DOCSLIB.ORG

Java Language Maintenance in Muna

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Java Language Maintenance in Muna JTE Journal of Teaching of English Volume 6 No. 2 (June 2021) e-ISSN: 2548-6810 Java Language Maintenance In Muna Rajabindra Jaya1, Hanna2, Lelly Suhartini3 [email protected] 1,2,3Halu Oleo University, Indonesia ABSTRACT This research discussed Java language maintenance by Javanese people living at Bangunsari, Muna. It focused on condition in several domains as family, school, neighbourhoods, mosque, and mass media as well as the researcher reviewed in terms of age groups, and causal factors leading to the language maintenance. The data were interview and conversation with the Javanese people at Bangunsari. Design used was qualitative research through ethnography approach. The researcher used observation, recording, and interview as the instruments to get data. The result showed that Javanese people who lived at Bangunsari village more frequently used Java language in their daily life. In the domain of family, Javanese people were monolingual as personally, bilingual with code mixing and code switching as well as in the domain of neighbourhoods. As in the domain of school, they personally were qualified as monolingual speakers with code switching. Religion domain showed that the Javanese people personally were qualified as monolingual speakers with code mixing in bilingual situation as well as in groups of age in 10 up to 50 years old and above still used Java language even though they mixed or switched into bahasa. The causal factors that lead the language maintenance of Java language were number of speakers, loyalty and awareness of Java language, continuity of Java language usage, and the power of Java language and other factors reviewed from sociolinguistic perspectives such as population mobility, culture and tradition, education, and religion. Keywords: Language Maintenance, Java Language, Javanese, Monolingual, Bilingual 1. Introduction Indonesia is a country that consists of many islands and provinces. It is also a great nation that has a lot of diversities. One of which is language. There are many languages used by the people in each region of the province. The total number of regional languages in Indonesia is 652 regional languages. This is as stated by the Head of the Ministry of Education and Culture Language Development Dadang Suhendra (2018) that based on the latest data, Indonesia has 652 regional languages, such as Muna language, Bugis language, Java language, Madura language, Bali language etc. Each area in Indonesia has own vernacular which is used by local 203 Journal of Teaching of English Vol. 6 No. 2 (June 2021) community that makes the community is different from other areas. Every vernacular language has its own rule to arrange a proper conversation politely. Many people in Indonesia use vernacular in communicating and interacting among them in their daily life. The general function of regional language itself is as an identity symbol of an area. Vernacular is also sometimes used to talk about something secret in a community. In the law itself, it is stated that language is a wealth that must be protected by the country, as explained in Republic of Indonesia Law Number 24 of 2009 concerning flags, languages, and state symbols, as well as national anthem article 42 paragraphs (1), (2), and (3). Part of the content of the law is that regional government is obliged to develop, foster and protect regional language and literature so that it continues to fulfil its position and function in community life in accordance with the times and to remain a part of Indonesia's cultural wealth (Kamaludin, 2016). Thus, regional languages must be maintained and preserved by people who use the language because regional languages are the wealth of Indonesian nation itself. In a community, there are various people and tribes who also bring their own language in the community. Besides using national language that is Bahasa Indonesia, many societies in Indonesia also use their vernaculars for communication. For example Munanese people use Muna language as a daily language to communicate between them and also Javanese people use Java language as well as the other tribes. Hence, it could be stated that Indonesian people are bilingualism or multilingualism. Commonly, each tribe in Indonesia has their particular region, but there are phenomena where one area consists of different vernaculars. In such area, there is a possibility that vernacular of minority people will be affected by dominant one and also there is a vernacular that can survive even though it is from minority groups. Therefore, we can get a language maintenance and also language shift from the case. Language maintenance occurs when a language community still maintains its language usage. According to Siregar in Manik (2015), language maintenance is the use of language that occurs in a language society that still uses its language in the domains of language usage which is traditionally controlled by the language. It is often found linguistic cases in society that the use of native language by a number of speakers of a bilingual or multilingual society tends to decrease due to the existence of other languages that have a higher function. The use of Javanese at Bangunsari by the people in the village is more predominantly used than the use of other languages such as Indonesia or local language which is Muna language. This is due to factor of the large number of Javanese people at Bangunsari. So, the condition of Muna language itself in this village is quite weak because its role is replaced by Java language which makes some of ordinary people affected by using Java language. Society who lives in a multi-ethnic environment can get the culture and language of each ethnic group. This can cause a shift or extinction in terms of language or culture for groups that are unable to maintain their language and culture. However, this is different from the Javanese people who lived at Bangunsari. Although the Javanese people in the village have been there for a long time, but they are able to maintain their mother’s language. 204 Journal of Teaching of English Vol. 6 No. 2 (June 2021) Regarding the issue, this research discussed language maintenance of Java language by Javanese people who lived at Bangunsari. It is about monolingual and bilingual aspects that happen when Javanese people interacted in daily life. 2. Methods The design of this research was qualitative research in the form of ethnography approach. It was conducted at Bangunsari Village, Muna. The researcher focused on Javanese people who lived in an area of Muna regency in the village of Bangunsari and the researcher divided them into four domains to be analysed, namely family domain, neighbourhood domain, school domain, and mosque domain as well as divided into aspect of age. They were group of age 10-19 years old, 20-29 years old and 30-50 years old and above. There were seventeenth informants selected as the source of data in this research. Data source of this research was the spoken language used by Javanese people in their daily communication formal or informal situation that researcher got when observing. The researcher also interviewed informants that had been selected by researcher to obtain further or complete results. The data were collected by using some techniques; namely interview, and observation. In interview, the researcher asked some questions to the interviewee related to language maintenance situation for Javanese at Bangunsari. Furthermore, the researcher also did an observation to all Javanese there. The researcher had observed the informants’ condition and their daily activity by visiting their home one by one. To analyze the data in this research, the researcher used the following steps: a. Transliterated all recorded data into the written form. b. Identified and selected the data based on the researcher needs. c. Explained the analysis result about the language shift phenomenon in a community, and classified the cause factors which lead to the language maintenance d. Made a clear conclusion based on the finding data. 3. Result 3.1 Language Maintenance of Java Language at Bangunsari Bangunsari village is a village which is inhabited by several tribes including Javanese, Muna, and Makassar tribes. Of the three tribes, Javanese was the most dominanted. When we enter this village, we cannot distinguish between Javanese and non- Javanese because in general, the majority of the people there use Javanese as their daily language. As expressed by interviewee 1: (1) “...karena bahasa kita sehari-hari menggunakan bahasa Jawa...” “...because our daily language is using Java language...” (first respondent, 1 November 2018). From the first respondent statements’ above, it can be argued that Javanese people there use Java language in their daily life. Respondent 2 also reveal: 205 Journal of Teaching of English Vol. 6 No. 2 (June 2021) (2) “karena itu bahasa jawa bahasa kita sehari-hari..., ....sedangkan dengan yang suku Muna yang ada di desa Bangunsari pakai bahasa Jawa...” “Because Java language is our daily language..., ...whereas the Munanese tribe at Bangunsari uses Java language...”. (second respondent, 26 Oktober 2018) The respondent’s expressions above indicated that almost all Bangunsari villagers used Java language as their daily language including those who were not Javanese people like the second respondent’s wife which is Makasarnese. The use of bahasa is very rare except for certain people, namely those who cannot speak Javanese. As respondent 3 said: (3) “....kalau orang Muna yang bisa berbahasa Jawa ya kita gunakan bahasa Jawa. Kalau yang nggak bisa berbahasa Jawa ya kita gunakan bahasa Indonesia” “...if the Munanese people can speak Java language, we use Java language. If they cannot use Java language, so we use bahasa”. (Bakri/ third respondent, 2 November 2018). The third statement above indicated that some people from other ethnic groups had not been affected by the use of Java language so that they still used bahasa when interacting with people around them.
Load more

Recommended publications
  • Akademia Baru Social and Behavioural Sciences
    Journal of Advanced Research in Social and Behavioural Sciences 9, Issue 2 (2017) 50-67 Journal of Advanced Research in Penerbit Akademia Baru Social and Behavioural Sciences Journal homepage: www.akademiabaru.com/arsbs.html ISSN: 2462-1951 Geo -political and geo -cultural epistemologies of the Nomadic Open society in the global south Access 1,∗ 1 Aris Arif Mundayat , Suleiman Dahiru 1 Universiti Putra Malaysia , 43400 UPM Serdang , Selangor Darul Ehsan , Malaysia ARTICLE INFO ABSTRACT Article history: This study explores the profound nomadic communities’ dimension of Sea Nomad in Received 23 July 2016 Southeast Asia and Land Nomad in West Africa in the past and present. It highlights Received in revised form 22 July 2016 their geo-political and geo-cultural epistemologies to their complex and dynamic Accepted 25 September 2017 interaction with terrestrial communities. Their epistemologies are relevant to Available online 15 August 2017 understanding the wider context of historical and contemporary issues in the global South mobility. Since the decolonisation of the Western colonised territories and the industrial restructuration in Western countries, the Global South countries were experiencing the so called “development program”. The Western reason to implement the development program is to improve the life quality of the people who are living in impoverish condition due to the limitation of knowledge capitals to utilise the resources for developing the nation. The development program believed as the key to advance the nation in the post-colonial states of the Global South. In reality this program consists of concepts, theories and its implementation to reinstall the power of Global North in the Global South by the post-colonial states through any means of indirect control.
    [Show full text]
  • And Bugis) in the Riau Islands
    ISSN 0219-3213 2018 no. 12 Trends in Southeast Asia LIVING ON THE EDGE: BEING MALAY (AND BUGIS) IN THE RIAU ISLANDS ANDREW M. CARRUTHERS TRS12/18s ISBN 978-981-4818-61-2 30 Heng Mui Keng Terrace Singapore 119614 http://bookshop.iseas.edu.sg 9 789814 818612 Trends in Southeast Asia 18-J04027 01 Trends_2018-12.indd 1 19/6/18 8:05 AM The ISEAS – Yusof Ishak Institute (formerly Institute of Southeast Asian Studies) is an autonomous organization established in 1968. It is a regional centre dedicated to the study of socio-political, security, and economic trends and developments in Southeast Asia and its wider geostrategic and economic environment. The Institute’s research programmes are grouped under Regional Economic Studies (RES), Regional Strategic and Political Studies (RSPS), and Regional Social and Cultural Studies (RSCS). The Institute is also home to the ASEAN Studies Centre (ASC), the Nalanda-Sriwijaya Centre (NSC) and the Singapore APEC Study Centre. ISEAS Publishing, an established academic press, has issued more than 2,000 books and journals. It is the largest scholarly publisher of research about Southeast Asia from within the region. ISEAS Publishing works with many other academic and trade publishers and distributors to disseminate important research and analyses from and about Southeast Asia to the rest of the world. 18-J04027 01 Trends_2018-12.indd 2 19/6/18 8:05 AM 2018 no. 12 Trends in Southeast Asia LIVING ON THE EDGE: BEING MALAY (AND BUGIS) IN THE RIAU ISLANDS ANDREW M. CARRUTHERS 18-J04027 01 Trends_2018-12.indd 3 19/6/18 8:05 AM Published by: ISEAS Publishing 30 Heng Mui Keng Terrace Singapore 119614 [email protected] http://bookshop.iseas.edu.sg © 2018 ISEAS – Yusof Ishak Institute, Singapore All rights reserved.
    [Show full text]
  • Local Trade Networks in Maluku in the 16Th, 17Th and 18Th Centuries
    CAKALELEVOL. 2, :-f0. 2 (1991), PP. LOCAL TRADE NETWORKS IN MALUKU IN THE 16TH, 17TH, AND 18TH CENTURIES LEONARD Y. ANDAYA U:-fIVERSITY OF From an outsider's viewpoint, the diversity of language and ethnic groups scattered through numerous small and often inaccessible islands in Maluku might appear to be a major deterrent to economic contact between communities. But it was because these groups lived on small islands or in forested larger islands with limited arable land that trade with their neighbors was an economic necessity Distrust of strangers was often overcome through marriage or trade partnerships. However, the most . effective justification for cooperation among groups in Maluku was adherence to common origin myths which established familial links with societies as far west as Butung and as far east as the Papuan islands. I The records of the Dutch East India Company housed in the State Archives in The Hague offer a useful glimpse of the operation of local trading networks in Maluku. Although concerned principally with their own economic activities in the area, the Dutch found it necessary to understand something of the nature of Indigenous exchange relationships. The information, however, never formed the basis for a report, but is scattered in various documents in the form of observations or personal experiences of Dutch officials. From these pieces of information it is possible to reconstruct some of the complexity of the exchange in MaJuku in these centuries and to observe the dynamism of local groups in adapting to new economic developments in the area. In addition to the Malukans, there were two foreign groups who were essential to the successful integration of the local trade networks: the and the Chinese.
    [Show full text]
  • Inculcating Siri' Na Pacce Value in Primary School Learning
    p-ISSN 2355-5343 Article Received: 05/01/2020; Accepted:19/04/2020 e-ISSN 2502-4795 Mimbar Sekolah Dasar, Vol. 7(1) 2020, 82-92 http://ejournal.upi.edu/index.php/mimbar DOI: 10.17509/mimbar-sd.v7i1.22461 Inculcating Siri’ Na Pacce Value in Primary School Learning Abdul Azis1, Sitti Fithriani Saleh2, Ade Irma Suriani2 1 Sekolah Pascasarjana, Universitas Pendidikan Indonesia, Bandung, Indonesia 2 PGSD FKIP, Universitas Muhammadiyah Makassar, Makassar, Indonesia [email protected] Abstract. Siri' na pacce is the local wisdom of the Bugis-Makassar tribe. Siri' embodies the unification of the attitude of shame and self-esteem, while pacce embodies an attitude of compassion and solidarity. This research aims at describing teachers’ perceptions about the inculcation of siri’ na pacce value in primary school learning and teaching practices. This research involved 102 primary school teachers in Makassar, Indonesia. The research instruments were questionnaires, interview guidelines, and recorded observations of learning. The majority of participants believed the value of siri' na pacce is still relevant to current conditions and realized their essential role in conveying it to students. Most participants thought that the value of siri' na pacce needs to be integrated into learning, although there were participants who thought it is difficult to do. More than 50% of participants stated that they always or often conveyed siri’ na pacce value to students both inside and outside the classroom. However, less than 50% of participants regularly or frequently consider how to integrate these values into learning. The activities of integrating siri' na pacce value conducted by the teacher in learning were not well planned yet.
    [Show full text]
  • Cultural Symbol of Akkorongtigi Tradition in Makassar Wedding Procession
    Cultural Symbol of Akkorongtigi Tradition in Makassar Wedding Procession Nursalam Nursalam*1, Fitria Lapele2 1 Islamic State Institute of Ambon, Indonesia; e-mail: [email protected] 2 Islamic State Institute of Ambon, Indonesia; e-mail: [email protected] * Correspondence Received: 2020-04-22; Accepted: 2020-12-12; Published: 2020-12-30 Abstract: This research examines the cultural symbol of akkorongtigi in Makassar’s wedding tradition. The research method used is qualitative with semiotics and the theory of symbolic interactionism from Blummer are used to analyse the data. The data of this research are the documentation of bridal akkorongtigi activities and verbal utterances which were transcribed into the text. Besides, data collections are obtained through gathering documents, in-depth interviews, and observations (field recording, recording, and photo shooting). There are four steps of data analysis; (1) reduction, (2) presentation, (3) research finding, dan (4) conclusion. The results of this research show that there were four cultural symbols in akkorongtigi, namely the symbol of hope, the symbol of religion, the symbol of glory, and the symbol of togetherness. Besides, the representation of the implementation of the akkorongtigi tradition is supported by two things: verbal and nonverbal aspects. The verbal aspects are represented by the recitation of the prayer, while the non-verbal aspects are represented in the use of pillow, henna leaf, rice, candle, praying mat, and banana leaf. Keywords: Akkorongtigi; cultural; semiotic perspective; symbolic; wedding. Abstrak: Penelitian ini bertujuan mengkaji simbol budaya akkorongtigi dalam tradisi pernikahan masyarakat Makassar. Pendekatan yang digunakan adalah pendekatan semiotik. Metode penelitian yang digunakan adalah metode kualitatif dengan semiotik dan teori interaksionisme simbolik dari Blummer sebagai alat analisis data.
    [Show full text]
  • Track Record of Panrita-Anreguru in Sinjai Muh
    Advances in Social Science, Education and Humanities Research, volume 436 1st Borobudur International Symposium on Humanities, Economics and Social Sciences (BIS-HESS 2019) Tana Panrita Kitta: Track Record of Panrita-Anreguru in Sinjai Muh. Anis1, Muh. Judrah2*, Amir Hamzah1 1 Ushuluddin and Islamic Communication Islamic Counseling Guidance, Sinjai, Indonesia 2 Tarbiyah and Teacher Training Islamic Religious Education Master’s Program Sinjai, Indonesia *Corresponding author. Email: [email protected] ABSTRACT Sinjai was once known as Tana Panrita Kitta (the land of Islamic scholars). This means that Sinjai has a lot of expertise in literacy in Islamic science. The Muslim clergy were later known as panrita-anreguru. This study aims to discuss the meaning of panrita-anreguru and its characters throughout history. To this end, historical methodologies have been used, namely: heuristics, Critical Sources, Source Analysis, and Interpretation. It has been found that the beginning of XVII century Islam was accepted by the Sinjai people. Since then, Islamization has been dynamic and massive. This is due to the collaboration of scholars with the king / leader. In its development, it appears Panrita (Expert) or Anreguru (Professor). Panrita-Anreguru is a person who can transfer religious knowledge, role model, charismatic and dedicated. In the history string, names such as: Dato ri Bandang, Dato ri Tiro, Laming, Puang Belle, Puatta Massabangnge, To Maeppe daeng Situncu, Laming, Sheikh Ibrahim Rahmat, I Bolong daeng Makketti, Sheikh Abdul Rahman bin Abdullah Lamatti, Sheikh Abdul Jalil bin Abdullah Bulo-Bulo, Puang Kali Taherong, AGH Marzuki Hasan, AGH Djamaluddin Amien, AGH Abdullah Said, AGH Hamzah Ya'qub. Keywords: Tana Panrita Kitta, panrita-anreguru Taherong Puang Kali, a charismatic ulama and role model.
    [Show full text]
  • AUGUST 1935 - No
    R VOL. VI - AUGUST 1935 - No. 24 The Netherland; East Indies M;&n of The Christian and Missionary Alliance Address: Lageweg 81. MakasLiar. Celebes. N.E.1 THE PIONEER Directory of Alliance Missionaries of the N. E. 1. Rev. R. A. and Mrs. Jaffray. Makassar, Celebec Rev. W. and Mrs. Pocr. Makassar. Celebes Miss L. F. Marsh. Makassar. Celebes >Miss M. E. Kernp. Makassar. Celebes Miss M. M. Jaffray Makassar, Celebes Rev. I. C. and Mrs. Melczer. Ampenan. Lornbok Rcv 1. A. and Mrs Mouw Srntmg, West Borneo. (Via Ponrianak) Rev C R. Deiblcr. Doelongan. East Borne Rev w. E. Presswood. Malmau, East Borneo. (Via Tarakan) Rev. E. H. and Mrs. Mickelson. Doelongan, East Borneo Rev. H. A. and Mrs. Dlxon, Melak. East Borneo, (Via Sarnarmda) On Furlough Rev. G E. and Mrs. Fisk. Rev. J. W. and Mrs. Brill ... ........... e......... ..... n.s .... *...... ........ ... .................................. ANOTHER HYMN - Dr. Simpson as a poe: excelled in his missionary hymns. Truly he expressed in his poems the deepest experiences of the soul in fellowship and union with Christ, and he also expressed the deepest yearnings of a missionary heart in fervent desire to preach the Gospel in the regions beyond. to the uttermost parts of the earth, where Christ has not been named. The poem on page 4 is one of Dr. Simpson's choice missionary messages in song. The writer has been asked to relate a little incident in early life regarding the founder of the Alliance work, and the missionary zeal with which he inspired young men, who were students in what was then known as the New York Missionary Training College.
    [Show full text]
  • Policy and Backwardness of Maritime Society Case Study on Community Maritime Affairs Bugis Makassar South Sulawesi
    Journal of Sustainable Development; Vol. 9, No. 4; 2016 ISSN 1913-9063 E-ISSN 1913-9071 Published by Canadian Center of Science and Education Policy and Backwardness of Maritime Society Case Study on Community Maritime Affairs Bugis Makassar South Sulawesi Eymal B. Demmallino1, M. Saleh S. Ali1, Abd. Qadir Gassing2, Munsi Lampe3, La Nalefo4, Nurbaya Busthanul1 & Tamzil Ibrahim1 1 Department of Social Economics of Agriculture, Hasanuddin University, Indonesia 2 Alauddin Islamic State University, Makassar, Indonesia 3 Department of Anthropology, Faculty of Social and Political, Hasanuddin University, Indonesia 4 Department of Social Economics of Agriculture, Halu Oleo University, Indonesia Correspondence: Eymal B. Demmallino, Department of Social Economics of Agriculture, Hasanuddin University, Indonesia. E-mail: [email protected] Received: April 20, 2016 Accepted: June 16, 2016 Online Published: July 30, 2016 doi:10.5539/jsd.v9n4p144 URL: http://dx.doi.org/10.5539/jsd.v9n4p144 This paper is the third series of the fifth series of planned, wholly extracted and developed on the results of the study lead author of the dissertation entitled Socio Cultural Transformation: Initiating Community Renewal Maritime Affairs Bugis Makassar in South Sulawesi. Abstract This research is motivated by a concern to the maritime community in Indonesia and South Sulawesi in particular, which is still very behind compared with other communities on the mainland or degenerate far backward compared with the maritime community in the past royal era (VIII century - XVII century: Sriwidjaya, Majapahit, and Gowa-Makassar). This study aims to reveal the concern of the government on maritime development in the State Bugis Makassar of South Sulawesi. This study uses Verstehen method was conducted through "historical approach" since the period of the kingdom until the reform period.
    [Show full text]
  • L. Andaya Treaty Conceptions and Misconceptions; a Case Study from South Sulawesi
    L. Andaya Treaty conceptions and misconceptions; A case study from South Sulawesi In: Bijdragen tot de Taal-, Land- en Volkenkunde 134 (1978), no: 2/3, Leiden, 275-295 This PDF-file was downloaded from http://www.kitlv-journals.nl Downloaded from Brill.com09/26/2021 09:04:07AM via free access L. Y. ANDAYA TREATY CONCEPTIONS AND MISCONCEPTIONS: A CASE STUDY FROM SOUTH SULAWESI An important and far-reaching precedent in international law was established by the International Court of Justice in The Hague in 1960. In passing judgement on a case between India and Portugal concerning right of passage over Indian territory, the Court confirmed the validity of the Treaty of Punem of 1779 between the Marathas and the Portu- guese. It argued that: The Marathas themselves regarded the Treaty of 1779 as valid and binding upon them, and gave effect to its provisions. The treaty is frequently referred to as such in subsequent formal Maratha documents, including the two sanads [decrees] of 1783 and 1785, which purport to have been issued in pursuance of the Treaty. The Marathas did not at any time cast any doubt upon the validity or binding character of the Treaty. (ICJ 1960: 37) In a dissenting opinion one of the judges added that "... a cursory study of the situation shows that the exchange of documents — the Marathi text of 4 May 1779 and the Portuguese text of 17 December of the same year — was no doubt the expression of a common agreement creating mutual rights and obligations between two legal persons recog- nized as such in their international relationships." (ICJ 1960: 88) C.
    [Show full text]
  • Prevention Among Housing Residents: the Utility of Collective Efficacy As Crime Informal Social Control in the City of Makassar
    Journal of Critical Reviews ISSN- 2394-5125 Vol 7, Issue 1, 2020 Review Article PREVENTION AMONG HOUSING RESIDENTS: THE UTILITY OF COLLECTIVE EFFICACY AS CRIME INFORMAL SOCIAL CONTROL IN THE CITY OF MAKASSAR Nur Fadhilah Mappaselleng1, Abd. Kadir Ahmad2, Sutiawati3, Zul Khaidir Kadir4 1Muslim University of Indonesia, Indonesia 2Center for Religious Research and Development, Ministry of Religious Affairs of The Republic of Indonesia, 3Muslim University of Indonesia, Indonesia 4Muslim University of Indonesia, Indonesia [email protected], [email protected], [email protected], [email protected]. Received: 13.11.2019 Revised: 17.12.2019 Accepted: 20.01.2020 Abstract. Recent researches show the importance of informal social control on crime prevention, especially in cities. This research focuses on crime prevention through informal control by looking at the level of collective efficacy of housing residents. Collective efficacy, is the willingness of citizens to intervene for the common good in the surrounding environment to prevent crime in the community. This study aims to describe the collective efficacy of citizens in the housing complexes and public housing in the City of Makassar. This research uses descriptive statistical analysis. There were 480 respondents taken as samples among housing residents. This study found that the level of collective efficacy of housing residents is generally. There is no difference of collective efficacy between the residents of public housing and those of housing complexes. This causes informal social control unable to prevent crime, which tends to increase from year to year in the City of Makassar. Keywords: collective efficacy, crime prevention, housing residents, informal social control, Makassar City © 2019 by Advance Scientific Research.
    [Show full text]
  • Siri' Na Pacce Culture of Bugis-Makassar in the Context of Modern Life (Overview Historicality and Theory Jean Baudrillard Simulation)
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Repository Universitas Negeri Makassar International Journal of Management and Applied Science, ISSN: 2394-7926 Volume-4, Issue-7, Jul.-2018 http://iraj.in SIRI' NA PACCE CULTURE OF BUGIS-MAKASSAR IN THE CONTEXT OF MODERN LIFE (OVERVIEW HISTORICALITY AND THEORY JEAN BAUDRILLARD SIMULATION) 1SRI RAHAYU, 2FIRDAUS SUHAEB, 3SULKARNAIN, 4ANRICAL, 5SATNAWATI Graduate Program of Makassar State University Email: [email protected], [email protected], [email protected], [email protected], [email protected] Abstract: Just like a tradition , then on down hereditary concept value this always will be handle and guidelines in life community Bugis -Makassar. When on something generation its interpretation misses, then will impact to next generation. If happen disintegration to interpretation about this value siri' napacce, then of course will impact to continuation existence philosophy to the generation to be come , here it is wrong one worries many party including author itself , so must reviewed back to the future value philosophy this permanent can be guidelines , handles and characteristic typical community Bugis- Makassar. Siri' is a concept awareness law and philosophy in community Bugis-Makassar considered sacred. While Pacce is a value philosophy that can looked at as a sense of togetherness (collectivity), sympathy and underlying empathy life collective community Bugis-Makassar. Second The underlying value this character community Bugis -Makassar, true is a reflection life and ethics life in socially. So that can also be said , second value this is framework theory life is held as a philosophy in go through life social , deep journey history community Bugis -Makassar full with various intrigue life social politics in it , the will not want make value this as a backrest or handle life in p norm or manners life community .
    [Show full text]
  • FACE POLITENESS of MAKASSAR PEOPLE Nur Qalbis Universitas
    International Journal of Language Education and Culture Review, Vol.4 (1) June 2018, 8-14. Available online at http://journal.unj.ac.id/unj/index.php/ijlecr DOI: http://doi.org/10.21009/IJLECR.041.02 FACE POLITENESS OF MAKASSAR PEOPLE Nur Qalbis Universitas Negeri Jakarta [email protected] Abstract This research explains faculty aspects among Makassar tribe community in South Sulawesi. The objective is to provide an understanding of Makassar facilitation aspect in Gowa district. This study describes the form of expressions related to the concept of face (self-esteem, image) that is loss of face, face thickness, and face search of speech acts in the community. Face has two aspects: positive face and negative face. This research uses qualitative approach, methods with observation, interview, and recording techniques. The results of this study indicate that there is a shift in the concept of Makassar society face that this is influenced by the level of social, education, and gender. Social status here is no longer influential in preserving the concept of the face. This is because there is a shift between the social statue bangsawa no longer care about it, let alone the young. Furthermore, the level of education, that the higher the education then they will maintain the concept of face in interacting with each other in the community. Finally, sex also determines facial or facial salvation in communicating, compared with male women are very maintaining the concept of advance in communicating and interacting in the community. Keywords: face politeness, Makassar tribe, qualitative approach, The phenomenon of language among the younger generation who abandon the values of politeness in the face of language amid the shift of values in the global society as the reason the author tries to promote the theme of politeness advance so that young people can understand and continue in society.
    [Show full text]