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Border and Mobility – Kerr Et Al Urban Studies: Border and Mobility – Kerr et al. (Eds) © 2019 Taylor & Francis Group, London, ISBN 978-1-138-58034-3 The Bawean ethnic language: Attitude and diglossic community culture S.W.B. Utami Universitas Airlangga, Surabaya, Indonesia ABSTRACT: The Bawean ethnic group is known as the “Boyans”. The Baweans have been identified as a group with a deep ethnic consciousness in terms of their language and culture. The purpose of this study was to understand the characteristics of the language and culture of the Bawean ethnic group. This study used a qualitative approach, particularly the ethnog- raphy of communication inquiry. The Bawean society is enriched with multi–ethnic groups such as Javanese, Madurese, Bugis, Mandailing, Banjar and Palembang. Merantau (migrat- ing) has been a unique local custom of the families living on this island. Historically, early settlers were immigrants from different regions or islands. The adoption of other cultures and languages shows a typical acculturation pattern, which is one of the distinct characteris- tics of the Bawean society. Therefore, the Baweans regard themselves as a unique society and consider their language to be different from the Madurese language. Keywords: Migrating, Diglossic, Boyan, Language and Cultural Attitude 1 INTRODUCTION Bawean Island is one of the small islands in Indonesia, located about 150 km north of Java Island, which can be reached within 3.5 hours by a speedboat from the Gresik port. The Bawean local government is part of Gresik regency. Bawean people are known to be perantau (travellers). More specifically, perantau refers to the custom of migrating. Historically, the majority of the Bawean residents were immigrants from various regions in Indonesia. This custom of migrating has endured throughout gener- ations. Consequently, many of its inhabitants travel to other cities, or even to other countries, to work or make a living. This phenomenon—that is, migration to other countries such as Malaysia, Singapore, Vietnam, Thailand and Christmas Island in Australia –has been ongo- ing since the 18th century (Vredenbergt, 1990; Usman, 1996). Many Baweans who work in other countries are often identified by different ethnic labels. For instance, Orang Boyan is the name for Bawean people settled in Malaysia and Singapore. In both countries, the Baweans live in an area known as the Boyanese village, possessing dual citizenship. Apart from the migrating and mixed marriage tradition with other ethnic groups, Bawean Island’s geographical position as a transit or stopover island has also created a typical socio- cultural impact. This is represented in the ethnic and cultural varieties as well as language and speech varieties, forming a unique acculturation pattern. The history of power and religion in Baweans shows that Javanese and Sumenep (Madurese) are two major ethnic groups on Bawean Island. However, after the spread of Islam, the Madurese ethnic group played an important role (Kartono, 2003: 1) in building religious systems in the Bawean society. Islam has been the only religion practised in Bawean. One of the premises for this assertion is that many Baweans have originated from a Madurese ethnic background. With regard to language, as the Bawean language is similar to the Madurese language, it is often mistakenly referred to as Madurese. The Baweans are often thought of as Madurese by people who live outside Bawean Island. The long migration of the Baweans 27 to foreign locations does not make them forget their native land. This claim is enshrined in the local Bawean proverb that the Baweans who were born on the island will travel but will return and wish to be buried only on Bawean Island. Furthermore, Bawean people are multi-dialectical and multilingual. This is due to several factors. First, the island’s geographical position as a transit or stopover region for many ethnic groups has built a multicultural and multilingual society. Second, the community’s high mobility has amplified the variety of cultures and languages on Bawean Islands. Third, access to education and communication media has created an opportunity to be exposed to diverse languages. Such exposure and contact, particularly in relation to language, is defined as diglossia in bilingualism. These circumstances have fostered the Baweans to become a diglossic community. As Fishman (1972: 92) stated, “diglossia exists not only in multilingual societies which officially recognize several ‘languages’, and not only in societies which employ separate dialects, registers, or functionally differentiated language varieties of whatever kind”. In this regard, apart from their local language, the Baweans attach importance to mastering other languages with all their functions and use. It is therefore interesting to investigate the Bawean people’s attitude towards their local language, particularly in relation to their speech variety, and their loyalty towards their local language. This study was conducted in stages, which included observations, questionnaires and inter- views about the evaluation of the growing culture and language. Respondents in this study were important authorities and figures such as community figures, cultural figures and vil- lage administration staff. 2 DISCUSSION 2.1 Stopover island Bawean refers to the word pawean that originated from the word pawiwahan which in turn is derived from the old Javanese word wiwoho (meeting or encounter). This name projects Bawean Island as a meeting place for many ethnic groups who then resided in Bawean. Among the islands (Java, Madura, Masalembo and Makasar), the geographical location of Bawean Island has made an open place for both stopovers and settlement. The village Pajinggahan in the Tambak subdistrict was apparently named after boat and ship “transit” from other islands. Some remains of old seaports on Bawean Island can be viewed even today in Kumalasa village. Its existence as a transit island is also reflected in the existing Bawean legends. According to Bascom (in Dundes [ed.], 1984:5), a “legend is a spoken narrative prose whose story is believed by the community as a true fact”. In Bawean legends, the important messengers/ figures of cultural teaching generally came from other islands. For example, the Jujuk Campa legend in Bawean tales tells the story about an eminent figure from Campa, Cambodia, which is supported by the remains found in Kumulasa village such as kris, vessel, sekedub and graves. According to other cultural findings, Diponggo village is the only village in Bawean that tend to assimilate the Javanese language. As a transit island, Bawean is highly influenced by cultures from other areas or islands. As Al-Attas (2009) describes, during the colonial period in the 18th century, the Minang, Bugis and other seafaring communities used Bawean Island as their stopover. When appointed as the KPM (Konenklijke Paketwaart Maatschapi) sailing agent, they became influential traders and dominated trade and the economy in the Bawean areas. At that time, most of the Minang ethnic groups migrated to Bawean Island. The strong assimilation of the local culture has led to the non-existence of their unique identities in the Bawean society. 2.2 Migrating culture Despite the availability of jobs in Bawean, the migrating tradition is still upheld by Bawean families. This migrating custom to Malaysia and Singapore began in the 18th century, with many Bawean people becoming citizens of these countries (Usman, 1996: 66). 28 As Vredenbregt (1964:129–139) explains, in 1849, some Bawean people who settled in the area then called Malaka were known as the “Boyans”. According to the Singapore statistics, there were a total of 763 Boyan people with 720 males and 43 females. Their number had increased in 1957 and reached a total of 22,167, with 11,580 males and 10,587 females. Migrating to foreign lands has been the cultural tradition of Bawean. Males (and now more females) are expected to go out of Bawean Island at least once during their lifetime in order to learn by their travel experience. The migrating tradition is reflected in the following proverb: “Ajj moka?-moka?samper? m nghitaangarsailange?, Ben ajj ngokerlange? m nghitangoasaeelmolahir ben elmobatin”. “Do not take off a woman’s sarong before carving the sky, and do not carve the sky before mastering physical and mental knowledge” (Interpreted as “Do not get married before going to other lands for a living, and do not travel before mastering self-defence and the Quran”). The word samper, in East Javanese dialect sewek, indicates a piece of sarong used by women to wrap their lower bodies, from the navel to the ankle. The unwrapping act, such as taking off a woman’s sarong, symbolically means to marry a woman, while “carving the sky” expresses gaining experiences in other lands. Migrating to other lands is a prerequisite for men’s marriage. Symbolically, “carving the sky” is an experience that poses a number of strong challenges, for which training in family responsibility of being the head of the family is compulsorily undertaken. Apart from the teaching of migrating to other lands (merantau), the knowledge of self-defence and moral teaching are necessary to live safely in other lands as well as to prepare them to be good travellers/settlers. The “migrating” characteristic of the Bawean ethnic group enables the adoption of other cultures. Multilingualism is welcome in Bawean communities. Many residents are bilingual or multilingual and thus can speak one or two languages other than their mother tongue. Mackey (1962) explains that bilingualism is a practice of using “language” by shifting from one language to another (p. 12). This is demonstrated through the practice of “code switching” among the Baweans. Hence, they chat in the local ethnic language, and then use Malay when meeting with neighbours from other lands and speak in Indonesian on formal occasions. The choice of language domains shows that the Baweans are a diglossic community. 2.3 Language attitude and cultural identity Attitude involves a psychological phenomenon manifested in behaviour or acts based on viewpoints, beliefs or opinions as a reaction to something or some events.
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