home. It is grounded in the theory

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

that suggestions contain the speaker‟s judgments. These suggestions are distributed in every section of the letter. The following will be some of them.

The indirect suggestions that have been analyzed in the preface section of the Encyclical Letter Laudato Si‟ concern with the changes of human behavior.

Father Francis suggests us to make changes in lifestyles, behaviors, attitudes, ethical and spiritual roots of humanity toward environment. They can be found in the utterances as follows.

(23). Every effort to protect and improve our world entails profound changes in “lifestyles, models of production and consumption, and the established structures of power which today govern societies”. (LS 5)

(24). At the same time, Bartholomew has drawn attention to the ethical and spiritual roots of environmental problems, which require that we look for solutions not only in technology but in a change of humanity; otherwise we would be dealing merely with symptoms. (LS 9)

(25). If we approach nature and the environment without this openness to awe and wonder, if we no longer speak the language of fraternity and beauty in our relationship with the world, our attitude will be that of masters, consumers, ruthless exploiters, unable to set limits on their immediate needs. By contrast, if we feel intimately united with all that exists, then sobriety and care will well up spontaneously. (LS 11)

Father Francis also suggests that everyone should be included when we are dealing with ecological and environmental problems. Solutions for the problems should touch everyone and universally incorporate. These suggestions can be seen in (26) to (28) below.

(26). The urgent challenge to protect our common home includes a concern to bring the whole human family together to seek a sustainable and integral development, for we know that things can change. (LS 13)

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

(27). Young people demand change. They wonder how anyone can claim to be building a better future without thinking of the environmental crisis and the sufferings of the excluded. (LS 13)

(28). We need a conversation which includes everyone, since the environmental challenge we are undergoing, and its human roots, concern and affect us all. (LS 14)

The number of indirect suggestion is high in the first chapter based on the analysis. Father Francis gives many suggestions on how to solve the problems. He suggests that technology should be innovated as a tool to solve the ecological problems. He also suggests us to give more appreciation for the experts who work to finding solutions. These suggestions can be seen in the following utterances.

(29). Technology, which, linked to business interests, is presented as the only way of solving these problems, in fact proves incapable of seeing the mysterious network of relations between things and so sometimes solves one problem only to create others. (LS 20)

(30). There is still a need to develop adequate storage technologies. (LS 26)

(31). We must be grateful for the praiseworthy efforts being made by scientists and engineers dedicated to finding solutions to man- made problems. (LS 34)

Dealing with the problems of industrial waste, Father Francis suggests us that recycling and reusing waste of industrial production is one of solutions that we can do to minimize the pollution and waste problems. He also suggests us to limit as much as possible the un-renewed resources.

(32). To cite one example, most of the paper we produce is thrown away and not recycled. (LS 22)

(33). But our industrial system, at the end of its cycle of production and consumption, has not developed the capacity to absorb and reuse

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

waste and by-products. We have not yet managed to adopt a circular model of production capable of preserving resources for present and future generations, while limiting as much as possible the use of non-renewable resources, moderating their consumption, maximizing their efficient use, reusing and recycling them. (LS 22)

Since the water is essential need for human beings, Father Francis speaks that access to clean water should be the right of every person living in this planet.

So that, every nations should make this thing right especially for the poor. This directive can be seen in (35) as follow.

(34). Yet access to safe drinkable water is a basic and universal human right, since it is essential to human survival and, as such, is a condition for the exercise of other human rights. (LS 30)

Most of directives in the second chapter “The Gospel of Creation” are recognized as indirect suggestions even this chapter talks about the relationship between the Creator and the creations. The examples of suggestions that are identified in this chapter are presented as follows:

(35). I am well aware that in the areas of politics and philosophy there are those who firmly reject the idea of a Creator, or consider it irrelevant, and consequently dismiss as irrational the rich contribution which religions can make towards an integral ecology and the full development of humanity. (LS 62)

(36). Given the complexity of the ecological crisis and its multiple causes, we need to realize that the solutions will not emerge from just one way of interpreting and transforming reality. Respect must also be shown for the various cultural riches of different peoples, their art and poetry, their interior life and spirituality. (LS 63)

Talking about ecology and environment along with their problems and the possible solutions, it sometimes does not include the aspect of spirituality and the

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

presence of our Creator. Through the utterances above, Father Francis suggests us that spiritual and faithful aspects should be included when we are talking about nature and the problems that happening to it.

Chapter three of the letter describes the human roots on the ecological crisis. Dealing with this phenomenon, Father Francis gives many suggestions in realizing the impact of human activities on ecology. The examples show some of them.

(37). It would hardly be helpful to describe symptoms without acknowledging the human origins of the ecological crisis. A certain way of understanding human life and activity has gone awry, to the serious detriment of the world around us. Should we not pause and consider this? (LS 101)

(38). All of this shows the urgent need for us to move forward in a bold cultural revolution. Science and technology are not neutral; from the beginning to the end of a process, various intentions and possibilities are in play and can take on distinct shapes. Nobody is suggesting a return to the Stone Age, but we do need to slow down and look at reality in a different way, to appropriate the positive and sustainable progress which has been made, but also to recover the values and the great goals swept away by our unrestrained delusions of grandeur. (LS 114)

(39). When human beings fail to find their true place in this world, they misunderstand themselves and end up acting against themselves: “Not only has God given the earth to man, who must use it with respect for the original good purpose for which it was given, but, man too is God’s gift to man. He must therefore respect the natural and moral structure with which he has been endowed”. (LS 115)

Father Francis remains and warns us that the human activities and the way humans understand the basic purpose of nature have gone awry and caused harm of the world around us as in (37). The (38) shows that the revolution in our culture

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

should be made. The technology and science should be used by paying attention to the values and great goals of the nature herself. The spiritual aspects of understanding the human origin in this world also play a prominent aspect. Father

Francis in (39) suggests us to respect the natural and moral structure with which we have been endowed.

Dealing with the integral ecology, Father Francis suggests us to seek for comprehensive solutions by giving more supports and academic freedom for the researchers. He also suggests that ongoing research should give us more understandings as the following examples.

(40). It is essential to seek comprehensive solutions which consider the interactions within natural systems themselves and with social systems. (LS 139)

(41). Due to the number and variety of factors to be taken into account when determining the environmental impact of a concrete undertaking, it is essential to give researchers their due role, to facilitate their interaction, and to ensure broad academic freedom. Ongoing research should also give us a better understanding of how different creatures relate to one another in making up the larger units which today we term “ecosystems”. (LS 140)

Father Francis in chapter five of the letter “Line Approach and Action” talks many things. All of the indirect directives that identified in this chapter are cognized as suggestions. Some of them are stated below.

(42). Some strategies for lowering pollutant gas emissions call for the internationalization of environmental costs, which would risk imposing on countries with fewer resources burdensome commitments to reducing emissions comparable to those of the more industrialized countries. (LS 170)

(43). Enforceable international agreements are urgently needed, since local authorities are not always capable of effective intervention. Relations between states must be respectful of each other’s

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

sovereignty, but must also lay down mutually agreed means of averting regional disasters which would eventually affect everyone. Global regulatory norms are needed to impose obligations and prevent unacceptable actions, for example, when powerful companies or countries dump contaminated waste or offshore polluting industries in other countries. (LS 173)

Father Francis in (42) suggests us that ecological and environmental problems involve everyone, every country and every nation. He suggests that the costs of solving and finding solutions on the problems should be internationalized. He also speaks about the importance of international agreements and regularities because local authorities sometimes seem not affective as in (43).

The indirect suggestions in the last chapter of the letter mostly talk about both educational and spiritual aspects. The aspect of education is also important in developing care of ecology. The education field should facilitate and grow up the awareness toward the world. According to Father Francis in, education in environmental responsibility can encourage ways of acting which directly and significantly affect the world around us, such as avoiding the use of plastic and paper, reducing water consumption, separating refuse, cooking only what can reasonably be consumed, showing care for other living beings, using public transport or car-pooling, planting trees, turning off unnecessary lights, or any number of other practices. The indirect suggestions can be seen in the following examples.

(44). Environmental education should facilitate making the leap towards the transcendent which gives ecological ethics its deepest meaning. It needs educators capable of developing an ethics of ecology, and helping people, through effective pedagogy, to grow in solidarity, responsibility and compassionate care. (LS 210)

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

(45). Education in environmental responsibility can encourage ways of acting which directly and significantly affect the world around us, such as avoiding the use of plastic and paper, reducing water consumption, separating refuse, cooking only what can reasonably be consumed, showing care for other living beings, using public transport or car-pooling, planting trees, turning off unnecessary lights, or any number of other practices. All of these reflect a generous and worthy creativity which brings out the best in human beings. Reusing something instead of immediately discarding it, when done for the right reasons, can be an act of love which expresses our own dignity. (LS 211)

Father Francis gives more emphasis to the spiritual aspects. He indirectly suggests us to put our love of God as the guidance in our relationship with other people. The directives are presented in below.

(46). When we feel that God is calling us to intervene with others in these social dynamics, we should realize that this too is part of our spirituality, which is an exercise of charity and, as such, matures and sanctifies us. (LS 231)

(47). For Christians, believing in one God who is trinitarian communion suggests that the Trinity has left its mark on all creation. (LS 239)

4.3 The Delivery of Directive Speech Acts

After presented the proposition of directive speech acts in the Encyclical

Letter Laudato Si’ on Care for Our Common Home, the next step is describing the delivery of directive speech acts in the letter. In this regard, the following will be the description of the characteristics of each kinds of directive utteraces that have been identified in the Encyclical Letter Laudato Si’ on Care for Our Common

Home.

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

4.3.1 Characteristics of Direct Directives Speech Acts

It is stated in table 4.1 that there are 13 utterances recognized as direct directives in the encyclical letter Laudato Si‟. They consist of 11 requests and 2 suggestions. These utterances have specific characteristics. The following explains the characteristics of direct directive speech acts identified in the study.

4.3.1.1 Characteristics of Direct Requests

To begin with, the following table is presented in order to show the distribution of language construction of direct requests in the Ecyclical Letter. The table 4.4 below shows the characteristics of direct requests that have been identified in the encyclical letter Laudato Si’ of the Holy Father Francis on Care for Our Common Home.

Table 4.4 Language Construction of Direct Requests

Occurences No Form Frequency % 1 Sentences with I as the subject 9 81,81

2. Let us construction 2 18,18

Total 11 100

It is stated before that in giving requests the speaker is not in authority.

The full compliance of the requests depends on the hearer‟s/reader‟s side to accept the speaker‟s wishes or not. The direct requests in the Encyclical Letter Laudato

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

Si’ are characterized mostly by the presence of first person singular and the use of illocutionary verbs which indicates the direct request as in the examples below.

(48). I urgently appeal, then, for a new dialogue about how we are shaping the future of our planet. (LS 14)

(49). In the unstable neighbourhoods of mega-cities, the daily experience of overcrowding and social anonymity can create a sense of uprootedness which spawns antisocial behaviour and violence. Nonetheless, I wish to insist that love always proves more powerful. (LS 149)

(50). Here I would state once more that the Church does not presume to settle scientific questions or to replace politics. But I am concerned to encourage an honest and open debate so that particular interests or ideologies will not prejudice the common good. (LS 188)

(51). Human beings, while capable of the worst, are also capable of rising above themselves, choosing again what is good, and making a new start, despite their mental and social conditioning. We are able to take an honest look at ourselves, to acknowledge our deep dissatisfaction, and to embark on new paths to authentic freedom. No system can completely suppress our openness to what is good, true and beautiful, or our God-given ability to respond to his grace at work deep in our hearts. I appeal to everyone throughout the world not to forget this dignity which is ours. No one has the right to take it from us. (LS 205)

The presence of the first pronoun I in the examples above is crucial because it straightly indicates that the utterances are direct directives. Most of direct requests where the first pronoun I operates is followed by the verbs that indicate the directives speech acts. The verb appeal in (1) and (4) indicates that the utterances are requests. The same is in (3) where the verb to encourage indicates that the utterance is request.

The direct requests are also can be recognized by the use of verb to let in the formal form let us which indicates that the utterances are requests as in the

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

examples below. The use of let us indicates that the requests are addressed to every one including the speaker.

(52). Let us review, however cursorily, those questions which are troubling us today and which we can no longer sweep under the carpet. Our goal is not to amass information or to satisfy curiosity, but rather to become painfully aware, to dare to turn what is happening to the world into our own personal suffering and thus to discover what each of us can do about it. (LS 19)

(53). Let us not only keep the poor of the future in mind, but also today’s poor, whose life on this earth is brief and who cannot keep on waiting. Hence, “in addition to a fairer sense of intergenerational solidarity there is also an urgent moral need for a renewed sense of intragenerational solidarity”.(LS 162)

It is clear so far that in direct requests are characterized by the presence of personal pronoun I followed by the illoutionary verbs. The verbs straightly indicate that the utterances are requests. It is also common to use the formal form of to let which is let us in giving requests. These characteristics are significant in identifying the direct request in a written discourse.

4.3.1.2 Characteristics of Direct Suggestions

Since the direct suggestions only consist of 2 utterances, the occurance of language construction table is not presented. Directive utterances which are recognized as suggestions are covered by the speaker‟s judgment on things. Direct suggestions based on the analysis have the same pattern with requests. The presence of the first person singular I, followed by the verbs which indicates the directives speech acts. The examples can be seen as follows.

(54). Since everything is closely interrelated, and today’s problems call for a vision capable of taking into account every aspect of the glob-

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

al crisis, I suggest that we now consider some elements of an integral ecology, one which clearly respects its human and social dimensions. (LS 137)

(55). Here, I would like to offer Christians a few suggestions for an ecological spirituality grounded in the convictions of our faith, since the teachings of the Gospel have direct consequences for our way of thinking, feeling and living. More than in ideas or concepts as such, I am interested in how such a spirituality can motivate us to a more passionate concern for the protection of our world. A commitment this lofty cannot be sustained by doctrine alone, without a spirituality capable of inspiring us, without an “interior impulse which encourages, motivates, nourishes and gives meaning to our individual and communal activity”. Admittedly, Christians have not always appropriated and developed the spiritual treasures bestowed by God upon the Church, where the life of the spirit is not dissociated from the body or from nature or from worldly realities, but lived in and with them, in communion with all that surrounds us. (LS 216)

It shows that direct suggestions in the encyclical letter Laudato Si’ can be identified by the presence of first person singular I and the use of verbs such as to suggest, to offer which indicate that the utterances are direct suggestions.

The direct directive speech acts that have been analyzed in this study are recognized as direct requests and direct suggestions while direct commands are not found. It is clear that each kind of directive speech acts have their own characteristics. The characteristics of them are mostly recognized from the linguistics features. The analysis indicates that Father Francis does not use direct commands in the Encyclical Letter Laudato Si’ even though he has the authority to do that. Rather than directly command, Father Francis tends to deliver the direct requests and suggestions in his Encyclical Letter.

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

4.3.2 Characteristics of Indirect Speech Acts

Most of directives utterances in the encyclical letter Laudato Si’ are indirect directives. The three kinds of directives utterances, which are commands, requests, and suggestions, are found in the letter. These three kinds have different characteristics.

4.3.2.1 Characteristics of Indirect Commands

The following table is presented to demonstrate the language constructions of indirect commands.

Table 4.5 Language Construction of Indirect Commands

Occurences No Form Frequency % 1 Conditional Sentence construction 1 33,33

2. Assertive Speech Acts 2 66,66

Total 3 100

As the theory presented before, the commands put the authority of the speaker where the hearers should accept it with the full compliance. In this context, the hearers or readers belong to the same community where the speaker is in higher position. Because of this position, the speaker has the authority to give commands. The indirect commands are mostly presented in the forms of declarative sentences or assertive speech acts as in the examples below. In these utterances, Pope Francis state what he believe as the truth or fact.

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

(56). Every act of cruelty towards any creature is “contrary to human dignity”. (LS 92)

(57). For believers, this becomes a question of fidelity to the Creator, since God created the world for everyone. Hence every ecological approach needs to incorporate a social perspective which takes into account the fundamental rights of the poor and the underprivileged. (LS 93)

The indirect command is also characterized by the used of conditional sentence construction as follow.

(58). If the simple fact of being human moves people to care for the environment of which they are a part, Christians in their turn “realize that their responsibility within creation, and their duty towards nature and the Creator, are an essential part of their faith”. It is good for humanity and the world at large when we believers better recognize the ecological commitments which stem from our convictions. (LS 64)

4.3.2.2 Characteristics of Indirect Requests

There are many ways in which indirect requests are presented in the encyclical letter Laudato Si’ of the Holy Father Francis on Care for Our Common

Home. The following table demonstrates the occurrence of language constructions of indirect requests.

Table 4.6 Language Construction of Indirect Requests

Occurences No Form Frequency % 1 Reported Speech Acts 5 45.45

2. Assertive Speech Acts 2 18.18

3. Interrogative Forms 2 18.18

4. Deference Strategy 2 18.18

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

Total 11 100

The indirect requests based on the analysis are delivered in many ways.

One of them is conveyed by reporting the other‟s directives. In this context, the

Holy Father Francis reports the directives utterances of his predecessors, the saints or the experts. This kind of directives speech acts is called reported speech acts which categorized as indirect speech acts. The reported directives can be recognized by the presence of some verbs which indicate the request utterances.

The examples can be seen as follows.

(59). Pope Benedict asked us to recognize that the natural environment has been gravely damaged by our irresponsible behaviour. (LS 6)

(60). With paternal concern, Benedict urged us to realize that creation is harmed “where we ourselves have the final word, where everything is simply our property and we use it for ourselves alone. The misuse of creation begins when we no longer recognize any higher instance than ourselves, when we see nothing else but ourselves”. (LS 6)

(61). He asks us to replace consumption with sacrifice, greed with generosity, wastefulness with a spirit of sharing, an asceticism which “entails learning to give, and not simply to give up. (LS 9)

(62). What is more, Saint Francis, faithful to Scripture, invites us to see nature as a magnificent book in which God speaks to us and grants us a glimpse of his infinite beauty and goodness. (LS 12)

It is demonstrated in the theory that indirect speech acts occurred when the speaker performs speech acts with different force or meaning. In this respect, the speaker utters an utterance where the meaning of it is not as what is stated in the utterance. The analysis of the directive speech acts in the Encyclical Letter

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

Laudato Si’ shows that Father Francis use assertive speech acts in order to deliver his requests. They following utterances present this matter.

(63). We are called to include in our work a dimension of receptivity and gratuity, which is quite different from mere inactivity. (LS 237)

(64). Everything is interconnected, and this invites us to develop a spirituality of that global solidarity which flows from the mystery of the Trinity. (LS 240)

The indirect requests are also presented in the form of interrogative sentences. The understanding of these utterances requires the contextual aspects in which the utterances are uttered. This strategy is used to show the degree of politeness too. Father Francis indirectly requests his readers through questions as the examples below.

(65). Since everything is interrelated, concern for the protection of nature is also incompatible with the justification of abortion. How can we genuinely teach the importance of concern for other vulnerable beings, however troublesome or inconvenient they may be, if we fail to protect a human embryo, even when its presence is uncomfortable and creates difficulties? (LS 120)

(66). What kind of world do we want to leave to those who come after us, to children who are now growing up? (LS 160)

The use of politeness strategy in delivering indirect requests is also found in the analysis. It is explained in theoretical review that deference strategy includes expressions that refer to neither the speaker nor the hearer. The absence of personal claims is associated with deference strategy. The analysis of the directive speech acts in the Encyclical Letter Laudato Si’ shows that this strategy is used in delivering the indirect requests as the examples below.

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

(67). Humanity is called to recognize the need for changes of lifestyle, production and consumption, in order to combat this warming or at least the human causes which produce or aggravate it. (LS 23)

(68). Human beings, endowed with intelligence and love, and drawn by the fullness of Christ, are called to lead all creatures back to their Creator. (LS 83)

4.3.2.3 Characteristics of Indirect Suggestions

Most of directive speech acts that have been analyzed in this study are indirect suggestions. The high numbers of indirect suggestions shows that Father

Francis prefers to give suggestions rather than requests or commands. It means that the encyclical letter Laudato Si’ of the Holy Father Francis on Care for Our

Common Home contains judgments of Father Francis dealing with the ecological and environmental crisis. These suggestions are characterized by some specific language constructions. Table 4.7 presents the language constructions of indirect suggestions.

Table 4.7 Language Construction of Indirect Suggestions

Occurences No Form Frequency % 1 Aspect of modality 38 39.58

2. Interrogative forms 1 1.04

3. Assertive speech acts 51 53.12

4. Conditional sentence constructions 3 3.12

5. Reported Speech Acts 3 3.12

Total 96 100

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

The indirect suggestions based on the analysis are also presented in many ways. The use of modal verbs such as must, have to, ought to, should in indirect suggestions are found in the analysis. The use of these modals indicates that the utterances are indirect suggestions. They can be seen in the following examples.

(69). Human beings must intervene when a geosystem reaches a critical state. (LS 34)

(70). We must be grateful for the praiseworthy efforts being made by scientists and engineers dedicated to finding solutions to man- made problems. (LS 34)

(71). Today, however, we have to realize that a true ecological approach always becomes a social approach; it must integrate questions of justice in debates on the environment, so as to hear both the cry of the earth and the cry of the poor. (LS 49)

(72). The developed countries ought to help pay this debt by significantly limiting their consumption of non-renewable energy and by assisting poorer countries to support policies and programmes of sustainable development. (LS 52)

(73). Due to the number and variety of factors to be taken into account when determining the environmental impact of a concrete undertaking, it is essential to give researchers their due role, to facilitate their interaction, and to ensure broad academic freedom. Ongoing research should also give us a better understanding of how different creatures relate to one another in making up the larger units which today we term “ecosystems”. (LS 140)

(74). Environmental impact assessment should not come after the drawing up of a business proposition or the proposal of a particular policy, plan or programme. It should be part of the process from the beginning, and be carried out in a way which is interdisciplinary, transparent and free of all economic or political pressure. It should be linked to a study of working conditions and possible effects on people’s physical and mental health, on the local economy and on public safety. Economic returns can thus be forecast more realistically, taking into account potential scenarios and the eventual need for further investment to correct possible undesired effects. A consensus should always be reached between the different stakeholders, who can offer a variety of approaches, solutions and alternatives. The local population should have a

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

special place at the table; they are concerned about their own future and that of their children, and can consider goals transcending immediate economic interest. We need to stop thinking in terms of “interventions” to save the environment in favour of policies developed and debated by all interested parties. The participation of the latter also entails being fully informed about such projects and their different risks and possibilities; this includes not just preliminary decisions but also various follow-up activities and continued monitoring. Honesty and truth are needed in scientific and political discussions; these should not be limited to the issue of whether or not a particular project is permitted by law. (LS 183)

(75). The majority of people living on our planet profess to be believers. This should spur religions to dialogue among themselves for the sake of protecting nature, defending the poor, and building networks of respect and fraternity. (LS 201)

The indirect suggestions are also presented in the form of interrogative sentences. The contextual aspects are essential in comprehending these kinds of utterances. The examples of the indirect suggestion in the form of interrogative sentence can be seen as follow.

(76). “Who turned the wonderworld of the seas into underwater cemeteries bereft of colour and life?” This phenomenon is due largely to pollution which reaches the sea as the result of deforestation, agricultural monocultures, industrial waste and destructive fishing methods, especially those using cyanide and dynamite. (LS 41)

The indirect suggestions are also presented in the form of other speech acts that is assertive speech acts. This kind of speech acts deals with what the speaker know or believe and can be justified either true of false. The indirect suggestions in the encyclical letter Laudato Si’ are also presented in this way as the examples below.

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

(77). The urgent challenge to protect our common home includes a concern to bring the whole human family together to seek a sustainable and integral development, for we know that things can change. (LS 13)

(78). Young people demand change. They wonder how anyone can claim to be building a better future without thinking of the environmental crisis and the sufferings of the excluded. (LS 13)

(79). There is an urgent need to develop policies so that, in the next few years, the emission of carbon dioxide and other highly polluting gases can be drastically reduced, for example, substituting for fossil fuels and developing sources of renewable energy. (LS 26)

(80). There is still a need to develop adequate storage technologies. (LS 26)

(81). Yet access to safe drinkable water is a basic and universal human right, since it is essential to human survival and, as such, is a condition for the exercise of other human rights. (LS 30)

The way in which Father Francis delivers his indirect suggestions is also by giving the possibilities of doing something. It means that Father Francis presents his indirect suggestions by using conditional sentences and let the readers to think of it. In this way, the indirect suggestions are presented in the form of conditional sentences as in the following examples.

(82). If we approach nature and the environment without this openness to awe and wonder, if we no longer speak the language of fraternity and beauty in our relationship with the world, our attitude will be that of masters, consumers, ruthless exploiters, unable to set limits on their immediate needs. By contrast, if we feel intimately united with all that exists, then sobriety and care will well up spontaneously. (LS 11)

(83). Where certain species are destroyed or seriously harmed, the values involved are incalculable. We can be silent witnesses to terrible injustices if we think that we can obtain significant benefits by making the rest of humanity, present and future, pay the extremely high costs of environmental deterioration. (LS 36)

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

(84). If the present ecological crisis is one small sign of the ethical, cultural and spiritual crisis of modernity, we cannot presume to heal our relationship with nature and the environment without healing all fundamental human relationships. (LS 119)

(85). If we reflect on the proper relationship between human beings and the world around us, we see the need for a correct understanding of work; if we talk about the relationship between human beings and things, the question arises as to the meaning and purpose of all human activity. (LS 125)

The indirect suggestions are also presented by reporting other‟s opinions which is called reported speech acts. The following examples are reported speech acts recognized as indirect suggestions.

(86). Saint John Paul II became increasingly concerned about this issue. In his first Encyclical he warned that human beings frequently seem “to see no other meaning in their natural environment than what serves for immediate use and consumption”. (LS 5)

(87). At the same time, Bartholomew has drawn attention to the ethical and spiritual roots of environmental problems, which require that we look for solutions not only in technology but in a change of humanity; otherwise we would be dealing merely with symptoms. (LS 9)

(88). Any approach to an integral ecology, which by definition does not exclude human beings, needs to take account of the value of labour, as Saint John Paul II wisely noted in his Encyclical Laborem Exercens. (LS 124)

It is mentioned in the theory that the presence of first person singular indicates the directness. The analysis of direct directives proves that direct requests can be characterized by the use of first singular person I. It is followed by the use of illocutionary verbs such as appeal, invites, wish and so on. This combination is used in direct requests identified in the encyclical letter Laudato

Si’. The use of verb let in formal use let us commonly used in requesting. It is at

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

the beginning of an utterance in common and directly creates a request. It is same for direct suggestions. The presence of first singular person I, followed by the illocutionary verbs such as suggest and offer, constitutes the direct suggestions.

The indirect directives explained so far proves that the speaker uses one speech acts to perform the other. The use of assertive speech acts to perform directives is commonly found in the text. The use of interrogative construction is also used to perform indirectness. The numbers of indirect directives is high based on the analysis. What is more, the indirectness is motivated by the term politeness.

It used by Pope Francis to soften the directive utterances and not to impose his power in delivering directives.

The classification of directive speech acts into commands, requests and suggestions is grounded by the degree of authority of the speaker in uttering directives. In commanding, the speaker is in authority. As the consequence, the hearers should accept the command. Requesting in other side, does not put the authority of the speaker in delivering request. The hearers may or may not accept the speaker‟s wishes. Suggesting is governed by the speaker‟s judgment on something.

4.4 Personalities of Pope Francis

This section describes how the personalities of Pope Francis are reflected through the directive speech acts. The frequency of directives utterances in the

Encyclical Letter Laudato Si’ is significant to know the personalities of Pope

Francis. As table 4.1 presents, the number of indirect directives speech acts is

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

higher than direct directives speech acts. Since the indirectness is motivated by politeness, it is clear that Pope Francis is a polite person.

The politeness of Pope Francis is also reflected in some directives utterances as in the following examples.

(89). Humanity is called to recognize the need for changes of lifestyle, production and consumption, in order to combat this warming or at least the human causes which produce or aggravate it. (LS 23)

(90). Human beings, endowed with intelligence and love, and drawn by the fullness of Christ, are called to lead all creatures back to their Creator. (LS 83)

In these examples, Pope Francis uses deference strategy for requesting. The politeness lays on the way he addresses the target of requests. By using neutral language to select the subjects of the utterances such as humanity and human beings, he shows the high degree of politeness.

The politeness also lays on the use of modal would to soften the requests and suggestions as in the following utterances.

(91). Here, I would echo that courageous challenge: “As never before in history, common destiny beckons us to seek a new beginning… Let ours be a time remembered for the awakening of a new reverence for life, the firm resolve to achieve sustainability, the quickening of the struggle for justice and peace, and the joyful celebration of life”. (LS 207)

(92). Here, though, I would stress the great importance of the family, which is “the place in which life – the gift of God (LS 213)

(93). Here, I would like to offer Christians a few suggestions for an ecological spirituality grounded in the convictions of our faith, since the teachings of the Gospel have direct consequences for our way of thinking, feeling and living. More than in ideas or concepts as such, I am interested in how such a spirituality can motivate us to a more passionate concern for the protection of our world. A

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

commitment this lofty cannot be sustained by doctrine alone, without a spirituality capable of inspiring us, without an “interior impulse which encourages, motivates, nourishes and gives meaning to our individual and communal activity”. Admittedly, Christians have not always appropriated and developed the spiritual treasures bestowed by God upon the Church, where the life of the spirit is not dissociated from the body or from nature or from worldly realities, but lived in and with them, in communion with all that surrounds us. (LS 216)

The directive utterances in the Encyclical Letter Laudato Si’ also reflect the characteristics of Pope Francis in leadership. As the leader of Catholic Roman

Church, Pope Francis in fact has authority and power to give commands to the members of the church. The analysis of directive utterances in his Encyclical

Letter Laduato Si’ shows that Pope Francis does not impose his authority in giving directions. It can be seen by the low number of direct directives as seen in table 4.1. The low number of commands for example, implies that Pope Fracis is humble in leadership.

His humanist leadership is also reflected in some directive utterances in the Encyclical Letter Laudato Si’. It derives from the content of his directive speech acts. He takes humanity as the base for every acts dealing with ecological and environmental solving problems. That is why in many of his directive speech acts in the Encyclical Letter Laudato Si’, he encourages the aspects of humanity.

Father Francis speaks about the dignity of human beings; the right that human beings have that makes us free to choose and to be changed. They can be seen in the following examples.

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

(94). He asks us to replace consumption with sacrifice, greed with generosity, wastefulness with a spirit of sharing, an asceticism which “entails learning to give, and not simply to give up. (LS 9)

(95). Yet access to safe drinkable water is a basic and universal human right, since it is essential to human survival and, as such, is a condition for the exercise of other human rights. (LS 30)

(96). When nature is viewed solely as a source of profit and gain, this has serious consequences for society. This vision of “might is right” has engendered immense inequality, injustice and acts of violence against the majority of humanity, since resources end up in the hands of the first comer or the most powerful: the winner takes all. (LS 82)

(97). Every act of cruelty towards any creature is “contrary to human dignity”. (LS 92)

(98). We were created with a vocation to work. The goal should not be that technological progress increasingly replace human work, for this would be detrimental to humanity. (LS 128)

His concern for the poor, vulnerable and indigenous people is also reflected in many of his directives. It explains why he chooses Francis Asisi as his name. Saint Francis Asisi was well known through humility, simplicity and concern for the poor. This is reflected also in the content of directive utterances in the encyclical letter Laudato Si’. They can be seen in the following examples.

(99). We must continue to be aware that, regarding climate change, there are differentiated responsibilities. As the United States bishops have said, greater attention must be given to “the needs of the poor, the weak and the vulnerable, in a debate often dominated by more powerful interests”. We need to strengthen the conviction that we are one single human family. There are no frontiers or barriers, political or social, behind which we can hide, still less is there room for the globalization of indifference. (LS 52)

(100). Helping the poor financially must always be a provisional solution in the face of pressing needs. The broader objective should always be to allow them a dignified life through work. (LS 128)

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

(101. In this sense, it is essential to show special care for indigenous communities and their cultural traditions. They are not merely one minority among others, but should be the principal dialogue partners, especially when large projects affecting their land are proposed. (LS 146) (102). Let us not only keep the poor of the future in mind, but also today’s poor, whose life on this earth is brief and who cannot keep on waiting. Hence, “in addition to a fairer sense of intergenerational solidarity there is also an urgent moral need for a renewed sense of intragenerational solidarity”.(LS 162)

Humbleness of Pope Francis is reflected on the way he uses the refering expressions in addressing the referents. In many of directive utterances in the

Encyclical Letter Laudato Si‟, Pope Francis uses the personal pronoun we which means that he is part of us. It indicates that as the leader, Pope Francis is trying to be closed with his readers. The following utterances show this humility.

(103). We need a conversation which includes everyone, since the environmental challenge we are undergoing, and its human roots, concern and affect us all. (LS 14)

(104). We require a new and universal solidarity. As the bishops of Southern Africa have stated: “Everyone’s talents and involvement are needed to redress the damage caused by human abuse of God’s creation”. 22 All of us can cooperate as instruments of God for the care of creation, each according to his or her own culture, experience, involvements and talents. (LS 14)

(105). We must continue to be aware that, regarding climate change, there are differentiated responsibilities. As the United States bishops have said, greater attention must be given to “the needs of the poor, the weak and the vulnerable, in a debate often dominated by more powerful interests”. We need to strengthen the conviction that we are one single human family. There are no frontiers or barriers, political or social, behind which we can hide, still less is there room for the globalization of indifference. (LS 52)

(106). We must regain the conviction that we need one another, that we have a shared responsibility for others and the world, and that being good and decent are worth it. (LS 229)

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

Pope Francis also shows the humility in reffering others. The use of the official name or tittle of referents indicates that Pope Francis is humble. The examples are stated below.

(107). Saint John Paul II became increasingly concerned about this issue. In his first Encyclical he warned that human beings frequently seem “to see no other meaning in their natural environment than what serves for immediate use and consumption”. (LS 5)

(108). Pope Benedict asked us to recognize that the natural environment has been gravely damaged by our irresponsible behaviour. (LS 6)

(109). What is more, Saint Francis, faithful to Scripture, invites us to see nature as a magnificent book in which God speaks to us and grants us a glimpse of his infinite beauty and goodness. (LS 12)

(110). We require a new and universal solidarity. As the bishops of Southern Africa have stated: “Everyone’s talents and involvement are needed to redress the damage caused by human abuse of God’s creation”. 22 All of us can cooperate as instruments of God for the care of creation, each according to his or her own culture, experience, involvements and talents. (LS 14)

(111). Saint Therese of Lisieux invites us to practise the little way of love, not to miss out on a kind word, a smile or any small gesture which sows peace and friendship. An integral ecology is also made up of simple daily gestures which break with the logic of violence, exploitation and selfishness. (LS 230)

Pope Francis echoes that love is powerfull. Loving kindness of Pope

Francis is reflected in some of his directive utterances in the Encyclical Letter

Laudato Si’. It deals with the content/topic of the language use which represents the Pope Francis‟s attitude toward loving kindness.

(112). Because all creatures are connected, each must be cherished with love and respect, for all of us as living creatures are dependent on one another. (LS 42)

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

(113). Concern for the environment thus needs to be joined to a sincere love for our fellow human beings and an unwavering commitment to resolving the problems of society. (LS 91) (114). In the unstable neighbourhoods of mega-cities, the daily experience of overcrowding and social anonymity can create a sense of uprootedness which spawns antisocial behaviour and violence. Nonetheless, I wish to insist that love always proves more powerful. (LS 149) (115). Believers themselves must constantly feel challenged to live in a way consonant with their faith and not to contradict it by their actions. They need to be encouraged to be ever open to God’s grace and to draw constantly from their deepest convictions about love, justice and peace. (LS 200) (116). Saint Therese of Lisieux invites us to practise the little way of love, not to miss out on a kind word, a smile or any small gesture which sows peace and friendship. An integral ecology is also made up of simple daily gestures which break with the logic of violence, exploitation and selfishness. (LS 230) (117). Social love is the key to authentic development: “In order to make society more human, more worthy of the human person, love in social life – political, economic and cultural – must be given renewed value, becoming the constant and highest norm for all activity”. (LS 231)

The personal characters of Pope Francis are also depicted through the linguistics style features that he used in the directive utterances. As the theory presented before, powerless linguistics style represents the credibility of the speaker. It depends on the high number of assertives used in the text. The analysis of the letter shows that Pope Francis uses many assertives in delivering indirect directives utterances. There are 55 assertives used by Pope Francis in delivering indirect directives. Some of them can be seen in the following examples.

(118). Every effort to protect and improve our world entails profound changes in “lifestyles, models of production and consumption, and the established structures of power which today govern societies”. (LS 5)

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

(119). The urgent challenge to protect our common home includes a concern to bring the whole human family together to seek a sustainable and integral development, for we know that things can change. (LS 13)

(120). Young people demand change. They wonder how anyone can claim to be building a better future without thinking of the environmental crisis and the sufferings of the excluded. (LS 13)

(121). We need a conversation which includes everyone, since the environmental challenge we are undergoing, and its human roots, concern and affect us all. (LS 14)

(122). It is essential to seek comprehensive solutions which consider the interactions within natural systems themselves and with social systems. (LS 139)

It is clear enough to see that there is a relationship between the personal characteristics of a speaker with the way he uses language. The characteristics can be reflected from the linguistics features that is used and psycological aspects of the speaker himself. The personal chracteristics of Pope Francis are reflected in his directive speech acts in the Encyclical Letter Laudato Si’.

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

CHAPTER 5

CONCLUSION AND SUGGESTION

5.1 Conclusion

This part provides the conclusion during the analysis of the data that has been preceded. The analysis of the data shows that the proportion of indirect directive speech acts is higher than direct directive speech acts. The analysis of directive speech acts in the Encyclical Letter Laudato Si’ displays the proportion of indirect directives with 110 occurences while direct directives with 13 occurences. These directives speech acts are scattered in every section of the letter. This different proportion signifies that Pope Francis prefers to deliver his directives in indirect way.

The analysis of the direct directive speech acts demonstrates the proportion of the three kinds of Directives. The direct directive speech acts are only recognized as requests with 11 occurances and suggestions with 2 occurances. There is no direct command in the letter. Moreover, the analysis of the proportion of indirect speech acts indicates that most of indirect directives speech acts are recognized as suggestions with 96 occurances. The indirect requests consist of 11 utterances while indirect commands consist of 3 utterances.

Furthermore, the analysis shows that the directive speech acts in the

Encyclical Letter Laudato Si’ of the Holy Father Francis on Care for Our

Common Home have specific characteristics. The three kinds of directives

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

proposed by Kreidler (1998) that have been identified in the letter have their wn characteristics.

The direct requests can be recognized mostly by the presence of first person singular and the use of illocutionary verbs which indicate the direct request. The first singular person I indicates the directness. It is followed by the use of some verbs that determine the utterances as request such as the verb to appeal, to invite, to wish, to encourage, to stress, to echo, etc. The direct requests are also can be recognized by the use of verb to let in the formal form let us which indicates that the utterances are requests. The use of let us indicates that the requests are addressed to every one including the speaker. Direct suggestions based on the analysis have the same pattern with requests. The presence of the first person singular I, followed by the verbs which indicate the directives speech acts such as to suggest, to offer, etc, determine the direct suggestion.

The indirect commands are mostly presented in the forms of declarative sentences or assertive speech acts. The analysis shows that Father Francis gives commands indirectly through the other speech acts. For commands in which the authority of the speaker operates, the analysis indicates that Pope Francis does not stress his authority in delivering commands. For indirect requests, Pope Francis uses some ways to convey his requests. One of them is conveyed by reporting the other‟s directives. In this context, the Pope Francis reports the directives utterances of his predecessors, the saints or the experts. This kind of directives speech acts is called reported speech acts which categorized as indirect speech acts. The reported directives can be recognized by the presence of some verbs

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

which indicate the request utterances. The use of politeness strategy in delivering indirect requests is also found in the analysis. It is explained in theoretical review that deference strategy includes expressions that refer to neither the speaker nor the hearer. The absence of personal claims is associated with deference strategy.

The indirect requests are also presented in the form of interrogative sentences. The understanding of these utterances requires the contextual aspects in which the utterances are uttered. For indirect suggestions, the analysis shows that Pope

Francis conveys his judgments on what the readers should or should not do. The use of modal verbs such as must, have to, ought to, should in indirect suggestions are found in the analysis. The use of these modals indicates that the utterances are indirect suggestions. It is similar with requests; the indirect suggestions are also presented in the form of interrogative sentences and through the other kinds of speech acts that is assertive speech acts. This kind of speech acts deals with what the speaker knows or believes and can be justified either true of false. Since the suggestions concern with the speaker judgments, the way in which Pope Francis delivers his indirect suggestions is also by giving the possibilities of doing something. It means that Pope Francis presents his indirect suggestions by using conditional sentences and let the readers to think of it. In this way, the indirect suggestions are presented in the form of conditional sentences.

The analysis of the data also indicates that language use and identity/personality is inseparable. The way the speaker uses language is influenced by the psycological aspects of him. The analysis shows that the personal characters of Pope Francis are reflected in his direvtives.

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

The frequency of directives utterances in the Encyclical Letter Laudato Si’ is significant to know the personalities of Pope Francis. The number of indirect directives speech acts is higher than direct directives speech acts. Since the indirectness sometimes is motivated by politeness, it is clear that Pope Francis is a polite person. The politeness also reflects in the use of strategy which is deference strategy in delivering directives. This strategy requires the use of neutral language which refers to neither the adressee nor the speaker. What is more, the politeness also reflects in the choice of modal would in many of his directive speech acts.

This modal is used to soften the directive utterances.

The directive utterances in the Encyclical Letter Laudato Si’ also reflect the characteristics of Pope Francis in leadership. The analysis of directive utterances in his Encyclical Letter Laduato Si’ shows that Pope Francis does not impose his authority in giving directions. It can be seen by the low number of direct directives. The low number of commands for example, implies that Pope

Fracis is humble leader.

The humanist and loving kindness of Pope Francis are reflected in the content of his directive speech acts in the Encyclical Letter Laudato Si’. He speaks many times about humanity and love. As the theory presented before, the content of speech at the same time describes the attitude of the speaker toward the content itself.

The personality of Pope Francis is also reflected in the way he uses referring expressions. In many of his directive speech acts, he uses the personal pronoun we in addressing the target. It means that he is trying to build a closed

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

relationship with his readers due to the personal pronoun we refer to either the speaker or the addressee. Other directives show the presence of the official name and title of person he refers to. The humbleness and openness of Pope Francis are reflected in these ways.

The personal characters of Pope Francis are also depicted through the linguistics style features that he uses in the directive utterances. Powerlfull linguistics style represents the credibility of the speaker. It depends on the high number of assertives used in the text. The analysis of the data shows that Pope

Francis uses many assertives in delivering indirect directives utterances. There are

55 assertives used by Pope Francis in delivering indirect directives. It means that

Pope Francis is credible talking about the ecological and environmental issue.

The personalities of Pope Francis reflected through the directive speech acts have implication on depicting his personality as the leader of Catholic Roman

Church. It seems that he wants to change the image of a religious organization leadership. His own image as the leader of Catholic Roman Church is well known through his simplicity, humbleness and his concern for the poor.

The result of this research is expected to be beneficial for those who interest in the Encyclical Letter Laudato Si’ and those who have concern on the ecological issue. It can be the source of the data for the future research since this research has extracted the directives speech acts from the whole text. Furthermore, the result of the study is expected to be usefull for the next researcher who intends to explore what directive speech acts are about. It will also be beneficial to explain how the relationship between language and identity. In practice, this research can

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

be used as the guidance of what should we do to solve the ecological problems since Father Francis through the letter more or less give direction for solving the problems.

5.2 Suggestion

Speech acts is one of common topics in pragmatics study. The utterances or sentences according to the theory have its purpose such as informing, persuading, directing, stating, etc. This is what speech acts deals with. Focusing on directives speech acts in which the utterances have purpose to direct people to do or not to do something. Directives speech acts assume that the hearers or the readers get the affect from the utterances uttered by the speaker or writer.

In case of written text as this research deals with, it is more difficult in analyzing the directives speech acts. It is because the participants involved in the speech events are not in face to face interaction. Moreover, exploring the written text needs more attention on the linguistics aspects since this text sometimes is a formal document. The Encyclical Letter, in which this research concerns about, is one of Papal communication in Catholic Roman Church. Knowledge and familiarity on the document like this are necessary prominent.

Directives utterances are mostly recognized by the use of some verbs that indicate directive forces. Paying attention to these verbs will help the researcher to recognize directives utterances. Understanding the context of speech events is also required in analyzing the directives speech acts. It covers the form of text, the

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

purpose, the participants involved in speech events, etc. These will help the next researcher in analyzing the other written text.

The directives speech acts analysis on the Encyclical Letter Laudato Si’ of the Holy Father Francis on Care for Our Common Home is just one piece of research that can be conducted. It is limited on the constructions of the utterances used in the text. This text still needs more exploration from the other disciplines.

For the next researcher who interests in this text, the result of this study can be used as the additional information.

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

References

Aarts, B, and McMahon, A. (2006). The Handbook of English Linguistics. Oxford: Blackwell Publishing

Ackerman, B. (1978). Children's Understanding of Speech Acts in Unconventional Directive Frames. Child Development, 49(2), 311-318. doi:1. Retrieved from http://www.jstor.org/stable/1128692 doi:1

Austin J. L. (1962), How to Do Things With Words, J. O. Urmson (ed.), Oxford: Clarendon Press.

Boyte, H. (2017). Laudato Si', Civic Studies, and the Future of Democracy. The Good Society, 25(1), 46-61. doi:10.5325/goodsociety.25.1.0046

Clark, Herbert H. (1996). Using Language. Cambridge: Cambridge University Press.

Cruse, A. (2011). Meaning in Language: AN Introduction to Semantics and Pragmatics. 3rd ed. Oxford: Oxford University Press.

Cutting, J. (2002). Pragmatics and Discourse: A Resource Book for Students. London: Roultedge.

Edwards, J. (2009). Language and Indentity: An Introduction. Cambridge: Cambridge University Press

Ernst, C. Theological Dictionary. 1965. New York: Herder and Herder

Flamini, R. (2013). Pope Francis: Resurrecting Catholicism‟s Image?. World Affairs,176(3), 25-33. Retrieved from http://www.jstor.org/stable/43555406

Gorospe, V. (1988). Sollicitudo Rei Socialis: Structures of Sin: Population, and Ecology. Philippine Studies, 36(4), 506-514. Retrieved from http://www.jstor.org/stable/42633118

Gul, S. and Sozbilir, M. International Trends in Biology Education Research from 1997 to 2014: A Content Analysis of Papers in Selected Journals. Eurasia Journal of Mathematics, Science & Technology Education, 2016, 12(6), 1631-1651 doi: 10.12973/eurasia.2015.1363a

Halliday, M.K.A , Hassan, R. Cohesion in English. 1976. London: Longman

Haugh, M. (2015). Im/Politeness Implicature. Berlin: De Gruyter Mouton

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

Holtgraves, T. (2002). Language as Social Action: Social Sychology and Language Use. New Jersey: Lawrence Erlbaum Associates Publishers.

Horn, Laurence R. and Ward, G. (2006). The Handbook of Pragmatics. Oxford: Blackwell Publishing

Kimberly, J. (1992). A Question of Context: Directive Use at a Morris Team Meeting. Language in Society, 21(3), 427-445. Retrieved from http://www.jstor.org/stable/4168369

Kreidler, Charles W. (1998). Introducing English Semantics. London: Routledge.

Leech, Geoffrey N. (1983). Principles of Pragmatics. New York: Longman

Melé, D., & Naughton, M. (2011). The Encyclical-Letter "Caritas in Veritate": Ethical Challenges for Business. Journal of Business Ethics,100, 1-7. Retrieved from http://www.jstor.org/stable/41475797

Mey, Jacob L. (2001). Pragmatics: An Introduction, 2nd ed. Oxford: Blacwell Publishing.

O'Donnell, D. (2013). The Mind of Pope Francis. The Furrow, 64(9), 478-485. Retrieved from http://www.jstor.org/stable/24635677

Searle, John R. (1979) Expression and Meaning: Studies in the Theory of Speech Acts. Cambridge: Cambridge University Press.

Searle, John R. and Vanderverken, D. (1985). Foundations of Illocutionary Logic. Cambridge: Cambridge University Press.

Smith, J. (1992). Women in Charge: Politeness and Directives in the Speech of Japanese Women. Language in Society, 21(1), 59-82. Retrieved from http://www.jstor.org/stable/4168311

Spadaro. A. (2013). The Heart of a Jesuit Pope:Francis in Dialogue. Irish Province of the Society of Jesus, 102(407), pp. 255-278. Retrieved from http://www.jstor.org/stable/23631177

Stenning, K., Lascarides, A. and Calder,J. (2006). Introduction to Cognition and Communication. Cambridge: Massachusetts Institute of Technology

Vaccaro, A., & Sison, A. (2011). Transparency in Business: The Perspective of Catholic Social Teaching and the "Caritas in Ventate" Journal of Business Ethics, 100, 17-27. Retrieved from http://www.jstor.org/stable/41475799

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

Van Dijk, Teun A. (2014). Discourse and Knowledge: A Sociocognitive Approach. Cambridge: Cambridge University Press.

Verschuren, J. (1999). Understanding Pragmatics. London: Edward Arnold/ New York: Oxford University Press.

Yule, G. (1996). Pragmatics. Oxford: Oxford University Press.

Zänglen, M. Trends in Papal Communication: A Content Analysis of Encyclicals, from Leo XIII to Pope Francis. Historical Social Research / Historische Sozialforschung, Vol. 39, No. 4 (150), 329-364. Retrieved from http://www.jstor.org/stable/24145539 http://web.unep.org/unea http://w2.vatican.va/content/vatican/en.html

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

Appendices

Appendix 1

Directive Speech Acts in the Encyclical Letter

Table 1.1 Direct Directives in the Preface

No Directives Utterances C R S

1. I urgently appeal, then, for a new dialogue about how  we are shaping the future of our planet. (LS 14)

Table 1.2 Indirect Directives in the preface

No Directives Utterances C R S

2. Saint John Paul II became increasingly concerned about  this issue. In his first Encyclical he warned that human beings frequently seem “to see no other meaning in their natural environment than what serves for immediate use and consumption”. (LS 5)

3. Every effort to protect and improve our world entails  profound changes in “lifestyles, models of production and consumption, and the established structures of power which today govern societies”. (LS 5) (Assertive)

4. Pope Benedict asked us to recognize that the natural  environment has been gravely damaged by our irresponsible behaviour. (LS 6)

5. With paternal concern, Benedict urged us to realize that  creation is harmed “where we ourselves have the final word, where everything is simply our property and we use it for ourselves alone. The misuse of creation begins when we no longer recognize any higher instance than ourselves, when we see nothing else but ourselves”. (LS 6)

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

6. At the same time, Bartholomew has drawn attention to  the ethical and spiritual roots of environmental problems, which require that we look for solutions not only in technology but in a change of humanity; otherwise we would be dealing merely with symptoms. (LS 9)

7. He asks us to replace consumption with sacrifice, greed  with generosity, wastefulness with a spirit of sharing, an asceticism which “entails learning to give, and not simply to give up. (LS 9)

8. If we approach nature and the environment without this  openness to awe and wonder, if we no longer speak the language of fraternity and beauty in our relationship with the world, our attitude will be that of masters, consumers, ruthless exploiters, unable to set limits on their immediate needs. By contrast, if we feel intimately united with all that exists, then sobriety and care will well up spontaneously.(LS 11) (Conditional Construction)

9. What is more, Saint Francis, faithful to Scripture, invites  us to see nature as a magnificent book in which God speaks to us and grants us a glimpse of his infinite beauty and goodness. (LS 12)

10. The urgent challenge to protect our common home  includes a concern to bring the whole human family together to seek a sustainable and integral development, for we know that things can change. (LS 13) (Assertive)

11. Young people demand change. They wonder how  anyone can claim to be building a better future without thinking of the environmental crisis and the sufferings of the excluded. (LS 13) (Assertive)

12. We need a conversation which includes everyone, since  the environmental challenge we are undergoing, and its human roots, concern and affect us all. (LS 14) (Assertive)

13. We require a new and universal solidarity. As the  bishops of Southern Africa have stated: “Everyone‟s talents and involvement are needed to redress the damage caused by human abuse of God‟s creation”. 22 All of us can cooperate as instruments of God for the

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

care of creation, each according to his or her own culture, experience, involvements and talents. (LS 14) (Assertive)

Table 1.3 Direct Directives in the first chapter: What is Happening to Our

Common Home

No Directives Utterances C R S

14. Let us review, however cursorily, those questions  which are troubling us today and which we can no longer sweep under the carpet. Our goal is not to amass information or to satisfy curiosity, but rather to become painfully aware, to dare to turn what is happening to the world into our own personal suffering and thus to discover what each of us can do about it. (LS 19)

Table 1.4 Indirect Directives in the first chapter: What is Happening to Our

Common Home

No Directives Utterances C R S

15. Technology, which, linked to business interests, is  presented as the only way of solving these problems, in fact proves incapable of seeing the mysterious network of relations between things and so sometimes solves one problem only to create others. (LS 20) (Assertive)

16. To cite one example, most of the paper we produce is  thrown away and not recycled. (LS 22) (Assertive)

17. But our industrial system, at the end of its cycle of  production and consumption, has not developed the capacity to absorb and reuse waste and by-products. We have not yet managed to adopt a circular model of production capable of preserving resources for present and future generations, while limiting as much as possible the use of non-renewable resources, moderating their consumption, maximizing their efficient use, reusing and recycling them. (LS 22) (Assertive)

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

18. Humanity is called to recognize the need for changes of  lifestyle, production and consumption, in order to combat this warming or at least the human causes which produce or aggravate it. (LS 23)

19. There is an urgent need to develop policies so that, in the  next few years, the emission of carbon dioxide and other highly polluting gases can be drastically reduced, for example, substituting for fossil fuels and developing sources of renewable energy. (LS 26) (Assertive)

20. There is still a need to develop adequate storage  technologies. (LS 26) (Assertive)

21. Yet access to safe drinkable water is a basic and  universal human right, since it is essential to human survival and, as such, is a condition for the exercise of other human rights. (LS 30) (Assertive)

22. Human beings must intervene when a geosystem reaches  a critical state. (LS 34)

23. We must be grateful for the praiseworthy efforts being  made by scientists and engineers dedicated to finding solutions to man-made problems. (LS 34)

24. Where certain species are destroyed or seriously harmed,  the values involved are incalculable. We can be silent witnesses to terrible injustices if we think that we can obtain significant benefits by making the rest of humanity, present and future, pay the extremely high costs of environmental deterioration. (LS 36) (Conditional Construction)

25. Certain places need greater protection because of their  immense importance for the global ecosystem, or because they represent important water reserves and thus safeguard other forms of life. (LS 37) (Assertive)

26. What is more, marine life in rivers, lakes, seas and  oceans, which feeds a great part of the world‟s population, is affected by uncontrolled fishing, leading to a drastic depletion of certain species. Selective forms of fishing which discard much of what they collect continue unabated. (LS 40) (Assertive)

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

27. “Who turned the wonderworld of the seas into under-  water cemeteries bereft of colour and life?” This phenomenon is due largely to pollution which reaches the sea as the result of deforestation, agricultural monocultures, industrial waste and destructive fishing methods, especially those using cyanide and dynamite. (LS 41) (Assertive)

28. Greater investment needs to be made in research aimed  at understanding more fully the functioning of ecosystems and adequately analyzing the different variables associated with any significant modification of the environment. (LS 42) (Assertive)

29. Because all creatures are connected, each must be  cherished with love and respect, for all of us as living creatures are dependent on one another. (LS 42)

30. Human beings too are creatures of this world, enjoying a  right to life and happiness, and endowed with unique dignity. So we cannot fail to consider the effects on people‟s lives of environmental deterioration, current models of development and the throwaway culture. (LS 43) (Assertive)

31. Furthermore, when media and the digital world become  omnipresent, their influence can stop people from learning how to live wisely, to think deeply and to love generously. In this context, the great sages of the past run the risk of going unheard amid the noise and distractions of an information overload. Efforts need to be made to help these media become sources of new cultural progress for humanity and not a threat to our deepest riches. True wisdom, as the fruit of self-examination, dialogue and generous encounter between persons, is not acquired by a mere accumulation of data which eventually leads to overload and confusion, a sort of mental pollution. Real relationships with others, with all the challenges they entail, now tend to be replaced by a type of internet communication which enables us to choose or eliminate relationships at whim, thus giving rise to a new type of contrived emotion which has more to do with devices and displays than with other people and with nature. Today‟s media do enable us to communicate and to share our knowledge and affections. Yet at times they also shield us from direct contact with the pain, the fears

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

and the joys of others and the complexity of their personal experiences. For this reason, we should be concerned that, alongside the exciting possibilities offered by these media, a deep and melancholic dissatisfaction with interpersonal relations, or a harmful sense of isolation, can also arise. (LS 47) (Assertive)

32. Today, however, we have to realize that a true ecological  approach always becomes a social approach; it must integrate questions of justice in debates on the environment, so as to hear both the cry of the earth and the cry of the poor. (LS 49)

33. The developed countries ought to help pay this debt by  significantly limiting their consumption of non- renewable energy and by assisting poorer countries to support policies and programmes of sustainable development. (LS 52)

34. We must continue to be aware that, regarding climate  change, there are differentiated responsibilities. As the United States bishops have said, greater attention must be given to “the needs of the poor, the weak and the vulnerable, in a debate often dominated by more powerful interests”. We need to strengthen the conviction that we are one single human family. There are no frontiers or barriers, political or social, behind which we can hide, still less is there room for the globalization of indifference. (LS 52)

35. Politics must pay greater attention to foreseeing new  conflicts and addressing the causes which can lead to them. (LS 57)

36. Such evasiveness serves as a licence to carrying on with  our present lifestyles and models of production and consumption. This is the way human beings contrive to feed their self-destructive vices: trying not to see them, trying not to acknowledge them, delaying the important decisions and pretending that nothing will happen. (LS 59) (Assertive)

37. On many concrete questions, the Church has no reason to  offer a definitive opinion; she knows that honest debate must be encouraged among experts, while respecting divergent views. (LS 61)

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

38. Hope would have us recognize that there is always a way  out, that we can always redirect our steps, that we can always do something to solve our problems. (LS 61) (Assertive)

Table 1.5 Indirect Directives in the second chapter: The Gospel of Creation

No Directives Utterances C R S

39. I am well aware that in the areas of politics and  philosophy there are those who firmly reject the idea of a Creator, or consider it irrelevant, and consequently dismiss as irrational the rich contribution which religions can make towards an integral ecology and the full development of humanity. (LS 62) (Assertive)

40. Given the complexity of the ecological crisis and its  multiple causes, we need to realize that the solutions will not emerge from just one way of interpreting and transforming reality. Respect must also be shown for the various cultural riches of different peoples, their art and poetry, their interior life and spirituality. (LS 63)

41. If the simple fact of being human moves people to care  for the environment of which they are a part, Christians in their turn “realize that their responsibility within creation, and their duty towards nature and the Creator, are an essential part of their faith”.It is good for humanity and the world at large when we believers better recognize the ecological commitments which stem from our convictions. (LS 64) (Conditional Construction)

42. The creation accounts in the book of Genesis contain, in  their own symbolic and narrative language, profound teachings about human existence and its historical reality. They suggest that human life is grounded in three fundamental and closely intertwined relationships: with God, with our neighbour and with the earth itself. (LS 66)

43. Although it is true that we Christians have at times  incorrectly interpreted the Scriptures, nowadays we must forcefully reject the notion that our being created in God‟s image and given dominion over the earth justifies

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

absolute domination over other creatures. (LS 67)

44. This implies a relationship of mutual responsibility  between human beings and nature. Each community can take from the bounty of the earth whatever it needs for subsistence, but it also has the duty to protect the earth and to ensure its fruitfulness for coming generations. (LS 67) (Assertive)

45. This responsibility for God‟s earth means that human  beings, endowed with intelligence, must respect the laws of nature and the delicate equilibria existing between the creatures of this world. (LS 68)

46. When nature is viewed solely as a source of profit and  gain, this has serious consequences for society. This vision of “might is right” has engendered immense inequality, injustice and acts of violence against the majority of humanity, since resources end up in the hands of the first comer or the most powerful: the winner takes all. (LS 82) (Assertive)

47. Human beings, endowed with intelligence and love, and  drawn by the fullness of Christ, are called to lead all creatures back to their Creator. (LS 83)

48. Concern for the environment thus needs to be joined to a  sincere love for our fellow human beings and an unwavering commitment to resolving the problems of society. (LS 91) (Assertive)

49. Every act of cruelty towards any creature is “contrary to  human dignity”. (LS 92) (Assertive)

50. “Peace, justice and the preservation of creation are three  absolutely interconnected themes, which cannot be separated and treated individually without once again falling into reductionism”. Everything is related, and we human beings are united as brothers and sisters on a wonderful pilgrimage, woven together by the love God has for each of his creatures and which also unites us in fond affection with brother sun, sister moon, brother river and mother earth. (LS 92) (Assertive)

51. For believers, this becomes a question of fidelity to the  Creator, since God created the world for everyone.

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

100

Hence every ecological approach needs to incorporate a social perspective which takes into account the fundamental rights of the poor and the underprivileged. (LS 93) (Assertive)

52. This right must be guaranteed so that its exercise is not  illusory but real. That means that apart from the ownership of property, rural people must have access to means of technical education, credit, insurance, and markets”. (LS 94)

Table 1.6 Indirect Directives in the third chapter: The Human Roots of the

Ecological Crisis

No Directives Utterances C R S

53. It would hardly be helpful to describe symptoms without  acknowledging the human origins of the ecological crisis. A certain way of understanding human life and activity has gone awry, to the serious detriment of the world around us. Should we not pause and consider this? (LS 101) (Interrogative Form)

54. All of this shows the urgent need for us to move forward  in a bold cultural revolution. Science and technology are not neutral; from the beginning to the end of a process, various intentions and possibilities are in play and can take on distinct shapes. Nobody is suggesting a return to the Stone Age, but we do need to slow down and look at reality in a different way, to appropriate the positive and sustainable progress which has been made, but also to recover the values and the great goals swept away by our unrestrained delusions of grandeur. (LS 114) (Assertive)

55. When human beings fail to find their true place in this  world, they misunderstand themselves and end up acting against themselves: “Not only has God given the earth to man, who must use it with respect for the original good purpose for which it was given, but, man too is God‟s gift to man. He must therefore respect the natural and moral structure with which he has been endowed”. (LS 115)

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

101

56. Instead, our “dominion” over the universe should be  understood more properly in the sense of responsible stewardship. (LS 116)

57. There can be no renewal of our relationship with nature  without a renewal of humanity itself. (LS 118) (Assertive)

58. If the present ecological crisis is one small sign of the  ethical, cultural and spiritual crisis of modernity, we cannot presume to heal our relationship with nature and the environment without healing all fundamental human relationships. (LS 119) (Conditional Construction)

59. Since everything is interrelated, concern for the  protection of nature is also incompatible with the justification of abortion. How can we genuinely teach the importance of concern for other vulnerable beings, however troublesome or inconvenient they may be, if we fail to protect a human embryo, even when its presence is uncomfortable and creates difficulties? (LS 120) (Conditional Construction)

60. We need to develop a new synthesis capable of  overcoming the false arguments of recent centuries. (LS 121) (Assertive)

61. Any approach to an integral ecology, which by definition  does not exclude human beings, needs to take account of the value of labour, as Saint John Paul II wisely noted in his Encyclical Laborem Exercens. (LS 124) (Assertive)

62. If we reflect on the proper relationship between human  beings and the world around us, we see the need for a correct understanding of work; if we talk about the relationship between human beings and things, the question arises as to the meaning and purpose of all human activity. (LS 125) (Conditional Construction)

63. We need to remember that men and women have “the  capacity to improve their lot, to further their moral growth and to develop their spiritual endowments”.102 Work should be the setting for this rich personal growth, where many aspects of life enter into play: creativity, planning for the future, developing our talents, living out our values, relating to others, giving glory to God. (LS

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

102

127)

64. We were created with a vocation to work. The goal  should not be that technological progress increasingly replace human work, for this would be detrimental to humanity. (LS 128)

65. Helping the poor financially must always be a  provisional solution in the face of pressing needs. The broader objective should always be to allow them a dignified life through work. (LS 128)

66. In order to continue providing employment, it is  imperative to promote an economy which favours productive diversity and business creativity. For example, there is a great variety of small-scale food production systems which feed the greater part of the world‟s peoples, using a modest amount of land and producing less waste, be it in small agricultural parcels, in orchards and gardens, hunting and wild harvesting or local fishing. (LS 129)

67. We need constantly to rethink the goals, effects, overall  context and ethical limits of this human activity, which is a form of power involving considerable risks. (LS 131) (Assertive)

Table 1.7 Direct Directives in the fourth chapter: Integral Ecology

No Directives Utterances C R S

68. Since everything is closely interrelated, and today‟s  problems call for a vision capable of taking into account every aspect of the global crisis, I suggest that we now consider some elements of an integral ecology, one which clearly respects its human and social dimensions. (LS 137)

69. In the unstable neighbourhoods of mega-cities, the daily  experience of overcrowding and social anonymity can create a sense of uprootedness which spawns antisocial behaviour and violence. Nonetheless, I wish to insist that love always proves more powerful. (LS 149)

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

103

70. Let us not only keep the poor of the future in mind, but  also today‟s poor, whose life on this earth is brief and who cannot keep on waiting. Hence, “in addition to a fairer sense of intergenerational solidarity there is also an urgent moral need for a renewed sense of intragenerational solidarity”.(LS 162)

Table 1.8 Indirect Directives in the fourth chapter: Integral Ecology

No Directives Utterances C R S

71. It is essential to seek comprehensive solutions which  consider the interactions within natural systems themselves and with social systems. (LS 139) (Assertive)

72. Due to the number and variety of factors to be taken into  account when determining the environmental impact of a concrete undertaking, it is essential to give researchers their due role, to facilitate their interaction, and to ensure broad academic freedom. Ongoing research should also give us a better understanding of how different creatures relate to one another in making up the larger units which today we term “ecosystems”. (LS 140)

73. We need only recall how ecosystems interact in  dispersing carbon dioxide, purifying water, controlling illnesses and epidemics, forming soil, breaking down waste, and in many other ways which we overlook or simply ignore. (LS 140) (Assertive)

74. So, when we speak of “sustainable use”, consideration  must always be given to each ecosystem‟s regenerative ability in its different areas and aspects. (LS 140)

75. Economic growth, for its part, tends to produce  predictable reactions and a certain standardization with the aim of simplifying procedures and reducing costs. This suggests the need for an “economic ecology” capable of appealing to a broader vision of reality. The protection of the environment is in fact “an integral part of the development process and cannot be considered in isolation from it”. We urgently need a humanism capable of bringing together the different fields of knowledge, including economics, in the service of a more integral and integrating vision. (LS 141)

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

104

76. As life and the world are dynamic realities, so our care  for the world must also be flexible and dynamic. (LS 144)

77. In this sense, it is essential to show special care for  indigenous communities and their cultural traditions. They are not merely one minority among others, but should be the principal dialogue partners, especially when large projects affecting their land are proposed. (LS 146)

78. Given the interrelationship between living space and  human behaviour, those who design buildings, neighbourhoods, public spaces and cities, ought to draw on the various disciplines which help us to understand people‟s thought processes, symbolic language and ways of acting. It is not enough to seek the beauty of design. More precious still is the service we offer to another kind of beauty: people‟s quality of life, their adaptation to the environment, encounter and mutual assistance. (LS 150)

79. There is also a need to protect those common areas,  visual landmarks and urban landscapes which increase our sense of belonging, of rootedness, of “feeling at home” within a city which includes us and brings us together. (LS 151) (Assertive)

80. When the poor live in unsanitary slums or in dangerous  tenements, “in cases where it is necessary to relocate them, in order not to heap suffering upon suffering, adequate information needs to be given beforehand, with choices of decent housing offered, and the people directly involved must be part of the process”. (LS 152)

81. Finally, the common good calls for social peace, the  stability and security provided by a certain order which cannot be achieved without particular concern for distrib- utive justice; whenever this is violated, violence always ensues. Society as a whole, and the state in particular, are obliged to defend and promote the common good. (LS 157)

82. What kind of world do we want to leave to those who  come after us, to children who are now growing up? (LS 160) (Interrogative Form)

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

105

83. What is the purpose of our life in this world? Why are  we here? What is the goal of our work and all our efforts? What need does the earth have of us? It is no longer enough, then, simply to state that we should be concerned for future generations. We need to see that what is at stake is our own dignity. (LS 160)

84. The effects of the present imbalance can only be reduced  by our decisive action, here and now. We need to reflect on our accountability before those who will have to endure the dire consequences. (LS 161) (Assertive)

Table 1.9 Direct Directives in the fifth chapter: Line of Approach and Action

No Directives Utterances C R S

85. Here I would state once more that the Church does not  presume to settle scientific questions or to replace politics. But I am concerned to encourage an honest and open debate so that particular interests or ideologies will not prejudice the common good. (LS 188)

Table 1.10 Indirect Directives in the fifth chapter: Line of Approach and

Action

No Directives Utterances C R S

86. Such a consensus could lead, for example, to planning a  sustainable and diversified agriculture, developing renewable and less polluting forms of energy, encouraging a more efficient use of energy, promoting a better management of marine and forest resources, and ensuring universal access to drinking water. (LS 164) (Assertive)

87. Some strategies for lowering pollutant gas emissions  call for the internationalization of environmental costs, which would risk imposing on countries with fewer resources burdensome commitments to reducing emissions comparable to those of the more industrialized countries. (LS 170) (Assertive)

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

106

88. Furthermore, since the effects of climate change will be  felt for a long time to come, even if stringent measures are taken now, some countries with scarce resources will require assistance in adapting to the effects already being produced, which affect their economies. In this context, there is a need for common and differentiated responsibilities. (LS 170) (Assertive)

89. For poor countries, the priorities must be to eliminate  extreme poverty and to promote the social development of their people. At the same time, they need to acknowledge the scandalous level of consumption in some privileged sectors of their population and to combat corruption more effectively. (LS 172)

90. Enforceable international agreements are urgently  needed, since local authorities are not always capable of effective intervention. Relations between states must be respectful of each other‟s sovereignty, but must also lay down mutually agreed means of averting regional disasters which would eventually affect everyone. Global regulatory norms are needed to impose obligations and prevent unacceptable actions, for example, when powerful companies or countries dump contaminated waste or offshore polluting industries in other countries. (LS 173)

91. The growing problem of marine waste and the  protection of the open seas represent particular challenges. What is needed, in effect, is an agreement on systems of governance for the whole range of so- called “global commons”. (LS 174)

92. Questions related to the environment and economic  development can no longer be approached only from the standpoint of differences between countries; they also call for greater attention to policies on the national and local levels. (LS 176)

93. There is a growing jurisprudence dealing with the  reduction of pollution by business activities. But political and institutional frameworks do not exist simply to avoid bad practice, but also to promote best practice, to stimulate creativity in seeking new solutions and to encourage individual or group initiatives. (LS 177) (Assertive)

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

107

94. Because the enforcement of laws is at times inadequate  due to corruption, public pressure has to be exerted in order to bring about decisive political action. Society, through non-governmental organizations and intermediate groups, must put pressure on governments to develop more rigorous regulations, procedures and controls. (LS 179)

95. At the same time, on the national and local levels, much  still needs to be done, such as promoting ways of conserving energy. These would include favouring forms of industrial production with maximum energy efficiency and diminished use of raw materials, removing from the market products which are less energy efficient or more polluting, improving transport systems, and encouraging the construction and repair of buildings aimed at reducing their energy consumption and levels of pollution. (LS 180) (Assertive)

96. Political activity on the local level could also be  directed to modifying consumption, developing an economy of waste disposal and recycling, protecting certain species and planning a diversified agriculture and the rotation of crops. Agriculture in poorer regions can be improved through investment in rural infrastructures, a better organization of local or national markets, systems of irrigation, and the development of techniques of sustainable agriculture. New forms of cooperation and community organization can be encouraged in order to defend the interests of small producers and preserve local ecosystems from destruction. Truly, much can be done! (LS 180) (Assertive)

97. A healthy politics is sorely needed, capable of  reforming and coordinating institutions, promoting best practices and overcoming undue pressure and bureaucratic inertia. (LS 181) (Assertive)

98. An assessment of the environmental impact of business  ventures and projects demands transparent political processes involving a free exchange of views. (LS 182) (Assertive)

99. Environmental impact assessment should not come 

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

108

after the drawing up of a business proposition or the proposal of a particular policy, plan or programme. It should be part of the process from the beginning, and be carried out in a way which is interdisciplinary, transparent and free of all economic or political pressure. It should be linked to a study of working conditions and possible effects on people‟s physical and mental health, on the local economy and on public safety. Economic returns can thus be forecast more realistically, taking into account potential scenarios and the eventual need for further investment to correct possible undesired effects. A consensus should always be reached between the different stakeholders, who can offer a variety of approaches, solutions and alternatives. The local population should have a special place at the table; they are concerned about their own future and that of their children, and can consider goals transcending immediate economic interest. We need to stop thinking in terms of “interventions” to save the environment in favour of policies developed and debated by all interested parties. The participation of the latter also entails being fully informed about such projects and their different risks and possibilities; this includes not just preliminary decisions but also various follow-up activities and continued monitoring. Honesty and truth are needed in scientific and political discussions; these should not be limited to the issue of whether or not a particular project is permitted by law. (LS 183)

100. In the face of possible risks to the environment which  may affect the common good now and in the future, decisions must be made “based on a comparison of the risks and benefits foreseen for the various possible alternatives”. (LS 184)

101. Politics must not be subject to the economy, nor should  the economy be subject to the dictates of an efficiency- driven paradigm of technocracy. Today, in view of the common good, there is urgent need for politics and economics to enter into a frank dialogue in the service of life, especially human life. (LS 189)

102. Here too, it should always be kept in mind that  “environmental protection cannot be assured solely on the basis of financial calculations of costs and benefits. The environment is one of those goods that cannot be

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

109

adequately safeguarded or promoted by market forces”. Once more, we need to reject a magical conception of the market, which would suggest that problems can be solved simply by an increase in the profits of companies or individuals. (LS 190)

103. A strategy for real change calls for rethinking processes  in their entirety, for it is not enough to include a few superficial ecological considerations while failing to question the logic which underlies present-day culture. A healthy politics needs to be able to take up this challenge. (LS 197) (Assertive)

104. Believers themselves must constantly feel challenged to  live in a way consonant with their faith and not to contradict it by their actions. They need to be encouraged to be ever open to God‟s grace and to draw constantly from their deepest convictions about love, justice and peace. (LS 200)

105. The majority of people living on our planet profess to  be believers. This should spur religions to dialogue among themselves for the sake of protecting nature, defending the poor, and building networks of respect and fraternity. (LS 201)

Table 1.11 Direct Directives in the sixth chapter: Ecological Education and

Spirituality

No Directives Utterances C R S

106. Human beings, while capable of the worst, are also  capable of rising above themselves, choosing again what is good, and making a new start, despite their mental and social conditioning. We are able to take an honest look at ourselves, to acknowledge our deep dissatisfaction, and to embark on new paths to authentic freedom. No system can completely suppress our openness to what is good, true and beautiful, or our God-given ability to respond to his grace at work deep in our hearts. I appeal to everyone throughout the world not to forget this dignity which is ours. No one has the right to take it from us. (LS 205)

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

110

107. Here, I would echo that courageous challenge: “As  never before in history, common destiny beckons us to seek a new beginning… Let ours be a time remembered for the awakening of a new reverence for life, the firm resolve to achieve sustainability, the quickening of the struggle for justice and peace, and the joyful celebration of life”. (LS 207)

108. Here, though, I would stress the great importance of the  family, which is “the place in which life – the gift of God (LS 213)

109. All Christian communities have an important role to  play in ecological education. It is my hope that our seminaries and houses of formation will provide an education in responsible simplicity of life, in grateful contemplation of God‟s world, and in concern for the needs of the poor and the protection of the environment. (LS 214)

110. Here, I would like to offer Christians a few  suggestions for an ecological spirituality grounded in the convictions of our faith, since the teachings of the Gospel have direct consequences for our way of thinking, feeling and living. More than in ideas or concepts as such, I am interested in how such a spirituality can motivate us to a more passionate concern for the protection of our world. A commitment this lofty cannot be sustained by doctrine alone, without a spirituality capable of inspiring us, without an “interior impulse which encourages, motivates, nourishes and gives meaning to our individual and communal activity”. Admittedly, Christians have not always appropriated and developed the spiritual treasures bestowed by God upon the Church, where the life of the spirit is not dissociated from the body or from nature or from worldly realities, but lived in and with them, in communion with all that surrounds us. (LS 216)

111. We read in the Gospel that Jesus says of the birds of the  air that “not one of them is forgotten before God” (Lk 12:6). How then can we possibly mistreat them or cause them harm? I ask all Christians to recognize and to live fully this dimension of their conversion. (LS 221)

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

111

112. One expression of this attitude is when we stop and give  thanks to God before and after meals. I ask all believers to return to this beautiful and meaningful custom. That moment of blessing, however brief, reminds us of our dependence on God for life; it strengthens our feeling of gratitude for the gifts of creation; it acknowledges those who by their labours provide us with these goods; and it reaffirms our solidarity with those in greatest need. (LS 227)

Table 1.12 Indirect Directives in the sixth chapter: Ecological Education and

Spirituality

No Directives Utterances C R S

113. So our concern cannot be limited merely to the threat of  extreme weather events, but must also extend to the catastrophic consequences of social unrest. (LS 204)

114. When social pressure affects their earnings, businesses  clearly have to find ways to produce differently. This shows us the great need for a sense of social responsibility on the part of consumers. (LS 206) (Assertive)

115. Environmental education should facilitate making the  leap towards the transcendent which gives ecological ethics its deepest meaning. It needs educators capable of developing an ethics of ecology, and helping people, through effective pedagogy, to grow in solidarity, responsibility and compassionate care. (LS 210)

116. Education in environmental responsibility can  encourage ways of acting which directly and significantly affect the world around us, such as avoiding the use of plastic and paper, reducing water consumption, separating refuse, cooking only what can reasonably be consumed, showing care for other living beings, using public transport or car-pooling, planting trees, turning off unnecessary lights, or any number of other practices. All of these reflect a generous and worthy creativity which brings out the best in human beings. Reusing something instead of immediately discarding it, when done for the right reasons, can be an

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

112

act of love which expresses our own dignity. (LS 211) (Assertive)

117. We must regain the conviction that we need one  another, that we have a shared responsibility for others and the world, and that being good and decent are worth it. (LS 229)

118. Saint Therese of Lisieux invites us to practise the little  way of love, not to miss out on a kind word, a smile or any small gesture which sows peace and friendship. An integral ecology is also made up of simple daily gestures which break with the logic of violence, exploitation and selfishness. (LS 230)

119. So cial love is the key to authentic development: “In  order to make society more human, more worthy of the human person, love in social life – political, economic and cultural – must be given renewed value, becoming the constant and highest norm for all activity”. (LS 231)

120. When we feel that God is calling us to intervene with  others in these social dynamics, we should realize that this too is part of our spirituality, which is an exercise of charity and, as such, matures and sanctifies us. (LS 231)

121. We are called to include in our work a dimension of  receptivity and gratuity, which is quite different from mere inactivity. (LS 237) (Assertive)

122. For Christians, believing in one God who is trinitarian  communion suggests that the Trinity has left its mark on all creation. (LS 239) (Assertive)

123. Everything is interconnected, and this invites us to  develop a spirituality of that global solidarity which flows from the mystery of the Trinity. (LS 240)

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

113

Appendix 2

Biography of Holy Father Francis

The first Pope of the Americas Jorge Mario Bergoglio hails from Argentina. The 76-year-old Jesuit Archbishop of Buenos Aires is a prominent figure throughout the continent, yet remains a simple pastor who is deeply loved by his diocese, throughout which he has travelled extensively on the underground and by bus during the 15 years of his episcopal ministry.

“My people are poor and I am one of them”, he has said more than once, explaining his decision to live in an apartment and cook his own supper. He has always advised his priests to show mercy and apostolic courage and to keep their doors open to everyone. The worst thing that could happen to the Church, he has said on various occasions, “is what de Lubac called spiritual worldliness”, which means, “being self-centred”. And when he speaks of social justice, he calls people first of all to pick up the Catechism, to rediscover the Ten Commandments and the Beatitudes. His project is simple: if you follow Christ, you understand that “trampling upon a person‟s dignity is a serious sin”.

Despite his reserved character, his official biography consists of only a few lines, at least until his appointment as Archbishop of Buenos Aires. He became a reference point because of the strong stances he took during the dramatic financial crisis that overwhelmed the country in 2001.

He was born in Buenos Aires on 17 December 1936, the son of Italian immigrants. His father Mario was an accountant employed by the railways and his mother Regina Sivori was a committed wife dedicated to raising their five children. He graduated as a chemical technician and then chose the path of the priesthood, entering the Diocesan Seminary of Villa Devoto. On 11 March 1958 he entered the novitiate of the Society of Jesus. He completed his studies of the humanities in Chile and returned to Argentina in 1963 to graduate with a degree in philosophy from the Colegio de San José in San Miguel. From 1964 to 1965 he taught literature and psychology at Immaculate Conception College in Santa Fé and in 1966 he taught the same subject at the Colegio del Salvatore in Buenos Aires. From 1967-70 he studied theology and obtained a degree from the Colegio of San José.

On 13 December 1969 he was ordained a priest by Archbishop Ramón José Castellano. He continued his training between 1970 and 1971 at the University of Alcalá de Henares, Spain, and on 22 April 1973 made his final profession with the Jesuits. Back in Argentina, he was novice master at Villa Barilari, San Miguel;

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

114

professor at the Faculty of Theology of San Miguel; consultor to the Province of the Society of Jesus and also Rector of the Colegio Máximo of the Faculty of Philosophy and Theology.

On 31 July 1973 he was appointed Provincial of the Jesuits in Argentina, an office he held for six years. He then resumed his work in the university sector and from 1980 to 1986 served once again as Rector of the Colegio de San José, as well as parish priest, again in San Miguel. In March 1986 he went to Germany to finish his doctoral thesis; his superiors then sent him to the Colegio del Salvador in Buenos Aires and next to the Jesuit Church in the city of Córdoba as spiritual director and confessor.

It was Cardinal Antonio Quarracino, Archbishop of Buenos Aires, who wanted him as a close collaborator. So, on 20 May 1992 Pope John Paul II appointed him titular Bishop of Auca and Auxiliary of Buenos Aires. On 27 May he received episcopal ordination from the Cardinal in the cathedral. He chose as his episcopal motto, miserando atque eligendo, and on his coat of arms inserted the ihs, the symbol of the Society of Jesus.

He gave his first interview as a bishop to a parish newsletter, Estrellita de Belém. He was immediately appointed Episcopal Vicar of the Flores district and on 21 December 1993 was also entrusted with the office of Vicar General of the Archdiocese. Thus it came as no surprise when, on 3 June 1997, he was raised to the dignity of Coadjutor Archbishop of Buenos Aires. Not even nine months had passed when, upon the death of Cardinal Quarracino, he succeeded him on 28 February 1998, as Archbishop, Primate of Argentina and Ordinary for Eastern-rite faithful in Argentina who have no Ordinary of their own rite.

Three years later at the Consistory of 21 February 2001, John Paul II created him Cardinal, assigning him the title of San Roberto Bellarmino. He asked the faithful not to come to Rome to celebrate his creation as Cardinal but rather to donate to the poor what they would have spent on the journey. As Grand Chancellor of the Catholic University of Argentina, he is the author of the books: Meditaciones para religiosos (1982), Reflexiones sobre la vida apostólica (1992) and Reflexiones de esperanza (1992).

In October 2001 he was appointed General Relator to the 10th Ordinary General Assembly of the Synod of Bishops on the Episcopal Ministry. This task was entrusted to him at the last minute to replace Cardinal Edward Michael Egan, Archbishop of New York, who was obliged to stay in his homeland because of the terrorist attacks on September 11th. At the Synod he placed particular emphasis on “the prophetic mission of the bishop”, his being a “prophet of justice”, his duty

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

115

to “preach ceaselessly” the social doctrine of the Church and also “to express an authentic judgement in matters of faith and morals”.

All the while Cardinal Bergoglio was becoming ever more popular in Latin America. Despite this, he never relaxed his sober approach or his strict lifestyle, which some have defined as almost “ascetic”. In this spirit of poverty, he declined to be appointed as President of the Argentine Bishops‟ Conference in 2002, but three years later he was elected and then, in 2008, reconfirmed for a further three- year mandate. Meanwhile in April 2005 he took part in the Conclave in which Pope Benedict XVI was elected.

As Archbishop of Buenos Aires, a diocese with more than three million inhabitants, he conceived of a missionary project based on communion and evangelization. He had four main goals: open and brotherly communities, an informed laity playing a lead role, evangelization efforts addressed to every inhabitant of the city, and assistance to the poor and the sick. He aimed to reevangelize Buenos Aires, “taking into account those who live there, its structure and its history”. He asked priests and lay people to work together. In September 2009 he launched the solidarity campaign for the bicentenary of the Independence of the country. Two hundred charitable agencies are to be set up by 2016. And on a continental scale, he expected much from the impact of the message of the Aparecida Conference in 2007, to the point of describing it as the “Evangelii Nuntiandi of Latin America”.

Until the beginning of the recent sede vacante, he was a member of the Congregation for Divine Worship and the Discipline of the Sacraments, the Congregation for the Clergy, the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life, the Pontifical Council for the Family and the Pontifical Commission for Latin America.

He was elected Supreme Pontiff on 13 March 2013.

L'Osservatore Romano, Year LXIII, number 12

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

116

Appendix 3 Cover page of Encyclical Letter Laudato Si’

ENCYCLICAL LETTER LAUDATO SI’ OF THE HOLY FATHER FRANCIS ON CARE FOR OUR COMMON HOME