The Imperative of Request in the Sulalatus Salatin and the Archives of Banten Sultanate

Abstract

The research aimed to find the imperative of request in the old manuscripts, analyze its use based on the social status between the speaker and the audience, and analyze the request strategy by analyzing the sentence’s structure. The data were taken from narratives and dialogues of Banten Sultanate archives dated in 1600s to 1800s and the Sulalatus Salatin in 1800s. Therefore, the research design applied a descriptive qualitative method. The use of minta (ask), minta tolong (asking for help), mohon and pohon (beg/pray), and tolong (help) as request markers were described in graphs. The results show that minta is universal, which can be used from a speaker to an audience with lower-higher, equal, and higher-lower statuses. Minta tolong is uttered by a speaker to an audience with lower-higher and equal statuses. In the Sulalatus Salatin, mohon and pohon request markers are the most spoken to a king. Minta is universal, and tolong is uttered by a speaker with higher status to an audience with a lower status. Explanation of the situation, apologies, subject, demand, receiver, verb, reason, hope towards the audience, and attention-getter are components to construct an imperative request in the manuscripts.

Imperative of Request of Indonesian and Japanese Language

“…Meanwhile, number 2 uses the basic form of the imperative of request. Imperatives of command (meirei hyōgen) and request (irai hyōgen) are uttered to ask the audience to do or not to do a particular activity (Rachman, 2021). However, there are fewer imperative forms of command than request because imperative of request has rich components.…”

“…However, Rahardi (2005) does not compare the politeness of tolong and mohon. Rachman (2021) has stated that in hikayat or tales, mohon is used limited only to the kings who have the highest status, but minta tolong is used to request an audience with equal and low-high statuses. Also, mohon is often used in formal situations and letters in modern Indonesia, namely, meetings, wedding ceremonies, speeches, and others.…”

Language Politeness Education through Language Behaviour Habits: Concerning the Indonesian and Japanese Viewpoints

“…Existing studies may have focused on one culture in isolation or provided limited comparative analysis, making it challenging to draw meaningful conclusions about the differences and similarities between the Indonesian and Japanese perspectives on politeness. Moreover, the majority of the available research has primarily relied on quantitative methods, such as surveys and experiments, leaving a gap in qualitative investigations that delve into the underlying cultural, historical, and social factors influencing language politeness (Haryanto et al, 2018;Kartika, 2018;Rachman, 2022). Furthermore, while language politeness education is recognized as important for effective intercultural communication, there is limited research that directly explores its implications for language education in Indonesian and Japanese contexts.…”

Scaffolding Strategy for Language Acquisition through the Use of Colloquialism by BIPA Learners in Solo

“…This is supported by the opinion of Kusmiatun (2016: 42) who defines BIPA learners as people who do not speak Indonesian, who also may have mastered other languages and regards Indonesian as a foreign language. DOI: 10.51879/PIJSSL/060805 BIPA language acquisition through learning is done through language assignments aimed at increasing linguistic creativity in the form of open writing tasks (Rachman, 2022). Krashen (2002: 1) explains the difference between the terms acquisition and learning.…”