(Universitas Prima Indonesia, Medan, Indonesia)(2) Jaharianson Saragih
(STT Abdi Sabda Medan, Indonesia)*corresponding author
AbstractA number of studies on code-mixing have been extensively researched in educational communication; but few studies have explored the practice of code-switching in preaching, which is the domain of religious communication. The study aims to describe the practice of code-mixing in delivering sermons by pastors who use traditional language (Simalungun) as a medium of delivery. The study used a descriptive qualitative research approach with a survey research design using the google form platform as a research instrument, involving sixty priests as the study participants, using the Simalungun language as a medium for delivering sermons. The results of this study reveal that the motivation to use code-mixing is very important to clarify and facilitate the delivery and understanding of the content of the sermon. The results of this study also reveal the reasons, the dominant preaching genre using code-mixing, the language used in code-mixing, the problems faced in practicing code-mixing, as well as the congregation's perception of the practice of code-mixing carried out by pastors. The results of this study provide a complete description of the practice and perception of code-mixing in sermons using the Simalungun language. Further researches on the content of preaching in Sunday sermons using different methods of analysis are suggested by the study. KeywordsCode-mixing; Sunday Sermon; Priest; Practice; Perception
|
DOIhttps://doi.org/10.31763/ijcs.v3i2.487 |
Article metrics10.31763/ijcs.v3i2.487 Abstract views : 2134 | PDF views : 541 |
Cite |
Full Text Download
|
References
[1] A. Sahin, “Critical issues in islamic education studies: Rethinking islamic and western liberal secular values of education,” Religions, vol. 9, no. 11, pp. 1–29, 2018, doi: 10.3390/rel9110335.
[2] P. K. Grant, “The protest intentions of skilled immigrants with credentialing problems: A test of a model integrating relative deprivation theory with social identity theory,” Br. J. Soc. Psychol., vol. 47, no. 4, pp. 687–705, 2008, doi: 10.1348/014466607X269829.
[3] B. Bolander and T. Mostowlansky, “Introduction: Language and globalization in South and Central Asian spaces,” Int. J. Soc. Lang., vol. 2017, no. 247, pp. 1–11, 2017, doi: 10.1515/ijsl-2017-0018.
[4] T. Amano et al., “Global distribution and drivers of language extinction risk,” Proc. R. Soc. B Biol. Sci., vol. 281, no. 1793, pp. 17–19, 2014, doi: 10.1098/rspb.2014.1574.
[5] K. Saddhono and W. Hartanto, “A dialect geography in Yogyakarta-Surakarta isolect in Wedi District: An examination of permutation and phonological dialectometry as an endeavor to preserve Javanese language in Indonesia,” Heliyon, vol. 7, no. 7, p. e07660, 2021, doi: 10.1016/j.heliyon.2021.e07660.
[6] N. Triana Sinaga, R. Sibarani, . P., and B. Agustono, “The Local Wisdom of the Mangarou Totok Spell Towards Natural Resources in the Simalungun Community: An Anthropolinguistic Study,” in KnE Social Sciences, 2021, vol. 2021, pp. 437–449, doi: 10.18502/kss.v5i4.8702.
[7] S. Sakti and S. Nakamura, “Towards language preservation: Design and collection of graphemically balanced and parallel speech corpora of Indonesian ethnic languages,” 2013 Int. Conf. Orient. COCOSDA Held Jointly with 2013 Conf. Asian Spok. Lang. Res. Eval. O-COCOSDA/CASLRE 2013, 2013, doi: 10.1109/ICSDA.2013.6709907.
[8] A. Rakhmawati and K. Saddhono, “Friday Sermon of Java as an Effort to Maintain Indigenous Language: Sociolinguistic Studies in Central Java and Yogyakarta,” no. Bicess 2018, pp. 408–411, 2020, doi: 10.5220/0009021904080411.
[9] T. Childs, J. Good, and A. Mitchell, “Beyond the Ancestral Code: Towards a Model for Sociolinguistic Language Documentation,” Lang. Doc. Conserv., vol. 8, pp. 168–191, 2014.
[10] X. Wang, M. Spotti, K. Juffermans, L. Cornips, S. Kroon, and J. Blommaert, “Globalization in the margins: toward a re-evalution of language and mobility,” Appl. Linguist. Rev., vol. 5, no. 1, pp. 23–44, 2014, doi: 10.1515/applirev-2014-0002.
[11] H. Saragih, Subhilhar, H. Harahap, and A. Purba, “The struggle of Batak Simalungun for their identity in Church organization in Simalungun, Medan, Indonesia,” J. Hum. Behav. Soc. Environ., vol. 29, no. 6, pp. 693–704, 2019, doi: 10.1080/10911359.2019.1590888.
[12] H. Saragih, M. Ridwan, and A. Adisaputera, “Socio-cultural change influences the changes of Simalungun religion,” Asian Ethn., vol. 00, no. 00, pp. 1–19, 2020, doi: 10.1080/14631369.2020.1792269.
[13] L. R. Fitriyani, X. A. Wijayanto, and L. Nurhajati, “Batak Christian Congregations as Part of Self and Cultural Identity,” Nusant. An Int. J. Humanit. Soc. Sci., vol. 3, no. June, pp. 1–14, 2021, doi: 10.6936/NIJHSS.202106.
[14] L. Chen, “Motivation for code-switching in the Chinese Christian church in the United States,” in Proceedings of the 21st Annual Symposium about Language and Society, 2013, pp. 1–11.
[15] E. Sugiri, S. Sodiq, and A. Yusuf, “The Use of Language Variation in Friday Prayer Sermon in Accordance with the Congregations Social Stratification in East Java: A Sociolinguistics Study,” 2019, vol. 338, no. Prasasti, pp. 135–139, doi: 10.2991/prasasti-19.2019.21.
[16] A. A. M. H. Al-Ahdal, “Code Mixing in Arabic conversations of college students: A Sociolinguistic study of attitudes to switching to English,” Asian ESP J., vol. 16, no. 11, pp. 6–19, 2020.
[17] F. O. S. Ogundiran and E. A. Ajibade, “Appraising the Effectiveness of Bilingualism in Preaching: The Experience of Living Water Baptist Church, Ibadan, Nigeria.,” E-Journal Relig. Theol. Stud., vol. 6, no. 3, pp. 200–206, 2020, doi: 10.38159/erats.2020066.
[18] E. F. Suprayogi, “An Analysis of Code Mixing By Preachers in Mawar Sharon Church,” Lang. Horiz., vol. 2, no. 2, pp. 1–9, 2014.
[19] J. P. Kouega and C. S. Emaleu, “Language choice in multilingual socio-religious settings in southwest Cameroon,” World Englishes, vol. 32, no. 3, pp. 403–416, 2013, doi: 10.1111/weng.12040.
[20] T. Horst and N. Stam, “11. Visual diamorphs: The importance of language neutrality in code-switching from medieval Ireland,” Multiling. Pract. Lang. Hist., no. 2005, pp. 223–242, 2017, doi: 10.1515/9781501504945-011.
[21] O. A. Kanerva and J. Viimaranta, “Functional motivation of punctuation with onomatopoeic verbal interjections,” Vestn. Tomsk. Gos. Univ. Filol., vol. 52, no. June, pp. 83–97, 2018, doi: 10.17223/19986645/52/5.
[22] N. H. Narayanan and M. Hegarty, “Multimedia design for communication of dynamic information,” Int. J. Hum. Comput. Stud., vol. 57, no. 4, pp. 279–315, 2002, doi: 10.1006/ijhc.2002.1019.
[23] L. Carrell, “Communication training for clergy: Exploring impact on the transformative quality of sermon communication,” Commun. Educ., vol. 58, no. 1, pp. 15–34, 2009, doi: 10.1080/03634520802235528.
[24] S. N. Olimat, “Developing a Model for Translating Euphemism in the Qur’an: An Intratextual- and Contextual-based Approach,” Adv. Lang. Lit. Stud., vol. 9, no. 6, p. 101, Dec. 2018, doi: 10.7575/aiac.alls.v.9n.6p.101.
[25] N. McLelland, “The history of language learning and teaching in Britain,” Lang. Learn. J., vol. 46, no. 1, pp. 6–16, Jan. 2018, doi: 10.1080/09571736.2017.1382052.
[26] A. Fanani and J. A. R. Z. Ma’u, “Code switching and code mixing in English learning process,” LingTera, vol. 5, no. 1, pp. 68–77, 2018, doi: 10.21831/lt.v5i1.14438.
[27] U. Barman, A. Das, J. Wagner, and J. Foster, “Barman, U., Das, A., Wagner, J., & Foster, J. (2014). Code mixing A challenge for language identification in the language of social media. In Proceedings of the first workshop on computational approaches to code switchi.pdf,” Proc. First Work. Comput. Approaches to Code Switch., no. 2011, 2014.
[28] C. W. Ng, “Code-mixing of Cantonese-english bilingual children with different language dominance patterns,” J. English as an Int. Lang., vol. 13, no. 2, pp. 49–80, 2018.
[29] A. Brice, “Code switching and code mixing in the ESL classroom: A study of pragmatic and syntactic features,” Int. J. Speech. Lang. Pathol., vol. 2, no. 1, pp. 19–28, 2000, doi: 10.3109/14417040008996783.
[30] S. K. Samani and M. H. Narafshan, “Students’ strategic reactions to the role of native language as a medium of instruction in english classrooms,” J. Lang. Teach. Res., vol. 7, no. 4, pp. 716–723, 2016, doi: 10.17507/jltr.0704.11.
[31] S. Davies, V. G. Papp, and C. Antoni, “Voice and Communication Change for Gender Nonconforming Individuals: Giving Voice to the Person Inside,” Int. J. Transgenderism, vol. 16, no. 3, pp. 117–159, 2015, doi: 10.1080/15532739.2015.1075931.
[32] D. R. Mabule, “What is this? Is It Code Switching, Code Mixing or Language Alternating?,” J. Educ. Soc. Res., vol. 5, no. 1, pp. 339–350, 2015, doi: 10.5901/jesr.2015.v5n1p339.
[33] R. Berthele, “The influence of code-mixing and speaker information on perception and assessment of foreign language proficiency: An experimental study,” Int. J. Biling., vol. 16, no. 4, pp. 453–466, 2012, doi: 10.1177/1367006911429514.
[34] J. Pandiangan and A. H. Setyawan, “Analysis of Code Switching and Code Mixing Performed By Viavia Travel ’ S Staff Yogyakarta on Their Whatsapp Group,” Pros. Konf. Pendidik. Nasional“Penguatan Karakter Bangsa Melalui Inov. Pendidik. di Era Digit., pp. 50–57, 2019, [Online]. Available: https://www.mendeley.com/catalogue/1028ed04-84fd-3442-8030-842d1faded1b/?utm_source=desktop&utm_medium=1.14&utm_campaign=open_catalog&userDocumentId=%7B5912f884-d52c-4e82-b2d7-deaae3fdb0cf%7D.
[35] A. Snell, “" Going Bilingual " : Codeswitching During Church Services in South Tucson, Arizona,” vol. 73, pp. 55–73, 2016.
[36] J. L. Lord, “The Sunday Sermon: Liturgical Participation as Shared Authority,” Stud. Liturg., vol. 44, no. 1–2, pp. 262–276, 2014, doi: 10.1177/00393207140441-225.
[37] W. de L. Silva, “Multilingual interactions and code-mixing in Northwest Amazonia,” Int. J. Am. Linguist., vol. 86, no. 1, pp. 133–154, 2020, doi: 10.1086/705756.
[38] A. M. Nupponen, S. Jeskanen, and K. Rättyä, “Finnish student language teachers reflecting on linguistic concepts related to sentence struc-tures: Students recognising linguistic concepts in L1 and L2 textbooks,” L1 Educ. Stud. Lang. Lit., vol. 19, pp. 1–25, 2019, doi: 10.17239/L1ESLL-2019.19.02.04.
[39] S. POPLACK and J. A. WALKER, “ Pieter Muysken , Bilingual speech: a typology of code-mixing . Cambridge: Cambridge University Press, 2000. Pp. xvi+306. ,” J. Linguist., vol. 39, no. 3, pp. 678–683, 2003, doi: 10.1017/s0022226703272297.
[40] O. Y. Tamelan, C. P. Ate, and S. T. M. N. Lawa, “AN ANALYSIS ON CODE MIXING OF THE SUNDAY PREACHING IN GSJA ALFA OMEGA TARUS,” Lect. Linguist. Educ. Cult. Lit., vol. 1, no. 1, pp. 11–19.
[41] N. Yuliana, A. R. Luziana, and P. Sarwendah, “Code-Mixing and Code-Switching of Indonesian Celebrities: A Comparative Study,” Ling. Cult., vol. 9, no. 1, p. 47, 2015, doi: 10.21512/lc.v9i1.761.
[42] C. A. Adetuyi, “A Stylistic Analysis of Selected Christian Religion Print Advertisement in Ibadan Metropolis, Oyo State,” Rom. J. English Stud., vol. 17, no. 1, pp. 81–90, 2020, doi: 10.1515/rjes-2020-0010.Refbacks
- There are currently no refbacks.
Copyright (c) 2021 Erikson Saragih, Jaharianson Saragih
This work is licensed under a Creative Commons Attribution-ShareAlike 4.0 International License.
International Journal of Communication and Society
ISSN 2684-9267
Published by Association for Scientific Computing Electronics and Engineering (ASCEE)
W : http://pubs2.ascee.org/index.php/ijcs
E : dani@ascee.org
This work is licensed under a Creative Commons Attribution-ShareAlike 4.0 International License.