THE DIFFERENCES BETWEEN SURABAYA DIALECT AND TUBAN

DIALECT SPOKEN TO YOUNGER, SAME AGE AND OLDER ADDRESSEE

IN INDONESIA

Conducted by:
Icha Balqis Iswanto and Huda Maulida
Advisor:
Tarich Yuandana, S. Pd., M. Pd

ABSTRACT
Language generally is defined as a means of communication in social
life. Language is not only used an instrument of communication but also as a
means of individual society language is not instinctive. Along with research,
the writer arises these questions as research problems: 1. Is there are any
differences in how Javanese ethnic people use Surabaya dialect to the
younger, same age and older person in Surabaya? 2. Is there are any
differences in how Javanese ethnic people use Tuban dialect to the younger,
same age and older person in Tuban? 3. How do Javanese ethnic people use
Surabaya dialect and Tuban dialect Spoken to Younger, Same Age and Older
Addressee in Indonesia? This research used the descriptive qualitative method
with four steps; they were recording the data, transcribing the data, organizing
the data, and summarizing or interpreting the findings. The result of the
research showed that a difference between Surabaya dialect and Tuban dialect
is spoken to younger, same age and older addressee in Indonesia is very
visible. A level of status level from Surabaya cannot be equated with the
status of the Tuban level.
Keyword: Surabaya Dialect, Tuban Dialect, Addressee in Indonesia

INTRODUCTION
Indonesia is an archipelago that consists of many islands, and on each island, it
certainly has a culture such as Batak culture, Balinese culture, Madura culture, Javanese
culture, etc. In each culture must have their respective language. Each island in
Indonesia certainly has a different culture and language, and that depends on the
geography of each region. Such as cited in article (Durahman et al., 2019) Indonesia has
560 local languages along with their own dialects, one of them is Javanese language.
Dialect is known as the varieties of how local people use their language for
formal or informal speech. According to (Chaer, 2010) dialect is a language variation of
certain speakers that different from one area to another. In Javanese, it is known as
krama inggil and krama (formal) and ngoko (informal). Meanwhile, language is known
to be the superordinate category and the standard variety of a language, or the main
language known in every single person in one place (Wardhaugh & Fuller, 2015). For
example, the Surabaya dialect and the Tuban dialect have different languages, even
though it is a province of East Java.
In our conversations we have some problems because of language, the language
in general, is determined as a communication tool in social life. Language is not only
used as a communication tool but also as a means of individual society. Language is not
instinctive. All humans use language to be used with others in society. Language
variation has more than one variation, especially in the way of speaking. This means
that various regions, social classes, and educational backgrounds can cause a variety of
languages. Therefore, Indonesia has many different regional languages, such as
Javanese, Batak, Papuan, etc.
The most famous regional language is Javanese. Javanese language is famous
for Java island which is the largest island that has many island communities, it is not
surprising that many people we meet come from Java, because of the wide spread of
Javanese communities who migrate to meet various reasons. Javanese also has different
dialects in each province and each province. For example, in the area of East Java
Province, the language used by Surabaya and Tuban people has a very big difference.
Surabaya is the capital of the East Java Province, Indonesia, as well as the
largest metropolitan city in the province. Surabaya has its own language, Javanese
Suroboyoan or better known as Suroboyoan (Javanese language Suroboyoan) and the
Arekan language is a Javanese dialect spoken in Surabaya and its surroundings. The
dialect that is developed and used by some of the people of Surabaya and surrounding
areas. Structurally, Suroboyoan can be said as the harshest Javanese language.
 While Tuban is one of the districts in East Java, located on the North Coast of
East Java. Tuban has used Javanese with various levels such as the language of krama
inggil and krama (formal) and ngoko (informal). The language used by the Surabaya
language is very far away, where the language used by Tuban people is much more
subtle than the Surabaya language. When Surabaya people meet with Tuban people will
definitely have difficulty in communicating, because Surabaya people will feel the
language used by Tuban people is too smooth, and Surabaya people prefer to use
national language when talking to Tuban people because they want to respect in
communication because they cannot understand Tuban language well.
(Fadillah, 2018) Knowing that Surabaya is in east java, people in Surabaya also
known as Javanese people who are unique because they are barely use the Javanese
language in three level of politeness. The language in Javanese which is called ngoko
are the best-known language in Surabaya because it is the easiest to be understood and
has a closer meaning o the Indonesia language. Surabaya language with a finer level is
still used by some Surabaya people, as a form of respect for others. However, the use of
Javanese refined (Krama) among the Surabaya people is mostly not as smooth as in
Tuban.
Most researchers analyze tentang dialect such as (Durahman et al., 2019)
Javanese Lexical Variation of Cirebon Dialect in Pabuaran and Ciperna Region; and
(Sibarani et al., 2016) Dialect Geography of Batak Toba Language Variation; (Ansar,
2016) Affix In Sentence Pattern of Indonesia-Makassarese Dialect; (Kartikasari et al.,
2018) A Study of Dialectology on Javanese “Ngoko” in Banyuwangi, Surabaya,
Magetan, and Solo; (Andika & Abdullah, 2019) Phonological Interference in Javanese
Language of Banyumas Dialect in Family Domain in Purwokerto; (Siregar, 2017) The
Influence of Dialect on The Student’s Pronunciation in Speaking Ability; (Malihah,
2017) The Applicative Constructions in Javanese Dialect of Kudus; (Setiawan, 2015)
International Journal of Linguistics, Literature and Culture; and (Aini, 2015)
Linguistic Analysis on Javanese Language Selogudig-An Dialect in Selogudig,
Pajarakan, Probolinggo.
However, there are several articles and dissertation that related to this topic from
(Fadillah, 2018) Cina-Surabaya Dialect Spoken to Younger, Same Age, and Older
Addressee in Surabaya which discusses the way ethnic Chinese use Chinese-Surabaya
as a dialect produced by them to talk to younger, the same age, and older recipients.
Looking at the differences in how Chinese-Surabaya dialects are used for age
differences, the research problem is the difference in how ethnic Chinese people use
Chinese-Surabaya dialects and how Chinese-Chinese dialects use Chinese-Surabaya
dialects to speak for age differences. In this case, the writer is interested to conduct an
analysis, the writer wants to know “The differences between Surabaya Dialect and
Tuban Dialect Spoken to Younger, Same Age and Older Adrresse in Indonesia.”
Where these two regions are in one province but this area has a dialect difference, when
speaking and gives a greeting to someone who is easier, the same age and older.

RESEARCH QUESTION
Along with research, the writer arises these questions as research problems:
1. Is there are any differences in how Javanese ethnic people use Surabaya dialect to the
younger, same age and older person in Surabaya?
2. Is there are any differences in how Javanese ethnic people use Tuban dialect to the
younger, same age and older person in Tuban?
3. How do Javanese ethnic people use Surabaya dialect and Tuban dialect Spoken to
Younger, Same Age and Older Addressee in Indonesia?

REVIEW OF LITERATURE
Language
Language generally is defined as a means of communication in social life. (Aini,
2015) stated that language is not only used an instrument of communication but also as
a means of individual society language is not instinctive. All human being use
languages to interact with other person in the society. As a form of language variation,
each language has more than one variety, especially in the way in which it is spoken. It
means that the various regions, social class, and educational background may cause a
variety of a language. It also influenced someone when used addressee terms to speak
with younger, same age, and older people (Fadillah, 2018).
Dialect
Dialect is known as the varieties of how local people use their language for
formal or informal speech. According to (Chaer, 2010) dialect is a language variation of
certain speakers that different from one area to another. In Javanese, it is known as
krama inggil and krama (formal) and ngoko (informal). Meanwhile, language is known
to be the superordinate category and the standard variety of a language, or the main
language known in every single person in one place (Wardhaugh & Fuller, 2015).
Wardaugh (Wardhaugh & Fuller, 2015) also classifies dialect into two types;
regional dialect and social dialect. Regional dialect is a dialect based on geographical
location while social dialect is a dialect related to some factors such as social class,
religion, or ethnicity. However, this study limited only to differences between Surabaya
dialect and Tuban dialect when spoken to younger, same age, and older addressee.
Previous Study
Related to differences between dialects spoken by people in the Javanese
language, there are several types of research that also define about that phenomenon.
The first research is by Khalis Fadillah (2018) entitled Cina-Surabaya Dialect Spoken
to Younger, Same Age, and Older Addressee in Surabaya. This research focused on the
way Tionghoa ethnic people used Cina-Surabaya as the dialect produced by them to
speak to a younger, same age, and older addressee using the descriptive qualitative
method to identify its linguistic features. The result of the research is that there are
differences of how Tionghoa ethnicity people in Surabaya uses Cina-Surabaya dialect
on how they say something to someone younger, same age, and older. The distinctive
features also show on how they differentiate the title in calling the same ethnicity and
different ethnicity person they are talking. The differences between this research and
Khalis’ research is that this article not only identifies about one dialect variety in talking
with the same ethnicity or different etnicity with the, but also two different dialect in
different ethnicitity, which are Surabaya and Tuban.
Avika Dwi Cahyaningsih and Erlita Rusnaningtias (2015) also also write an
article about dialect variations entiled The Lexical Differences in the Javanese Varieties
Spoken by People in the Western and Eastern parts of Blitar Regency. This research
focuses on the lexical differences found in the Javanese varieties spoken by people in
the western and eastern parts of Blitar Regency and to determine the status of the lexical
differences using qualitative and quantitative method. The findings of this study show
that therea are some glosses and lexical differences which mostly occur due to the
different geographical conditions of the observation points. Also, some of the
observation points compared have the status of different subdialects; while some others
have the status of different dialects. Briefly, the Javanese varieties spoken by people in
the western and eastern parts of Blitar Regency are different dialects. The differences
between this research and Avika and Erlita’s is that this article not only focuses about
dialect varieties spoken in two different areas, but also identifies the differences
between two different dialect when spoken to a younger, same age, and older addressee.
Another research is written by Daniel Craube (2017) entitled The Javanese
Language of Surabaya among Young Speakers: A Sociolinguistic Case Study. This
research focuses on a variety of dialect spoken by younger in Surabaya. The result of
this study show that originally only a limited number of polite words found its way into
Surabayan Javanese. Besides, in recent time, even less polite words have been used
young speakers are often not aware of the correct usage of polite vocabulary. This
research also revealed that most young Surabayan Javanese speakers hardly understand
more than 100 polite words. The differences between this article and Daniel’s is that
this article identifies the differences between two different dialet when spoken to a
younger, same age, and older addressee while Daniel’s is identifies only the variations
among dialect among young speakers.
In addition to the phenomena happened from Surabaya dialect and Tuban
dialect, this research may be able to show differences on how people in Surabaya and
Tuban use the dialect from their each region for younger, same age, and older
addressee. The result of this research may help sociolinguistics studies on Surabayan
and Tubanese to elaborate the way Surabaya and Tuban dialect expressed as their
unvarying and beliefs. This research is not only identified linguistics patterns produced
by people in their area which had been investigated on the previous research, but also
the formality and differences of Surabaya dialect and Tuban dialect concerning the use
of it for different age of the addressee.

ANALYSIS AND DISCUSSION

Surabaya Dialect Spoken
1. Younger Addressee
The data found shows that East Javanese people living in Surabaya have a different
dialect with the Tuban dialect. They talk to people who are younger than them. After,
the pattern of the speaker in talking to younger people. This talk is about the Surabaya
people who talk to younger people and have a close relationship with each other. The
seventh was his cousin's younger brother who would stop by his house, but forgot his
way, and when they met and were chatting lightly about the incident that his cousin had
done. A1 is the speaker and B1 is his younger cousin.
A1: awakmu mau lak opo seh? Mosok lali karo omahku (How is it? why can
you forget my house?)
B1: ehehe iyo e lali aku, tak kiro jek adoh omah e. mangkane tak bablasno ae
gak moco-moco petunjuk arah (Hhehe yes I forgot, I think it's still far from
home. therefore I just continued his journey without seeing directions)
A1: sakjane mau gae google maps ae enak gak sampek bablas koyok iki mau.
(Actually you can use google maps just easily and not in the wrong direction
like this)
B1: laiyo sakjane aku mau mending gae google maps, lah aku nuruti dek
doni iki mau yoan jare jek adoh gapuro omah e pean. (Therefore I better use
Google maps, but instead I followed the words of Doni who thought that your
home was still far away)
The conversation above is a conversation of a brother who uses the language of
Surabaya with his younger cousin who is not far adrift and he is very close. So, when
they speak, they are free to use ngoko language but, the younger cousin uses the
nickname "Pean" which means you to his brother while his sister calls his sister as
"Awakmu" which means you. The speaker uses the full ngoko language which is
considered as an informal Javanese language to speak with a younger cousin. By using
the dialect, the power of the speaker is also older than the seventh or younger cousin.
Other signs also indicate the use of nicknames. The reason why the speaker uses the call
for the speaker to use your "awakmu" means that you are calling younger people, but
still entering into a relationship with one another in communication to be more relaxed.
Other conversations between these people also show the use of Javanese as a
Surabaya dialect. In a conversation, the speaker talks with a conversation between a
friend's parent and a speaker who has the same ethnicity as him. However, the speaker
uses ngoko as in informal Javanese language to a friend's parents. A2 is Dony's parent
and B2 is Ziko (speaker).
 A2: gimana zik? Enak gak ambu parfum e om? (How? Om perfume does it
smell good?)
B2: hm. Enak kok om, enak banget malah. (hm smells good)
A2: iyo she, ancen parfume arek enom iki (yes... this young man's perfume)
B2: hehe. (hehe)
The conversation above is less formal, where the speaker and parents of Dony
use Indonesian more often, and Ziko also follows Dony's father who uses Indonesian
and Surabaya language in a mixture. By the way Dony's father called Ziko by using the
name "Ziko" instead of using another call and Ziko too. Ziko uses Om's call to respect
Dony's older father, and also so that it is not wrong to use polite language with an older
person. The reason for using Surabaya and Indonesian language in a mixture indicates
that Dony's father is not too close to Ziko, so Dony's father wants to compensate for the
language that will later be used by Ziko, because Dony's father knows that not all
Surabaya boys understand the language of Krama well and right.
2. Same Age Addressee
Other data found is how the ethnic Javanese use the Surabaya dialect for the same
age. In the conversation below, the speaker talks about, how the other person is
expected to work together. The opponent speaking language in the conversation is also
an ethnic Surabaya who is the opponent speaker, A3 is the speaker while S3 is the same
age recipient.
A3: heh ndul piye, sido nggarap tugas nak omah e sopo iki? (Hey bro, doing
homework on whose house?)
B3: sembarang wes aku manut (whatever, I'll go where you guys go)
A3: yoweslah nak umaku ae wes (ok, just in my house)
B3: gppo a? (no problem?)
A3: iyo gppo, ayo ndang budal gausah kesuen (Yes, it's okay, let's go. There's
no need to wait long.)
In the conversation above the same age, they also have the same ethnicity, the
speaker uses all Ngoko Javanese languages to call the other person. This shows that the
speaker uses "ndul" as in bald or a mockery of a friend. Referring to the way the speaker
calls the other person, the speaker has the same age as the intended person. It's not just
the way the speaker uses "gundul" to call the other person who, is the same age and has
familiarity with each other.
Other conversations between these people also show the use of Javanese as a
Surabaya dialect. In the conversation, the speaker talks with friends his age when he
wants to invite him to watch the ball at the Bung Tomo's surge with speakers who have
the same ethnicity as him. However, the speaker uses ngoko as in informal Javanese
language to a close friend. A4 is the speaker, B4 is the friend of the speaker, and C4 is
the friend of the speaker.
A4: he rek ayo mbonek nak bung tomo? (Hi, let's be a boner supporter to
Bung Tom's surge?)
B4 and C4: loh kapan persebaya maen? (When will the team compete?)
A4: 2 minggu maneh maen iki persebaya (In 2 weeks the Persebaya team will
compete)
B4: wah seru iki, wes ayo ngejak arek arek liyane sisan ben rame (wow it
must be fun, yauda let's invite other friends to make it fun too)
A4: iyo wes tak telpon e arek arek. (Well, I call friends first)
In the conversation above the same age, they also have the same ethnicity. The
speaker uses all Ngoko Javanese languages to call the other person. This shows that the
speaker uses "rek / arek-arek" as in a typical Surabaya call, which is used to call a close
friend and friends who are both or more. Referring to the way the speaker calls the other
person, the speaker has the same age as the intended person. It's not just the way the
speaker uses "rek / arek-arek" to call the other person who, is the same age and has
familiarity with each other.
3. Older Addressee
The next conversation shows the difference between how the older recipient
responds to the younger speaker who, is Javanese. The speaker is about the conversation
of Javanese A5 people who are talking to people who are younger S5. Nothing has
changed in a language used by older people, where younger people will use a vocation
and a more formal language, because for them Surabaya people of Surabaya are not
appropriate to be used in conversations with adults. The Surabaya language itself is a
rough language or ngoko. A5 is Mr Suratno, B5 is the speaker of a young girl
A5: ini siti? (Siti?)
 B5: iya pak, ini siti solicha. (Yes sir, I am Siti Solicha)
A5: kuliah dimana sekarang, siti? (Where are you studying now, siti?)
B5: saya kuliah di Universitas Trunojoyo Madura (I study at the University
of Trunojoyo Madura)
The conversation above shows that an older person will be respected more with
a younger person, by using a more formal language or using good and correct
Indonesian. The Indonesian language is a national language where the Indonesian
language does not have a level of coarse language if using Javanese. Surabaya will
definitely get a level in the language, as has been explained above that the Surabaya
language is a rough language, the Surabaya language is not suitable for use to talk to
older people, because later it will be considered rude.
Tuban Dialect Spoken
1. Younger Addressee
The data showed that Tuban ethnicity people who lived in Indonesia, especially in
east Java have several different dialects from Surabaya ethnicity people who lived in the
same area. Regarding to the speaker’s pattern in talking to a younger addressee, there is
the use of the title in calling the addressee that is spoken and used by people in Tuban.
As an example, below is a conversation between Tuban ethnicity person who is talking
to a younger addressee that has the same ethnicity as him and has a close relationship
with each other. The addressee is the speaker’s nephew who is about to play football
with his friends. By that time, they meet and have a brief conversation about addressee’s
plan to go to the college. B1 is younger addressee and A1 is the speaker.
A1: “Loh kok isek nomah, jere kuliah nang Jakarta.” (“Loh, why you still
home, I heard that you study to Jakarta.”)
B1: “Ora Sido, Mas.” (“It is cancelled, Mas.”)
A1: “Lah lapo? Tes-em gak lolos a?” (“Why? Is your test rejected?”)
B1: “Lolos sakjane, tapi Ibuk gak ngoleh i kuliah adoh-adoh.” (“It supposed
to accept, but my mother do not permitt me to go far away.”)
A1: “Yowes ra popo, kuliah no edek-edek wae sing penting tenanan.”(“It is
okay, it doesn’t matter to study everywhere as long as you do it seriously.”)
B1: “Iyo.” (“All right.”)
 The conversation between Tuban ethnicity person who uses Tuban dialect shows
that there are several powers in a relationship from the speaker. The speaker uses full
ngoko that is considered as informal Javanese language to talk to the addressee. By
using that dialect, the power of the speaker is higher than the addressee who is the
speaaker’s nephew because the speaker is also older than the addressee. Another mark
also shows in the use of the ownership mark, the speaker uses ‘-em’ that means ‘Yours’
to indicate someone's ownership. The use of the word usually begins with a noun and is
used as a word that indicates ownership of the noun. The reason why the speaker uses
suffix "-em" to indicate ownership is because the addressee is the Tuban ethnicity
person who also lives in the Tuban area and that suffix is generally not used by people
from outside the Tuban area.
Another conversation between those people also shows the use of Javanese
language as Tuban dialect. In the conversation, the speaker is talking about hasil panen
with the addressee who who has the same ethnicity as her. The speaker still uses ngoko
as in informal Javanese language to the addressee.
A2: “Bapakmu no endi?” (“Where is you father?”)
B2: “Isek turu kaet mau isuk durung tangi.” (He still sleeping since this
morning and not awake yet.”)
A2: “Ra mergawe ye?” (“Doesn’t he work?”)
B2: “Wingi jarene prei.” (“Yesterday he told that he is absent.”)
Words such as ‘no’, ‘ye’, and ‘koko’ are mentioned according to the
conversation between two people as above. In Tuban dialect, ‘no’ has slightly the same
meaning that is ‘in’. In the Javanese language, it is supposed to be ‘nang’ for an
informal word and ‘ing’ for a formal word of ‘in’, while in Indonesia it is supposed to
be ‘di’. The use of those words actually has no special rules on how and when does it
has to be used, but Tuban ethnicity people mentioned this words in their utterances
continuously when they intend to express expressions related to the place.
The other word that is shown is ‘ye’ which means ‘how’ in English. In Tuban
dialect, ‘ye’ has slightly the same meaning that is ‘how’. In the Javanese language, it is
supposed to be ‘piye’ for an informal word and ‘pripun’ for a formal word of ‘how’,
while in Indonesia it is supposed to be ‘bagaimana’. Tuban ethnicity people are not
customize to say one full sentence 'piye' and prefer to abbreviate it to 'ye' when used at
the end of a sentence. The word 'ye' is usually used to ask for certainty of an event or
expression.
2. Same Age Addressee
The result of the data showed how Tuban ethnicity person uses Tuban dialect to the
same age addressee. In the conversation below, the speaker is talking about the
speaker’s schedule to go out wih adddressee. The addressee in the conversation is also a
Tuban ethnicity who is the speaker’s friend, and the speaker is about to go to the
seminar with that addressee. A3 is speaker while B3 is the same age addressee.
A3: “He ndang gage Cah, selak keri acarane lo.” (Faster Please, Cah, we can
miss the event”)
B3: “Iyo, sek to, diluk kas.” (“Yes, wait a minute.”)
A3: “Jam piro to mulaine?” (“What time does it start?”)
B3: “10 menit kas negak’o.” (“10 minutes later maybe.”)
A3: “Yowes ndag ayo.” (Okay come on.”)
On the way the speaker do a conversation with the same age addressee who also
has the same ethnicity, the speaker uses all ngoko Javanese languages with common title
of Tuban dialect in calling the addressee. It shows that the speaker uses ‘Cah’ as in
‘Bocah’ that means ‘Friend’ in the Tuban culture. Referring to the way the speaker
called the addressee, the speaker has the same age as the addressee. Not only the speak
it but also the addresssee uses ngoko which is informal in Javanese. It indicates that
there are some solidarity and no power in their conversation. In this case, the addressee
answered by using word ‘negak’o’ that means ‘maybe’ when the speaker ask about the
time. The other regions in East Java except Tuban mostly use the word ‘paling’o’
instead of ‘negak’o’ ketika someone is about to say ‘maybe.’
3. Older Addressee
Another data found about how Cina-Surabaya dialect uses to the older addressee
shows a very different way in the language used. If a speaker who talks to the younger
or same age addressee uses ngoko Javanese when they speak an utterances, Tuban
ethnicity person who talks with older addressee uses mostly use krama Javanese in their
utterances. Below are the example of the conversations that are transcribed between
Tuban ethnicity people with the older addressee. B4 is the speaker, while the A4 is the
older addressee.
 B4: “Njenengan pun dahar ta Pak De?” (“Have you eaten, uncle?”)
A4: “Durung Cong. Pak De isek warek maeng bar mangan nomae Mbah’e.”
(“Not yet, Cong. I'm still full after eating at Grandma's house.”)
B4: “Oalah, nggeh pun nek ngoten. Niki wonten urap-urap saking Ibuk.
Njenengan dahar mengke.” (Oh, it is okay, uncle. This is urap-urap from my
mother. You can eat it later.”)
A4: “Wah, enak iki. Matursuwun Cong yo.” (“Wah, it is delicious. Thank
you, Cong.”)
B4: “Nggeh sami-sami.” (“You are welcome.”)
Based on that conversation above, the speaker has no power in the conversation
with the addressee because the addressee is older than him. To show respect for the
addressee, the speaker mostly answers and responds the addressee’s utterances with the
krama Javanese even though the addressee scarcely uses the ngoko Javanese. In the
conversation, the addressee uses all Javanese ngoko (informal) to the speaker because
the speaker is younger than him.

Factor Social between Surabaya Dialect and Tuban Dialect Spoken

1. Social Factor Influencing Surabaya Dialect
Factors that affect the language of Surabaya are many foreigners who use
foreign languages, such as the presence of Chinese, Kalimantan, Papuan and Ssuku
tribes from other countries that make Surabaya people lose the purity of Javanese as
used in a kingdom. The influence of migrants makes Surabaya people prefer to balance
the language they use by using Indonesian, or the language of ngoko that has a little
similarity with Indonesian. Surabaya people always use the language of ngoko to
everyone, although there are some who use polite language but still influenced by the
habits of ngoko language that they use often. Surabaya people also still often use
Indonesian to balance their language if they cannot understand the language the other
person uses or to respect the other person, because Indonesian does not have the
language level normally used by Javanese people.
2. Social Factor Influencing Tuban Dialect
The influencing factors of the Tuban language are the people who are rarely
visited by newcomers. The Javanese language they use is still pure with the social status
that is still the same as before. The Tuban community also still respects older people,
and younger people, by always using the language level according to the age of the
person they are talking to. If the age of the person they are talking to is younger, then
the older person will use ngoko language, and vice versa, if the younger person is
talking to an older person, they will use polite language with the person they are talking
to.

CONCLUSION AND SUGGESTION

Conclusion
In an area always has its own dialect. Dialects always have a characteristic in
accordance with their geographical location and their social and environmental location.
For example, a difference between Surabaya dialect and Tuban dialect is spoken to
younger, same age and older addressee in Indonesia is very visible. People who come
from Surabaya identically use the ngoko language, but the ngoko language that is used
by Surabaya residents still has certain levels that still look at the status of the
interlocutor. A level of status level from Surabaya cannot be equated with the status of
the Tuban level. The Tuban person uses the status level of the Javanese language which
consists of ngoko and krama. A level of language that has existed since the days of the
kingdom. The language and dialect used by the Tuban people is difficult to follow by
the people of Surabaya. Even though the people of Surabaya understand what the
meaning of the language is.
Suggestion
There are several suggestions for the further researcher that might conduct this
type of research in their next study. The first is that the future researcher better to
conduct the research for a longer period in order to get more data to be analyzed.
Another suggestion is that the future researcher might observe not only the conversation
done by the subject but also the gestures in delivering their utterances. It is because a
symbol such as gestures are important as well as language produced by utterances.

REFERENCES
Aini, L. N. (2015). Linguistic Analysis on Javanese Language Selogudig-An Dialect in
Selogudig, Pajarakan, Probolinggo. Jurnal Ilmiah Bahasa Dan Sastra, 2(2).
 https://doi.org/10.1017/CBO9781107415324.004
Andika, Y., & Abdullah, W. (2019). PHONOLOGICAL INTERFERENCE IN
JAVANESE LANGUAGE OF BANYUMAS DIALECT IN FAMILY DOMAIN. 4,
219–227.
Ansar, F. A. (2016). Affix In Sentence Pattern of Indonesia-Makassarese Dialect.
English Education: Jurnal Tadris Bahasa Inggris IAIN Raden Intan, 9(2), 308–326.
https://doi.org/10.24042/ee-jtbi.v9i2.378
Durahman, E. utami, Sofiyani, D., Pratiwi, Y. A., & Setiani, F. (2019). Javanese Lexical
Variation of Cirebon Dialect in Pabuaran and Ciperna Region. Teknosastik, 17(2),
32. https://doi.org/10.33365/ts.v17i2.303
Fadillah, K. (2018). Cina-Surabaya Dialect Spoken to Younger, Same Age, and Older
Addressees in Surabaya. Lingua Cultura, 12(3), 273.
https://doi.org/10.21512/lc.v12i3.4072
Kartikasari, E., Laksono, K., Savitri, A. D., & Suryarini, D. Y. (2018). A Study of
Dialectology on Javanese “Ngoko” in Banyuwangi, Surabaya, Magetan, and Solo.
Jurnal Humaniora, 30(2), 128. https://doi.org/10.22146/jh.v30i2.29131
Malihah, N. (2017). The Applicative Constructions in Javanese Dialect of Kudus.
Parole - Journal of Linguistics and Education, 6(1), 18–27.
https://doi.org/10.14710/parole.v6i1.12537
Setiawan, I. (2015). Social Dialect Variations in Sasak Monolingual Society: A Lingual
Critical Study. International Journal of Linguistics, Literature and Culture, 1(1), 1.
https://doi.org/10.21744/ijllc.v1i1.101
Sibarani, T., Sibarani, R., Sembiring, M. C. A., & Hasibuan, N. H. (2016). Dialect
geography of batak toba language variation. Quest Journal: Journal of Research in
Humanities and Social Science, 4(12), 94–98.
Siregar, S. (2017). The Influence Of Dialect on The Student’s Pronunciation in
Speaking Ability. 5(1), 27–36.