Bahasa Arab-Jawa Klego
| Bahasa Arab-Jawa Klego
ꦨ꧀ꦄꦫꦧ꧀ꦲꦶꦁꦑ꧀ꦭꦺꦒꦺꦴ båså Arab-Jåwå ing Klègå الجاوية العربية في كليغو al-Jawiyya al-'Arabiyya fi Klighu Bahasa Arab-Jawa Kolokial | |||||
|---|---|---|---|---|---|
| Dituturkan di | Indonesia | ||||
| Wilayah | Pekalongan, Jawa Tengah | ||||
| Etnis | Penduduk kelurahan Klego | ||||
Penutur | 8.266 (sensus Februari 2010)[1] Dengan rincian: 6.702 Jawa 1.418 Arab 146 Tionghoa 3 warga negara asing dari negara berbahasa Arab | ||||
| Tidak ada sistem penulisan resmi; namun digunakan juga Pegon, Hanacaraka, dan Latin. | |||||
| Kode bahasa | |||||
| ISO 639-3 | – | ||||
| Glottolog | Tidak ada | ||||
| Lokasi penuturan | |||||
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Koordinat: 6°52′55.439″S 109°40′44.482″E / 6.88206639°S 109.67902278°E  | |||||
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Bahasa Arab-Jawa Klego, juga dikenal sebagai Bahasa Arab-Jawa Kolokial,[2] adalah bahasa Para-Arab atau lebih tepatnya bahasa campuran yang berakar dari varietas bahasa Arab di Indonesia, bahasa Arab Indonesia dengan bahasa Jawa. Bahasa ini dituturkan di Klego, sebuah kelurahan di kota Pekalongan, Jawa Tengah, para penuturnya bukan hanya berasal dari keturunan Arab, tetapi juga penduduk asli Jawa di sana.
Dapat dikatakan bahwa ini merupakan salah satu ragam bahasa Arab dialek Pekalongan yang mendapat pengaruh kuat dari bahasa Jawa Pesisir di Pekalongan.[3] Penuturnya bisa dikatakan dwibahasawan, atau bahkan multibahasawan.[4]
Latar belakang
Hampir setiap negara, termasuk Indonesia di mana bahasa ini digunakan, memiliki lebih dari satu bahasa yang digunakan. Indonesia memiliki lebih dari 500 bahasa yang digunakan oleh penduduknya (Sumarsono, 2008: 76). Oleh karena itu, masyarakat Indonesia tergolong masyarakat multibahasa. Masyarakat yang berbasis pada bahasa dapat terbentuk karena adanya beberapa kelompok etnis yang turut membentuk masyarakat tersebut, sehingga dari sudut pandang etnis dapat dikatakan sebagai masyarakat yang majemuk.[5]
Keberagaman bahasa dalam suatu masyarakat biasanya selalu menimbulkan masalah atau setidaknya berpotensi menimbulkan masalah atau setidaknya mempunyai akibat tertentu. Keberagaman bahasa membawa masalah bagi individu dan kelompok tertentu (terutama minoritas dan imigran) dalam suatu masyarakat. Untuk individu atau kelompok minoritas, Masalah yang langsung muncul adalah mereka harus menguasai minimal dua bahasa, yaitu bahasa ibu dan bahasa daerah tersebut, sebelum mereka dapat berfungsi sebagai anggota penuh dalam masyarakat yang tinggal di dalamnya. Apabila kelompok minoritas tersebut merupakan pendatang, misalnya keturunan Arab yang tinggal di sekitar suku Jawa, mereka harus segera dapat menguasai bahasa Jawa.
Mereka yang merupakan generasi pertama memiliki kesulitan paling besar dalam menghadapi tantangan linguistik. Apabila mereka semua sudah dewasa, anak-anaknya, atau generasi kedua, tentu akan lebih mudah, begitu juga dengan generasi selanjutnya. Fenomena bahasa seperti ini juga terjadi pada kelompok etnis lain seperti Tionghoa, India, Madura, dan lain-lain. Upaya belajar dari masing-masing suku bangsa yang bahasanya berbeda-beda, dalam ilmu sosiolinguistik, dapat dikatakan sebagai suatu usaha untuk menjaga dan memelihara kerukunan masyarakat. Mereka yang mempunyai ras atau suku yang berbeda selalu berusaha menyesuaikan diri dengan yang lain atau salah satu yang lebih dominan, sehingga dapat menumbuhkan sejumlah upaya solidaritas budaya yang cukup menunjang terciptanya kehidupan bermasyarakat yang harmonis di antara mereka.
Penyesuaian budaya yang berupa solidaritas budaya salah satunya berupa bahasa. Dengan demikian dapat dikatakan bahwa bukti adanya adaptasi sosial yang dapat menciptakan kehidupan yang harmonis dapat ditelusuri melalui konvensi-konvensi kebahasaan yang terjadi di antara masyarakat tutur yang saling bersentuhan. Dengan kata lain, ada hubungan korelasional antara bahasa dan interaksi sosial pengguna bahasa atau varian berbeda yang melakukan kontak. Hal menarik serupa yang diamati adalah fenomena sosial kehidupan masyarakat kelurahan Klego di Pekalongan yang sangat heterogen.[6]
Dengan jumlah penduduk yang sangat homogen dengan berbagai macam latar belakang suku bangsa, hal ini menimbulkan interaksi sosial yang sangat beragam terutama dalam hal bahasa penghubung. Di kelurahan Klego, setidaknya berdasarkan bahasa yang digunakan sebagai identitas atau komunikasi sosial, ditemukan dua masyarakat tutur, yaitu masyarakat tutur Jawa dan Arab. Dari kedua bahasa tersebut, bahasa yang paling banyak penuturnya adalah bahasa Jawa, yang juga merupakan identitas asli di sana. Berdasarkan pengamatan sementara, kondisi sosial masyarakat kelurahan Klego dapat dikatakan rukun, saling menghargai, padahal secara etnis di daerah ini terdapat dua suku bangsa besar, yaitu Jawa dan Arab. Hal menarik dari kehidupan kedua suku bangsa ini adalah adanya keharmonisan sosial. Keharmonisan atau kedekatan masyarakat Arab dan Jawa dapat dilihat dari proses percampuran bahasa dan ragam bahasa yang mereka menggunakan dan asimilasinya.[7]
Proses alih kode dan campur kode antara bahasa Arab dan bahasa Jawa sangat lazim terjadi di kalangan masyarakat Klego. Fenomena-fenomena kebahasaan tersebut tampaknya tidak lagi dianggap sebagai gejala kekacauan bahasa, tetapi sebaliknya, Keragaman percampuran bahasa di atas telah menjadi bahasa pergaulan (lingua franca) bagi masyarakat kelurahan Klego. Fenomena campur kode komunikasi dari bahasa Jawa ke bahasa Arab atau sebaliknya, bukan hal yang asing lagi bagi masyarakat kelurahan Klego yang dikenal dengan sebutan 'Kampung Arab'. Jadi, ketika berada di sini, akan sering ditemukan percakapan campur kode dalam komunikasi sehari-hari mereka. Hal ini dilakukan baik oleh orang keturunan Arab maupun orang Jawa. Diantara contoh dalam komunikasi tersebut adalah; ente pak endi? 'kamu mau pergi kemana?', aku pak requd si 'saya mau tidur dulu', anakku pak zuwaj 'anak saya akan menikah', dan lain-lain, dimana kosakata yang dicetak tebal merupakan serapan dari bahasa Arab yang dilafalkan dengan aksen lokal. Namun, kemunculan kata-kata Arab yang muncul pada kalimat campur kode di atas, secara leksikal, maknanya sangat mudah dipahami, terutama bagi orang Jawa yang sedikit mengerti bahasa Arab. Fenomena bahasa yang terjadi adalah semacam konvensi bahasa, yaitu kesepakatan dalam penggunaan kata-kata tertentu. Maka dengan adanya konvensi ini, baik masyarakat keturunan Arab maupun Jawa dapat sama-sama memanfaatkan dan memahaminya sehingga terjalin keharmonisan sosial di antara keduanya.[8]
History
Pekalongan is a small city located on the north coast of Java, the condition is dynamic, among other things because of the batik industry and trade that takes place there. The practice of inter-regional and even inter-country trade in the city of Pekalongan has been going on for a long time, even since the 11th century.[9] Pekalongan in the past was a large port city so that many traders from all over the world traded in the city, based on the fact that it was one of the stops on the Maritime Silk Road. In the end, many foreign traders settled in Pekalongan, including traders from Chinese, Bengali, Arabs, and possibly Persians and Gujarati.[10]
During the Dutch colonial period, these ethnic groups became part of the division of residential groups in the city, the complete settlement consists of indigenous peoples, Dutch, Chinese, and Arabs (Indians and Persians included). The Arab ethnic settlement until now still has a strong influence on the Pekalongan. This part of the residential area is often called Kampung Arab 'Arab Village', including the Klego village, where they used to be led by an Kapitan Arab who served as the head of the community.[11] This is where the largest number of Hadhrami Arabs communities are found, the majority of whom come from Hadramaut in Yemen, although it is not impossible that there are also many Arab communities in other areas such as Sugihwaras, Poncol, Noyontaan,[3] and other areas in the city of Pekalongan.[2]
Due to its diverse ethnicity, a colloquial language is needed or what is generally called a lower language (‘amiyah), which is a spoken language can do to facilitate conversation between diverse communities. This colloquial language is very different from the Standard Arabic that is usually studied in academic settings. So it can almost be said that this language does not conform to good and correct grammar rules, and many of them are not even found in Arabic dictionaries. The Colloquial Arabic-Javanese commonly used by the Klego Pekalongan community shows its uniqueness which can only be understood by their community or the people who live with them even though they are not ethnic Arabs.[2]
From the results of language contact between the dominant Javanese natives and the Arab immigrants, the communication process, especially in social life, the phenomenon of mixed languages is often found. Therefore, this linguistic phenomenon has become a separate study in sociolinguistic studies. Code mixing and code switching occur in their language, especially in communities where the two large communities are Javanese and Arabs.[12]
The history of the arrival of the Klego Arabs community cannot be separated from the arrival of the Arabs to Indonesia, the majority of whom come from the Hadramaut in Yemen, by first stopping in Gujarat.[13] They generally consist of two groups, namely the Sayyid group (claiming to be descendants of Ali through the Husayn ibn Ali line; also known as the Alawi or Habaib), the characteristics are from the naming of their family names, namely Al-Attas, Al-Habsyi, Al-Idrus, and others.[14] As well as the Qabili group who are not descendants of Ali ibn Abu Thalib, their characteristics can be seen from their family names such as Basyir, Baswedan, Al-Kathiri, and others. They live in social harmony that has been established for quite a long time and there are no facts that indicate any problems, ethnic conflicts, especially between the Arab community as immigrants and the Javanese as indigenous people. Many of them have even established marriage ties between the Javanese and Arabs communities, with the majority of men being of Arabs descent and the women being of Javanese descent.[15]
Their relationship does not involve major conflicts, but that does not mean that the relationship between the Javanese and Arab ethnic groups is not accompanied by prejudice and stigma.[16] Many negative prejudices also represent both ethnicities, such as the stigma attached to Javanese people who are less Islamic. Likewise, Arabs who are considered stingy, rude, and unwilling to mix, also feel that their position is higher than that of Javanese.[17]
Patterns and structures
Example sentences
From the results of the search in the journal by Azzuhri (2016), there are several code mixing patterns in the form of sentences that are often spoken by the Klego villagers, both ethnic Arabs and Javanese. The mixed language patterns are:[18]
| Arabic-Javanese Colloquial | Meaning | Vocabulary from Arabic |
|---|---|---|
| Wah, acarane rahhat tenan iki | Wow, this show is really fun | rahhat (راحة) |
| Aku pak regud si | I want to sleep first | regud (رقد) |
| Panganan iki ‘al tenan | This food is very good | ‘al (عال) |
| Kowe kok das'ah pisan o? | Why are you so handsome? | das'ah (دسعة) |
| Spidol iki tesiho ono opo wis ghallaq? | Is this marker still available or has it run out? | ghallaq (غلّق) |
| Iki karo iki ‘inah ga? Iyo, lorone ‘inah | Is this the same as this one? Yes, both are the same | ‘inah (عينه) |
| Aku tak reja si | I want to go home first | reja (رجع) |
| Nggak, aku mung softhoh kok | No, I'm just kidding | softhoh (صفطة) |
| Kowe ngerti ora? Aku mindrieh | Do you understand? I don't understand | mindrieh (من أدريه) |
| Pak endi? Pak bamsyi ning umahe Rudi | Where are you going? I want to go to Rudi's house | bamsyi (بأمشى) |
| Lagi dawwir opo? dawwir sepeda | What are you looking for? Search for a bike | dawwir (دوّر) |
| Karo sopo? karo ‘iyal ku | With who? With my wife | ‘iyal (عيال) |
| Pak taba nahna ora? | Do you want to come with me? | taba (تبع), nahna (نحن) |
| Abgho asytary sego megono | I want to buy megono rice | abgho (أبغى), asytary (أشترى) |
| Duitku dho’ mau bengi | Last night my money was lost | dho’ (ضاع) |
| Aku pak sytar pulpen | I want to buy a pen | sytar (شتر) |
| Wadon kuwi halli tenan | The woman is very beautiful | halli (حلّى) |
| Anakku arep juwaz | My son is getting married | juwaz (زواج) |
| Ena'e opo yo? Gahwah si | What's good to do? Have a coffee | gahwah (قهوة) |
| Wis yekfi durung? | Is that enough? | yekfi (يكفى) |
| Aku ta'abnak ora? | I'm bothering you? | ta'abnak (تعبناك) |
| Ora, ta'abnakum raahah | No, I'm actually happy | ta'abnakum (تعبنا كم), raahah (راحة) |
| Kuwe ju’ ora? | Are you hungry? | ju’ (جوع) |
| Saiki ila fen? | Where to now? | ila fen (إلى فين) |
| Bapakku tela’ karo aku | My father is angry with me | tela’ (طلع) |
| Wong kuwi ya hanuh tenan | That person is very arrogant | ya hanuh (يا هنوه) |
| Bisrab ning umah | Drink at home | bisrab (بشرب) |
| Aku bansyuf pasar si | I want to see the market first | bansyuf (بانشوف) |
| Awas ghum lak binduq kowe | Watch out I'll shoot you | ghum lak binduq (قم لك بندق) |
| Wong kae mera'bal tenan | That guy is so annoying | mera'bal (مرحبل) |
The mixed Arabic-Javanese conversational vocabulary as above is the colloquial language of the Klego villagers in Pekalongan. In its linguistic structure, all the words and structures of the communication language used are mutually agreed upon, or in linguistics it is often referred to as language conventions.[19]
Arabic loanwords
In this language, many Arabic lexicon conventions are found which are often used by its speakers. The Arabic loanwords include:[20]
| Vocabulary | Writing in Arabic | Meaning |
|---|---|---|
| rahhat, raahah | راحة | fun, comfortable |
| regud | رقد | sleep |
| ‘al | عال | nice |
| das'ah | دسعة | handsome |
| ghallaq | غلّق | finished |
| ‘inah | عينه | same |
| reja | رجع | go home |
| softhoh | صفطة | kidding |
| mindrieh | من أدريه | don't understand |
| bamsyi | بأمشى | go |
| dawwir | دوّر | look for |
| ‘iyal | عيال | wife |
| taba | تبع | follow |
| nahna | نحن | we, me |
| abgho | أبغى | want |
| asytary, sytar | شتر ,أشترى | buy |
| dho’ | ضاع | lost |
| halli | حلّى | beautiful |
| juwaz | زواج | marry |
| gahwah or gahwe | قهوة | coffee |
| yekfi | يكفى | enough |
| ta'abnak (1 pr.), ta'abnakum (2 pr. and etc.) | تعبناك ,تعبنا كم | bother |
| ju’ | جوع | hungry |
| ila fen | إلى فين | where to |
| tela’ | طلع | angry |
| ya hanuh | يا هنوه | arrogant |
| bisrab, serob | شراب ,بشرب | drink |
| bansyuf | بانشوف | look |
| ghum lak binduq | قم لك بندق | shoot |
| mera'bal | مرحبل | annoying |
| sholi | صلى | pray |
| harman | حرمان | like |
| sugul | شغل | busy |
| kul | كل | eat |
| fulus | فلوس | money |
| rejal | رجال | boy |
| sohib | صاحب | friend |
| harim | حريم | girlfriend |
| syebe | شيب | father |
| umi | أمى | mother |
| ajus | عجوز | grandmother |
| ente | أنت | you |
| ane | أنا | me |
| da'jal | دجال | devil |
| tajir | تاجر | rich |
| majenun | مجنون | crazy |
| bahlul | بهلول | stupid |
| sukron | شكران | thank you |
| afdol | أفضل | suitable |
| napsi-napsi | نفسى-نفسى | individually |
| mut | مَت | dead |
| lebaik | لبيك | what |
| jiran | جيران | neighbor |
| bakhil | بخيل | stingy |
| khoir | خير | good |
| gum | قم | come on |
| bukhroh | بكرة | tomorrow |
| ta'ap | تعب | tired |
Of the several words used, there are some that have literal conformity and only a few differences in lexicon with Standard Arabic, and some of them do not have the same meaning as Standard Arabic. Some of the vocabulary only experienced a slight shift in meaning.[21]
Some vocabulary that does not comply with the rules of derivation and lexical rules in Standard Arabic is as follows:[22]
| Vocabulary | Writing in Arabic | Explanation |
|---|---|---|
| bukhroh | بكرة | In the lexical meaning and Standard Arabic (Fusha), the word that means 'tomorrow' is gadan (غدا) not bukhroh (بكرة). The word bukhroh (بكرة) is a colloquial language that is used in almost all Arabic-speaking countries. |
| das'ah | دسعة | This word according to Arabic lexical meaning has no meaning, but is only used in Arabic-Javanese of Klego which can have the meaning of handsome or beautiful, but usually refers to masculine vocabulary. |
| ya hanuh | يا هنوه | This word has no lexical meaning at all and is not found in other varieties of Arabic, but it has the meaning 'arrogant' based on the language used by the Klego villagers. |
| bansyuf | بانشوف | This word has no lexical meaning in Standard Arabic but in Colloquial Arabic it has meaning elsewhere 'want to see'. The letter [ب] in bansyuf (بانشوف) word means will. |
| mera'bal | مرحبل | This word originates from haraba (حربا) which in Colloquial Arabic means 'corrupt' or 'brash'. There is a phonetic change in the pronunciation of the Klego villagers so that it is pronounced as mera'bal (مرحبل), which experienced a slight change in meaning also becomes 'annoying'. |
| softhoh | صفطة | This word has no lexical meaning, meaning it has no meaning in other varieties of Arabic, except it is only a form of the Klego villagers which means 'kidding'. |
Phonology
The linguistic adaptation that occurs in the Klego villagers provides a picture of the tendency towards the formation of a harmonious social order. This adaptation can be seen between Javanese and Arabic speakers when communicating with each other. The two speakers take turns saying two words in their respective languages. If we look more deeply, the linguistic adaptation between Javanese and Arabic communities is not only in terms of lexicon but also in terms of phonetic (sound) adjustments. This is to make it easier for speakers of other languages to pronounce the same sounds, especially Arabic vocabulary with adjustments to Javanese phonetics. Likewise, linguistic adjustments are also made in grammatical order.[23]
At the sound level, whether it is a coincidence or not, the phonetic system of conventional Arabic words tends to be changed and is similar to the sound system in Javanese. So that with the adaptation of sounds in Arabic words, it can make it easier for Javanese people to pronounce these words. So that in communication there is almost no gap in fluency in pronouncing the sounds of words. For example, the word ‘ajuz changes into the word ajus. In this word, there is a change or adaptation of the phonetics of the letter [ع] into the sound of the letter [ا]. Likewise, the sound of the letter [ز] changes to the sound of the letter [س]. Javanese people tend to sound the letters [ا] and [س] more easily than sounding the letters [ع] and [ز]. So when a Javanese person pronounces the word ajus, the sound stress is almost the same as when the word is pronounced by an Arabs. Another example is ta'ab becomes ta'ap, qahwah becomes gahwe, roja'a becomes reja, and others. Sound adjustments such as those above can facilitate communication between the Javanese and Arabs communities in Klego.[24]
Lexicon
Lexically, the formation of conventional words has long been carried out by both Arabic and Javanese speakers in Klego. These conventional words have become colloquial language and have become a means of communication among the Klego villagers. What is more interesting in the communication process is that words in two different languages often alternate.[25]
For example, a Javanese speaker asks an Arabic speaker a question using Arabic words, then the Arabic speaker answers in Javanese, and vice versa. The Arabic words used by the Javanese speaker are everyday Arabic words there, in the sense of Arabic words that have been agreed upon by the Klego villagers as a whole. For example, Arab person say pak endi? 'where are you going' or pak opo? 'what do you want?', then the Javanese person will answer regud si 'have avsleep', syerob si 'have a drink', gahwe si 'have a coffee', and others. Likewise, vice versa, if a Javanese person asks an Arab person ila feen?, the Arab person will answer pak mangan 'want to eat', pak turu 'want to sleep', pak ngombe 'want to drink', and others. The mutual linguistic adaptation that occurs in the Klego villagers can foster familiarity in social communication.[26]
See also
References
- ^ Azzuhri 2016, hlm. 109.
- ^ a b c Azzuhri 2016, hlm. 114.
- ^ a b Sholihatin 2008, hlm. 18.
- ^ Sholihatin 2008, hlm. 57.
- ^ Azzuhri 2016, hlm. 108.
- ^ Azzuhri 2016, hlm. 108–109.
- ^ Azzuhri 2016, hlm. 110.
- ^ Azzuhri 2016, hlm. 110–111.
- ^ Kinasih 2013, hlm. 41.
- ^ Azzuhri 2016, hlm. 113.
- ^ Kinasih 2013, hlm. 39.
- ^ Azzuhri 2016, hlm. 114–115.
- ^ Sholihatin 2008, hlm. 19.
- ^ Kinasih 2013, hlm. 43.
- ^ Azzuhri 2016, hlm. 128.
- ^ Kinasih 2013, hlm. 52.
- ^ Kinasih 2013, hlm. 42–49.
- ^ Azzuhri 2016, hlm. 115–116.
- ^ Azzuhri 2016, hlm. 116.
- ^ Azzuhri 2016, hlm. 116–118.
- ^ Azzuhri 2016, hlm. 123.
- ^ Azzuhri 2016, hlm. 123–124.
- ^ Azzuhri 2016, hlm. 125.
- ^ Azzuhri 2016, hlm. 126–127.
- ^ Azzuhri 2016, hlm. 125–126.
- ^ Azzuhri 2016, hlm. 126.
Bibliography
- Azzuhri, Muhandis (2016). "Kontribusi Konvensi Bahasa Arab - Jawa Terhadap Harmonisasi Sosial". Edukasia: Jurnal Penelitian Pendidikan Islam. Kudus, Indonesia: Institut Agama Islam Negeri Kudus. 11 (1). doi:10.21043/edukasia.v11i1.807
. - Kinasih, Dian (2013). "Interaksi Masyarakat Keturunan Arab Dengan Masyarakat Setempat di Pekalongan". International Journal of Indonesian Society and Culture. Kudus, Indonesia: MA NU Banat Kudus. 5 (1). doi:10.15294/komunitas.v5i1.2372 .
- Sholihatin, Anis (2008). "Pemilihan Kode Pada Masyarakat Keturunan Arab di Noyontaan, Kota Pekalongan: Kajian Sosiolinguistik" (PDF). Tesis Magister Linguistik. Semarang, Indonesia: Universitas Diponegoro.
