1

CHAPTER 1

INTRODUCTION

1.1. The Background

Indonesia is known for its culture and traditions. Having thousands of

islands inhabited by different kinds of ethnic groups, the country is indeed very

rich of local customs and languages. Javanese is one of the local languages spoken

by people living in central Java and East Java.

Based on the statement above, Indonesia is also known as a country that

has various languages. It may build the phenomena of code mixing and code

switching. Code mixing occurs when people mix words, phrases or clause form

two languages together in the same sentence. While, code switching occurs when

people switch inter sentence boundary. Then, in some periods, several researchers

with specifying condition under which selected language have observed these

phenomena.

Both of code mixing and code switching take place between people at

many society levels. Code mixing and code switching also occur in bilingual or

multilingual society, such as in Sungai Bahar I.

Sungai Bahar I is a village that is located in Bahar district in Muaro Jambi

regency. It is about 72 Km from Jambi city. Then, based on statistic note from

local Government, it consists of 5.432 people who come from various ethnics

group and regions. The majority of people who live there come from Java,

1

2

especially Central Java. The others come from West Java, East Java, North

Sumatra, and Lampung. They do many different activities in this village. For

instance, some of Youth in Sungai Bahar I are involved in an activity units called

Paguyuban of Semarang Youth.

Paguyuban of Semarang’s Youth was founded in 1993 with the members

involved are all the people whether he or she was born in Semarang or he or she is

born in any else location but still has Semarang family relationship. Along sixteen

years, the members of paguyuban of Semarang’s youth consist of 65 members by

means they are in the ages of 20-30 years old

The various activities like in Paguyuban of Semarang’s youth will

motivate code mixing and code switching whether it is intentional or not. For the

purpose of this thesis, the discussion of code switching is limited. It will focus

only on code mixing used by Javanese people who are involved on above

organization. As likely as most organizations, the language used in meeting is

Indonesian. It considered as formal language. However, in paguyuban of

Semarang’s youth, they often used their language rather than Indonesian

language. They often do code mixing. The code may adopt from their habitual in

using the Javanese language with their family. The following examples of code

mixing:

1. “Ndilalah, semua ini bisa saja terjadi kepada kita”

(Accidentally, all will be happen to us)

2. Ketika kita ngaji, sebaiknya noto ati dahulu agar niat kita tidak salah.

3

(When we start to learn, it’s better to us to make pure our heart so that

we have not wrong willing)

In these examples, they use the pieces of Javanese words, while they are using

Indonesian language.

The researcher also observes this phenomenon when she does daily verbal

interaction with one of them. She often heard that her friend often mixes code

between Indonesian and Javanese on interaction. She realizes that her friend still

does it today. This has been the phenomenon in the interaction, especially in

formal situation in paguyuban community.

However, it is not clear yet for what reason they mix code their daily

verbal interaction. This is the reason why the researcher thought that it is

interesting to conduct a sociolinguistics research deals with code mixing in the

activity of paguyuban’s speech in daily verbal interaction. Shortly, the researcher

would like to conduct the research with the title, “code mixing of Javanese in

Paguyuban of Semarang’s youth in Sungai Bahar I”.

1.2. Limitation of the Problem

In this research, the researcher focus her study on code mixing between

Indonesia language and Javanese language found in dialog among Javanese

people especially the young Javanese people. The rationale for choosing code

mixing because it is particularly done by them in Sungai Bahar I, and the reason

for choosing the young Javanese People at Sungai Bahar I because the data

reveals that the majority of young people at Sungai Bahar I lived at Sungai Bahar

4

I. Then, most of them are educated people who without no doubt have often

activated the range of their speech repertoire involving Javanese and Indonesia.

1.3. Formulation of the Problem

In this study, the researcher formulates the problems as follows:

1. What are the forms of code mixing used by young Javanese people in

Sungai Bahar I?

2. What are the communicative functions of code mixing among young

Javanese people in Sungai Bahar I?

1.4. Purpose of the Research

The purposes of this study are formulated as follows:

1. To find the forms of code mixing used by young Javanese people in

Sungai Bahar I.

2. To find the communicate functions of code mixing among young

Javanese people in Sungai Bahar I.

1.5. The significance of the Research

The contribution of the study would be as follows:

1. The writer hopes that the result of this study will give information and

knowledge to the readers about code mixing among Javanese People in

Sungai Bahar 1.

5

2. It is also useful for the lectures to add their insight of sociolinguistics

study to the students’ college.

6

CHAPTER II

REVIEW OF RELATED LITERATURE

2.1. Bilingualism

Torras, et al Cerqua (2002) make two distinct fields of approach

applied to study of bilingual language use, the grammatical perspective and the

socio-functional perspective. The grammatical perspective analyzes structural

component within utterance whereas socio-functional perspective analyzes the

social implication demonstrated in a language interchange situation. This study

entails the examination of the sociolinguistic perspective.

Grosjean in Brice (n.d) states that bilingualism is present in every

country, in all class’s society and all age levels. He also maintains that bilingual

languages in their daily life. Furthermore, even so called monolingual also

routinely switch from one language variety; a regional dialect, the standard

language, a formal and informal style and so on, to another in the course of their

daily interaction.

People have habit to use two languages when they interact with other

people. They acquire a language where they live. According to Hartman and Stork

in Al Wasilah (1985), bilingualism is the use of two languages by a speech

community. There are many types of bilingualism, e.g. someone with parents of

different native language living in either a speech community or a person having

learned to master a foreign language through intensive formal instruction.

Bilingual speakers are not necessarily translators or interpreters, as the skill of

6

7

switching between two languages must acquire separately and person who are

equally conversant in both languages and in all situations (and bilingual) are very

rare.

Saunders (1988) states that a bilingual person is, in the broadest

definition of bilingualism, anyone with communicative skill in two languages is

being it active or passive. In a narrow definition, the term bilingual is reserved for

those speakers with native-like proficiency in two languages.

The terminology is complex and often overlaps. Kangas in Laubeova

(2000) states that within bilingual ability the following categories may be

distinguished: balance bilingual (dual language proficiency) and semi-lingual.

The term balance bilingual used to describe individual who possesses about the

same fluency in two languages, while semi-lingual refers to those who have

deficiencies in both languages compare with monolinguals. These deficiencies

could be in reduces vocabulary, incorrect grammatical patterns, difficulty thinking

or expressing emotion in one of the languages, etc. Few people are truly balance

bilingual in both languages in all situations. One language is usually dominant.

Additionally, Kandolf (1996) defines bilingualism simply as using two

languages on a regular basis. Then, she distinguishes between consecutive,

simultaneous, and receptive bilingualism. She explains that consecutive

bilingualism is learning language after already knowing another. It is for all those

who become bilingual as adult, as well as for many who become bilingual earlier

in life, sometimes also called successive bilingualism.

8

Next, simultaneous bilingualism is learning two languages as first

language. That person is simultaneous bilingual goes from speaking no languages

at all directly to speaking two languages. Infants who exposed to two languages

from birth will become simultaneous bilinguals. Finally, receptive bilingualism is

being able to understand two languages but to express oneself in only one. This

not considered “true” bilingualism but is common situation worth naming here.

In addition, Laubeova (2000) distinguishes between additive and

subtractive bilingual. She says that additive bilingual is the acquisition of a

second language without any loss or weakening of the first language. Moreover,

the subtractive bilingual prevails when the first language has been edge out of the

classroom and school environment.

Laubeova also states that bilingualism often involves different degrees

of competence in a language involved. A person may control one language better

than another language, or a person might have mastered the different language

better for different purpose, using one language for speaking, for example and

another for writing. Thus, based on the above theory, it may motivated the person

to switch or to mix his or her code from one language to another language.

2.2 Code Switching

Code switching occurs when two persons communicate and interact in

a language and then a new person comes and joins to communicate with them.

The new person does not understand the language that they use, so they switch

their language in order to make the other people understand. Milroy and Muysken

9

(1995) give their opinion about code switching. They state that code switching

occurs between the turn of different speakers in the conversation, sometime

between utterance within a single turn, and sometimes even within a single

utterance. In addition, “when two or more languages exist in a community,

speakers frequently switch from one language to another and this phenomenon is

known as code switching” (Sridhar, n.d)

In addition, Holmes (1992) states that people sometimes switch code

within a domain or social situation. A switch is motivated by the identity and

relationship between participants often expresses a move along the solidarity or

social distance dimension. A switch may also reflect a change in the other

dimensions, such as the status relations between people or the formality of the

interaction.

Code switching take place in many aspect of language, and considered

to involve larger parts of speech. With the code switching, there is a sense that

two systems have come into play. Depending on the kinds of constructions, this

emerges from such mixed language behavior. In code switching, two systems are

independently involved (Chaer and Agustina: 1995).

Then, Shim in song (1994) defines that code switching is inter-

sentential switching (involving switching at a clause or sentence boundary).

Further, on, Fishman in Cerqua (2002) states that code switching defined as

changing from the use of one language to that of another within a single speech

event. Code switching involves the movements, whether psychologically or

10

sociologically motivated, from one discrete code (language or dialect) to another

within a communicative event.

Furthermore, Hammink (2000) argues that inter sentential switching

or code switching at the sentence level. Code switching may serve emphasize a

point made in the other language, signal a switch in the conversation participants,

indicate to whom the statement is addressed, or to provide a direct quote form, of

reference to, from another conversation.

Then, Bloom and Gumperz in Sridar distinguish between two types of

code switching; situational code switching and metaphorical code switching. In

situational code switching, the switch is in the response to a change a topic of the

conversation or setting. A case in the point will occur at the end of official

transaction, when a speaker might switch from the standard language to the local

dialect to inquire about family matters. Metaphorical code switching, the switch

has stylistic or textual function, for example to signal quotation, to mark

emphasis, to indicate the punch line of a joke, or to signal a change in tone from

serious to comic.

Finally, the most general description of code switching is that it

involves the alternate use of two languages or linguistic varieties within the same

utterance or during the same conversation. In this case, if bilingual speak to each

other, switching can consist of changing language or shift of style. Then, it must

also be noted that researchers produce various definitions that may differ from one

11

researcher to another. The variation is resulted from different views of language

switching phenomena.

2.3 Code Mixing

A common mode of code switching is the switching of a language

within sentence, referred to as code mixing; Hammink (2000) argues that code

mixing or intra-sentential switching at the clause, phrase level, or at word level of

no morph phonological adaptation occurs.

Field in Cerqua (2002) states that code mixing is blending of two

separate languages system into one linguistic system. In addition, Shim in Shong

(n.d) defines that code mixing is intra sentential switching (involving switches

within the clause or sentence boundary). Further, on, fasold, in Bing (n.d) states

that code mixing is one of the major kind’s language choices, which is subtler

than code switching. In code mixed sentences, pieces of one language are use

while a speaker is using another language. These pieces of other language are

often words, but they can also phrases or larger units.

Code mixing is a part of sociolinguistics study that is the language

used in society. Wardaugh (1986) states that code mixing occurs when conversant

use both languages together to the extent that they change from one language to

another language in the course single utterance. According to Crystal (1991), code

mixing involves the transfer of linguistic elements from one language into

another. In addition, code mixing occurs when people incorporate smack units

(words or short phrase) from one language or dialect to another one.

12

Sometimes people use code mixing because there is no synonymous

word, so that words from another language are used to substitute. According to

Wardaugh (1992) states, that conversational code mixing involves the deliberating

mixing of two languages without an associates topic change. He says that such

conversational code mixing is often used by bilinguals, primarily as a solidarity

marker and has become an established community norm.

Conversational code mixing is not just a haphazard mixing of two

languages brought about by laziness or ignorance or some combinations of these.

Rather, it requires conversant to have knowledge of both languages and to be used

in this way so that conversant can show their familiarity or solidarity. The ability

to mix code in this way is now often a source of pride.

In addition, to make it clearer, the researcher would like to differentiate

between code switching and code mixing. According to Suwito (1983) states that

code switching is a change from one code to another code or from one language to

another language. Therefore, it is clear that in code switching, the change is in the

code (language), but in the code mixing, it does not involve all of the aspects of

language, but only on some elements, such as words and phrases.

2.3.1. Social Factor

Holmes (1990) states that linguistics choices will generally reflect the

influence of one or more than of the following components:

1. The participant: who is speaking and who they are speaking to?

13

(for example: Husband-wife, teenagers and children)

2. The setting or social context of the interaction: where they are speaking?

(home, work, school)

3. The topic: what is being talked about?

4. The function: why they are speaking? What is the language being used

for? Is the speaker asking a favor or giving order to someone? The aim of

purpose of the interaction may be important.

All factor above influenced the people in using a variety and language

choice. For the reason sometimes they use two or more language in their

speaking. The use of language can be influenced by situation for whom, what

language used, where and what are talking about. These social factors will

influence people in choosing the works in their speaking.

2.4 The Form of Code Mixing

Samuel gunawan (2004) states young Javanese people may often mix their

language in their dialogue. Furthermore, the writer found that there are some

forms of words from Javanese language that are mixed into Indonesia language or

English language. It could be word and phrase.

Word

Richard (1985) states the word are the smallest linguistics units, which

occur on its own speech or writing. Words can be noun, verb, adjective and verb.

14

Noun

Richard (1985) states that noun is a word, which occurs as the subject or

subject of a verb, or the object of preposition that can be modified by an adjective

can be used with determiners, for example from a noun skateboard, book, etc.

meanwhile, Linda Thomas (1993) states that noun is often described as being the

“the name of something” including people and place, for example table or chair

which refer to concrete things.

Verb

Crystal (1978) says that verb is a term used in the grammatical

classification of words, to refer to a class. For example, write and read. Then

Linda Thomas (1993) states verb is a word which describe an action.

Adjective

Richard (1985) states that adjective is a word that describe the thing

quality, state or action, which a noun refers to, or word that describe a noun, for

example form adjective is complain, feeling, pretty, etc. meanwhile, Linda

Thomas (1993) states that adjectives or sometimes called “ describing words” in

that, as far as meaning in concerned. They defined attributes or characteristics.

Phrase

Richard (1985) states a phrase may be a group of words, which form a

grammatical unit. A phrase does not contain a finite verb and does not have a

subject or predicate structure. Phrase can be noun, verb and adjective phrases.

15

Noun Phrase

Linda Thomas (2003) states that a unit or constituent which can consist of

two words, determiner + noun (e.g. that girl), or one word, noun (e.g. carol),

pronoun (e.g. she) is called as noun phrase. For example; a dog chases that girl.

Verb Phrase

Linda Thomas (2003) states that verb phrase can contain one constituent

(e.g. verb as in carol cried) or more than one constituent (e.g. verb + noun phrase,

as in the dog wants a bone).

Adjective Phrase

Linda Thomas (2003) states that adjective phrase work to modify nouns,

they form part of the noun phrase, example:

1. The dog chased the girl

2. The fat dog chased the girl

2.5 The communicative Functions of Code Mixing

According to Brown and Yule in Samuel Gunawan (1983) state that the

people who exchange the code in their communication indicate that they activated

the major codes (languages) or the minor codes (language varieties) at their

command for the expression of transactional function and interpersonal function.

Transactional function means that code mixing used for the kind of language that

functions solely for the expression of the content. Interpersonal function means

16

that code mixing used for the kind of language that functions for the expression of

social relations and social attitudes holding between speakers.

According to Sack (1967), in communicative function, there is a class of

first pair parts which includes questions, greetings, challenges, requests,

complains, invitation, announcement, for some first pairs part the second pair part

is reciprocal (greeting-greeting), for some there is only one appropriate second

(question-answer) for some first pairs part the second pair part is reciprocal

(greeting-greeting), for some there is only one appropriate second (question-

answer), for some more than one (complain-apology).

Based on the statements above, the researcher just limit her research on

Brown and Yule’s theory which it is focus on the transactional function and

interpersonal functions of code mixing.

17

CHAPTER III

RESEARCH METHOD

3.1. Research Design

Ary (1985: 322) states that descriptive research is designed to obtain

information concerning the status of phenomenon. Based on this theory, the

researcher uses the descriptive research design at her research. By means, in

conducting the research, the researcher just describes Semarang youth’s utterance

in their speech. Furthermore, because descriptive also means that the research is

not controlled or manipulated by certain kinds of behaviors in research place, so

the data from recording of the conversation among the youth.

This research uses qualitative approach, in which the data analyzed as it is,

without any addition, without any treatment and without any statistical count. It is

in accordance with Ary(1985:332) who states that the descriptive research has

purpose to describe “what exist” included a variable and a condition in a certain

situation. Furthermore, Aminudin (1990:16) who said that the descriptive

qualitative research based on the quality of the data without using some numbers

to interpret the data of this research supports it.

3.2. The Source of the Research

The data of this research are code mixing utterances used in daily verbal

interaction by the youth who are involved in Paguyuban of Semarang. The source

of data of this research consist of 10 people that all of them are considered of

17

18

Paguyuban of Semarang. The source of data of this research consist of 10 people

that all of them are considered of Paguyuban members.

3.3. Technique of Data Collection

The data of this research concerns code mixing in the Paguyuban’s speech.

Based on the research question formulated in chapter 1, the researcher uses two

kinds of instruments in collecting the data that is the participant observation and

clandestine recording. The following steps are the technique to collect the data:

3.3.1. The Participant Observation

The participant observation is a technique to collect the data by making a

field notes about the situation during the process of recording data. The researcher

participates in some of the Paguyuban of Semarang’s youth activities. It is

collected in natural setting that reflects the real situation more accurately than do

artificial setting. All the members of Paguyuban of Semarang’s youth do not

know the participation of the research in collecting the data. It is intended in order

to collect the data in natural setting.

3.3.2. Clandestine Recording

The researcher collects the data by using tape recording. Clandestine

recording is recording secretly or hiding recording. The data collected in natural

setting, but she must get permission from the leader firstly. It is done in order that

she can join with this community. When, she records the data, she records it

secretly. In other words, she doesn’t ask permission from the participant and

19

doesn’t show the tools records to them. To do this, she put her recorder in her bag

and don’t let anyone knows it.

3.4. Technique of Analyzing the Data

Data analysis is a process to organize the data based on the research

questions formulated in chapter 1. The record of the members of paguyuban of

Semarang’s youth speech is transcribed. It is used as data for this research and

further analysis is made.

1. Data Reduction

Data reduction analysis activity, which consists of identification and

classification. Identification is an activity to select the relevant data as an integral

discourse. Classification is an activity to choose and classify the data based on the

context. In addition, the data that be used for this research is in terms of code

mixing between Indonesia and Javanese

2. Data presentation

The data have been reduced is classified in order to have general form of

code mixing. This classification described the forms of code mixing in the

members of paguyuban conversation in order to answer the firs research question.

Then, to answer the second questions, the communicative functions of

code mixing in the members of paguyuban are tabulated in order to have the

frequency of each form of communicative functions of code mixing generally.

20

Next, by using this table, the researcher would identify the form of code mixing

frequently used by the members of paguyuban.

3. Drawing Conclusion

The data would be checked again to make sure that all the data are

relevant. Finally, the conclusion would be drawn.

21

CHAPTER IV

FINDING AND DISCUSION

In this chapter, the researcher described the results of her investigation

and discussed them systematically. Therefore, to systematize the context of this

chapter, the researcher divided them into two main sections based on the research

questions formulated in chapter 1.

4.1. The forms of Code Mixing

There are several forms of code mixing are found among the members of

paguyuban in daily conversation. The codes mixing are in forms of word and

phrase. The word form consists of the word classes like noun, verb, adjective,

preposition, and conjunction. The phrase form is noun phrase and verb phrase. It

will be described as follows:

4.1.1. Word

Thomas (1993) says that words are constituents of sentence. Word is

single unit of a language, which means something and can be spoken and written

4.1.1.1. Noun

Nouns are often described as being the name of something including

people and places (Thomas: 1993). Thomas divided the noun into the usual usage

and the anusual usage. Related to this theory, the researcher also divided the noun 21

22

into the usual usage and the unusual usage because it may help the researcher easy

to classify it. The usual usage is the common usage of Indonesian language noun.

The common usage means that the speakers produce one of Indonesia’s language

words grammatically, even though they mix with Javanese language. The unusual

usage is the odd usage of Indonesian language by the members of paguyuban. The

odd usage of Indonesia language means that the speakers produce one of

Indonesia’s language words ungrammatically. See the data below:

4.1.1.1.1. The usual usage

1. Pripun kamabing niku…lha soale tonggo kulo sanjange ajeng tumbas kambing      malih..BAGAIMANA KAMBINGNYA…LOH SOALNYA TETANGGA SAYA BILANG KAMU MAU BELI KAMBING LAGI(How about the goats, I heard from my neighbor, you want to buy the goat again)

2. Tonggo? Sinten niku? Mmm, enek si rencana, tapi aku heran, aku belum cukup lho pa’de.TETANGGA? SIAPA ITU?MMM, ADA SIH RENCANA, TAPI AKU HERAN, AKU BELUM CUKUP LHO PA’DE? (Neighbour ? who?mmm…I get the plan, but I feel strength, I have no money pa’de)

3 teng wonten sebulan niku?YANG UMURNYA SEBULAN?

(Do the age is in a month?) 4. Jjane bapak kan ning butuh kerjo, niku ono kerjaan ning perumahan puri. Jadi kerjolah

bapak kui.SEBENARNYA BAPAK KAN BUTUH KERJA, DISITU ADA KERJAAN DI PERUMAHAN PURI. JADI KERJA LAH BAPAK..(actually, my father need a job, there is a job in puri regency, so he works there)

5. ning pasar kuiDIPASAR ITUin that market)

6. di pasar? DI PASAR?

(in the market)7. kemis niku mundak, kulo niku nembe ngedam niku kan perlu tanah, kan ngoten, dadi

maksude gawe sumur khan entouk tanah, entouk sumur, dadi kahn dino kemis niku ajeng dimulai niku, nek dino sesuk kurang sreg kurasa.HARI KAMIS ITU MAU PASANG ATAP, KALAU YANG INI BARU BISA DIRATAKAN HARUS BUTUH TANAH, KAN SEPERTI ITU, JADI MAKSUDNYA BIKIN SUMUR DULU BARU DAPAT TANAH, JADI HARI KAMIS ITU BARU DIMULAI,KALAU BESOK TIDAK SENANG..(I want to set the roof at Saturday, and, here, it must be smoothed down with the ground, so if we make a well, we get the ground. So I will do that at Saturday, and I don’t like for tomorrow)

8. kayu ne mpun di catok, niki katah tiang rewang tapi kulo sepeser mawon mboten gadah, saking sembako kulo niku namung duit sewu, lah pripun , di tekani sing due semen, aduuh!!

23

Kulo riyen kan sanjang, “ bos pokoknya kalo aku istilahnya sing jelas belum pulang 22 dino belum bisa bayar ya? Eh tahu-tahu gini, aku ki gak ngapusi bos, aku gak! Yakin aku, ning aku belum bisa pulang dan juga istilahnya itu, mungkin istilahnya ini, kita itu, sing jelas itu, dulu kan ado, bos kami disana yang beli ini, ni maksud aku aku belum bisa nemuin, ecak-ecak gitu, ta iyo tak omongi pak niku lah, kalo aku gak sana saya suruh beli semuanya lah, maksudku kalo dapat duit, saya bayar, jangan khawatir tidak dapat saya bayar, iku khan enak? …..mmm Terus niku sampean ajenge arep dibuka nopo?KAYUNYA UDAH DIBUAT, DISINI BANYAK PEKERJA TAPI SAYA SEDIKIT PUN TIDAK PUNYA, UANG SEMBAKO SAJA TINGGAL SERIBU, LAH GIMANA LAGI, APALAGI DIDATANGI YANG PUNYA SEMEN, ADUUH!!! SEBELUMNYA SAYA UDAH BILANG, “ BOS, POKOKNYA KALAU AKU BELUM PULANG SELAMA 22 HARI, BELUM BISA BAYAR YA? EH TAHU-TAHU GINI, AKU INI TIDAK BOHONGI BOS, AKU TIDAK!!! YAKIN AKU, SEANDAINYA AKU BELUM BISA PULANG, DAN JUGA ISTILAHNYA INI, KITA ITU, YANG JELAS ITU, DULU KAN ADA, BOS KAMI YANG DISANA BELI INI, MAKSUD AKU, AKU BELUM BISA NEMUIN, PURA-PURA GITU, SEPERTI ITULAH AKU UTARAKAN PADA BOS, MAKSUD AKU, KALAU DAPAT UANG, SAYA BAYAR, JANGAN KHAWATIR TIDAK DAPAT SAYA BAYAR, ITU KAN ENAK?....MMM TERUS ITU MAU DIBUAT APA? (wood already made, here, there are some workers, but I don’t have money for their salary, there is only one thousand left for food, event, the people who sell cement is coming, ouch!!(feel dizzy), before, I said to my boss, if I don’t come for 22 days, I can’t pay the fax, then don’t worry that I can’t pay it, I can pay it. Is that right? …mmm, what can be made?)

9. mangki menawi mboten krasan, kulo sanjangi winaraeh kulo…sebab kulo niko lek umpama anak mpe umpama sampean manggeh niku saking ngebel kulo, sebab kulo niku mpun, keyakinan kulo loh, empunlah, dadi kulo niki istilahe mboten pernah ngeten-ngeten, karo pak e niku istilahe mboten ngeten ngeten niku, walah niku mama tak jemput sengko ladang, gak mangan diparani karo sing due, mengkin sedikit-sedikit kon mangan karo sing due. Soale sing mupul neng kono gak entuk sebab awak e sing ngurus, ngko awak e ora untung, lah kui kemenangan mama niku.

MUNGKIN KALAU TIDAK BETAH, SAYA KASIH TAHU SAMA BOS SAYA, SEBAB SAYA ITU, KALAU ANAK, KALAU KAMU KESITU, NGE-BELL SAYA, SEBAB SAYA ITU SUDAH, KEYAKINAN SAYA LAH, JADI SAYA INI TIDAK PERNAH BEGINI BEGITU, SAMA BAPAKNYA SAYA TIDAK MACAM-MACAM, BAHKAN IBUNYA SERING SAYA JEMPUT DARI LADANG, TIDAK MAKAN DIKASIH MAKAN, WALAUPUN SEDIKIT, SEBAB YANG KERJA SITU TIDAK DAPAT APA-APA, JADI DIA TIDAK UNTUNG, YANG SEBENARNYA ITU JADI KEMENANGAN IBUNYA..

(if he may not forbear staying, I will announce to his boss, because I am, if he, if you go there, then call me, because I already, my believe, so its my believe, I am not do the bad things with his father and always carry his mother to house, if he isn’t eat yet, I give the foods, so if he works without salary, it will be bad, it will not become his mother)

10. golek perawan wis angel..CARI PERAWAN SUDAH SUSAH(Looking for maiden is very difficult now)

11. nek kakek-kakekKALAU KAKEK-KAKEK(if grandfather)

12. nek kakek-kakek kui pemerkosa sing jawa timur.KALAU KAKEK-KAKEK ITU PEMERKOSA DARI JAWA TIMUR(if grandfathers who become rapist are come from east java)

13. anak kulo niku cewek kabeh lho, ANAK SAYA ITU CEWEK SEMUA LHO(all my children are female)

14. ngakoni ndi, pelaku sopo jane, bapak ku sopo..

24

SIAPA YANG NGAKU, PELAKUNYA SIAPA, BAPAKKU SIAPA(Who is he? Who is undertaken? Who is my father?)

15. aku tak make isine telu, aku durung pernah makan, Cuma aku ngungkra ngungkri upil, uough wekSAYA AMBIL YANG ISINYA TIGA, SAYA BELUM PERNAH MAKAN. CUMA, SAYA SAMBIL NGUPIL, OUGH WEK…(MUNTAH)(I take three, I never eat. But, I eat this fruit while I to get dried mucus) (vomited)kulo malah dereng pindah mrikoSAYA JUSTRU BELUM PINDAH KESANA.(I am not yet move there)

The members of paguyuban use several Indonesian nouns in their

language. The words are mixed with Javanese language or vernacular language. It

seems to fit perfectly well in speech.

In using code mixing like the above data, the speakers seem may not find

the appropriate words to convey the message. The data reveals that they still

produce some similar words in two or more sentences, like the words of bapak,

kakek, and kambing. Or perhaps, their background of knowledge or their

surround influence the way they speak. They combine two languages in one

sentence, from Javanese language to Indonesia language. However, in other cases,

there are so many Javanese words may be use in their expressions. But the

speakers still use Indonesia code mixing to express them.

4.1.1.1.2. Unusual Usage

However, in addition to the usual usage in above data, another one is

found. The unusual usage of code mixing is found. At this stage, it is found in the

term of form and meaning. It’s meaning and function varies. See the data below:

25

Misperception in the meaning

16. Nah iku kemenangan mamae iku..NAH ITU KEMENANGAN MAMANYA DIA...(Those are the advantages of her mother)

Data above show the unusual usage of code mixing. Here, the context of the

conversation is a person who gets advantage from selling the goat. So, it is not

suitable word if he uses kemenangan to express the advantage. The word

kemenangan in Indonesia means merdeka or win. But, the researcher found

misperception in meaning. According to speaker, the word kemenangan means

keuntungan or advantage. It may happen because of the lack competence in the

use of appropriate word in Indonesia language. Actually, the word advantage in

the speaker association means kemenangan in Indonesia language. In addition, it

is better for him to use the word keluwiane to express that he gets advantage.

Keluwiane means the advantage.

17. sebab kuo mpun sanjang kaleh bapak ningalih niko, dadi kulo stitik titik kulo…hohohoho (tertawa)SEBAB SAYA SEBELUMNYA SUDAH TANYA BAPAK WAKTU ITU, JADI SEDIKIT-DIKIT SAYA…HOHOHO (TERTAWA)(Because I already asked to voodoo, so, I a little…hohoho (laugh)

In data 17, after the researcher asks to the participant, the speaker used the

word bapak to refer to the old people who leave there. It is not referred to the

addressee. It may cause that the word bapak is honorable form of name of old

people.

18. waktu iku pertama perkenalan, ngenalakeWAKTU ITU PERTAMA PERKENALAN, PERKENALAN (When we got to know each other for the first time)

26

In the data 18, the word perkenalan¸ comes from Indonesian language.

And the words of ngenalake comes from Javanese language, which have the same

meaning, but they use repeated from to emphasize their aim.

4.1.1.2. Verb

Verb is a word which describes an action (Thomas: 1993). Verbs forms

are found in the speech of the members of paguyuban. The researcher also divided

the verb into the usual usage and the unusual usage because it may help the

researcher easy to classify it. The usual usage is the common usage of Indonesian

language. The unusual usage is the odd usage of Indonesian language. Look at the

data below:

19. wah, podo arep bubar yo?WAH, PADA MAU BUBAR YA?(wah, do they dismiss?)

20. sebab, sekedap malih kambing cemeh niku beranak, gadah jenengan niku. SEBAB, SEBENTAR LAGI KAMBING YANG KECIL TERSEBUT BERANAK. YANG ITU PUNYA KAMU..(Because, the small one get pregnant, that’s may belong to you..)

21 duko sing anu beranak mboten luh, GAK TAHU, YANG ITU BERANAK BELUM YA?(I don’t know, is that goat get pregnant?)

22. tapi jarene minum baigon? TAPI, KATANYA MINUM BAIGON?

(but, the people said he was drinking mosquito oil?)23. oh minum baigon ceritane, wedo’ kan?

OH CERITANYA MINUM BAIGON, PEREMPUAN BUKAN?(oh, the story is drinking mosquito oil. She is female, isn’t she?)

24. istarahat kueISTARAHAT TU(take a rest)

25. kulo malah dereng pindah mrikoSAYA JUSTRU BELUM PINDAH KESANA.(I am not yet move there)

26. mangki menawi mboten krasan, kulo sanjangi winaraeh kulo…sebab kulo niko lek umpama anak mpe umpama sampean manggeh niku saking ngebel kulo, sebab kulo niku mpun, keyakinan kulo loh, empunlah, dadi kulo niki istilahe mboten pernah ngeten-ngeten, karo pak e niku istilahe mboten ngeten ngeten niku, walah niku mama tak jemput sengko ladang, gak mangan diparani karo sing due, mengkin sedikit-sedikit kon mangan karo sing due. Soale sing mupul neng kono gak entuk sebab awak e sing ngurus, ngko awak e ora untung, lah kui kemenangan mama niku.

27

MUNGKIN KALAU TIDAK BETAH, SAYA KASIH TAHU SAMA BOS SAYA, SEBAB SAYA ITU, KALAU ANAK, KALAU KAMU KESITU, NGE-BELL SAYA, SEBAB SAYA ITU SUDAH, KEYAKINAN SAYA LAH, JADI SAYA INI TIDAK PERNAH BEGINI BEGITU, SAMA BAPAKNYA SAYA TIDAK MACAM-MACAM, BAHKAN IBUNYA SERING SAYA JEMPUT DARI LADANG, TIDAK MAKAN DIKASIH MAKAN, WALAUPUN SEDIKIT, SEBAB YANG KERJA SITU TIDAK DAPAT APA-APA, JADI DIA TIDAK UNTUNG, YANG SEBENARNYA ITU JADI KEMENANGAN IBUNYA..(if he may not forbear staying, I will announce to his boss, because I am, if he, if you go there, then call me, because I already, my believe, so its my believe, I am not do the bad things with his father and always carry his mother to house, if he isnt eat yet, I give the foods, so if he works without sallary, it will be bad, it will not become his mother)

27. tapi sing aku nonton dek tivi,banyak wong kang jual anaknya kui , ndek bandung..TAPI PAS SAYA NONTON DI TV, BANYAK ORANG YANG JUAL ANAK ITU DI BANDUNG(but, when I see from TV, there are people who sells their children in bandung)

The word bubar in data 19 is a verb. In Javanese, the word bubar will be

buyar. In data 20, the word beranak which means to get pregnant is also a verb. In

Javanese, the people usually call it as manak, or nganak. Eventhough, from those words

come from the word anak but it different in the sense of prefix. Another, it may also

different in the sense of meaning. In Indonesia language, the word beranak is for animal;

meanwhile, in Javanese, the word manak or nganak is for general. It may use for human

too. In data 21, the word beranak is also a verb. In data 22 and 23, the word minum

is a verb. In Javanese, the people usually call it as ngombeh or ngunjuk. In data

24, the word istirahat is a verb. In Javanese, it will be leyeh-leyeh, leren, or

mandeg. In data 25, the word pindah is a verb. In data26, the word jemput is also

a verb. In Javanese, people often say with the word ngalap. The word nge-bell is

mixed from English language. In Indonesia will be menghubungi or in Javanese

will be sanjang or nakoni. In data 27, the word jual is a verb. Then, in Javanese,

people often say with the word nge dol or sade. In using code mixing like the

above data, the speaker may not find the appropriate word to convey the message.

It may also influenced by the speakers forgot about what the word that want to be

28

convey. So, they use another language that seems similar with the Javanese ones.

Other, it may caused by environment in which the language used in their daily is

Indonesia language. However in other cases, there are so many Javanese words

may be used in their expressions. But the speakers still use the Indonesia code

mixing to express them.

4.1.1.2.2. Unusual Usage

Beside, the usual usages, the unusual usage of verbs are found in term of

form and meaning. And, still, these are anomaly. Look at the data below:

Misperception meaning

28. tonggo? Sinten niku? Mmm, enek si rencana, tapi aku heran, aku belum cukup lho pa’de.TETANGGA? SIAPA ITU?MMM, ADA SIH RENCANA, TAPI AKU HERAN, AKU BELUM CUKUP LHO PA’DE? (Neighbour ? who?mmm…I get the plan, but I surprise, I have no money to pay pa’de)

In this dialogue, there are two language used, i.e. Javanese and Indonesia.

The participant switch the code from Indonesia to Javanese, then mixes their code

from Javanese to Indonesia, i.e.: tonggo? Sinten niku? Mmm, enek si rencana, tapi

aku heran, aku belum cukup lho pa’de? The word heran here means surprise.

After clarifying it to the speaker, and after seeing the form of data from the

speaker, the researcher found that the speaker’s perception means feel. Similar

with the data below, the word makan is verb in Indonesia language with prefix of

di. But when seeing the utterance of the sentence, the researcher found that there

is misperception of meaning. The sentence must be “ngingoni kambing kadang-

kadang diberi makan, kadang-kadang nggak iku sama wae bohong”

29

4.1.1.3. Adjective

Adjective is a word that describes a person or thing. It defines attributes or

characteristics (Thomas: 1993). The adjective forms of code mixing of members

of paguyuban’s speech are found. Look at the data below:

29. anggur jaremu enak? anggur jaremu enak? anggur jaremu enak?ANGGUR KATAMU ENAK? ANGGUR KATAMU ENAK? ANGGUR KATAMU ENAK?(you said that grape is delicious? you said that grape is delicious? you said that grape is delicious?)

30. ojo repot- repotJANGAN REPOT-REPOT(Don’t be busy)

31. kulo niku modal 1jt 6rts tombak gendrum 4 tahun bu, dados 50 jt lebih bu, nikilah perhitungane kulo, lek mboten kulo sade, kulo mboten mampu, lo wonten 50an lebih, SAYA ITU MODAL 1 JUTA 6 RATUS PONTANG PANTING SELAMA 4 TAHUN BU, SEHINGGA DAPAT 50 JUTA LEBIH BU, BEGITULAH PERHITUNGAN SAYA, SEANDAINYA TIDAK SAYA JUAL, SAYA TIDAK MAMPU, SEHINGGA DAPAT 50AN LEBIH..(I have 1.600.000,-. I worked hard for four years. So, I could get 50.000.000,- event more, that’s my count, if I didn’t sell, I couldn’t get it)

32. Samijan niku. Belum cukup nopo? Duit wis 3nten, nopo malih? Kulo angsal kambing kang bagus niku?SAMIJAN NIKU. BELUM CUKUP APA? DUIT SUDAH ADA, APA LAGI? SAYA MEMILIKI KAMBING YANG BAGUS?(samijan, not enough? You have money, what else? I get good goats)

The word enak in data 29, the word repot in data 30, the word mampu in

data 31, and the word cukup in data 32 are the adjective forms. All these word are

come from Indonesia language.

4.1.1.4. Preposition

Preposition is a small group or class of words which express relations of

place, direction, time or possession (Thomas: 1993). Look at the data below:

33. Di pasar? DI PASAR?

(in the market)34. Oke sing dari jawa barat

BANYAK YANG DARI JAWA BARAT(most come from west java)

30

In data 33, the word di is preposition in Indonesia language. In Javanese

language, it will be ning. Meanwhile, the word of dari is also preposition. It will

be sengko in Javanese language.

4.1.1.5. Conjunction

Conjunction is a word that joins words, phrases, or sentences (Thomas:

1993). See the data below:

35. sebab kuo mpun sanjang kaleh bapak ningalih niko, dadi kulo stitik titik kulo…hohohoho (tertawa)SEBAB SAYA SEBELUMNYA SUDAH TANYA BAPAK WAKTU ITU, JADI SEDIKIT-DIKIT SAYA…HOHOHO(TERTAWA)(because I already asked to vodoo, so, I a little…hohoho (laugh)

36. sebab, sekedap malih kambing cemeh niku beranak, gadah jenengan niku. SEBAB, SEBENTAR LAGI KAMBING YANG KECIL TERSEBUT BERANAK. YANG ITU PUNYA KAMU..(Because, the small one get pregnant, that’s may belong to you..)

37. jane bapak kan ning butuh kerjo, niku ono kerjaan ning perumahan puri. Jadi kerjolah bapak kui.SEBENARNYA BAPAK KAN BUTUH KERJA, DISITU ADA KERJAAN DI PERUMAHAN PURI. JADI KERJA LAH BAPAK..(actually, my father need a job, there is a job in puri regency, so he works there)

38. niku cerak kalih pasar nggeh?tetapi kelar warisDISITU DEKAT DENGAN PASAR YA? TETAPI SUDAH DIWARIS(its nearby the market, right? but it was heritage)

39. nek aku daripada anggur,enak semongko aku. KALAU AKU DARIPADA ANGGUR ENAK SEMANGKA AKU(if I am, I prefer to eat grape than watermelon)

In data 35, the word of sebab, in data 36, the word of sebab, in data 37, the

word of jadi, in data 38¸ the word of tetapi, and in data 39, the word of daripada

are the conjunctions.

4.1.2. Noun Phrase

Jacobs (1995) says that noun phrases are used to refer to things people

want to talk about. He adds that each phrase must have a head. A noun phrase has

a noun as a head. Since its head is a noun, it is referred to as a noun phrase.

31

Thomas (1993) states that phrase is a unit on constituent within a sentence which

itself contains other units or constituent. A noun phrases also a unit that consists

of determiner followed by a noun. Look at the data below:

40. eneng amplop kecil?ADA AMPLOP KECIL?(is there small envelope?)

41. haha, giliran sing tukang panen, sopo? Walah anakku tukang panen,hahaHAHA(TERTAWA) GILIRAN JADI TUKANG PANEN, SIAPA INI? MASA ANAKKU TUKANG PANEN, HAHA(TERTAWA)(hahha(laugh) how about employee, who is this? It is impossible that my child become employee?

The above data, the phrase of amplop kecil and tukang panen are noun

phrases.

4.1.3. Verb Phrase

Thomas (2003) states that verb phrase can contain one constituent or more

than one constituent. Look at the data bellow:

42. tapi sing aku nonton dek tivi,banyak wong kang jual anaknya kui , ndek bandung..TAPI PAS SAYA NONTON DI TV, BANYAK ORANG YANG JUAL ANAKNYA ITU DI BANDUNG(but, when I see from TV, there are people who sells their children in bandung)

4.2. The Communicative Function of Code Mixing

In the chapter 2, it is explained that the communicative function of code

mixing is focus on the transactional function and interpersonal function. Brown

and Yule (1983) state that transactional function is code mixing used for the kind

of language that functions solely for the expression of the content. Meanwhile,

interpersonal function is that code mixing used for the kind of language that

32

functions for the expression of social relations and social attitudes holding

between speakers.

4.2.1. Transactional function

See the data bellow:

1. tapi jarene minum baigon? TAPI, KATANYA MINUM BAIGON?

(but, the people said he was drinking mosquito oil?)2. oh minum baigon ceritane, wedo’ kan?

OH CERITANYA MINUM BAIGON, PEREMPUAN BUKAN?(oh, the story is drinking mosquito oil, is it female?)

3. ning pasar kuiDIPASAR ITU(in that market)

4. di pasar? DIPASAR?

(in the market)5. metu sing konter sejak kui..

KELUAR DARI KONTER SEJAK ITU…(back from the counter at that time?

In the above data, the speakers focus on the content of the conversations itself. Their

expressions of speak seem like to know what actually the accident is. The first speaker or

A start with the accident of collision, but the second speaker or B, tell the another truth of

the accident because that it seem he knows about what is happening. The transactional

function also can be found in this dialogue. The word of minium in the sentence “tapi

jarene minum baigon?” Or “oh minum baigon ceritane, wedo’ kan?” is a verb of

Indonesia language. In Javanese, it becomes ngombe, nginung, and or ngunjuk. ngombe is

used by the people who feel in the same position (likes similar job, similar status) or age.

In Javanese, it is included to low level of Javanese language (ngoko level), nginung also

included to low level of Javanese language. Meanwhile, the word of ngunjuk is high level

of Javanese language (karma level) in which it is based on the hearer’s status and

standing. The word pasar is come from Indonesia language. It means market. Basically,

the participant can use another word beside pasar, which is pêken. The word of pêken is

33

included to krama level of Javanese language. The language used is more polite than

ngoko (e.i. pasar). The word of sejak is Indonesia word. It means during or since. In

Javanese, it becomes awit, or sedereng nipun. The word awit is not polite language. and

sedereng nipun is polite language.

Look at the data bellow:

6. sing cilik-cilik koyo ngene kae? Penak, aku pernah mangan ku tak kruak isineYANG KECIL-KECIL SEPERTI ITU? ENAK, SAYA PERNAH MAKAN YANG ITU, SAYA AMBIL ISINYA.(the small one like that? Delicious, I ever ate, I take the content)

7. aku tak make isine telu, aku durung pernah makan, Cuma aku ngungkra ngungkri upil, uough wekSAYA AMBIL YANG ISINYA TIGA, SAYA BELUM PERNAH MAKAN. CUMA, SAYA SAMBIL NGUPIL, OUGH WEK…(MUNTAH)(I take three, I never eat. But, I eat this fruit while I to get dried mucus) (vomited)

8. nek aku daripada anggur,enak semongko aku. KALAU AKU DARIPADA ANGGUR ENAK SEMANGKA AKU(if I am, I prefer to eat grape than watermelon)

The transactional function can be found in the dialogue above. The above data seems

that they are talking about food. Again, in this conversation possesses the content of the

message that is eating food. Then, the words of pernah makan probably become the

starter of what they are talking about. The word aku means I am. The other words which

have similar meaning is saya. In Javanese, the word aku also becomes aku. The other

words are kita, reang, kulo. Kulo is more polite than kita. The word makan is a word of

Indonesia language. In Javanese, it becomes dahar, nguntal, mangan, mbadog. The word

dahar is more polite than nguntal, mbadog and mangan. The word mangan is also more

polite than nguntal and mbadog. In Javanese language, the word dahar is krama level. It

means it used when the hearer has high social status than the speakers. Meanwhile,

mangan, mbadog and nguntal are ngoko level. And Furthermore, It is different with the

following data:

34

9 tapi sing aku nonton dek tivi, banyak wong kang jual anaknya kui, ndek bandung..TAPI PAS SAYA NONTON DI TV, BANYAK ORANG YANG JUAL ANAKNYA ITU DI BANDUNG(but, when I see from TV, there are people who sells their children in bandung)

The above data, transactional function of code mixing can be shown in the

word of jual and anaknya. The word of jual means “to sell”. In Javanese, it will

be sade or ngedol. Then, the word anaknya means her/his children. In Javanese, it

will be putrane, or larene. If the speaker use the word of Sade, ngedol, putrane or

larene. It will be different in their language function. The word of Sade is more

polite than the use of word ngedol. It is used when the hearer’s status is higher

than the speaker. Meanwhile, the word of ngedol is used when the speaker’s status

is higher than the hearer. Or they are at the same age, so they can use the word of

ngedol. The word of larene is more polite than putrane in their speaking. The

word of larene is used in krama level of Javanese language; meanwhile, the word

of putrane is used in madya level of Javanese language.

Let see the data bellow:

10. kulo malah dereng pindah mrikoSAYA JUSTRU BELUM PINDAH KESANA.(I am not yet move there)

11. niku cerak kalih pasar nggeh?tetapi kelar warisDISITU DEKAT DENGAN PASAR YA? TETAPI SUDAH DIWARIS(its nearby the market, right? but it was heritage)

12. kulo niku modal 1jt 6rts tombak gendrum 4 tahun bu, dados 50 jt lebih bu, nikilah perhitungane kulo, lek mboten kulo sade, kulo mboten mampu, lo wonten 50an lebih, SAYA ITU MODAL 1 JUTA 6 RATUS PONTANG PANTING SELAMA 4 TAHUN BU, SEHINGGA DAPAT 50 JUTA LEBIH BU, BEGITULAH PERHITUNGAN SAYA, SEANDAINYA TIDAK SAYA JUAL, SAYA TIDAK MAMPU, SEHINGGA DAPAT 50AN LEBIH..(I have 1.600.000,-. I worked hard for four years. So, I could get 50.000.000,- event more, that’s my count, if I didn’t sell, I couldn’t get it)

13. sebab, sekedap malih kambing cemeh niku beranak, gadah jenengan niku. SEBAB, SEBENTAR LAGI KAMBING YANG KECIL TERSEBUT BERANAK. YANG ITU PUNYA KAMU..(Because, the small one get pregnant, that’s may belong to you..)

14. duko sing anu beranak mboten luh, GAK TAHU, YANG ITU BERANAK BELUM YA?

35

(I don’t know, is that goat get pregnant?)15. ngingoni kambing kadang-kadang di makan kadang –kadang nggak iku sama wae

bohong. MEMELIHARA KAMBING KADANG-KADANG DIBERI MAKAN, KADANG-KADANG TIDAK SAMA AJA BOHONG(If you have goats, sometimes you feed, sometimes none, it is no sense.)

The above data reveals that there is transactional function of code mixing.

We will see from the following words: Pindah, pasar, mampu, kambing, beranak

and makan. The word of pindah is belonging to Indonesia language. It means

move. In Javanese, it will be lunga, miyang, and gegas. The word of pindah is

more polite than the use of cabut. Event, both of them are come from Indonesia

language and has similar in meaning. In Javanese, lunga and miyang in ngoko

level. It means that this word is used when the speaker and the hearer have similar

social status or age. Gegas is in madya level. It is used when the speaker and the

hearer have similar social status but have different age. The word of pasar is also

belonging to Indonesia language. It means market. In Javanese language, it will

be peken, and pasar. The word of peken is more polite than the word of pasar.

The word of pasar is in madya level. Meanwhile, the word of peken, it is

belonging to krama level. Another word is mampu, this word means able. In

Javanese, it will be iso, rekoso, angsal. The word of iso is in ngoko leve. It is used

when the hearer and the speaker has similar social status and age. The word of

rekoso is in madya level. And the word angsal is in krama level of Javanese

language. This word is more polite than rekoso, or iso. The word of kambing

means goat. In Javanese, it will be wedus, cempe. They are similar in social

function. Both of them can be in madya and ngoko level. Next, the word of

beranak means that get pregnant. In Javanese, it will be meteng, gadah anak, and

36

nglairaken. The word of gadah anak is the more polite than the other. It is

belonging to krama level. Meanwhile, ngelairaken is including to madya. And

meteng is belonging to ngoko. And the last word is makan. it means to eat. In

Javanese, it will be mangan, nguntal, madang, dahar. The word dahar is more

polite than other. It is including to krama level. Meanwhile, the word of nguntal

or madang becomes ngoko. Then, the word of mangan becomes madya.

16. tonggo? Sinten niku? Mmm, enek si rencana, tapi aku heran, aku belum cukup lho pa’de.TETANGGA? SIAPA ITU?MMM, ADA SIH RENCANA, TAPI AKU HERAN, AKU BELUM CUKUP LHO PA’DE? (Neighbour ? who?mmm…I get the plan, but I feel strength, I have no money to pay pa’de)

17. Samijan niku. Belum cukup nopo? Duit wis 3nten, nopo malih? Kulo angsal kambing kang bagus niku?SAMIJAN NIKU. BELUM CUKUP APA? DUIT SUDAH ADA, APA LAGI? SAYA MEMILIKI KAMBING YANG BAGUS?(samijan, not enough? You have money, what else? I get good goats.

18. Jadi saiki maksude rencana ngeneh kang putih? kulo sing iku enek keuntungan menawi..JADI SEKARANG MAKSUDNYA MEMBERI YANG PUTIH? KALAU YANG ITU SAYA MUNGKIN DAPAT KEUNTUNGAN..(so, do you think that your plan is giving the white one?for those, I get advantage)

19. Sing jelas aku rundingan keluarga, sana bapak ibu dadi tahu..YANG JELAS, SAYA MUSYAWARAH DULU MA KELUARGA, SAMA BAPAK DAN IBU SEHINGGA TAHU…(It’s clear that I discussion family, with father mother, so they will know..)

From the data above, it seems that the speakers use two languages in their

conversations. The conversation start with the Javanese language, then, mixes the

language into Indonesia language. In this data, it may show that there is

transactional function of code mixing likes in the sentence “pripun kambing

niku…lha soale tonggo kulo sanjange ajeng tumbas kambing malih...” The word

kambing in this sentence may become the main content of the whole conversation;

exactly it is talking about a person who wants to sell his goat to his friend. Then,

this word is also explained before. Besides that, there are the words of Heran,

belum, cukup, bagus, keuntungan, bapak, ibu. The word of heran means surprise.

37

In Javanese, it will be heram, pangling. These words are used when the speaker

and the hearer are seemed closely. They have similar social status. Meanwhile,

when one of them is more elder or higher in social status, they use the word,

wilujeng. The word of cukup means that enough. In Javanese, it will be empun or

wis pas. The word of empun is more polite than the words of wis pas. So, the

word of empun is belonging to krama, meanwhile the words of wis pas are

belonging to ngoko. The word of bagus means good. It will be apik, becik. The

word of becik is more polite than the word of apik. The speaker uses the word of

becik to express something good to old people or to people who has high social

status. The word of apik is used by the speaker when he or she feels that the

hearer is same with him or her. By means, she or he has similar social status or

age. The word of keuntungan means that advantage. In Javanese, it will be

keluwian or gadah untung. The word keluwian is used when the speaker and the

hearer are so close. Perhaps, they are friends. So they usually use this word.

Gadah untung is in karma level. It is used in formal situation or when the hearer

social status is higher than the speaker. The word of bapak and ibu are general

calling of the old people in Indonesia language. It means father and mother. In

Javanese, it will be pak’e, bapakke for father, meanwhile mbo’e, bu’e are for

mother. The word pak’e is more polite than bapakke. And the word of bu’e is

more polite than mbo’e.

20. jane sing penting niku tuku rumah, masak ono sing nyuci ono, kabeh ono, jane gajian..YANG PENTING ITU BUAT RUMAH, YANG MASAK ADA, YANG NYUCI ADA, SEMUA ADA, JADI SEBENARNYA GAJIAN..(it is very important to buy a house, there a person who cook for us, wash our cloths, and everything, so actually they get sallary…

38

21. gaji limangatus sebulan , bersih …(the salary is 500.000,- per month, its clear…

From the data above, it seems that the speakers use two languages in their

conversations. The conversation start with the Javanese language, then, mixes the

language into Indonesia language. From the data, it may found the transactional

function of code mixing that will become the content of the conversation. Let see

the first sentence of this conversation; “jane sing penting niku tuku rumah, masak

ono sing nyuci ono, kabeh ono, jane gajian..” the word rumah is the main content

of the conversation. It may become the key about knowing on what they are

talking about. Rumah is a mixing word of Indonesia language. Javanese called

umah as umah or gubuk. Then, the word of umah is more polite than the word of

gubug.

4.2.1.2. Interpersonal function

See the data bellow:

1. A : malem-malem sing tumburan kae?MALAM-MALAM YANG TUMBURAN TU YA?( the people who gets collision, right?)B: tapi jarene minum baigon?

TAPI, KATANYA MINUM BAIGON?(but, the people said he was drinking mosquito oil?)

The above data reveals that there is interpersonal function of code-mixing

where it is used for the kind of language that functions for the expression of social

relations and social attitudes holding between speakers. The word of minum

means to drink. This word is used to make the conversation between A and B is

connected each other. They are similar in talking about the accidents. From the

39

above dialouge, the context of dialogue A is different with the context of dialogue

of B. A is talking about Collision and B is talking about to drink baigon.

However, the speaker of B tries to make a relation with the speaker of A. The

speaker of B does not know about the story which the speaker of A told about. So,

to make the conversation is move continously for both speakers, the speaker of B

tries to change the topic by telling the person who drinks mosquito oil. It can be

seen from the data bellow:

2. oh minum baigon ceritane, wedo’ kan?OH CERITANYA MINUM BAIGON, PEREMPUAN BUKAN?(oh, the story is drinking mosquito oil, is it female?)

The above data reveals that the speaker intend to make the conversation move

continuously that he already knows by saying “oh minum baigon ceritane, wedo’

kan? Now, look at the data bellow:

3. B: ning pasar kuiDIPASAR ITU(in that market)A: di pasar?

DIPASAR?(in the market)

The interpersonal function of code mixing also occurs in above data. The

word of pasar means market. Here, the speaker may use the word of pasar to

make clear that the act occurs in pasar. The interpersonal function occurs in the

sentence di pasar? It means in the market. This sentence is a reinforcement of

speaker on what she heard. She doesn’t believe that it was occurred in pasar. The

interpersonal function of code-mixing also occurs in the sentence “aku tak make

isine telu, aku durung pernah makan” which means that I take three, I never eat.

40

In this sentence, the speaker wants to show relationship with other closely. Look

at the data bellow:

4 A; kae sing cilik-cilik kaeITU YANG KECIL-KECIL(that the small one)

B; sing cilik-cilik koyo ngene kae? Penak, aku pernah mangan ku tak kruak isineYANG KECIL-KECIL SEPERTI ITU? ENAK, SAYA PERNAH MAKAN YANG ITU, SAYA AMBIL ISINYA.(the small one like that? Delicious, I ever ate, I take the content)

C ; aku tak make isine telu, aku durung pernah makan, Cuma aku ngungkra ngungkri upil, uough wekSAYA AMBIL YANG ISINYA TIGA, SAYA BELUM PERNAH MAKAN. CUMA, SAYA SAMBIL NGUPIL, OUGH WEK…(MUNTAH)(I take three, I never eat. But, I eat this fruit while I to get dried mucus) (vomited)

The data above show that between the speaker of A, B and C are talking

about similar context that is something to eat. Then, in the speaker C, he tries to

make relation with the other. The speakers C obviously ever eat what the speaker

of A and B said, but he never eats it with dried mucus.

5. tapi sing aku nonton dek tivi,banyak wong kang jual anaknya kui , ndek bandung..TAPI PAS SAYA NONTON DI TV, BANYAK ORANG YANG JUAL ANAK ITU DI BANDUNG(but, when I see from TV, there are people who sells their children in bandung)

There is interpersonal function of code-mixing in the sentence above.

From the media, crime about people who sells their children is not only occurring

in Bandung but also in most of big city in Indonesia. But, here, the speaker wants

to maintain the previous speech to be continued. She may know that the topic is

interest to be discussed so she takes the female of Bandung as the example,

because mojang Bandung is known as people who work in commercial sex (see

the appendix 2). The interpersonal function also can be found in the sentence

41

“mboh saking keterbelakangan Wong e ato ekonomi e, salah he didol-dol kui gak

ngerti”. In this sentence, the speaker wants to show the cause of why this crime

occurs to other speakers. He wants to make sure that the sentence “tapi sing aku

nonton dek tivi, banyak Wong kang jual anaknya kui, ndek bandung” that is

uttered by another speaker is correct. So, it may another speaker gives responds to

him with showing the result of this crime, like in the sentence “golek perawan wis

angel.” So, those prove that the conversation move enjoy between them. See the

data bellow:

6. D: monggo, melebet..SILAHKAN MASUK…(Come in..)

T; kulo malah dereng pindah mrikoSAYA JUSTRU BELUM PINDAH KESANA.(I am not yet move there)

I: niku cerak kalih pasar nggeh?tetapi kelar warisDISITU DEKAT DENGAN PASAR YA? TETAPI SUDAH DIWARIS(its nearby the market, right? but it was heritage)

The interpersonal function of code-mixing also occurs in above dialogue.

The sentence of kulo malah dereng pindah mriko contains Indonesian code-

mixing of pindah. In a whole sentence, it is functioning as opening-speech. It also

used to show the relationship between the speaker and addressee closely. See the

data bellow:

7. Enggih, menawi sampean percaya, insyaallah sak niki dengan perkataan jujur kejujuran, insyaallah bisa ditetepi.BENAR, KALAU KAMU PERCAYA, INSYAALLAH SEKARANG DENGAN PERKATAAN JUJUR KEJUJURAN, INSYAALLAH NISA DIKABULKAN(yes, if you trusth me, insyaallah, this time, by saying honest-honesty, insyaallah can be filled..)

The interpersonal function can be found in data above. The sentence is

used by speaker to make promise with the addressee that his willing would come

true. The speaker also wants that the addressee believe with his promise.

42

CHAPTER V

CONCLUSION AND SUGGESTION

5.1. CONCLUSION

This research documents currents events within daily verbal interaction

and demonstrates that linguistic production is not statistic, but rather it is dynamic.

The observation conducted among the members of paguyuban within this research

brings the writer closer to arrive at full comprehension of what happen in the

multilingual members’ community.

After conducting this research, the researcher found that the forms of code

mixing in those members. The form of code mixing among the members as words

are noun, verb, adjective, preposition, and conjunction, meanwhile the form of

code mixing as phrase is noun phrase. In some cases, these are divided into the

usual usage and unusual usage.

Some interesting phenomena in the unusual usage of code mixing are

found. As a result of their creativity, they mix Indonesian language with Javanese

language. But the lack of competence in grammatical rules, sometimes, forces

them to produce the unusual form of code mixing. They just know the word, but

47

43

sometimes they do not know the part of speech and the function. Moreover, the

communicative function that is frequently used by the members is interpersonal

function. Thirty eight expressions as interpersonal function are found.

5.2. Suggestion

This research describes code mixing among Javanese people in Sei Bahar I

Based on the result of this research, the researcher has recommendations as

follows:

In order to develop the comprehension in Indonesia language, the

members should use Indonesia language every day. It might develop knowledge

about Indonesian language itself.

By giving a little information in this thesis, the researcher hopes that it

would be useful for the reader, and the researcher hopes that the result of this

research could be used as reference for further research.

44

REFERENCES

Ary, Donald. 1985. Introduction to research in Education (3rd Ed). USA: CBS College Publishing

Al Wasilah, A.C. 1985. Sosiologi Bahasa. Bandung: Angkasa

Bing, L.Y. (n.d) Constraints on intersentencial Code Mixing in Cantonese and English[online]available:http//sunzil.lib.hku.hk/hkjo/view/45/45001002.          pdf [2December 2009]]

Brice, A. (n.d). Code Switching: A Primer for speech language pathologists. [online] Available:http//www.asha.ucf.edu/brice.html[28 september 2009]

Cerqua. S.2002. mingling tongues Code switching, Mixing practice of North American Bilinguals [online] Abstract available at: www. Soa.ilsu.edu/anthropology/theses/cerqua/mingling tongues.html.

Chaer & Agustina.1995.Sosiolinguistik perkenalan awal. Jakarta: Rineka

Crystal, D. 1991. A dictionary of linguistics and phonetics.Massachussetts: Basil Blackwell

45

Gunawan, Samuel. 2003. Code mixing on the language on SMS code.[unpublished paper].[online]Available at:http//www.iscrib/sociolinguistics/Javanese                 pdf[ 2December 2009]

Hammink, J.E. 2000. A comparison of code switching behavior and knowledge of adult and children. [online] Available: http//hamminkj.tripod.com/babel CS.paper.htm[ 2December 2009]

Holmes, J. 1992. An introduction of sociolinguistics.UK: Longman.

Hornby,A.S.2000. oxford advanced learner’s dicitionary of current English. (6th

Ed). Oxford: Oxford University Press.

Kandolf. C. 1995. Definition relating to bilingualism. [online]Available at: http/www.nethelp.no/cindy/define html. [ 9 Desember 2009]

Laubeova.L.(n.d) Bilingualism.

[online]Available: www//http.tolerance.cz/course/texts/bilingual.htm [9 Desember 2009]

Milroy, L& Muysken. P.1995. code switching and bilingual research. Cambridge: Cambridge University Press.

Muysken, P. 2000. Bilingual speech: A typology of code mixing. Cambridge: Cambridge University Press.

Saunders.G.1988. Bilingual Children.               [Online]Available: http//www.answer.com/topic/bilingual.[11September 2009]

Song, J.J(n.d). English in south korea. New Zealand: University of Otago

46

Sridhar, S.N. (n.d). Function and formal analysis of bilingual code switching: asian perspectives. Abstract of the AAS annual meeting in Washington, DC.1995.Michigan: Association of asian studies. Inc

Suwito. 1983. Sosiolinguistik: teori dan problema.Surakarta: Hennary Offset Solo.

Thomas, L.1993. beginning syntax.Massachusetts: Blackwell Publisher. L.td

Wardaugh, R. 1992. An introduction to language. UK: Blackwell Publisher.

Weiner, Richard. 1996. Webster s.world dictionary of media and communication (4thEd). Massachusetts: Allyn and Bacon.Inc

47

APPENDICES

Appendix I

This symbol used in transcribing the spoken data in this thesis is as shown in the

table below:

Table 1:No Symbol Meaning

1 - False start/ restart

2 = = Overlapping speech

3 Back channeling

4 > Current speaker continuous

5 ? Uncertainty

6 ! “surprised” intonation

7 CAPITALS Emphatic stress and or increased volume

8 (….words…) Transcriber’s guess

9 […words…] Non-verbal information

10 …. Brief pause, more than four second

11 [….] Long pause, more than four seconds

12 , Non final talks

48

13 “…words…” Quote other speech

14 . Brief silent pause

Taken from: Eggins, S & Slade, D. 1997. Analyzing Casual Conversation. London: Cassell

Appendix 2

Cassette 1

This data is taken from the host. The conversations occur at kitchen room. Then,

the participants are Suminah (24 years old), Widarto (23 years old), Seno (24 years old),

Etik (25 years old) and Redi (25 years old). Date: Sunday, 13 February 2010, and time:

14.00 WIB.

A : malem-malem sing tumburan kae?

MALAM-MALAM YANG TUMBURAN TU YA?

( the people who gets collision, right?)

B: tapi jarene minum baigon?

TAPI, KATANYA MINUM BAIGON?

(but, the people said he was drinking mosquito oil?)

A: oh minum baigon ceritane, wedo’ kan?

OH CERITANYA MINUM BAIGON, PEREMPUAN BUKAN?

(oh, the story is drinking mosquito oil, is it female?)

B: ning pasar kui

DIPASAR ITU

(in that market)

49

A: di pasar?

DIPASAR?

(in the market)

B: metu sing konter sejak kui..

KELUAR DARI KONTER SEJAK ITU…

(back from the counter at that time)

…

C: nik kamu ngapa ga ikut pramuka?

NIK KAMU NGAPA GA IKUT PRAMUKA

(nik, why don’t you follow scot?)

C: hahahaha

(TERTAWA)

(laughing)

C: olimpiade? Olimpiade kan tanggal 1.ini mau di undur katanya. Ikut aja kamu ya?

OLIMPIADE? OLIMPIADE KAN TANGGAL 1, INI MAU DI UNDUR

KATANYA. IKUT AJA KAMU YA?

(Olympiad? Olympiad is in the first, it will be cancelled. You have to follow, right?)

…….

C: kalo kamu ngikut, kamu hubungi aja Haryana. Udah ini, kamu hubungi

Haryana,bilang kakak jadi ikut gitu.

KALO KAMU NGIKUT, KAMU HUBUNGI AJA HARYANA. UDAH INI,

KAMU HUBUNGI HARYANA, BILANG KAKAK JADI IKUT GITU..

(if you want too, you have to call Haryana. This is you call Haryana, then said your

older sister wants too…

50

C: gak mau, ga bisa nolak…

GAK MAU, GA BISA NOLAK…

(needn’t, can’t be rejected)

B: nek aku tak jok ne ku

KALAU SAYA, SAYA MAJUKAN ITU…

(if I am, I want to make forward..)

C: hehe, tak jok ne…

HEHE (TERTAWA), DIAJUKAN…

((laughing), be forward..)

C: iku ku lu tanggal 12, dua hari ku ya enak yo

ITU LOH TANGGAL 12, DUA BELAS HARI TU ADA YA ENAK YA

(That in 12, it is enjoying for twelve days?)

C: kakean iku..

KEBANYAKAN ITU..

(it is full)

C; kae tanggal 12 Februari ku lah lahir, Cuman baru sekali ki ulang tahun. Lagian 5

tahun sekali baru ketemu tanggal.

TANGGAL 12 FEBRUARI TU HARI LAHIR SAYA.CUMAN BARU SEKALI

INI ULANG TAHUN. LAGIPULA, 5 TAHUN SEKALI BARU KETEMU

TANGGAL.

(12 February was my birthday, but, it was the first time I celebrate. Furthermore,

every five years I found the calendar)

B; ndau ketemu feburari

BARU BERTEMU FEBRUARI

51

(It’s new to meet February month)

C; ia lah 4 tahun sekali ulang tahun. Makane nek sing 22 feubruari ora dirayakne kue

rugi. Lah patang tahun pisan ngrayakne.

IA LAH, 4 TAHUN SEKALI ULANG TAHUN. JUSTRU KALAU TIDAK DIRAYAKAN

TANGGAL 12 FEBRUARI TU RUGI..SUDAH 4 TAHUN SEKALI MERAYAKAN..

(that’s right, we are celebrate your birthday in four years. If do not celebrate it, it

will be disadvantage. It just celebrates for every four years.

B ; istarahat kue

ISTARAHAT TU

(take a rest)

C; urung, sek jam neh.

BELUM, SATU JAM LAGI.

(not yet, one hour later)

A; kae sing cilik-cilik kae

ITU YANG KECIL-KECIL

(that the small one)

B; sing cilik-cilik koyo ngene kae? Penak, aku pernah mangan ku tak kruak isine

YANG KECIL-KECIL SEPERTI ITU? ENAK, SAYA PERNAH MAKAN YANG

ITU, SAYA AMBIL ISINYA.

(the small one like that? Delicious, I ever ate, I take the content)

C ; aku tak make isine telu, aku durung pernah makan, Cuma aku ngungkra ngungkri

upil, uough wek

SAYA AMBIL YANG ISINYA TIGA, SAYA BELUM PERNAH MAKAN.

CUMA, SAYA SAMBIL NGUPIL, OUGH WEK…(MUNTAH)

(I take three, I never eat. But, I eat this fruit while I to get dried mucus) (vomited)

52

B; iyo podo

IYA SAMA

(yes, same)

C: ora iso

GAK BISA

(can’t)

B: podo, ki kien dipangan enak kahn

SAMA, YANG INI DIMAKAN ENAK KAN?

(same, if it is eaten, is it delicious, isn’t it?)

C; anggur

ANGGUR

(grape)

B: manggis enak.

MANGGIS ENAK

(mangosteen is delicious)

C; anggur jaremu enak? anggur jaremu enak? anggur jaremu enak?

ANGGUR KATAMU ENAK? ANGGUR KATAMU ENAK? ANGGUR

KATAMU ENAK?

(you said that grape is delicious? you said that grape is delicious? you said that

grape is delicious?)

A: semongko kui enak

SEMANGKA TU YANG ENAK

(Watermelon is delicious)

53

C : nek aku daripada anggur,enak semongko aku.

KALAU AKU DARIPADA ANGGUR ENAK SEMANGKA AKU

(if I am, I prefer to eat grape than watermelon)

B; ojo repot repot

JANGAN REPOT-REPOT

(Don’t be busy)

C; kalo kesebelah jangan lupa bazarnya lemparin kesini nanti, ada beberapa bungkus

gitu

KALO KESEBELAH JANGAN LUPA BAZARNYA LEMPARIN KESINI

NANTI, ADA BEBERAPA BUNGKUS GITU

(if you go beside, don’t forget with bazaar, throw it here, there are some of wraps)

C; nanti kemari lagi

NANTI KEMARI LAGI

(you back to me again later)

B; banyak jajannya ya?

BANYAK JAJANAN YA?

(there so many refreshment)

C; saya gak mau jajannya, saya mau jajannya aja. Petis eneng, sate eneng

SAYA GAK MAU JAJANNYA, SAYA MAU JAJANNYA AJA. PETIS ENENG,

SATE ENENG

(I don’t want it, I need refreshments. There is petis and sate)

D; o ya ya,

O YA YA

54

(yes)

C; ya.da bazaar disitu.

YA, ADA BAZAR DISITU

(yes, there bazaar inside)

……

D; ndak maksudnya undangan itu dikasih kupon satu, biar nanti ditinggalin kesini,

untuk tamu

NDAK MAKSUDNYA UNDANGAN ITU DIKASIH KUPON SATU, BIAR

NANTI DITINGGALIN KESINI, UNTUK TAMU

(no, it means that everyone get one card, then let it here, for the guest)

C; tamu koq di wei

TAMU KOK DIKASIH

(the guest is given)

D; kalo satu aja ga pa-pa, khan banyak stand-standnya disitu

KALO SATU AJA GA APA-APA.KAN BANYAK STAND-STANDNYA DISITU

(if it just one, it is ok. There are many stand there)

C; petis limang ewuan, sate ku wolung ewuan. Sate ku wolung ewu entok jus

PETIS HARGANYA 5 RIBU, SATE HARGANYA 8 RIBU, YANG SATE TU 8

RIBU DAPAT JUS

(petis is 5 thousands rupiah, sate is 8 thousands rupiah, then get juice)

B; mending…

UNTUNG

(fortunately)

55

D; sate sito wae wis entok jus…

SATE SATU AJA DAPAT JUS

(1 sate get 1 juice)

B; nek ora oli tak bubarne mengko…

KALAU TIDAK BOLEH, SAYA BUBARIN NANTI

(if it no, I will disband that program)

C; haha koe sopo mbubarne kui? PEDEmu kue menar-menar arep bubarne. Mba masih

beruntung, udah habisin sekalian.

HAHA(TERTAWA) KAMU TU SIAPANYA? PEDE BENAR KAMU MAU

BUBARKAN, …MBA MASIH BERUNTUNG, UDAH HABISIN SEKALIAN

haha(laughing) what are you? You have self-confidence to disband it,….sister, you

are so fortunate, let get it out…

…..

C; eneng amplop kecil?

ADA AMPLOP KECIL?

(is there small envelope?)

E; apakah anda termasuk salah satu..

APAKAH ANDA TERMASUK SALAH SATU…

(are you include the one of…)

C; ngomong jowo, ojo ngomong bahasa Indonesia, ayo!! Ora iso ngomong jowo pasti…

NGOMONG JOWO, OJO NGOMONG BAHASA INDONESIA, AYO!! PASTI

GA BISA NGOMONG JAWA..

(Speak in Javanese, not in Indonesia, let!! You certainly cant to speak Javanese..)

E; iso ng3ten lho, hee. Kulo tingal2li sangking niki tindake

56

BISA, BEGINI LHO, HEHE (TERTAWA). SAYA LIHAT-LIHAT SEPERTI INI

CONTOHNYA

(can, like this, haha(laugh). I see like this

C; jenengan tasi dahar nopo nguntal, haahaa

KAMU MASIH MAKAN ATAU MAKAN, HAHAHA(TERTAWA)

(you still eat or eat, hahaha (laugh)

C; ora usa, gah…haahaa

GAK USAH, GAK…HAHAHA (TERTAWA)

(no, no…haha(laugh))

D: ing sawijine dino, he…tumadaaan tiba-tiba.

(PADA SUATU HARI, HEHE (TERTAWA) TIBA-TIBA

(at once upon of time, hehe (laugh), accidentally)

E; bumi kelap-kelap gonjang ganjing, tibae gatot koco kang muncul

(Singing…)

C; ora intuk ngomong ngono kue, ngomong jowo kui saenake wud3le dewe, nek arep

ngomong-ngomong, ora dadi sah dadi rasan rencana

TIDAK BOLEH BERBICARA SEPERTI ITU, BERBICARA JAWA ITU SE-

ENAK PUSAR SENDIRI, KALO MAU NGOMONG YA NGOMONG, GAK

USAH DIRASA

(you are not allowed to speak like that, speak in Javanese as likely speak as your

want. If you want to speak, lets speak)

E; ngene lho(nyanyi)

BEGINI LHO (NYANYI)

(like this(singing))

57

C; malah dangdutan tumo iki

MALAH DANGDUTAN, KURANG AJAR ORANG NI

(dangdutan, damn you!!)

E; ngene lho, hehe

BEGINI LHO, HEHE (TERTAWA)

(like this..(laugh))

D; singing…

singing

E: yen ing tawang ono lintang cah ayu. Gen tak enteni rondomu (he was singing

a song)

B: bunto, bojo wis nduwe ko rondo. Piye lu, bojomu go ngopo lo?

GILA, ISTRI UDAH PUNYA KOK RANDA. GIMANA KAMU, ISTRIMU

MAU DIAPAIN?

(crazy, you have a wife but you need other ex-wife. How is you, how about

with your wife?

C: ora ngerti ning kene tambah tips opo?

GAK TAHU KALO DISINI TAMBAH TIPS APA?

(you don’t know that there are tips here?)

E: nduwe, duite wis tak kompas ndisii.

PUNYA, DUITNYA UDAH SAYA KOMPASIN DULU

(he have, his money has been taken first)

C: duite sopo?

58

UANG SIAPA?

(whose money?)

C: wis dijiku.

UDAH DIAMBIL

(it has been taken)

D; he eh

IYA

(yes)

C: kapok ora kue, mampus kue ki no.

RASAIN KAMU

(how pitty you are)

E: itukan yang Nampak. Yang nggak Nampak aku kompasi lagi. Kan banyak.

ITUKAN YANG NAMPAK. YANG TIDAK NAMPAK AKU KOMPASI

LAGI. KAN BANYAK

(that it was appear, and which it is disappear, I took again. It too many.

C: oh ngono to, dadi sistime ngono?

OH BEGITU, JADI SISTIMNYA BEGITU?

Ohh, so the system is like that?

E: ngono.

BEGITU

(that’s)

59

C; ngono sistimme. Berarti di dalam rumah tangga kue ora jujur

BEGITU SISTIMNYA. BERARTI DI DALAM RUMAH TANGGA KAMU

TIDAK JUJUR

(that is the system. It means that you are not honest in your family?)

E; ada.

ADA

(there is)

C; saiki ora jujur.

SEKARANG TIDAK JUJUR

(now is not honest)

E; direkening yang diketahui istri dan direkening yang tidak diketahui oleh istri

gt lho..

DIREKENING YANG DIKETAHUI ISTRI DAN DIREKENING YANG

TIDAK DIKETAHUI OLEH ISTRI GITU LHO

(in the bank which is known by my wife and which is unknown by my wife)

C; gimana rumah tangga mw rukun, lah korupsi wis dimulai dari rumah tangga,

iya ga…

GIMANA RUMAH TANGGA MAU RUKUN, LAH KORUPSI SUDAH

DIMULAI DARI RUMAH TANGGA, IYA GA…

(how is your family will be happy, if the corruption is started from your

family)

D; so ngerti dee eh

SOK TAHU DIA

60

(he is talkative)

C; sopo?

SIAPA?

(who?)

C; wani kue?

BERANI KAMU

(do you brave?)

D; wani.,eh lah ga wani,…

BERANI, MASA GAK BERANI

(I brave, it impossible If I don’t have a brave)

E; nek wani khan soko tumpak ane..hehe

KALO BERANI KAN BERASAL DARI KENDARAANNYA, HEHE

(TERTAWA)

(if we have a brave, it necessarily comes from our driving, haha(laugh))

…..

D; memanfaatkan situasi,

MEMANFAATKAN SITUASI

(take a situation)

C; yo ngono kui..

YA SEPERTI ITU

(yes, like that)

61

D; memanfaatkan situasi, padahal sepuluh tahun yang akan datang, ake kang

golek anak lan golek bapak.

MEMANFAATKAN SITUASI, PADAHAL SEPULUH TAHUN YANG

AKAN DATANG, BANYAJ ORANG YANG CARI ANAK DAN BAPAK

(event, there are so many people who look for child or father in ten years

later)

C; ngakoni ndi, pelaku sopo jane, bapak ku sopo..

SIAPA YANG NGAKU, PELAKUNYA SIAPA, BAPAKKU SIAPA

(who is he? Who is undertaken? Who is my father?)

B; aku wani nek de eh wis kerjo…

SAYA BERANI BILANG KALAU DIA UDAH KERJA

(I have a brave to say if he gets job)

C; haahaa, nek urung kerjo, ora diakoni

HAHA (TERTAWA)KALO BELUM KERJA, BELUM DIAKUI

(haha (laugh) if he don’t have a job, you are not confessed?)

E; pinter de’eh. Ngono.

PINTAR DIA. GITU

(he is clever. That’s right)

C; nek wis kerjo, diakoni.haahaa, sek lek storan

KALAU UDAH KERJA DIAKUIN, HAHA(TERTAWA), KEMUDIAN

MINTA SETORAN

(if he has a job,hhaha(laugh) we get payback later)

62

D; pinter, sito jadi abri, jadi pejabat, dadi dokter

PINTAR, 1 JADI ABRI, JADI PEJABAT, JADI DOKTER

(clever, one become a soldier, one become a VIP, one become a doctor

C; haha, giliran sing tukang panen, sopo? Walah anakku tukang panen,haha

HAHA(TERTAWA) GILIRAN JADI TUKANG PANEN, SIAPA INI?

MASA ANAKKU TUKANG PANEN, HAHA(TERTAWA)

(hahha(laugh) how about employee, who is this? It is impossible that my

child become employee?

D; tapi sing aku nonton dek tivi,banyak wong kang jual anaknya kui , ndek

bandung..

TAPI PAS SAYA NONTON DI TV, BANYAK ORANG YANG JUAL

ANAK ITU DI BANDUNG

(but, when I see from TV, there are people who sells their children in

bandung)

C; jawa barat

JAWA BARAT

(west java)

C; apalagi untuk….

APALAGI UNTUK..

(for…)

D; anak eh sek weduk weduk..

(the daughters ones…)

ANAKNYA PEREMPUAN SEMUA

63

(all children are female)

B; terkenalnya kan kalo perempuan bandungkan…

TERKENALNYA KAN KALAU PEREMPUAN BANDUNGKAN?

(it famous if the female comes from bandung, right?

C; kawin kontrak…

KAWIN KONTRAK

(marry in contract)

B; daerah2 ngono kui wong bandung

DAERAH-DAERAH SEPERTI ITU EMANG ORANG BANDUNG

(the states was come from bandung)

D; iku didol kui..

ITU DIJUAL TU…

(it is sold)

C; lah kawin kntrak iku menjual diri lo, podo wae ibarate..

LAH KAWIN KONTROK KAN MENJUAL DIRI JUGA, SAMA SAJA

IBARATNYA

(Marry in contract is similar with sell her own, it was the same things

B; mboh saking keterbelakangan wong e ato ekonomi e, salah he didol-dol kui

ga Ngerti

GAK TAHU APAKAH KETERBELAKANGAN ORANGNYA ATAU

EKONOMINYA, SALAHNYA DIJUAL KOK TIDAK NGERTI

64

(we don’t know if it is lack of herself or her economy, it was false, she don’t

understand that she was sold?)

B; oke sing dari jawa barat

BANYAK YANG DARI JAWA BARAT

(most come from west java)

E; golek perawan wis angel..

CARI PERAWAN SUDAH SUSAH

(looking for maiden is very difficult now)

C; nek kakek-kakek

KALAU KAKEK-KAKEK

(if grandfather)

B; nek kakek2 kui pemerkosa sing jawa timur.

KALAU KAKEK-KAKEK ITU PEMERKOSA DARI JAWA TIMUR

(if grandfathers who become rapist are come from east java)

C; lampung meh podo karo indramayu, weduk e gampangan. Lampung

indramayu..

LAMPUNG SAMA DENGAN INDRAMAYU, PEREMPUANNYA

MUDAHAN. LAMPUNG INDRAMAYU

(lampung same with indramayu, there are many fuck girl. Lampung

indramayu)

65

Cassette 2

It occurs in Ditka’s house. The conversation starts one hour before the

program of paguyuban. Date: 15 February 2010. Most the conversations are

talking about Tono(25 years old) willing on his goat to Ditka (29 years old). In

this conversation, there is also Ditka’s sister, she listen about the conversation

among of Ditka and Tono, and however, sometime she also speaks a little.

D: monggo, melebet..

SILAHKAN MASUK…

(Come in..)

T; kulo malah dereng pindah mriko

SAYA JUSTRU BELUM PINDAH KESANA.

66

(I am not yet move there)

I: niku cerak kalih pasar nggeh?tetapi kelar waris

DISITU DEKAT DENGAN PASAR YA? TETAPI SUDAH DIWARIS

(its nearby the market, right? but it was heritage)

T; nggeh. Sing iku

YA, YANG DISITU

(yes, for that..)

T: sing penting kadah empun kesah, kados kulo, sangsoro niku, wani ngarit

mpun ngantos sembuh, nopo malih gadah jenengan, nek kulo ora eneng

mboten ke jembak, aku sing rugi, mboten sampean mawon. Ngoten lho,

nek kulo niku, sebab kulo niku terbuka bu, kulo niku mboten slamet

ngoten teng griyo niki,

YANG PENTING SUDAH PULANG, SEDANGKAN PUNYAKU,

SENGSARA SEKALI, BERANI CARI RUMPUT SAMPAI KEADAAN

DIA SEMBUH, APA LAGI PUNYA KAMU, KALAU SAYA TIDAK

ADA, MAKA SEMUANYA TIDAK TERLAKSANA, SAYA YANG

RUGI, BUKAN KAMU AJA. BEGITU LHO, KALAU SAYA ITU,

KARENA SAYA ITU TERBUKA BU, KALAU SAYA TIDAK AKAN

SELAMAT DIRUMAH INI GITU..

(it is very important that he has back. Meanwhile my goats, I feel very

difficult, I have to look for grass until he health. Moreover, your goats, if I

don’t, so all will not be conducted. I feel disadvantage, not only you.

That’s.., if I am, I very open, I can’t be save here.

D: ngopo?

KENAPA?

67

(Why?)

T: kulo niku modal 1jt 6rts tombak gendrum 4 tahun bu, dados 50 jt lebih bu,

nikilah perhitungane kulo, lek mboten kulo sade, kulo mboten mampu, lo

wonten 50an lebih,

SAYA ITU MODAL 1 JUTA 6 RATUS PONTANG PANTING

SELAMA 4 TAHUN BU, SEHINGGA DAPAT 50 JUTA LEBIH BU,

BEGITULAH PERHITUNGAN SAYA, SEANDAINYA TIDAK SAYA

JUAL, SAYA TIDAK MAMPU, SEHINGGA DAPAT 50AN LEBIH..

(I have 1.600.000,-. I worked hard for four years. So, I could get

50.000.000,- event more, that’s my count, if I didn’t sell, I couldn’t get it)

…

T: lah niki mau, nek wonten gadah jenengan, wangi nipun setahun ora ko

longi, wah aku wis ora mampu.

LAH INI, KALAU ADA PUNYA KAMU, KALU TIDAK DIAMBIL,

SAYA SUDAH TIDAK MAMPU.

(That’s, if there are goats belong to you, if you are not taken, I couldn’t

feed it)

….

T: sebab, sekedap malih kambing cemeh niku beranak, gadah jenengan niku.

SEBAB, SEBENTAR LAGI KAMBING YANG KECIL TERSEBUT

BERANAK. YANG ITU PUNYA KAMU..

(Because, the small one get pregnant, that’s may belong to you..)

I: duko sing anu beranak mboten luh,

GAK TAHU, YANG ITU BERANAK BELUM YA?

68

(I don’t know, is that goat get pregnant?)

T: duko wis bunting po urung, lah teng riko niku katun dipindah-pindah

katun nguruse tenanan po mboten , lah sak niki iki, modelle ngurus

kambing niku sing jelas niku ngurus niko loh..tiap hari sekali harus

diminumin garem, mangke makan istilahnya sepindah, jo sampe niku

istilahnya kurang. Kulo niku mboten sampe kurang, tapi yo kiro-kiro jam

4 pagi yo makan terus.

TIDAK TAHU APA SUDAH BUNTING APA BELUM, APAKAH

YANG DISITU BIASA PINDAH-PINDAH NGURUSNYA BENAR-

BENAR PA TIDAK. YANG SEKARANG, MODEL NGURUS

KAMBING ITU YANG JELAS NGURUS ITULAH, TIAP HARI

HARUS DIBERI MINUM DICAMPUR GARAM, MAKANNYA

HARUS CUKUP, JANGAN SAMPAI KURANG. KALAU YANG ITU

TIDAK PERNAH KURANG, KIRA –KIRA JAM 4 PAGI SUDAH

MAKAN TERUS

(I don’t know if she gets pregnant, is he usually caring the goat in every

place or just at one? Is he really caring the goats? Today, method to take

care the goats is take care the goat. The goats must get drink with salt in

everyday; they shall enough get foods, then, your goats never get lack of

food, they starts to eat at four mornings continuously.)

….

T: ngingoni kambing kadang-kadang di makan kadang –kadang nggak iku

sama wae bohong.

MEMELIHARA KAMBING KADANG-KADANG DIBERI MAKAN,

KADANG-KADANG TIDAK SAMA AJA BOHONG

(If you have goats, sometimes you feed, sometimes none, it is no sense.)

….

69

D; kulo kamis mboten usah meriki la pa de, mriko mawon

SAYA HARI KAMIS TIDAK USAH KESINI PA DE, DISANA AJA

(You have not to be here at Thursday, I will go there).

T; aku njaluk tulung teng mriko, kulo gampang lali,

SAYA MINTA TOLONG PADA SITU, KALAU SAYA MUDAH LUPA

(I need your help to remembering me, I am easy to forget)

D: mengke, mangkin nek anu kulo langsung mriko.

NANTI, KALAU SEMPAT SAYA KESANA.

(Later, if I have a chance, I will go there)

…

The third cassette

It occurs in Ditka’s house. The conversation starts a half hour before the

program of paguyuban, exactly at 14.30 WIB. Date: 15 February 2010. Most the

conversations are talking about Ranto (25 years old) willing on Ditka’s goat (29

years old).

R: pripun kamabing niku…lha soale tonggo kulo sanjange ajeng tumbas

kambing malih..

70

BAGAIMANA KAMBINGNYA…LOH SOALNYA TETANGGA

SAYA BILANG KAMU MAU BELI KAMBING LAGI

(How about the goats, I heard from my neighbor, you want to buy the goat

again)

D: tonggo? Sinten niku? Mmm, enek si rencana, tapi aku heran, aku belum

cukup lho pa’de.

TETANGGA? SIAPA ITU?MMM, ADA SIH RENCANA, TAPI AKU

HERAN, AKU BELUM CUKUP LHO PA’DE?

(Neighbour ? who?mmm…I get the plan, but I feel strength, I have no

money to pay pa’de)

R: Samijan niku. Belum cukup nopo? Duit wis 3nten, nopo malih? Kulo

angsal kambing kang bagus niku?

SAMIJAN NIKU. BELUM CUKUP APA? DUIT SUDAH ADA, APA

LAGI? SAYA MEMILIKI KAMBING YANG BAGUS?

(samijan, not enough? You have money, what else? I get good goats.

D: Jadi saiki maksude rencana ngeneh kang putih? kulo sing iku enek

keuntungan menawi..

JADI SEKARANG MAKSUDNYA MEMBERI YANG PUTIH? KALAU

YANG ITU SAYA MUNGKIN DAPAT KEUNTUNGAN..

(so, do you think that your plan is giving the white one?for those, I get

advantage)

D: teng wonten sebulan niku?

YANG BARU BERUMUR SATU BULAN ITU YA?

(is that the old in a month?)

71

R: enggih, menawai sampean percaya, Insyaallah sak niki dengan perkataan

jujur kejujuran, insyaallah bisa ditetepi.

BENAR, KALAU KAMU PERCAYA, INSYAALLAH SEKARANG

DENGAN PERKATAAN JUJUR KEJUJURAN, INSYAALLAH BISA

DIKABULKAN.

(yes, if you trusth me, Insha’Allah, this time, by saying honest-honesty,

Insha’Allah, can be filled…)

D: Sing jelas aku rundingan keluarga, sana bapak ibu dadi tahu..

YANG JELAS, SAYA MUSYAWARAH DULU MA KELUARGA,

SAMA BAPAK DAN IBU SEHINGGA TAHU…

(It’s clear that I discussion family, with father mother, so they will know..)

R: jane bapak sampean wonten ?

APAKAH BAPAKMU ADA?

(is there your father?)

D: jane bapak kan ning butuh kerjo, niku ono kerjaan ning perumahan puri.

Jadi kerjolah bapak kui.

SEBENARNYA BAPAK KAN BUTUH KERJA, DISITU ADA

KERJAAN DI PERUMAHAN PURI. JADI KERJA LAH BAPAK..

(actually, my father need a job, there is a job in puri regency, so he works

there)

R: ohh.. ngenten to..

OHH BEGITU YA

(ohh, its like that?)

72

Cassete 4

The conversation is occurred between Saptono (28 years old) and Restu

(24 years old). It takes place in Saptono house, after the end of the paguyuban

program at 16.00 WIB, and the date is 25th February 2010.

……

S: jane sing penting niku tuku umah, masak ono sing nyuci ono,

kabeh ono, jane gajian..

73

YANG PENTING ITU BUAT RUMAH, YANG MASAK ADA,

YANG NYUCI ADA, SEMUA ADA, JADI SEBENARNYA

GAJIAN..

(it is very important to buy a house, there a person who cook for

us, wash our cloths, and everything, so actually they get sallary…

R: anak kulo niku cewek kabeh lho,

ANAK SAYA ITU CEWEK SEMUA LHO

(all my children are female)

S: gaji limangatus sebulan , bersih …

(the salary is 500.000,- per month, its clear…

R: mangki menawi mboten krasan, kulo sanjangi winaraeh kulo…

sebab kulo niko lek umpama anak mpe umpama sampean manggeh

niku saking ngebel kulo, sebab kulo niku mpun, keyakinan kulo

loh, empunlah, dadi kulo niki istilahe mboten pernah ngeten-

ngeten, karo pak e niku istilahe mboten ngeten ngeten niku, walah

niku mama tak jemput sengko ladang, gak mangan diparani karo

sing due, mengkin sedikit-sedikit kon mangan karo sing due. Soale

sing mupul neng kono gak entuk sebab awak e sing ngurus, ngko

awak e ora untung, lah kui kemenangan mama niku.

MUNGKIN KALAU TIDAK BETAH, SAYA KASIH TAHU

SAMA BOS SAYA, SEBAB SAYA ITU, KALAU ANAK,

KALAU KAMU KESITU, NGE-BELL SAYA, SEBAB SAYA

ITU SUDAH, KEYAKINAN SAYA LAH, JADI SAYA INI

TIDAK PERNAH BEGINI BEGITU, SAMA BAPAKNYA

SAYA TIDAK MACAM-MACAM, BAHKAN IBUNYA

SERING SAYA JEMPUT DARI LADANG, TIDAK MAKAN

DIKASIH MAKAN, WALAUPUN SEDIKIT, SEBAB YANG

74

KERJA SITU TIDAK DAPAT APA-APA, JADI DIA TIDAK

UNTUNG, YANG SEBENARNYA ITU JADI KEMENANGAN

IBUNYA..

(if he may not forbear staying, I will announce to his boss, because

I am, if he, if you go there, then call me, because I already, my

believe, so its my believe, I am not do the bad things with his father

and always carry his mother to house, if he isnt eat yet, I give the

foods, so if he works without sallary, it will be bad, it will not

become his mother)

R: batane mpun telas tiga belas ribu.

BATU BATA SUDAH HABIS TIGA BELAS RIBU

(The bricks has lost for about 13.000)

S: mpun keliling, artian mpun kotak niku?

SUDAH KELILING, DALAM ARTIAN SUDAH KOTAK?

(already surround, it becames square?

R: mpun keliling,

SUDAH KELILING

(already surround)

S: tinggal anu ne mawon, kayune?

TINGGAL ANU NYA SAJA, KAYUNYA?

(there only the things, woods?

R: kayu ne mpun di catok, niki katah tiang rewang tapi kulo sepeser

mawon mboten gadah, saking sembako kulo niku namung duit

sewu, lah pripun , di tekani sing due semen, aduuh!! Kulo riyen

75

kan sanjang, “ bos pokoknya kalo aku istilahnya sing jelas belum

pulang 22 dino belum bisa bayar ya? Eh tahu-tahu gini, aku ki gak

ngapusi bos, aku gak! Yakin aku, ning aku belum bisa pulang dan

juga istilahnya itu, mungkin istilahnya ini, kita itu, sing jelas itu,

dulu kan ado, bos kami disana yang beli ini, ni maksud aku aku

belum bisa nemuin, ecak-ecak gitu, ta iyo tak omongi pak niku lah,

kalo aku gak sana saya suruh beli semuanya lah, maksudku kalo

dapat duit, saya bayar, jangan khawatir tidak dapat saya bayar, iku

khan enak? …..mmm Terus niku sampean ajenge arep dibuka

nopo?

KAYUNYA UDAH DIBUAT, DISINI BANYAK PEKERJA

TAPI SAYA SEDIKIT PUN TIDAK PUNYA, UANG

SEMBAKO SAJA TINGGAL SERIBU, LAH GIMANA LAGI,

APALAGI DIDATANGI YANG PUNYA SEMEN, ADUUH!!!

SEBELUMNYA SAYA UDAH BILANG, “ BOS, POKOKNYA

KALAU AKU BELUM PULANG SELAMA 22 HARI, BELUM

BISA BAYAR YA? EH TAHU-TAHU GINI, AKU INI TIDAK

BOHONGI BOS, AKU TIDAK!!! YAKIN AKU, SEANDAINYA

AKU BELUM BISA PULANG, DAN JUGA ISTILAHNYA INI,

KITA ITU, YANG JELAS ITU, DULU KAN ADA, BOS KAMI

YANG DISANA BELI INI, MAKSUD AKU, AKU BELUM

BISA NEMUIN, PURA-PURA GITU, SEPERTI ITULAH AKU

UTARAKAN PADA BOS, MAKSUD AKU, KALAU DAPAT

UANG, SAYA BAYAR, JANGAN KHAWATIR TIDAK DAPAT

SAYA BAYAR, ITU KAN ENAK?....MMM TERUS ITU MAU

DIBUAT APA?

(wood already made, here, there are some workers, but I don’t

have money for their sallarry, there is only one thousand left for

food, event, the people who sell cement is coming,uugh!!(feel

dizzy), before, I said to my boss, if I don’t come for 22 days, I can’t

76

pay the fax, then don’t worry that I can’t pay it, I can pay it. Is that

right? …mmm, what can be made?)

S: nopo?

APA?

(what?)

R: sanjang sampean mau ko ajeng nopo?

KATA KAMU TADI, ITU MAU DIBUAT APA?

(based on you said, what can be made?)

S: kemis niku mundak, kulo niku nembe ngedam niku kan perlu

tanah, kan ngoten, dadi maksude gawe sumur khan entouk tanah,

entouk sumur, dadi kahn dino kemis niku ajeng dimulai niku, nek

dino sesuk kurang sreg kurasa.

HARI KAMIS ITU MAU PASANG ATAP, KALAU YANG INI BARU BISA

DIRATAKAN HARUS BUTUH TANAH, KAN SEPERTI ITU, JADI

MAKSUDNYA BIKIN SUMUR DULU BARU DAPAT TANAH, JADI HARI

KAMIS ITU BARU DIMULAI,KALAU BESOK TIDAK SENANG..

(I want to set the roof at Saturday, and, here, it must be smoothed

down with the ground, so if we make a well, we get the ground. So

I will do that at Saturday, and I don’t like for tomorrow)

R: nggeh, haha (tertawa)

IYA

(yes , hahaha (laugh))

S: sebab kuo mpun sanjang kaleh bapak ningalih niko, dadi kulo stitik

titik kulo…hohohoho (tertawa)

77

SEBAB SAYA SEBELUMNYA SUDAH TANYA BAPAK

WAKTU ITU, JADI SEDIKIT-DIKIT SAYA…

HOHOHO(TERTAWA)

(because I already asked to vodoo, so, I a little…hohoho (laugh)