ANALISIS PENGGUNAAN BAHASA JAWA KRAMA INGGIL SEBAGAI UPAYA PELESTARIAN BUDAYA DAN TRADISI PADA KALANGAN REMAJA DI DESA GIRI PURNO KABUPATEN TEBO

Abstract

Javanese is one of the largest regional languages in Indonesia with the most complex speech-level system, consisting of ngoko, madya, and krama inggil, each reflecting a different degree of politeness and respect. Krama inggil, the highest speech level, functions not only as a means of communication but also as a vehicle for internalizing values of respect and social ethics. In Giri Purno Village, Rimbo Ilir District, Tebo Regency, a Javanese transmigrant community established in 1979, the use of krama inggil among adolescents has begun to decline, replaced by ngoko and Indonesian in daily interaction. This study aimed to identify the factors causing the decline of krama inggil use among adolescents in Giri Purno Village and to formulate efforts that can be made to preserve it. This research used a qualitative approach with a phenomenological design. Data were obtained through observation, in-depth interviews, and documentation involving adolescents, parents, teachers, and community/traditional leaders as informants, selected through purposive sampling. Data were analyzed using the interactive model of Miles, Huberman, and Saldana, comprising data condensation, data display, and conclusion drawing/verification, and were validated through source triangulation. The results were analyzed using Fishman's language maintenance theory. The findings show that: 1) the decline of krama inggil use among adolescents is caused by weak intergenerational transmission within the family, inconsistent use of the language across social domains, limited vocabulary mastery that reduces adolescents' confidence, strong peer influence favoring ngoko and Indonesian, and the underutilization of available cultural resources, despite krama inggil still being maintained in customary and ceremonial activities. 2) preservation efforts can be carried out by strengthening intergenerational transmission within the family, expanding the domains in which krama inggil is used, cultivating positive attitudes and language loyalty among adolescents, increasing family and community participation, strengthening resistance to language shift, and optimizing the use of available cultural resources through the sustained involvement of adolescents in cultural practices.