Thesis ika agustina

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POLITENESS STRATEGIES USED IN JAVANESE
WEDDING CEREMONY
A Thesis
Submitted to the English Applied Linguistics Study Program
In Partial Fulfillment of the Requirements for the Degree of
Magister Humaniora
By:
IKA AGUSTINA
Registration Number : 809111032
ENGLISH APPLIED LINGUISTICS STUDY PROGRAM
POSTGRADUATE SCHOOL
STATE UNIVERSITY OF MEDAN
2012

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ACKNOWLEDGEMENTS
First of all, the writer would like to start off by thanking Allah SWT, the most gracious and the most merciful for blessing her to write this thesis. This study is concerned with Politeness Strategies used in Javanese ceremony. This study is submitted to Post Graduate School of State University of Medan in partial fulfillment of the final academic requirements to obtain the degree of Magister of Humaniora from English Applied Linguistics.
In writing this thesis, the writer faced a lot of difficulty, trouble and without any help from the following people, it was impossible for her to finish this thesis. Therefore, the writer would like to thank all the people mentioned below.
The writer expresses her greater gratitude to Prof. Dr. Sumarsih, M.Pd., as her first adviser for her valuable guidance, criticism, consultations and supports and Prof. Dr. Busmin Gurning, M.Pd., as her second adviser for his valuable corrections and advices in finishing this thesis.
She also expresses her gratitude to Director of Post Graduate School, Head and Secretary of English Applied Linguistics Study Program of State University of Medan, all lectures who have equipped her during the times of lecturing and finishing this thesis
Special thanks are expressed to Prof. Amrin saragih, M.A., Ph.D., Prof. Tina Mariany, M.A., Ph.D., Dr. Eddy Setia, M.Ed., TESP., as her reviewers and examiners, for the valuable input to improve the thesis.

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A very special gratitude is given for her beloved parents; Mr. Mahyudin and Mrs. Asni, her beloved sisters and brothers; Mrs. Sri Wahyuni, Mrs. Dewi Maharani, Mrs. Fatimah, Mrs. Latifah Hanum, Mr. M. Ridwan, Mr. Mahruzar for their sincere prayer, love and supports in moral and material during her academic year in completing her study. May Allah SWT always bless them.
Then, thanks to Mrs. Dina Wagiani who had welcomed and given her chance to observe the party who was celebrated by her and his families, and also thanks to the Javanese speakers who have participated as source of data in this thesis. Finally, she would like to thanks to her classmates and anyone who cannot be mentioned here for giving support in finishing this thesis.
The writer realizes that every work has the weaknesses; hence she hopes the good critics and suggestions for the perfection of this thesis. And hopefully her thesis is useful for the readers.
Medan, April 2012
The writer,
IKA AGUSTINA
Registration Number: 809111032

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ABSTRACT
Agustina, Ika: Politeness Strategies Used in Javanese Wedding Ceremony. A Thesis. English Applied Linguistics Study Program. Postgraduate School. State University of Medan. 2012.
This thesis deals with Politeness Strategies Used in Javanese Wedding Ceremony. The objectives of the study were to identify types of Politeness strategies and the pattern of strategies used in Javanese wedding ceremony. The approach used in this study are based on Politeness theory by Brown and Levinson (1987); Bald on record, Positive politeness, Negative politeness and Off-record strategy. This study employed descriptive qualitative design. The data were the transcriptions of recorded observation and interview. The data were taken from observation using audio visual recorder in Javanese wedding ceremony of Dina Wagiani and Oman Syahputra especially in some events which were Peningsetan (17th March 2012), Midodaremi (14th April 2012), Panggih (15th April 2012) dan Sungkeman (15th April 2012) that are held in Medan located at Jl. Marelan II Pasar IV, Kelurahan Rengas Pulau, Kecamatan Medan Marelan. The finding showed that all the types of Politeness strategies were applied in Javanese wedding ceremony. The percentage of positive politeness was 54.21%, bald- on record was 33.16%, negative politeness was 8.95% and off-record was 3.68%. The most dominant type of politeness strategies used was positive politeness strategy. It was used because Javanese people try to satisfy the hearer and avoid conflicts with other people. They also applied it to make both families get closer each other, so there was no distance between them. They endeavor to maintain social harmony and solidarity between bride‘s family and bridegroom‘s family during wedding ceremony.

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ABSTRAK
Agustina, Ika: Politeness Strategies Used in Javanese Wedding Ceremony. A Thesis. English Applied Linguistics Study Program. Postgraduate School. State University of Medan. 2012.
Tesis ini berkenaan dengan Strategi Kesantunan yang digunakan dalam upacara pernikahan suku Jawa. Tujuan penelitian ini adalah untuk mengidentifikasi jenis strategi kesantunan dan bentuk strategi yang digunakan dalam upacara pernikahan suku Jawa. Pendekatan yang digunakan dalam penelitian ini didasarkan pada teori kesantunan Brown & Levinson (1987); Bald on record, Positif, Negatif, dan Off record. Penelitian ini menggunakan design deskriptif kualitatif. Data dalam penelitian ini adalah hasil rekaman dari observasi dan wawancara yang dilakukan oleh si peneliti. Data diambil dari observasi dengan menggunakan perekam audio visual dalam upacara pernikahan suku Jawa, Dina Wagiani dan Oman Syahputra terutama dalam beberapa acara yaitu Peningsetan (17 Maret 2012), Midodaremi (14 April 2012), Panggih (15 April 2012) Dan sungkeman (April 15 2012) yang diselenggarakan di Medan yang terletak di Jl. Marelan II Pasar IV, Kelurahan Rengas Pulau, Kecamatan Medan Marelan. Hasil penelitian ini menunjukkan bahwa semua jenis strategi Kesantunan diterapkan dalam upacara pernikahan suku Jawa. Penggunaan positive politeness sebesar 54.21%, bald- on record sebesar 33.16%, negative politeness sebesar 8.95% and off-record sebesar 3.68%. Strategi kesantunan yang paling sering digunakan dalam upacara pernikahan suku Jawa adalah strategi kesantunan positif. Itu digunakan karena suku Jawa selalu berusaha untuk menyenangkan lawan bicaranya dan ingin menghindari konflik dengan orang lain. Alasan lainnya adalah untuk mempererat hubungan kedua keluarga sehingga tidak ada jarak diantara mereka. Mereka berusaha untuk menjaga keharmonisan sosial dan solidaritas diantara kedua keluarga selama acara pernikahan berlangsung.

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TABLE OF CONTENTS
Page
ACKNOWLEDGEMENT .................................................................................. i
ABSTRACT ....................................................................................................... iii
ABSTRAK ......................................................................................................... iv
TABLE OF CONTENTS .................................................................................. v
LIST OF TABLES ............................................................................................ ix
LIST OF APPENDICES ................................................................................... x
CHAPTER I INTRODUCTION
1.1 The Background of the Study ............................................. 1
1.2 The Problems of the Study .................................................. 6
1.3 The Objectives of the Study ................................................ 6
1.4 The Scope of the Study ....................................................... 6
1.5 The Significance of the Study ............................................. 7
CHAPTER II REVIEW OF LITERATURE
2.1. Speech Acts ........................................................................ 8
2.1.1 Kinds of Speech Acts .............................................. 9
2.1.1.1 Locutionary Acts ........................................ 9
2.1.1.2 Perlocutionary Acts .................................. 10
2.1.1.3 Examples of Perlocutionary Acts ............. 10

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2.1.1.4 Illocutionary Acts ..................................... 11
2.1.1.5 Types of Illocutionary Acts ..................... 13
2.2 Politeness ........................................................................ 17
2.2.1 Politeness Strategies .............................................. 20
2.2.2 Types of Politeness Strategies ............................... 24
2.2.2.1 Bald on-Record Strategy ........................... 24
2.2.2.2 Positive Politeness Strategy ...................... 26
2.2.2.3 Negative Politeness Strategy ..................... 28
2.2.2.4 Off-Record Strategy .................................. 29
2.3 Javanese Speech Acts ..................................................... 30
2.4 Javanese Politeness Strategies ......................................... 35
2.5 Javanese Wedding Ceremony ........................................ 38
2.5.1 Lamaran ................................................................. 39
2.5.2 Peningsetan or Srah-Srahan .................................. 40
2.5.3 Tarub Decoration ................................................. 41
2.5.4 Nyantri .................................................................. 42
2.5.5 Siraman ................................................................. 42
2.5.6 Ngerik ................................................................... 43
2.5.7 Midodaremi........................................................... 43
2.5.8 Ijab ........................................................................ 45
2.5.9 Panggih or Temu................................................... 45
2.5.10 Wiji Dadi ............................................................. 48
2.5.11 Kacar Kucur or Tampah Kaya ............................. 48
2.5.12 Dahar Klimah or Dahar Kembul ......................... 49

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2.5.13 Mertui .................................................................. 49
2.5.14 Sungkeman .......................................................... 50
2.6 The Previous Relevant Studies ......................................... 50
2.7 Conceptual Framework ..................................................... 53
CHAPTER III RESEARCH METHOD
3.1 The Design of the Research .............................................. 55
3.2 The Source of the Data...................................................... 56
3.3 The Instruments of the Research ....................................... 58
3.4 The Techniques of Analyzing the Data............................. 58
3.5 Thrustworthiness of the Study .......................................... 59
CHAPTER IV DATA ANALYSIS AND FINDINGS
4.1 The Description of Data .................................................. 60
4.1.1 Occurrence of Politeness Strategies in
Representatives ..................................................... 61
Directives ............................................................... 65
Commisives ........................................................... 68
Expressive .............................................................. 69

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Declaratives ................................................................. 72
4.1.6 The Total of Politeness Strategies ....................... 73
4.3 The Findings .................................................................... 74
4.4 Discussion ........................................................................ 75
CHAPTER V CONCLUSIONS AND SUGGESTIONS
5.1 Conclusions ..................................................................... 81
5.2 Suggestions ...................................................................... 82
REFERENCES ................................................................................................. 83
APPENDICES...................................................................................................84 -149

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LISTS OF TABLES
Table Page
3.1 Observation Sheet .................................................................... 57
4.1 The Percentages of Politeness Strategies in Reprentatives ..... 61
4.2 The Percentages of Politeness Strategies in Directives ........... 65
4.3 The Percentages of Politeness Strategies in Commisives ........ 68
4.4 The Percentages of Politeness Strategies in Expressives ......... 69
4.5 The Percentages of Politeness Strategies In Declaratives ....... 72
4.6 The Total of Politeness Strategies .......................................... 73

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LIST OF APPENDICES
Appendix Page
1. The Picture of Wedding Ceremony ............................................... 86
2. Transcript of Utterances in Peningsetan ........................................ 92
3. Transcript of Utterances in Midodaremi ........................................ 96
4. Transcript of Utterances in Panggih .............................................. 101
5. Transcript of Utterances in Sungkeman ......................................... 104
6. Interview transcripts ....................................................................... 106
7. Realization of Types of Politeness Strategies In Peningsetan
Event ............................................................................................. 118
8. Realization of Types of Politeness Strategies In Midodaremi
Event ............................................................................................. 126
9. Realization of Types of Politeness Strategies In Panggih Event ... 137
10. Realization of Types of Politeness Strategies In Sungkeman
Event ............................................................................................. 143
11. The Data of the Informants ............................................................ 148

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CHAPTER I
INTRODUCTION
1.1 The Background of the Study
Indonesia is a multicultural country. According to the head of BPS (Central Bureau of Statistics), Heriawan (2010), there are 1.128 ethnics in Indonesia from Sabang to Marauke. The Culture of Indonesia has been shaped by long interaction between original indigenous customs and multiple foreign influences. Indonesia is central along ancient trading routes between the Far East and the Middle East, resulting in many cultural practices being strongly influenced by a multitude of religions, including Hinduism, Buddhism, Confucianism and Islam, all strong in the major trading cities. The result is a complex cultural mixture very different from the original indigenous cultures. Examples of cultural fusion include the fusion of Islam with Hindu in Javanese, Abangan belief, the fusion of Hinduism, Buddhism and animism in Budha, and the fusion of Hinduism and animism in Kaharingan; others could be cited.
The largest ethnic group in Indonesia is the Javanese who make up 40% of the total population (Kuntjara, 2001). The Javanese are concentrated on the island of Java but millions have migrated to other islands throughout the archipelago. The Sundanese, Malay, and Madurese are the next largest groups in the country. Many ethnic groups, particularly in Kalimantan and Papua, have only hundreds of members. Most of the local languages belong to Austronesian language family, although a significant number, particularly in Papua, speak Papuan languages.

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The Chinese Indonesian population makes up a little less than 1% of the total Indonesian population according to the 2000 census. Some of these Indonesians of Chinese descent speak various Chinese dialects, most notably Hokkien and Hakka.
The division and classification of ethnic groups in Indonesia is not rigid and in some case are unclear as the result of migrations, also cultural and lingusitic influences; for example some may agree that Bantenese and Cirebonese are belongs to different ethnic group with their own distinct dialect, however another might consider them as Javanese sub-ethnic, the member of larger Javanese people. The same case also with Baduy people that share soo much similarity with Sundanese people that can be considered as belongs to the same ethnic group. The example of hybrid ethnicity is Betawi people, the result of mixture of different ethnicities in Indonesia also with Arab and Chinese since the era of colonial Batavia (Jakarta).
Javanese is most politically dominant ethnic group which has strong culture. According to Poedjosoedarmo (1979), ―In their daily lives, Javanese people are greatly influenced by some concepts which are well rooted in the Javanese culture, namely: tata krama, andhap-asor, and tanggap ing sasmita (the language styles, humbling oneself while exalting others, and being able to catch the hidden meaning)”. The phrase tata krama culturally means a good conduct or etiquette. The term andhap-asor in Javanese means humbling oneself while exalting the others. This concept dictates the Javanese to be low profile. Finally, as a good Javanese, one should also have a sense of tanggap ing sasmita which can be

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translated as the ability to read between the lines. It means that a speaker may express his/her idea indirectly to the speaker. It is considered less polite or it may hurt the addressee‘s feelings if it is delivered directly.
Javanese speech varies depending on social context, yielding three distinct styles, or registers. Each style employs its own vocabulary, grammatical rules and even prosody. According to Poedjosoedarmo (1979), ―There are basically three speech levels in Javanese‖. These styles are; (1) Ngoko (or even spelled as Ngaka) is informal speech, used between friends and close relatives. It is also used by persons of higher status to persons of lower status, such as elders to younger people or bosses to subordinates, (2) Madya is the intermediary form between Ngoko and krama. An example of the context where one would use madya is an interaction between strangers on the street, where one wants to be neither too formal nor too informal. The term is from Sanskrit madya, "middle", and (3) Krama is the polite and formal style. It is used between persons of the same status who do not wish to be informal. It is also the official style for public speeches, announcements, etc. It is also used by persons of lower status to persons of higher status, such as youngsters to elder people or subordinates to bosses. For examples; “Eh, aku arep takon, omahé Budi kuwi, nèng ndi?‟ (Ngoko), “Nuwun sèwu, kula ajeng tanglet, griyoné mas Budi niku, teng pundi?”(Madya), Nuwun sèwu, dalem badhé nyuwun pirsa, dalemipun mas Budi punika, wonten pundi?‖(Krama).
When Javanese speak, as the hearer we will know style based on the diction they use. The style that Javanese use in speaking is usually based on social situation, age, and social status of the hearer. For Javanese speakers, Indonesian is

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a relatively flexible means of communication that does not indicate levels of formality and lacks ethnic identification (Errington 1988:8). According to Agus & Astri (2009) in their research, Javanese employs higher speech levels, which are, Madya and Krama as a strategy of showing positive politeness. Javanese use indirectness and pretence as strategies of showing negative politeness. Another research done by Sukarno (2010) asserts that Javanese use positive politeness dominantly in daily conversations. Based on those researches, it shows that most Javanese use positive politeness dominantly in their daily conversation. That‘s why the researcher wanted to investigate the use of politeness in Javanese wedding ceremony to prove whether Javanese use four politeness which are bald –on record, positive strategy, negative strategy and off- record strategy in that ceremony.
One of specific cultural aspects of Javanese is wedding ceremony. A sincere and mutual love between a woman and a man should end in marriage. In places like Java, the marriage occur due to the decision by a loving couple. According to Negoro (1997: 16), there are some events in Javanese wedding ceremony which are Lamaran, Peningsetan or Srah-Srahan, Tarub Decoration, Nyantri, Siraman Ceremony, Ngerik Ceremony, Midodaremi Ceremony, Ijab Ceremony , Panggih or Temu, Wiji Dadi, Kacar Kucur or Tampa Kaya, Dahar Klimah or Dahar Kembul, Mertui, and Sungkeman.
Communication is the transfer of information and understanding from one person to another. It involves three elements; a speaker, a listener and signaling system or the language itself (Clark & Clark, 1977: 23). It is a way of reaching

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others by transmitting ideas, facts, thought, feelings, and values. The goal of communication often affects our behavior. One‘s behavior during communication also affects others behavior and human relations. Communication is the structure on which human relations are built. For example, if one is polite and friendly, chances are the other party will in turn behave in similar way. People who communicate politely following the guidelines for human relations tend to have good human relations, while those who do not, have poor relations.
Brown & Levinson's (1987) divide four types of politeness strategies; bald on record strategy, positive politeness, negative politeness and off- record indirect strategy. It is agreed that the politeness is attributed with those strategies. But in fact, based on some researches about politeness strategies in Javanese (Agus & Astri, 2009; Annisa, 2009), most Javanese use positive politeness dominantly in daily conversation, and Javanese use indirectness and pretence as strategies of showing negative politeness. They seldom use other politeness strategies in daily conversation.
A wedding is the ceremony in which two persons are united in marriage or a similar institution. Wedding traditions and customs vary greatly across among cultures, ethnic groups, religions, countries, and social classes. That‘s why the situation in wedding ceremony is very formal and holy. As the previous explanation, Javanese usually use positive politeness in formal situation. It means that there is possibility that not all strategies will be used in Javanese wedding ceremony. The main reason why the researcher wanted to investigate politeness strategies used in Javanese wedding ceremony was because she wants to prove

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whether Javanese use four politeness strategies which are bald –on record, positive strategy, negative strategy and off- record strategy in that ceremony.
1.2 The Problems of the Study
In relation to the background, the problems were formulated as the following.
1) What types of politeness strategies are used in Javanese wedding ceremony?
2) What is the pattern of strategies used in Javanese wedding ceremony?
3) Why is the pattern used as it is?
1.3 The Objectives of the Study
In relation to the problems, the objectives of the study were:
1) to describe the politeness strategies used in Javanese wedding ceremony
2) to explain the pattern of strategies used in Javanese wedding ceremony
3) to elaborate reasons the pattern used as it is.
1.4 The Scope of the Study
This study attempt to investigate the politeness strategies used in some events of Javanese wedding ceremony which were peningsetan, midodaremi, panggih, and sungkeman. The main aspects to be observed were the speech acts in illocutionary act, what politeness strategies they use in that event, whether they tend to use the bald on record strategy, positive politeness, negative politeness,

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and off-record indirect strategy. The data resources were taken in wedding ceremony of Dina Wagiani and Oman Syahputra especially in some events which were Peningsetan (17th March 2012), Midodaremi (14th April 2012), Panggih (15th April 2012) and Sungkeman (15th April 2012), held in Medan located at Jl. Marelan II Pasar IV, Kelurahan Rengas Pulau, Kecamatan Medan Marelan.
1.5 The Significance of the Study
The findings of the study were expected to be significantly relevant theoretical and practical aspects. Theoretically, the research findings were expected to enrich the theories of linguistic politeness strategies, specifically the spoken language in Javanese community. This study is useful to provide the information of what politeness strategies used by Javanese in wedding ceremony. This contribution is in turn give tentative framework for a comprehensive analysis of politeness.
Practically, since this research focused on Javanese native speakers in expressing statement, question, offer, apologize, etc; hopefully it is useful as guidance for those who are interested in Javanese culture, especially wedding ceremony and for those who want to be the performer or actor in Javanese wedding ceremony. The findings were expected also for teachers and lecturers who want to apply the politeness strategies which are used by Javanese

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CHAPTER II REVIEW OF LITERATURE
2.1 Speech acts
One of the most important theories of speech acts was introduced by a British philosopher Austin (1962). He says that the study of speech acts is the study how people do things with utterance. Austin (1962) gives explicitly recognized to the social that many utterances do not communicate information, but it is equivalent to the action and the distinction between constative and performative utterances. We can define a speech act as the action performed by a speaker with an utterance. If you say, I'll be there at six, you are not just speaking, you seem to be performing the speech act of 'promising.'
Leech (1983:17) asserts that in general, speech acts is an act of communication. To communicate is to express a certain attitude, and the type of speech acts being performed as corresponds to the type of attitude being expressing a desire and apology expresses regret. As an act of communication, a speech acts will succeed if the audience identifies in accordance with the speaker's intention and the attitude being expressed.
Kess (1992:153) asserts when people speak; they do not only transfer information, in a technical sense but also convey their attention. For example: "there's a fly in my soup!" If one expresses an utterance like the example, s/he must not only intend to inform other people that there's a fly in his/her soup, but s/he must also try to convey an intention. Perhaps, asking for another soup to

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replace the former one. Thus speech act is the common study of pragmatics and each utterance/ conversation has meaning.
2.1.1 Kinds of Speech Acts
Austin (1962) classifies speech acts into; (1) Locutionary acts, (2) Perlocutionary acts, and (3) Illocutionary acts. Each of which will be elaborated as follows.
2.1.1.1 Locutionary Acts
Locutionary acts are simply the acts of uttering sounds, syllable, word, phrases and sentences from a language. Allan (1986:55) asserts that utterance is the product of speech acts performed by a speaker to a hearer in a given context. It has a physical form and exists at some locations in space and time. From a speech acts point of view, this is the act of saying something, what one does in saying it.
An utterance is any stretch of talk by one person before and after which there is silent on the part of that person. An utterance is the use by a particular speaker on a particular speaker occasion, of a piece of language, such a sequence of sentences a single phrase, or even a single word, such "hello" and "hi". Another specific example, a stewardess as a speaker is thereby performing Locutionary act of saying that the plane will take off in there minutes. And what is said about the notice that the stewardess is saying, the content of her locution act is not fully determine by the word she is using.

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2.1.1.2 Perlocutionary Acts
Perlocutionary acts are the acts to perform the intention of producing further effect on the hearer (Austin, 1962:178). Perlocutionary acts are performed by means of illocutionary acts. If speaker says "the plane will take off in three minutes" the speaker intends to be performing the perlocutionary acts of causing passengers to believe that the plane is about to take off and getting them to be ready in their seats.
Perlocutionary acts are different from illocutionary acts, although they have some similarities in some ways in performing the act. To make it easy to understand about the definition of perlocutionary acts that makes them different from illocutionary acts.
a) Perlocutionary acts are not performed by uttering explicit performative sentence. It is not performed perlocutionary act of convincing someone that Mel Gibson is the best actor in Hollywood.
b) Perlocutionary acts seem to involve the effect of utterance and the illocutionary action the thoughts, feeling, and actions of the hearer. Thus perlocutionary acts can be represented as an illocutionary act of the speaker plus its effect on the hearer.
2.1.1.3 Examples of Perlocutionary Acts
Some examples of perlocutionary acts are:
a) Persuading
"ojo kuwatir! Ikut wae karo aku, Semuane bakal apik-apik wae (Don‘t

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worry, just join with me, everything is gonna be ok)"
By uttering that utterance, the speaker brings the hearer to learn or know that she or he is persuaded to join them.
b) Convincing
"percoyo wae karo kulo yo (Believe me)"!
By uttering this utterance, the speaker brings the hearer to learn or know that she or he is being convinced.
c) Impressing
" koyo ngopo abote aku sanggup nindak ake (how hard it is, I can do it)"
By uttering this utterance, the speaker gets the hearer to be impressed.
d) Inspiring
"dadilah tulodo kang becik tumrapno wong bebrayan ( be a good person inspiring other couples)
By uttering this utterance, the speaker gets the hearer to be inspired.
2.1.1.4 Illocutionary Acts
Austin (1962:171) points out that illocutionary acts are performed in saying something. An Illocutionary acts is part of the speaker's strategy in meaningfully using language, the speaker offers the utterance as a particular sort of interactional move. Illocutionary acts is when the speaker have intended his utterance to constitute an act of praises, critics, agreements. Illocutionary acts, carry out by speaker making an utterance is act viewing in terms of the utterance significance with in a conventional system of social interaction. Austin (1962) equally assigns

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the illocutionary acts as a part of speech acts in which they defined the illocutionary performed in uttering or saying something.
Cruse (1978:159) asserts that an Illocutionary acts is a complete speech act made in a typical utterance that consists of the delivery of the propositional content of the utterance (including references and predicates) and a particular illocutionary force; whereby the speaker asserts suggests, demand and promises.
Example: "its cold here"
This sentence could be uttered as an assertion, complain and suggestion that someone should close the window, as a warning to someone about to enter, and no doubt, as a whole range of other things.
Furthermore, Austin (1962) explains that in communication; mostly we don't just produce well-formed utterances with no purpose. We form an utterance with some kinds of functions in mind. The illocutionary is performed via a cobmmunicative force of utterance. Whereas the upshot of these illocutionary acts are understanding on the part of audience.
From the above explanation, illocutionary definition can be concluded as important act in producing an utterance because the illocutionary itself gives main purpose of an utterance. By the illocutionary acts, communication can go on.
Illocutionary acts is very important that the other art of speech act because the illocutionary itself is the central to linguistic communication and defined by social convention, such as accosting, accusing, admitting, apologizing, challenging, complaining, condoling, congratulating, declining, greeting, promising, offering, thanking, recommending, naming, etc. It can be concluded

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that illocutionary acts are communicative if the speaker's illocutionary intention is recognized by the hearer and the attitude being expressed.
2.1.1.5 Types of Illocutionary Acts
Finch (2000:94-97) describes that there are five types of illocutionary acts as elaborate in the following.
a) Representatives
Representative is a type of illocutionary acts which describe or expresses something about true event in the world (Finch, 2000:94). A Representative can be uttered in form of asserting, claiming, statement, informing, conveys, concluding, affirming, reporting, believing, denying, describing, predicting, speaker asserting, it is carried out when speaker utters statement to the hearer and his or her statement must mention about something that is real and exist in this world. In other words, Representatives is speech acts that commit a speaker to the truth of the expressed proposition.
Examples:
1) "Aku dueni opo seng di karep ake kaujud kembang mayang utowo kembang monco warno" (I have kembar mayang or kembang monco warno that you want)
2) “Kulo minongko wakil bapak Mutar kanggoh neruskeh opo seng di omongkeh eng dino kepungkur masalah jejodohan anakku Ormansyah Putra karo nak ayu Dina wagiani” (I‘m a representative of Mr. Mutar to continue our talking a

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few days ago about our son marriage ―Ormansyah Putra‖ with the pretty girl, Dina Wagiani)
3) " Sak iki keluarga lanang teko nang omah keluarga wedok" (family of the man come to the girl‘s house)
b) Directives
Directive is a type of illocutionary acts which makes the hearer do something by requesting, commanding, admonishing, warning, permitting, questioning, ordering, dismissing, excusing, forbidding, instructing, suggesting, advising, begging, challenging, insisting and pleading, urging, warning (Finch, 2000:96). In other words, Directives is speech acts that are to cause the hearer to take a particular action
Examples:
1) "Di sumanggaake di ombeh lan di pangan panganan iki, monggoh!" (Please, drink and eat this food!)
2) "Jam piro sesok temu pengantene, mak?” (what time will temu penganten be held tomorrow, mom?
3) "Nduk, apik-apiklah kue dadi bojone” (be a good wife, my daughter)
c) Commisives
Commisive is a type of illocutionary acts to commits oneself to do something in the future like promising, swearing, offering, agreeing, guaranteeing, inviting, offering, swearing, volunteering (Finch, 2000:95).

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Examples:
1) “ Lantaran wes intok dino seng dipileh kanggoh keluarga kine, mulo kulo soko calon keluarga besan setuju lan tetap melu opo seng arep dilaksanake” (Because the girl‘s family already decided the day, as the man‘s family, we agree and follow what to do)
2) ― Koyo ngopo abote aku sanggup” (how hard it is, I‘ll do it)
3) ―Iyo mak, opo seng mamak saranke mau, aku inget‖ ( Yes mom, I‘ll remember your suggestion)
d) Expressives
Expressive is a type of illocutionary acts to the express the speaker's feeling like thanking, apologizing, welcoming, joy, like, dislike, complaining, condoling, sorrow and congratulating (Finch, 2000:97). In other words, expressives is speech acts that express the speaker's attitudes and emotions towards the proposition. Expressives make known the speaker‘s psychological attitude to a presupposed state of affairs. e.g. thank, congratulate, condole, praise, blame, forgive, pardon and excuses.
Examples:
1) "Alhamdullillah, matur nuhun karo bapak Mutar seng susah-susah teko wenehi anteran sak monoakehe" (Alhamdullilah, thanks to Mr. Mutar for coming and giving so many presents)
2) "kulo sak rombongan jalok pangapuro karo Bapak Somen" ( we all want to apologize to Mr Somen)

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3) "Raos bingah ing manah kulo sak sampunipun mireng katerangan saking nak ayu Dina Wagiani" (I‘m so happy to hear the explanation from the pretty girl, Dina Wagiani)
e) Declaratives (Declaration)
Declarative is a type of illocutionary acts which brings the effect to change the state affairs in the world, like declaring war, marrying, bidding, and blessing (Finch, 2000:97). Declarations is speech acts that change the reality in accord with the proposition of the declaration. That is to say, the world is in some way no longer the same after they have been said. For example, resign, dismiss, divorce (in Islam), christen, name, open (e.g. an exhibition), excommunicate, sentence (in court), consecrate, bid (at auction), declare (at cricet), baptisms, pronouncing someone guilty or pronouncing someone husband and wife.
Examples:
1) "Ijab kabul meniko bade katindakaken ing sasi besar dintenipun Sabtu pon enjang tanggal 14 April 2012 saatipun jam 10.00 pagi" ( Ijab kabul will be held on Saturday, 14th April 2012 at 10.00 AM)
2) ―Insya Allah acara resepsi bade katindakaken minggu tanggal 15 April 2012”
(Insya Allah, the wedding party will be held on 15th April 2012)
3) " Ing wanci meniko kulo bade bangun bebrayan" ( I‘m married now)

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2.2 Politeness
Politeness is the expression of the speaker's intention to mitigate face threats carried by certain face threatening acts toward another (Mills, 2003:6). Being polite therefore consist of attempting to save face. Politeness theory asserts that some speech acts threaten other's face needs. First the famous approach on the politeness theory is formulated by Brown & Levinson (1987) and termed the face saving view (Fraser, 1990). According to Brown & Levinson (1987:1), Politeness mean acting so as to take account of the feelings of others and includes both with positive face (the wish to be approved) and negative face (the wish to be unimpeded, free from imposition of left alone. A further assumption, Brown & Levinson's theory (1987) is that face is constantly at risk, since any kind of linguistic action termed a face threatening act (FTA) may occur, which has relational dimension to the interlocutor's face. Consequently, such face threatening acts need to be counterbalanced by appropriate doses of politeness. In this case politeness can be understood as a basis to the production of social order and recondition of interaction.
Politeness refers to socio- cultural matter and is crucially reflected in language. It is the expression of the speaker's intention to mitigate face threats carried by certain face threatening acts toward another. It can be regarded a speaker design messages to protect face and achieve other goals as well (Chen, 1989).
Politeness is a part of Pragmatics. An individual‘s linguistic competence consists of grammatical competence and pragmatic competence (Thomas,

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1983:92). According to Yule (1996:112), the study of what speakers mean or "speakers meaning" called pragmatics. In line with this, the speaker meaning deals with the utterance in communication. Communication clearly depends on not only recognizing the meaning of words in an utterance but recognizing what speakers mean by their utterances. In other word, if we want to know the politeness of a speaker‘s utterance, we also have to study the meaning of the utterance. The ability to comprehend and produce a communicative includes one's knowledge about the social distance, social status between the speakers involved, the cultural knowledge such as politeness and linguistics knowledge explicit and implicitly.
One definition of politeness is related to manners and etiquette. As illustrated by Longman dictionary of contemporary English, where politeness is defined as having or showing good manners, consideration for others, and! or correct social behavior. It is culturally defined phenomenon and what is considered polite in one culture can often be quite rude or simply strange in another.
The goal of politeness is to make all the parties relaxed and comfortable with one another, these culturally defined standards at times may be manipulated to conflict shame on designed party. Wardhaugh (1986) asserts that politeness itself is socially prescribed. Although it is important to be polite to a certain person or occasion, it does not mean it becomes impolite to another occasion. Thus if someone say something politely, at the same time comfortable situation occurred.

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Furthermore Grundy (1995:151) defines "politeness" as the term used to describe the extent to which actions, including the way things are said, match addresses, perception of how they should be performed. Politeness refers to whatever means are employed to display consideration for one's addressee's feelings (or face), regardless of social distance between speaker and the addressee. Related to this statement Leech's (1983) politeness principle consists of six maxim, Tack, Generosity, Approbation, Modesty, Agreement, and sympathy. Each maxim goes in pairs with scales such as:
a) Cost- benefit scale: Representing the cost or benefit of an act to speaker and hearer
b) Optionally scale: Indicates the degree of choice permitted to speaker and hearer by a specific linguistic act.
c) Indirectness scale: Indicating the amount of inference required of the hearer in order to establish the intended speaker meaning.
d) Authority scale: Representing the status relationship between speaker and hearer.
e) Social distance scale: Indicates the degree of familiarity between speaker and hearer.
A speaker has to follow the performance of face threatening act (FTA), thus Brown & Levinson (1987:60) underlined four super strategies or general behavior patterns as following:
1) Do the FTA without redressive action baldly on record.
2) Do the FTA with redressive action positive politeness.

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3) Do the FTA with redressive action negative politeness.
4) Do the FTA record.
Furthermore Brown & Levinson (1987) identifies the three elements to be considered in doing this face threatening acts, the social distance (D) of the speaker and addressee, the relative power (P) between them and the absolute ranking of imposition (R) in particular culture.
Brown & Levinson (1987:62) clarify that politeness is one important issue in speech acts because it is regarded as a universal phenomenon in language use. For linguists, as Cutting notes (2002:44 original emphasis), politeness does not refer to the social rules of behavior such as letting people go first through the door, or wiping your mouth on the serviette rather than on the back of your hand". In this case, politeness becomes the main factor in selecting utterances or sentences appropriately in life of society. Holmes (1986) asserts that being linguistically polite is often a matter of selecting linguistic forms which expressed the appropriate degree of social distance or which recognize relevant status or power differences.
2.2.1 Politeness Strategies
Politeness strategies are ways to convey the utterances as polite as possible (Brown & Levinson, 1987). Politeness strategies are used to formulate messages in order to save the hearer‘s face when face-threatening acts are inevitable or desired. According to George Yule (1996: 60), it is possible to treat politeness as a fixed concept, as in the idea of `polite social behavior', or etiquette, within a

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culture. It is also possible to specify a number of different general principles for being polite in social interaction within a particular culture. Some of these might include being tactful, generous, modest, and sympathetic toward others. Therefore, it can be assumed that politeness is related to such norms and principles exist in the society at large.
Cultural values play a role in determining what participants do in verbal interaction, what and how face is projected and maintained, what avoidance strategies are utilized when face is threatened, how ―ritual equilibrium‖ is maintained and restored, etc. (Ting-Toomey, 1994). The values attached to time, space, material possessions, friendship, and legally documented vs. orally accepted or given agreements in the context of international business and describes how various societies differ in each of these areas. As in Japanese, harmony is said to be a key concept to understand the Japanese culture (Shigemitsu, 2003). Harmony is one of the unique characteristics, the keynote, especially in the Japanese interaction. Even they have different opinions and even during the argument, Japanese participants try to maintain harmonious atmosphere as possible.
Within an interaction, however, there is a more narrowly specified type of politeness at work. In order to describe it, we need the concept of face. Brown & Levinson (1987: 66) define face as the public self- image that every member want to claim for himself. It refers to that emotional and social sense of self that everyone has and expects everyone else recognize. Politeness, in an interaction, can then be defined as the means employed to show awareness of another person's

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face. In this sense, politeness can be accomplished in situations of social distance or closeness. Showing awareness for another person's face when that order seems socially distant is often described in terms of respect or deference. Showing the equivalent awareness when the other is socially close is often described in term friendliness or solidarity.
Examples:
1) Student's question to his teacher:
"Excuse me, Mr. Buckingham, but can I talk to you for a minute?"
2) The friend's question to the same individual:
"Hey, Bucky, got a minute?"
From the two examples, it is seen that the meanings of both sentences are the same, but the sentences are used in different ways. The first example is the formal one because the hearer/ interlocutor is the speaker's teacher. From the sentence, it is seen that the form shows the distance the relationship between the speaker and the hearer/ interlocutor. The second example is the informal one because the hearer/ interlocutor is the speaker's friend. It shows that the informal form indicates the intimacy between the speaker and the hearer/ interlocutor.
According to Brown & Levinson (1987) politeness strategies are strategies used to avoid or minimize the FTA (Face Threatening Act) that a speaker makes. An FTA means act that threatens the positive and negative face of the hearer. Using insult term is the example of the threatening the hearer's positive face which wants to be liked or appreciated by others. Moreover, the example of the threatening the negative face is generating order or a request, it will threaten the

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hearer's negative face which expects to have freedom of action (can do what he/she likes to do). That is why, if we do not want to threaten someone's positive or negative face, we have to minimize it by applying the politeness strategies.
They are then developed in order to save the hearer's face. Face, universal but culturally elaborated construct, refers to the respect that an individual has for him/ herself, and maintaining that "self -steem" in public or in private situations. In line with that, the following is the assumption of Brown & Levinson about "face". ‗Face‘ is the public self-image that every member wants to claim for himself, and consists in two related aspects. On the one hand, we have the negative face. Negative face is the want to be unimpeded in one's actions which is the basic claim to territories, personal preserves, and rights to non-distraction—in other words, freedom of action and freedom from imposition. Meanwhile, on the other hand, the positive face consists of the self-image or ‗personality‘ (crucially including the desire that this self-image be appreciated and approved of) claimed by interactants (Brown and Levinson, 1987: 61).
In general, speakers cooperate in maintaining face in interaction, such cooperation being based on the mutual vulnerability of face. It can be concluded that normally everyone's face depends on someone else's being maintained. Since face is understood in terms of wants to be fulfilled by others and it is someone's interest to constantly monitor and attend to face in interaction. Face is maintained by the audience not by the speakers.

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Face threatening acts is another focus on the theory of Brown & Levinson (1987:70) threatens the speaker's or the hearer's positive or negative face. This theory then encompasses the social constraint which the speaker is faced with the interaction. In performing a face threatening acts, unless the situations maximum efficiency or urgency, the speaker will decide to minimize the possible face threat.
2.2.2 Types of Politeness Strategies
Brown & Levinson outline four main types of politeness strategies; Bald on Record, Positive Politeness, Negative Politeness, and Off Record Strategy. The detail explanation will be described as following.
2.2.2.1 Bald on-Record Strategy
The term ‗ Bald on record‘ is used when an expression has ―one unambiguously‘ attributable intention with which witnesses would concur‖ (Brown and Levinson, 1987: 73). For example, if person A wanted to borrow person B‘s car and said, ― may I borrow your car tomorrow? She would be going bald on record because the request to borrow B‘s car is unambiguous. Bald on- Record Strategy is a strategy to minimize threats to addressee's "face" or to reduce the impact of the FTA's. It risk to shock, embarrasses, or makes the hearer feel a bit uncomfortable. According to Brown and Levinson (1987: 73) Bald on record is a direct politeness strategy which contains no repressive particle to soften the Face greatening Act (FTA). The prime reason for bald- on record usage in whenever S (speaker) wants to do the FTA with the maximum efficiency more

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than satisfy H's (hearer) face, even to any degree, he will choose the bald on record strategy.
This type of strategy speaks in conformity with Grice's Maxim (Grice, 1987) as quoted in Brown & Levinson (1987:94). Actually these maxims are an intuitive characterization of conversational principle that would constitute guidelines for achieving maximally efficient communication. Directs imperatives stand out a clear examples of this type of strategy.
In Bald on-record, the speaker will most likely shock the person to whom they are speaking to, embarrass them, or make them feel a bit uncomfortable. However, this type of strategy is commonly found with people who know each other very well, and are very comfortable in their environment, such as close friends and family).
There are different kinds of bald- on record usage in different circumstances, because S can have different motivates for his want to do the FTA with maximum efficiency. These fall into two classes:
1) Cases of non- minimalization of the face threat.
In this type the maximum efficiency is very important and this is mutually known to both S and H, so no face redress is necessary. In cases of great urgency or desperation, redress would actually decrease the communicated urgency.
Examples: "Help! (An Emergency)
"Your pants are on fire!"
From those examples above, it can be seen that the speaker does not care about the hearer and they used in this cases of urgency or desperation.

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2) Cases of FTA- oriented bald-on- record usage.
It is oriented to H's face. It is usually used in (1) welcoming (or post- greetings), where S insists that H may impose on his negative face; (2) farewells, where S insists that H may transgress on his face by taking his leave; and (3) offers, where S insists that H may impose on S's negative face.
Examples: "Come in" (welcoming).
"Sit down here‖ (offering)
This strategy is oriented to H's face. It can be seen from both examples above. The first sentence can be used as an invitation to the hearer which feels reluctant so that the hearer will feel less reluctant because of the invitation. The second sentence can be used as an offer.
2.2.2.2 Positive Politeness Strategy
Brown & Levinson (1987: 85) state that ―Positive Politeness Strategy (PPS) is a strategy of speaking which is used a kind of metaphorical extension of intimacy to imply common ground or sharing of wants to a limited extent even between strangers who perceive themselves: for the purpose of interaction‖. According to Brown and Levinson, positive face reflects the desire to have one‘s possessions, goals, and achievements desired by a socially or situationally relevant class of others; thus, positive politeness expresses either a general appreciation of the addressee‘s wants, or similarity between the wants of the speaker and addressee (1987: 63, 101). It thus reproduces the characteristics of conversational interaction among intimates, where expressions of interest and

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approval, shared knowledge and desires, and reciprocity of obligations are routinely exchanged . Brown and Levinson note that it is this identification with intimate language that gives positive politeness its redressive force, since such strategies are used ‗‗as a kind of metaphorical extension of intimacy‘‘ which functions as ‗‗a kind of social accelerator‘‘ by means of which the speaker signals his or her desire to ‗‗come closer‘‘ to the hearer . Positive politeness strategies include compliments, seeking agreement, joking, claiming reflexivity of goals, claiming reciprocity, and expressions of sympathy, understanding and cooperation (Brown & Levinson (1987: 85). In other words, Positive politeness is a comunicative way of building solidarity, showing the other is liked and seen as desirable.
Redress directed to the addressee's positive face, his perennial desire that his wants should be thought of a desirable. Redress consist in partially satisfying that desire by communicating that someone's own wants. But for some reasons positive politeness strategy are usable not only for FTA redress, in general as a kind of social accelerator, where the speaker in using them indicates that he/she wants to come closer to the hearer. Positive Politeness is usually seen in groups of friends, or where people in the given social situation know each other fairly well. It usually tries to minimize the distance between them by expressing friendliness and solid interest in the hearer's need to be respected (minimize the FTA). The speakers respect a person's need to be liked and understood. The speakers and addressee like to be cooperators. Typically, speaker asserts that he wants at least some of hearer's wants. Positive politeness strategies include statements of

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friendship, solidarity, complements. It is used by speaker to give impression that he/she wants H's or in wants or in other words, S wants H's face to be satisfied. This makes the hearer not take it seriously when the speaker does an FTA. To do the FTA given above using positive politeness, person A might say, ―Hey, that‘s a great suit you have on! Is it new? By the way, may I borrow your car, tomorrow?‖ (addapted from Brown & Levinson, 1978: 108). By asking about person B‘s suit, person A would be showing that she is interested in something that person B presumably finds desirable, for example, the suit.
Positive politeness is used as a kind of metaphorical extension of intimacy. It is also used to get closer to the hearer. In other words, positive politeness is used as a kind of social acceleration.
2.2.2.3 Negative Politeness Strategy
According to Brown & Levinson (1987: 75) Negative Politeness Strategies are kind of strategy which repressive action addressed to the addressee's negative face: his want to have his freedom of action unhindered and his attention unimpeded. It is heart of respect behavior, which similar to positive politeness. Negative politeness is specific and focused. It performs function of minimizing the particular imposition that the FTA unavoidable effects.
Negative Politeness strategies are the strategy to assume that you may be imposing on the hearer, and intruding on their space. Therefore, these automatically assume that there might be some social distance or awkwardness in the situation. The speakers in this case asserts unwillingness to impinge on

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addressee.
For instance: "Would you close the door, Mr. Tailor?"
We can see in that example that the speaker is threatening the hearer's negative face which wants to have freedom of action. The threat is the speaker asks the hearer to close the door. To minimize the threat, the speaker applies `hedge' (would you please) to soften the utterance and `give deference' (Mr. Taylor) to show his/ her respect to the hearer.
2.2.2.4 Off- Record Strategy
The term ―off record‖ is used when an expression can have ―more than one unambiguously attributable intention‖ (Brown & Levinson 1978: 74). Off- Record Indirect Strategy is the strategy can be done in such way that is not possible to attribute only one clear communication intention to be act. The actor leaves him/herself an "out" by providing him/herself with number of defensible interpretation of his act. Thus, if a speaker wants to do FTA but in the same time wants to avoid the responsibly for doing it, he can do off- record and leave it up the addressee to decide how to interpret it. In doing off- record, actually Face Threatening Acts is not stated explicitly but only implied. For example, if person A wanted to borrow person B‘s car and said, ― I need to pick up my friend at the airport tomorrow, but I dont have a car. She would be going off record because there is no explicit request.
Brown & Levinson (1987) proposed a formula to calculate the seriousness of the face threatening act in each situation. The idea is that the more serious act,

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the higher number of the strategy chosen by the speaker. Higher- numbered strategies are seen as more polite than their lower- numbered counterparts. However, judging that one strategy is more than another is completely unwise. A strategy will be polite to the extent that is appropriate is a specific context of interaction.
Furthermore, the strategies reflect the type of social relationship in terms of power, social distance affect, and imposition established among participants on each particular occasion. Politeness is considered to be pervasive, present in all discourse type and instead of dealing with more or less polite individual or discourses; it is believed that different situations or discourse types require different form of social relations.
Off record can be called as an indirect way of saying something which may cause a face damaging interpretation. It is usually in the form of declarative sentence, for instead, "I went to school in hurry", "I forgot to bring a pen". In this strategy, the speaker wants the hearer to interpret what the speaker means that is he/ she wants to borrow a pen from the hearer. So that the hearer might respond like this, "Do you need a pen?" the response from the hearer means that the hearer is being cooperative and the speaker has shown himself or not being forceful.
2.3 Javanese Speech Acts
According to H. Geertz, quoted by Magnins-Suseno (1984), there are two basic rules that are most determined in shaping the patterns of social intercourse in the Javanese community. Two basic rules which Magnis-Suseno calls

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principles, are the principle of kerukunan (harmony) and that of hormat (respect). The former refers to the duty of each and every member of the community to endeavor to maintain social harmony, and the latter refers to the responsibility of all community members to show respect to others on every occasion in accordance with their status and standing in the community.
According to Poedjosoedarmo (1979) there are three concepts of Javanese cultures; tata krama, andhap-asor, and tanggap ing sasmita (the language styles, humbling oneself while exalting others, and being able to catch the hidden meaning). According to Sukarno (2010: 70) in his research, “the forms and the politeness strategies used in Javanese are really bound by the Javanese concepts ‖. As a result, it is almost impossible to conduct politeness in Javanese without comprehending and applying those cultural concepts.
The phrase tata krama culturally means a good conduct or etiquette. Therefore, when Javanese people behave impolitely, for instance when a young man passes in front of his grandparents without asking permission and bowing down his body, he will be credited as an impolite man or one who does not know tata krama. The next concept of the Javanese culture is andhap-asor. This term is lexically composed of two words andhap ‗low‘ and asor ‗humble‘. Thus, to conduct the andhap-asor in Javanese means humbling oneself while exalting the others. This concept dictates the Javanese to be low profile. As a Javanese, one will not denigrate the interlocutor and praise him/herself. If s/he breaks this rule, as it applies to tata krama, s/he will be considered impolite; s/he may get the

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social sanction. Hence, these two concepts have behave politely or to know tata krama, and being polite also means one should have a sense of andhap-asor.
Finally, as a good Javanese, one should also have a sense of tanggap ing sasmita which can be translated as the ability to read between the lines. Grice (1981) introduced the term ‗implicature‘ for the case in which what the speaker meant, implied, or suggested is distinct from what the speaker said. It means that a speaker may express his/her idea indirectly to the speaker. It is considered less polite or it may hurt the addressee‘s feelings if it is delivered directly. In Javanese, it is not always necessary for the speaker to express his/her feeling directly because of the culture of having tanggap ing sasmita „a good eeling‟ or implicature, according to Grice.
According to Poedjosoedarmo (1979), ―There are basically three speech levels in Javanese‖. These speech levels indicate the attitude of the speaker toward the addressee. These styles are; (1) Ngoko (or even spelled as Ngaka) is informal speech, used between friends and close relatives. It is also used by persons of higher status to persons of lower status, such as elders to younger people or bosses to subordinates, (2) Madya is the intermediary form between Ngoko and krama. An example of the context where one would use madya is an interaction between strangers on the street, where one wants to be neither too formal nor too informal. The term is from Sanskrit madya, "middle", and (3) Krama is the polite and formal style. It is used between persons of the same status who do not wish to be informal. It is also the official style for public speeches,

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announcements, etc. It is also used by persons of lower status to persons of higher status, such as youngsters to elder people or subordinates to bosses.
In addition, there are also ―meta-style‖ word-the honorifics and humulifics. When one talks about oneself, one has to be humble. But when one speaks of someone else with a higher status or to whom one wants to be respectful, honorific terms are used. Status is defined by age, social position and other factor. The humilific words are called krama andhap words while the honorific word are called krama inggil words. For example, children often use the Ngoko style, but when talking to the parens they must use both krama inggil and krama andhap
Below some examples are provided to explain the speech act in Javanese.
a) Representative (Statement)
1) “Kulo minongko wakil bapak Mutar kanggoh neruskeh opo seng di omongkeh eng dino kepungkur masalah jejodohan anakku Ormansyah Putra karo nak ayu Dina wagiani”.
I‘m a representative of Mr. Mutar to continue our talking a few days ago about our son marriage ―Ormansyah Putra‖ with Dina Wagiani.
(The speaker informs people that he is a representative of Mr. Mutar and he wants to talk about the marriage plan of Ormansyah Putra with the pretty girl, Dina Wagiani)
2) ―kulo arek ning omah pak Suratno jalok Kembar Mayang‖
I will go to Suratno‘s house to take Kembar Mayang.

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(The speaker informs someone that he wants to go to Suratno‘s house to take Kembar Mayang)
b) Dirrectives
1) ―Seng gowo kembar mayang utowo kembang monco warno iku kuduh bocah seng eseh gadis, lan seng eseh joko‖. (Request)
―This kembar mayang or kembang Monco warno must be brought by unmarried girl and unmarried man‖.
(The speaker asks that the kembar mayang must be brought by unmarried girl and unmarried man)
2) ―monggoh, di pangan panganan iki!
―Please, eat this food‖!
(The speaker asks someone to eat the foods served)
c) Commisives
1) ―Iyo, Insya Allah arep tak tindak ake ‖ (promising)
―Yes, insya Allah I‘ll do it ‖
(The speaker makes a promise that he will do it)
2) ―Yen mengkono kulo manut wae― (agreeing)
― Ok, I‘ll agree with you‖
(The speaker agrees with someone decision)
d) Expressive
1) ―Kulo sak rombongan ngaturke panuwun karo Bapak Somen” (thanking)
― We all express our thanks to Mr Somen‖.

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(The speaker says thanks to Mr Somen )
2) ―Kulo jalok pangapuro karo bapak Mutar mbok menowo kulo ono kesalahan ”
― I apologize to Mr Mutar if I have any mistake‖
(the speaker says sorry to Mr Mutar for any mistake that he does)
e) Declaratives
1) ―Tak nikahke anakku karo sampean‖ (declare)
―I marry you with my daughter‖
(He declares to someone that he marry her daughter to him)
2) Insya Allah acara resepsi bade katindakaken minggu tanggal 15 April 2012”
―Insya Allah, the wedding party will be held on 15th April 2012‖
(the speaker declares to someone that the wedding party will be held on 15th April 2012)
2.4 Javanese Politeness Strategies
According to Jiang (2000), In nature the sense and value ―politeness‖ have something to do with culture, the total way of life of a group of society. All humans living in groups have culture; there are no ―inferior‖ or ―superior‖ culture and cultures are formed to meet human needs. According to Morand (1996), it is worth reemphasizing that politeness is value-free. In everyday language, politeness may carry a positive connotation and hence an implication that less politeness tends towards "rudeness" and is thus undesirable. Yet, in contrast, the

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model of politeness discussed shows the cultural relativity of normative levels of politeness. Hence, one culture's standards are no better or worse than another's. When one culture is more or less polite than another, it is entirely inappropriate to draw any judgmental conclusions based on this. Such fallacious assumptions would clearly be labeled as ethnocentric by anthropologists.
According to Agus & Astri (2009) in their research, Javanese employs higher speech levels, which are, Madya and Krama as a strategy of showing positive politeness. These higher speech levels are used to show respect to elders or superiors as they are the targets of positive politeness. This shows that Javanese people are expected to show their respect to elders or superiors in any situations, formal or informal, even though when the elders or superiors are being a referent or the third person in the conversation. Javanese use indirectness and pretence as strategies of showing negative politeness. The idea behind these cultural norms relates to the fact that Javanese must get the rasa 'feeling' of what people are saying. These indirectness and pretence strategies are used to show negative politeness, that is, to minimize the face- threatening acts.
For example politeness stategies through speech acts in Javanese are:
a) Bald On-record Strategy
The girl‘s father come to the maker of Kembar Mayang to have it because he need it to be used in wedding ceremony . Then, the maker of Kembar Mayang allows him to take it, and says; ―aku jalok seng gowo kembar mayam utowo kembang monco warno iku kuduh bocah seng eseh gadis, lan seng eseh

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joko ( I want the people who will bring kembar mayang or kembang monco warno are still virgin and unmarried)‖ .
The utterace said above is bald on-record strategy because it minimize threats to addressee‘s face. The speaker most likely shocks the listener, embarrasses him or make him feel a bit uncomfortable.
b) Possitive Politeness Strategy
”Ngene pak, wong-wong kabeh ngomong nang kene cuma Bapak seng dueni Kembar Mayang, karna iku aku lungo rene arep jalok iku Pak. Piye Pak, iso aku jalok Kembar Mayang iki?. The utterance is possitive politeness strategy because the speaker tries to minimize the distance between them by expressing friendliness and solid interest in the hearer's need to be respected (minimize the FTA). It is also used to get closer to the hearer.
c) Negative politeness strategy
―Amit nek ngaggu, aku gor arek tekon opo aku iso jalok Kembar Mayang iki? (I‘m sorry to bother you, but I just wanted to ask you, could I have this Kembar Mayang?)‖ this utterance is negative politeness strategy because it assume that you may be imposing on the hearer and intruding on their space. Therefore, these automatically assume that there might be some social distance or awkwardness in the situation.
d) Off-record strategy
―Pak, awan lan bengi, di tangisi karo anakku nganti betah nggone ngeleh, nggone turu mungnunggu intok ngampil ujute kembar mayang utowo kasebut

38
kembang mocowarno" (Sir, my daughter always cry all day, doesn‘t want to eat and sleep because of her enthusiasm to have Kembar Mayang or Kembang Monco Warno). It is off-record Strategy because it can have ―more than one unambiguously attributable intention. It is indirect request. In this strategy, the speaker wants the hearer to interpret what the speaker means that is he wants to have Kembar Mayang from the hearer. So that the hearer might respond like this, "Do you need Kembar Mayang?" the response from the hearer means that the hearer is being cooperative and the speaker has shown himself or not being forceful.
2.5 Javanese Wedding Ceremony
A sincere and mutual love between a woman and a man should end in marriage. In places like Java, the marriage occurred due to the decision by a loving couple. This is a matter of principle since the ancient time. It could happen due to the wish of their parents. A Javanese proverb says: "'Tresno jalaran saka kulino" means "love grows when you are get used to each other". Up to now, a Javanese always stays close to the family. Family solidarity is of prime important. The loving couple should inform their parents accordingly and several steps should be taken to prepare the wedding. A complete Javanese wedding ceremony has several complicated traditional rituals. In that event, the role of a Pemaes, a traditional make up woman who should lead the complete set of the whole ceremonies is very important. She would take care of the make up and dressings of the bride and bridegroom, different kind of offerings, different kind of

39
ceremonies during the event etc. A well qualified Pemaes could lend complete wedding dress, ornaments and equipment necessary for a wedding party.
According to Suryo S. Negoro (1997), there are some events in Javanese wedding ceremony. They are Lamaran, Peningsetan, Tarub Decoration, Nyantri, Siraman, Ngerik, Midodaremi, Ijab, Panggih , Wiji Dadi, Kacar Kucur, Dahar Klimah, Mertui and Sungkumen.
2.5.1 Lamaran
The parents of the man should send an envoy or envoys to the parents of the woman, proposing that their son is willing to marry their daughter. Nowadays, for practical reason, the parents of both sides could talk directly. The parents of the couple should approve the planned marriage. They should fix convenient and good days of wedding procedures which must be followed such as Peningsetan (traditional engagement), Siraman (holy bathing), Midodaremi (ceremony in the eve of the wedding day), the Panggih and other traditional rituals. Usually, the parents of the woman have a greater role as they are the ones who organize the ceremony. It should be decided also what kind of marriage pattern is chosen, among other Paes Ageng (great make up) or Kesatrian (knight's make up which is simpler). Every marriage pattern differs in make up and dresses for the bride and bridegroom. It should be decided also what kind of dresses the parents should wear, what kind of Batik pattern and shirt/coat design, which color etc. A complete traditional Javanese wedding ceremony is involving several kind of activities. In that case, service of a Pemaes is of top priority. There are a lot of

40
Pemaes, but favorite Pemaes, they have also a tight schedule. It must be made sure the engagement of a Pemaes long time before the wedding. She should be entrusted to make up the bride and bridegroom and dress them properly, she should take care the ritual offerings and lead the ritual ceremonies.
2.5.2 Peningsetan or Srah-Srahan
Peningsetan derives from the word singset means to tie up. It is a commitment that a marriage should be implemented, the families of both sides have agreed. The family of the man give some items to the parents of the woman. In this occasion both sides of families should make acquintance to each other in a more relax atmosphere. Then the family of the man (only women) visit the girl in the attractively decorated wedding room. The parents should become "in-laws". On the peningsetan occasion, the family of the girl visit the parents and the family of the girl. They bring some gifts as follow:
a) A set of Suruh Ayu (Suruh: betel leaf, Ayu: beautiful), betel leaves with the necessary supplement, wishing for a safety.
b) Several Batik cloths with different patterns, wishing happiness and the best things in life such as the patterns of sidoluhur, sidomukti etc.
c) Kebaya
d) White waist sash for women as a sign of a strong willingness.
e) Some fruits, wishing a good health.
f) Rice, sugar, salt, cooking oil etc symbolizing the basic foodstuffs need in life.

41
g) A set of ring for the couple.
h) Some money, a contribution for the wedding ceremony.
2.5.3 Tarub Decoration
Usually one day before the wedding party, the gate of the house must be decorated with Tarub consisting of different Tuwuhan (plants and leaves), with symbolic meanings as the following.
a) 2 Banana Trees with stem of ripe bananas meant: The husband could be a good leader of the family in the society and could also live well and happy everywhere, in good terms within the environment they live.
b) A pair of Tebu Wulung / Reddish sugar cane meant : They build the family whole heartedly.
c) A cengkir Gading (young yellow coconuts) meant: The couple loves each other decisively and should always take care of each other.
d) Different fresh leaves such as of beringin (banyan) mojo-koro, alang- alang, dadap srep, meant: the couple should grow strongly to protect the family, always be in safety. On top of this, on the gate must be hung bleketepe, ornaments made from plaited coconut leaves to drive out evil spirits and as a sign that a wedding ceremony takes place in this house.
Before the installation of Tarub and Bleketepe, a special Sajen offerings must be made. It consist among other of: Bananas, coconuts, rice cones, different kind of fruits, dishes, cookies, different kind of drinks, flowers, jamu (herbal medicine), lantern, buffalo meat, tempe (a kind of tofu) coconut sugar etc. The

42
sajen (offering) has symbolic meaning to get blessings from the ancestors and as a means of protection against evil spirits. The sajen should be placed in several places where the process of ceremonies take place such in the bathroom, kitchen, gate, under the Tarub decoration, in the street nearby the house etc.
2.5.4 Nyantri
In fact the man come together with his family, but he is not entitled to enter the house. While his family is inside the house, he sits in the veranda of the house accompanied by some friends or relatives. During that time he is only given a glass of water, and he is not allowed to smoke. He may eat only after midnight. It is a lesson that he must be able to resist hunger and temptation. Before his family left the house, an envoy of his parents tells the host and the hostess that he hands over the man to the responsibility of the host and the hostess, the envoy further says that the man is not going back home. After the visitors left the house, the man is allowed to enter the house but not the wedding room. The parents of the girl should arrange his lodging. This called Nyantri. Nyantri is done on purpose for safety and practical reason, considering that tomorrow he should be dressed and prepared for Ijab and other wedding ceremonies.
2.5.5 Siraman
Siraman means to take a bath. The Siraman in the wedding ritual is meant to clean the couple‘s bodies as well as their souls. The Siraman ceremony usually should be organized one day prior to the Ijab and Panggih rituals, in the

43
afternoon. Siraman of the girl should be conducted in her parents' residence and for the man, it is conducted in his parents house. The girl and the man should be bathe by seven people of their each family .
2.5.6 Ngerik
After the Siraman, the bride sits in the wedding room. The Pemaes should dry her hair by using towel and smoke of perfumed powder (Ratus) should be passed her hair. When the hair is drying, it is combed backside and strongly tied up in gelung hairdo style. The Pameas cleans her face and neck and start to make up. Ngerik means to save unnessarary hairs on her face by using a Razor. The sajen for Ngerik is the same with the sajen for Siraman. For pratical reason all sajen for siraman brought to the wedding room and function as the offering for Ngerik Ritual.
The steps of Ngerik Practice :
The Pemaes should carefully and skilfully doing her make up of the bride. The face should be make up in accordance with the marriage pattern. At the end, the bride should be dressed with Kebaya (woman shirt) and Batik cloth designed of Sidomukti or Sidoasih symbolizing, she would have a prosperous life and adored by other people.
2.5.7 Midodaremi
This ceremony takes place in the eve of Ijab and Panggih ceremonies. Midodaremi is derived from the word Widodari means goddess. The girl is

44
dressed in simple clothes, and made to sit very still in the centre of the house for about five hours. It is believed that an angel enters her, which is why brides look so beautiful on their wedding-days. She has to stay up in the room the whole evening from 6.00 p.m. to midnight accompanied by some elder women giving her useful advice. The family of the man and her very close friends should also visit her for a while, all of them are women.
While she is seated, her father performs the ritual of purchasing large decorations made up of various plants called the 'Kembang mayang'. Two each are bought for the boy and girl, which symbolise their virginity. The mother places two of these by her daughter and the evening is over. The bride's parents should feed her for the last time because of from tomorrow, she is in her husband's responsibility.
Sajen/offering for Midodaremi:
a) Rice cooked with coconut milk
b) Well cooked cock (Ingkung)
c) Vegetable sauces
d) Flowers
e) Tea and coffee without sugar
f) Drink from young coconut meat with coconut sugar
g) Latern which is lighted
h) Bananas
i) Flowers in water bowl
j) A baked glutinous rice, bread

45
k) Cigar and pipe made of papaya leave
The offering foods could be taken out of the room at midnight. The family and guests could eat it.
2.5.8 Ijab
As it has been described above, Ijab ceremony is the most important requirement to legalize a marriage. The implementation of Ijab is in accordance with the religion of the couple. Nowadays, the state recognizes five existing religions: Islam, Christian and Catholic, Hindu, Budha. Whatever religion they confess, they are wearing traditional dresses. Ijab is led by the government's religious officer who has the authority to legitimise and register marriages. The bride is represented by her 'wali' (her legal guardian under Islamic law). After the Ijab, traditional ceremonies of panggih etc and a reception should follow to complete the whole wedding ceremonies.
2.5.9 Panggih or Temu
The wonderful and mystical sound of Javanese music gamelan instruments accompanies a traditional sacred Panggih or Temu (means meeting) between a beautifully make up bride with her handsome bridegroom in front of a house decorated with "Tarub" plant decoration. Panggih is the meeting of the bride and groom and is conducted immediately after the Ijab / religious marriage and the civil registration. The bride with traditionally make up with special gelungan (hairdo), wearing shining brilliant and golden jewelries and special dress for this

46
occasion. The bridegroom also wears special dress for this ceremony. The couple have to appear in their best, they are treated and honored by those who present in this wedding party as King and Queen of the day.
As a traditional rule, the happy party takes place in the house of the bride's parents. The bride's parent are the ones who organize the marriage ceremony. At a time set for this occasion, the bridegroom accompanied by his close relatives (but not his parents who are not allowed to present during the ritual traditional ceremony) arrive in the house of the bride's parents and stop in the gate of the house. The bride accompanied by two elderly women on the right and left side walk her out of the bridal room. Her parents and close relatives walk behind her. Preceding the bride are two young girls, each bring a fan. Two elderly women or two young boys bringing two Kembar Mayang, a bouquet ornament, about one meter of height. A women from the bridegroom family walks forward and gives a Sangggan, (a gift in the form of banana fruits and flowers put in a winnowing tray covered with banana leaves) to the mother of the bride, as a sign of appreciation to the hostess of the ceremony. Kembar Mayang is a kind of bouqet made of different kind of leaves mainly coconut leaves and others stuck into a banana trunk. According to wayang kulit (shadow puppet) story, kembar mayang ornament was the wish of King Kresna during the marriage between Princess Sembadra and Harjuna of Pandawa family. It is indeed a very beautiful decoration with a broad symbolic meaning.
a) Ornament like mountain. A mountain is high and big, symbolizing a man should have a lot of knowledge, experience and patience.

47
b) Ornaments like Keris, depicting the couple's carefulness in life, clever and wise.
c) Ornaments like whips, meant the couple should not be easily desperate, must be always optimistic with strong desire to build a good life.
d) Ornaments like umbrella, meant they must be the protector of the family and society.
e) Ornaments like grasshopper, meant they should be energitic, quick in thinking and taking decisions to safe the family.
f) Ornaments like bird, meant they should have a high life motivation.
g) Beringin leaves. The couple should always protect strongly the family and other human beings.
h) Kruton Leaves, meant to protect from evil spirits.
i) Dadap srep Leaves. The leaves could be used as a cold compress to lower fever, symbolizing the couple should always have a clear mind and calmness to solve any problems. (calm down the feeling and cool down the head)
j) Dlingo Bengle. These herbs could cure infection and other desease, they use to protect from evil spirits.
k) Patra manggala flowers. Used to beautify the bouquet and against evil deeds.
During the Panggih ceremony, the Kembar Mayang are brought outside the house and thrown out in a crossroad nearby the house, depicting all evil spirits should not disturb the ceremony in the house and its surrounding area. A pair of

48
Kembar Mayang put in the right and left side of the couple's chair during reception as a decoration. Kembar Mayang used only if the couple were unmarried before. The bride then is meeting the bridegroom. The couple approaching each other, when they are about three meters facing each other, they stop to start with Ritual of Balangan Suruh, throwing to each other seven small bundles of betel leaves with lime inside tied with white yarn. They do it eagerly and happily and also everyone is smiling happily. According to ancient belief, betel leaves have power to chase away bad spirits. By throwing betel leaves to others, it should be proved that the couple is really the genuine persons not a ghost or other person who pretends to be the bride or the bridegroom.
2.5.10 Wiji Dadi
The bridegroom crash an egg with his right foot and then washed by the bride using water mixed with several kinds of flowers. It depicts that the bridegroom is ready to become a responsible father and the bride should faithfully serve her husband.
2.5.11 Kacar Kucur or Tampa Kaya
With the help of the Pemaes, the couple walk arm in arm or more precisely holding each other with their little finger to the site of Kacar Kucur or Tampa Kaya ritual in a chair in front of the house's Krobongan. It depicts that the husband should give all his income to his wife. The bridegroom gives to the bride some soybeans, peanuts, rice, corns, yellow rice, dlingo bengle herbs, flowers and

49
coins of different values, the quantity of coins must be even. The bride carefully receives these gifts in a small white cloth, above an old mat which is put on her lap. She should be a good careful housewife.
2.5.12 Dahar Klimah or Dahar Kembul
They are eating together, feeding each other. The Pemaes as a leader of the ceremony gives a plate and a napkin to the bride and yellow rice, dishes such as fried eggs, soybean, tempe, sliced fried meat (abon) and chicken's liver. The bridegroom makes three small balls of rice and dishes with his right hand. The bride shall eat first and then the bridegroom, after that they drink sweet tea. The ritual depicts the couple should use and enjoy their belongings together. Krobongan or Petanen is a special room located in the centre of Dalem Javanese joglo house, in front of the room stand two wooden statues called Loro Blonyo. This is symbolzing prosperity. Nowadays, as many houses have no krobongan room, the place where these rituals conducted is decorated with krobongan like ornaments. The same if this party is held in a hotel or public building.
2.5.13 Mertui
The bride's parents pick up the parents of the bridegroom in front of the house. They walk together to the place of ceremony. The mothers walk infront, the fathers accompanied from behind. The parents of the bridegroom should be seated in the left side of the couple. The parents of the bride sit in right side of the couple.

50
2.5.14 Sungkeman
The couple should kneel and asks a blessing from their parents. First to the parents of the bride, then to the parents of the bridegroom. During the Sungkeman, the Pemaes takes out the Keris from the bridegroom. After Sungkeman, the bridegroom wears again his Keris. It should be noted that the couple's parents are wearing the same design of Batik Truntum meaning the couple should always have enough fortune for a living and they are wearing also Sindur as waist sash. The red drawing in the Sindur with its curved edges would like to say that life is like a river winds thru the mountains. The parents are escorting the newlywed to walk in the real life to build a strong family.
2.6 The Previous Relevant Studies
Here, there are some data presented as the result of observation which has been done by the previous researcher in the area of politeness, but those observations which had been conducted by other researcher have different subject what going to be conducted by me. And those studies are:
1) The Reflection of the Javanese Cultural Concepts in the Politeness of Javanese
This study was conducted by Sukarno (2010). It tries to examine the reflection of some concepts of Javanese cultures such as: tata krama, andhap-asor, and tanggap ing sasmita (the language styles, humbling oneself while exalting others, and being able to catch the hidden meaning). The approaches used in this study are based on politeness

51
theory, e.g. Brown and Levinson (1987), Leech (1983), Grice (1975, 1981), and Lakoff (1973, 1990). Finally, this study proves that the forms and the politeness strategies used in Javanese are really bound by the Javanese concepts. As a result, it is almost impossible to conduct politeness in Javanese without comprehending and applying those cultural concepts.
2) Politeness strategies used by Javanese
The research was done by Annisa (2009). It focused on the types of politeness that used by the Javanese people in expressing politeness in daily conversation. The finding shows that Javanese use all kinds of politeness strategies and dominantly use positive politeness in daily conversation. But in some speech acts such as in refresentatives and expressives, they do not use negative and off-record strategies. In Commisives, they do not use off-record strategies. Negative strategy also do not occur in declaratives
3) The medium is the message: politeness strategies in men‘s and women‘s voice mail messages
This research was done by Pamela Hobbs (2003). Researchers have reported that women pay more compliments than men, that women in talk with same-sex peers use a large number of positive-politeness strategies while men in analogous situations do not, and that women are more likely to apologize, soften criticism or express thanks than men. In this data drawn from voice mail messages in a legal setting, male speakers‘ use of

52
politeness markers was roughly equal to that of women‘s. Moreover, positive politeness strategies were used almost exclusively by male speakers, and only by attorneys, and the two speakers who used the greatest number of politeness markers in individual messages were both men. Factors which may play a role in explaining these findings include the one-sided nature of voice mail communications and the fact that the data were generated in a legal setting and that seven of the eleven speakers were attorneys.
4) Politeness strategies in apologizing by French native speakers
The research was done by Tanjung (2008). It employed qualitative design which aim at describing the politeness strategies and expressions of apology which are used by French native speakers. The finding indicated that the French native speakers use all kinds of politeness strategies and they tend to use positive politeness strategy in expressing their apology.
5) Positive- and Negative-Politeness Strategies: Apologizing in the Speech Community of Cuernavaca, Mexico
This analysis was done by Lisa C. Wagner (1996). Based upon a theoretical framework of politeness and face-threatening acts (FTAs), an ethnographic investigation of naturally occurring apologies and politeness strategies in Cuernavaca Spanish was accomplished. Using a modified version of Blum-Kulka et al.‘s (1989) Cross-Cultural Speech Act Realization Project Coding Manual for Apologies and a corpus of (200) naturally occurring apology events, the basic strategies and sub-strategies

53
used by members of the Cuernavaca speech community to apologize for a wide range of offenses were identified and discussed. Both positive- and negative-politeness strategies within the apology acts were noted. Finally, the findings from this sample were compared with the findings of previously conducted studies on apologizing and politeness in other varieties of Spanish. Results from this investigation dispel Brown and Levinson‘s claim that negative politeness is the universally preferred approach for doing facework, and it is advocated that additional investigations of (FTAs) and politeness using culturally-sensitive models of interaction be used.
2.7 Conceptual Framework
Politeness refers to socio- cultural matter and is crucially reflected in language. Politeness is used to describe the extent to which actions, including the way things are said, match addresses, perception of how they should be performed. Politeness refers to whatever means are employed to display consideration for one's addressee's feelings (or face), regardless of social distance between speaker and the addressee. Politeness strategies are ways to convey the utterances as polite as possible (Brown & Levinson, 1987). Politeness strategies are used to formulate messages in order to save the hearer‘s face when face- threatening acts are inevitable or desired.
There are four types of politeness strategies which are Bald on Record, Positive Politeness, Negative Politeness, and Off Record Strategy. This study

54
investigated the types of politeness strategies used in Javanese wedding ceremony especially in some events which were Peningsetan, Midodaremi, Panggih dan Sungkeman. The main aspects which were observed were the politeness strategies they use in illocutionary act in those events

55
CHAPTER III
RESEARCH METHOD
3.1 The Design of the Research
This study applied descriptive qualitative design, which was basically interpretative research to purposefully select informants either documents or visual materials that might be the best answer to the research problem. It was choosen due to qualitative research has the natural setting, as the direct source of data and the researcher is the key instrument (Bogdan & Biklen, 1982). Descriptive qualitative design is one of which the researcher takes a part in the observation.
Stake (2010) asserts that (1) qualitative research is experiential. It is empirical. It is field oriented. It emphasizes observations by participants, what they see more than what they feel. It strives to be naturalistic, to neither intervene nor arrange in order to get data. Its reporting provides the reader of the report with a vicarious experience. It is in tune with the view that reality is a human construction. (2) It is situational. It is oriented to objects and activities, each in a unique set of contexts. It makes the point that each place and time has uniqueness that works against generalization. Its contexts are described in detail. (3) It is personalistic. It means that it is empathic, working to understand individual perceptions. It seeks people‘s points of view, frames of reference, value commitments. And often issues are emic (emerging from the people) more than ethic (brought by researchers). Even in interpretations, there‘s preference for

56
natural language, disdaining grand constructs. The researchers are ethical, avoiding intrusion and risk to human subjects. The researcher is often the main research instrument. This design will be used to find speech acts and politeness strategies used in Javanese wedding ceremony.
Bogdan & Biklen (1982) asserts that descriptive means the data collected are in the form of words rather than numbers. Descriptive qualitative design tries to analyze the data with all of their richness as closely as possible to the form in which they were recorded and transcribed, and the written result of the research contains quotation from the data to illustrate and substantiate the presentation. In a qualitative research a researcher usually does not have fixed schedule of what to be done, but the researcher is more like loosely schedule traveler than the other. In other words, the researcher enters the research with some idea about what s/he will do, but a detailed set of procedure is not formed prior to data collection.
3.2 The Source of the Data
The data were the transcriptions of recorded observation and interview. The data were taken from observation using audio visual recorder in wedding ceremony of Dina Wagiani and Oman Syahputra especially in some events which are Peningsetan (17th March 2012), Midodaremi (14th April 2012), Panggih (15th April 2012) and Sungkeman (15th April 2012) that are held in Medan located at Jl. Marelan II Pasar IV, Kelurahan Rengas Pulau, Kecamatan Medan Marelan. The data were taken from people who utter in that events. The utterances were

57
analyzed and classified based on types of illucotionary acts and politeness strategies as in the following observation sheet.
Table 3.1
Observation Sheet
No
Illucotionary acts
Politeness
Strategies
Javanese Wedding Ceremony
Peningsetan
17th March 2012
Midodaremi
14th April 2012
Panggih
15th April 2012
Sungkeman
15th April 2012
1
Representatives
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
- Bald -on record
- Positive politeness
- Negative politeness
- Off- record
2
Directives
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
- Bald -on record
- Off- record
3
Commisives
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
- Bald -on record
- Off- record
4
Expressives
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
- Bald -on record
- Off- record
5
Declaratives
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
..........
- Bald -on record
- Off- record

58
3.3 The Instrument of Data Collection
The instruments of data collection were (1) participant observation and (2) interview. Bogdan and Biklen (1992:2) say that in depth interview and participant observation are common ways in qualitative research. It is due to qualitative research is naturalistic. The reseacher recorded the speakers‘ utterance that occured in Javanese wedding ceremony and transcribed the results of the recording. All the data were collected then clasiffied based on the types of illucotionary acts and politeness strategies used by them. She also interviewed the participants to know the reasons why they applied the strategies.
3.4 The Techniques of Analyzing the Data
The data were analyzed through two procedures. Miles and Huberman (1984:21-25) point out that the procedures are; the first analysis is during data collection and the second is after data collection. The first procedure of data collection was observation. The data from observation were analyzed through the following steps; (a) data reduction, such as identification the kinds of illucotionary acts and politeness strategies used in Javanese Wedding Ceremony; (b) data display and (c) verification and conclusion. The second procedure was analyzed with reference to Miles and Huberman analysis. The data from the interview were analyzed through the following steps; (a) transcribe the data from the tape recorder; (b) classify the data; (c) verify the reason why the politeness strategy is used dominantly; and (d) conclude the data.

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