CHAPTER I

INTRODUCTION

This chapter discusses about the background of conducting the research, followed
immediately by the research question, hypothesis, the scope of the research, the
objective of the study, and definition in term as well.
1.1.

Background
Since antiquity, language has become the most interesting thing to be

discovered. There are a million languages in this world, some are discoverable,
learnt, and developed along the time, while the most others still being mystery and
unreachable. Many experts define language as the tool of communication
(Soejono, 1983; Chomsky, 1998; Tarin, 1998; Wardhaugh, 2006; Koster, 2007).
Then, it places the language as the highest necessity in this mankind.
Following the theories of the language, may bring the society as the part
which cannot be split one another. This concept is generally known as
sociolinguistic. Moreover, Wardhaugh (2006) emphasizes the main point about
sociolinguistic as any discussion about the relationship between language and
society and how they use that language as well as how the language developed in
the group of people. By such definition, society may have a big attempt to
maintain and pass down to the next generation. However, each generation is
different with others. The language also will be different. One society can take
many different form of language; that is many speakers can use more than one
language. Indeed, the definitions of language and society are not independent. The

definition of language refers to the society where that language exists and
develops as well as it will return to this matter from time to time.
As the language becomes highly developed, the elements of the language
including word, clauses, phonemes, syntax, semantic, and grammar also
developed. Because of doing so, the nature of language becomes shifted and
change, or in extreme phenomenon, it causes dead. In this term, language shift is
considered as the one of existing phenomena in the society as the part of language
dynamics which brings one language to the different form or even completely
different in use.
Weinreich (1953) defines language shift as the phenomenon which can
be observed in unstable bilingual or multilingual situations in which one
community gradually changes from the habitual use of one language to that of
another. In this concept, language shift usually occurs among speech
communities in a subordinate or minority position in continued language contact
with a superordinate, dominant speech community. He continues going that both
of internal and external factor are likely to have similar contribution in that
phenomenon. In other way, this phenomenon does not happen itself, contributing
factor like society and individual contact may have big impact in doing so.
In practice, each society has different way in how they use such language.
As the result, the factor causing language shift may come from different
perspective from each group of people. Society and individual contact seems
having a big contribution to shift the language. However, Maitz (2011: 165-166)
gives more explanation about the factor advancing language shift as follow:

Many of the factors employed and analyzed in correlational-global

analyses appear to be inherently ambivalent or irrelevant. The size of a
community, for example, is generally considered to feature among factors
advancing language maintenance in that it makes it possible to develop
and maintain more extensive social networks in the given language,
thereby increasing the languages functionality and market value. In our
case, however, we are witnessing the fact that language shift is
characteristic of larger urban speech communities rather than small
villages with a small population. Official state language policy cannot be a
decisive factor, either, since these policies can be considered identical in
each of these communities and given from the beginning, independent of
them. Likewise, religion does not seem to be a significant factor, either,
since language shift in the towns affected both Christian and Jewish
German language communities alike, while in the villages language
maintenance was characteristic both of Evangelical and Catholic
communities. If we want to find an explanation for the differences
between language choice in surface factors, i.e., the features
characteristic of the given sociohistorical situation, which hence do not
lend themselves to generalization, then, based on contemporary sources,
we can set up the following correlations (cf. Maitz 2005).
Regarding to Maitzs explanation above, the term of language shift has been the
critical issue discussed around the world. Beside the factor affecting language
shift, the problems of it also goes hand-to-hand to the thus issue.

The problem of language shift has been at the main focus of both micro
and macro sociolinguistic research for several decades (Fishman 1964, 1966). The
problem needs to be dealt, so that for, there are a lot of research conducting to find
the theory and prove the hypothesis as well. As a result, in recent decades,
numerous relevant empirical studies as well as books on theoretical and
methodological issues have been published worldwide, which, on the one hand,
suggests an increase in the amount of scientific knowledge pertaining to the
phenomenon at issue. However, it also point to the lack of a solution to some
problems that researchers face even today.
The researches about language shift have been conducted around the
world. Bodomo et al. (2009) found a significant result of language shift in Ghana,
Africa. The research was conducted to identify the case of language shift existing
in each district (Tema and Accra). The result gave a surprised result. By end of the
research, the level of language shift was high in those district, and the highest
level shown at the transition area between those districts. In other way, the case of
language shift may happen in the transition area which consist of different groups
of people who use different language.
Besides the theoretical contribution mentioned above, a further
contribution we hope to bring a better understanding of the concept of language
shift is from an empirical perspective and real-life condition. Then, in order to
examine the theory and give thus understanding, the research have been
conducted to seek the possibility of language shift happen in society
The purpose of this study is to discover as well as find out the potential
occurrence of the language shift, to contribute to the understanding of language

shift, both in terms of its conceptualization and its theory with insights from
Lameuru, a highly multilingual village on the West Ranometo District, Southeast
of Sulawesi, Indonesia.
1.2.

Research Question

The research question of this study mentioned as follow:

1) Is there any possibility occurrence of Language Shift in Lameuru
Village?
2) What factors causing language shift in Lameuru Village?

1.3.

Objective of The Study

The objective of this study is to investigate the case of language shift in

Lameuru, factor causing language shift as well as to bring the better

understanding about language shift and its impact to the individual or society.

1.4.

The Scope of The Study

The scope of this study is set in a small family located on Desa Lameuru,

West Ranometo District, South of Konawe. This study focuses on the case of
language shift which may occur in term of language elements including sentence,
phrase, accent, syntax, and semantic.

1.5.

Significance of The Study

Relating to the description above, the significance of this proposed

research can be mentioned as follows:

a) Theoretically, the result of the research could contribute to the

next research as previous research in order to fill the gap
become the underpinned theory.
b) Practically, the result of the research could serve as a guideline
for the next research to find out about language shift.
1.6.

Definition of Term

A number of terms are employed in this study and should, therefore, be defined
from the outset:
a) The term Language shift is used to refer to a phenomenon
which happened in the society which bilingual and multilingual
and such language has tendency of being changed (Weinreich,
1953).
b) The term of Case Study refers to an activity to investigate a
particular situation
c) Lameuru is a small villages located in West Ranometo,
Southeast of Sulawesi.

CHAPTER II
LITERATURE REVIEW

This chapter discusses regarding the term of language shift, followed by the factor
contributing the language shift, bilingualism and multilingualism as the part of
language shift.
2.1.

Language shift
The area of applied linguistic, which most clearly illustrates the full

complexity of societal phenomena, is concerned with language planning.

Language planning refers to deliberate efforts to influence the behavior of others
with respect to the acquisition, structure, or functional allocation of their codes.
Cooper (1989:45) divides into three sub-dimensions. Corpus planning refers to
intervention in the forms of a language, status planning concerns choices in terms
of status of a language (official, national etc.) and acquisition planning which
concerns the teaching and learning of English national as well as second and
foreign languages. Moreover, Jernudd & Dass Gupta in Fishman (1972:186)
states that the study of language planning is the study of organized efforts to find
solution to societal language problems. One of the language problems is language
shift and maintenance.
Language shift usually occurs in bilingualism or multilingualism
community because of many factors such as bilingualism, migration, economic
and social factor, politic factors, demographic factors, and also value and attitude
of the language users. The language shift usually occurs in bilingualism or
multilingualism community. As fishman (1991:1) states that language shift
typically occurs in speech whose native language are threatened because their
intergenerational continuity is proceeding negatively, with fewer and fewer users

or uses every generation. It is clear that the language shift can be seen by the less
of users of the native language and it becomes less using in the next generation.
Language shift according to Fasold, (1984:213) refers to changes in
language use among a community of speakers such as when a community starts
to use one language in domains and function in which its members had previously
used another language and shift in the number of speakers of a language.
Similarly, Weinreich (1968:79) defines language shift as the changes from the
habitual use of one language to that of another. This shift, according to Crystal
(1997:215) could either be a gradual or sudden move from one language to
another. Furthermore, Romaine (2000:49) says that this shift is unavoidable when
two languages compete for use in the same domains.
Whereas Holmes (2001:68) says that language shift generally refers to the
process, by which one language displaces another in the linguistic repertoire of a
community. A language shift means shift or displace of one minority language
mother tongue. Language shift happen when many speech communities of certain
language have shifted or replaced the use of their mother tongue to the use of the
dominant language and it usually happens to the younger generation. As Concklin
& Lourie (1983:172) states that the mainstream language moves slowly into use
in restricted public domains, then gradually break into the family interaction.
The language shift is seen through language use of the language users in a
variety of domains. One of indicator of language shift is the domain of language
use. According to Holmes (2011: 65), the less domains of language use, the more
potential language shift occur, vice versa the more domains of language use, the

more potential language maintain. The ongoing language shift also can be seen
with the dominant language use in family domain. As it has been mentioned
above that according to Edwards (1985:71-72) that the indication of language
shift is the language is lost its basis of domain. It means that the language shift is
seen also by the fewer of a minority language use in many domain and it also no
longer use in family domain as the basis domain.
Language shift is significantly different with language changes. Language
shift is a move from a certain language into dominant language. language changes
is the manner in which the phonetic, morphology, semantic, syntactic, and other
features of a language are modified over time, it is the topic addressed by
historical linguistics who look at the past states of a language and seek to explain
how the present states came about.
Drawing an inference from those definitions, language shift is a process by
which a minority language in certain community replaces or shifts to a dominant
language. it is signed by the use of dominant language in almost every domain
where the use of minority language used to and finally become dominant in
family domain. The family domain represents the last defence against the
influence of the language of the majority. This definition will be basis of the
research.
The concept of the language shift definition in this study is happening a
process of Makassar language shift in Lameuru Village where Makassar language
as the minority language replaced by Tolaki language as the dominant language.

The process is occurring in Lameuru as the community and the shift is signed by
the dominant use of Tolaki language in the family domains.

2.2.

Factor causing Language Shift

Several factors associated to language shift. However, the most

fundamental is bilingualism. Fasold, (1984: 213) states that bilingualism can

ultimately lead to language shift in a society and is often marked by
intergenerational switching of the languages.
Besides bilingualism, many factors are also responsible for language shift.
They are migration, social factor, economic factors, political factor, demographic
factor, and attitude and values factors. Those factors are described in the
following sub points.

2.3.
Bilingualism and Multilingualism
2.3.1. Bilingualism
Weinrich (1968:1) offers one of the shortest definitions: the practice of
alternatively using two languages will be called bilingualism. Mackey in Chin &
Wigglesworth (2007: 5) also consider bilingualism as the alternatively use of two
or more languages by the same individual. Whereas Robert Lado (1984:214) says
that bilingualism is the ability to speak two languages with equal or nearly as
good. It can be concluded those definitions that bilingualism is the use of two
languages equally in order to communicate with the other people alternatively.
Bilingualism is always a necessary precursor of language shift. As
Downers (2005:61) states that a number of factors are involved in whether or not

10

bilingualism leads to language shift. It is similar with Fishman in Downes

(1986:61) says that language shift occurs because interacting languages in
cultures are unequal power, therefore the weaker ones become physically and
demographically dislocated. In the same manner, Romaine (1994:49) argues if
two languages compete for use in the same domain and the speakers are unable to
establish the compartmentalization necessary for survival of the low variety then
language shift maybe unavoidable.
Bilingualism does not always mean language competence. The two
languages are used freely. Bilingualism may choose the language they like.
However, this situation cannot be performed for a long time. A certain language is
gradually liker in speech acts, which are associated with majority language (Hvariety) for instance religion and education domain. In addition, H-variety is often
used in speech acts, which are associated with L-variety for instance family
domain and friendship domain. If this separation happens continuously then
bilingualism with disglossia will happen.
Ferguson in Myers-Scotton (2006:80) defines diglossia as two varieties of
a language, existing side by side is distinguished from the usage of two or more
varieties of the same language and from the usage of two different languages in
one common (bilingualism). In diglossia community, for the informal domain is
used L-variety or minority language while the formal domains are used H-variety
or dominant language. Nevertheless, the L-variety fails to maintaining, the Lvariety usually uses in the family domain then replaced by the H-variety. This is
called disglossia leakage and it signals that L-variety is gradually given up with

11

the H-variety and the language shift may happen. As Romaine (1994:49) points
out that language shift generally involves bilingualism (often with disglossia) as a
stage on the way to monolingualism in a new language. she also says that it
typically occur in a community which was once monolinguals becomes bilingual
a a result of contact with another (usually socially more powerful) group and
becomes transitionally bilingual in the new language until their own language is
given up altogether.

2.3.2. Multilingualism
In this section we first attempt to explicate the term multilingualism and its
presumed antonym, monolingualism, and their associated concepts. We then
address a number of views and myths surrounding these concepts. From an
etymological perspective multilingualism and monolingualism are quite clear
concepts. Monolingualism obtains where members of a society would
communicate with each other through a single language while in the case of
multilingualism members of a particular society would communicate with each
other by means of many languages. However, in the analysis of contemporary
sociolinguistic entities, we often deal with complex political entities such as
nations and countries where these etymological perspectives of defining monoand multi-lingualism are put to question. Countries such as France, Germany,
Spain and Britain have often been termed monolingual countries because they
recognize only one national or official language and most people speak the
national or official language. It is, however, increasingly clear from minority and

12

separatist agitations that monolingualism is a masked reality in such countries.

Therein lies one of the myths we come against under this topic. Multilingualism
would then be reserved for countries such as Switzerland and Belgium which have
more than one official language.
But clearly this is not a sufficient or even necessary criterion for defining
multilingual countries. The term is appropriately applicable to countries with one
official or government language, usually an imposed colonial language, which is
not spoken by the majority of the population. Such is the case of most of the socalled developing countries of Africa, Asia and Latin America. Most often there
are large numbers of indigenous languages in addition to the imposed colonialturned-official language.
From the above it may be observed that while it is quite easy to determine
a community as monolingual or multilingual it is not easy to do so at the national
level. There is hardly a country in the world in which we can find just one
language used in all social contexts.
A further complication to the definitions of mono- and multi-lingualism is
with regard to language variation. Speech forms may vary in space, time and class
and it is not always easy at some points in the variation scale to say where two
forms are dialects of the same language or belong to two distinct languages. The
answer to this question will come to bear much on whether we regard such a
community as monolingual, bilingual or even multilingual. For example,
Norwegian has two standard forms, Bokml and Nynorsk. While some

13

Norwegians think that these are dialects of the same language, Norwegian, others
think that they are separate languages. To the first group, Norway is a
monolingual country but to the second Norway is, at least, a bilingual country.
What the above complications in the definitions of monolingualism and
multilingualism show is that the concept of monolingualism with regards to
present-day political entities such as we find in various countries of the world is in
itself a myth: there is in reality no such thing as a monolingual country, unless we
choose to unfairly exclude minority and immigrant non-official languages from
our categorisation of languages spoken in these countries. Virtually all the
Western countries that are often erroneously labelled as being monolingual are
indeed multilingual countries. Attempts at sweeping minority languages under the
carpet have failed and this is manifested by the rise of ethnolinguistic minority
agitations such the Sami in Scandinavia and the Basque and Catalan groups in
Southern Europe for more linguistic rights. Even in North America recent
immigrants from Latin America and Asia are beginning to demand a greater use of
their languages in society. The end result will be a more and more multilingual
society in all these countries, as is already the case in the developing countries of
Africa, Asia and Latin America.
Multilingualism, then rather than being the exception, is actually the rule
in our modern world community. A multilingual country in our definition is any
country in which a section of the population uses a language or some speech form
that is considered by them to be different from the official language or language of
national government. In such an environment of multilingualism as described here
language shift which naturally involves a choice between two or more languages
14

is bound to be a far more complex issue, and an understanding of this multilingual

ecology is thus inescapable. Let us now turn to a discussion of a multilingual
ecology of language shift as we find in Ghana.
2.4.

Previous Research
Since language shift has been one of sociolinguistic phenomenon, there

are a lot of researches conducted in order to find theories or investigating a case.

Bodomo et al. (2009) has conducted the research about language shift in Ghana.
He found a significant result between each district in Ghana. He also investigated
how the multilingualism in Ghana affected to the language shift. Moreover, he
gave an obvious result that language shift in Ghana is worth the attention of
linguists because of the complex multilingual ecology it offers towards a better
understanding of the universal concept of language shift.
Zentz (2012), moreover, has also conducted the case of language shift in
Central Java. He studied the macro context of Indonesia's most recent language
policy UU 24/2009, which encourages citizens to 'love' their local language, 'use'
their national language, and 'study' foreign languages. He explores language shift
in an individual Javanese-Indonesian university English majors linguistic
repertoire (Zentz, 2012; Blommaert & Backus, 2011). He also explores through
narratives her desire to speak their own local language, Javanese; their guilt for
not speaking it 'enough' or 'properly'; and concomitant current, past--and probably
future--lack of access to contexts necessary for Javanese fluency.
By adding those theory, he attributed the individual example of language
shift in process to the national institutionalization of modernistic one-nation, onelanguage ideologies that underlie the multilingual desires written by the state into
UU24/2009. In conclusion He would assert that the good intentions both tacit and

15

explicit in the rhetoric of early nationalist leaders and the democratic leadership of
the last 14 years aim to encourage Indonesian pluralism both linguistic and
cultural. However, these good intentions are undercut by the very models that they
function within: state ideologies typical of modernism and the current
globalization era (Bauman & Briggs, 2003; Errington, 1998; Makoni &
Pennycook, 2006).

CHAPTER III
FINDING AND DISCUSSION

This chapter discusses about the finding including subject of research, followed
immediately by the research discussion which include the social and geographical

16

condition of Lameuru, as well as the data analysis of Makassar language and

Tolaki language.
3.1. Subject
The subject of this present study was taken from a small family living in
Lameuru Village, West Ranometo District, South Konawe, Southeast of Sulawesi
Province. This research uses purposed sampling because there are some problems
such distance, time of conducting and reporting the research, and the geographical
condition. The sample was Mr. Muhammad Noval Jantang as the leader of the
family. We chose Mr. Jantang as the sample because we assumed that he might
have a potential to be involved in the research about language shif.
Mr. Jantang was born on Makassar at 22 January 1994. He grows in a
highly Bugis-Makassar culture. His parents also come from Makassar and came to
Kendari at 2001. He married a woman named Ulfa Nur Rahman, a highly
tolakinese girl, at 2012 and decided to spend his life with his wife in Lameuru
Village.
Mr. Jantang has been living in Lameuru for two years. Lameuru is a small
village where a tolaki language is used widespread. However, Mr. Jantang is the
only person who speak Makassar in that place. Then, time by time his language
(Makassar) becomes disappear and tend to be shifted to tolaki language. As we
predict, Mr. Jantangs language has a potential occurrence of being shifted.

3.2. Finding and Discussion

3.2.1. Social condition of Lameuru

17

The first time we came to Lameuru, we found a high Tolaki culture spread in
that place. People spoke Tolaki to others in their daily conversation. We saw
Bugisnese talked each other, and Javanese talked to other Javanese. Lameuru
seems a beautiful place where some groups of people life together. The social
character of each ethnic still being covered by themselves. The people work as
farmer, and mostly work at government office. There are an obvious social
distinction between the higher class and lower class of people. The rich people
live in a big beautiful house, while the poor one live in a wooden semi-permanent
house

3.2.2. Geographical Condition of Lameuru

Lameuru such a beautiful place located on West Ranometo, South
Konawe. The village is very beautiful. However, the paths are still broken.
Lameuru stands in the center of Boro-Boro and Abeko village. Lameuru crossed
by Konawe river that drawn along the southeast of Sulawesi from Konawe to
Kolaka. There is a forest near with this village where it has been being one of
people primary source.

3.2.3. Study of Language shift in Lameuru

We conducted the research to the sample whose house was less than 1
kilometer from the villages entrance. We provided the questionnaire to the sample

18

in order to give a better understanding about the case of language shift happen in
this village. The questionnaire asked to the sample to indicate how many
languages he was able to speak. His answers are displayed the table according to
the recording (see appendix):

Table 1: Word and phrase influenced Tolaki language.

No Word and phrases
1

(may influenced Tolaki language )

Puhh saya itu tinggal disini sudeh dua ahun
lebih

Jadi bogini, sa tinggal disini karena saya

kawin sama orang tolaki. Sama ibu Ulva Nur
Rahama
Saya tinggal di Kondari, Tapi saya punya

kampong itu di Makassar, pakucini.

jangan komorang- komorang ketawa, saya

lagi ada bicara ini ade.

ina. O.. ina, mearo dela. Maiko
-

The word Puhh is a characteristic of Tolaki Language. People

use Puhh in informal situation. This is similar with huh in
Bahasa, to express that the speaker may have to relax in
particular condition. It also can be meant negative. The Puhh
can be used to express an upset condition. In this term, the

19

word Puhh meant that the sample needed a bit relax because
-

he looked tired when we did the interview.

Word Bogini and Kondari is another characteristic of tolaki
language. Sometimes, Tolakinese use o to replace e. this is
kind of accent of Tolaki language. So that Komorang and

kampong.
Ina, o ina mearo dela, maiko. Is a tolaki language

According to the subjects explanation, the use of tolaki in that place

language seems influence the speaker. The element of language affecting not only
word or sentence, but also accent and how he speak. There is an obvious
difference between tolaki accent and Makassar that is the stressing.
Example:
English
Tolaki accent
Makassar accent

I have been living here for years

_ _ /
_
/
/
\
Saya itu dek, sudah lama tinggal disini
/ / \
/
\
_
\
Saya itu dek, sudah lama tinggal disini

I live in Kendari, but I am actually from Makassar

English
_
_
_
/
/
\
/
/ \
Saya tinggal di Kendari, tapi kampung saya di
Tolaki accent
Makassar.
/
/
_
\
_
/
\
_ \
Makassar accent Saya tinggal di Kendari, tapi kampung saya di
Makassar.
The example above shows that the Tolaki language and Makassar language
have an obvious difference in stress point. Tolaki and Makassar Language tends to
speak high stress (/). Stress point may occur differently in each individual. There

20

are several reason and factor why stress point occur such as the language contact,
hospitality, social condition, and to whom they convey the sentence.
Regarding with those explanation, Mr. Jantang as the multilingual speaker
can speech in to three languages (Bahasa Indonesia, Makassar language, and
Tolaki language). Although the sample can speak Makassar well, he has a
tendency to speak use tolaki accent. By this point, we presume, that the sample
has a potential language of being shifted.
After indicated, that the sample are multilingualism (Bahasa Indonesia,
Tolaki, and Makassar), we continued the research with indicating the relationship
between the sample and the society. Then, the result shows that Mr. Jantang has a
good relationship with other members in the society. However, he is the only
Makassarnese in that place, while others are Tolakinese and bilingual (speak tolaki
and Bahasa Indonesia).
However, the influenced words, phrases and accent are not enough to state
that language shift happen to the subject. Now, we discuss the more complex part
of language including syntax and may semantic point (if available) to indicate that
the language shift may occur to the subject.
The next step, we indicated the possibility of language shift by monologue
spoken by the subject. The subject was supposed to speak as natural as he could in
two different languages (Makassar and Tolaki). He told a story in Makassar
language then continued by using Tolaki language with the same story. By this
point, we will find further examples and better understanding how language shift
occur to the subject. The result as follow bellow:

21

English
1. Mom, dad, could you

Bugis-Makassar
Tolaki
1. Ambo, ama, tolong ki 1. Ina, ama, Tolongiaku.

come to me please.

kemari dulue. aga

Laa kuonggo

Id like to say

yang mo ka

tumeninggomiu

something.
2. What do you want to

bicarakang
2. Iye anaku aga mu

talk about? What is

elo bicarakang? Aga

your problem?

ri elomu nak?
Podang e iya, to

3. Mom, dad, dont you

feel ashamed to me?

ki massiri mita
ta iya,
4. magai elok ka

shame on you? You

look handsome such
Sultan Hasanuddin.
We try to fulfill your
education since you
were kid.

kinohanui ke

tampammu pada e

sultan hasanudin..

sultan hasanudding

ronga kupoko

e.. salaing itu, U

masikolako ari

passekolahko pole

mohewu

antekamma ji ko kah?
5. tania masala
mabbicarai.. tapi,
masalah ma sapada

mirror,

neno ?
4. ohapo nggoo

magagaika henre

bicycle.

tubeless,

kohanumu ke anamu

anaku. Ma Gaga

massakola ku elo ka

your bicycle? It has

Hoapo poehemu?

inggoo ? Nou

school. It is about my

6. What is wrong with

tumeninggona ?

masirii mita ko? Iko

mu biccu
5. It is not about my

uonggo

matoang mu
3. ambo-amma, dekna 3. ama-ina, koniopera
Andre Mappasompa

4. Why should we

2. Iya nak. Hoapo

ku..
6. engka ka massalanna
sapedannu nak??
Madeceng-deceng
mo I u ita i.. engka na

5. konoie masalah
masikola kuonggo
bitarangge .. tapi
masalano supedanggu
.
6. mbakoe ronga
supedamu? na
banno ba tubles.. laa
tono spionno.. laa
tono remno.. yang

22

brakes. The important

bang tubles na, engka

penting supedamu

is that it can be rode

na sapionna, engkana

upakei lakosikola.

to school

to remna yang
penting kan
sapedannu
mugunakang I lo
massekola
7. iya, meg mabbantu

7. This bicycle helps me,

but my friends bully
me. They told me as if
I sell jalankote in

iye sapeda e.. tapi,

okko e sakolahang
e, nacawa-cawai ka
sibawangku.. na
asang ka, pada e,

school.

pabbalu jalangkote
e manjadi massiri
ka iya..
8. magae naccawa-cawi
ko na normal8. How come they told
like that? You are
normal, having head,
ears, stomach. If you
dont

have

those

things, then they will

laugh. Anyway, what
does

they

ride

to

school? I think they

use bicycle like you.
Indeed, I equip it with
a big horn, how come

normal ko u ita i..

engka ulungmu,
engka
parangkalanginnu,
engka I possinnu..
saandainna dekna mu
punnai, wajar na
cawa-cawai ko
sibawang mu..
memangna aga aka
na ri ola sibawangmu
lao okko e

7. iya.. meamboika iro

supeda. Tapi waliwali sikolanggu
rombe
mototaoikona
supedanggu .
Rombe teeni
hende pabalu
jalangkote.. puhh..
pinokokohanui dahu
8. Mbakoe rombetulei
mototaoikoo . nou
normalika. Laa ulumu
, laa birimu .. laa
puhemu . Seandaino
konio.. wajarika
rombe mototaoiiko.
Memangno ohapo
pera rombe pakei
wali-walimu lako
sikola?? Palinggan
rombe mombake
supeda ika itoono?
Lagipulla, upasaike

23

it look like the seller?

sakolahang e??

torompe hende laa

palingan pada iko

pinakeno pabalu roti.

nak, masapada tong

Masa

i. lagipula, engka

umokokohanumu .

na utaroi tarompe

Konoiyee pabalu

kalakson pada punna

jalangkote hee i

pabbalu rotti e..

magai mu massiri
nak?? Na tania ko
pabbalu jalangkotte
kang..
9. massiriki ka iya.
Karenna sibawangku
9. I feel ashamed, they
ride

motorcycle

to

school
10. What motorcycle they
ride to school? I think
it may an ugly one,

ma motoro lao okko

sakolahang e
10. motor agaka na olla

Honda Crypton. They

ride it to school. It is a
good motorcycle, it is
fast,

it

Dohans
in the TV.

looks

like

motorcycle

mowawo motoro
Isikola.
10. Motoro hoapo
nowawoi lako isikola
wali-walimu?

motoro mattampu

Palingan Motoro

e/vespa kang?

mattampu e, tapi

11. It is not ugly, but

. Wali-walinggu

sibawangmu?? Paling

Vespa or something 11. tania e motoro

like that

9. nomokokohanunggu

Honda cariptong/
(Honda Crypton) na
ola e sibawangku lao
okko sakolah e, kanja
paga motoro na,
malessi larrinna, pada

mosaa. Motoro vespa

11. Konoie motoro
mosaa. tapi motoro
Honda caripton. Iro
motoro rombe wawoi
I sikola. Meambono
motoronoihiro.
Motoro balap. Hende
motorono la dohan I
telepisi

e motoro loppo na la
duhang(mike doohan)
okko e telepisi e..
12. motoro aga ka?

12. Motoro hoapo

perairo? Motorono o

Motoro I akbua I
24

12. What kind of

motorcycle? It may be
made in java. But you
have already had your
bicycle. Dont think
too much! The
important is that you
have to finish your
study.

to jawa e kapang

dawa hula . Kokunre

di dekna sadding u

podeai tamono . Tapi

parnah u angkalingga

laa ika supedamu.

namanna.. tapi, na

Yamuto upusi. Yang

engkanna sapedannu,

penting noari

maga I elo mu pikkiri

sikolamu hae..

i yang pening kan,

tammat ji massikolah
ko nak
13. I di kan toogi-

13. kan inggito too

mangkassa ki, masty

umikutiI kata-katano

ki manggikuti
13. But, we are
Makassarnese, The
eldest told us to be
modern.

samboyanna to riolo

dont have enough

money. We have to
sale our ground to get
you into school. we
dont have money to
buy such java thing.
15. Dont you still have
some gold? We can
sell it to buy such

toono motuo.
Makanya iamo

e, kualleangi
tallanga natowalia,
makanna mesti ki

tombee ketinggalan
jaman

mangikuti modern e
to
14. aduh na, dekna gaga

14. How poor you are. We

manggasa. Tombe

14. aduh na.. konio o doi

kaasi.. nggoo

doi kasi maaleanggi I

sikolamu toka(saja)

layar

iroo . Ariakuto(saya

untuk

mapassikolahmu saja,

sudah) melike

mega

wutanggu. Konio

ucappukang

galung ku.. dek na

doinggu nggoo

gaga doi ku elliang

mooliko iroo

ko motoro to jawa

motoro.
15. Na lairoo emasno I

e.
15. na mega tu ulawang

ama. Mbakoe kono

na amma, maga e

pineeliako iroo

dekna ta balu na ta

emas.. amba

alliang na motoro

poolikona iroo

Honda cariptong e

motoro.

25

motorcycle.

pole doi
balukangnna
16. adu, iye anaku dekna
gaga parru an sibawa

16. Son.. we run out of

money. The gold we
have is from our
marriage. How come
we sell it?

ambo-amma na.. na
ulawang na indo mu

have no motorcycle, I
will not study. I will
stop studying. Why I
should ride bicycle,
while bakso-seller
rides motorcycle, and
so does jalankoteseller.

doino ama ronga ina

neno. Sisa maskawino
ina ronga ama. Masa
uwonggo melikee
iroo.

kan, bekas panaI

botting riolo masa
elok I u ballu..
17. tersera idi de,
pokokna bila dekna ta

17. As you wish, If you I

16. aduh na.. koniombo

aliangka motoro
modern Honda
cariptong e, elo ka
paja massikolah
deke lo mu lanjuti ki
sakolahku.. masa tega
ki mita Andre
Mappasompa ta
massapeda,
sidangkang pabbalu
nyunyang e
mammotore ni
masa iya, I pabeta
sibawa pabbalu
nyunyang e
teganna tappa ku u

17. terserah toka

inggoo..
pokono,kekutaari
pineeliako motoro
Honda
karipton,kuonggo
tetoro sikolah,masa
imbe tega kumikii
anamu mowawo
supeda sementara
wali-walino mowawo
motoro. Masa
kuninangi ine pabalo
bakso nopake motoro
Honda cripton.
Konomenggau neno
pabalu jalangkote
nopombake itoono
iroo.

pondro dekna gaga 18. oho..

tu mangkundra e elok
candring ka..
18. iyo-iyo nak u
18. Okay.. okay.. we will

aliangko asal

oho.

moolikoo
Honda

Akuki
motoro

asal

noari

sikolamu. keno taari

sikolamu.

Kutukarai
26

buy it, but you have to

makanjakh

iro

finish your study. If

sikolammu na

pompa air sanyo

you dont, I will resell

apabila dekna

it and buy a water

madeceng

pump.

sikolammu, u tukkara

masikola

motoro barunnu

hae..

19. Yes mom, dad, I will

study seriously.

19. Iye

motoro

ronga

ama-ina

akuki

meambo

sibawa pompa sanyo

19. iyo amboamma
tangang-tongan ka
massikolah

Based on table above, we can indicate the syntax and semantic use in
Makassar and Tolaki Language. First, we analyzed the syntax both of those
language. There are several finding as follow:
-

The syntax of Makassar and Tolaki are similar in interrogative form

(No.2):

aga mu elo bicarakang? ..(1)

QW S Aux

Hoapo uonggo tumeninggona? .. (2)

QW

27

----- The word uonggo is formed by u means You; and onggo means
Will. Same with Mu elo in sentence (1)
salaing itu, U passekolahko pole
Conj
ronga
Conj

Conj

kupoko masikolako
S

mu biccu.. (3)

ari

Adv

mohewu .(4)

Conj

Adv

------ As seen in the sentences above, those sentences also have similarity
in affirmative sentence. The use of conjunction and adverb may have
similar places in those sentence. However, there are different concept of
syntax in those sentence bellow:
tapi,

okko e sakolahang e, nacawa-cawai ka sibawangku (5)

Conj

prep

adv

Tapi wali-wali sikolanggu rombemototaoikona . (6)

Conj

---- The Subject of the sentences have different places. The sentence (5)
place the sentence in the end, while the sentence (6) places the subject in
the first (after conjungtion).
Then, the focus will be the semantic both of these sentence:
Motoro I akbua I to jawa e kapang di (7)
Motorono o dawa hula ... (8)

28

----- Both of those sentence have similar meaning that is the motorcycle
belongs to Javanese. While it actually means that the Motorcycle is made
in the java
After analyzing the sentences, we find the similarity and the differences of
those languages. The similarity and the differences can be the result of language
change. As it seen in the explanation above, the Tolaki language and Makassar
language have tendency to influenced one another that can cause language shift.
By pointing those points above, we can sum up that there are several
factors that causing language shift toward the sample. First, the social condition
where he lives. Then language contact with other people. And how the sample use
his language to speak with his parents and his family are different. Moreover, the
sample has been staying in the village for two years. Therefore, the probability of
the language shift happen the sample are high, and may be change in next several
years.

CHAPTER IV
SUMMARY AND CONCLUSION

Multilingualism in Lameuru involves a different kinds of languages,

dialects, and domains of language use. This villages sharing 4 languages (tolaki,
Bahasa Indonesia, Bugis, and java) and dialects serves as a complex, exciting
29

ecology for many linguistic phenomena involving language structure and use,
language contact, language learning, language choice, and of course, language
shift. In this paper, we have given on a sustained definition, analysis, and
illustration involving language shift in Lameuru.
To summarise the aims, objectives, arguments, analysis, and results of this
paper, first, with the aim being to draw attention to research and analysis on
language shift in Lameuru Village, West Ranometo, we have introduced the
concept of the language shift. We have also proposed that a unified theory of
language shift must have as its base a rigorous analysis of the ecology of language
shift. Second, we have postulated a multilingual ecology of language shift in the
case of Lameuru and argued that an understanding and careful analysis of the
multilingualism in Lameuru is a complete and comprehensive understanding and
analysis of language shift in that village.
Third, our analysis of multilingualism in Lameuru shows that there are
anywhere from 3-5 languages and dialects in Lameur. In addition to these
indigenous languages are Bahasa Indonesia, the official language, and some other
languages likes Tolaki, Makassar, Bugis, and java.
Fourth, Language shift in Lameuru is similar to language shift in other
parts of the world in that it involves individuals and communities of speakers
making choices about language use that could lead to the speaker or speakers
losing their mother tongue or community language in favor of some other

30

language. This mostly involves just two languages in bilingual and other less
complex multilingual societies.
In conclusion, language shift in Lameuru is worth the attention of linguists
because of the complex multilingual ecology it offers towards a better
understanding of the universal concept of language shift. We need to do more
comprehensive empirical surveys in all parts of South of Konawe. We also need to
compare this multilingual phenomenon that Lameuru offers with language shift
situations in other parts of the world in order to draw similarities and contrasts, an
essential methodology for building a complete theory of language shift. Finally,
language shift research must go beyond just language choice and language use to
looking at the formal linguistic structures that are involved in this complex
multilingual ecology of language shift.

REFERENCES

Bodomo, Adams, et al. 2009. A kente of Many Colours: Multilingualism as a

Complex Ecology of Language Shift in Ghana. Retrieved at
November 20th 2014 from
http://www.equinoxjournals.com/ojs/index.php/SS/index (Pp. 1-20)
Comsky, Noam. 1998. Noam Comsky on Language. Retrieved on November 20th
2014 from http://www.chomsky.info/onchomsky/199812--.pdf

31

Koster, Jan. 2011. Theories of language. Retrieved at November 20th 2014 from
http://www.let.rug.nl/koster/papers/theories_of_language_CUP.pdf
Maitz, Peter. 2011. On explaining language shift: Sociology or social Psychology
of language?. Retrieved at November 20th 2014 from
http://www.philhist.uniaugsburg.de/lehrstuehle/germanistik/sprachwissenschaft/Literatur_m
aitz/cikk19m-_On-explaining-language-shift_.pdf. Walter de Gruyter
Journal. (Pp. 147-175)
.
Wardhaugh, Ronald. 2006. An Introduction to Sociolinguistic. Fifth Edition.
United Kingdom: Blackwell Publishing.

APENDIX 1: RECORDING SPEECH

The conversation took place in Noval Jantangs house in Lameuru Village, South
of Konawe. We arrived in Lameuru at 09.00 p.m. and the conversation began at
09.15. This conversation of two people to investigate the first possibility of
language shift happened to the subject.

32

ALVIAN: Sudah berapa lama Ama-Ina tinggal di daerah ini (lameuru)?

NOVAL: Puhh.. saya itu tinggal disana sudah dua tahun lebih
ALVIAN: Ama-Ina ini asli mana?
NOVAL: asli makasar tapi tinggal dikampungnya orang tolaki
ALVIAN: jadi Ama-Ina ini pindahan? Tidak lahir disini?
NOVAL: tidak
ALVIAN: jadi kenapa bisa sampai disini pak?
NOVAL: jadi bogini, sa tinggal disana karena saya kawin dengan orang tolaki,
sma

ibu ulva nur rahma

ALVIAN: Ama-Ina menetap disini sudah berapa tahun?

NOVAL: 2 tahun
ALVIAN: 2 tahun menetap di desa lameuru. Aslinya tadi dari mana pak?
(menanyakan lokasi asal)
NOVAL: saya tinggal di kondari tapi saya punya kampung dimakasar. pakucini
ALVIAN: itu Bahasa apa pak?
NOVAL: bahsa makassar, artinya sa tidak tau juga
ALVIAN: oke.. oke pak. Jadi sekarang, disini ini, Bahasa tolaki menjadi Bahasa
mayoritas ya pak?

33

NOVAL: iya
ALVIAN: kira-kira di daerah sini, berapa orang yang sama dengan Ama-Ina.
Yang

berasal dari Makassar juga?

NOVAL: kalau mau dibilang Makassar, tidak ada. Kalau Bugis ada.
ALVIAN: bugis ada, makassar tidak ada.
NOVAL: bugis, makassar, sama orang jawa
ALVIAN: kita langsung ke poin utamanya saja. Ama-Ina bisa Bahasa tolaki?
NOVAL: bisa
ALVIAN: lancar pak?
NOVAL: saya masih baru disini jadi belum terlalu lancar juga
ALVIAN: jadi Ama-Ina ini makassar, besar di kendari, keluarga makasar ya pak?
NOVAL: insyaalah masih Makassar
ALVIAN: jadi begini pak, menurut pemikiran saya, mungkinkah ada elemen atau
unsur kebahasaan yang

seperti kata, kalimat, logat, aksen yang

terpengaruh Bahasa tolaki?

NOVAL: ohh pasti ada. Seperti begini sekarang
ALVIAN: iya betul juga
NOVAL: ko dengar sendiri mi ini sa bicara bagemana
***Audience tertawa terbahak-bahak***

34

ALVIAN: iya pak jadi kami ini datang kesini ramai-ramai

NOVAL: iya saya mengerti itu
ALVIAN: teman-teman, bro, bro tolong tenang. Kita lagi cari data toh.
NOVAL: jangan komorang- komorang ketawa, saya lagi ada bicara ini ade.
ALVIAN: oke pak. Sekarang kondisinya bagaimana? Apakah Bahasa tolakinya
yang dominan atau Bahasa makasarnya?
NOVAL: kalau saya tinggal disini saya beradaptasi juga, saya pake Bahasa tolaki,
kalau saya pulang di makassar saya Bahasa makassar. Paling tidak
setengah-setengah saya tau
ALVIAN: kemungkinan yang akan terjadi ya pak jika Ama-Ina menetap disisni
untuk beberapa tahun kedepan, kira-kira Bahasa makasar Ama-Ina
masih bisa dipertahankan atau tidak pak?
NOVAL: kalau Bahasa Makasar itu, bisa juga.
ALVIAN: tapi mungkin kontak dengan Bahasa maksar lain didarah sini kurang
ya

pak

NOVAL: kurang, kurang sekali itu

ALVIAN: Ama-Ina punya berapa orang Andre Mappasompa?
NOVAL: oh. Tidak ada

35

ALVIAN: saya memprediksi jika Ama-Ina ini punya Andre Mappasompa,

Andre Mappasompa Ama-Ina pasti akan

cenderung berbahasa

tolaki.
NOVAL: otomatis dek
ALVIAN: bagaimana kiat-kiat Ama-Ina untuk mempertahankan Bahasa asli
Ama-Ina.

Karena sepertinya Bahasa asli Ama-Ina sudah mulai mengalami

perubahan. Ini mungki Ama-Ina sering menggunakan Bahasa tolaki
bersama istri. Coba Ama-Ina tunjukan bagaimana bahsa tolaki Ama-

Ina kalau berbicara dengan istri Ama-Ina?

NOVAL: ina. O.. ina, mearo dela. maiko
ALVIAN: terimakasih pak untuk wawancaranya mala mini.
NOVAL: iya dek sama-sama.
ALVIAN: kalau ada kesempatan saya dating lagi besok.
NOVAL: oke mi dek.
The conversation end at 09.30 pm and we left the places at 09.40 p.m.
APPENDIX II: The Story Telling by Noval Jantang

The second audio taken in Noval Jantangs house at 4 December 2014 10.00. Mr.
Jantang is supposed to tell a story intwo different language, that is Makassar and
Tolaki.

36

Andre Mapasompa
(Makassar-Bugis Version)

Suatu ketika, disebuah kampung di bau-bau.. tinggalki 1 keluarga Bugis-makassar

dengan istrinya yang orang asli bau-bau. Nah, pasangan ini dikaruniaiAndre
Mappasompa yang diberinama Andre Mapasompa. Suatu ketika, saat ingin
melanjutkan sekolah kike tingkat kelas 2 SMA. Bicara ki mapasompa dengan
pace-macenya.
Andre Mappasompa : Ambo, amma tolong ki kemari dulu e ada yang mo
kabicarakang
Pace-mace : iye anaku aga mu elo bicarakang? Aga Ri Elomu nak?
Podange iya, to matoang mu.
Andre Mappasompa : ambo-amma, dekna ki massiri mita Andre
Mappasompa ta iya, I cobii-cobii okko na to laeng e ato tammangku masekola
e
Pace-mace : e, magai elok ka masirii mita ko. Iko anaku. Ma Gaga tampammu
pada e sultan hasanudding e.. salaing itu, U passekolahko pole mu biccu
antekamma ji ko kah?
Andre Mappasompa : tania masala massakola ku elo ka mabbicarai.. tapi,
masalah ma sapada ku..

37

Pace-mace : engka ka massalanna sapedannu nak?? Madeceng-deceng mo I u ita

i.. engka na bang tubles na, engka na sapionna, engkana to remna yang penting
kan sapedannu mugunakang I lo massekola
Andre Mappasompa : iya, meg mabbantu iye sapeda e.. tapi, okko e sakolahang
e, nacawa-cawai ka sibawangku.. na asang ka, pada e, pabbalu jalangkote e
manjadi massiri ka iya..
Pace-mace : magae naccawa-cawi ko na normal-normal ko u ita i.. engka
ulungmu, engka parangkalanginnu, engka I possinnu.. saandainna dekna mu
punnai, wajar na cawa-cawai ko sibawang mu.. memangna aga aka na ri ola
sibawangmu lao okko e sakolahang e?? palingan pada iko nak, masapada tong
i. lagipula, engka na utaroi tarompe kalakson pada punna pabbalu rotti e..
magai mu massiri nak?? Na tania ko pabbalu jalangkotte kang..
Andre Mappasompa : massiriki ka iya. Karenna sibawangku ma motoro lao
okko sakolahang e
Pace-mace : motor agaka na olla sibawangmu?? Paling motoro mattampu e/vespa
kang?
Andre Mappasompa : tania e motoro mattampu e, tapi Honda cariptong/(Honda
Crypton) na ola e sibawangku lao okko sakolah e, kanja paga motoro na, malessi
larrinna, pada e motoro loppo na la duhang(mike doohan) okko e telepisi e..
Pace-mace : motoro aga ka? Motoro I akbua I to jawa e kapang di dekna
sadding u parnah u angkalingga namanna.. tapi, na engkanna sapedannu, maga I
elo mu pikkiri i yang pening kan, tammat ji massikolah ko nak
38

Andre Mappasompa : I di kan toogi-mangkassa ki, masty ki manggikuti

samboyanna to riolo e, kualleangi tallanga natowalia, makanna mesti ki
mangikuti modern e to
Pace-mace : aduh na, dekna gaga doi kasi maaleanggi I layar e untuk
mapassikolahmu saja, mega ucappukang galung ku.. dek na gaga doi ku elliang ko
motoro to jawa e.
Andre Mappasompa : na mega tu ulawang na amma, maga e dekna ta balu
na ta alliang na motoro Honda cariptong e pole doi balukangnna
Pace-mace : adu, iye anaku dekna gaga parru an sibawa ambo-amma na.. na
ulawang na indo mu kan, bekas panaI botting riolo masa elok I u ballu..
Andre Mappasompa : tersera idi de, pokokna bila dekna ta aliangka motoro
modern Honda cariptong e, elo ka paja massikolah deke lo mu lanjuti ki
sakolahku.. masa tega ki mita Andre Mappasompa ta massapeda, sidangkang
pabbalu nyunyang e mammotore ni masa iya, I pabeta sibawa pabbalu
nyunyang e teganna tappa ku u pondro dekna gaga tu mangkundra e elok
candring ka..
Pace-mace : iyo-iyo nak u aliangko asal makanjakh sikolammu na apabila
dekna madeceng sikolammu, u tukkara motoro barunnu sibawa pompa sanyo e,
labi maguna untuk pangampang e.. makanna pangkangjaki tongang sikolammu..
karanna masussa tu biayai ko massikola.. dekna magampang mapparole doi e
dekna sigampang macabuh bulu-bulu possi e, sibawa daong pao e
Andre Mappasompa : iyo ambo-amma tangang-tongan ka massikolah
39

Pace-mace : iyo-iyo lo ka jollo okko pasa e nak u bawa I tedong, bembe,

sibawa bale pole pangempang e untu mattamba-tamba allianna motoro
cariptong mu.
Andre Mappasompa : mega tarimma kasih pole iya ambo-amma
Pace-mace : mace, arringerang ko tu bila angka na motoro cariptong,
maccandring macandringko sibawa mangkundrai e tapi, aja mu allupai dirimmu..
siapa tau mu pattampu Andre Mappasompa na to e.. mu hanurkang nama
kaluarnu tu nak lagia, deppa mu majjama, sa andainya mattampu I candringmu,
aga mu elo pandre I sibawa anamu masa elokko pandrei cinta sibawa kassi
majjalo tu ambp-amma na candringmu..
Andre Mappasompa : iye amma tongang ka iya.

Andre Mappasompa
(Tolaki Version)

Iso-iso I kambo bau-bau. Laa keluarga Bugis-Manggasa ronga Moreno toono

bau-bau. Ihiro laa anano tamono Andre Mapasompa. Iso-iso noonggo peeka
galasi oruo SMA. Mapasompa nopebitara ronga ama-inano.

40

ANDRE

MAPPASOMPA:

Ina.

Ama.

Tolongiaku.

Laa

kuonggo

tumeninggomiu
AMA-INA: Iya nak. Hoapo uonggo tumeninggona ? Hoapo poehemu?
ANDRE MAPPASOMPA:ama-ina, koniopera kohanumu ke anamu neno ?
AMA-INA: ohapo nggoo kinohanui

ke inggoo ? Nou magagaika henre

sultan hasanudin.. ronga kupoko masikolako ari mohewu

ANDRE MAPPASOMPA: konoie masalah masikola kuonggo bitarangge .. tapi
masalano supedanggu .
AMA-INA: mbakoe

ronga supedamu? na banno ba tubles.. laa tono

spionno.. laa tono remno.. yang penting supedamu upakei lakosikola.

ANDRE MAPPASOMPA: iya.. meamboika iro supeda. Tapi wali-wali
sikolanggu rombe mototaoikona supedanggu . Rombe teeni hende pabalu
jalangkote.. puhh.. pinokokohanui dahu
AMA-INA: Mbakoe rombetulei mototaoikoo . nou normalika. Laa ulumu , laa
birimu .. laa puhemu . Seandaino konio.. wajarika rombe mototaoiiko. Memangno
ohapo pera rombe pakei wali-walimu lako sikola?? Palinggan rombe mombake
supeda ika itoono? Lagipulla, upasaike torompe hende laa pinakeno pabalu roti.
Masa umokokohanumu . Konoiyee pabalu jalangkote hee inggoo.
ANDRE MAPPASOMPA: nomokokohanunggu

. Wali-walinggu mowawo

motoro Isikola.

41

AMA-INA: Motoro hoapo nowawoi lako isikola wali-walimu? Palingan Motoro

mosaa. Motoro vespa
ANDRE MAPPASOMPA: Konoie motoro mosaa. tapi motoro Honda caripton.
Iro motoro rombe wawoi I sikola. Meambono motoronoihiro. Motoro balap.
Hende motorono la dohan I telepisi
AMA-INA: Motoro hoapo perairo? Motorono o dawa hula . Kokunre podeai
tamono . Tapi laa ika supedamu. Yamuto upusi. Yang penting noari sikolamu hae..
ANDRE MAPPASOMPA: kan inggito too manggasa. Tombe umikutiI katakatano toono motuo. Makanya iamo tombee ketinggalan jaman
AMA-INA: aduh na.. konio o doi kaasi.. nggoo sikolamu toka(saja) iroo .
Ariakuto(saya sudah) melike wutanggu. Konio doinggu nggoo mooliko iroo
motoro.
ANDRE MAPPASOMPA: Na lairoo emasno I ama. Mbakoe kono pineeliako
iroo emas.. amba poolikona iroo motoro.
AMA-INA: aduh na.. koniombo doino ama ronga ina neno. Sisa maskawino ina
ronga ama. Masa uwonggo melikee iroo.
ANDRE MAPPASOMPA: terserah toka inggoo.. pokono,kekutaari pineeliako
motoro Honda karipton,kuonggo tetoro sikolah,masa imbe tega kumikii anamu
mowawo supeda sementara wali-walino mowawo motoro. Masa kuninangi

ine

pabalo bakso nopake motoro Honda cripton. Konomenggau neno pabalu

jalangkote nopombake itoono iroo.

42

AMA-INA: oho.. oho. Akuki moolikoo motoro Honda asal noari sikolamu. keno
taari sikolamu. Kutukarai iro motoro ronga pompa air sanyo.
ANDRE MAPPASOMPA: Iye ama-ina akuki masikola meambo hae..
Nah. Di belikan mi itu Andre Mappasompa motor Honda caripton. Jadi orang
bugis disana itu taunya motor itu Cuma Honda. Klo ada motor Kawasaki dorang
bilang Honda Kawasaki. Klo ada motor Suzuki dorang bilang ja Honda Suzuki.
Puhh..

43