THE DIFFERENCES OF SOCIOLINGUSTICS IN SOCIAL CLASS DIALECTS, AT SIMPANG JULI VILLAGE, KETOL, ACEH TENGAH.
Sociolingusitics distinguish a set of types of variation that covers most factors for language variation. The most general distinction is that between variation in the individual, so-called idiolects, variation related to social factors, socielects, regional variation dialects and variation due to functional aspects, so-called registers or styles. The latter distinction is oftentimes evaluated according to degrees of formality; also the distinction between spoken and written code or register is common. There however, alternative approaches tp that pair and more often than not day are used synonymously.
Here, the writers want to make a little experiment about sociolinguistic, one specific is about Social class dialects. The term social class is used here as a shorthand term for differences between people which are associated with differences in social prestige, wealth and education. Bank managers do not talk like office cleaners, lawyers do not speak in the same way as the burglars they defend. So, class is used here as a convenient label for groups of people who share similarities in economic and social status.
Social dialects research in many different provincial has revealed a consistent relationship between social class and language patterns. People from different social classes speak differently. The most obvious differences –in vocabulary- are in many ways the least illuminating from sociolinguistic point of view, though they clearly capture the public imagination.
The writer has researched at Simpang Juli, Ketol, Aceh Tengah. The village is the writer’s own village. Really social class makes different language patterns. The following is the example from the Research in Gayo language.
Gecik : Assalamu’alaikum, wr. wb. Alhamdulillahi Rabbil ‘alamin wa shalatuwasalamu ‘ala asrafil anbiya’ iwalmursalin…., Ama inengku si kami hormati. Wan soboh lao ni kite berkumpul I masjid si berbahagie ni male menunaikan sara ibadah sunet te. Mulei ari kekanak, jema mude sawah ku jema tuente pe berusaha geh kini.
Khatib : Assala…… mu’alaikum, warahmatullahi….wabarakatuh. Yoh…. lagu si kalem di bapak-bapak urum ibu-ibu ni. Ike lagu nini carae lo pas kite lanjuten ceramahe ni. Keta ku ulangi deh, kati lebih semangat… cocok ke ya ibu-ibu? Assalamu’alaikum… WARAHMATULLAHI.. Wabarakatuh. A… baro mantap, keta nguk kite lanjuten buet ni. Alhamdulillahi rabbil’alamin wa shalatuwasalamu ‘ala asrafil anbiya’ iwalmursalin…., Ama inengku si kami hormati, oyane kite ben mari semiang sunet.
From the examples, between gecik and khatib shows that they different in conventional phrase of greeting. If gecik speak to the point only there is no much courtesy because he just want to tell reception. While khatib, he speak to make a speech to all society, so the vocabulary that he use is more than gecik.
The other examples, it is between mother who be a teacher (Mother A) and mother who just at home be farmer (Mother B) do the conversations.
Mother A: Woy aka…. tengah ngune ya. Lagu sunguh di le nyatok ya, gere ke istirahaten mulo. Enti sampek tumbang mulo baro rede.
Mother B: Ale aka jeh, ike mari-mari le kami ni mera lemem tu kase munge. Nge biasa kami lagu nini, gere sesanah ni, paling ike hek pe, ike I nomenen pasti sehat mien.
From the conversations above, the different between both them is in using vocabulary. Mother A use the vocabulary more to Indonesian because she usually teach in Indonesian language. Mother B using Gayo original, because the environment always use it.
That all, the writer can give, for the lakness the conversation not to similar fully like the original speaker with the writer write. But the differences is true, because this thing often happen in the village.
References Material:
Jannet Holmes, An Introduction to Liguistic, third edition, (England: Person Longman, 2008). p. 140.
Learning Materials Introduction to English Language and Linguistics Reader, Compiled: Muhammad Hasyimsyah Batubara, Socilinguistics by Markus Krabbe. P. 45.
