Bisikan Neneku

Oleh, Febri Wengke

Siang itu dikala teriknya matahari menyinari bumi manusia ini, aku kembali sejenak berteduh di warung pojok jalan milik seorang perempuan tua yang kini kuanggap neneku sendiri, Nenek Okimah namanya. Selang beberapa bulan setelah selesainya sebagian urusan kuliahku yang menjelang wisuda, neneku yang sedang menyiapkan dagangan di warungnya lantas kaget dengan kedatanganku. 

“Nek, selamat sore. Apa kabar?” Salam dan tanyaku pada nenek.

Nenekpun kaget dan berdiri karena menedengar suaraku sambil tanganya yang satu memegang jajanan jualanya, tanganya yang satu menepuk bahuku.

“Nak, nak. Sudah lama kau tak kesini lagi? Saya tunggu selama ini, saya pikir, barangkali kau sudah pulang kampung” tanya dan seru nenek tanpa menanggapi pertanyaanku terkait kabarnya. Melihat kondisinya sayapun bersyukur nenek masih sehat dan masih dengan tegarnya berjualan.

“Ma’afkan saya nek, semenjak saya selesai ujian skripsi saya terima kerjaan, selama ini saya sibuk kerja, jadinya jarang datang kemari” jelasku pada nenek.

“Syukurlah kalau kau sudah kerja nak. Tidak ada hari libur’kah”? Tanya nenek sambil buatkan kopi hitam kesukaan saya.

“Ma’af nek, ada liburnya diakhir pekan. Tapi ada-ada saja kerja tambahan yang hasilnya cukup” 

“Baiklah, intinya jangan sia-siakan harimu dengan hal yang tidak bermanfaat. Apalagi kau masih muda, nak. Kerjalah apa-apapun itu kalau memang menghasilkan sesuatu yang bermanfaat untuk hidupmu” pesan nenek untukku. Entah apa yang diketahui nenek dengan pedalamanya memandangi saya sambil berbisik “nak, carilah pasangan hidupmu dan menikahlah, agar kau lebih terarah lagi perjalananmu selanjutnya dan bahagia”. Aku yang mendengar bisikan itu tertawa bercampur kebingungan “kenapa seperti itu nek” tanyaku.

“Iya, supaya kau ada penuntun yang mendobrakmu untuk lebih giat lagi bekerja mencapai puncak kebahagian” tambah nenek.

Kuseruputi kopiku yang hangat dengan ampasnya menempel pada kumisku yang tipis. Kemudian kumenerangkan “nek, memang soal itu pasti akan kucari, nanti seiring peroses berjalanya hidup, untuk saat sekarang jangan dulu bagiku, karena anak perempuan orang tidak bisa didekatin begitu saja dan belum tentu menerima keadaan kita seperti ini”.

Sambil kucicipi satu persatu jajanan yang disiapkan oleh nenekuntuk menemani seruput kopiku. Nenek pun mencurahkan “baiklah, kalau memang urusan itu nanti dan pasti kau lakukan, intinya sekarang kau harus banyak cari pengalaman, perbaiki diri dan tambahi penghasilan sebagai bekalmu nanti”.

Pandangku pada langit menyebelahi atap warung nenek “iya nek, benar-benar harus mempersiapkan diri”.

Tegas nenekpun melanjut “tentu diatas segalanya kau harus bertanggung jawab, realita kau harus bekerja menghasilkan sesuatu yang memenuhui kekurangan dan mencukupi kebutuhan, yang walaupun sekiranya nanti kalian bisa berjuang bersama. Tetapi tetap awalnya dari kau sendiri karena kau lelaki”.

Perjumpaan siang yang menjelang sore itu dengan neneku, kurasakan sebagai salah satu kuliah tambahan yang begitu bermanfaat. Seruputan terakhir kopiku mengisyaratkanku untuk beranjak, kemudian kuserahkan gelas kopiku pada nenek dan kubuang pelastik jajan pada tempat sampah yang seketika juga handphone’ku bordering panggilan dari adik kelasku untuk membantu mengerjakan tugas kuliahnya di kos. Sebelum beranjak kumintai nenek totalan belanjaku yaitu enam ribu rupiah. Dengan demikian kuberpamitan dari nenek.

Nggerang

By; Febri Wengke

Ilustration from: Floresa.co

Nggerang is a girl in the legend of the Manggarai community who is very beautiful and elegant. Groaning because of her elegance and beauty, she was contested by several local kings in Manggarai. Because many kings wanted Nggerang, Nggerang was fought over and finally killed as a way to try the kings who fought over Nggerang. Which resulted in Nggerang's skin being used as one of the materials for traditional Manggarai musical instruments, namely Gendang or the drum.

Once upon a time, right in the village of Ndoso “beo Ndoso” which is located in West Manggarai Regency, East Nusa Tenggara Province. In Ndoso village, there was a small baby, namely Nggerang was found on the bank of a river near Ndoso village by one of the residents of Ndoso village. Thus the Nggerang was cared for and raised by the residents of the Ndoso village. Nggerang grew into a very beautiful and graceful girl from the appearance of her white skin and long hair. Because of the beauty and grace of the Nggerang, Nggerang is the highlight of the conversation of Ndoso villagers and spread in several villages in Manggarai. Likewise, the local kings in Manggarai know about the beauty and grace of Nggerang. At that time the most powerful kings and wanted Nggerang to be married included King Todo from Manggarai and King Bima from the Sumbawa archipelago. Even though Nggerang became a struggle for kings, Nggerang with his determination was not interested in being proposed to by these kings. Until several times the king of Todo and the king of Bima came to see Nggerang, but with the power that Nggerang had as a descendant of another human, Nggerang could transform into anything around him. With the power to change shape, Nggerang was not seen at home or around the village of Ndoso. In the end, King Todo and King Bima threatened to kill Nggerang's father, if Ngerang didn't show up to meet the two kings. Because of this threat and Nggerang's love for his father, Nggerang willingly appeared to the kings of Todo and the king of Bima. Even though because of the threat, Nggerang still with his determination did not want to be used as a struggle for the kings and did not want to be proposed to by the kings. Because of Nggerang's refusal, the kings agreed to kill Nggerang. The kings of Todo and the king of Bima with their power made the skin of the stomach and the skin of the back of the Nggerang as two drums, which are one of the traditional Manggarai musical instruments. Because of the Nggerang that comes from another human being and has the power to change shape, making the two drums made of Nggerang skin a sacred drum, that is, when one of the drums is played, it causes light to appear from the sky and the sound propagation will be heard wherever one goes. one Gendang was saved. Of which the two drums, one of which is stored in the king of Todo, was taken from Ndoso because at that time the village of Ndoso was the territory of the Todo Kingdom. Likewise, the other drum is stored in the king of Bima as one of the kings who really wants Nggerang the beautiful and elegant angel. From the sound of the two drums, if from the king of Todo one of the drums is hit, it causes the sound to propagate to the king of Bima, and vice versa. Thus the two drums are stored until now in the Todo Kingdom and the Bima Kingdom. Part of Nggerang's body was buried in the village of Ndoso, where the grave is still well-preserved today.

Personal documentation at Nggerang's cemetery.

Reference; Interviews and stories from Mrs. Elisabet Hasmi, a native of Ndoso Village, West Manggarai Regency, Flores, East Nusa Tenggara.

Sengitnya Suara Hati dan Pikiran

Oleh, Febri Wengke

Dalam satu diri yang hidup terdapat si Suara Hati dan si Pikiran. Keduanya berada dalam satu diri yang sedang menjalani kehidupanya. Si Suara Hati sebagai pengola rasa dari diri untuk mereaksikan sesuatu yang akan timbul. Sedangkan si Pikiran sebagai perencana dari hasil olah rasa oleh si Suara Hati, dalam hal ini si Pikiran merencanakan bagaimana cara menimbulkan rasa dari si Suara Hati. Si Suara Hati hanya satu rasa satu kali reaksi, tetapi lain halnya si Pikiran dia dengan beribu sel saraf menimbulkan beberapa rencana dengan daya pikiranya.

Oleh  Karena ketidak seimbangnya kapasitas kedua organ tersebut, antara satu berbanding seribu. Yang jika bekerjasama dengan baik antara satu suara hati dengan seribu saraf pikir akan menghasilkan rencana yang baik untuk timbul tujuan hidup yang baik dari diri. Tetapi sebaliknya yang mana kadang antara si Suara Hati dan si Pikiran bertolak belakang mengalami perkelahian di medan batin yang mengakibatkan diri; bingung, stress, gelisah, ragu, tidak percaya dir, takut, dan lain-lain.

Demikianlah keduanya si Suara Hati dan si Pikiran, sebagai organ yang sangat berpengaruh untuk perubahan diri dalam perjalanan hidupnya. Apapun hasil dari antara keduanya aka nada tanggung jawab yang harus diemban untuk diri memperoleh perubahan itu. Jika antara si Suara Hati dan si Pikiran bekerjasama dengan baik hasilnya akan menjadi baik yang akan disandingi dengan tanggung jawab. Begitupun antara si Suara Hati dan si Pikiran, jika saling bertolak belakang akan menghasilkan keburukan pun akan akan disandingi dengan tanggung jawab. Demikian juga jika hasil hanya dari salah satunya saja antara hanya si Suara Hati atau hanya si Pikiran hasilnya pun akan disandingi tanggung jawab.

Diri sendiri pada akhirnya untuk menenangkan keduanya dengan cara meditasi dalam do’a. Meminta kebijaksanaan Tuhan untuk mengadili dan mendamaikan keduanya agar diripun tetap tenang dan fokus dalam perjalanan hidupnya. Ketenangan dan kefokusan diri disandingi tanggung jawab untuk menghasilkan kebijaksanaan hidup.

Good Father

By, Febri Wengke

I have fondest memories were me and my father was travel to opposite of our village, that village was named Laja village. We have taken walk about an hour from our village named Lingko Cara village, that where we lived. Me and my father were not only to have fun travel, also have to sell the sarong, especially traditional sarong of Manggarai. I love my father so much, his name Petrus Parut. But lovely he was passed away seven years ago, when I was fifteen years old.

One day before my father was dead. I have travelled with him to Laja village, to sell the traditional sarong of Manggarai.

“Hi son, would you like to accompany me to sell the sarong to Laja village today?” He asks me.

“Sure, I would go. Let’s go!” I exclaimed and I was happy. Arrived in Laja village, we were travelling around that village. We were come in one by one each of the houses in Laja village. That was the fondest memories, when the last time me as traveling with my father. Every householder of the houses in Laja village that I and my father came in accepted with very politely. Actually some of the people in Laja village have known well about my father, were they have heard from the others in that village were how kindness of my father. Once we were came in to one of the house in Laja village me and my father was promoted our sarong, the householder were we coming served me and my father by Manggarai coffee and cooked corns. Also the householder talked back to us, how the others have said about the kindness of my father. Until in the end of our promoted of sarong there into that householder, he were not buy our sarong. After some of houses in Laja village were we came in, the householder was the same as not to buy our sarong. But one lasted the householder were we came in, he bayed our sarong and he was took one sarong. But the payment was only to pay the deposit of selling price, the rest of payment that householder will pay, when me and my father comeback to Laja village.

“Mr. Petrus let me take one of your sarongs and at the moment I have only to pay you the deposit of that sarong. Would you? The rest I will pay, when you and your son comeback here to sell the sarong again.” The householder asks and suggests my father.

It was funny and the fondest memories of me,”hihihi……”

Sure, I was laugh on that moment.

“No problem and don’t worry about that, I will come back here to get the rest of the payment.” My father pities him.

“I suggest you for the rest of payment, as not you have to pay by money, but you can change my sarong with something that you have includes; corns, machete, rice, whatever you have. Would you?” My father suggests the householder.

“Okay, I agree with your idea. I have machete, corns, and rice. Which one that you want?” The householder refers.

“I need one machete and two kilograms of corns.” My father decides it.

On that time they were hold with and the householder was changed the rest of payment with one machete and two kilograms corns. My father was accepted it and he was really like the machete. After that, me and my father back home and on the way I was carried the machete and corns.

My father was not to force peoples to pay his sarong with money. Even though only in the form of other objects as to change my father’s merchandises, those other peoples gave as payment, something like barter. My father still accepted it as long as it could still be useful.

I love my father so much, he was so kindness and the men who hard work. He was teach me not only words, also he was shown me the actions on how he did to be kindness and as the hard worker. All I have seen and feel from all the goodness, he had given me in part of my life were I have lived with my father. And that could be even more, if he still alive with me.

Lingko Cara

By, Febri Wengke

Linkocara is one of attractive rice field, that look like a spider web. It more spectacular view, when you see the rice have growing which it still green. There the hills stand around, which one of the hill you must to climb is Weol hill. From the top of Weol hill, you will show the Lingkocara rice field. Lingkocara was made by the ancestors of peoples in Cara Village, which the made of rice fields was taken from the roof shape of the Manggarai traditional house which also resembles a spider's nest. Location of Lingkocara is in Flores Island, which in Manggarai Regency. From the city center of Manggarai to Lingkocara will be reach  about 1 hour, if it by car and will be reach  about 40 minutes, if using the motorbike.

Bangsa Dengan Segala Ketidakadilanya

Oleh: Febri Wengke

Sumber:Kelaspintar.id

Yang terjerat penjara lima tahun itu adala si Pondik, dia sebagai salah seorang petani. Beliau memiliki ladang yang cukup luas dengan tanaman pohon jati yang memadati ladang tersebut. Dia telah menanam pohon jati tersebut sejak berumur tujuh tahun bersama Bapaknya. Menanam pohon-pohon jati tersebut sebagai warisan dari Bapaknya untuk bekal masa depan. “Entah masa depanmu bagaimana dan jadi apa? intinya sekarang kau harus menanam pohon, nantilah bakal kau ketahui apa tujuan dari menanam pohon sejak sekarang”. Jelas dari si Pondik sebagai pesan dari Bapaknya.

Waktupun berjalan seiring usia Pondik bertambah sampai pada umurnya yang ke limabelas tahun, yang mana pada saat itu juga Bapaknya meninggal dunia. Kesedihan dan kegelisahan si Pondik rasakan mengkabutkan pikiran dan niatnya untuk tidak melanjutkan pendidikanya, dia berhenti pada jenjang Sekolah Menengah Pertama. Mulai saat itu beliau memepekerjakan dairinya sebagai petani, selain menggarap ladang milik orang lain dari sekitar kampungnya, tentunya Pondik juga sangat memperhatikan ladang jatinya sebagai peninggalan dari Almarhum Bapaknya.

Dari pekerjaannya sebagai petani, sekiranya Pondik bisa mencukupi kebutuhan dan bertahan hidup. Memang pada perjalan hidup manusia tidak terlepas dari setiap masalah yang harus dihadapi. Khususnya si Pondik, yang mana beliau bermasalah dengan pemerintah melalui pihak agrarian tanah dan jajran lain dari pemerintah. Bahwasanya tanah yang ditanami pohon jati dari puluhan tahun lalu oleh si Pondik bersama Bapaknya adalah tanah yang tidak bersertifikat. Teteapi tidak demikian juga, yang mana tanah tersebut adalah milik Pondik warisan dari Bapaknya yang dipeoleh melalui pembagian secara adat istiadat. Bahwa seluruh masyarakat adat sangat sepakat dengan hasil musyawarah atas bagian-bagiab tanah tersebut.

Lain halnya dengan pihak pemerintah, yang tidak memikirkan dan tidak peduli dengan pembagian tanah secara adat istiadat, hanya karena tidak memiliki bukti yang akurat. Si Pondik hanya menyampaikan secara lisan bahwa tanah yang dia miliki adalah tanah warisan dari Bapaknya yang diperoleh berdasarkan kesepakatan secara adat bersama warga yang ada di kampung. Demikian juga yang disampaikan oleh warga yang lain sama seperti yang disampakan si Pondik, tetapi itu tetap hanya lisan. Dimana kampung mereka kuatnya saling percaya dalam suatu kesepakatan terutama dalam pembagian tanah. Walaupun itu hanya bermusyawarah secara lisan.

Pada permasalahan ini pihak pemerintah ingin mendapatkan tanah itu dengan tujuan penambangan, yang mana pemerintah telah bersepakat dengan pihak investor yang dari hasil analisisnya bahwa di dalam tanah tersebut mengandung unsur-unsur yang dapat dijadikan semen. Terkait semen sebagai hasil bumi yang sangat tinggi nilainya.

Sebelum peorses pengambil alihan tanah oleh pihak pemerintah, si Pondik dengan segala cara mengajukan permohonan untuk pemerintah tidak mengambil tanahnya yang dijadikan sebagai lahan tambang semen. Pada suatu perundingan, bahwa pemerintah akan memberikan sejumlah uang kepada Pondik untuk meredahkan Pondik dalam penolakannya dan sebagai uang ganti rugi atas tanaman jati yang juga akan diambil oleh pemerintah dari tanah tersebut. Tetapi tidak dengan pendirian Pondik yang memegang teguh, bahwa itu adalah tanah warisan yang tidak dapat diperjual belikan, apalagi dirampas.

Walaupun Pondik menolak tanah warisanya dijadikan tambang semen dan tidak menerima dana. Pihak pemerintah tetap akan melaksanakan proyek pertambangan mereka. Oleh karena itu pula Pondik dan warga kampong geram, mereka dengan mengahdang peroses pertambangan dan mengancam para pekerja tambang, serta menyuruh pekerja pulang bersama alat-alat kerja mereka. Keesokan harinya para pekerja, beserta pemerintah, investor, dan kepolisian terjun langsung ke lokasih tambang, lagi-lagi Pondik dan warga melakukan penghadangan. Tetapi penghadangan kali itu diredahkan oleh pihak kepolisian dengan menangkap si Pondik dan beberapa orang warga lainya sebagai penggerak penghadangan tersebut. Mereka ditangkap dan divonis hukuman penjara lima tahun untuk si Pondik dan tahanan tiga bulan untuk beberapa warga lainya. Kasusnya mereka dituduh diskriminasi atau pengancaman terhadap para pekerja tambang dan penggarapan tanah yang tidak bersertifikat.

PIDGIN ENGLISH SPOKEN BY PAPUA NEW GUINEA PEOPLE IN YOUTUBE VIDEOS

PIDGIN ENGLISH SPOKEN BY PAPUA NEW GUINEA PEOPLE IN YOUTUBE VIDEOS

 

Febrianus Wengke^a, I G. B. Wahyu Nugraha Putra^a,

I Made Iwan Indrawan Jendra^b*

^aMahasaraswati University, Denpasar

* febrianojansen768@gmail.com, wahyunugraha1980@yahoo.com, iwanindrawan300573@gmail.com

 

ABSTRACT

 

This research deals with Pidgin English spoken by Papua New Guineans found in YouTube videos. This study aims to identify the types of sentences in Pidgin English used by the people of Papua New Guinea and the differences between Pidgin English from Standard English. This study uses qualitative methods to carry out a clear and organized description of the problems identified. The data is taken from the narratives of Papua New Guineans found in YouTube videos. Applying Muhlhausler's (1978) theory to analyze the types of sentences used by Papua New Guineans found in YouTube videos and theory by Aitchison (1991) to distinguish between Pidgin English and Standard English. This study finds data based on the first study problem about sentence types such as the equative sentence mi citizen bilong la country 'We are the community on this country,' locative sentence yupela from East Sepik Province 'you are from East Sepik Province,' intransitive sentence mipela i simenim i go bek 'I am comment to return, and ' transitive sentence mi wokim ho na long em 'I am help them all.' The data contained in the second problem of research on differences in Pidgin English from Standard English such as the phonology em planti samting 'there are more,' the syntax so mi makim PNG 'so I marked PNG,' the dispela is lexicon of 'this is/is.'

Key words; Pidgin English, Papua New Guinea, Standard English

 

INTRODUCTION

 

The need for language in society as a liaison between human interactions in social life, that's how it happens in language contact. It is the contact of two or three different languages ​​because they are used by people who may not be native speakers of that language. It is a sociolinguistic situation in which two or more languages, different linguistic elements, or varieties in language, are used simultaneously or mixed with each other. One specific sociolinguistic condition of contact language is known as Pidgin. Pidgin speakers utilize unsatisfactory jargon and talk ungrammatically. Despite the fact that it's anything but a standard language, pidgin could be perceived by individuals who are regularly with regards to the collaboration. A large portion of pidgin dialects showed up in social orders who do exchanging. It is utilized between unfamiliar individuals to neighborhood individuals since it can fulfill each other connection while changing the data about selling and purchasing, as most of pidgin languages ​​appeared in trading societies. According to Wardhaugh (in Jendra 2010; 148) “a Pidgin is the product of a multilingual situation where those wishing to communicate must invent or improvise simple code that allows them to do so. It is a reduce variety of a normal language with simplification of the grammar and vocabulary.”

In the case of Pidgin language particularly on this study about Pidgin English from the basis of English which is mixed in use, simplification, and even changes in structure by the people of Papua New Guinea.  That was happen since the colonization and trade in the century, England with their British English had influenced the community in Papua New Guinea. Pidgin English was used as the business language for group controls, the goods, and human labor being traded. The lexicon of the language was used to name both the goods and the laborers being sold or indentured. The Pidgin language has influenced Papua New Guinea since the 17th century. The Pidgin language spoken in Papua New Guinea is called Tok Pisin or Pidgin Melanesian. Tok Pisin as English pronunciation: /tɒk pɪsɪn/, in Tok Pisin: /ˌtok piˈsin/), is often referred to by English speakers as "New Guinea Pidgin" or simply "Pidgin." The Tok Pisin writing system uses the Latin script or the Tok Pisin alphabet. The name "Tok" comes from the English "talk", but can also mean "word", "speech", or "language" and Pisin comes from the English word pidgin; the latter, in turn, may derive from the word "business" as the language of interethnic commerce. Higher linguistic diversity and deliberately cultivated as a situation where pidgin is considered by the social, Cameroon and Papua New Guinea still obtain this kind of situation.

The phenomenon of the pidgin language, especially the English pidgin language, is very interesting to be studied more deeply as in this study, it is based on reviewing previous research. Here the author found one of previous research taken from international journal.  A previous study focused on "An Analysis the Use of Pidgin in Achebe’s Man of the People" written by Jane and Chiagozie (Volume 21, Issue 1, Ver. IV (Jan. 2016) PP 01-05). The data sources of this study take from A Man of the People Novel. On their study to analyze the problem of language expression when pidgin came into use, English had acquired some local coloring that made African literature very unique. The processing to accommodate the date, they taken convergence and divergence, that the theory of Giles and Coupland (1997). After that the data analyze using the textual analysis method. The author show the extent as the analysis used of pidgin to add aesthetic value to his literary work. Therefore, this research intends to analyze sentences in Pidgin English spoken by Papua New Guinea people in YouTube videos. The objectives of this research are identifying the types of sentences in Pidgin English spoken by the Papua New Guinea people found in YouTube videos. And identify the differences between Pidgin English sentences spoken by the Papua New Guinea people found in YouTube videos from Standard English.

METHODOLOGY

 

In this study, the source of the data were taken from the communication of the people of Papua New Guinea contained in the YouTube video. Taken from the YouTube video channel EMTV Online, most of the news content takes place in PNG, some Papua New Guineans use English as a pidgin language. Because at first English was not their language of contact, so their English was influenced by British colonialism. They pidginize English with affection of their mother tongue. The data in this study were collected related to vocabulary and sentences through searching YouTube videos uploaded by Papua New Guineans. The appreciation is to watch and listen to the video over and over, after that pay attention to the part of the video where Papua New Guineans speak Pidgin English to get the data, and taking notes the data related to analysis. What's more is using the English to Pidgin dictionary as a way to clearly define the data. The data were analyzed based on Muhlhausler (1978), his theory to find out the types of sentences in Pidgin English used by the people of Papua New Guinea. Likewise, the theory of Aitchison (1991) clarifies the difference between Pidgin English and Standard English. Using these two theories to answer and describe the data based on the research problem, Pidgin English data were selected from vocabulary and sentences. There are two methods to find presentations such as; formal and informal methods. Formal methods of data can be presented in the form of tables, charts, and graphs. Meanwhile, informal data can be presented descriptively. Similarly, the findings of this study are presented through informal methods. To answer and describe the data based on this research problem, Pidgin English data were selected from vocabulary and sentences.

 

RESULTS AND DISCUSSION

 

RESULT

 

In this study it was found that 51 data were obtained during the study from two videos of the YouTube channel EMTV News Online whose videos have Pidgin English spoken by Papua New Guineans. In this type of sentence, 32 data were found, which contained 8 equative data, 6 locative data, 7 intransitive data, and 11 transitive data. Likewise, the data contained in Pidgin English is different from Standard English, totaling 19 data based on 7 phonological data, 7 syntactic data, and 5 lexicon data.

 

DISCUSSION    

 

This section of research is a discussion to describe the data found during the research in YouTube videos. Regarding the problem of this research has been identified, which results from the discussion of this section to answer the problem of using Muhlhausler's (1978) theory to describe the data based on the type of sentence. Also use Aitchison's (1991) theory of the difference between Pidgin English and Standard English. To clarify the data, as previously mentioned, several dictionaries from Pidgin English to Standard English were used. The dictionaries used in this study include Glosbe Dictionary, Tok Pisin English Dictionary, Merriam Webster Dictionary, Oxford English Dictionary, and Cambridge Dictionary. Based on the data that has been found during the research, the discussion is below.

 

Types of Sentence in Pidgin English use by Papua New Guinea People

Based on the theory put forward by Muhlhausler (1978), the types of sentences can be divided into four types, including the equative sentence, which is the type of sentence used in linguistics which refers to the construction between two statements that are equated with each other such as to describe someone who states a sentence, locative sentence is a type of sentence. which usually has a locative adverb that is used to describe the location of someone or something, an intransitive sentence is a type of sentence that usually has an intransitive verb to describe someone or something that is not an activity that does not have a direct object, a transitive sentence is a type of sentence that usually has a verb transitive to describe someone or something that does an activity with a direct object.

Pidgin English data by type of sentence was collected from speeches by the people of Papua New Guinea in the YouTube video EMTV Online News with the video title "Sepik Chiefs Disappointed with Grand Chief Sir Michael Somares Farewell." Even the translator dictionary use to clarify data such as  Glosbe Dictionary, Tok Pisin English Dictionary, Merriam Webster Dictionary, Oxford English Dictionary, and Cambridge Dictionary. The types of sentences in Pidgin English are discussed below.

Equative Sentence

Data 1

Mi la long olsem long kam up sensitive.

Should be,

‘I am also come up very sensitive.’

 (Source; EMTV Online News YouTube Channel in “Sepik Chiefs Disappointed with Cancellation of Grand Chief Sir Michael Somares Farewell.” , 01; 05) 

The sentence above is classified as an equivalent sentence with the placement of the long olsem 'also' to equate a sentence that becomes two statements in the same sentence. Even the speaker describes himself as a sensitive person.

Locative Sentence

Data 2

Mipela long Sepik.

Should be,

‘We are from Sepik.’

 

(Source; EMTV Online News YouTube Channel in “Sepik Chiefs Disappointed with Cancellation of Grand Chief Sir Michael Somares Farewell.” , 00; 19)

Based on the data above, it is identified as a type of locative sentence, in which it is noted that the speaker who states long Sepik 'from Sepik' as the object or location of the speaker states if he comes from Sepik. Likewise with Sepik which is one of the provinces in Papua New Guinea.

Intransitive Sentence

Data 3

Mipela i go rises long la said la week.

Should be,

‘We research for talking last week.’

(Source; EMTV Online News YouTube Channel in “Sepik Chiefs Disappointed with Cancellation of Grand Chief Sir Michael Somares Farewell.” , 01; 24)

The data above is found as an intransitive sentence because the sentence is identifying as not containing a direct object. But the sentence describes someone who does an activity as in the statement i go rise 'research.'

Transitive Sentence

Data 4

Olsem na tokim long em.

Should be,

‘Also tells to them.’

 

(Source; EMTV Online News YouTube Channel in “Sepik Chiefs Disappointed with Cancellation of Grand Chief Sir Michael Somares Farewell.” , 01; 54) 

The data above found as a transitive sentence where the sentence is identifying as containing a direct object as in the state long em 'them/to them.' Even this sentence is spoken to indicate the person receiving the action verb as in tokim long em 'tell them.'

 

Pidgin English Different from Standard English

As Aitchison (1991) states, a pidgin is a finite language system that emerged to fulfill an essential communication need between people who do not share a common language and is usually based on one language, although it soon acquired a mix of other languages, as well as independent language constructs. Incorporating his theory in this research is used to discuss Pidgin English spoken by Papua New Guineans found on YouTube videos that are different from Standard English.

When collecting data on the use of Pidgin English in Papua New Guinea found on YouTube videos and comparing it to Standard English, the most obvious case is ignorance of grammar rules. Grammar as a system that makes language work plays an important role in a language, because it shows whether the language is considered grammatical or not. According to Aithchison (1991) Pidgin English is simpler than ordinary languages, especially Standard English based on Phonology, Syntax, and Lexicon. Including translator dictionaries used to clarify data such as Glosbe Dictionary, Tok Pisin English Dictionary, Merriam Webster Dictionary, Oxford English Dictionary, and Cambridge Dictionary. The differences between Papua New Guinean Pidgin English and Standard English can be discussed below.

 

Phonology

Data 5

Kontena lo we bek na go la Maprik small taun bilong mi.

Should be,

‘We lock the container to go back to my village in Maprik.’

 (Source: EMTV Online News Channel in “A Women Group is Against Nationwide Haus Krai” 00; 39) 

The data above is found to be a form of phonological simplification, where some words in Pidgin English are different from standard English, such as lok 'lock,' bek 'back,' taun 'town.' However, the sound of these words is similar.

 

Syntax

Data 6

Em ol tu putim oda tu.

Should be,

‘Two of them put on order two.’

 (Source: EMTV Online News Channel in “A Women Group is Against Nationwide Haus Krai” 01; 13) 

Based on the data, it has been identified as a syntax simplification due to the construction of sentences using different verbs such as transitive and intransitive verbs. Based on the two types of verbs related to the data above, such as putim construct of put + im as a typical transitive verb to add the suffix im. However, basically an intransitive verb whose construction does not add im, but instead contains an i particle in front of a verb such as i put. Even the sentences based on the data above turn into intransitive verbs such as em al oda tu i put 'two orders of them put two.'

 

Lexicon

Data 7

Naripela samting.

Should be,

‘Something another.’ 

(Source: EMTV Online News Channel in “A Women Group is Against Nationwide Haus Krai” 01; 28) 

The above data is identified as a lexicon simplification because some Pidgin English words are different from Standard English. Based on the data above as in Pidgin English samting is different from Standard English 'something.' Which is where the standard English 'something' phoneme [a] shifts, [e] and [th] merge into Pidgin English samting.

 

CONCLUSION

 

After completing the findings and discussion here the researcher concludes the study of Pidgin English spoken by Papua New Guineans in YouTube videos. This study has identified four types of Pidgin English sentences according to the theory proposed by Mulhausler, namely equative is a sentence to describe someone or something, locative is a sentence to express an adverb of someone or something, intransitive is a sentence to describe someone who does an action without an direct object, and transitive is sentence to describe someone who does an activity to another person or something that receives the action of the verb in the sentence. The differences between Pidgin English and Standard English have also been discussed using the theory proposed by Aitchison's theory. Based on this research, it was found that the simplification of sounds from the phonological aspect in Pidgin English is different from Standard English. There are two syntaxes in pidgin English that differ from Standard English such as transitive whose verbs have a suffix or ending im and intransitive whose in the front of verbs have a standing particle i, and there is not even a specific structure to describe tenses. Similarly, aspects of the lexicon are simplified in Pidgin English by combining and shifting some word units or phonemes from Standard English. Pidgin English or Tok Pisin as a language rose from contact language to communication by Papua New Guinean people calling English versus Papua New Guinea's native language to Pidgin or Tok Pisin.

 

REFERENCES

 

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Bajao and Thomas 1991. Tok Pisin Grammar Workbook for English Speakers, A Practical Approach to Learning the Sentence Structure of Melanesian Pidgin (or Tok Pisin). Papua New Guinea: Peace Corps Institution.

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https://www.cia.gov/the-world-factbook/countries/papua-new-guinea/

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http://www.ethnologue.com/country/PG

Swadling, Pamela, 1996. Plumes from Paradise. Papua New Guinea National Museum.

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