Diglossia in the Daily Language of Cilibur Village Community, Paguyangan District,

Brebes Regency

Noviana Ashshiyamul Itsnaini

The student of English Education Study Program
Universitas Peradaban - Brebes
Email : mbanoviana7@gmail.com
Phone : +62 881 8750 552

Abstract

The purpose of this study are to analyze and described of the variations in formality and
forms of diglossia in daily language among the community in Cilibur Village,
Paguyangan, Brebes, from a sociolinguistic perspective. The study using descriptive
qualitative method, using spoken language data collected from conversations related to
diglossia in the community of Cilibur Village, Paguyangan, Brebes. The source data of
this study is the community of Cilibur Village, Paguyangan, Brebes. The research
techniques used are as follows: 1) Observing communication events in the community of
Cilibur Village, Paguyangan, Brebes; 2)Transcribing heard conversations into written
language; 3)Identifying speech referring to diglossia; 4) Coding the collected data; 5)
Classifying data related to diglossia according to sociolinguistic studies. The research
results show variations in formality within diglossic speech in daily language among the
community in Cilibur, Paguyangan, Brebes.

Keywords: sociolinguistics; diglossia; variation; community.

1. Introduction
According to Wardhaugh (2015: 1) Sociolinguistics is the study of our everyday
lives – how language works in our casual conversations and the media we are exposed
to, and the presence of societal norms, policies, and laws which address language. In
addition sociolinguistics is a branch of linguistic science that studies the relationship
between language and society. It is oriented toward how social, cultural, and political
factors can influence language use within the social environment of a community.
Language is a communication system used by human as the most important
element of human life. Language is a tool or system used by humans to communicate
and convey feelings, ideas, and information to others to facilitate interaction. Language
is a medium of human self-expression that can be articulated in the form of speech,
writing, and even gestures.
 The communication built is bound to the relationship of language and cultures
(Rizkiansyah & Rustono 2017). When two or more languages are exchangably used by
speakers, it can be said the languages are in language contact condition (Mardikantoro,
2012). The individuals whereas the occurrence happening is called as bilingualism,
meanwhile the action is called as bilingualization (Suwito,1985).
According to Wardhaugh (2015: 90) Diglossia is the term used to describe a
situation in which there are two distinct codes with clear functional separation; that is,
one code is employed in one set of circumstances and the other in an entirely different
set. Diglossia is a variation of using one language performed together with their
respective roles. In English, the variations in diglossia are high variety (H) and low
variety (L). Diglossia can also be found in other languages, not just English.
According to Ferguson (1959; 338), Disglossia is likely to come into being
when (1) ‘there is a sizable body of literature in a language closely related to (or even
identical with) the natural language of the community . . . [and when (2)] literacy in the
community is limited to a small elite, [and] . . . a suitable period of time, of the order of
several centuries, passes from the establishment of (1) and (2).’
Cilibur is one of the villages located in the Paguyangan District, Brebes
Regency. The people of Cilibur village mainly work as farmers and traders. This
village is situated in a highland area, near Mount Slamet, which gives it a picturesque
rural landscape.Local culture and wisdom are highly esteemed by the community. One
of them is the use of Javanese language as the primary means of communication.
Generally, the community in Cilibur use the 'Ngapak Brebesan' Javanese dialect.
However, there are also many people who use Javanese with different levels, namely
Javanese Krama Madya and Krama Inggil. The use of these language levels is crucial
in Javanese culture as it reflects manners, politeness, and respect towards others.
There are several factors that cause a society to experience the phenomenon of
diglossia. Cutting and Hanks (in Lenchuk and Ahmed, 2013, p. 84) argue that the
interpretation of speech acts depends on the context, which includes the immediate
physical world of the interlocutors, as well as the social, cultural, and historical
knowledge they possess. Based on these factors, the phenomenon of diglossia is highly
possible to occur. Additionally, Shams and Afghari (2011, p. 279) also suggest that
 culture is communication, and vice versa, as it influences social practices in general,
and discourse in particular.
Based on the phenomenon that has been described, the author feels interested in
analyzing the diglossia that occurs in the speech of the Cilibur village community.
2. Method and Investigation
In this research, the writer uses a qualitative descriptive method The descriptive
method is an approach aimed at systematically describing a phenomenon or event. This
approach is carried out through observation or data collection to conclude. This method
is more focused on gaining a deep understanding of the context, meaning, and
interpretation of the acquired data, rather than simply measuring or calculating data
statistically. The data in this research consists of conversations related to diglossia in
the community of Cilibur Village, Paguyangan, Brebes. The data source for this
research is the community of Taraban Village, Paguyangan, Brebes. In technique data
collection, the writer uses documentation. After that, the writer applies The "Simak
Bebas Libat Cakap" (SBLC) technique, recording technique, and note-taking technique.
Then, divide the data into word phrases and clauses and then analyzes it.
3. Findings and Discussion
Diglossia L in Informal Language Discourse in The Community of Cilibur Village.

In general, the people of Cilibur village communicate using the Javanese

language with the 'ngapak' Brebesan dialect. However, there are also some people who
use different levels of Javanese, such as Javanese Krama Ngoko, Madya, and
Inggil.For the people of Cilibur village, the low variation (L) is represented by the use
of 'ngapak' Javanese and Krama ngoko. On the other hand, the high variation (H) is
represented by the use of Javanese Krama Madya, Krama Inggil, and sometime
Indonesian language, which is typically used by someone who has lived in a big city
for a long time.
Diglossia L can be continuously used in daily interactions. This diglossia is
discovered and learned indirectly through one's interactions with friends and their
living environment. Therefore, it can be said that Diglossia L is informal and is more
commonly used in everyday life. Diglossia L is friendlier to use as it is not bound by
formal grammar rules, whether locally or nationally. People in the community also
believe that Diglossia L does not have a formal grammar structure.
A : “Mengko sore arep dolanan layangan belih?”
(are you going to fly kites in the afternoon)
B : “Iya kena, Yuh!”
(yes, sure. Let’s do it!)
A : “Ya wis, mengko sore pada ketemuan langsung ning lapangan ya?”
(alright, let’s meet at the field later. Okay?”
B : “Iya siap. Aja klalen sangu jajan.”
(okay, sounds good. Don’t forget to bring snacks. Okay?
A : “Iya apa jere mengko bae lah.”
(we’ll see about that later)

The conversation took place in a situation where A invited B, who is their friend,
to fly kites in the evening.This diglossia is an example of Diglossia L because it is part
of informal language that is frequently used in daily life, both within the family and the
community. Additionally, the sentence structure is not organized, like "mengko sore
arep dolanan layangan belih?". The interrogative sentence is spoken casually because
the interlocutor is someone familiar, and the situation is not formal. Therefore, the
arrangement in Diglossia L is irregular as it adapts to the circumstances and situation.
Diglossia L can also occur within the family environment, such as during
communication with mother, father, and siblings. In Cilibur, this Diglossia L usually
happens due to the influence of the existence of an intimate variety where the speaker
and the interlocutor have a close relationship.
Young sister : “mas mengko bar Maghrib nyong njaluk tulung dijujugna
maring terminal.”
(Bro, after maghrib could you please take me to the bus station)
Older brother : “Koe sida arep mangkat jog Jakarta sore kie?”
(Are you leaving later in the evening?)
Younger sister: “Lah ya Sida wong wis wayae mlebu kerja.”
(yes, because it’s time for me to start working.”
Older brother : “Iya wis mengko tek jujugna.“
(Alright, I’ll take you there)
Younger sister: “Temenan ya mas?”
(Really?)
Older brother : “Ya temanan, loken goroan.”
(Yes, of course. I wouldn’t lie about it)
The conversation above is an example of Diglossia L within the family environment,
occurring between an older brother and a younger sister. In the statement "mas mengko
bar Maghrib nyong njaluk tulung dijujugna maring terminal." the younger sister casually
asks her older brother to take them to the terminal. They use Diglossia L variation
because they feel very close and don't perceive the situation as formal with her older
brother. In the H variation, the statement would change to "Mas mangke ba’da Maghrib
kulo badhe nyuwun tulung diterake menyang terminal."
Diglossia H in Variation Formal of Language Discourse in The Community of
Cilibur Village.
In diglossic societies, speakers usually consider Diglossia H more prestigious
and a more polite language compared to Diglossia L. Diglossia H can be acquired
through formal education. However, in the Cilibur village community, Diglossia H can
also be learned in daily life within the family environment. This usually happens in
specific families that still uphold the norms of showing respect from the younger
generation to the older generation in Javanese tradition. Diglossia H is rarely used in
everyday conversations, and learning it can sometimes be hindered by various rules
and grammar regulations.
A : “Nok, arep sekola wis sarapan durung?”
(Dear, have you had your breakfast before going to school?)
B : “Nggih sampun pak kaji.”
(Yes, I have sir.)
A : “Geneng nggawa sapu napa arep gawe apa sih ?”
(Why are you carrying a broom? What are you going with that)
B : “Oh niki kulo mbekto sapu badhe kerja bakti teng sekolah ?”
(Oh, I’m bringing the broom for the school’s community service activity)
A : “O.....alah, koncone yo nggawa sapu kabeh ?”
(I see, are all your friend bringing brooms too?)
B : “Mboten pak kaji, niku rencange kulo wonten sing mbekto lap kalih
ember.”
(No, my friendshave some bringing mops and buckets)
B : “Kegiatane nggal dina apa nok?”
(Is this activity for everyday, dear?)
A : “Mboten, kegiatan niki tigo (3) minggu setunggal pisan mawon.”
(No, it’s only for once every 3 weeks)

The conversation above is an example of diglossia H that occurs when a child

speaks to someone much older. In that situation, an elderly man with the title 'Haji,'
respected by the community, asks a child who is about to go to school but carries a
broom. The child explains in Javanese Krama Madya, "Niki Kulo mbekto sapu badhe
kerja bakti teng sekolah pak kaji." The child speaks this way because they are aware
that their conversational partner is an older person and highly respected in their
surroundings.
Krama Madya is formal level of Javanese language is used to show respect
and politeness when communicating with people of higher status or older individuals.
It allows for a more respectful and courteous interaction in various social situations.
On the other side Krama Inggil is the highest formal level of Javanese
language is employed for utmost respect and honor, especially when speaking to
royalty, religious leaders, or other esteemed figures. It is a sign of deep reverence and
serves to maintain traditional customs and cultural values. Both Krama Madya and
Krama Inggil play crucial roles in Javanese society, facilitating appropriate and
respectful communication across different social hierarchies.
Poro rawuh ingkang kula hormati, sak derengipun acara kito bukak, kawulo
minangkani pranotocoro bade maosaken acara2 ingkang bade kalampah
meniko :
(Dear honored guests, before we open this event, I’am as the master of
ceremony will now read the agenda for today's event.)
Bilih adicara ingkang Sepindah inggih puniko Pambuka.
(The first event is the opening)
Nomer kalih inggih puniko waosan ayat-ayat suci Al-Qur’an.
(The second is the recitation of verses from the Holy Quran)
Adicara ingkang nomor tigo inggih puniko sambutan saking ketua panitia.
(The third is the welcoming speech from The Head of Committee)
Adicara ingkang nomor Sekawan inggih puniko adicara utama utawi inti.
(The fourth is the main event)
Soho nomer tarakhir inggih puniko penutup.
(And finally, we will have the closing.)
Monggo sami sami ikak acara meniko kanthi waosan
Bismillahirrahmanirrahim. Matur nuwun, mugi-mugi kanthi waosan meniko,
saget dadosaken lancaripun acara meniko, amin ya robbal alamiin.
(Let us begin this event by reciting 'Bismillahirrahmanirrahim.' Thank you, and
may this program proceed smoothly. Amen.)
The above is an example of diglossia H that occurred during a religious event in the
village of Cilibur held on July 19, 2023. The paragraph in Javanese is part of the
"Pranatacara" (ceremonial proceedings). The speaker uses Javanese Krama Alus
 because they are speaking in a formal and sacred situation. On the other hand, the event
was attended by much older individuals and respected figures within the local
community.

4. Conclusion

Based on the analysis and discussion conducted, it can be concluded that

diglossia L and diglossia H occur in the society. Diglossia L is represented by the use
of Javanese ngapak in daily life conversations between peers and those close to the
speaker. On the other hand, diglossia H is represented by the use of Javanese Krama
Madya and Krama Inggil in specific situations. Diglossia H is acquired by the
community of Cilibur village through formal education and family upbringing, but it is
limited to certain families. Diglossia H occurs in formal situations and is influenced by
the presence of specific individuals.
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