TABOO IN BALINESE LANGUAGE SPOKEN IN PURI TUKADMUNGGA:

A DESCRIPTIVE QUALITATIVE STUDY

By:

Anak Agung Ayu Ngurah Agita

(2012021083)

ENGLISH LANGUAGE OF EDUCATION LANGUAGE AND ART OF FACULTY

GANESHA UNIVERSITY OF EDUCATION

2023
 TABLE OF CONTENTS

A. RESEARCH BACKGROUND ............................................................................................3

B.PROBLEM IDENTIFICATION............................................................................................5
C.RESEARCH LIMITATION ..................................................................................................5
D. RESEARCH QUESTIONS...................................................................................................6
E. OBJECTIVE OF THE STUDY.............................................................................................6
F. SIGNIFICANCE OF
STUDY ...............................................................................................6

1. Theoretical Significance ................................................................................................6

2. Practical Significance.....................................................................................................7

G. LITERATURE REVIEW .....................................................................................................8

1). Theoretical Review ..............................................................................................................8
1. Sociolinguistics......................................................................................................................8
2. Ecolinguistics.........................................................................................................................9
3.Definition of Taboo ..............................................................................................................10
4.TheForm of Taboo................................................................................................................11

5.The References of Taboo......................................................................................................12

6. The Function of Taboo ........................................................................................................13
7. Language Maintenance ........................................................................................................13

8. Language Revitalization.......................................................................................................14
9. Language Death....................................................................................................................15
10. Tri Hita Karana……………………………………………………………………...……16

2). Empirical Review................................................................................................................16

H. RESEARCH METHOD......................................................................................................20
1). Research Design..................................................................................................................20
2). Research Setting..................................................................................................................20
3). Research Subjects ..............................................................................................................21
4). Research Object .................................................................................................................21
5). Research Informant.............................................................................................................22
6). Research Data ....................................................................................................................22
7). Method of Data Collection..................................................................................................23

8). Data Analysis Method………………………………………………………….…………23

10). Research Procedure...........................................................................................................24

11). Triangulation.....................................................................................................................25

1. Methodological Triangulation..............................................................................................25

2. Investigator Triangulation ...................................................................................................25

3. Theory Triangulation............................................................................................................25

12). Research Schedule ...........................................................................................................26

I. REFERENCE………………………………………………………………………………27
 LIST OF TABLES

Table 3.1. core list of interview guide 27

 LIST OF FIGURES

Figure 3.1. interactive model 29

 CHAPTER I

A. RESEARCH BACKGROUND

According to Yendra (2018) through a book entitled Knowing Language Science,

linguistics is a field of science that studies everything about language ranging from form,
function, meaning, value, to discourse scientifically. From this statement, language has
several elements, namely form, function, value, and discourse. This element is a forming
element in a language scientifically. Meanwhile, according to Kridalaksana (1983),
linguistics is a science that studies, examines or studies the nature and intricacies of
language, namely language in general that humans have as a means of communication or
linguistics is the science of language or the science that investigates language
scientifically. So, it can be concluded that Linguistics is a field of science that studies or
examines the science of language that has form, function, value, meaning and opinion
scientifically.

Linguistics has several types, namely morphology, phonology, and syntax. These
three types have their own understanding. The first one is morphology. According to
Trask (2007, Crystal, 2008) Morphology is the word structure of a language or a branch
of linguistics that studies the word structure of a language. There are morphemes in
morphology. Morphemes are words in the internal structure consisting of the smallest
units that are the building blocks. The second is phonology. Phonology is a branch of
linguistics that studies speech sounds (Muslich, 2008). According to Chaer (2009),
phonology is a field of linguistics that studies and analyzes and talks about the sounds of
language. And the last one is syntax. Syntax is the process of combining words into a
grammatical arrangement that forms an utterance (Hockett, 1958).

This research focuses on the expression used and the meaning of taboo word for
listener in 'puri tukadmungga'. The use of expressions in the expression of words that are
considered taboo in 'puri tukadmungga' is the focus of this research. Sometimes every
person in every place or region has its own understanding in interpreting a word
expression. This is due to the many cultures and languages that exist in Indonesia.

Indonesia is a country that has a diversity of ethnicities, cultures, and languages. Each
tribe and region has its own culture. People who come from Java have and use Javanese
language to communicate. People who come from Papua have and use Papuan language
to communicate. Likewise, in Bali. Balinese people have their own language, namely
Balinese. Balinese language is used by Balinese people, especially Hindus, to
communicate daily. Hinduism is one of the religions in Indonesia. The majority of Hindu
people come from the island of Bali. The island of Bali is so closely related to Hinduism
that the island of Bali is nicknamed the island of a thousand temples (places of worship
for Hindus). In Bali, The Balinese language is divided into several regional languages that
characterize it. Especially in northern Bali, Buleleng, the language and accent are
different from southern Bali and others. In northern Bali or commonly called the Buleleng
area is known for its rude language. However, the people of North Bali are accustomed to
the use of the language because they consider that it is the language of friendship.
However, not all circles can be invited to communicate using that language. This is due to
the caste system.

The caste system is defined by Eriksen (1998) cited in Mas Dewantara as an order
that categorizes all Hindu-Bali society into endogamous groups with hereditary
membership, which simultaneously separates and connects one person to another through
three characteristics, namely: separation regarding marriage and contact, division of labor
in each group representing a particular profession, and finally hierarchy, so that people
will be sorted on a scale that sorts them into high and low castes. It can be concluded that
the caste system is an order in which there are several groups of Balinese Hindu society
with the aim of separating and connecting with each other through three characters such
as marriage, division of labor, and hierarchy.
 The caste system consists of four major groups namely Brahmins, Kshatriyas,
Vaisyas, and Sudras. Each of these groups has small groups that can distinguish between
one group and another, such as in the Brahmin group there is the Ida Bagus / Ida Ayu
caste group. Furthermore, the Ksatria group consists of Cokorda and Anak Agung.
Another group, the Vaisya has several small groups such as Dewa/Desak/Dewayu, I Gusti
Ayu/I Gusti Ngurah, and Sagung. And the last is the Sudra group where this group uses
Putu/Gede, Kadek/Made, Nyoman/Komang/Koming, and Ketut.

The Hindu community in Bali recognizes the concept of Tri Hita Karana. Tri Hita
Karana is a guideline for Hindu human beings to love and care for three aspects, namely
humans, animals, and nature or plants. Tri Hita Karana aims to maintain harmony in life
for humans (Purana, 2016). Tri Hita Karana is also used as a view of human life in living
his life. Humans cannot be arbitrary with other humans, animals, or plants. All living
things on earth must be loved and cherished by each other. All have the right to get all the
good things in this world. Likewise, with the mention and view of the three concepts of tri
hita karana. Our fellow humans must love and respect each other. In this research, there is
a special relationship between humans and other humans. One human being has an
advantage, namely having a position or caste compared to other humans. In this research
the caste in question is 'Anak Agung'.

This study refers to one of the caste systems already mentioned, the 'Anak Agung'
caste. This is related to the royal heritage in Buleleng called 'Puri Buleleng'. 'Puri' is the
name of the house for people with the caste title 'Anak Agung'. The 'Anak Agung' in
Buleleng are noble people who are descendants of a Buleleng king named 'I Gusti
Anglurah Panji Sakti'. People with this noble title use or speak with polite language.
Therefore, people who talk to them are advised to use polite language. If in the 'Puri' area
someone speaks impolitely or rudely then it is considered taboo by the people in the 'Puri'
area. According to Matthews (1997) the definition of taboo is for words that are already
known by the speakers, but their use is avoided in some or all forms or contexts in speech
for reasons of religion, relevance, politeness, and others. Taboos vary from region to
region and place to place.

'Puri tukadmungga' is one part of 'Puri Buleleng'. Just like 'Puri Buleleng' the people
in 'Puri Tukadmungga' are noble people with the caste title 'Anak Agung'. Tukadmungga
villagers use polite and well-mannered language when speaking with 'Puri' people. They
consider that the 'Puri' people are descendants of Buleleng's work that must be respected.
This is an interesting thing. Furthermore, Puri Agung has a good relationship with the
society in Tukad Mungga village. It can be proved that the resource has already got,
Tukad Mungga’ society always celebrate tradition “Pecaruan Megebek-gebekkan” where
there must be a social interaction among them. Beside that, based on the results of
preliminary observations made by researchers at the research location, researchers found
interesting phenomena or problems to be raised in this study.

During the preliminary observation, the researcher found that there was someone who
visited the 'Puri Tukadmungga' area. The person who visited was someone who did not
have a caste or in Hinduism is called 'Jaba'. The 'Jaba' person at that time was served food
by the owner of the house (Puri). When wanting to eat the food the 'Jaba' person has a
good intention actually. Before he ate the food, he wanted to offer the food to the owner
of the house (Puri) before eating it or in Bali it is commonly called 'Metanjenan".
However, the problem is that the 'Jaba' person said something like this 'Makan, nik'. The
word 'Makan' should not be used when talking to elder than us in the 'Puri' area. The
person should have said 'Meriki tityang nunas ajengan ratu'. In the 'Puri' area the word is
more polite to use. Thus, researchers are interested in conducting research on the use of
taboos in Balinese language in the 'Puri Tukadmungga' area to find out more information
about what things are considered taboo in the 'Puri Tukadmungga' area. Other reasons,
this case has not been discussed yet. Thus, it will be a new case study. Therefore, to
keeping taboos in taboo languages from language death. Furthermore, this study are
conducted in order to maintain taboo words in Balinese language spoken in Puri
Tukadmungga and this research will focus on how Puri’s people can show about which
one must be used properly in their environment and also in order to respect their identity.

B. PROBLEM IDENTIFICATION

In this study the author raises the issue of the use of taboo language in the Balinese
dialect of 'Puri Tukadmungga'. It is supported by the writer’s experience when doing
preliminary observation, where this language should not be used “makan” when people
without caste (Jaba) talk to ‘puri’ people especially elder in ‘Puri’ environment. This
language becomes taboo in Puri’s environment. Therefore, to keeping taboos in taboo
languages from language death. Furthermore, this study are conducted in order to
maintain taboo words in Balinese language spoken in Puri Tukadmungga and this
research will focus on how Puri’s people can show about which one must be used
properly in their environment and also in order to respect their identity because Puri
Tukadmungga has an interesting story of a Buleleng king named 'I Gusti Anglurah Panji
Sakti' was a king in Buleleng regency. The problem will be solved through interview.

C. RESEARCH LIMITATION

This research focuses on the use of Balinese language in Balinese culture because it is
an important part of the cultural diversity that exists in Bali. Through this research, we
can explore the meaning of a Balinese word that may not be known by many people and
through this research can obtain deeper understanding about Balinese culture which is a
lots and also unique. Taboo language is often ignored by some people, therefore through
this research, we also provide a deeper understanding of taboo language so that it can help
Balinese people to maintain and preserve their cultural diversity so as not to experience
extinction and even death or loss of an indigenous language.

D. RESEARCH QUESTION

Based on the background study that has been explained above, the research questions
of this study as follows:

1. What taboo words are used in the Balinese language spoken in Puri Tukadmungga?
2. What are the forms of taboo in the Baliness language spoken in Puri Tukadmungga?
3. What are the references of taboo found in the Balinese language spoken in Puri
Tukadmungga?

E. RESEARCH OBJECTIVE

1. To identify taboo word used in the Balinese spoken in 'Puri Tukadmungga'.

2. To identify the forms of taboo found in the Balinese language of 'Puri
Tukadmungga'.
 3. To analyze the reference of taboo found in the Balinese spoken in 'Puri
Tukadmungga'.

F. SIGNIFICANCE OF STUDY

Theoritical Significance

The findings of this research are expected to contribute for the next researcher.
Furthermore, this research study is expected to show about Puri Agung’s
Tukadmungga identity, specifically about their language and taboo language in their
environment. These findings of present study can be references to support their
research study.

Practically Significance

a. For Researcher

Through this study can increase the researcher's knowledge about taboo words in the
field of linguistics.
 b. For Educator

This research is a future reference to support studies that raise the form of taboos
contained in the caste system.

c. For Next Generation

This study can build insight, especially the very young generation in this era to find
out how the use of language should be in the caste system.

d. For Another Researcher

This study can be a source of using language in accordance with its context and also
build awareness to maintain unity by avoiding the things that have been conveyed.
 e. For Balinese People

This research can be used as a means to find out about the use of taboo language in
Balinese in the area in Bali, namely in North Bali, namely Buleleng district, Bali.
 CHAPTER II

LITERATURE REVIEW

THEORITICAL REVIEW

A. Sociolinguistic

According to Spolsky (1998), Soiciolinguistics is a field that studies the relationship

between human relations (society) and language or the relationship between language use
and the social structure in which language lives. Sociolinguistics is a field that states that
humans have various patterns and behaviors related to one another, one of which is
linguistics. From the explanation above, it is concluded that although humans have
different personalities, in terms of patterns and behavior in the linguistic field they have
something in common. Sociolinguistics is closely related to everyday life because every
day humans certainly communicate with family at home, coworkers, surrounding
communities and others. Humans communicate in each region using a certain language
according to the place where they live. However, it is not uncommon for there to be
differences in language between humans with one another. Therefore, there is a science or
field that studies this matter called sociolinguistics, which is a field that studies the
relationship between human relations (society) and language or the relationship between
language use and the social structure in which language lives. Sociolinguistics is a field
that states that humans have various patterns and behaviors related to one another, one of
which is linguistics.
 Recently, sociolinguistics has a very important role. Sociolinguistics is not just a
means of communication but, sociolinguistics as a creator of social identity (Dunkley,
2013). The statement above explains that sociolinguistics has a very important role in
community life because Sociolinguistics can be a communication tool. As we know that
communication is very important in life. Communication is used to convey the contents
of the mind that you want to express, can be a suggestion or tool to establish social
relationships with others, and others. However, it turns out that sociolinguistic is not just
a communication tool. However, it is also a creator of social identity. In his book
Theories of Intergroup Relations (Second Edition) (1994), 'individual identity that
appears in every social interaction is called social identity'. It can be concluded that social
identity is an attribute that a person has distinctively and personally as a sign of self-
identification to distinguish between one social group and another.

Hudson (1996) defines 'sociolinguistics as the study of the relationship between

language and social as class, age, gender, and ethnicity'. While Bell (1976) says that it is a
branch of anthropological linguistics that examines how language and culture are related,
and how language is used in different social contexts. The study of stylistic and social
variation of language (Wardhaugh, 2010). The study of language in relation to socio-
cultural contexts (Van Dijk, 2009). Sociolinguistics is the study of the influence of any
and all aspects of society, including cultural norms, expectations, and context on the way
language is used (Trudgill, 2000).

From all the above statements, it can be concluded that sociolinguistics has a
relationship between language and social communities such as age, gender, ethnicity, and
others. It can also be a social identity for society. Sociolinguistics is also very important
as a tool for communication and sociolinguistics is the study of the influence of any and
all aspects of society, including cultural norms, expectations, and context on the way
language is used.

In this study, the researcher focuses on using the theory of Hudson (1996) who
defines 'sociolinguistics as the study of the relationship between language and social
factors such as class, age, gender, and ethnicity'. This is because this study examines the
language used by several groups in Bali based on several factors such as age, gender, and
others.

B. Ecolinguistic

The study of how living things interact with their natural environment is the definition
of ecology. According to Dash (2009), ecolinguistics is a person's point of view or
perception of culture, language and the environment that is known through the stories of
other individuals to them repeatedly which causes the shaping of each individual's
thoughts differently. In this research, it investigates the role of language in the origin and
resolution of problems in ecology and the environment.

Ecolinguistics can also be defined as an effort to preserve cultural heritage in the form
of language, especially regional languages that are passed down from generation to
generation. Stibbe, 2020 explains that an example is the procedure for using ethnic
languages in traditional life, which is a description of the gap in knowledge,
understanding and application of linguistic energy for the older and younger generations
in ethnic languages. Traditional languages are now fading away. This is due to
contemporary cultural and technological activities in Indonesian and foreign languages.
This causes many disadvantages such as the lack or fading of the use of traditional
languages as mother tongues, a decrease in quality, so it is important for this issue to be
discussed briefly and factually.

In this research, the researcher will use theory According to Dash (2009),
ecolinguistics is a person's point of view or perception of culture, language and the
environment that is known through the stories of other individuals to them repeatedly
which causes the shaping of each individual's thoughts differently.

C. Definition of Taboo

Language is believed to be able to control everything such as evil, good, curses,

diseases, and can even harm enemies. Language is considered to have a certain power so
that all these things can happen. In addition, since ancient times language was believed to
have a certain spirit or power. Such language is usually used very carefully and the
wording must be considered because it is feared that it can cause something unwanted to
happen. Many people even tend not to use or even speak it. It is also not uncommon for
many people who if they have to say it they prefer to say it silently or indirectly. This is
called taboo language. Taboo language comes from Tongan, a language spoken by
Polynesian people in the Pacific islands. Sacred things should not be touched and talked
about/mentioned directly. According to Gu (2002), taboo is sacred or untouchable. One
country that avoids taboo language is America. Americans avoid using taboo language.

According to Wardhaugh (2000), taboos are prohibitions believed by the community

against dangerous behavior that can threaten themselves, make them anxious, and
embarrassed. Therefore, the things concerned should only be done in certain
circumstances and should not be done carelessly and can only be done by certain people.
There are several subjects that are tabooed, including the occult, sex, religious matters,
and others.

The New Oxford Dictionary of English (2001) says that taboos are social customs
that restrict certain relationships or practices with certain people, places or things. The
Learner's English-Chinese Dictionary (Sixth Edition) (2004) explains that taboo is a
cultural or religious rule not to perform certain behaviors or say certain words because
they are considered offensive or unpleasant. A taboo word is also defined as a term that is
avoided for several reasons such as religious, political, sexual, euphemism, and others.

From some explanations of the definition of the word 'taboo' above, it can be
concluded that taboo is something that is prohibited, avoided, alienated in society for
certain reasons because it can cause offence or discomfort for some people. There are
several reasons 'taboo' is avoided for religious, political, sexual, ethnic, euphemism, and
other reasons.

In this research the researcher will use theory According to Wardhaugh (2000), taboos
are prohibitions believed by the community against dangerous behavior that can threaten
themselves, make them anxious, and embarrassed. It is because this theory is the most
suitable for this research which will find out about the use of taboo language in Balinese
spoken in 'Puri Tukadmungga'.

D. The Form of Taboo

According to Frazer (1911) dan Montagu (1973) there are two forms of language
taboo, as follow:

1) Taboo names and word (Frazer, 1911)

The relationship between names and words has a correlation. The correlation is that in
a name there is a meaning in it in the form of a word. Each word also has its own
meaning that has power in it (Frazer, 1911). In Bali, there are several examples of taboo
names and words. An example of a name taboo is when someone with a caste (Anak
Agung) someone who is not caste (Jaba) cannot just call the caste person. For example,
when you want to call a caste father, a 'Jaba' cannot call the 'father' as "father" but a 'Jaba'
must call him as "Ratu, Atu, Ajik". That way, the person is said to be polite.

According to Frazer (1911), avoidance of taboo names and words can be done by
using metaphor, metonymy, euphemism, paraprashing, and code-switching. Here’s the
explanation,

a) Methapor is the difference of a name from a word. When a woman who was not a
caste before marriage (sudra) but married a caste man (brahmana) then a special name
will be made for her as a sign that the woman has entered the scope of the male
family. The name to be given is 'jero'. The friends or family of the pidak woman must
 participate in changing her nickname from the previous one to 'jero'. If someone calls
the woman by her previous nickname before marriage, it will be considered impolite
and not good.
b) Metonymy is the improper use of a greeting, especially to a person with a higher
caste, which can dishonor the personal/family name of the person concerned. For
example, a person with a Ksatria caste named I Gusti Ngurah Kaler. At home he is
called Gusti Aji, but outside the home or in the community he is called Ngurah Kaler.
This is disrespectful because it is considered to dishonor the personal/family name of
the person concerned.
c) Euphemism is the softening of the meaning of words that are considered taboo by
society. Euphemisms are used to replace or cover up other words and expressions that
are considered taboo, rude, and inappropriate.
d) Paraphrasing Paraphrasing is an attempt to re-present or rewrite content that has been
created by others using their own words without changing the meaning.

2) According to Montagu (1973) in Laksana (2003:47), swearing words are divided

into six parts, namely:

a. Cursing

Cursing is a form of taboo expression that contains dirty, rude words in it. This can
happen when someone feels angry or annoyed about something/individual. For example,
"cicing jeleme leak cai". In Bahasa, the word means “dasar manusia anjing yang seperti
hantu kamu” and in English it means ‘You ghost-like dog man’.

b. Blasphemy

Blasphemy is an expression of contempt for holiness. For example, “betare ci

ne sembah”. In Bahasa, the word means “Tuhan mu sembah” and in English it’s
means ‘The God you worship’.

c. Curses

A curse is a taboo expression that contains a prayer directed at something bad against
someone in order to get something negative to happen to that person. For example,
“madek ulung cai”. In Bahasa, the word means “semoga kamu jatuh” and in English it’s
meana "may you fall".

d. Swearing
 Swearing is a statement to justify oneself from untruth. It aims to convince that one
has not done what is alleged. For example, "pang bangke, ake sing maan nyemak". In
Bahasa, the word means “saya berani mati bahwa saya tidak mengambil” and in English
it’s means "I dare to die that I did not take".

e. Vulgarity

vulgarity is an expression that contains elements or things that are bad, dirty,
containing sex and its functions. For example, "muan caine care pletan not". In
Bahasa, it means “muka mu seperti alat kelamin pria” and in English it’s means "Your
face is like a man's genitals".

f. Outbursts/Exclamations

It is an expression that does not have a definite meaning. For example, "kleng, adi
kene kewehne". In Bahasa, it means “sialan, kok begini susahnya” and in English it’s
mean "damn, how hard can it be".

To answer the research question about the form of taboo, researchers will use these
two theories, namely the theory of 'Frazer' and 'Montagu'. These two theories are very
relevant to this research because this research seeks to find out the form completely and
thoroughly to find out the taboo language in Balinese language in 'Puri Tukadmungga'.

E. The Reference of Taboo

Balinese people are very thick with their culture. The culture in Bali is considered
very sacred to the Balinese people. There are two types of taboos believed by the Balinese
community, namely taboos in language behavior and taboos in the belief system. The
study of taboos in Balinese language is carried out by paying attention to the function in
the practice of the culture concerned (Foley, 1997; 23 and Duranti, 1997; 4). Language
taboos are prohibitions in speaking or speaking words for religious and social reasons
(Darma Laksana, 2009). According to the book written by Darma Laksana, 2009;62,
Balinese people are still very strong in their beliefs and customs. These two things are
very much related to the role of taboos. These two things have a role to create purity,
sacredness, and harmony in social life. The sanctity or sacredness can be in the form of
non-verbal behavior or verbal expressions. Examples of non-verbal behavior include
people who are in mourning or women who are menstruating are prohibited from entering
the temple area. This is because they are considered to be able to pollute the sanctity of
the temple area. While verbal expression behavior is like calling parents' names not using
the title 'mother or father'. This action is considered impolite and seems insolent.

Furthermore, the Balinese recognize the concept of time and space. According to a
book written by Darma Laksana (2009), it is explained that there is a taboo on swearing.
Swearing is a curse that is uttered by someone in certain places that are believed to be
sacred (haunted) and at sacred times such as kajeng kliwon, tumpek wayang and others,
can cause unwanted or dangerous things. Balinese people call this 'ngesuin' or 'ila-ila'
which means dangerous. In places and times like this, Balinese people strongly avoid this
happening. In Bali there is something called 'bhuta kala'. 'Butha kala' is an evil figure that
has a scary appearance. Usually, bhuta kala signifies something that is not good. 'Bhuta
kala' also usually occupies haunted places such as cemeteries, empty buildings, large trees
and others (Wiartawan Gesing l Warta Hindu Dharma,2006).
 The choice of words between coarse and fine is also considered by the Balinese. This
is related to taxonomy. According to Keesing, (1981) and Foley, (1997) quoted from the
book by Darma Laksana (2009), taxonomy is a hierarchical relationship between objects
and other things that show similarities and differences based on special characteristics.
For example, Hindus in Bali recognize God with many names such as Lord Brahma, Lord
Vishnu, Lord Shiva. All these names refer to 'God Almighty One'. Another example is the
mention of a place of residence. In Bali, there are several castes. Each caste has its own
place of residence. For example, the name of the house for the Brahmin caste is 'griya',
'puri', 'jero'. While the caste for 'kaula' the designation of his residence is 'umah', 'kubu'.
But actually, all of these designations lead to the notion of 'house or residence'. Therefore,
understanding taxonomy for Hindus is important because of the caste system.

Beside that, according to Laksana (2009) there are several types of taboo, such us:

a. Taboo on the God’s name

b. Taboo on parent’s name
c. Taboo on people’s name those who died/death
d. Taboo mentioning sexual activity
e. Taboo related to wisdom of the rules
f. Etc.

From the explanation above, it can be concluded that there are several types of taboos.
In this study, researchers will use the theory references by Laksana (2009). The theory
states that there are several types of taboos including taboos on the name of god, taboos
on the name of parents, taboos on a rule that has existed since long ago, and taboos about
sex.
F. The Function of Taboo

Most people know the rules that are considered taboo and abide by them. Breaking
these rules or disobeying them can lead to considerable dissatisfaction. Using actions or
words can provoke unfavorable feedback and even physical violence. This is because
there are rules that certain people have agreed upon regarding taboos. However, most
people also disagree about what is taboo (Wardhaugh, 2000). In English conversation
discussing someone's age and asking someone's salary is considered taboo. This is
because some people consider age and salary to be private. Not everyone has the right to
ask and know about it. If someone asks about it then, that person has broken the rules. It
is considered a taboo act because it makes someone feel disturbed and uncomfortable.
However, in China, asking about age and salary is not taboo. They consider it a natural
question and they don't mind answering it. However, asking about sexual matters will
make them feel uncomfortable. They consider asking about sexual matters to be impolite
and taboo. From the explanation above, it can be concluded that the 'taboo' in each place
is different. Not all individuals agree that a certain word or thing is taboo. Taboo is
determined on the basis of who is invited to discuss about it.

Beside that, Hughes (1992) stated that there are several functions of taboo in the
language society as follow: emotional and psychological expression, social control,
symbolic communication, group identity, preservation of cultural values, and language
and communication. Also, according to Wardhaugh (2006) there are violated functions of
taboo as follow draw attention to oneself, show contempt, to be aggressive or provocative
and to mock authority. In this study, researchers pay more attention to the function of
taboo using the theory of Hughes (1992) because the functions contained in this theory
are more komplex.

G. Language Maintenance

People, language and communication are three important elements in human life.
Humans interact with each other all the time. Language has arbitrary properties including
sounds, signs, and written symbols. In the selection of sounds and words, language is
arbitrary (Chaika, 1982). Wardaugh (1992) asserts that language is a means of
communication to express the needs, desires, and feelings that a person wants to express.

Language maintenance is the maintenance of maintaining and preserving a language

to keep it in use (alive) continuously from other languages in the community (Fishman,
1991). The community must continue to maintain, preserve, and use their language so that
it does not become extinct, because the existence of a language depends on the language
used by the community. In language planning, language maintenance is also included.
According to Musk (2006), sociolinguistics uses language maintenance to describe
minority languages compared to majority languages. That is, language maintenance
relates to the relationship between the minority language and the majority language with
the aim of maintaining balance in communication.

It is emphasized by Coulmas (1997) that language maintenance refers to the situation

where native language speakers maintain their language even though there are several
other factors that can threaten the preservation of the native language and can support
language shift. Groups of speakers who choose to use a domain language because they
lose fluency in their mother tongue. Therefore, the mother tongue or heritage language is
at risk of extinction. Janse (2003) claims that a mother tongue or heritage language will
become extinct if the next generation of the language or young people, choose not to use
the mother tongue and prefer to use other prevailing languages inadequately. Therefore,
the purpose of language maintenance is to defend indigenous languages from extinction.
The researcher will use this theory in this research.

According to Mesthrie (1999), language maintenance is the practice of continuing to

use an indigenous language even though there are other languages that are more often
used by certain communities geographically, in number, and socially. Parents play an
important role in teaching their children about their mother tongue or heritage language
because if the heritage language is continuously not used by the next generation, namely
young people, then the heritage language is threatened with extinction.

H. Language Revitalization
 David Crystal argues that language decline occurs in three phases. The three phases
are social, minority facing strong political, and economic pressure to use the majority
language. The decline comes from 2 directions, namely from 'top down' and bottom up'.
Top-down decline can be in the form of encouraging recommendations, laws introduced
by the government or national bodies, and can be in the form of incentives. Whereas a
'bottom-up' decline is one that occurs due to peer influence in the neighborhood or
through trends. Minority populations becoming more fluent in the majority language can
result in a phase of bilingualism and this is the result of pressure (stage two). In the third
stage these young people identify more with the new language and may be embarrassed to
speak their heritage language in social settings outside their family (Crystal 2000).

Crystal (2000) identifies a number of 'top priorities' for the preservation of

endangered languages. First, to instill a sense of the importance of language learning in
individuals within the community through the promotion of linguistic variation. Secondly,
data on endangered languages is needed for the identification of the most critical
situations. Data on the age of speakers, the number of speakers, as well as the attitudes of
minority and majority groups are essential to evaluate linguistic vitality and revitalization
potential. Thirdly, a theoretical framework is needed to compare the situation of various
endangered groups. And the fourth goal is to find money to pay for endangered lexicons
and grammars. Finally, promoting a good community outlook by language advocates is
essential because language revitalization activities depend on communities of speakers
having positive thoughts, feelings and expressions about themselves.

Mother tongue transmission is important to emphasize (Crystal, 2000). The ultimate

goal of such transmission is 'intergenerational communication in the home and
neighborhood' which usually results in mother tongue transmission (Chrystal, 2000).

I. Language Death

The loss of linguistic competence caused by the condition that the number of native
speakers or facility speakers in a language community decreases and becomes endangered
over time is called language death (Chrystal, 2000). Dialects are also included in the
threat of language death. Language death or loss usually refers to a lack of competence in
one's first or mother tongue. Before a native speaker dies, it is stated that a statement of
native speaker extinction occurs. Extinction occurs when there are few senior speakers of
the native language left and they are unable to communicate and there is no younger
generation to use the native or heritage language anymore. Therefore, it can be said that
language death is a condition of a native language or heritage language that is not used by
the next generation of the native language and has begun to be forgotten.

J. Tri Hita Karana

Tri Hita Karana is a guideline for Hindus, especially in Bali. Tri Hita Karana comes
from three words, Tri, Hita, and Karana. Tri means three, Hita means happy, and Karana
means cause. So, Tri Hita Karana means three causes of happiness (Wiana, 2007). Tri
Hita Karana is used as a basis for maintaining harmonious relationships between humans
and God (Parahyangan), humans and humans (Pawongan), and humans with nature or the
environment (Palemahan). When all these domains are harmonious, life will be peaceful
and serene. The application of the Tri Hita Karana concept is carried out in everyday life.
The relationship between humans and god (Ida Shang Hyang Widhi Wasa) is carried out
with the implementation of 'dewa yadnya'. 'Dewa Yadnya' is a sincere offering to the gods
(IGAYU ANOM, 2018). Then, the application of humans with humans is called 'Pitra,
Rsi, Manusa Yadnya'. For example, if there is a brother or relative who is affected by a
disaster then we as fellow humans certainly have a sense of compassion and concern to
help others. And the last application is between humans and nature. This application is
realized with 'Bhuta Yadnya'. An example of its application in daily life is to keep the
environment clean and beautiful. If this application is carried out, in life humans will feel
harmony and peace in living life because the relationship between humans and other
aspects has been maintained v Application of Tri Hita Karana

The application of Tri Hita Karana in the life of Hindus so far is as follows: the
relationship between man and his God which is realized by Dewa yadnya, the relationship
between man and his natural environment which is realized by Bhuta yadnya, while the
relationship between man and his fellow man is realized by Pitra, Resi, Manusia Yadnya.
In fact, this relationship is much more than that. For example, Parahyangan can be
realized by PHBS in the temple, namely maintaining cleanliness, beauty and sanctity in
the temple is also a form of our devotional relationship to Hyang Widhi.ery well and
harmoniously.

Initially, the concept of Tri Hita Karana emerged in relation to the existence of
traditional villages in Bali. This is due to the realization of a traditional village in Bali, not
only is the interest of life but is a common interest in society, in terms of belief in
worshiping God. In other words, that the characteristics of a traditional village in Bali
must have elements of territory, people or communities who occupy an area and a sacred
place to worship God.

First, Parahyangan. Parahyangan comes from the words para (highest) and hyang (He)
which means God. Parahyangan means divinity or things related to religion in order to
worship Ida Sanghyang Widhi Wasa. Many of us interpret that parahyangan means a holy
place (temple) to worship God.

Humans worship or worship God because of the satvika (virtuous) qualities they
possess. The feeling of devotion and prostration to God arises in the human heart because
Sanghyang Widhi is the omnipresent, all-powerful, all-loving who bestows love and
wisdom on His creation. As religious people who always ask for His protection, we are
deeply indebted, both physically and mentally to Him. That debt of gratitude can never be
repaid with anything. Because of this, the only way we can do to Him is by offering the
highest devotion and sradha.

An example of the implementation of our gratitude to God is by:

1. With sradha and bhakti to offer yadnya and worship to God Almighty. Doing Punia
(offerings) without any selfishness, doing tirtta yatra (holy journey) to places that can lead
to the values of holiness.
 2. Caring for others, especially when hearing that a relative (fellow) has been hit by a
disaster. As a person who can always be a role model, a torch for others, we must at least
be able to be a torch for ourselves first. Be diligent in speaking virtues with concrete
actions.

3. Our environment is the closest reflection of our care for nature. The environment
looks beautiful, clean, neatly arranged, meaning that we can already realize this tri hita
karana. In Bhagawadgita it is said that "Satatam kirtayatom mam. Yatantas ca drsha
vrtatah. Namasyantas ca mam bhatya. Ni tyayuktah upsate" (IX.14)

(Do always only to praise me and perform that duty of devotion unceasingly. You
who praise Me unceasingly and with everlasting devotion are close to Me).

In addition, a sense of devotion to Ida Sanghyang Widhi Wasa arises in the human
heart in the form of worship, praise, prayers of surrender, humility and a sense of sacrifice
for virtue. We as religious and moral human beings must uphold and fulfill obligations,
including love for truth, honesty, sincerity, and justice.

Thus, it is clear how the relationship between humans and Sanghyang Widi. This
relationship must be nurtured and improved towards a higher and more sacred birth
bhatin. In accordance with the swadharmaning of religious people, namely to be able to
achieve moksartam jagadhita ya ca iti dharma, namely the happiness of world life (scale
and scale) based on Dharma (truth).

Second, Pawongan. Pawonan comes from the word wong (wwang in Javanese/Kawi)
which means person. Pawongan is a matter relating to people in a society. In a narrow
sense, pawongan is a social group of people who live in one area.

As social creatures, humans cannot live alone. They need help and cooperation from
others. Therefore, the relationship between each other must always be good and
harmonious. Relationships between people must be organized on the basis of mutual
hone, mutual love and mutual care, which means mutual respect, mutual love and mutual
guidance. Relationships between families at home must be harmonious. Relationships
with other communities must also be harmonious. This good relationship will create
security and inner and outer peace in the community. A safe and peaceful society will
create a peaceful and prosperous country.

In the beginning, God first created bhuwana or nature, then came palemahan, after
which He created humans and other living things. After humans develop and gather
themselves in a common life and inhabit a certain area, a society called pawongan
emerges.

In addition to harmonizing the relationship between atman and paramatman or the

relationship between humans and God, we as social beings must also foster relationships
with fellow humans and other creatures. Human relationships with other creatures should
be able to create an atmosphere of harmony, harmony and peace and help each other with
a heart full of love. Which love is the basis of virtue. Love arises from the heart which is
the realm of paramatman, namely ananda (happiness).

In Manu Smrti II,138 it is said: "satyam bruyat priyam bruyam na bruyam satyam,
Priyam canartam, bruyat esa dharmah sanatanah" (Speak reasonably, do not utter harsh
words. Even if the words are true, do not speak gentle words that are lies. This is the
eternal moral law (sanatana dharma).

Words are the basic root of behavior, therefore in relationships, everything is

influenced by our words or speech. Then it will become good behavior which is an
absolute basis in human life, because by acting morally humans can improve their
standard of living both in the sekala realm and in the niskala realm.

Third, Palemahan. Palemahan comes from the word lemah (Javanese) which means
land. Palemahan also means bhuwana or nature. In a narrow sense, palemahan means the
area of a settlement or residence. Humans live in a certain environment. Humans obtain
the necessities of life from their environment. Humans are thus very dependent on their
 environment. Therefore, humans must always pay attention to the situation and conditions
of their environment.

The environment must always be maintained and maintained and not destroyed. The
environment must always be clean and tidy. The environment should not be defiled or
destroyed. Forests should not be cut down, animals should not be hunted as they please,
because it can disturb the balance of nature. The environment must be kept neat,
harmonious and sustainable. A neatly organized and clean environment will create
beauty. The beauty of the environment can cause a sense of calm and serenity in humans.

Humans live on this earth need peace, coolness, tranquility and happiness physically
and mentally, to achieve these goals humans cannot live without bhuwana agung (the
universe). Humans live in nature and from natural products. This is the basis for the
harmonious relationship between humans and this universe.

EMPERICAL REVIEW

In the previous study, the researcher found out there are several studies was
done by another researcher that relate with this research topic namely taboo language.

a. Mahayana, et al. (2020) conducted a study entitled "The Use of Taboo Words in
Denpasar". The purpose of this research is to find out the motives, forms, and types of
taboo words, especially in society in everyday life in the city of Denpasar. This research
uses observation method to collect data and is designed in the form of descriptive
qualitative research. The results of this study are the motives used by the community,
namely psychological, social, and linguistic motives. Psychological motives are used to
express a feeling such as anger, hatred, or happiness. Next, taboo words used to seek
someone's attention, show hatred to someone, and to entertain someone are called social
motives. And linguistic motives are used to emphasize the wishes to be conveyed. Based
on the results of the study, it was found that the form of taboo words used by the
Denpasar community grammatically consists of words, phrases, word combinations and
reduplication. The types of taboo words found in this study are racial and ethnic insults,
swearing, slang, religion/religious blasphemy, abusive swearing, obscenity, names of in-
laws, insults against children based on abnormal physical, psychological or social
characteristics and finally animal imagery.

b. "Analysis of the Types of Taboo Words among Teenagers in the Movie It (2017)"
written by Styowati (2022), this study aims to identify the types of taboo words used by
teenage characters in the movie It in 2017. This research uses descriptive qualitative
methodology. The video transcript of the 2017 movie It serves as the data source. The
data of this study consisted of words, expressions, clauses, and sentences used by teenage
characters in It. By using the documentation method, the data were collected. Based on
the data analysis, there are seven categories of taboo words used by teenage characters in
It, namely nicknames, insults and slurs, profanity, vulgar words, obscene words, and
swearing and cursing.

c. “Tabu Dalam Bahasa Bali” writen by I Ketut Darma Laksana; Benny Hoedoro
Hoed, promotor; Masinambow, Eduard Karel Markus, co-promotor; Anton M. Moeliono,
examiner; Harimurti Kridalaksana, 1939-, examiner; Gondomono, examiner; Asim
Gunarwan, examiner; Hasan Alwi, examiner (2003), How do Balinese cultural taboos
materialize in speech acts? The results of this study will enrich the body of research in the
field of Balinese language and/or culture. This research is conducted by involving culture
to understand the meaning behind taboos in language. According to the literature on
taboos that has been collected, the authors are generally oriented towards the study of
nonverbal (ritual) taboos. Therefore, another contribution that can be made is how to
analyze taboos in language.

d. “Penggunaan Ungkapan Tabu di Desa Tukadmanggu: Kajian SosioPragmatik”

writen by I Made Astu Mahayana, Made Detrichyeni Winaya, Anak Agung Gede
Suarjaya, I Gede Sandi Haris Saskara. This research focuses on the types and patterns of
use of taboo expressions in the Tukadmanggu Village community group. This research
uses a socio-pragmatic approach with a field method. The method used in this research is
descriptive. The data source of this research is the people of Tukadmanggu Village.
Participatory observation and interview methods were used as data collection methods. In
collecting data, researchers did not use systematic interviews but used prompting
techniques. The data analysis technique used is qualitative analysis. The results of this
study show that in Tukadmanggu Village there are 16 taboo expressions which are
classified into 7 types, namely taboo manifestations of types of activities, animals, organs,
feces, sacred expressions, swearing, and taboo is pronouns. Also, there are 4 patterns of
why the phrases are spoken. Through the results of data analysis, it was found that
politeness standards play an important role in the Tukadmanggu Village community in
terms of maintaining the sacred values of Tukadmanggu Village customs.

e. Based on research conducted by Hoffman (2008) with the title "Taboo and Identity:
Considering the Unthinkable" explains that the list of codes of conduct is usually referred
to as social norms and taboos. In everyday life these norms and taboos are very
influential. It can affect daily activities such as behavior, eating, dressing, driving, and sex
life is also governed by norms and taboos according to where we live. Taboos can include
restrictions on sexual activities such as sex between animals and humans, sex between
adults and children, incest, and necrophilia. This article discusses the power and
effectiveness of taboos and analyzes heterogeneity in terms of the different taboo
identities that are characterized by different taboos. The conclusion is that while others
flourish, some identities disappear.

f. Based on research counduct by Drs. I Made Purana, M.Si (2016) with the title
“Pelaksanaan Tri Hita Karana Dalam Kehidupan Umat Hindu” explained that Tri Hita
Karana is a close relationship between humans and God, humans and humans, and
humans and nature or the environment. All these aspects are intertwined and together at
every step. Tri Hita Karana is an important aspect in animating the breath of Balinese
(Hindu) life. This is because Tri Hita Karana causes harmony both in the macro cosmos
and micro cosmos. In the book of Sarasmuscaya (135) there is a term 'Prihen Tikang
Bhuta Hita' which means Catur marga (four goals of life that are intertwined with each
other can be realized if human harmony goes well.

From the explanation above, there are similarities and differences between the
research and this research. This research both uses qualitative theory in a descriptive way.
Research that has been done can also help researchers find out about the information
needed.

CHAPTER III

RESEARCH METHOD

A. Research Design

This research aims to identify the taboo word used in the Balinese dialect of 'Puri
Tukadmungga', to identify the forms of taboo found in the Balinese language of the 'Puri
Tukadmungga', and to analyze the reference of taboo found in the Balinese dialect of 'Puri
Tukadmungga'. To achieve the above objectives, this research will use qualitative theory.
Qualitative research is research conducted to find out the phenomena, perspectives and
motivations experienced by the research subject holistically by describing through the
description of words or sentences Moleong (2005). In this study, the reason for using
qualitative theory is because qualitative encourages understanding of the substance of an
event. Therefore, researchers can get a deeper explanation rather than just helping
researchers get a picture of an event (Sofaer, 1999).

B. Research Setting

This research was conducted in the ‘Puri Tukadmungga’ Area. The reason for
choosing this location is because the researcher really interesting with language that are
considered taboo in the research location, namely in ‘puri tukadmungga’.
Furthermorepeople who live in ‘Puri tukadmungga’ has a good relationship with the
society in Tukad Mungga village. It can be proved that the resource has already got,
Tukad Mungga’ society always celebrate tradition “Pecaruan Megebek-gebekkan” where
there must be a social interaction among them. Beside that, the writer experienced when
doing preliminary observation found one person was called by their different language
“makan” It becomes an issue to be discussed in the research study. Other reasons, this
case has not been discussed yet. Thus, it will be a new case study. There are 2 dialects of
Balinese language, namely the Bali Aga dialect (mountainous/inland areas) and the Bali
Plain dialect (general). Each of these dialects has different subdialect characteristics.
Based on the social dimension, the Balinese language has several levels, usually known
as 'Sor Singgih Basa Bali'. This rule serves to differentiate the use of Balinese language
based on its domain and community group. The domain in question is called 'Tri Hita
Karana' which is the relationship between humans and God, fellow humans, and the
environment. In addition, the use of Balinese language according to the community group
is called 'Triwangsa' namely Brahmin, Ksatria, Vaisya, Sudra. The use of Balinese is
influenced by these two factors. This is due to reasons of politeness and manners as
individuals in society, especially in Bali. Furthermore, the ‘Puri Tukadmungga’ area, is an
area left by the caste, namely with the caste title 'Anak Agung'. There are differences in
the way of speaking, language style, and activities owned by these Kstaria specifically in
the area where they live or commonly called 'Puri'.
C. Research Subject

In qualitative research, a research subject is someone who can provide real and factual
information about what is being researched, which is usually called an informant.
Research subjects can be individuals, things, and objects (Arikunto, 2016). Similar to the
opinion of Mukhtazar (2020: 45) the research subject is a person or individual who can
provide information about the research being conducted. This is very appropriate and
related to the purpose of skinative research, namely to obtain precise and accurate
information in accordance with the problem to be studied which is natural (Fadli, 2021).
Subjects will be selected as many as 3 people and interviewed to get information about
'taboos' in the research area. 3 informants are ensured to know in detail about 'taboo'
information. The 3 informants are religious leaders and community leaders in the research
location.

D. Research Object

The object of research is a scientific thing that is the target of a study that has the aim
of obtaining the necessary data related to certain variables that are objective, valid and
reliable (Sugiyono, 2017). This definition is also the same as Suprianti's (2012) argues
that the object of research is the variable under study in accordance with where the
research was conducted. Meanwhile, the object of research is the subject matter as the
main topic of a study, Mukhtazar (20220). Therefore, it can be concluded that the object
of research is a variable that is used as a point of attention / special point in a study used
by researchers to obtain the necessary data to answer research questions. Therefore, in
this study, the taboo language that exists in Puri Tukadmungga becomes the object of
research.

E. Research Informant
 Involving informants when collecting data is very important. Informants have
a very important role in data collection because informants will provide real
information and facts in accordance with the information needed. Informants must
also be ensured to have good and ideal informant criteria to obtain valid and reliable
data (Sugiono, 2015). These criteria are as follows:

1. The informant is a native speaker of the language being studied

2. The informant lives in the language area being studied for more than 5 years.

3. The maximum age of the informant is 60 years old

4. The informant has good knowledge and communication skills

5. Informants have sufficient time to provide information to researchers.

6. Informants are friendly, patient, and honest

7. Informants have pride in their language and traditions.

Referring to the criteria for good and ideal informants above, this research will
use three informants for data collection. These three informants will provide
information about taboo language in the Puri Tukadmungga environment. The
informants will be divided into two, namely primary informants and secondary
informants. The primary informant is one person and the secondary informant is two
people. Primary informants will provide information about taboo language in the Puri
Tukadmungga environment and primary informants will also confirm information
obtained from secondary informants. Meanwhile, secondary informants have the task
of providing additional information to complement the data needed by researchers.
The data collected will later be collaborated and presented descriptively.
 F. Instrument

In this study, researchers used several instruments to find data, namely:

A. Checklist

Checklist is an instrument used by researchers in data collection. The table sheet used
contains columns to record the taboo words used. Then, on the table sheet there is also a
column for the form of taboo including taboo names and words and also swearing words. In
this form of taboo column, the researcher adjusts based on Frazer's theory (1981).
Furthermore, on the table sheet there is also a column for references of taboo. References of
taboo are based on Montagu's theory (1981). in the references of taboo there are several
references described, namely parents name, animal name, god's name, people name, people
name who died, name of relatives, mentioning genitals, specific profession, bodily function,
wisdom of ruler, nature, illness, name of spirit, personal pronouns, and specific activity.
Finally, there is a column for tri hita karana. This column is divided into three parts, namely
parahyangan (human relationship with God), pawongan (human relationship with others, and
palemahan (human relationship with the surrounding nature). Systematically using a table
sheet, the researcher records the taboo words obtained then later categorized according to the
group based on the form of taboo, references of taboo, and tri hita karana. This classification
is done by checking the list on the part that is included in the word group.

TABLE SHEET
TABOO WORDS

Form Tri Hita

N of Reference of Taboo Karana
Words
o Taboo Domain
Tab Swea Par Ani Go peo pe name menti sexu specif bodil wisd natu illne nam perso spesifi Parah Paw Pal
 opl
oo e
on ent na
ring mal d’s ple of oning al ic y om e of nal c em
name s me yanga ong
word nam na nam relati genita acti profes funct of re ss spiri pron activit aha
s and na wh n an
s e me e ves ls vity sion ion ruler ts ouns y n
word me o
s die
d

B. Interview guide
Interview guide is an instrument used by researchers as an aid to obtain data in carrying
out interview activities to informants. The interview guide contains several questions that
will be asked to informants in the 'Puri Tukadmungga' environment. The interview
session will use Indonesian and Balinese language so that the informant can understand
the questions given. The questions include;

a. Taboo Language
Taboo language is something that is considered unnatural or something that should not just be
said or done. In the interview, the researcher will seek information about language that is
considered taboo in 'puri tukadmungga' with the following questions:
- Apakah ada kata yang dianggap tabu di are ‘puri tukadmungga’?
- Jenis kata tabu apa saja yang ada di area ‘Puri Tukadmungga’? seperti contohnya
seperti kata tabu binatang, tabu orang tua, dan lainnya?
- Pada penyebutan nama orang tua, apakah ada kata atau hal yang ditabukan dalam
hal itu?
b. Balinese language
Balinese is the main language or daily language used by Balinese people. The use of Balinese
in Hinduism is also very related. There is a close relationship and is considered sacred in its
pronunciation. To find out this, the researcher will ask questions, namely:
 - Apakah ada kata tabu yang berkaitan dengan kesakralan di area ‘puri tukadmungga’
ini?
c. Tri Hita Karana
Tri Hita Karana is a teaching in Hinduism which means the cause of prosperity. The teaching
of Tri Hita Karana is closely related to Hindus because through this teaching humans can live
in prosperity between humans and God, humans with fellow living beings and humans with
their environment. Based on the explanation above, the researcher will ask the following
question:
- Kata tabu tersebut mengarah kemana dalam tri hita karana? Apakah parahyangan,
pawongan, atau palemahan?

No Theory Bahasa Balinese English

1 Taboo Apakah ada kata Napi keh wenten Are there any
Language yang dianggap tabu basa sane anggape words that are
di area ‘Puri tabu ring puri considered taboo
Tukadmungga’? tukadmungga? in the 'Puri
Tukadmungga'
area?
2 Taboo Jenis kata tabu apa Jenis kata tabu napa What types of
Language saja yang ada di manten sane wenten taboo words are
area ‘Puri ring puri there in the 'Puri
Tukadmungga’? tukadmungga? Tukadmungga'
seperti contohnya Contohne sekadi area? For
seperti kata tabu tabu ubuh-ubuhan, example, animal
binatang, tabu tabu wastan nak taboos, parental
orang tua, dan lingsir, santuk sane taboos, and
lainnya? lianan? others?
3 Tri Hita Kata tabu tersebut Kata tabu ne nike Where does the
Karana mengarah kemana yening ring ajaran taboo word lead in
dalam tri hita tri hita karana tri hita karana? Is
karana? Apakah masuk ke napi it parahyangan,
 parahyangan, nggih? Napikeh ke pawongan or
pawongan, atau parahyangan, palemahan?
palemahan? pawangan, atau
palemahan?
4 Balinese Apakah ada kata Napi keh wenten Is there a taboo
Language tabu yang berkaitan kata tabu sane word related to the
dengan kesakralan wenten kaitane sacredness of this
di area ‘puri sareng kesakralan ‘Puri
tukadmungga’ ini? ring are ‘puri Tukadmungga'
tukadmungga’ niki? area?
5 Taboo Pada penyebutan Yening menika On the mention of
Language nama orang tua, sareng nak lingsir, parents' names,
apakah ada kata napikeh wenten are there any
atau hal yang aturan khusus sane words or things
ditabukan dalam patut kecingakin? that are forbidden
hal itu? in that regard?

The list of questions will be placed on a special sheet called an interview guide.
Additional questions will arise as the conversation progresses as this is a flexible or
in-depth interview.

G. Research Data

In this researcher uses primary data and secondary data. Primary data is data
obtained through research conducted by the researcher himself through informants
(Sugiyono, 2018: 456). In this study, researchers will use data obtained from
interviews conducted with informants in the 'Puri Tukadmungga' area. Then,
Secondary Data According to Wardiyanta in Sugiarto (2017), secondary data is
information obtained not directly from sources but from third parties. In this research,
secondary data is used to make comparisons between taboo language in the 'Puri
 Tukadmungga' area and taboo language in Balinese in other regional dialects. For
example, the word 'medaar' in other areas is considered normal. However, in the 'Puri
Tukadmungga' area after research it turns out that the word 'medaar' is considered
very rude in the 'Puri Tukadmungga' area. Therefore, secondary data is needed in this
research.

H. Method of Data Collection

Interviews are a method of data collection by researchers to obtain the

information needed in detail and in depth from respondents in accordance with the
problems studied (Sugiyono, 2016). This research will use the semi-structured
interview type. The category used is In-depth interview. In-depth interviews are
interviews conducted face-to-face directly with informants to obtain more in-depth
data (Kriyantono, 2020). Therefore, this method is suitable for data collection at Puri
Tukadmungga, because through this method researchers will get more in-depth
information about the data needed. In collecting data, researchers use an instrument in
the form of a table sheet. The table sheet contains relevant questions about the data
needed. The table sheet is also used as a guide for researchers to dig deeper through
several questions that have been made on the table sheet so that the data researchers
need becomes easier to obtain.

I. Data Analysis Method

This research will use a qualitative descriptive method and will use an interactive data
analysis model adapted from Miles & Huberman (1994). The interaction model means
that all processes are interdependent on each other to form one common domain
called "analysis".

Figure 3.1 interactive model

a. Data Collection

Data collection is a procedure for collecting data needed by researchers with

the aim of collecting as much data or information as possible. In this study,
researchers will do note taking and recording as a forum for evidence of the
data collection that has been done. All data that has been obtained and
 collected will later be explained or presented in text form using descriptive
form.

b. Data Display

Datadisplay as a collection of information that is structured and provides the

ability to draw conclusions and take action. Data presentation is used to
further improve understanding of the case and as a reference for taking action
on understanding and analyzing the data presentation. In this research, the data
display that will be used is a table sheet. Later, in the table seat, the researcher
will describe the criteria in accordance with the theory by Frazzer (1911) and
Montagu (2001) regarding the types of taboo words. The division based on
these criteria will be further divided based on the three domains of Tri Hita
Karana, namely 'Parahyangan', 'Pawongan', and 'Palemahan'. That way,
informants will feel easier and more organized in providing information.

c. Data Reduction

Data reduction is a selective process that focuses on simplifying, abstracting,

and transforming the raw data that emerges from written notes in the field. The
purpose of data reduction is to help researchers ensure that data can be
 obtained as complete and detailed as necessary. Therefore, when there is odd
or missing data, researchers can immediately make additional observations to
get the data needed.

d. Conclusions Drawing/verifying

Conclusion drawing/verifying is an effort to find meaning, the meaning of an

explanation made on the data that has been analyzed by looking for important
things. This conclusion is organized as a short and simple statement that
answers the research objectives.

J. Research Procedure

In research, there is a procedure for collecting data. The following is an

explanation of each procedure:
 a. The researcher requested a letter of introduction to conduct research at
the research site from the dean of the language and art faculty.

b. When conducting the interview, the researcher gave the cover letter to
inform the purpose of the interview.
c. After that, researcher introduce himself.
d. Researchers conducted interviews using the help of supporting
instruments such as notes, taking, and recording at 'Puri
Tukadmungga'.
e. After all the data was collected, the researcher transcribed all the
information obtained.
f. Furthermore, the researcher compares and analyzes the data that has
been obtained.
g. Then, the researcher recapitulated the taboo forms, references, and
factors in the Balinese language spoken in 'Puri Tukadmungga'.
h. The next step is for researchers to group the taboo forms, references
and factors according to the research question.
i. The final step is that after all is done, the researcher makes a
conclusion from the data that has been obtained.

K. Trustworthiness
 There are three types of triangulation methods used by researchers to support
research and assist researchers in collecting data and also analyzing data. The
following is the explanation:

1. Data Triangulation

Data triangulation is the truth of information by using various data sources

such as documents, archives, interview results, observations, or even by questioning
many subjects who have different points of view. In this study, researchers will use a
comparison of pre-existing data with the data obtained by researchers in conducting
interviews with informants.

2. Theory Triangulation

A research strategy involving theoretical perspectives to interpret research

findings is called theory triangulation. In this research the researcher uses several
supporting theories that are used to obtain strong and accurate data. The theories used
are very relevant to the methodology and very helpful in data processing.
L. Research Schedule

No Activity June July Aug Sept Oct Nov Dec Jan

1 Preparation of the research

2 Organizing proposal

3 Preparing and collecting

the data

4 Analyzing data

5 Make report and

conclusion
 6 Revision

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 BAB IV
FINDING AND DISCUSSION
4.1 Findings
4.1.1 Taboo Words Used in Puri Tukadmungga
No Taboo Words Parahyangan Pawongan Palemahan Description
1. Cecek v Sang Hyang
Aji Saraswati
2. Cai v Digunakan
untuk
menyebut
“kamu”
 dalam bentuk
kasar.
3. Kuluk v Asu
4. Ngamah v Neda (untuk
hewan)
5. Celeng/ Bangkung v Bawi
6. Medaar v Ngajeng/
Ngerayunang
7. Sanggah v Merajan
8. Bape v Atu/ Ajik
9. Mesu v Medal
10. Meju v Mekoratan
11. Melali v Melancaran
12. Kayeh v Mesiram
13. Pules v Sirep
14. Menyama v Mesemeton
15. Megae v Mekarya
16. Mati v Seda
17. Ngenceh v Mewarih
18. Gelem v Sungkan
19. Mate v Penyingakan
20. Mekurnan v Merabian
21. Jukut v Jangan
22. Paon v Pewaregan
23. Cang v Tityang
24. Jit v Silit
25. Mue v Pererai
26. Mayat v Layon
27. Bunge v Sekar
28. Yeh v Toye
29 Dupe v Asep
30. Bunge v Sekar
31. Umah v Puri
 32. Panak v Okè

Explanation
Terdapat beberapa data yang diperoleh dari penelitian yang sudah dilakukan di lokasi
penelitian yaitu ‘puri tukadmungga’. Dari data yang diperoleh terdapat beberapa data yang
dibagi domain berdasarkan ‘Tri Hita Karana’. Yang pertama yaitu ‘Parahyangan’ atu
hubungan anatara manusia dengan sang pencipta (Tuhan Yang Maha Esa). Pada bagian ini
ditemukan 4 kata yang dianggap tabu antara lain yaitu ‘cecek’, ‘sanggah’, ‘mayat’, dan
‘dupe’. Berikut penjelasannya satu-persatu:

Parahyangan

4.1.1

Taboo Words in Parahyangan

No Taboo words

1 Cecek

2 Sanggah

3 Mayat

4 Dupe

A. ‘Cecek’ dalam Bahasa inggris artinya ‘lizard’. Para leluhur terdahulu percaya
bahwa Dalam agama Hindu cicak dianggap binatang yang suci dan dianggap
symbol ‘dewi saraswati’. Karena sifatnya lokal, tentu saja simbol ini tidak
‘mendunia” tetapi khusus untuk masyarakat Bali saja. Karena itu simbolnya
diletakkan dalam sesajen Saraswati. Yaitu cecak. Lihatlah sesajen Saraswati
pasti ada simbol cecak yang dibuat dari jajan atau semacam itu. Alasan
menggunakan cicak sebagai symbol dewi saraswati karena para leluhur kita
ingin mengingatkan bahwa cecak itu hanya bisa bersuara di dalam
keheningan. Tak mungkin cecak bersuara dalam keadaan hiruk pikuk. Karena
itu orang yang berilmu atau sedang menuntut ilmu, haruslah dengan jiwa yang
 hening bahkan semangatnya pun juga hening. Dengan keheningan itu ilmu
pengetahuan bisa kita serap. Bahkan dari simbol cecak ini ada anggapan bagi
mereka yang percaya, jika melakukan samadhi atau sembahyang dalam
keheningan lalu terdengar suara cecak, maka “permohonan” kita atau tujuan
persembahyangan kita mendapatkan anugerah (Ida Pandita Mpu Jaya Prema
Ananda, 2007).
Dari penjelasan diatas maka dapat diartikan bahwa cicak merupakan symbol
dari dewi saraswati. Dewi saraswati itu merupakan dewi ilmu pengetahuan
yang sangat diagungkan dan dimuliakannya oleh umat hindu dan juga
khususnya di ‘Puri Tukadmungga’. Seluruh anggota puri menghormati dan
memuliakan dewi saraswati salah satu caranya dengan tidak memanggil
sembarangan symbol dari dewi saraswati. Mereka biasanya menyebutkan
‘cicak’ dengan sebutan ‘sang hyang dewi saraswati’.
B. Dibeberapa tempat selain di ‘puri tukadmungga’ menyebutkan tempat
sembahyang untuk menyembah sang pencipta ataupun leluhur pendahulu
dengan sebutan ‘sanggah’. Namun, di puri tukadmungga, menyebut kata
‘sanggah’ dianggap tabu atau kurang sopan. Ini dikarenakan
C. ‘Mayat’ merupakan sebutan untuk menyatakan badan kasar seseorang yang
sudah meninggal (jenazah). Di bali terdapat beberapa kata sebutan untuk
‘mayat’ salah satunya yaitu ‘layon’. Di lingkungan ‘puri tukadmungga’
biasanya orang-orang menyebut ‘mayat’ dengan sebutan ‘layon’. Jika
seseorang menyebutkan jenazah dengan kata ‘mayat’ maka kesan yang
dirasakan oleh pendengarnya terdengar kurang sopan. Maka oleh sebab itu,
dengan menyebutkan jenazah dengan sebutan ‘layon’ akan lebih baik untuk
didengar dan deterima oleh pendengar.
D. ‘Dupa’ adalah salah satu sarana umat hindu untuk melakukan
persembahyangan. Dupa memiliki peran sentral di dalam sadhana-bhakti umat
hindu sehari-hari. Inilah 5 filosofi dhupa atau agni berdasarkan siva purana
(satarudra samhita 15.64-69):

1. Abu dupa melambangkan pengorbanan diri kepada tuhan. (15.64).

"api itu sendiri mewakili makna pembebasan, api adalah pembimbing, tuhan,
ritual suci, pusat kesucian. Jelasnya, segalanya adalah api."
 2. Wangi asap dupa membersihkan energi negatif di sekitar. (15.65). "semua
hal yang tidak suci akan menjadi suci segera setelah ia kontak dengan api.
Oleh sebab itu api disebut penyuci."

3. Api sendiri melambangkan agni skambha yaitu pilar api kesadaran yang tak
terbatas, yang merupakan brahman tertinggi, yang tidak dapat dijangkau
bahkan oleh brahma dan visnu sekalipun. (15.67).
"aspek siva yang membara dalam wujud api. Apakah ada yang lain selain itu
(agni skambha) di alam semesta ini yang menampakkan diri sebagai pencipta,
pemelihara, dan pelebur?"

4. Terangnya nyala api dupa mewakili saksi perbuatan. (15.68).

"api adalah mata dari penguasa ketiga dunia. Di dunia yang penuh kegelapan
ini siapa lagi selain dia yang menjadi penerang?"

5. Asap dupa naik ke atas, simbulis sebagai pembawa pesan kita kepada para
dewata di surga. (15.69).
"dhupa dan makanan segala ritual suci, semua itu dipersembahkan kepada para
penghuni surgasaat semua itu telah dihaturkan ke dalam api suci."
Orang bali menyebut dupa dengan sebutan ‘dupè’, namun di puri
tukadmungga ‘dupè’ kurang sopan di dengar. Orang-orang di ‘puri
tukadmungga biasanya menyebut ‘dupè’ dengan sebutan ‘asèp’. ‘Asèp’
terdengar lebih baik dan sopan diucapkan karena ‘asèp’ merupakan sor
singgih dari Bahasa balinya dupa.
Pawongan
4.1.2
Taboo Words in Pawongan

No Taboo Words
1 Cai
2 Kuluk
3 Ngamah
4 Celeng
 5 Medaar
6 Bape
7 Mesu
8 Meju
9 Melali
10 Kayeh
11 Pules
12 Menyama
13 Megae
14 Mati
15 Ngenceh
16 Gelem
17 Mate
18 Mekurnan
19 Jukut
20 Paon
21 Cang
22 Jit
23 Mue

Pada pawongan atau hubungan antara manusia dan manusia ditemukan 25 kata tabu.
Kata tabu tersebut diantaranya; ‘cai’, ‘kuluk’, ‘ngamah’, ‘celeng/bangkung’, ‘medaar’,
‘bape’, ‘mesu’, ‘meju’, ‘melali’, ‘kayeh’, ‘pules’, ‘menyama’, ‘megae’, ‘mati’, ‘ngenceh’,
‘gelem’, ‘mate’, ‘mekurnan’, ‘jukut’, ‘paon’ ‘cang’, ‘jit’, dan ‘mue’. Berikut penjelasannya:
A. Cai
‘Cai’ merupakan kata tergolong Bahasa bali ‘kasar’. Bahasa bali ‘kasar’ merupakan
tingkatan bicara bahasa Bali yang mengandung nilai rasa jelek, sering dipakai pada
saat berkelahi/bertengkar atau mencaci-maki. Bahasa kasar dipakai berbicara oleh
orang yang sedang marah, dengki, jengkel, dan mangkel (Suwija, 2014: 57). ‘cai’
memiliki arti yaitu ‘kamu’. Sebagian orang menggunakan kata ini dalam komunikasi
sehari-hari. Namun, di ‘puri tukadmungga’, kata ‘cai’ dianggap sangatlah kasar. Jika
menggunakan kata ini di Kawasan ‘puri tukadmungga’ maka akan menimbulkan
kesan yang buruk dan tidak sopan. Kata yang lebih pantas digunakan di ‘puri
 tukadmungga’ yaitu ‘ragane’. Kata ‘ragane’ memiliki arti ‘kamu’ dan kata ini
dianggap lebih sopan dan lebih pantas digunakan. Berikut contoh kalimatnya,
“Lunge kije cai mangkin?”
Kalimat diatas terdengar sangat kasar karena adanya kata ‘cai’ untuk sebutan orang
kedua, orang yang mendengarnya pun akan merasa marah dan kesal jika
menggunakan kata ‘cai’ ini. Kalimat yang seharusnya yaitu;
“Lunge kije ragane mangkin”
Kalimat diatas merupakan contoh kalimat yang benar. Orang yang mendengarnya pun
tidak akan menjadi marah dan kesal seperti jika menggunakan kalimat seblumnya.
B. Kuluk
Anjing merupakan hewan berkaki empat yang biasa dijadikan hewan peliharaan oleh
kebanyakan orang. Hewan ini memiliki beberapa sebutan dalam Bahasa bali
diantaranya yaitu ‘kuluk, cicing, asu, cedar’. Semua sebutan ini memiliki tingkat arti
katanya masing-masing. ‘kuluk’ merupakan sebutan Bahasa bali yang tergolong
‘andap’ atau tengah-tengah. Bahasa bali ‘andap’ adalah bahasa Bali yang memiliki
makna biasa, tidak kasar, tidak menengah, dan tidak halus. Bahasa andap itu dipakai
berbicara oleh orang yang derajatnya sama atau sederajat (sesamén wangsa), juga
dipakai oleh orang yang status sosialnya lebih tinggi dengan orang yang status
sosialnya lebih rendah (Suarjana, 2011: 101). Dari penjelasan diatas, dapat
disimpulkan bahwa seseorang yang menyebut anjing dengan sebutan ‘kuluk’
merupakan seseorang yang sedang berbicara dengan seseorang yang derajat
nya(umur, kasta, dll) sama dengannya. Namun, ‘kuluk’ ini tidaklah begitu kasar bagi
Sebagian orang karena ini dianggap biasa saja atau alias tidak kasar tidak halus juga.
Kemudian, sebutan anjing dengan kata ‘cicing’. Kata ‘cicing’ merupakan
Bahasa yang dianggap sangat kasar bagi kebanyakan orang. Bahasa bali ‘kasar’
merupakan tingkatan bicara bahasa Bali yang mengandung nilai rasa jelek, sering
dipakai pada saat berkelahi/bertengkar atau mencaci-maki. Bahasa kasar dipakai
berbicara oleh orang yang sedang marah, dengki, jengkel, dan mangkel (Suwija,
2014: 57). ‘Cicing’ sering digunakan oleh seseorang saat sedang marah, kesal,
jengkel, berkelahi, dll. Kata ini sangatlah sensitif jika digunakan karena dapat
menimbulkan kesan yang kasar dan tidak sopan.
Selanjutnya yaitu ‘cedar’. Bahasa ini merupakan Bahasa ‘bali aga’. Kawasan
bali aga yaitu di desa sidetapa dan pedawa. ‘Cedar’ memiliki makna di daerah bali
utara bagian atas yaitu tepatnya di desa ‘sidetape dan pedawa’. Di daerah ini,
 penduduknya biasa menyebut ‘anjing’ dengan sebutan ‘cedar’. ‘Cedar’ memiliki arti
yang tidak kasar dan juga tidak halus atau alias biasa-biasa saja di daerah bali aga ini
dan orang-orang bali aga biasa menggunakan sebutan ini dalam kehidupan sehari-
hari.
Yang terakhir merupakan ‘Asu’. ‘Asu’ tergolong dalam ‘Bahasa bali alus mider’.
‘Basa alus mider’ adalah tingkatan bicara bahasa Bali yang bermakna halus, sering
dipakai berbicara dalam rapat, berbicara pada orang banyak. Komunikasi itu terkait
dengan orang yang berbicara atau orang yang diajak berbicara. Dari penjelasan diatas
tentu saja, orang yang berbicara menggunakan Bahasa alus mider akan menimbulkan
kesan yang baik dan sopan. Begitu juga di puri tukadmungga. Bahasa bali mider lebih
baik digunakan dalam berkomunikasi. Seperti kata ‘anjing’ ini lebih baik disebut
dengan kata ‘asu’ disbanding dengan sebutan ‘kuluk, cicing, ataupun cedar’. Dengan
begini maka kesan dan respon yang diterima akan lebih baik dan lebih sopan juga.
Berikut contoh kalimatnya,
“Tityang di puri medue kuluk asiki”
Kalimat diatas terdengar ambigu karena adanya kata ‘kuluk’, seharusnya yaitu;
“tityang di puri mesue asu asiki”
Kalimat diatas merupakan contoh kalimat yang benar karena tiap kata pada kalimat
diatas sudah masuk dalam Bahasa bali alus.
C. Medaar
Setiap mahluk hidup memerlukan makan untuk melangsungkan hidupnya. Makan
adalah kebutuhan sehari-hari mahluk hidup, begitupun manusia. Manusia sangat
membutuhkan makan dalam hidupnya. Namun, ini bukan tentang manusia makan apa,
melainkan bagaimana manusia menyebut kata ‘makan’. Di bali, makan memiliki
banyak sebutan dalam Bahasa bali berdasarkan tingkatan Bahasa nya seperti
‘ngamah’, ‘medaar’, ‘ngajeng’, dan ‘ngerayunang’. Tiap tingkatan ini sebenarnya
memiliki satu makna yaitu ‘Makan’ namun hanya saja cara penyampainnya yang
berbeda, berikut penjelasannya. Kata ‘ngamah’ merupakan Bahasa bali pada tingkat
‘basa bali kasar pisan’. Basa kasar pisan adalah bahasa Bali yang nilai rasanya benar-
benar jelek, bahasa yang sering digunakan pada saat bertengkar atau mencaci-maki.
Basa kasar pisan akan keluar dari seseorang sedang marah, resah, dan gelisah. Basa
kasar pisan dibentuk oleh kata-kata andap, ditambah kata-kata kasar yang sering
digunakan pada saat bertengkar dan mencacimaki (Suwija, Maret 2019). Basa bali
kasar dapat menimbulkan kesan dan pesan yang buruk pada seseorang. Begitu pun
 pula jika seseorang berkata ‘ngamah’ pada lawan bicaranya. Di Bali kata ‘ngamah’
sangatlah kasar artinya karena itu digunakan untuk hewan. Jika seseorang berkata
‘ngamah’ saat ingin makan maka akan menimbulkan rasa atau kesan yang sangat
buruk. Selanjutnya, ‘medaar’. ‘Medaar’ juga memiliki makna makan. Kata ini
merupakan Bahasa bali ‘andap’ atau Bahasa bali yang biasa digunakan untuk
berkomunikasi dengan teman sederajat. Arti kata ‘medaar’ ini tidak sekasar kata
‘ngamah’ tadi. Namun, jika menggunakan kata ini pada orang yang berkasta atau
orang yang lebih tua dari pada kita maka akan terkesan tidak sopan. Yang berikutnya
adalah kata ‘ngajeng’. ‘Ngajeng’ tergolong dalam Bahasa bali alus singgih sama
dengan kata ‘ngerayunang’. Namun, yang menjadi pembeda disini ialah kata
‘ngerayunang’ lebih tinggi atau lebih halus lagi tingkatannya. Kata ‘ngajeng’
digunakan untuk berbicara dengan orang yang berkasta, orang lebih tua, maupun
orang yang lebih dihormati. Sedangkan, kata ‘ngerayunang’ digunakan oleh
‘pengelingsir’ atau orang yang paling tua di sebuah ‘puri’ atau ‘griya’ dan digunakan
untuk pendeta di dalam agama hindu. Sehingga, kedua kata ini sama-sama halus
namun hanya pengunaannya kepada siapa yang menjadi pembedanya. Berikut contoh
kalimatnya,
“tityang jagi medaar dumun”
Kalimat diatas terdengar tidak sopan jika diucapkan di ‘puri tukadmungga’, sebaiknya
yaitu;
“tityang jagi nunas ajengan dumun”
Inilah kalimat yang benar karena setiap katanya sudah sesuai dengan Bahasa bali
‘alus’.
D. Celeng
Di lingkungan ‘puri tukadmungga’ babi dianggap tabu jika disebut menggunakan kata
‘celeng’. Disini orang-orang puri biasanya menyebut babi dengan sebutan ‘bawi’.
‘Bawi’ memiliki makna yang artinya babi. Kata ‘bawi’ tergolong Bahasa bali alus
mider. Bahasa bali alus mider yaitu kata alus yang dapat digunakan untuk
menghormati seseorang yang patut dihormati dan dapat pula digunakan untuk
merendahkan orang yang patut direndahkan (Adnyana, 2014). Di lingkungan ‘puri
tukadmungga’ komunikasi sehari-hari nya menggunakan Bahasa alus saat
berkomunikasi sesame anggota puri, serta orang-orang diluar puri jika bertamu ke
puri juga harus menggunakan Bahasa bali alus. Oleh sebab itu walaupun menyebut
nama hewan maka harus menggunakan Bahasa bali alus.
E. Bape
‘Bape’ memiliki arti bapak dalam Bahasa bali. Penggunaan kata ‘bape’ ini biasanya
digunakan oleh orang-orang sudra atau tidak berkasta. Penyebutan ‘bape’ ini
memiliki makna yang tidak kasar. Namun, di lingkungan puri tukadmungga
memanggil orang tua laki-laki atau bapak dengan sebutan ‘bape’ terdengar kurang
pantas. Biasanya di ‘puri’ anak-anak nya memanggil bapak dengan sebutan ‘ajik’ atau
‘atu’. Ajik atau atau merupakan sebutan untuk seorang bapak dari kaum kesatria Bali
atau bangsawan Bali. Sebutan ini akan sering kita dengar jika bertamu atau
berkunjung di puri. Pemanggilan bapak menggunakan sebutan ‘ajik’ atau ‘atu’ di puri
wajib adanya karena dari leluhur pendahulu sudah menggunakan sebutan ini sejak
dahulu kala. Jika hal ini dilanggar maka akan menimbulkan kesan yang tidak sopan
kepada sang ayah atau akan dianggap tidak hormat kepada sang ayah atau akan
dianggap ‘Tulah’. ‘Tulah’ artinya sesuatu yang tidak sopan dan dianggap
meremehkan sesuatu hal. Sehingga penyebutan panggilan ‘ajik’ atau ‘atu’ di
lingkungan puri tukadmungga wajib adanya.
F. Mesu
‘Mesu’ dalam Bahasa bali memiliki makna yang artinya keluar. Di lingkungan ‘puri
tukadmungga’, jika seseorang ingin keluar rumah ataupun lainnya tidak bisa
menggunakan kata ‘mesu’ melainkan menggunakan kata ‘medal’. ‘Medal’ juga
memiliki arti atau makna keluar. Namun, yang menjadi pembeda yaitu tingkatan
Bahasa nya. ‘Mesu’ tergolong dalam Bahasa bali andap. Sedangkan ‘medal’ termasuk
dalam Bahasa bali alus. Oleh sebab itu, kurang baik rasanya di lingkungan
menggunakan kata ‘mesu’ jika mengatakan bahwa seseorang ingin keluar. Contoh
kalimatnya yaitu sebagai berikut,
“Ajik, tityang jagi mesu melancaran dumun”
Kalimat diatas terdengar agak janggal dengan menggunakan kata ‘mesu’, sebaiknya
sebagai berikut,
“Ajik, tityang jagi medal melancaran dumun”
Kalimat diatas merupakan kalimat yang benar karna semua katanya memiliki kesan
dan pesan yang santun dan tergolong dalam Bahasa bali alus.
G. Meju
Dalam Bahasa bali jika ingin buang air besar atau BAB memiliki Bahasa nya sendiri.
Namun penggunaan kata ini ada beberapa tingkatannya. Kebanyakan orang jika ingin
 bilang buang air besar dengan sebutan ‘meju’. Kata ‘meju’ ini sebenarnya terdengar
agak kasar dan tabu. Dalam menyebutkan nya pun tidak boleh menggunakan suara
yang besar dan lantang. Seperti di ‘puri tukadmungga’ penggunaan kata ‘meju’ ini
sangatlah tidak sopan dan tabu. Penggunaan kata ‘meju’ biasanya digunakan untuk
hewan. Di ‘puri tukadmungga’ kata yang lebih pantas digunakan adalah ‘mekoratan’.
Kata ini lebih terdengar lebih baik daripada ‘meju’. Jika seseorang menggunakan kata
‘meju’ di lingkungan puri tukadmungga akan dianggap tidak sopan dan menyamakan
seseorang dengan binatang.
H. Melali
‘Melali’ merupakan kata dalam Bahasa bali yang memiliki arti melancong. Kata
‘melali’ ini biasa digunakan seseorang jika ingin mengungkapkan bahwa seseorang
tersebut ingin lencong entah it uke rumah teman, ke rumah saudara, atau ke suatu
tempat wisata. Bagi Sebagian orang tidak ada yang salah dengan kata ‘melali’ ini.
Namun, di lingkungan ‘puri tukadmungga’ kata ‘melali’ sebaiknya diganti
menggunakan kata ‘melancaran’. Kata ‘melancaran’ ini memiliki pesan yang lebih
baik dan sopan. Dalam tingkatan Bahasa bali, kata ‘melancaran’ memiliki kedudukan
yang lebih tinggi. Kata ‘memlali’ tergolong dalam Bahasa bali ‘andap’ sedangkan
kata ‘melancaran’ tergolong dalam Bahasa bali ‘alus’. Oleh sebab itu, di lingkungan
puri tukadmungga kata yang lebih pantas digunakan yaitu ‘melancaran’. Jika
disatukan dalam sebuah kalimat akan seperti ini,
“Tityang jagi melali ke pasih e”
Kata ‘melali’ disini menjadi janggal dalam kalimat ini, seharusnya yaitu;
“Tityang jagi melancaran ke pasih e”
Ini merupakan kalimat yang tepat dengan menggunakan kata “melancaran”.

I. Kayeh
‘Kayeh’ memiliki makna yang artinya mndi atau membersihkan diri. ‘Kayeh’
merupakan kata dalam Bahasa bali yang termasuk dalam Bahasa bali ‘andap’. Kata
‘kayeh’ bagi sebagaian orang terdengar biasa saja atau tidak kasar dan tidak halus
juga. Banyak orang bali yang menggunakan kata ini untuk menyampaikan bahwa diri
nya mandi. Namun, di ‘puri tukadmungga’ kurang etis rasanya seseorang
menggunakan kata ‘kayeh’. Biasanya orang-orang di lingkungan ‘puri tukadmungga
menyebut kayeh dengan sebutan ‘mesiram’. Kata ‘mesiram’ memiliki makna yang
sama dengan ‘kayeh’ yaitu mandi. Namun, yang menjadi pembeda disini yaitu kesan
 yang ditinggalkan jika menggunakan kata ‘kayeh’ ini. Jika menggunakan kata ‘kayeh’
saat ingin menyampaikan mandi maka kesan yang ditimbulkan kurang sopan. Kata
‘mesiram’ lebih sering digunakan dan lebih pantas digunakan di lingkungan ‘puri
tukadmungga’ ini karena kata ‘mesiram’ ini tergolong dalam Bahasa bali ‘alus’.
Contoh kalimatnya seperti demikian,
“Ajik tiyange kari kayeh, antosang dumun ajebos nggih”
Kalimat diatas terlihat janggal dan kurang sopan karena menggunakan kata ‘kayeh’,
maka sebaiknya seperti berikut;
“Ajik tiyange kari mesiram, antosang dumun ajebos nggih”
Kalimat diatas lebih pantas digunakan karena setiap kata di kalimat tersebut lebih
‘alus’ dan memiliki kesan yang sopan.
J. Pules
‘Pules’ merupakan kata dalam Bahasa bali yang memiliki arti tidur. Kata ini biasa
digunakan oleh orang-orang saat ingin menyatakan akan tidur atau pun sudah tidur.
Tidak ada yang salah dengan kata ini, namun di beberapa tempat kata ini dianggap
tabu. Salah satunya yaitu di ‘puri tukadmungga’. Kata ini dianggap tabu karena
dianggap tidak sopan. Orang-orang di lingkungan ‘puri tukadmungga’. Biasanya
menyebutkan kata ‘pules’ dengan sebutan ‘sirep’. Kata tabu tergolong dalam Bahasa
bali ‘andap’ sedangkan kata ‘sirep’ tergolong dalam Bahasa bali ‘alus’. Oleh sebab itu
kata ‘sirep’ lebih pantas digunakan di lingkungan ‘puri tukadmungga’. Contoh
kalimatnya sebagai berikut,
“Ajik tityange kari pules”
Kata ‘pules’ disini sangatlah tidak sopan dan terlihat tidak serasi dengan kata lainnya,
seharusnya yaitu,
“Ajik tityange kari sirep”
Kalimat diatas merupakan kalimat yang benar dan hubungan disetiap katanya sangat
serasi dan kesan yang ditimbulkan juga sopan dan baik.
K. Menyama
‘Menyama’ berasal dari kata ‘nyama’ yang artinya saudara. ‘Menyama’ dalam Bahasa
bali memiliki arti bersaudara. Seseorang menggunakan kata ‘menyama’ untuk
memberitahu seseorang tentang saudara yang dimilikinya. Kata ‘menyama’ termasuk
dalam ‘basa bali andap’. Di lingkungan ‘puri tukadmungga’ kata menyama kurang
pantas digunakan. Kata yang lebih pantas digunakan yaitu ‘semeton’/‘mesemeton’.
‘semeton’/’mesemeton’ memiliki makna atau arti yang sama dengan menyama yaitu
 bersaudara. Kata ‘semeton’ atau ‘mesemeton’ tergolong dalam ‘basa bali alus’. Di
lingkungan ‘puri tukadmungga’ sering menyebut ‘mesemoton’ bukan ‘menyama’
karna kata ‘menyama’ dianggap kurang sopan dan kesan yang ditumbulkan kurang
baik. Contoh kalimatnya yaitu seperti berikut,
“Tityang menyama sareng kekalih”
Kata tersebut memiliki arti ‘saya bersaudara dua orang’. Namun, pada kalimat diatas
yang mengganjal adalah kata ‘menyame’. Kata tersebut harusnya diganti seperti
berikut,
“Tityang mesemeton sareng kekalih”
Kalimat diatas terlihat lebih sopan dan halus karena tidap kata di kalimat tersebut
memiliki kesan yang baik dan sopan.
L. Megae
‘Megae’ berasal dari dua suku kata yaitu ‘me’ dan ‘gae’. ‘me’ artunya kata hubung
yang memiliki makna melakukan dan ‘gae’ artinya kerja, sehingga dalam Bahasa bali
‘megae’ memiliki arti bekerja. Dalam Bahasa bali, ‘megae’ termasuk dalam ‘bahas
abali andap’. Kata ‘megae’ tidak lah kasar namun tidak juga ‘alus’. Banyak orang di
bali saat berkomunikasi menggunakan Bahasa bali, menyebutkan dirinya bekerja
dengan kata ‘megae’. Namun di ‘puri tukadmungga’, kata megae kurang pantas
digunakan. Kata yang lebih pantas diguanakan yaitu ‘mekarya’. Kata ‘mekrya’
berasal dari dua suku kata yaitu ‘me’ yang artinya kata hubung yang memiliki makna
melakukan dan ‘karya’ artinya kerja sehingga ‘Mekarya’ juga memiliki arti yang
sama dengan ‘megae’ yaitu bekerja. Kata ‘mekrya’ tergolong dalam ‘basa bali alus’.
Contoh kalimat mennggunakan kata ini yaitu sebagai berikut,
“Ajik tityange megae ring kantor bupati”
Kalimat diatas masih kurang pas karena adanya kata megae, seharusnya yaitu:
“Ajik tityange mekarya ring kantor bupati”
Kalimat diatas lebih baik dan pantas daripada sebelumnya karena setiap katanya
memiliki arti dan kesan yang baik dan setiap kata yang terkandung dalam kalimat
tersebut yaitu tergolong dalam ‘basa bali alus’.
M. Mati
Beberapa orang di bali menyebutkan meinggal dunia dengan sebutan ‘mati’. ‘mati’
memiliki makna meningal dunia namun kesan yang terkandung dalam kata ‘mati’
kurang sopan bagi sebgai orang salah satunya di lingkungan ‘puri tukadmungga’.
Kata ‘mati’ ini jika digunakan disini akan menimbulkan kesan yang tidak sopan atau
 kasar kepada seseorang yang telah meninggal dunia tersebut. Di ‘puri tukadmungga’
orang-orangnya biasanya menyebutkan dengan kata ‘seda’. Kata ‘seda’ tergolong
dalam ‘basa bali alus’. Kata ‘mati’ dianggap sangat tidak sopan karena kata tersebut
tidak pantas untuk seorang manusia melainkan untuk hewan ataupun benda mati. Jika
menyebut kata ‘mati’ maka dianggap orang tersebut menyamakan seseorang yang
meninggal dunia ini sama derajatnya dengan hewan atau lainnya. Berikut contoh
kalimatnya;
“Ajik tiange sampun mati”
Kalimat berikut sangatlah tidak benar dan tidak sopan karena dengan adanya kata
‘mati’ untuk menyatakan seseorang meninggal, kalimat seharusnya yaitu,
“Ajik tityange sampun seda”
Kalimat diatas merupakan kalimat yang benar karena arti dari setiap kata tersebut
sopan dan baik dan juga pantas untuk mengukapkan bahwa seseorang telah meninggal
dunia.
N. Ngenceh
‘Ngenceh’ adalah ungkapan dalam Bahasa bali yang memiliki arti kencing. Kata
‘ngenceh’ tergolong dalam ‘basa bali andap’. Kata ‘ngenceh’ sebenarnya tidak kasar
namun juga tidak halus. Hanya saja, di beberapa tempat atau daerah kata ‘ngenceh’
kurang sopan di dengar. Di ‘puri tukadmungga’ kata ‘ngenceh’ tidak sopan
digunakan. Kata yang lebih pantas digunakan saat ingin menyatakan kencing yaitu
‘mewarih’ atau ‘ngewarih’. Kata tersebut lebih pantas digunakan karena kata tersebut
tergolong dalam Bahasa bali ‘alus’. Kesan yang digunakan jika seseorang
mendengarnya pun akan lebih terdengar baik dan sopan. Berikut contoh kalimatnya,
“tityang jagi ngenceh ke wc dumun”
Kalimat tersebut terlihat kurang sopan karna kata ‘ngenceh’ tersebut, seharusnya
yaitu,
“tityang jagi ngewarih ke wc dumun”
Kalimat diatas lebih baik karena setiap kata nya serasi dan kesan yang ditibulkan
lebih baik dan sopan.
O. Gelem
‘Gelem’ merupakan kata dalam Bahasa bali yang memiliki arti sakit. ‘Gelem’
termasuk dalam ‘basa bali andap’. Kata ‘gelem’ banyak digunakan oleh orangorang
bali saat berkomunikasi dengan seseorang untuk menyatakan seseorang ataupun
dirinya sedang sakit. Sebenarnya kata ‘gelem’ ini bagi Sebagian orang tidak lah kasar
 ataupun halus atau alias biasa-biasa saja. Namun di ‘puri tukadmungga’ saat ingin
mengatakan seseorang ataupun dirinya sakit, tidak sopan jika menggunakan kata
‘gelem. Kata yang lebih baik digunakan yaitu ‘sungkan’. Arti kata ‘sungkan’ sama
juga seperti ‘gelem’ yaitu sakit. Namun, yang menajdikan pembeda yaitu kata
‘sungkan’ termasuk dalam ‘basa bali alus’. Oleh sebab itu, orang-orang di lingkungan
‘puri tukadmungga’ lebih sering menggunakan kata ‘sungkan’ daripada ‘gelem’ karna
kata ‘sungkan’ lebih sopan. Berikut contoh penggunaan kata dalam sebuah kalimat;
“Ajik tityange kari gelem”
Kata ‘gelem’ pada kalimat diatas tidak cocok dengan kata kata sebelumnya. Kata
‘gelem’ pada kalimat ini membuat kalimat ini terkesan tidak sopan. Kalimat yang
benar seharusnya yaitu;
“Ajik tityange kari sungkan”
Kalimat diatas merupakan kalimat yang tepat karena disetiap katanya memiliki
tingkatan Bahasa dan juga arti yang sama-sama baik dan sopan.
P. Mate
“Mate” dalam Bahasa bali artinya mata. Kata ‘mate’ ini sangatlah kasar jika
diucapkan untuk menyebutkan bagian tubuh manusia. Di ‘puri tukadmungga’ sangat
dilarang untuk menyebutkan kata ini karena dianggap sangat kasar dan tidak sopan.
Kata ini seharusnya digunakan untuk menyebutkan bagian mata pada hewan. Jika
menyebutkan mata dengan sebutan ‘mate’ di ‘puri tukadmungga’ akan membuat
orang yang mendengarnya menjadi marah dan tersinggung. Kata yang sebaiknya
digunakan saat menyebutkan mata dalam Bahasa bali di ‘puri tukadmungga’ yaitu
‘penyingakan’. Kata ini lebih pantas dan sopan. Kata ‘penyingakan’ tegolong dalam
Bahasa bali ‘alus’. Berikut contoh kalimatnya,
“Ajik tiyange nyakitang mate saking dibi”
Kata ‘mate’ disini tidak pantas digunakan, seharusnya yaitu sebgai berikut,
“Ajik tiyange nyakitang penyingakan saking dibi”

Kalimat tersebut merupakan kalimat yang benar.

Q. Mekurnan
‘Mekurnan’ dalam Bahasa bali memiliki arti bersuami/beristri. Kata ‘mekurnan’
termasuk dalam Bahasa bali ‘andap’. Seseorang yang telah berumah tangga atau
menikah biasa disebut ‘mekurnan’ di bali. Kata mekurnan ini di beberapa tempat
tidaklah kasar, namun di beberapa tempat juga memiliki kesan yang kasar. Seperti di
 ‘puri tukadmungga’ kata mekurnan ini dianggap tidak sopan. Kata yang lebih baik
digunakan untuk menyebut kata ‘mekurnan’ ini yaitu ‘merabian’. Kata ‘merabian’
bersalah dari tiga suku kata yaitu ‘me’ – ‘rabi’ – ‘an’. Kata ‘me’ dan ‘an’ disini
merupakan kata penghubung. Sedangkan kata ‘rabi’ artinya suami/istri. Berikut
contoh kalimatnya,
“Mbok ayu tiyange mekurnan ke desa tukadmungga’
Kata ‘mekurnan’ ini lebih baik diganti menggunakan kata ‘merabian’ seperti berikut,
“Mbok ayu tiyange merabian ke desa tukadmungga”
Kalimat diatas merupakan contoh kalimat yang benar karena di setiap kata
menggunakan Bahasa bali ‘alus’.
R. Jukut
‘Jukut’ merupakan kata dalam Bahasa bali yang memiliki arti sayur yang berkuah. Di
bali orang-orang biasa menyebut jenis makanan yang berkuah dengan sebutan ‘jukut’
seperti ‘jukut kelor’, ‘jukut nangke’, ‘jukut gedang’, dan lainnya. Namun, di ‘puri
tukadmungga’ penyebutan ‘jukut’ terkesan kurang sopan. Kata’ jukut’ biasanya
disebut dengan sebutan ‘jangan’ seperti ‘jangan kelor’, ‘jangan nangke’, ‘jangan
gedang’, dan lainnya. Ini dikarenakan kata ‘jukut’ termasuk dalam ‘basa bali andap’
sedangkan kata ‘jangan’ termasuk dalam ‘basa bali alus’. Oleh sebab itu orang-orang
di ‘puri tukadmungga’ biasanya menyebutnya dengan sebutan ‘jangan’. Berikut
contoh kalimatnya.
“Biang tityangange mekarya jukut gedang ring pewaregan”
Kalimat tersebut terlihat janggal karena adanya kata ‘jukut’. Seharusnya yaitu,
“Biang tityange mekasrya jangan gedang ring pewaregan”
Kalimat diatas merupakan contoh kalimat yang benar karena tiap katanya tergolong
dalam ‘basa bali alus’.
S. Paon
‘Paon’ adalah kata dalam Bahasa bali yang memiliki arti dapur. Kata ‘paon’ tergolong
dalam Bahasa bali ‘andap’. Orang dengan kasta ‘sudra’ biasa menggunakan kata
‘paon’ ini saat menyebut dapur. Namun, orang dengan kasta ‘triwangsa’ biasanya
menganggap kata ‘paon’ kata yang tabu. Namun, sebenarnya kata ‘paon’ tidaklah
kasar, namun hanya terkesan kurang sapoan saja di beberapa tempat seperti di ‘puri
tukadmungga’. Orang-orang di ‘puri tukadmungga’ biasanya menyebut dapur dengan
sebutan ‘pewaregan’. Kata ‘pewaregan’ tergolong dalam Bahasa balu ‘alus’ sehingga
 kata ‘pewaregan’ ini yang lebih sering digunakan di lingkungan puri. Berikut contoh
kalimatnya,
“Biang tityange kari masak ring paon”
Kata ‘paon’ pada kalimat tersebut terlihat kurang pantas, seharusnya yaitu,
“Biang tityange kari masak ring pewaregan”
Kalimat diatas merupakan kalimat yang benar karena setiap kata di kalimat tersebut
tergolong dalam ‘basa bali alus’.
T. Cang
“Cang” dalam Bahasa bali memiliki arti saya. Namun, kata ‘cang’ ini sangatlah kasar.
Kata ‘cang’ ini biasanya digunakan oleh seseorang dalam keadaan berbicara dengan
teman yang sudah sangat akrab ataupun saat sedang marah. Kata ‘cang’ termasuk
dalam ‘basa bali kasar’. Penggunaan kata ‘cang’ sangat dilarang diguanakan saat
berkomunikasi dengan orang baru, orang yang umurnya lebih tua, ataupun dengan
orang yang kastanya lebih tinggi. Di ‘puri tukadmungga’ kata cang ini dianggap
sangat tabu. Hal ini dikarenakan jika menggunakan kata ‘cang’ dalam berkomunikasi
di ‘puri’ maka akan menimbulkan kesan yang tidak sopan dan tidak hormat. Kata
yang sebaiknya digunakan yaitu ‘Tiyang’ atau ‘tityang’. Kata ‘tityang tergolong
dalam Bahasa bali ‘alus’. Orang-orang di lingkungan ‘puri’ biasanya menyebut
dirinya dengan sebutan ‘tityang’. Berikut contoh kalimatnya,
“Cang jagi ngajeng dumun”
Kalimat diatas menjadi sangat kasar artinya dikarenakan adanya kata ‘cang’ tersebut.
Seharusnya kata cang diubah seperti berikut,
“Tityang jagi ngajeng dumun”
Kalimat tersebut lebih baik dan lebih pantas digunakan saat berkomunikasi karena
kata tersebut membuat kesan yang baik dan sopan.
U. Jit
“Jit” dalam Bahasa bali memiliki arti salah satu organ tubuh manusia yaitu pantat.
Dalam Bahasa bali kata ‘jit’ termasuk dalam Bahasa bali ‘andap’. Kesan yang timbul
juga saat menyebutkan kata ‘jit’ juga akan terkesan kurang opan. Sama seperti di ‘puri
tukadmungga’. Penggunaan kata ‘jit’ dianggap tabu. Kata yang lebih pantas
digunakan yaitu ‘silit’. Kata ‘silit’ termasuk dalam basa bali ‘alus’. Berikut contoh
kalimatnya,
“Jit tiyange genit”
 Kata jit pada kalimat diatas terdengar kurang cocok dan terkesan tidak sopan maka
sebaiknya diganti seperti berikut
“Silit tiyange genit”
Kata “silit” pada kalimat diatas lebih baik digunakan dan kesan yang ditumbulkan
juga lebih sopan.
V. Mue
“Mue” dalam Bahasa bali memiliki arti wajah. Namun, kata ‘mue’ tergolong dalam
Bahasa bali ‘kasar’. Kata ‘mue’ jika digunakan dalam berkomunikasi menimbulkan
kesan yang tidak sopan karena kata ‘mue’ dianggap kasar oleh Sebagian orang di bali.
Di ‘puri tukadmungga’ kata ‘mue’ juga dianggap tidak sopan dan tabu. Kesan yang
ditimbulkan pun pada saat menggunakan kata ‘mue’ tidak baik. Orang-orang di
lingkungan ‘puri tukadmungga’ biasanya menyebut wajah dengan sebutan ‘pererai’.
Kata ‘pererai’ tergolong dalam Bahasa bali alus sehingga kata ‘pererai’ lebih pantas
dan sering digunakan di lingkungan ‘puri tukadmungga’. Berikut contoh kalimatnya,
“Mue ne gek ayu jegeg pisan”
Kalimat diatas memiliki kesan yang kasar dengan adanya kata ‘mue’ tersebut. Orang
yang mendengarnya pun pasti akan merasa tidak enak hati saat mendengar kalimat
tersebut. Kata ‘mue’ tersebut seharusnya diganti sebagai berikut:
“Perarai ne gek ayu jegeg pisan”
Kalimat diatas memiliki makna dan kesan yang sangat sopan dan menyenangkan hati
yang mendengarnya karena setiap kata pada kalimat diatas memiliki arti dan kesan
yang baik dan sopan.

Pawongan
4.1.3
Taboo Words in Palemahan

No Taboo Words
1 Bunge
2 Yeh

Pada pawongan atau hubungan manusia dengan alam ditemukan 2 kata tabu yaitu
bunge dan yeh, berikut penjelasannya.
A. Yeh
“Yeh” dalam Bahasa bali memiliki arti air. Air merupakaan sesuatu yang berasal dari
alam. Beberapa orang di bali menyebut air dengan sebutan ‘yeh’. Namun kata ‘yeh’
sebenarnya tergolong dalam Bahasa bali andap. Bahasa bali andap sebenarnya
memiliki arti yang tidak kasar namun tidak halus juga. Namun, pada orang bali yang
memiliki kasta ‘Tri Wangsa’ biasanya menggunakan Bahasa bali alus dalam
berkomunikasi. Seperti di ‘puri tukadmungga’. Peneliti menemukan data bahwa kata
‘yeh’ dianggap tabu disini. Tabu yang dimaksdu yaitu menimbulkan kesan yang
kurang sopan atau kasar. Di lingkungan ‘puri tukadmungga’ b iasanya orang-orang
disini menyebut kata ‘yeh’ dengan sebutan ‘toya’. Kata ‘toya’ merupakan termasuk
dalam Bahasa bali ‘alus’. Jika berkomunikasi dengan bhaasa bali alus maka kesan dan
pesan yang diterima baik dan sopan. Berikut contoh kalimatnya,
“tityang jagi ngelungsur yeh tirta ring merajan”
Kalimat diatas menjadi tidak sopan karena adanya kata ‘yeh’. Kata ‘yeh’ tersebut
memiliki kesan yang tidak sopan sehingga sebaiknya diganti seperti kalimat berikut,
“tityang jagi ngelungsur toya tirta ring merajan”
Kalimat diatas merupakan contoh kalimat yang baik dan benar serta pantas digunakan
saat berkomunikasi di ‘puri tukadmungga’.
B. Bunge
“Bunge” merupakan Bahasa bali yang memiliki arti bunga. Bunga dalam hindu di bali
biasa digunakan untuk melakukan persembahyangan ataupun bisa digunakan untuk
hiasan. Biasanya orang-orang mengenal kata bunga dengan sebutan ‘bunge’. Namun,
tidak semua orang bali yang menggunakan kata ‘bunge’. Ini dikarenakan kata ‘bunge’
termasuk dalam Bahasa bali ‘andap’. Oleh karena itu, ada beberapa orang yang
menyebutnya kata bunga dengan sebutan ‘sekar’. Ini dikarenakan kata ‘sekar’
memiliki makna dan kesan yang lebih halus serta kata ‘sekar’ termausk dalam Bahasa
bali ‘alus’. Seperti di ‘puri tukadmungga’ orang-orang di lingkungan ‘puri’ biasanya
menyebut bunga dengan sebutan ‘sekar’. Ini dikarenakan makna kata ‘sekar’ lebih
halus daripada kata ‘bunge’. Berikut contoh kalimatnya,
“Tityang jagi ngerereh bunge anggen muspe”
Kata ‘bunge’ pada kalimat diatas kurang pantas digunakan karena menimbulkan
kesan yang kurang sopan, maka sebaiknya yaitu,
“Tityang jagi ngerereh sekar anggen muspe”
 Kalimat diatas merupakan kalimat yang beanr karena pesan dan kesan yang
terkandung dalam kalimat diatas lebih baik dan sopan.

4.2 Taboo Forms in Balinese Language Used in Puri Tukadmungga

4.2.1 Taboo Names
No Word List
1 Bapa
2 Meme
3 Mbok
4 Dadong
5 Wayah
6 Bli
7 Om
8 We
Nb: Sesuai teori Frazer
a) Bapa
Bapa dalam Bahasa bali memiliki arti bapak atau orang tua laki-laki. ‘bapa’
digunakan untuk memanggil seorang ayah dalam Bahasa bali khususnya untuk orang
tidak berkasta atau sudra. Namun, orang-orang dengan kasta triwangsa tidak
memanggil ayah dengan sebutan ‘bapa’ melainkan ‘ajik’. ‘Ajik’ merupakan sebutan
bagi seseorang dengan kasta ‘Ida bagus’, ‘Anak Agung’, dan lainnya. Di ‘puri
tukadmungga’ anak-anak nya memanggil sang ayah dengan sebutan ‘ajik’. Sebutan
‘ajik’ dianggap sebutan yang hormat dari seorang anak ke ayah. Hal ini akan menjadi
tabu jika di lingkungan ‘puri’ menyebut ayah dengan sebutan ‘bape’ karena akan
dianggap tidak memiliki rasa hormat kepada orang tua. Berikut contoh kalimatnya,
“bape tiange mewasta Agung Bagus”
Kalimat diatas merupakan contoh kalimat yang salah, kata ‘bape’ pada kalimat diatas
tidak tepat, seharusnya diganti seperti berikut;
“Ajik tiange mewasta Agung Bagus”
Kalimat diatas merupakan kalimat yang benar karena kata “ajik” tersebut tepat
digunakan sesuai dengan panggilan yang tepat untuk seorang ayang di ‘puri
tukadmungga’.
b) Meme
 ‘Meme’ merupakan sebutan ibu dalam Bahasa bali. ‘meme’ sering digunakan oleh
seorang anak untuk memanggil ibunya. Namun, di ‘puri tukadmungga’, seorang anak
dianggap tabu jika memanggil ibunya dengan sebutan ‘meme’. Di ‘puri
tukadmungga’ biasanya anak-anak memanggil ibunya dengan sebutan ‘biang’. ‘biang’
adalah sebutan yang sering digunakan karena sebutan ‘biang’ dianggap sebutan
hormat untuk seorang ibu. Berikut contoh kalimatnya,
“meme tiyange kari mesiram”
Kata ‘meme’ pada kalimat diaatas kurang tepat digunakan, sebaiknya yaitu;
“biang tiyange kari mesiram”
Kalimat diatas merupakan contoh kalimat yang benar karena kata ‘biang’ diatas
merupakan sebutan yang tepat untuk ibu di lingkungan ‘puri tukadmungga’,
c) Dadong
‘dadong’ merupakan sebutan nenek dalam Bahasa bali. ‘dadong’ merupakan orang
tua yang harus dihormati. Cara menghormatinya bisa dilakukan dengan banyak cara
salah satu dengan cara nama memanggilnya. Di ‘puri tukadmungga’ jika menyebut
nenek dengan sebutan ‘dadong’ dianggap tabu. Sebutan yang digunakan untuk
menyebut nenek di ‘puri tukadmungga’ yaitu ‘atunini’. ‘atunini’ merupakan sebutan
hormat dari seorang cucu ke nenek di lingkungan ‘puri’. Jika menyebut nenek tidak
dengan sebutan ‘atunini’ maka dianggap tidak menghargai atau tidak menghormati
orang tau atau nenek tersebut. Berikut contoh kalimatnya,
“dadong tiyange sampun lingsir”
Kata dadong pada kalimat diatas tidak tepat dan tabu karena dianggap tidak
menghormati nenek sebagai orang tua yang ada di lingkungan puri, seharusnya yaitu;
“tunini tityange sampun lingsir”
Kalimat diatas merupakan contoh kalimat yang tepat karena menggunakan
penyebutan ‘tunini’ dan Bahasa yang digunakan baik dan sopan.
d) Wayah
Di bali kata ‘wayah’ memiliki arti kakek. Sebutan ‘wayah’ sering digunakan seorang
cucu kepada kakeknya. Sebutan ‘wayah’ ini sebuah panggilan yang sering digunakan
untuk orang-orang tidak berkasta atau sudra. Namun, orang-orang dengan kasta
triwangsa tidak menyebut kakek dengan sebutan ‘wayah’. Di ‘tukadmungga’ seorang
cucu yang memnaggil kakeknya tidak memanggil dengan sebutan ‘wayah’. Di ‘puri
tuakdmungga memanggil kakeknya dengan sebutan ‘atupekak’. Sebutan ‘atupekak’
merupakan sebuah sebutan yang dianggap dapat menghormati kakek tersebut. Jika
 memanggil kakek tidak sebutan ‘atupekak’ maka dianggap tabu atau tidak
menghormati kakek tersbeut. Berikut contoh kalimatnya,
“wayah tityange sampun seda”
Kalimat diatas tidak tepat karena penggunaan sebutan ‘wayah’ tersebut, sebaiknya
yaitu;
“tupekak tityange sampun seda”
Kalimat diatas merupakan kalimat yang tepat karena menggunakan sebutan ‘tupekak’
sesuai dengan sebutan yang pantas untuk seorang kakek di ‘puri tukadmungga’.
e) Mbok
“mbok” memiliki arti dalam Bahasa bali yaitu kakak perempuan. Namun, panggilan
‘mbok’ ini bukan hanya dilakukan oleh adik kepada kakak perempuannya namun,
panggilan ‘mbok ini juga digunakan untuk memanggil seseorang yang usianya lebih
tua namun ia masih remaja atau dewasa. Panggilan ‘mbok’ ini sangat terkenal di bali.
Namun, di ‘puri tukadmungga’ seorang adik tidak boleh memanggil kakak
perempuannya dengan sebutan ‘mbok’ saja melainkan dipanggil dengan sebutan
‘mbok ayu’. Penambahan kata ‘ayu’ ini membuat kesan yang lebih sopan disbanding
dengan memanggil ‘mbok’ saja. Berikut contoh kalimatnya,
“mbok tiyange mewaste agung putri”
Kata ‘mbok’ pada kalimat diatas akan lebih baik jika seperti berikut,
“mbok ayu tiyange mewasta agung putri”
Kalimat tersebut merupakan kalimat yang benar.
f) Bli
Kata ‘bli’ adalah kata dalam Bahasa bali yang memiliki arti kakak laki-laki. Kata ‘bli’
ini juga sudah pasti banyak orang yang tahu. Ini dikarenakan sebutan ‘bli’ ini adalah
sebutan untuk memanggil seseorang laki-laki yang belum begitu tua di bali. Namun,
di ‘puri tukadmungga’ sebutan ‘bli’ saja terdengar kurang sopan. Biasanya orang-
orang di lingkungan ‘puri tukadmunggga’ menyebut kakak laki-laki dengan sebutan
‘tubli’. Sebutan tersebut lebih sering digunakan disbanding hanya memanggil dengan
sebutan ‘bli’ saja. Berikut contoh kalimatnya,
‘bli tityange mekarya ring hotel’
Kalimat diatas terdengar kurang pas, sebaiknya yaitu;
‘tubli tityange mekaryang ring hotel’
Kalimat diatas merupakan contoh kalimat yang benar.
g) Om
 Di ‘puri tukadmungga’ jika memanggil seorang paman laki-laki dengan sebutan ‘om’
maka dianggap tabu. Sebutan yang sering digunakan di ‘puri tukadmungga’ untuk
memanggil paman laki-lakinya yaitu ‘tuaji’ dan ‘atuak’. Sebutan ‘atuak’ digunakan
untuk paman laki-laki yang umur nya lebih tua dari orang tua si anak tersebut.
Sedangkan panggilan ‘tuaji’ digunakan untuk paman laki-laki yang umurnya lebih
muda dari bapak si anak anak tersebut. Berikut contoh kalimatnya,
“tityang medue om kekalih”
Kata om pada kalimat diatas sebaiknya diganti seperti berikut;
“tityang medue tuaji kekalih”
Kalimat diatas merupakan kalimat yang benar dengan penggunaan kata ‘tuaji’
tersebut.
h) Wè
Dalam Bahasa bali sebutan untuk seorang tante yaitu ‘wè’. Sebutan ini biasanya
digunakan untuk memanggil tante dalam Bahasa bali. Namun, di ‘puri tukadmungga’
memanggil tante dengan sebutan ‘wè’ dianggap tabu. Biasanya jika memanggil tante
menggunakan sebutan ‘wak’, ‘atuak’, dan ‘tuibu’. ‘wak’ digunakan untuk memanggil
tante yang usia suaminya lebih tua namun panggilan ‘wak’ ini diguanakan untuk tante
yang sebelumnya tidak berkasta/sudra kini sudah naik tahta setelah menikah dengan
suaminya yang berkasta ‘Anak Agung’. Selanjutnya, sebutan ‘atuak’ digunakan untuk
tante yang usianya lebih tua dari ayah sang anak tersebut dan tante tersebut berkasta
pula. Yang terakhir yaitu, tuibu. Sebutan ‘tuibu’ diguanakan untuk panggilan kepada
tante yang usianya lebih muda dari sang anak tersebut dan ia juga berkasta ‘Anak
Agung’. Berikut contoh kalimatnya,
“wè sampun ngajeng?”
Kalimat diatas kurang tepat, seharusnya yaitu;
“tuibu sampun ngajeng”
Kalimat diatas merupakan contoh kalimat yang tepat.
4.2.2 Swearing Words
No Word List Classification
1 Naskleng Swearing word expletive
2 Cicing Swearing word expletive
3 Cai Swearing word abusive
4 Pirate Swearing word abusive
 5 Bojog Swearing word abusive
6 Teli Swearing word obscenity
7 Muane Swearing word abusive
8 Kuluk Swearing word abusive
9 Leak Swearing word abusive
10 Bangkaan Swearing word abusive
12 Nasbedag Swearing word abusive
13 Kleng Swearing word abusive
14 Bangsat Swearing word abusive
15 Ubuan Swearing word abusive
Nb: Sesuai teori Montagu

A. Swearing Word Expletive

An expletive is a swear word, a curse you let out when you are startled or mad. You probably
already know a lot of expletives, but you don't need to see them here, no way in heck. An
expletive is a vulgar word that will greatly upset your grandmother if you say it in her
presence. An expletive usually sneaks out because you get surprised or angry, like if you
stub your toe, you might yell out an expletive. Even though you did it by accident, one of
your parents still might put a bar of soap in your mouth, so watch your words. In Balinese,
the expletive words found are 'naskeleng' and 'cicing'. These two words are swearing word
expletives that are considered taboo if used in 'puri tukadmungga'. if carelessly using these
two words will cause irritation.

B. Swearing Word Obscenity

C. Swearing Word Abusive

4.3 The References of Taboo Found in Balinese Language Used in Puri Tukadmungga
No References Taboo Words
Parents Name 1. Memek
2. Bapa
1 3. Wayah
4. Dadong
5. We
2 Animal Name 1. Cicing
 2. Bojog
3. Bikul
4. Lipi
5. Cecek
People Name 1. Bracuk
3
2. Nyamprut
4 People Name who Died Nama almarhun yang sudah diaben
Name of Relatives 1. Meme
2. Bape
3. Nyame
4. We
5. Pak
5
6. Mek
7. Bli
8. Mbok
9. Wayah
10. Dadong
Mentioning Genitals 1. Celak
2. Teli
3. Jit
4. Nyonyo
5. Basang
6. Mate
6
7. Cunguh
8. Bungut
9. Mue
10. Batis
11. Lime
12. Sirah
Sexual Activity 1. Mekatuk
7
2. Mediman
8 Bodily Function 1. Mecpilakan
2. Meju
 3. Ngenceh
4. Negak
5. Ningalin
6. Ningehang
Wisdom of Rules 1. Nyerod
9 2. Nganten
3. Mesangih
Personal Pronouns 1. Cai
2. Nyai
3. Sige
10
4. Ibane
5. Iye
6. Ake
Specific Activity 1. Meju
2. Kayeh
11
3. Ngenceh
4. Gelem

4.3.1 Parents name

No Taboo words
1 Meme
2 Bape
3 Wayah
4 Dadong
5 We

4.3.2 Animal name

No Taboo Words
1 Cicing
2 Bikul
3 Bojog
4 Lipi
5 Cecek
4.3.3 People Name
No Taboo Words
1 Bracuk
2 Nyamprut

4.3.4 People Name Who Died

No Taboo Words
1 Memanggil nama orang yang sudah meninggal dengan nama nya
saat masih hidup

4.3.5 Name of relative

No Taboo Words
1 Meme
2 Bape
3 Nyame
4 We
5 Pak
6 Mek
7 Bli
8 Mbok
9 Wayah
10 Dadong

4.3.6 Mentioning genital

No Taboo Words
1 Celak
2 Teli
3 Jit
4 Nyonyo
5 Basang
6 Mate
7 Cunguh
 8 Bungut
9 Mue
10 Batis
11 Lime
12 Sirah
13 Kuping

4.3.7 Sexual activity

No Taboo Words
1 Mekatuk
2 Mediman

4.3.8 Bodily function

No Taboo Words
1 Meciplakan
2 Meju
3 Ngenceh
4 Negak
5 Ningalin
6 Ningehang

4.3.9 Wisdom of rules

No Taboo Words
1 Nyerod
2 Nganten
3 Mesangih

4.3.10 Personal pronounce

No Taboo Words
1 Cai
2 Nyai
 3 Ibane
4 Sige
5 Iye
6 Ake

4.3.11 Specific activity

No Taboo Words
1 Meju
2 Kayeh
3 Ngenceh
4 Gelem

Conclusion
Berdasarkan tujuan penelitian tersebut dapat dimpulkan sebagai berikut:
Terdapat 32 taboo word di desa tuakdmungga yang tergolong dalam 3 domain sesuai dengan
tri hita karana yaitu parahyangan, pawongan, dan palemahan. Pada parahyangan ditemukan 4
kata taboo di parahyangan atau hubungan antara manusia dengan Tuhan Yang Maha Esa
yaitu cecek, sanggah, mayat, dan dupe. Kemudian, di pawongan atau hubungan antara
manusia dengan sesame manusia ditemukan sebanyak 23 tabu words yaitu ‘cai’, ‘kuluk’,
‘ngamah’, ‘celeng/bangkung’, ‘medaar’, ‘bape’, ‘mesu’, ‘meju’, ‘melali’, ‘kayeh’, ‘pules’,
‘menyama’, ‘megae’, ‘mati’, ‘ngenceh’, ‘gelem’, ‘mate’, ‘mekurnan’, ‘jukut’, ‘paon’ ‘cang’,
‘jit’, dan ‘mue’. Dan yang terakhir pada palemhan atau hubungan antara manusia dengan
lingkungan ditemuka 2 kata tabu yaitu ‘bunge’ dan ‘yeh’. Terdapat 2 bentuk tabu dalam
Bahasa bali yaitu bentuk tabu nama dan swearing word. Pada tabu nama ditemukan sebanyak
6 kata tabu yaitu ‘bape’, ‘meme’, ‘wayah’, ‘dadong’, ‘bli’, dan ‘mbok’. Kemudian, pada
swearing words ditemukan sebanyak 15 kata yaitu ‘naskeleng’, ‘cicing’, ‘cai’, ‘pirate’,
‘bojog’, ‘teli’, ‘muane’, ‘kuluk’, ‘leak’, ‘bangkaan’, ‘nasbedag, ‘kleng’, ‘bangsat’, dan
‘ubuan’. Dan yang terakhir yaitu pada bagian references ditemukan sebanyak 11 references
yaitu parents name, animals name, people names, people name who died, name of relative,
mentioning genitals, sexual activity, bodily function, wisdom of rule, personal pronounce,
and specific activity. Pada parents name ditemukan sebanyak 5 kata tabu yaitu meme, bape,
wayah, dadong, dan we. Kemudian pada animal names ditemukan sebanyak 5 tabu words
yaitu cicing, bojog, bikul, lipi, dan cecek. Lalu, pada people names ditemukan 2 kata tabu
words yaitu ‘bracuk’ dan ‘nyamprut’. Selanjutnya, pada people name who dies ditemukan
satu kata tabu yaitu dengan menyebutkan nama almarhum yang sudah meninggal dengan
Namanya saat masih hidup. Kemudian, pada name of relatives ditemukan sebanyak 10 kata
tabu words yaitu misan, mindon, nyame, we, pak, mek, bli, mbok, wayah, dan dadong.
Kemudian, pada sexual activity ditemukan sebanyak 2 tabu words yaitu mekatuk dan
mediman. Selanjutnya, pada bodily function ditemukan sebanyak 6 tabu words yaitu
meciplakan, meju, ngenceh, negak, ningalin, dan ningehang. Kemusian, pada wisdom of rule
ditemukan sebanyak 3 taboo words yaitu nyerod, nganteh, dan mesangih. Kemudian, pada
personal pronouns ditemukan sebanyak 6 taboo words yaitu cai, nyai, sige, ibane, iye, dan
ake. Dan yang terakhir yaitu specific activity ditemukan sebanyak 4 taboo words yaitu meju,
kayeh, ngenceh, dan gelem.
Reference 16 jelaskan satu persatu
4.4 Discussion
4.4.1 Findings
Based on the results of interviews, the author with sources from Puri Tukadmungga
found 32 taboo words which were classified into 3 types based on Tri Hita Karana, namely
Parahyangan, Pawongan, and Pabelasan. The use of Parahyangan type words is aimed at or
shows the relationship between humans and God or these words are taboo language that is
used when defining God or addressed to God. In this type of word, 4 words were found that
were often used by the people of Puri Tukadmungga, namely 'cecek', 'sanggah', 'corpse', and
'dupe'. This word is considered taboo by society because it is inappropriate to use in the castle
area.
The second finding is in other words found which are classified as Pawongan or
words intended for humans. In this type there are 23 types of words discovered by the author.
All of these words are considered inappropriate because they are words that are considered
rude or impolite to be said in the castle area. The third finding is that in the words belonging
to the Pabelasan type, there are 2 words that are considered taboo by the people of Puri
Tukadmungga.
Apart from being classified as Tri Hita Karana, there are still other words which are
said to be taboo and are classified into 11 types. The first type is based on calls or names to
older people. In the Puri area itself, it is actually still classified as a sacred area because of the
remains of kings and queens in the past. In this type of word there are many calls addressed
to parents which are inappropriate to say in the Puri. The second type is swear words or
words expressed when you are angry. The third type is words that mean animals but are
classified as sor singgih. The fourth type is that which describes the genitals. The fifth and
sixth types are the names of someone who has died or not. The seventh type describes sexual
activity. The eighth type describes the activities of the body. The ninth type describes certain
rules or ceremonies in religion. The tenth type is a call to other people and the eleventh type
is a specific activity.

4.4.2 Comparison with Research Results

Based on research conducted by the author at Puri Tukadmungga, there are several
findings that are similar to discoveries or research from Mahayana, et al. (2020), namely from
the types of taboo words found in this area, such as swear words, words that have a religious
flavor and psychological or social characteristics and finally animal imagery. Then there are
also similarities in research conducted by I Made Astu Mahayana, Made Detrichyeni Winaya,
Anak Agung Gede Suarjaya, I Gede Sandi Haris Saskara, namely in the types of
manifestations of taboo words with types of activities, where in this research taboo words
were found in sexual activities or activities. special.
Based on all of this research, the researchers also found several taboo words that were
not found in Puri Tukadmungga but were not found in the research, namely words that are
classified as parahyangan. Each language certainly has its own taboo expressions, including
Balinese. Taboo expressions in Balinese language have a variety of different variations due
to differences in dialects from each region in Bali, one of which is taboo expressions found in
Tukadmungga Palace. Puri Tukadmungga is a village in Bali located in Buleleng sub-district.
The residents of Puri Tukadmungga are known to be very guarding their traditions for
generations, therefore of course manners are very guarded in this village. There are several
expressions that are taided in this village, one of which is nyangklik.
The word nyangklik which means "having sex" if said or intended only to joke to
close friends then the expression is not considered taboo, but if the expression is directed at a
woman, with the aim of harassing like Luh, and click 'Luh, let's make love', then the
expression becomes taboo. In addition, if the speech is directed to the person who is detained
or at the time of the parumanyang nuanced format and sacred, in addition to taboo, the
speaker will be considered brazen, contrary to the norms of politeness in Tukadmungga
Castle. Therefore, the expression is not always considered taboo because it depends on the
motive of the expression. In Mahayana, et al. (2020), it is also explained about taboo
expressions in the Tukadmanggu area can be classified into seven types, namely: 1) activity;
2) animals; 3) organ parts; 4) excrement; 5) sacred; 6) cursing; and 7) pronomia. Each of
these types of taboo expressions can still be found and persist today. In addition to the types,
it was also found that taboo expressions in Tukadmanggu have certain motives. The taboo
phrase of Tukadmanggu Village does not always have a negative motive. These taboo
phrases can be positive when used in the right situations and conditions. This can strengthen
friendly and familial relationships.
1) Activity
The phrase taboo based on activity refers to activity/activity. There are some
expressions related to activities that are classified as taboo in this village as in the following
expressions.
a) Melud 'eats'
b) Nginem'drink'
Similar to the word melud, the word nginem is also one of the words with a type of
activity that is classified as taboo. Similar to the word meluddiatas there is no definition of
the word nginem in the Balinese dictionary. Based on the interviews, the word refers to an
activity 'drinking'. The word should not be said carelessly, because the context of the word
nginem in this village refers to the context of drinking activities carried out by non-humans.
However, this word does not become taboo when spoken on the spot and addressed to the
right person, such as the example of a young man who was gathering and drinking wine in
one of his residences.
2) Animals
The taboo phrase based on animals refers to animals. There are several expressions
related to animals that are taboo in Tukadmanggu Village as found in the example below.
a) Kaung 'pig stud'
b) Bikul 'rat'
Both expressions are taboo in Tukadmanggu Village. The word kaung, which means
'pig stud', is tabooed, especially when mentioned during paruman or official meetings at
village halls. Not only in paruman, even this expression dare not be said by some villagers
outside paruman. The Tukadmanggu people use the euphemism of stripling as a substitute
for the word kaung. According to the Balinese-Indonesian dictionary published by the Bali
Provincial Language Center, the word truna means a man who is stepping on adulthood.

The word truna is used as a euphemism because they both have the meaning of 'male'
so the euphemism of stripling is used to replace the word kaung. The word bikulditabukan is
because people believe that if the word is spoken, eating rats will be more riotous and can
cause an outbreak in the village. Therefore, villagers use the eufinism Jero ketut to replace
the word bikul. The word bikul is actually not only taboo in the Tukadmanggu area but also
throughout the region in Bali. It's just that because in the Tukadmanggu area in particular and
in the Buleleng area in general are more familiar with the expression Jero ketut than other
regions such as Denpasar because the people of Karangasem are known as agrarian
communities, while for the word kaung, it is only taboo in the Tukadmanggu area because
there are quite a lot of Tukadmanggu Pegringsingan people who have a livelihood as breeders
so it is not surprising that the expression is enough.
3) Body Organ Parts
Taboo expressions of the type of body organ parts are expressions that have
something to do with organs. Here is an example of a taboo expression of the type of organ
part.
a) Lengget
b) Momok
Lenggetdan momok is a taboo expression in Tukadmanggu because of its meaning.
Lengget means 'male genitalia' while momok means 'female genitalia'. According to the
Balinese-Indonesian dictionary, the expressions Lengget and momok are not found, but based
on the results of interviews with informants, both expressions have the meaning of male and
female penises, which is an expression that is so taboo in Tukadmanggu Village.
Both expressions are taunted especially during paruman or official meetings at traditional
halls. which states that expressions related to vital organs are taboo expressions to express,
especially in public because they will violate the norms of decency found in a community.
Because these two words are taboo in Tukadmanggu Village, people usually use the
euphemism 'anu' when referring to these two words.
4) Excrement
It can be concluded that excrement has the meaning of waste or disposal originating
from the human body. With such a meaning, there is no doubt that the expression excrement
type is taboo, especially in Tenganan Pegringsingan Village. As for the taboo word classified
as excrement found in Tenganan Pegringsingan Village, namely ngendig 'defecation'. The
expression ngendig is not found in the Balinese-Indonesian dictionary, but according to
information obtained from informants, the expression ngendig means 'defecation'. Of course,
this expression is taboo to say, especially at the time of paruman. In addition, the word should
not be used carelessly, especially to older people. However, this expression does not become
taboo when spoken to people who are known to be close.
 5) Sacred
The expression taboo type sacred is an expression that is taboo by the residents of
Tukadmanggu Village because it contains sacred values. The people of this village are very
respectful and guided by the customs and sacred values that prevail in the village. Based on
findings in the field, there are 6 sacred expressions that are very abstinent to be uttered.6 This
sacred name is a word called or used in the Nganyudang Loka ceremony. The word
Nganyudang Loka means 'turning the earth'. Residents in Tukadmanggu Village perform the
Nganyudang Loka ceremony to maintain the balance of the world. People believe that if this
ceremony is not carried out then the balance of the world will be disturbed and if these 6
sacred names are not mentioned at the peak of the event or known by people who do not have
authority in mentioning the six names then the ceremony is considered futile.
6) Curses
A taboo phrase of the type of cursing is an expression used for cursing. In
Tukadmanggu there are several taboo expressions of cursing as follows:
a) Kawah
b) Kawah incuk
The two expressions, namely crater and kawah incuk have the same meaning with the
phrase 'brazen' so that both expressions are taboo in Tukadmanggu Village. The expression
crater is also known in other Karangasem areas such as in the village of Kalianget, but the
expression crater in this village has a different meaning. The meaning of the expression crater
outside Tukadmanggu Village refers to the adjective lazy. Therefore, the use of the
expression crater in Kalianget District with Tukadmanggu Village is very different.

7) Pronouns
Taboo expressions of the pronoun type are taboo expressions that contain pronouns or
pronouns such as me, you, you, and so on. The people of Tukadmanggu Village know the
pronominal type expression, namely engko 'you'. The expression is used especially when
directed to older people such as for example if a young man speaks to a grandfather, the
young man will use the word bantu ki if the young man wants to use the expression engko to
the grandfather. Then the sentence will be engko ki. Engko means 'you', while ki means
'grandfather'. In using the word ki after engko, the pronominal meaning becomes more polite.

4.4.3 Finding Position

 The findings in this study are in line with several previous studies which revealed
similar results but still found several differences that could enrich the study of taboo words.
These words are said to be taboo because local people consider them impolite to say them.
Consistent findings between this research and previous studies provide a strong basis for
confirming that the word taboo is a word that is widely developed in various regions in Bali.
Thus, this research provides additional empirical support to research on taboo words in the
existing literature. These findings, which are in line with previous studies, provide a solid
basis for recommending practical implications and directions for further research in.
The culture of a society is influenced by various factors, one of which is geographical
factors. Likewise with the people of Puri Tukadmanggu. The difference in geographical
location and profession of the Tukadmanggu people causes different mindsets and cultures of
the people. That distinction includes beliefs and norms in language civility. In people who
work as farmers, there are certain sentences that are prohibited when they are in the fields,
but this prohibition does not apply to people who are non-farmers and vice versa. One of the
things that the Tukadmanggu community really pays attention to is avoiding every
prohibition / taboo in speaking. The prohibitions and taboos in speech are caused by the
culture and beliefs they believe in. Not all sentences can be said in different contexts.
Sometimes in certain contexts a speech can be spoken; does not offend the opponent, but in
other contexts becomes a prohibition or taboo because it can offend others or is believed to
bring disaster. These prohibitions and taboos are referred to as norms and cultures that have
been believed for generations.
The term taboo continues to evolve in line with scientific discoveries put forward by
experts. Taboo is no longer just a word about things that involve fear of supernatural spirits,
but also related to manners and social order. Avoiding or prohibiting mentioning words,
phrases, etc. or discussing topics that make others uncomfortable is also part of language
taboos. Considering politeness and politeness is a taboo subject of language. Words outside
the corridor of courtesy are forbidden to be said or used.
Based on several existing theories, it can be concluded that language taboo is a
prohibition to use certain words because they are considered to wreak havoc, violate the
ethics of manners, defame, and get anger from humans and God. Someone who has
committed language taboos will usually feel an uneasy feeling due to his speech. In addition,
violations of language taboos will cause relations between the violator and the surrounding
community to become tenuous and the violator may be ostracized.
4.4.4 Research Strengths and Limitations
This research not only identifies commonly known taboo words, but also provides an
in-depth analysis of the context of their use in specific environments/circumstances. This can
provide richer insight and nuance into the understanding of taboo words in specific situations.
Through this research, we can understand how taboo words can vary and acquire additional
meanings in certain social and cultural contexts. This opens the door to a deeper
understanding of the role and impact of taboo words in Society. This research provides an in-
depth explanation of the impact of the use of taboo words, both directly and indirectly, on
communication and social dynamics. Thus, this research contributes to the understanding of
the practical and social consequences of the use of taboo words. The results of this research
can be a basis for formulating better educational policies and strategies related to the use of
taboo words. This can certainly make us more aware of what words are considered
inappropriate to say in that area.
Thus, this research not only explores taboo words as entities in their own right, but
also paves the way for a deeper understanding of their role and implications in various social
and cultural contexts. Overall, the contribution of this research to the study of taboo words
can serve as a basis for further research and theory development in this field.
In this research will also discuss about taboo language has several advantages that can
make a positive contribution to the fields of linguistics, culture, and society. In addition, in
understanding cultural understanding, research on taboo language can provide a deep
understanding of cultural norms, values, and social conventions of a society. It can help
readers or other researchers to understand the layers of cultural meaning contained in
everyday language.
The study of taboo language often involves an in-depth linguistic analysis of the
words, phrases, and language structures used in a given context. This can provide insight into
how language can reflect cultural norms and values. Language taboos are often associated
with social language variation and language use in specific social contexts. This kind of
research can help understand how social factors influence language use, including when it
comes to language being considered taboo.
Research conducted on taboo language can also include the study of ethics and
morality related to the use of language. This could involve considerations related to moral
values in society and the impact of taboo language use on communication. Research on taboo
language can be applied in educational contexts, especially in the development of learning
materials that are sensitive to language and culture. This can help increase students'
understanding of the complexity of language and encourage appreciation of cultural diversity.
Some taboo words or expressions may reflect discriminatory or stereotypical attitudes toward
certain groups. This research can help raise awareness of language that can be detrimental
and encourage action to avoid language-based discrimination.
Contributions to research on taboo languages can contribute to the development of
theory and understanding in the field of linguistics and cultural studies. This could open the
door to further research and help build a richer understanding of the complexities of human
language. As a side note, it is important to conduct research with ethics and caution,
especially when dealing with material that could be considered sensitive or controversial. The
use of taboos is something that cannot be separated from people's lives where it is closely
related to culture. Definitions of taboos are words known to speakers, but their use is avoided
in some or all forms or contexts in speech for reasons of religion, propriety, politeness and so
on. From the definition of taboo, it can be concluded that taboo is a prohibition of
inappropriate actions or speech / should not be done or spoken related to 5 reasons of religion
and belief, decency and certain rules / norms in society. However, the reality is that things
related to taboos in the form of actions and words cannot be separated in everyday life. The
use of taboo expressions (verbal) by the community certainly has a certain meaning, function
and purpose, and this is the basis for this research

4.4.5 Cause and Effect Arguments

Although the findings in this study do not explicitly contradict research conducted by
previous researchers, the results found show variations and complexities that may not have
been fully revealed in the research, such as several words that mean animals which are
considered taboo by the people of Puri Tukadmungga. . This research further explores the
context of taboo words which may not have been fully explored in previous research. Thus,
the resulting findings can be considered as an additional contribution to understanding the
dynamics and influencing factors such as the area known to be a residence for royal families
in ancient times. Thus, although the findings of this study do not directly contradict the
results of previous research, they can be considered as a valuable addition and can enrich the
understanding of taboo words as a whole. In this context, this research encourages us to
further explore and understand the diversity of complex taboo word phenomena among
society.

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