The honorific system in oral texts of historical site guardians in Madiun (Indonesia): a pragmasociostylistic perspective

Abstract

The use of the honorific system in stories told by the guardians of historical sites plays a role in forming speech acts, which contain narrative and discourse. This research explores and analyzes the use of the honorific system in oral texts spoken by guardians of historical sites in Madiun, Indonesia. The method used is a qualitative approach. A total of 10 site guards were designated as participants to be observed and interviewed, then the data were analyzed qualitatively using the flow method. The results show that the guardians of historical sites in Madiun actively use various forms of honorific systems in their verbal interactions with visitors. The use of the honorific system is also used to show respect for ancestors and the historical objects they guard. However, this study also found variations in the use of the honorific system depending on the context and communication situation. In contrast, in daily conversations with fellow community members, the use of the honorific system is more relaxed. This shows flexibility in the use of language and the honorific system, which reflects the social dynamics in the community maintaining historical sites in Madiun. This article provides a deeper understanding of how the honorific system plays a role in supporting culture and traditions in the context of preserving historical sites. These results can also be an essential contribution to understanding the complexity of the Indonesian language and culture and their influence on daily interactions in communities like the Madiun region.

Keywords:

• Honorific system
• historical sites guardian
• history of Madiun
• historical sites
• social dynamics

Reviewing Editor:

• Jeroen van de Weijer, College of International Studies, Shenzhen University, Shenzhen, Guangdong, China

Subjects:

• Cultural Studies
• Language & Linguistics
• Literature

Introduction

Some narrative discourses exist in historical sites which convey information about the history of an event in the past. For example, there is a narrative about the ongoing battle on Mataram in Babad Purbaya in Madiun (Remmelink, 2022). It is said that the Mataram Kingdom had a prince who was known for his kindness, loyalty to the kingdom and of course his ability to fight. This figure is Pangeran Purbaya. He was one of the figures who led the Mataram Kingdom when it fought against the Dutch in 1628–1629. Pangeran Purbaya is said to be the first person to sit on the throne of the Mataram Kingdom. His real name is Jaka Umbara, son of Panembahan Senopati, Pangeran Purbaya, who is very trusted by his people. It is known that the Mataram Kingdom experienced rapid progress under his leadership.

From the example of narrative text means conveying the event’s story to the audience to make them know about it precisely. The historical story is chosen because, in the present, many guardians of historical sites need to pay attention to the content or the function of the story. Some guardians use historical stories contextually and conditionally, but others only memorize the texts. This reduces the functionality of historical stories as a mere formality that must exist on historical sites. That’s what makes this research important to do.

Several studies have been conducted in the past years about the history of Madiun and the historical site’s guardians in Madiun. Some of these studies discuss various aspects of history, culture and local wisdom involving Madiun as the place of research. Triatmoko and Wibowo (2012) studied the history of the establishment and preservation of Masjid Kuno Nur Hidayatullah, a cultural heritage located in Kuncen Village, Taman District, Madiun City. The socioeconomic lives of the guardians of cultural heritage sites have also been researched by Sasmito and Hanif (2014). Hartono et al. (2014) conducted a study on the social and economic aspects of Madiun’s history, highlighting significant changes in the city’s social structure and economic life from time to time. Aside from that, the study also researched the cultural heritage of Madiun, identifying and documenting local stories and traditions that are an integral part of the people who live there. For language, Maruti et al. (2023) studied the Javanese language in manuscripts or school textbooks used in the Madiun region. Hanif et al. (2019) also researched the internalization of Dongkrek cultural values in Madiun region.

These studies provide a rich and multidimensional picture of Madiun’s history from various perspectives, including social, cultural, linguistic and historical anthropological aspects. However, this research is different from those previous studies. This research studies the oral texts of the historical site’s guardians in the Madiun region, which contain elements of respect or honorifics.

This study utilizes interviews to analyze how guardians apply the honorific system in practical contexts. How that guardians actively employ various forms of honorifics in their verbal interactions with visitors, demonstrating the importance of formal language and respect for ancestors and historical objects. The research is culturally relevant, offering insights into the role of honorifics in preserving cultural heritage and traditions, thus contributing to a deeper understanding of Indonesian language and culture. This study aims to further explore the significance of the findings for cultural preservation and community dynamics. Next, more clarity on the theoretical framework and sociolinguistic approach employed in the study would enhance the contextualization of the analysis of honorific usage.

Honorific speech is a language that contains some aspects of honor and respect for the addressee or another party being respected (Mardhiyah et al., 2019). The usage of honorific speech often reflects a society’s social and cultural structure. Honorific speech can be found in various communication situations, including daily conversations, formal events and workplace interactions (Widiatmi et al., 2020).

When telling the historical stories of the site, the guardians often say the words Pangeran, Kanjeng Bupati, Raden and so on. These words are usually referred to as honorifics, which mean words to convey respect. Honorifics are often found in Javanese. Honorifics related to historical stories in Madiun that use Javanese are fascinating to study. This can be seen from someone’s goal in communicating with his or her addressee. One of the communication goals is to make the message as straightforward as possible (Gilson et al., 2021). It can be measured by the existence of some principles that can make communication comfortable and harmonious so the addressee can receive the message conveyed according to what the speaker intends. One of the principles is applying mutual respect between speech participants while speaking, including in greetings, callings, mentioning one’s name and so on toward the addressee (De Vries, 2020).

Honorifics, a linguistic phenomenon deeply rooted in many cultures, serve as a linguistic tool to convey respect and social hierarchy (Irvine, 1992; Suh, 2020). In the context of the historical site guardians in Madiun, understanding the intricacies of their honorific system is crucial to unraveling the layers of social interactions within the community.

The rich cultural heritage of Madiun is guarded by individuals dedicated to preserving its historical sites (Maruti & Hadi, 2019). To understand the sociolinguistic nuances embedded in the oral texts of these historical site guardians, this study explores the intricate honorific system used in their communication. With its diverse linguistic landscape, Madiun serves as a fascinating backdrop for studying the sociolinguistic dynamics present in the guardians’ oral traditions.

The sociolinguistic fabric of Madiun is woven with various linguistic influences, reflecting its historical and cultural diversity. The guardians of historical sites play a pivotal role in maintaining and transmitting this linguistic heritage through their oral texts (Gasca Jiménez & Adrada-Rafael, 2021). This study aims to shed light on the honorific system employed by these guardians and the social implications embedded in their use of language.

Honorifics are a phenomenon that exists in any linguistic community. Research on honorifics has been carried out in various parts of the world until now. Research on honorifics in Korean was conducted by Kim et al. (2018). Obana and Haugh (2021) also conducted a study about honorifics in Japanese. A study about honorifics in English was also conducted by Feely et al. (2019). In the Americas, honorifics are known to be used in Tapu language (Völkel, 2021). In Indonesia, honorifics have been widely researched (Ifansyah & Aini, 2019; Maruti, 2019; Ramdan et al., 2019). A study about from the aforementioned previous studies, honorifics were studied primarily based on the form of morphemes and their usage in sentences. However, this research aims to reveal honorifics in Javanese based on structural pragmatic studies.

The use of the honorific system in stories told by the guardians of historical sites plays a role in forming speech acts, which contain narrative and discourse. However, these default roles are not considered because the honorific system replaces the designations of people with high social status. This kind of replacement usually occurs when honorifics are used. For example, even though the honored person is an unemployed young man, he is still respected using the pronoun ‘piyambakipun’ because he is the regent’s son.

The guardians of historical sites usually change the title of the crown prince when telling their story, even though the person being told has not ascended to the throne yet. They use the honorific system in this narrative system because it often appears in historical stories. The honorific system is a form of address that is polite, beautiful and respectful (Irvine, 1992). Forms of respect or names that become central in this honorific system are based on stylistic behavior. The form of respect or renaming can be seen from the language style and the way the words are chosen (Widiatmi et al., 2020).

Based on its purpose, the honorific system discourse is divided into exposition, argumentation, description and narrative (Santoso, 2016). Expository discourse aims to explain a fact. Argumentative discourse aims to find ideas. Descriptive discourse aims to describe the actual situation of something. Narrative discourse aims to tell an event. From these four discourses, the honorific system is most frequently used in narrative discourse, especially in historical stories. There is a narrative discourse that conveys information regarding the occurrence of a past event in historical site stories (Hanif, 2010). In this research, the historical story studied is the history of Madiun City. The narrative tries to convey information about the incident to viewers or listeners so they will know about the events precisely.

Based on the background of the study, the research problems are as follows: (1) what form of honorifics do the guardians of historical sites use when telling the history of the Madiun region? and (2) what is the honorific function used by the guardians when telling the history of the Madiun region?

Literature review

The use of honorifics system

Honorifics are a linguistic form of expressing respect (deference) toward the addressee or a person being discussed, which is culturally necessary (Beaton, 2022). This term is used by experts to analyze the rules of several languages and is considered a social reflection of the language community. In the ‘Dictionary of Linguistics and Phonetics’, the term honorific refers to morphological or syntactic distinctions used to express politeness or respect, especially concerning the social status of the speech participant (Yeboah et al., 2021). Penelope and Levinson (1987) include honorifics as part of language politeness issues. According to them, honorifics are conversational implicatures of the frozen variety. In many languages, the honorific system only has two sides: respect and humility (Nomoto, 2023).

Society could use a form of kinship names, such as father, mother, brother, etc., which is a manifestation of social rules according to their customs (Oshima, 2023). This kind of habit can be considered as honorifics, which are the lingual units for greeting or referring to someone to respect the other person for his or her position, rank, title, etc. Furthermore, Sukmawaty et al. (2022) states that honorifics are a form used to attract people’s attention and show consideration for a sense of solidarity and power.

Meanwhile, Bismire et al. (2022) stated that honorifics are linguistic forms that express respect for psychological and cultural rules. Honorifics in question are utterances or statements in a linguistic form that are deliberately used to convey information and to express respect for the addressee or other person being spoken about. From the definitions above, it can be concluded that honorifics relate to respect for others expressed through polite speech.

Based on the definitions above, it can be concluded that honorifics in this study are lingual units that have the potential to express differences in degree between the speaker and the speech partner or third person being discussed. Honorifics are grammatical forms, especially words and affixes, which are socially deixis. This states that at least part of the meaning describes the relationship between the speaker’s social status and the speech partner, third parties and several other references. Thus, honorifics are a system. This means that honorifics have subsystems or derived categories.

Honorific types

Fauzita et al. (2024) divide honorifics into two subsystems: lexical and grammatical. Lexical honorifics are words that are naturally used to show respect in speech. Meanwhile, grammatical honorifics are expressions of respect contained in two forms of grammatical processes: morphological and syntactic. Abdulhusain et al. (2024) suggest three types of honorifics based on whom the respect is directed to. The honorific categories are addressee honorific, referent honorific and bystander honorific. Honorific addressee focuses on the relationship between the speaker and the addressee. Referent honorific, which is also called subject honorification, focuses on the relationship between the speaker and the subject in the speech. Meanwhile, the third type of honorific focuses on the relationship between the speaker and the audience (bystander).

Honorific usage

Honorifics can be seen in every society that uses language to respect others and their creators. The honorifics used by society have many meanings, which is the basis for their usage. Types of honorifics include honorifics for personal names, fraternities, pronouns, positions and titles. Most people believe in religion and God, who regulates everything. Various religions have created words that are used to refer to God’s name (Yeboah et al., 2021). Examples of religious words or titles for God are Gusti Allah or Gusti Pangeran for Muslims, Rama Paduka and Bunda Maria for Christians and Catholics, Sang Hyang Widi Wase for Hindus, as well as Sang Buddha for Buddhists. A speaker explains and conveys information in the form of ideas, intentions, or emotions during the conversation. This is called a speech event. A speech event is the presence of language in a conversation in which one speaks, and the other connects the utterance or utterance (Tomioka & Ishii, 2022).

It is expected to use honorifics when talking to others, but the words chosen when communicating with God differ. The differences are that it tends to be more solemn, more memorable and higher in respect. This is also the reason why this study is conducted. Aside from respecting other people, this study also focuses on paying respect to God by the usage of honorifics.

Pragmasociostilistics analysis

Pragmatics is the study of the relationship between the interpreted and interpreters. The interpreted refers to signs, especially language signs. Language signs can be understood from various points of view. Therefore, the point of view of a language interpreter greatly determines the accuracy of the intended meaning by its speaker (Ferreira & Yang, 2019). Meanwhile, Šķestere (2022) explains that pragmatics is the study of how to make language conveys more than what is said because pragmatics searches for its hidden meanings. This type of study explores how much of what is not said becomes a part of what is said. From several limitations regarding pragmatics, pragmatics is a branch of linguistics that studies the external structure of language. The context and situations behind the use of language determine it. In pragmatics, a speech act refers more to the speaker’s intention toward his or her speech.

Stylistics is a language style a speaker uses, which has two kinds of form and user. Stylistics study prioritizes language style and includes language in rhetorical and figurative meaning studies. According to Heath (2011), language style is the speaker’s way of conveying the intended message to the addressee using language as the primary medium. By this opinion, Keraf (1993) divided stylistics into two forms: sentence structure and meaning based on the utterance. Directly or indirectly, language style is further divided into two things, namely figurative language style and rhetorical language style. Figurative language style is a deviation from the actual meaning of the language, while rhetorical language style only deviates from general language construction to achieve a specific meaning.

Pragmastylistics is an interdisciplinary study of stylistics and pragmatics. According to Chambers et al. (2007), stylistics uses pragmatics to interpret a relatively unstable world of meaning. Pragmatics is a branch of linguistics that focuses on the actual text and the context to form a speech. Meanwhile, stylistics is a branch of linguistics that focuses on a person’s unique language style to express their identity. Therefore, stylistics is directly related to the language characteristics possessed by a speaker.

Based on the literature review above, it can be seen that the concept of the honorific system is to humanize humans and pay respect to historical figures wrapped in an attractive and aesthetic language style, so that when hear the historical story, we can find out about its form and function, meaning and purpose of the story being told.

Methods

Research design

This study includes descriptive qualitative language research with a pragmatic design. By using a qualitative approach, utilizing interviews and observation of the participants to collect data from historical site guardians in Madiun region. By engaging with the guardians in their natural settings, the study aims to capture the authentic form of honorifics do the guardians of historical sites use when telling the history of the Madiun region and (2) the honorific function used by the guardians when telling the history of the Madiun region in their oral texts. The qualitative approach is used for this research because it emphasizes meaning, reasoning, definition of a particular situation (in a specific context), and researching things related to everyday life. In addition, qualitative approach considers the process to be more important than the result. Therefore, the sequence of activities can change depending on the situation and conditions. Research objectives relate to practical matters.

This research was carried out by describing data in the form of narrative speech in oral form contained in historical stories told by the guards of historical sites in Madiun which were then transcribed into written form. Speeches containing honorifics are described to answer the research focus and then analyzed to achieve the research objectives.

Participants

Based on the number of historical sites in the Madiun area, 10 informants were chosen as site guardians. The selection of sites and site custodians is also based on the location and the significance of the site to Madiun’s historical narrative. The location of the site is visited by many people, so the site keeper tells more stories, so that abundant data is obtained.

Research data was obtained from 10 participants in Table 1 with the following criteria: native Madiun residents and/or immigrants from other cities who have lived in Madiun (at least 15 years assuming they are fluent in Mataraman Javanese), with a Javanese cultural background, and able to speak Javanese actively or passively.

Table 1. Characteristics of the informants.

No	Code	Gender	Age	Site	Job desk	Experience as a guardian site (years)	Number of observations
1	S1	M	61	Situs Ngurawan Dolopo	Site Caretaker	39	4
2	S2	M	59	Situs Mangirejo	Site Caretaker	31	7
3	S3	F	60	Candi Wonorejo	Temple guard	35	5
4	S4	M	52	Situs Alas Ketangga	Dolopo	29	3
5	S5	M	54	Museum Sasana Wiratama	Museum guard	36	6
6	S6	F	48	Masjid Kuna Kuncen	Grave caretaker	24	9
7	S7	M	50	Prasasti Bibrik Klagenserut	Site Caretaker	35	6
8	S8	M	53	Situs Nglambangan	Site Caretaker	38	6
9	S9	M	59	Situs Masjid Kuna Taman	Grave caretaker	35	5
10	S10	M	52	Museum Kresek	Museum guard	26	5
	Total/average	M = 8 F = 2	48–61	Masjid = 2 Museum = 2 Prasasti = 6	Guard = 3 Caretaker = 7	26–39	56

Humans served as the primary source of research data for this study. Although an approval process is uncommon in Indonesia, we used pseudonyms to protect the rights of human participants in research ethics by hiding the identities of participants, locations and the research site. Additionally, we persuaded participants that their involvement was entirely voluntary and that the answers and narratives they provided would be kept private.

Data collection

The techniques of data collection used in this research are observation and interviews. The main research instrument is the researcher, and the supporting instruments are observation guidelines and interview guidelines about honorifics. Interviews were conducted with the historical sites’ guardians in a casual and easy-going way but still structured. Interviews were conducted as many times as there were observations. After observation, interviews were conducted to strengthen the data. Each technique lasts 2–3 h for each site.

Data were obtained through participatory and non-participatory observation activities such as the presentation by Denzin and Lincoln (2011) or the skillful active listening technique according to Sudaryanto (1993). First, the researcher determined the purpose of the interview, which was to capture the honorifics used by the guardians while telling stories directly to site visitors. Furthermore, the participatory observation method was carried out through the involvement of researchers when the site guard was telling historical stories to other Situs visitors. The non-participatory observation method is carried out by not being directly involved or not participating in communication interactions.

The data collection technique used is a note-taking technique using sheets of paper to record all the things needed in the research and make notes on the data classification. The data collection instruments are data cards, research focus data classification sheets accompanied by context and data codes. The communication background recorded as data is natural, for this reason orthographic transcription techniques are needed by only transcribing sounds that support the meaning into Latin text. The data validity test was carried out by extending the duration of observation, persistence, accuracy and triangulation.

Data analysis

The data were collected via source triangulation to ensure a certain level of validity, and it was subsequently examined using the interactive Miles and Huberman qualitative analysis technique. The tasks performed in this analysis technique, according to Milles et al. (2014), include data reduction, data display and data conclusion drawing/verification. The first stage in data analysis is transcription, by: (a) listening to the recording carefully, (b) pausing the recording if it contains an honorific system that is appropriate to the research objectives and (c) transcribing it. The transcription technique used was orthographic transcription, because it only transcribes meaningful spoken sounds into Latin scribe. After data transcription, the next step was transliteration. This is where the translation of data occurred. The data in this research use Javanese, which was translated into Indonesian. The transliteration results are written directly below the data. The data are written in italics, then the transliteration results are written below using quotation marks according to the honorific system being studied. The second stage in data analysis is the match and match method with techniques for direct elements. Data analysis uses meaning component analysis. Meaning component analysis departs from the assumption that a lexical unit expresses a set or unity of meaning that is a system or contains a configuration of meaning that can be described down to its smallest components (Leech, 1976). So, analyzing a meaning means describing that meaning down to the smallest distinguishing characteristic, namely components that contrast with other components. The differentiating component analysis procedure carried out is as follows. First, select a series of meanings related to the honorific system. Second, define the meaning of the words. This definition is very specific based on the diagnostic component (differentiating component) of a unit of meaning. Finally, identify the common components that are shared and the diagnostic components or differentiating components. The last, to be further verified and concluded according to the research objectives.

Results

A brief description of Madiun history sites

Madiun is a district in East Java Province, Indonesia. This district borders Bojonegoro Regency in the north, Nganjuk Regency in the east, Ponorogo Regency in the south, as well as Magetan Regency and Ngawi Regency in the west as shown in Figure 1.

Figure 1. The map location of the Madiun Regency.

Madiun Regency, in terms of legitimate government, was founded on the bright half of the month of Muharram, 1568 AD, precisely on Thursday Kliwon, 18 July 1568 or Jumuah Legi, Sura 15, 1487 in Javanese Islam. It started during the Demak Sultanate era, which was marked by the marriage of the Demak crown prince, Pangeran Surya Patiunus, to Raden Ayu Retno Lembah, the daughter of Pangeran Adipati Surya who ruled in Ngurawan, Dolopo.

The government center was moved from Ngurawan to Sogaten village with the new name Purabaya (now Madiun). Pangeran Surya Patiunus occupied the sultanate until 1521 and was succeeded by Kyai Rekso Gati. (Sogaten = place of Rekso Gati) Pangeran Timoer was appointed Regent in Purabaya on 18 July 1568 based in Sogaten village. Since then, formally, Purabaya Regency has become a government area under a Regent and the supervisory government in Purabaya which was held by Kyai Rekso Gati on behalf of Demak from 1518 to 1568 ended.

In 1575, the center of government was moved from Sogaten village to Wonorejo or Kuncen village, Madiun City until 1590. In 1686, the government power of Purabaya Regency was handed over by the Regent of Pangeran Timur (Panembahan Rangga Jumena) to his daughter Raden Ayu Retno Dumilah. This regent was the war manggalaning senopati who led the soldiers from abroad. In 1586 and 1587, Mataram attacked Purbaya with Mataram suffering heavy defeats.

In 1590, by pretending to declare submission, Mataram attacked the center of the Purbaya Regency palace which was only defended by Raden Ayu Retno Djumilah with a small number of his guards. The duel between Sutawidjaja and Raden Ayu Retno Djumilah took place around the spring near the palace of Wonorejo Regency (Madiun).

The Tundung Madiun heirloom was successfully captured by Sutawidjaja and through his persuasion, Raden Ayu Retno Djumilah was married by Sutawidjaja and brought to the Mataram palace in Plered (Jogjakarta) as a commemoration of Mataram’s control over Purbaya, hence on Friday Legi, 16 November 1590 AD, the name ‘Purbaya’ changed to ‘Madiun’.

The use of the honorific system in historical stories in Madiun

The use of the honorific system in historical stories can provide deep insight into cultural values, social hierarchies, and honorary norms adhered to by a society at a specific time. The use of honorific speech in historical stories can influence how the story is told, create layers of honorifics, and illustrate relationships between characters. The following are several aspects of the use of the honorific system in historical stories.

a. The usage of titles and honorifics

In historical narratives, characters of high social status or position may be addressed by honorific titles such as ‘The King,’ ‘Your Majesty’ or ‘Your Honor’. This reflects respect for authority and hierarchy in society in the past. In Table 2, the data collected, the use of titles and honorifics that appear in the historical stories of Madiun are as follows.

Table 2. Usage of honorary title.

Gender	Honorary title	Usage examples
Male	Panembahan	Panembahan Senopati
	Pangeran	Pangeran Timoer
	Ki	Ki Ageng Pemanahan; Ki Rangga Djumena; Ki Lawu Maospati
	Raden	Raden Patah
	Sultan	Sultan Trenggono
	Senopati	Senopati Sutawijaya
	Panji	Panji Klanthung
	Sunan	Sunan Giri
	Kyai	Kyai Pleret
	Begawan	Begawan Abiyasa
	Mpu	Mpu Sura
Female	Raden Ayu Retno	Raden Ayu Retno Djumilah
	Dewi	Dewi Sekartaji

A representative example of text is as follows.

(1) Danang Sutawijaya ya iku pangadeg Kasultanan Mataram kang jumeneng raja pisanan ing taun 1587–1601, kanthi gelar Panembahan Senopati ing Alaga Sayidin Panatagama Khalifatullah ing Tanah Jawa. Tokoh iki dianggep minangka dhasaring Kasultanan Mataram.

Danang Sutawijaya was the founder of the Mataram Sultanate who ruled as the first king in 1587-1601, with the title Panembahan Senopati ing Alaga Sayidin Panatagama Khalifatullah of the Land of Java. This figure is considered to have laid the foundations of the Mataram Sultanate.

Danang Sutawijaya is the eldest son of Ki Ageng Pakarahan and Nyai Sabinah. According to chronicle texts, his father was a descendant of Brawijaya, the last king of Majapahit, while his mother was a descendant of Sunan Giri, a member of Walisanga. The honorifics of Panembahan seems to show that there was an attempt by poets to cult the kings of the Mataram Sultanate as descendants of special people.

Other honorifics of Panembahan is follows.

(2) Nalika semana Madiun isih diarani Kutha Miring. Pangeran Timoer ingkang kajumenengaken dados bupati ing Kota Miring, nalika ngadhep Pajang, kapareng lenggah sesarengan kaliyan gusti Sultan Pajang, boten kados bupati-bupati sanesipun, mila cara ngadhep Pangeran Timoer asring sinebut Madiyangayun. Ngayun, tegesipun cara madhep Pangeran Timoer, langkung majeng tinimbang bupati sanesipun. Madya ateges kalungguhane Pangeran Timoer kaya setengah raja. Mula saka iku, suwe-suwe Kutha Miring uga sinebut Kutha Madiun, lan kang jumeneng nata ing Madiyun sinebut Panembahan Senopati Madiyun.

At that time Madiun was still called the Sloping City. Prince Timour, who was appointed as regent in Kota Miring, when facing Pajang, was allowed to sit side by side with the gusti Sultan of Pajang, unlike other regents, therefore the way Prince Timoer faces is often called Madiyangayun. Ngayun, which means the way of facing Prince Timour, is more advanced than other regents. Madya means that Prince Timour’s position is like half king. Therefore, over time, Miring City was also called Madiun City, and the one who ruled in Madiyun was called Panembahan Senopati Madiyun.

This honor was given because of the persistence of Pangeran Timoer, who later became known as Panembahan Rama, in declaring Purabaya as a district that stood ‘free’ and had no hierarchical ties with Mataram, which had defeated Pajang. And…’Purabaya is the heir to the throne of the Pajang kingdom’.

(3) Raden Ayu Retno Djumilah, wanita sing pinter lan gagah. Minangka putri bupati, dheweke ora mung dadi anggota kantor wilayah nanging uga pimpinan wanita sing disegani. Putri saka Bupati, Pangeran Timoer, banjur dadi bupati, sawise rama rampung tugas.

Raden Ayu Retno Djumilah, an intelligent and trendy woman. As the daughter of a regent, she is not only a member of the regional office but also a respected female leader. The daughter of the Regent, Prince Timoer, later also assumed duties as regent, after her father completed his duties.

This call was given to appreciate and interpret the extraordinary leadership role of women, it is also a symbol or sign that women in Madiun Regency have long been in an equal position with men.

Formal language and special grammatical usage

The speaker of a historical narrative may use formal language and exceptional grammar to create a sense of respectability. More complex sentence structures and words that reflect appreciation are used to describe important events and figures. The following are examples of the use of formal language in historical stories that have been identified.

(4) Piyambakipun niku (Rangga Jumena) diarani Panji Klatung, nggih menika Raden klontang-klantung.

‘He is called Panji Klatung, because he is the crown prince but he is jobless’.

In data (4), it appears that the honorific system is used. In this case, the honorific system plays a role in replacing the designations of people who have high social status. This kind of replacement of designations can occur with the honorific system. Even though the person being honored above is an unemployed young man, he is still respected using the pronoun piyambakipun because he is the son of the regent. It would be different if the word were replaced with dheweke which has the same meaning.

(4a) Dheweke niku (Rangga Jumena) diarani Panji Klatung, nggih menika Raden klontang-klantung. ‘He is called Panji Klatung, because he is the crown prince but he is jobless’.

In the text of the story above, the guardian tells or changes the title for the crown prince, even though the person being told is not yet ascending to the throne. In this narrative structure, the interpreter uses the honorific system because it tends to appear very often in historical stories. The honorific system is a form of address that is polite, beautiful and respectful (Irvine, 1992). Forms of respect or names that become central in this honorific system are several forms of terms based on stylistic behavior. According to the stylistic behavior, the form of respect or renaming can be seen from the language style and the way the words are chosen (Widiatmi et al., 2020).

(5) Danang Sutawijaya iku putra mbarep saka Ki Ageng Pamanahan lan Nyai Sabinah. Miturut naskah babad, ramane turune Brawijaya, raja pungkasan ing Majapahit, dene ibune keturunan Sunan Giri, anggota Walisanga. Nyai Sabinah kagungan rayi ingkang asma Ki Juru Martani, ingkang salajengipun dipunangkat dados gubernur Kasultanan Mataram ingkang sepisanan. Dhèwèké duwé kontribusi gedhé kanggo ngatur strategi kanggo numpes Arya Penangsang ing taun 1549.

Danang Sutawijaya is the eldest son of Ki Ageng Pamanahan and Nyai Sabinah. According to chronicle texts, his father was a descendant of Brawijaya, the last king of Majapahit, while his mother was a descendant of Sunan Giri, a member of Walisanga. Nyai Sabinah had an older brother named Ki Juru Martani, who was later appointed as the first governor of the Mataram Sultanate. He made a big contribution in organizing the strategy to crush Arya Penangsang in 1549.

In data (5), the use of the respectful words ‘father’ and ‘mother’ is part of the culture of politeness in many societies, especially in Indonesia and several other Asian countries. These words are used to honor and respect parents or authority figures in a relationship. Traditionally, the use of rama ‘father’ and ibu ‘mother’ indicates respect and reverence for one’s age, experience, and position in the family or society. Its use reflects values such as devotion, loyalty and a sense of responsibility.

However, in more modern contexts, especially in more casual or informal settings, some people may prefer to use more common addresses such as bapak ‘father,’ or even straight names without the addition of honorifics. This often happens among peers or in more casual situations. It is important to remember that the use of honorifics such as ‘father’ and ‘mother’ can also reflect strong social hierarchies in some cultures. Therefore, one should pay attention to context and individual preferences when using such words, so as not to offend or make people feel uncomfortable.

Depiction of leaders and heroes

Heroes or leaders in historical stories are often honored with strong language and words of reverence. They may be considered figures of extraordinary wisdom, courage and special abilities. The following are examples of the use of honorifics to describe heroes and leaders in identified historical stories.

(6) Piyambake dados Bupati ingkang gelar Adipati Rangga Jumena. “He becomes the regent with the title Adipati Rangga Jumena”.

In data (6), it appears that the honorific system is used as noted by the honorifics Adipati. The title for the leader of a region is called Regent, titled Adipati. In this case, the honorific system plays a role in replacing the designations of people who have high social status. This kind of replacement of designations can occur with the honorific system. After becoming a Regent of the region, the guardian uses the word Adipati in the narrative structure.

(7) Sikap tangguh Panembahan Rama iki jebul entuk panyengkuyung saka sawetara Bupati Mancanegoro Timur. Akibate wis cukup dietung dening Panembahan Rama lan ana bentrokan sing ora bisa diendhani antarane Mataram lan Purabaya. Mataram banjur nyoba nguwasani Purabaya lan ngirim pasukan kanggo nyerang Purabaya, sing pisanan ditindakake ing taun 1586. Ing taun sabanjuré, ing taun 1587, pasukan Mataram uga dikirim kanggo nyerang Purabaya. Nanging, kalih serangan wadyabala Mataram ing Purabaya gagal lan pecah ing sisih kulon Kali Madiun. Kekalahan iki ndadekake Mataram luwih ngati-ati lan nggatekake kemungkinan sabanjure.

Panembahan Rama’s tough stance apparently received support from several East Mancanegoro Regent. The consequences were sufficiently calculated by Panembahan Rama and an unavoidable clash arose between Mataram and Purabaya. Mataram then tried to occupy Purabaya and sent troops to attack Purabaya, which was done for the first time in 1586. The following year, in 1587, Mataram troops were also sent to attack Purabaya. However, the Mataram troops’ two attacks on Purabaya failed and were broken up in the western part of the Madiun River. This defeat made Mataram more careful and take into account the next possibilities.

Based on the story above, Pangeran Timoer or Panembahan Rama, who was later appointed Regent of Purabaya on 18 July 1568 and ended the supervision of the Demak Sultanate in Purabaya under Kyai Rekso Gati (SaGaten), then opened and colored the Early History of Madiun Regency, as the First Regent Madiun with a term of office between 1568 and 1586.

Speech used in historical context

When describing major events or important decisions in history, the use of honorific speech may increase. This may reflect the importance of the event in shaping the fate of a society. The following are examples of the use of honorifics to describe historical events in identified historical stories.

(8) Senopati Sutawijaya minangka juru mertani nggih menika ingkang ahli sedaya babagan menapa kemawon lajeng ngaturake pesen kagem Ki Ageng Pemahanan babagan kala gumarang, inggih menika pusaka panas ingkang saking getih kebo birahi. ‘Senopati Sutawijaya, as the expert of all experts, gave a message to Ki Ageng Pemanahan about the existence of a very powerful and very deadly weapon made from the blood of a buffalo in heat’.

The guardian is very skilled at telling historical events, namely about the existence of a weapon in ancient times that was made from the blood of buffalo in heat. The weapon will be very hot and deadly to the enemy.

From the use of the honorific system in historical stories, readers or listeners can feel the cultural atmosphere and values believed by a society in the past. This does not only add depth to the narrative, but also reflects the cultural legacy that continues to be passed on through spoken and written heritage.

‘Ki Hadjar Dewantara and His Contributions’: In recounting the life and contributions of Ki Hadjar Dewantara, a prominent figure in Indonesian education, honorific speech is often used to depict his revered status. For instance, narratives may refer to him as ‘Bapak Pendidikan Indonesia’ (Father of Indonesian Education) or ‘Ki Hajar Dewantara’ to emphasize his esteemed position and influence in shaping the educational landscape of the nation.

‘The Legacy of Raden Ajeng Kartini’: When discussing the legacy of Raden Ajeng Kartini, a Javanese noblewoman and pioneer in the emancipation of Indonesian women, honorific speech is frequently employed to honor her memory. Phrases such as ‘Ibu Kartini’ or ‘Raden Ajeng Kartini’ are used to acknowledge her pivotal role in advocating for women’s rights and education during the colonial era, highlighting her enduring impact on Indonesian society. In these examples, the use of honorific speech not only serves to convey respect for the individuals being discussed but also underscores their significant contributions to Madiun’s history and broader Indonesian society.

Discussion

Analyzing the honorific system in oral texts often involves employing a sociolinguistic or anthropological approach, which focuses on understanding the social dynamics, cultural norms and power structures inherent in language use. One of the central frameworks for analyzing honorifics in oral texts is politeness theory, which explores how language is used to negotiate social relationships and maintain harmony within a community (Wibawa & Nafalski, 2010). Politeness strategies such as deference, respect, and solidarity are examined to understand how speakers express deference and maintain social hierarchy through honorific speech.

In social identity theory, this framework examines how honorifics reflect and shape social identities within a community. By analyzing the use of honorifics, researchers can uncover hierarchies, power dynamics and group affiliations that contribute to the construction of individual and collective identities. Honorifics often reflect the social identities of both the speaker and the addressee. For example, the choice of honorifics may vary based on factors such as age, gender, social status and kinship ties. By examining patterns of honorific usage, researchers can identify how individuals position themselves and others within the social hierarchy, reflecting their own social identities as well as those they interact with.

Historical narratives, social norms, religious beliefs and linguistic traditions all shape the conventions and meanings associated with honorific speech. Researchers often contextualize their analysis within broader historical and cultural frameworks to elucidate the significance of honorifics in a particular society. Historical events, narratives and traditions influence the development and evolution of honorific speech within a society. For example, the legacy of influential figures or pivotal moments in a society’s history may shape the use of honorifics to honor their memory or uphold certain values associated with them. Analyzing historical narratives allows researchers to trace the origins and trajectories of honorific conventions over time.

The analysis of the honorific system reveals not only linguistic intricacies but also social hierarchies and power dynamics within the community of historical site guardians. The variations in honorific usage, depending on factors such as age, gender and social status, provide insights into the underlying sociolinguistic structures at play (Tomioka & Ishii, 2022). The findings highlight the role of historical site guardians as not only the guardians of physical artifacts, but also linguistic heritage. As the younger generation engages with these guardians, the transfer of linguistic norms and honorific traditions becomes a crucial aspect of cultural preservation. Despite the guardians’ efforts to preserve linguistic traditions, external influences and modernization pose challenges to the continuity of the honorific system. Exploring potential strategies for safeguarding linguistic heritage in the face of contemporary changes becomes imperative for the future (Völkel, 2021).

The honorific system in oral texts of historical site guardians in Madiun, Indonesia, as viewed through a pragmasociostylistic perspective, presents a rich field of study intertwining language, society and culture. This discussion delves into the intricate dynamics of language use within a specific cultural context, shedding light on how honorifics are employed to convey social status, power relations and cultural values.

First, it is crucial to recognize the significance of honorifics in Indonesian culture. Indonesia, like many other Asian societies, places great emphasis on hierarchical social structures and the use of appropriate language to demonstrate respect and deference (Völkel, 2021). In this context, the honorific system serves as a linguistic tool for encoding social roles and maintaining harmony within interpersonal interactions. The oral texts of historical site guardians in Madiun offer a fascinating glimpse into how honorifics are embedded within linguistic practices. Guardians, entrusted with the preservation and dissemination of historical knowledge, wield a certain authority within their community. Through their speech, they not only convey historical information but also assert their status as guardians of cultural heritage.

From a pragmasociostylistic perspective, one can analyze how historical site guardians strategically deploy honorifics to achieve various communicative goals. For instance, they may employ different honorific forms depending on the social status of their audience or the level of formality required by the situation. By choosing specific honorific markers, guardians can signal respect, establish rapport or assert their authority in discourse.

Moreover, the use of honorifics reflects broader sociocultural norms and values prevalent in Madiun society. Through their linguistic choices, guardians reaffirm traditional notions of hierarchy and social order, reinforcing the importance of deference and respect for authority. At the same time, linguistic innovations or deviations from established norms may indicate shifts in societal attitudes or evolving cultural practices.

A pragmasociostylistic analysis of the honorific system in oral texts of historical site guardians in Madiun thus offers valuable insights into the intricate interplay between language, society, and culture. By examining the nuances of linguistic behavior within this specific context, researchers can deepen their understanding of how honorifics function as both linguistic markers and social codes, shaping interpersonal interactions and reflecting broader sociocultural dynamics.

There are many limitation in this study. The authors might note that the analysis is based on a limited number of historical stories or texts, which may not fully represent the diversity of honorific usage within the society under study. So that the findings may not be generalizable to all historical narratives or cultural contexts and call for further research with larger and more diverse datasets. Then historical stories are situated within specific temporal and spatial contexts, so their analysis may be limited by these constraints.

The study’s findings offer valuable insights into the role of honorific speech in shaping cultural identity and social relationships within a community. By documenting and analyzing honorific usage in historical narratives, researchers can contribute to the preservation of cultural heritage by highlighting linguistic practices that are integral to a community’s identity and traditions. This knowledge can inform efforts to safeguard cultural heritage through initiatives such as language revitalization programs, oral history projects and the documentation of endangered dialects.

Understanding the dynamics of honorific speech can inform language policy decisions aimed at promoting linguistic diversity and preserving minority languages. Policymakers can use insights from the study to develop inclusive language policies that recognize and support the use of honorifics in diverse linguistic communities. Additionally, policymakers can consider how honorific usage reflects social hierarchies and power dynamics within a society, informing efforts to promote linguistic equity and social justice through language planning initiatives.

The study’s findings have implications for the intergenerational transmission of linguistic traditions within families and communities. By documenting honorific usage in historical narratives, researchers can contribute to the preservation and transmission of linguistic knowledge across generations. Educators, community leaders and family members can use these insights to develop educational materials, language-learning resources and cultural enrichment programs that promote the continuity of linguistic traditions and foster pride in linguistic heritage among younger generations.

The study underscores the importance of linguistic diversity as a source of cultural richness and identity. Insights gained from the analysis of honorific speech can inform strategies for promoting linguistic diversity and multiculturalism in education, media and public discourse. By celebrating and valuing linguistic diversity, communities can counteract linguistic homogenization and promote the coexistence of multiple languages and dialects in society.

Overall, the practical implications of the study’s findings extend beyond academic research to inform policy and practice in cultural heritage preservation, language policy, and the promotion of linguistic diversity. By leveraging insights from the study, stakeholders can work together to safeguard linguistic heritage and promote the vitality of diverse linguistic traditions in the face of modernization and globalization.

Conclusion

This article delves into the honorific system within the oral texts of historical site guardians in Madiun, offering a sociolinguistic perspective on the intricate layers of communication. By understanding the nuances of linguistic traditions, we gain valuable insights into the preservation of cultural heritage and the dynamic interplay between language and society in Madiun region.

While some guardians consistently use honorifics to address visitors and colleagues, others may employ more informal language or omit honorifics altogether. This variability suggests that honorific usage is not uniform across all individuals and may be influenced by factors such as age, social status, and personal preference. Despite the variability in honorific usage, certain patterns emerge in the way guardians address visitors and colleagues. For example, guardians may use specific honorifics to show respect for elderly visitors or individuals in positions of authority, such as government officials or religious leaders. Additionally, honorifics may be employed as a form of politeness when interacting with strangers or individuals of unknown social status.

The study highlights the role of cultural norms in shaping honorific usage among historical site guardians in Madiun. Guardians may adhere to traditional norms of respect and deference in their interactions with visitors, reflecting cultural values of hospitality and social harmony. At the same time, the study suggests that honorific usage may be influenced by broader societal changes, such as increasing informality in language use or the influence of Western cultural norms.

The findings have implications for the visitor experience at historical sites in Madiun. The use of honorifics by guardians contributes to a sense of respect and professionalism, enhancing visitors’ perceptions of the site and its cultural significance. Conversely, inconsistencies or lapses in honorific usage may detract from the overall visitor experience, potentially leading to misunderstandings or perceptions of disrespect. The study provides valuable insights into the use of honorifics among historical site guardians in Madiun, highlighting patterns of usage and variability among individuals. By understanding the significance of honorifics in interpersonal interactions at historical sites, stakeholders can better support guardians in their role as cultural ambassadors and enhance the visitor experience for all.

The study’s findings offer significant sociolinguistic insights into how the use of honorifics reflects social hierarchies, cultural values and power dynamics within the Madiun community. The analysis of honorific speech in historical narratives reveals the intricate social hierarchies present within the Madiun community. The choice of honorifics reflects not only the speaker’s respect for the addressee but also their relative social status and relationship to one another. For example, the use of specific honorifics may signal deference to elders, authority figures or individuals of higher social rank, reinforcing existing hierarchies within the community.

Honorific speech serves as a manifestation of deeply rooted cultural values and norms within the Madiun community. The study’s findings illuminate the importance placed on concepts such as respect, deference and social harmony in interpersonal interactions. Through the use of honorifics, individuals express adherence to cultural norms and demonstrate their understanding of proper social etiquette, thereby reinforcing cultural cohesion and identity.

Honorific speech reflects not only social hierarchies and power dynamics but also language variation and change within the Madiun community. The study’s findings may reveal shifts in honorific usage over time, influenced by factors such as generational differences, globalization and societal modernization. By documenting these linguistic changes, researchers contribute to our understanding of language variation and the dynamic nature of sociolinguistic practices within a community.

Disclosure statement

No potential conflict of interest was reported by the authors.

Additional information

Notes on contributors

Bambang Eko Hari Cahyono

Bambang Eko Hari Cahyono is an assistant professor at the Postgraduate of Indonesian Language and Literature Education in Universitas PGRI Madiun. His current research interest are linguistics, sociolinguistics, Indonesian language studies, Indonesian literature, Indonesian literature studies, and Javanese language. He can be contacted at email: [email protected].

Endang Sri Maruti

Endang Sri Maruti is a Lecturer in Primary Teacher Education in Universitas PGRI Madiun. Her research focuses on Javanese Language, primary education, culture, and literacy. She can be contacted at email: [email protected].

Muhammad Hanif

Muhammad Hanif is an assistant professor at the Social Studies Education Postgraduate in Universitas PGRI Madiun. His current research interest are social science education, history, cultural, and character building. He can be contacted at email: [email protected].