CODE SWITCHING

Code switching is the mixing of words, phrases, and sentences from two distinct grammatical (sub) systems across sentence boundaries within the same speech event. Code switching is not a display of deficient language knowledge a grammar mixing of two languages. The phenomenon of code switching is examined from a conversational analysis perspective and as such is viewed as interactive exchanges between members of a bilingual speech community.

When communicating with people who know the same languages, bilinguals have to make a choice of which language to use.  It is natural sometimes that they may use two or more languages at the same time to communicate.  Code-switching refers to the situation where people switch between different languages within the same communication activity.[1]

Bilinguals often switch between their two languages in the middle of a conversation. These code-switches can take place between or even within sentences, involving phrases or words or even parts of words. The switching of words is the beginning of borrowing, which occurs when the new word becomes more or less integrated in the second language. One bilingual individual using a word from language A and language B is a case of switching, but when many people do, even speakers of B who don’t know A are likely to pick it up. At this page, especially if the pronunciation and morphology have been adapted, we can say the word has been borrowed.[2]

There are various kinds of code switching. Immigrants often use many words from their new language in their old language, because many of the people, they speak to know both languages. In situation like this, bilinguals often develop a mixed code.

1.        Code switching has several functions.

a.       Code-switching is used to mark switching from informal situations (using native languages) to formal situations (using second language).

b.      Code-switching is used to exert control, especially between parents and children.

c.       Code-switching is used to align speakers with others in specific situations (e.g., defining oneself as a member of an ethnic group).

d.      Code-switching also 'functions to announce specific identities, create certain meanings, and facilitate particular interpersonal relationships.

2.        Reasons for Code switching:

The reasons why people switch codes is speakers may switch from one code to another either to show solidarity with a social group, to distinguish oneself, to participate in social encounters, to express feelings and affections, or to impress and persuade the audience.

Below are some other reasons of doing code switching in communication:

1.      To show solidarity

Janet Holmes mentions in her book Introduction to Sociolinguistics that, 'a speaker may switch to another language as a signal of group membership and shared ethnicity within an addressee' (Holmes, 2000). Code switching can be used to express solidarity between people from different or the same ethnic groups. For example:

“Batakness speakers switch to English to address one another when an English speaker joins them even though the English speaker is not being spoken to directly. They could continue in Batakness but in order to include the English speaker in the group, they switch codes.”

2.      To reflect social status

Sometimes, speakers tend to use different languages to imply a certain social status or to distinguish themselves from other social classes. 'Other reasons that have been found to motivate CS are to sound elitist or classy' (Shabt, 2007). Professor Peter Auer says in his book Code Switching in Conversation: Language, Interaction and Identity that ' Code-switching carries a hidden prestige which is made explicit by attitudes' (Auer, 2002). Also, Dr Hayat Al Khatib says in a research she conducted that speakers may use code-switching 'to show power over the less powerful' (Al-Khatib, 2003) Thus, I can now connect switching codes as a way to reflect one's social class. A speaker who cans code-switch implies that he is a well educated person who is competent in two languages or even more. Thus, code-switching can be looked upon as a way to distinguish oneself. Yasir Suleiman says that, 'the phenomenon of code switching is very common and is looked upon as something prestigious and a sign of education and competence in more than one language.

3.      Code-switching can reflect associations of certain topics with a language.

The example below will show how the use of code-switching to reflect associations of certain topics with a language.

“Batakness speakers participating in a discussion in an English language class in English change to Batakness to talk about their plans for the weekend. They could talk about their plans in English but they are more comfortable doing this in Batakness.”

4.      Affection

Code-switching can be used by speakers to express certain feelings and attitudes. Speakers may switch codes to express happiness, anger, sadness, and many other feelings. So, a person may code switch because they are angry. For example:

“A teacher uses English in class.  She changes to Batakness to tell off a student when she is angry because the student has consistently not done her homework.”

The student would understand the English but the telling off is more effective in their shared first language.  The teacher’s anger is more apparent.

5.      Example Of Code Switching In Song

            A.     Indonesian Song

I will always love you kekasihku

Dalam hidupku hanya dirimu satu

I will always need you cintaku

Selamanya takkan pernah terganti

Ku mau menjadi yang terakhir untukmu

Ku mau menjadi mimpi indahmu

Cintai aku dengan hatimu

Seperti aku mencintaimu

Sayangi aku dengan kasihmu

Seperti aku menyayangimu

I will be the last for you

And you will be the last for me

I will always love you kekasihku

Dalam hidupku hanya dirimu satu

Ku mau menjadi yang terakhir untukmu

Ku mau menjadi mimpi indahmu

Cintai aku dengan hatimu

Seperti aku mencintaimu

Sayangi aku dengan kasihmu

Seperti aku menyayangimu

I will be the last for you

And you will be the last for me

And i will be the last for you

And you will be the last for me

         B.     Korean Songs

In your eyes In your mind sarangi geuryeojyeo

In your eyes In your mind

uri meolli isseodo garyeojin dedo love is you love is you

baramgyeole nalliun geuriumi maeumeul jeonhaejugil

---Reff---

Love is the moment niga odeon geunal soongan

Love is the moment

du noone maethyeo gaseume maethyeo jaggu ddeoolla

Love is the moment niga odeon geunal soongan

Love is the moment

ijeul su eobseo jaggu ddeoolla

Close your eyes Close your ears sarangi neuggyeojyeo

Close your eyes Close your ears

neoreul jabji mothaedo anji mothaedo love is you

love is you

haessal soke garyeojin geuriumi nae maeumeul jeonhaejugil

Love is the moment neoreul bonaen geunal geu soongan

Love is the moment

shimjangi meomchweo shigani meomchweo jagguman apa

Love is the moment neoreul ddeonal geu soongan

Love is the moment

sarangdo ddeona jagguman apa

In your eyes In your mind sarangi

In your eyes In your mind

 What is "Code Mixing"?? 

---

[1] http://engres.ied.edu.hk/sociolinguistics/eLectures/topic-3.html 13-05-2016, 15:30

[2] Bernard Spolsky. Sociolinguistics. 1998. (New York:Oxford University Press). Page:49

CODE SWITCHING

Code switching is the mixing of words, phrases, and sentences from two distinct grammatical (sub) systems across sentence boundaries within the same speech event. Code switching is not a display of deficient language knowledge a grammar mixing of two languages. The phenomenon of code switching is examined from a conversational analysis perspective and as such is viewed as interactive exchanges between members of a bilingual speech community.

When communicating with people who know the same languages, bilinguals have to make a choice of which language to use.  It is natural sometimes that they may use two or more languages at the same time to communicate.  Code-switching refers to the situation where people switch between different languages within the same communication activity.[1]

Bilinguals often switch between their two languages in the middle of a conversation. These code-switches can take place between or even within sentences, involving phrases or words or even parts of words. The switching of words is the beginning of borrowing, which occurs when the new word becomes more or less integrated in the second language. One bilingual individual using a word from language A and language B is a case of switching, but when many people do, even speakers of B who don’t know A are likely to pick it up. At this page, especially if the pronunciation and morphology have been adapted, we can say the word has been borrowed.[2]

There are various kinds of code switching. Immigrants often use many words from their new language in their old language, because many of the people, they speak to know both languages. In situation like this, bilinguals often develop a mixed code.

1.        Code switching has several functions.

a.       Code-switching is used to mark switching from informal situations (using native languages) to formal situations (using second language).

b.      Code-switching is used to exert control, especially between parents and children.

c.       Code-switching is used to align speakers with others in specific situations (e.g., defining oneself as a member of an ethnic group).

d.      Code-switching also 'functions to announce specific identities, create certain meanings, and facilitate particular interpersonal relationships.

2.        Reasons for Code switching:

The reasons why people switch codes is speakers may switch from one code to another either to show solidarity with a social group, to distinguish oneself, to participate in social encounters, to express feelings and affections, or to impress and persuade the audience.

Below are some other reasons of doing code switching in communication:

1.      To show solidarity

Janet Holmes mentions in her book Introduction to Sociolinguistics that, 'a speaker may switch to another language as a signal of group membership and shared ethnicity within an addressee' (Holmes, 2000). Code switching can be used to express solidarity between people from different or the same ethnic groups. For example:

“Batakness speakers switch to English to address one another when an English speaker joins them even though the English speaker is not being spoken to directly. They could continue in Batakness but in order to include the English speaker in the group, they switch codes.”

2.      To reflect social status

Sometimes, speakers tend to use different languages to imply a certain social status or to distinguish themselves from other social classes. 'Other reasons that have been found to motivate CS are to sound elitist or classy' (Shabt, 2007). Professor Peter Auer says in his book Code Switching in Conversation: Language, Interaction and Identity that ' Code-switching carries a hidden prestige which is made explicit by attitudes' (Auer, 2002). Also, Dr Hayat Al Khatib says in a research she conducted that speakers may use code-switching 'to show power over the less powerful' (Al-Khatib, 2003) Thus, I can now connect switching codes as a way to reflect one's social class. A speaker who cans code-switch implies that he is a well educated person who is competent in two languages or even more. Thus, code-switching can be looked upon as a way to distinguish oneself. Yasir Suleiman says that, 'the phenomenon of code switching is very common and is looked upon as something prestigious and a sign of education and competence in more than one language.

3.      Code-switching can reflect associations of certain topics with a language.

The example below will show how the use of code-switching to reflect associations of certain topics with a language.

“Batakness speakers participating in a discussion in an English language class in English change to Batakness to talk about their plans for the weekend. They could talk about their plans in English but they are more comfortable doing this in Batakness.”

4.      Affection

Code-switching can be used by speakers to express certain feelings and attitudes. Speakers may switch codes to express happiness, anger, sadness, and many other feelings. So, a person may code switch because they are angry. For example:

“A teacher uses English in class.  She changes to Batakness to tell off a student when she is angry because the student has consistently not done her homework.”

The student would understand the English but the telling off is more effective in their shared first language.  The teacher’s anger is more apparent.

5.      Example Of Code Switching In Song

            A.     Indonesian Song

I will always love you kekasihku

Dalam hidupku hanya dirimu satu

I will always need you cintaku

Selamanya takkan pernah terganti

Ku mau menjadi yang terakhir untukmu

Ku mau menjadi mimpi indahmu

Cintai aku dengan hatimu

Seperti aku mencintaimu

Sayangi aku dengan kasihmu

Seperti aku menyayangimu

I will be the last for you

And you will be the last for me

I will always love you kekasihku

Dalam hidupku hanya dirimu satu

Ku mau menjadi yang terakhir untukmu

Ku mau menjadi mimpi indahmu

Cintai aku dengan hatimu

Seperti aku mencintaimu

Sayangi aku dengan kasihmu

Seperti aku menyayangimu

I will be the last for you

And you will be the last for me

And i will be the last for you

And you will be the last for me

         B.     Korean Songs

In your eyes In your mind sarangi geuryeojyeo

In your eyes In your mind

uri meolli isseodo garyeojin dedo love is you love is you

baramgyeole nalliun geuriumi maeumeul jeonhaejugil

---Reff---

Love is the moment niga odeon geunal soongan

Love is the moment

du noone maethyeo gaseume maethyeo jaggu ddeoolla

Love is the moment niga odeon geunal soongan

Love is the moment

ijeul su eobseo jaggu ddeoolla

Close your eyes Close your ears sarangi neuggyeojyeo

Close your eyes Close your ears

neoreul jabji mothaedo anji mothaedo love is you

love is you

haessal soke garyeojin geuriumi nae maeumeul jeonhaejugil

Love is the moment neoreul bonaen geunal geu soongan

Love is the moment

shimjangi meomchweo shigani meomchweo jagguman apa

Love is the moment neoreul ddeonal geu soongan

Love is the moment

sarangdo ddeona jagguman apa

In your eyes In your mind sarangi

In your eyes In your mind

 What is "Code Mixing"?? 

---

[1] http://engres.ied.edu.hk/sociolinguistics/eLectures/topic-3.html 13-05-2016, 15:30

[2] Bernard Spolsky. Sociolinguistics. 1998. (New York:Oxford University Press). Page:49

CODE MIXING

      Code-Mixing is the use of two or more language by putting in/inserting linguistic elements in one language into other language consistently. In code-mixing, dependency features are marked by the relationship between the language role and function. If the speaker mixes his/her code/language, then it must be asked who the speaker is: his/her social background, level of education, religion, etc. A speaker who masters many languages will have chance to mix code more than the other speaker who only masters one or two languages.

1.      The Factors Influencing Code-mixing

There are two types of factors influencing code-mixing:

a.       Attitudinal (perilaku) type (seen from attitude background)

b.      Linguistic type (seen from linguistic background)

2.      Some reasons to mix code

         a.       Role identification such as social, registral, education.

         b.      Style identification such as: the language use

         c.       The desire to explain and interpret: the speaker’s attitude and relationship with other persons and the reverse.[1]

So, code-mixing occurs when there is co-relationship between the role of (speaker), linguistic forms and language functions.

3.      Examples

•        The use of Dutch language represents that the speaker is educated and “tempo doeloe” person.
•         The use of ‘krama inggil’ in Indonesia- Javanese language represents that the speaker is from     royal family or “bangsawan” Etc.

            Some Code-mixing Forms:

•           Elements inserted in the form of words, example : in Indonesian language can be found “Mangka seringkali sok ada kata-kata seolah-olah bahasa daerah itu kurang penting”.
•           Elements inserted in the form of phrases, Example : in Indonesian language can be found “Nah, karena sudah kadhung apik sama dia ya tak teken".
•           Elements inserted in the form of busters, Example: Banyak klap malam harus ditutup, Hendaknya segera diadakan hutanisasi kembali.
•           Elements inserted in the form of reduplication, Example: Sudah waktunya kita menghindari backing-backingan dan klik-klikan.

---

[1] http://englishliteraturecenter.blogspot.co.id/2012/06/code-switching-and-code-mixing.html

EXAMPLE OF MINI-RESEARCH IN SOCIOLINGUISTIC SUBJECT

TABOOS IN ACTION AS ORAL INHERITANCES IN OUR DAILY ACTIVITIES
(Researched By Ramsi)

A.    TABOOS

The term taboo was first introduced into European languages by Captain James Cook and is mentioned in 1777 in a journal charting his third voyage around the world as the captain of HMS “Resolution”. In Indonesia, the word “tabu/taboo” also becomes well-known word to represent every oral or written word, activity, person, and many more that perceiving have negative meaning or in extreme thought, its can cause disaster.

Cook realized that the term taboo was common throughout Polynesia and could be applied to many different things, both animate and inanimate, living and dead. It could mean something, or someone, that was set apart, or consecrated for a special use or purpose. Every taboo has a “history or story” to answer the question why those words or activities are forbidden to say or do. Some taboos may have logical reasons but a lot of them more magical or mystical to understand scientifically.

Taboos are also more flexible than laws: they vary according to the formality of the setting or the group that one is in. people who live in one culture or geographical region will have different taboos with other cultures and sometimes one word or activity is taboo in one community but in others not.

The basic meaning in both Melanesian and Polynesian languages of taboo is “of limits”. Something is off limit, of course, depending upon one’s perspective. What is off limits for one person may be mandatory for another.

Frazer (1995),which many of his researches were referred by various languages classified into Austronesia language family as data source to discuss about taboos in big perspective, divided taboo into:

1.      Taboo in action

2.      Taboo refers to individuality

3.      Taboo for things and cases, and

4.      Taboo in words

What is the relation between taboo in action with sociolinguistic? This question will appear quickly in our mind. To answer this question, we have to know what is sociolinguistic first. Nababan said that sociolinguistic is the study of language that relevant to the society. Language and society have strong bonded relationship; language is created by social interaction. Different place, condition or time in social interaction will change the way of using language.

This mini-research aims to collect and explain taboo data in action on the same way how people avoiding those actions because every taboo in action will cause certain consequences. The special purpose of this mini research is 1) to fulfill the mid-test assignment in Sociolinguistic class; 2) to know why taboos in action can be found nowadays; 3) to know about do they still believe or not believe in taboos.

The data that collected in this mini-research is based on participants’ explanation about why an activity is taboo and how they know it. Because the researcher has very short time in finishing this mini-research, the participants are limited just to 4 persons and will be interviewed randomly. The method used in collecting the data is qualitative method, and of course, the analysis will be based on qualitative data.

This research only focuses on analyzing taboo in action. Based on consideration of there are many kinds of taboos and the short time, this mini-research will be only about taboo in action.

B.     DATA

Below are the transcript of interviewing some persons from different background and social status. The researcher uses Indonesian in this interviewing because all the participants can’t speak English.

·         1^st Participant

Description: a woman, works as an Administration staff at a private English course.

Researcher (R)  : Mis kalau di rumah ada pantangan-pantangan gitu?

Participant (P)  : aa maksudnya? Ngak boleh ngak… aa. Apa.

R: Contonya itu apa-apa aja mis?

P: Pantangan… ya itu, ngak boleh keluar malam. Kecuali kerja atau sekolah. Selain itu ngak boleh.

R: Ngak boleh keluar malam, itu gara-gara apa? Alasannya kenapa?

P: Alasannya?? Kau kok banyak kali pertanyaan kau ah!!!

R: Iya, alasannya knapa??

P: aa.. iya itu. Takut cewek. Pertama cewek. Kedua, karna ngak bagus cewek itu keluar malam, kecuali kerja. Kerja okelah kan. itupun karna dijemput kerja kan. kalau pulang malam pun dijemput. Kalau sekolah pun, kayak kuliah, pulang malam pun dijemput, iya kan. kalau…..ngak dikasih factor keamanan ketakutan terjadi kekmana-mana, karna cewek itulah. Kalau yang seperti ini misalnya mis, misalnya mis….

P: Kau ngeri kali penelitianmu yah.

R: Mis Masitah kan tadi bilang kalau diakan di rumah dilarang, ngak boleh katanya nyapu malam-malam.

P: Malam. Itu ngak percaya kami. Itu dalam keluarga kami ngak percaya. Paling kalau larangan itu aja.

R: Larangan-larangan itu aja.

P: a itu kalau pigi jauh-jauh itu ngak dikasih, kayak ama kawan ntah ke sembahe, ntah ke Berastagi, itu kan ngak dikasih karna factor keamanan juga. Ya biasalah. Kalau misalnya jahit malam-malam ngak boleh nanti itu.. ngak percayalah keluarga kami kayak gitu paling itu ajanya.

·         2^nd Participants

Description: a women, works as a cleaning service at a private English course.

R: buk, ibu apa, aaa kalau di rumah, itu ada larangan-larangan?

P: larangan apa?

R: Misalnya kalau malam-malam ngak boleh gunting kuku gitu?

P: Zaman-zaman dulunya itu.

R: Ibu percaya sekarang itu?

P: Itu orang-orang dulunya itu, ngak.

R: Sekarang ngak lagi? Ngak pernah ibu ajari anak-anak ibu?

P: Diajari.

R: Diajari juga? Tapi ngak percaya. Knapa diajari lagi?

P: Tapi kadang-kadang kita, yakin juga sekali-sekali awak kan. itu semua, kalau datang bapak (suaminya) bilang itu ngak ada semua takhyul. Itu disuruh nengokkan, ngak boleh jahit malam, itu akibat ngak nampak nyucukkan lobangnya, kena tangan. Itu nya itu dulu kan gitu. Kalau bapak gitu jawab dia kan. dibilang anak ibu, “mak ngak boleh aku menjahit mak kalau hamil”. Setau mamak bolehnya menjahit, aku menjahit ajanya dulu. Ngak taulah aku ku bilang. Ini siapa yang bilang? Kakak. Dari mana pula dia tahu, kubilang. Aku aja mamaknya ngak ada kubilang gitu. …….pulak awak nengoknya kan.

R: Ngak boleh mandi-mandi waktu maghrib katanya bu.

P: Memanglah setan.

R: Jadi itu percaya ibu?

P: Kalau kita sedang azan, jangan kita ke kamar mandi lagi. Karna setan itu pun sholat juga kadang ke dalam dia kan masuk, iya kan. situ Allahuakbar allahuakbar, jangan awak masuk situ, mau mandi awak. Tunggu dulu habis azan baru masuk awaq. Kadang memang, aa itulah memang belaga awak, dia lagi masuk, awakpun masuk. Belaga awak, kenak lah bengkak-bengkak. Percaya jugak lah awak kayak gitu.

R: Pernah kenak?

P: Enggak lah. Orang tau udah peraturannya. Dulu di tempat ibu, ibu baru-baru di situ. Memang adalah hantu di tempat ibu, iya kan. ditengoklah dah sholat, ditengoknyalah udah jadi kawan lah, sekarang ngak ada lagi.

R: Dulu waktu kecil, apa-apa aja yang dibilang sama ibu, orang tua-orang tua dulu?

P: Hamil ngak boleh bukak pintu, karna pintunya itu nanti ngak bisa dibuka. Maaf cakap ibu, pintu rahim ni ngak bisa keluar anak. Ngak boleh. Makan, kau be… kalau kawin kau nanti kau ingat cakap ibu ya, kau ingat cakap ibu ya. nanti kalau istri hamil, jangan suka makan di mangkok yang kecil-kecil, harus besar. Puri (pusat bayi) nya kecil nanti, payah. Naik ke jantung iya kan. ngak boleh makan kerak orang, makan kerupuk jangek lagi ngak boleh, lengket nanti, puri lengket.

R: Kalau yang itu buk, kalau yang hamil ngak boleh membunuh hewan?

P: Memang ngak boleh. Bapaknya pun ngak boleh.

R: Jadi kalau motong ayam?

P: Ngak boleh lah. Jangan suruh. Nokok-nokok apapun ngak boleh. Apalagi ntah nutup-nutup lobang tikus, jangan. Ditutup lobang tikus,  tertutup nanti apamu tadi(rahim). Banyak larangan kalau lagi hamil. Ibu memang yakin kalo cakap-cakap orang-orang tua dulu. Sukak ibu ngapain, kalau kita gadis, jangan suka sudut-sudutkan itu, sapu sekali nyapu syap habiskan terus jangan ke sudut-sudut. Nanti orang minang awak gantung-gantung. Langsungkan aja, niat awak kan sapu langsung ke luar.

R: Jadi ini meragukan ibu ini. Tadi dibilang ngak percaya.

P: Kek manalah dibilang, ngak percaya ngak percayalah, tapi ada juganya percaya juga kan gitu.

·         3^rd Participants

Description: a woman, works as an administration staff at a private English course.

R: kalau menurut mis, kenapalah ada seperti itu (larangan-larangan), logika ngak itu?

P: bisa juga logika, kita kan… mendengarkan kata orang-orang tua dulu. Karna orang-orang tua dulu lebih duluan hidup mereka daripada ketimbang kita, iya kan. dulu mereka sudah mengalami.

·         4^th Participants

Description: a woman, works as an administration staff at a private English course.

R: Jadi kalau menurut mis, itu pantangan-pantangan itu dibuat untuk apa sebenarnya mis? Logika ngak menurut mis, pantangan-pantangan yang dibuat itu?

P: Ngak.

C.     DATA ANALYSIS

The interviewing transcript above tells us that there are many perceptions about taboo in action.

The first interviewee believes in taboo but only which has logical reasons. Her parents forbid her to hang around in the night without acceptable reasons (study or work) because they afraid of something bad will happen against their children, especially girls. She also said that her family doesn’t believe about every taboo that relating to mystical thinking.

The second interviewee hesitates to make sure in which corner is her position against taboo that taught since she was child. Even though her husband told her that those taboos are superstitious, she admitted and realized about how difficult to disbelieve about what her ancient taught from generation to generation. In the first interviewing she said that she doesn’t believe taboos but in the end she gave different answer. We can see the list of taboos that given by her:

1.      CAUSE: Kalau kita sedang azan, jangan kita ke kamar mandi lagi. Karna setan itu pun sholat juga kadang ke dalam dia kan masuk, iya kan. situ Allahuakbar allahuakbar, jangan awak masuk situ, mau mandi awak. Tunggu dulu habis azan baru masuk awaq. Kadang memang, aa itulah memang belaga awak, dia lagi masuk, awakpun masuk.

CONSEQUENCE: Belaga awak, kenak lah bengkak-bengkak.

2.      CAUSE: Hamil ngak boleh bukak pintu, karna pintunya itu nanti ngak bisa dibuka.

CONSEQUENCES: Maaf cakap ibu, pintu rahim ni ngak bisa keluar anak.

3.      CAUSE: nanti kalau istri hamil, jangan suka makan di mangkok yang kecil-kecil, harus besar.

CONSEQUENCES: Puri (pusat bayi) nya kecil nanti, payah. Naik ke jantung iya kan.

4.      CAUSE: ngak boleh makan kerak orang, makan kerupuk jangek lagi ngak boleh,

CONSEQUENCES: lengket nanti, puri lengket.

The third interviewee said that she believes taboos because they have been proven by ancient people who lived before us. And of course she also taught about taboos in action orally by her parents.

The fourth interviewee said that she doesn’t believe in taboos because they are illogical.

D.    CONCLUSION

Taboo in action is the product of language and social belief. Why does taboo call as a product of language? Taboos in action are bequeathed by old man to the young man orally and it happens from one generation to the next generation. This also becomes the strongest reason why we still can find taboos in action. We also can realize that taboos in action are constructed by CAUSE and CONCEQUENCES (often negative). For example, “If you kill snake while you are pregnant (CAUSE), your baby will have permanent disability (CONSEQUENCES-often negative). As a social belief, most of people who live in the society will avoid of doing the “CAUSE” because they believe to the old people and afraid of “CONSEQUENCES”.

One interviewee still believes taboos in action because have been proven by ancient people. Two interviewees don’t believe taboos because mystical and illogical. The last, one interviewee believes a few taboos because still logical and doesn’t believe the illogical ones.

BIBLIOGRAPHY OF THE THEORY

http://www.pps.unud.ac.id/thesis/pdf_thesis/unud-141-1510460293-bab%20ii.pdf. Downloaded on Friday, ‎April ‎22, ‎2016, ‏‎2:29:26 PM.

http://badanbahasa.kemdikbud.go.id/lamanbahasa/produk/1303. Downloaded on Friday, ‎April ‎22, ‎2016, ‏‎3:27:08 PM.