JEFRY_UJ: November 2008

Senin, 24 November 2008

kerapan sapi

Karapan sapi merupakan istilah untuk menyebut perlombaan pacuan sapi yang berasal dari Pulau Madura, Jawa Timur. Pada perlombaan ini, sepasang sapi yang menarik semacam kereta dari kayu (tempat joki berdiri dan mengendalikan pasangan sapi tersebut) dipacu dalam lomba adu cepat melawan pasangan-pasangan sapi lain. Trek pacuan tersebut biasanya sekitar 100 meter dan lomba pacuan dapat berlangsung sekitar sepuluh sampai lima belas detik. Beberapa kota di Madura menyelenggarakan karapan sapi pada bulan Agustus dan September setiap tahun, dengan pertandingan final pada akhir September atau Oktober di kota Pamekasan untuk memperebutkan Piala Bergilir Presiden.
kerapan sapi didahului dengan mengarak pasangan-pasangan sapi mengelilingi arena pacuan dengan diiringi gamelan madura yang dinamakan saronen. babak pertama adalah penentuan kelompok menang dan kelompok kalah. babak kedua adalah penentuan juara kelompok kalah, sedang babak ketiga adalah penentuan juara kelompok menang. piala bergilir presiden hanya diberikan pada juara kelompok menang.
http://id.wikipedia.org/wiki/karapan_sapi
kerapan sapi
[ kamis, 3 mei 2007 pukul 10:04 wib. | 652 pembaca | 3.689 byte ]
kerapan sapi merupakan salah satu kebudayaan yang sangat disukai. awal mula kerapan sapi disebabkan dari kenyataan bahwa tanah madura tidak bagitu subur sehingga kurang baik untuk pertanian. sebagai gantinya orang – orang madura menangkap ikan dan berternak sapi yang sekaligus digunakan untuk bertani khususnya untuk membajak sawah atau ladang.
suatu ketika seorang laki – laki bernama syeh ahmad baidawai yang pertama kali memperkenalkan cara bercocok tanam dengan menggunakan sepasang bambu yang dikenal dengan sebutan” nanggala atau salaga “ yang ditarik oleh dua ekor sapi. laki – laki ini sebenarnya adalah seorang penyebar agama islam yang datang ke madura untuk mengajarkan bagaimana bertanam padi dengan membajak sawah oleh karenanya dia diberi gelar “ pangeran katandur “.
maksud awal diadakannya kerapan sapi adalah untuk memperoleh sapi – sapi yang kuat untuk membajak sawah. orang madura memelihara sapi dan menggarapnya di sawah – sawah mereka sesegera mungkin. gagasan ini kemudian yang menimbulkan adanya tradisi kerapan sapi.
bermula dari cara membajak sawah dengan menggunakan sepasang bambu yang ditarik oleh dua ekor sapi inilah yang kemudian berkembang menjadi suatu olah raga yang dikenal dengan “ kerapan sapi “.kerapan sapi segera menjadi kegiatan rutin setiap tahunnya khususnya ketika menjelang musim panen habis.
syarat dari sapi – sapi yang diperbolehkan untuk mengikuti kerapan sapi adalah sebagai berikut :
1. sapi harus mempunyai jenis dan warna madura atau madura asli.
2. sapi harus sehat dan kuat
3. tingginya mencapai 120 cm
4. gigi – giginya harus sudah dicabut.
untuk mempertahankan kegiatan tradisional ini, pelaksanaan kerapan sapi diadakan setiap tahun dan dimulai bulan agustus sampai oktober. even ini dimulai dari tingkat pembantu bupati dan kabupaten , kemudian puncak acara dengan skala terbesar adalah grandfinal memperebutkan piala presiden.
pelaksanana kerapan sapi ini dibagi dalam empat babak, yaitu : babk pertama, seluruh pasangan sapi diadu kecepatannya dalam dua pasangan untuk memisahkan kelompok menang dan kelompok kalah dan pada babk ini semua sapi, baik yang menang maupun yang kalah dapat bertanding lagi.
babak kedua atau babak pemilihan kembali, pasangan sapi pada kelompok menang akan dipertandingkan kembali , demikian halnya dengan pasangan sapi pada kelompok kalah dan pada babak ini semua pasangan sapi dari kelompok menang dan kalah tidak boleh bertanding kembali.
babak ketiga atau semi final, adalh menentukan tiga ppasang sapi pemenang dari kelompok menang dan tiga pasang sapi pemenang dari kelompok yang kalah. babak kekempat atau babak final, diadakan untuk menentukan juara i, ii dan iii dari kelompok kalah.
dalam kejuaraan kerapan sapi ini terdapat beberapa tahapan kejuaraan, mulai dari tingkat pembantu bupati , kabupaten dan terakhir tingkat karesidenan atau final besar untuk memperebutkan pila presiden. final besar biasanya diadakan di kota pamekasan sebagai koordinator kerja wilayah vii madura dengan peserta dari 4 kabupaten di madura yaitu bangkalan , sampang , sumenep dan pamekasan. masing – masing kabupaten mengirimkan 6 pasang sapi pemenang.
sejak tahun 1998 final besar kerapan sapi pelaksanaannya tidak hanya dipusatkan di kabupaten pamekasan , tetapi berpindah – pindah yaitu di kabupaten – kabupaten di madura. biasanya malam menjelang pelaksanaan kerapan sapi dikenal dengan istilah “ gubengan “ yaitu tumpah ruahnya para penggemar kerapan sapi dengan mengadakan pasar malam dan membunyikan berbagai tetabuhan khas madura. pelaksanaan kerapan sapi biasanya pada bulan agustus, september , oktober sedangkan tanggalnya berdasarkan kesepakatan bersama. http://www.sumenep.go.id/main.php?go=wisata&xkd=36
Kabupaten Probolinggo, Kerapan sapi merupakan atraksi khas dari pulau Madura yang merupakan lomba (pacuan) sapi. Probolinggo yang mayoritas penduduknya dari suku Madura atau campuran (antara Madura dan Jawa), maka kerapan sapi juga menjadi atraksi yang dilestarikan.
Sebuah atraksi masyarakt khas Madura, yaitu lomba atau pacuan (kerapan) sapi. Di Probolinggo dengan mayoritas penduduk bersuku Madura atau campuran Madura Jawa (Pendalungan), kerapan sapi juga menjadi atraksi tetap. Pemerintah Kabupaten Probolinggo dalam hal ini Dinas Perhubungan dan Pariwisata, menampung aspirasi masyarakat tersebut dengan menyiapkan wadah kegiatan kerapan sapi 2 (dua) kali dalam satu tahun. Yaitu Upacara Ritual Kasada yang dikemas dalam acara Pra-Kasada dan perebutan Trophy Bupati Probolinggo di HUT Kabupaten Probolinggo [Bappeda]
Source: http://www.kabprobolinggo.go.id/
Dari kompetisi sapi tercepat, karapan bergerak menjadi ajang pertarungan gengsi, paranormal, ekonomi dan kepentingan politik.
Dua pasang sapi jantan melaju di hamparan rumput. Teriakan suporter di belakang garis start melebur dalam debu dan doa. Tak kurang dari 15 detik, lintasan sepanjang 185 meter dilewati. Dalam hitungan detik pula, sorak sorai penonton menggema.
Begitu masuk garis finish, tukang tongkok (joki, red) melompat ke depan dan merangkul sapi yang masih terus berlari. Tangan kurusnya kokoh menarik tali kendali yang terikat di semeleh (kayu yang dikalungkan di leher sapi, red). Disinilah letak hidup dan mati. Karena bisa saja, si tukang tongkok terpental dan dihajar kaki-kaki sapi. Suguhan ini jadi bahan pembicaraan terpanas di Madura. Lebih-lebih saat Karapan Sapi Presiden Cup digelar di Stadion Sunarto Hadi Widjojo, Pamekasan, Minggu (27/10) dan Senin (28/10) lalu.
Tanpa menghiraukan panas matahari, warga dari Kabupaten Bangkalan, Sumenep, Kamal dan Pamekasan menyerbu event nasional itu. Mereka datang dengan dua atau tiga truk. Di sisi lain, Karapan Sapi Gubeng atau Besar juga jadi maghnet bagi turis domestik atau manca negara. Mereka rela berdesakan di pintu masuk stadion dan berlomba cari tempat terdekat dengan lintasan.
"Saya dengar dari teman. Katanya karapan sapi adalah tradisi yang menarik untuk ditonton," kata Chaterine (19), turis asal Inggris. Siang itu, ia datang bersama tiga saudaranya untuk nonton karapan. Tidak takut ada bom? "Takut sih. Tapi apa terjadi di sini? Semoga tidak," jawabnya sambil melirik ke arah belasan polisi yang berjaga di sekitar arena.
Bukan kebetulan, sumber dari panitia karapan sapi menyebutkan, untuk event ini panitia mengerahkan tak kurang dari 150 satuan untuk berjaga. Mereka datang dari Polri dan TNI-AD.
Hobby dan Gengsi
Untuk bertarung dalam karapan ini, peserta memang tak bisa main-main. Segudang persiapan digelar jauh hari menjelang karapan. Misal yang dilakukan Haji Sofyan dari Sumenep. Untuk persiapan karapan, ia sudah menghabiskan uang sebesar Rp 5 juta. Angka ini digunakan untuk makanan dan minuman Jilat Apoy, nama tim sapi karapannya.
"Bisa dibayangkan, sapi-sapi ini butuh telor, ramuan madura, soda dan lain-lain," papar Sofyan. Ia menyebut, untuk terlibat dalam Presiden Cup, ia harus berlaga di dua event. Masing-masing
karapan tingkat kecamatan dan kabupaten. "Terlanjur suka. Saya menganggap karapan sapi sebagai ajang hiburan sekaligus tradisi," ungkapnya. Walau mengaku tak punya alasan khusus, ia mengaku tak setengah-setengah dalam berbenah.
Untuk melindungi sapi-sapi dan tukang tongkok-nya, ia merangkul paranormal. Bukan demi tujuan meraih kemenangan, tapi agar tak diganggu pihak-pihak yang tak menghendaki kemenangannya. Karena seperti diakui peserta lain, menjadi juara di karapan adalah mimpi yang luar biasa. Selain dapat hadiah dari panitia pelaksana, pemilik sapi akan diposisikan sebagai sosok terhormat. Bukan tak mungkin, bila sudah meraih dua kejuaraan, ia akan berpeluang jadi kepala desa. Ini yang jadi alasan, mengapa pemilik rela menghabiskan duwit jutaan buat sang sapi. Menjelang pertandingan, ia rela duduk di sekitar sapi bersama puluhan anak buahnya. Sesekali, ia mengibas lalat yang berusaha hinggap di tubuh sapi. Dalam kondisi seperti itu, jangan coba-coba menyentuh sapi. Karena tanpa babibu, pemilik dan anak buahnya akan membuat benteng pertahanan.
Abad 13
Tak banyak yang tahu, kapan karapan sapi lahir di bumi Madura. Tapi menurut Ali Mulyono, staf Badan Koordinasi Wilayah IV Pamekasan, karapan sapi konon sudah ada sejak tahun 1293. Saat itu, seorang bangsawan bernama Pengeran Ketandur mengenalkan cara mengolah tanah dengan cara bajak sawah dengan sapi.
Cara ini dinilai efektif mengubah tanah tandus jadi lahan yang subur. Bisa ditebak, masyarakat desa pun mulai mengikuti jejak Ketandur. Dari kebiasaan ini, lahir gagasan pesta rakyat sekaligus jalan untuk menyenangkan sapi. "Sejak saat itu mulai lahir karapan sapi. Tapi catatan lain menyebut, karapan mulai muncul pada abad 15," papar Ali yang sempat punya rencana untuk membuat buku tentang karapan sapi ini.
Ditambahkan, karapan sapi intinya digelar sebagai pesta rakyat selepas panen tembakau. Selain diadakan di Madura, karapan ini wajib melibatkan sapi Madura, yang kata Ali memiliki darah sapi Bali dan banteng. Biasanya, penggemar karapan mulai memilah sapi karapan sejak sapi berusia 3 atau 4 bulan. Di usia itu, sapi yang layak atau tidak layak ikut karapan mulai nampak. Dijelaskan Ali, sapi yang layak biasanya memiliki garis di punggung, telinga yang agak ke belakang, kening dan moncong yang membentuk huruf V dan punya unyeng-unyeng di kepala.
http://etalasebumi.blogspot.com/2007/07/pertarungan-gengsi-kerapan-sapi.html
Dulu, sekitar tahun 80 sampai 90-an, tetangga-tetangga saya banyak yang memelihara sapi. Ada yang diternak, ada juga yang mereka gunakan untuk menyalurkan hobi, kalau yang jantan untuk lomba pacuan sapi atau kerrap, kalau yang betina untuk sapi Sono'. Kebetulan di daerah saya, Waru, sapinya memang terkenal bagus-bagus. Bukan promosi lho! Ini juga kata orang-orang luar. Sampai saat ini saya juga kurang begitu mengerti, seperti apa sih tipe sapi yang bagus dan buruk itu. Oleh karenanya, tiap pasaran, hari Kamis dan hari Ahad, pasar banyak diramaikan oleh penjual dan pembeli sapi.
Kembali ke masalah tetangga-tetanggaku yang juga memlihara sapi, khususnya sapi kerapan. Biasanya tiap hari Senin sering diadakan trenan (latihan). Banyak profesi yang berkembang dari memelihara sapi kerapan ini, mulai jadi tukang tongkok (joki) sampai tukang candek (penangkap sapi) di garis finis. Para musikus kelompok gamelan khas Madura, yang biasa dikenal Saronen, juga marak. begitu juga dengan para pengrajin pembuat Kleles, juga turut andil meramaikan habi yang satu ini. Ya... hidup terasa begitu hidup.
Pada waktu perlombaan digelar, yang biasa bertepatan dengan masa panen raya, musik pengiring Saronen bergema di mana-mana, dengan mengendarai truk mereka mengajak masyarakat untuk keluar rumah, dan bersama-sama merayakan panen dengan kerapan sapi. Semua ikut merayakan, tersenyum dan bergembira.
Ya! itu dulu. Sekarang, tidak ada lagi tetanggaku yang memelihara sapi. Jangankan sapi kerapan, sapi biasapun jarang. Kegiatan perlombaan kerapan sapi tetap berjalan tiap tahun. Tapi saya tidak lagi dapat melihat para tetangga ikut lomba. Saya tidak tahu lagi peserta lomba itu sapi siapa, karena semua peserta banyak dari daerah lain. Peran yang bisa dimainkan tetangga-tetangga saya itu paling hanya sebagai pemeriah. Bukan lagi tokoh utama. Jadi penonton, atau jadi tukang candek, paling top jadi tungkang tongkok.
Untuk punya dan memelihara sapi kerapan seperti saat-saat sekarang ini, sebenarnya hanya butuh satu syarat, yaitu kaya. Bayangkan saja, untuk biaya perawatan sapi kerapan, anda
harus siap kehilangan uang sebesar 100 ribu perhari, ya kira-kira segitu lah!
Orang Madura tidak sembarangan memelihara sapi kerapan. Setiap pagi dan sore, sapi dimandikan secara rutin dengan menggunakan air bersih, dan dimandikan sambil di urut-urut oleh seorang yang memiliki keahliah khusus tentang otot-otot sapi. Tidak seperti dulu-dulu, yang cukup dimandikan dikali, kadang airnya juga berwarna kecoklat-coklatan. Dan hanya sekedar untuk menghilangkan virus yang kemungkinan ada di tubuh sapi.
Makanan sapi kerapan, juga perlu mendapat perhatian agar kondisi sapi tetap vit dan siap bertanding. Rumput yang dimakan adalah rumput pilihan yang khusus ditanam untuk sang sapi. Setiap hari, sapi kerapan harus diberi minuman jamu, dan beberapa telur ayam. Yang sekali minum biasanya tidak kurang dari 25 telur untuk tiap ekor sapi. Sapi juga diberi minuman bir atau minuman energi lain, dan biasanya menghabis satu sampai dua liter perhari. Minuman lain yang biasa dikonsumsi, seperti susu segar dan madu juga menjadi suguhan sapi kerapan.
Dan gilanya lagi, kandang dimana sapi ditempatkan, kadang lebih bagus dari rumah penduduk disekitarnya. Maklum orang kaya, sapinyapun harus hidup mewah :D. Saking besarnya biaya yang perlu dikeluarkan untuk perawatan sapi kerapan, sampai-sampai ada ungkapan “biaya merawat seeokor sapi kerapan lebih besar daripada biaya merawat seorang isteri”.
Memelihara, sapi kerapan sudah tidak sesederhana dulu lagi. Dengan pengeluaran yang demikian besar, tentu saja tidak semua orang bisa memelihara sapi kerapan. Ditambah lagi krisis moneter yang terus melilit Indonesia, menambah kehidupan masyarakat semakin terkatung-katung. Jangankan untuk memelihara sapi kerapan, memelihara diri mereka sendiri sudah begitu sulit.
Orang-orang kaya yang memlihara sapi kerapan, mereka bukan hanya sekedar untuk menyalurkan hoby. Tapi lebih dari itu, sapi kerapan mereka jadikan sebagai lambang dan tanda kekayaan, dan kedudukan sosial di mata masyarakat. Adu gengsi sudah menjadi tren siapa yang memiliki sapi kerapan, apalagi sapi itu sering menjadi juara. Dengan itu sosoknya akan terangkat di tengah masyarakat.
Orang Madura yang mayoritas beragama Islam, dan terkenal dengan kehidupan yang agamis, melihat kerapan sapi sebagai sesuatu yang melanggar agama. Karena disitu terkandung unsur penyiksaan terhadap hewan. Mungkin perlu juga saya tulis, bahwa ketika lomba, tokang tongkok atau joki memacu sapi kerapan dengan menggunakan tongkat khusus dimana terdapat paku-paku kecil yang menempel pada tongkat. Maka wajar kalau sapi-sapi itu berdarah-darah pada bagian pantatnya setelah mengikuti perlombaan.
Hal inilah yang membuat para Kiyai menjauhi kerapan sapi. Sehingga tradisi yang sudah menjadi ciri khas Madura ini juga dijauhi masyarakat. Sedangkan mereka yang punya sapi kerapan, meskipun disatu sisi mereka mempunyai nilai lebih dan terpandang di masyarakat. Tapi di sisi lain, mereka juga mendapat pandangan negatif, sebagai penyiksa hewan.
Kerapan sapi adalah tradisi orang Madura yang perlu dilestarikan. Orang bule biasa bilang Bull reces sudah cukup terkenal, dan bisa dijadikan salah satu daya tarik wisata. Oeh karenanya, kalau kerapan sapi tambah dijauhi oleh masyarakat, bisa mengakibatkan tradisi ini punah.
Ada dua alasan mengapa orang mulai menjauhi, dan mungkin bisa menjadi akhir dari kerapan sapi. Pertama, larangan agama untuk tidak menyiksa hewan. Kedua, berkenaan dengan biaya perawatan yang tidak semua orang mampu mengurusnya.
Sebagai usul asal-asalan, mungkin perlu adanya islamisasi terhadap kerapan sapi. Dengan menghilangkan unsur-unsur yang bertentangan dengan Islam, seperti penyiksaan terhadap sapi kerapan. Sehingga nantinya para kiyaipun bisa menyemarakkan kerapan sapi. Tapi mungkin kalau kiayi sudah mulai senang kerapan sapi, bisa-bisa nanti dia lupa sama santrinya :D.
Kerapan sapi merupakan "Pesta Rakyat", tradisi budaya masyarakat Madura yang berkembang dari masa ke masa sejak zaman nenek moyang. Biasanya digelar sehabis panen raya, sebagai wujud rasa gembira atas keberhasilan yang diraihnya.
Kerapan sapi bagi masyarakat Madura merupakan kebanggan tersendiri yang tidak dapat dipisahkan dari kehidupan mereka, terutama bagi pemiliknya. Kegiatan tersebut memang sudah menjadi tradisi yang digelar secara rutin setiap tahun untuk memperebutkan piala bergilir Presiden RI sebagai puncak acara dari jenjang-jenjang kejuaraan, yang biasa disebut "Kerapan Sapi Gubeng".
Agenda kegiatan kerapan sapi diawali dari tingkat kawedanan berlangsung antara bulan Agustus-September, tingkat Kabupaten berlangsung antara bulan September-Oktober dan tingkat pembantu Gubernur/tingkat Madura untuk memperebutkan Piala Presiden RI. berlangsung antara bulan Oktober-Nopember. Di samping itu penyelenggaraan kerapan sapi juga bisa berlangsung secara insidental menurut event tertentu atas permintaan sponsor.
Kerapan sapi adalah sepasang sapi jantan untuk diadu kecepatannya dengan dikendalikan seorang joki yang dikenal sebagai tokang tongko dengan memakai peralatan dan perlengkapan yang disebut kaleles.
Sebelum memasuki arena pacu, pasangan sapi dilengkapi dengan keleles lengkap dengan pangonong dirakit diantara pasangan sapi, bahkan dilengkapi ornamen pakaina seperti umumnya manten dan diiringi dengan sronen berupa tabuhan semacam gamelan. Kerapan sapi merupakan "Pesta Rakyat", tradisi budaya masyarakat Madura yang berkembang dari masa ke masa sejak zaman nenek moyang. Biasanya digelar sehabis panen raya, sebagai wujud rasa gembira atas keberhasilan yang diraihnya.
kerapan sapi & sapi sonok
kerapan sapi bagi masyarakat madura merupakan kebanggan tersendiri yang tidak dapat dipisahkan dari kehidupan mereka, terutama bagi pemiliknya. kegiatan tersebut memang sudah menjadi tradisi yang digelar secara rutin setiap tahun untuk memperebutkan piala bergilir presiden ri sebagai puncak acara dari jenjang-jenjang kejuaraan, yang biasa disebut "kerapan sapi gubeng".
agenda kegiatan kerapan sapi diawali dari tingkat kawedanan berlangsung antara bulan agustus-september, tingkat kabupaten berlangsung antara bulan september-oktober dan tingkat pembantu gubernur/tingkat madura untuk memperebutkan piala presiden ri. berlangsung antara bulan oktober-nopember. di samping itu penyelenggaraan kerapan sapi juga bisa berlangsung secara insidental menurut event tertentu atas permintaan sponsor.
kerapan sapi adalah sepasang sapi jantan untuk diadu kecepatannya dengan dikendalikan seorang joki yang dikenal sebagai tokang tongko dengan memakai peralatan dan perlengkapan yang disebut kaleles.
sebelum memasuki arena pacu, pasangan sapi dilengkapi dengan keleles lengkap dengan pangonong dirakit diantara pasangan sapi, bahkan dilengkapi ornamen pakaina seperti umumnya manten dan diiringi dengan sronen berupa tabuhan semacam gamelan.
sapi sonok sapi pajangan/sapi sonok merupakan sepasang sapi yang dirangkai/diapit dengan pengonong serta terampil mengikuti instruksi joki/pengemudi, di mana pasangan sapi berjalan dengan langkah jalan neter kolenang (mengikuti irama musik) untuk menuju atau memasuki (nyonok) sebuah gapura. pasangan sapi tersebut dilengkapi dengan pakaian dan hiasan (atribut) pangonong serta diiringi serta diringi kelompok musik sronen yang sudah siap mengikuti lomba setahun sekali yang diadakan oleh pemerintah kabupaten pamekasan. lomba sapi sonok ini biasanya mengawali kerapan sapi tingkat pembantu gubernur (madura).
jenis sapi sonok/sapi pajangan ini adalah sapi betina pilihan, bentuk tubuhnya berbeda dengan sapi karapan yang kesemuanya sapi jantan.
HTTP://PAMEKASAN.INFO/WISATADETAIL.ASP?SUBPOTENSI_ID=6
Madura tidak hanya terkenal karena hasil garamnya, namun lebih daripada itu Pulau Madura dikenal dengan tradisi adu pacu sapinya yang disebut “kerapan”. Kebiasaan memacu binatang peliharaan di arena memang sudah menjadi kegemaran penduduk Madura sejak dahulu kala. Di Madura tidak hanya hewan peliharaan sapi yang diadu cepat, tetapi juga kerbau seperti yang terdapat di Pulau Kangean. Adu cepat kerbau itu disebut “mamajir”. Sapi atau kerbau yang adu cepat itu, dikendarai oleh seorang joki yang disebut tukang tongko. Tukang tongko tersebut berdiri di atas “kaleles” yang ditarik oleh sapi atau kerbau pacuan.

Pengertian dan Asal Mula
Bagi orang Madura, pengertian kata karapan atau kerapan adalah adu pacu sapi memakai kaleles. Perkaitan kerapan diartikan sebagai adu/pacuan sapi karena pacuan binatang lain seperti kerbau tidak disebut kerapan, tetapi mamajir. Oleh sebab itu tidak pernah dikenal istilah kerapan kerbau.
Kata kerapan berasal dari kata kerap atau kirap yang artinya berangkat dan dilepas bersama-sama atau berbondong-bondong. Ada pula anggapan lain yang menyebutkan bahwa kata kerapan berasal dari bahasa Arab “kirabah” yang berarti persahabatan. Dalam pengertiannya yang umum sekarang kerapan adalah suatu atraksi lomba kecepatan sapi yang dikendarai oleh joki dengan menggunakan kaleles.
Lahirnya kerapan sapi di Madura nampaknya sejalan dengan kondisi tanah pertanian yang luas di Madura. Tanah-tanah pertanian itu dikerjakan dengan bantuan binatang-binatang peliharaan seperti sapi dan kerbau. Karena banyaknya penduduk yang memelihara ternak, maka lama kelamaan muncullah pertunjukan kerapan sapi.
Ada dugaan bahwa kerapan sapi sudah ada di Madura sejak abad ke 14. Disebutkan ada seorang kyai bernama Kyai Pratanu pada jaman dulu yang telah memanfaatkan kerapan sapi sebagai sarana untuk mengadakan penjelasan tentang agama Islam. Oleh sebab itu ajaran-ajarannya yang filosofis dihubungkan dengan posisi sapi kanan (panglowar) dan sapi kiri (pangdalem) yang harus berjalan seimbang agar jalannya tetap “lurus”, agar manusia pun dapat berjalan lurus.
Cerita lain mengatakan, pada abad ke-14 di Sapudi memerintahkan Panembahan Wlingi. Ia banyak berjasa dalam menanamkan cara-cara berternak sapi yang kemudian dilanjutkan oleh puteranya, Adi Poday. Sang putra lama mengembara di Madura daratan dan ia memanfaatkan pengalamannya di bidang pertanian di Pulau Sapudi sehingga pertanian semakin maju.
Karena pertanian sangat maju pesat, maka dalam menggarap lahan itu para petani seringkali berlomba-lomba untuk menyelesaikan perkerjaannya. Kesibukan berlomba-lomba untuk menyelesaikan pekerjaan itu akhirnya menimbulkan semacam olahraga atau lomba adu cepat yang disebut karapan sapi.
Berbagai macam “kerapan sapi”
Di Madura dijumpai beberapa macam “kerapan sapi” yang memberikan klasifikasi kepada jenis dan kategori peserta karapan tersebut. Berbagai macam karapan sapi itu adalah sebagai berikut:
1. Kerap Keni (Kerapan Kecil)
Kerapan jenis ini diadakan pada tingkat kecamatan atau kewedanaan. Para peserta adalah yang berasal dari daerah yang bersangkutan. Sapi kerap dari luar tidak diperbolahkan turut serta. Jarak tempuh hanya 110 meter. Dalam kategori ini yang diutamakan adalah kecepatan dan lurusnya. Kerap keni ini biasanya diikuti oleh sapi-sapi kecil dan baru belajar. Pemenangnya merupakan peserta untuk mengikuti kerap raja.
2. Kerap Raja (Kerapan Besar)
Kerapan besar ini disebut juga kerap negara, umumnya diadakan di ibukota kabupaten pada hari Minggu. Ukuran lapangan 120 meter. Pesertanya adalah juara-juara kecamatan atau kewedanaan.
3. Kerap Onjangan (Kerapan Undangan)
Kerapan undangan adalah pacuan khusus yang diikuti oleh peserta yang diundang baik dari dalam kabupaten maupun luar kabupaten. Kerapan ini diadakan menurut waktu keperluan atau dalam acara peringatan hari-hari tertentu.
4. Kerap Karesidenen (kerapan tingkat keresidenan)
Kerapan ini adalah kerapan besar yang diikuti oleh juara-juara kerap dari empat kabupaten di Madura. Kerap karesdenan diadakan di kotaPamekasan pada hari Minggu, merupakan acara puncak untuk mengakhiri musim kerapan.
5. Kerap jar-jaran (kerapan latihan)
Kerapan latihan tidak tertentu harinya, bisa diadakan pada setiap hari selesai dengan keinginan pemilik atau pelatih sapi-kerap itu. Pesertanya adalah sapi lokal.
Persyaratan sapi-kerap tidaklah banyak, asalkan sapinya kuat dan diberi makanan yang cukup, dilatih lari, dipertandingkan dan diiringi dengan musik saronen. Konon beberapa pemilik sapi-kerap juga melengkapi kehebatan sapinya dengan menggunakan mantra-mantra serta sajian tertentu. Sesungguhnya hal ini tidak dibenarkan dalam aturan sebuah lomba atau kerapan.
Pelaksanaan Kerapan
Sebelum kerapan dimulai semua sapi-kerap diarak memasuki lapangan, berparade agar dikenal. Kesempatan ini selain digunakan untuk melemaskan otot-otot sapi karena sudah ditambatkan, juga merupakan arena pamer akan keindahan pakaian/hiasan sapi-sapi yang akan berlomba. Sapi-sapi itu diberi pakaian berwarna-warni dan gantungan-gantungan genta di leher sapi berbunyi berdencing-dencing. Setelah parade selesai, pakaian hias mulai dibuka. Hanya pakaian yang tidak mengganggu gerak tubuh sapi saja yang masih dibiarkan melekat.
Maka dimulailah babak penyisihan, yaitu dengan menentukan klasemen peserta, peserta biasanya pada babak ini hanya terpacu sekedar untuk menentukan apakah sapinya akan dimasukkan “papan atas” atau “papan bawah”. Hal ini hanyalah merupakan taktik bertanding antarpelatih untuk mengatur strategi.
Selanjutnya dimulailah ronde penyisihan pertama, kedua, ketiga dan keempat atau babak final. Dalam ronde-ronde ini pertandingan memakai sistem gugur. Sapi-sapi kerap yang sudah dinyatakan kalah tidak berhak lagi ikut pertandingan babak selanjutnya.

Dalam mengatur taktik dan strategi bertanding ini masing-masing tim menggunakan tenaga-tenaga trampil untuk mempersiapkan sapi-sapi mereka. Orang-orang itu dikenal dengan sebutan: (1) tukang tongko, joki yang mengendalikan sapi pacuan; (2) tukang tambeng, orang yang menahan kekang sapi sebelum dilepas; (3) tukang gettak, orang yang menggertak sapi agar pada saat diberi aba-aba sapi itu melesat bagaikan abak panah ke depan; (4) Tukang tonja, orang yang bertugas menarik dan menuntut sapi agar patuh pada kemauan pelatihnya; (5) tukang gubra, anggota rombongan yang bertugas bersorak-sorak untuk memberi semangat pada sapinya dari tepi lapangan. Mereka tidak boleh memasuki lapangan dan hanya sebagai suporter.
Demikian sekilas tentang kerapan sapi di Madura yang sudah merupakan acara hiburan tradisi yang masih lestari sebagai konsumsi wisatawan, tetapi juga telah membawa akibat positif bagi masyarakat Madura di bidang ekonomi, kreatifitas budaya dan sekaligus juga telah melestarikan penghargaan masyarakat terhadap warisan budaya nenek moyang.

Selasa, 30 November 1999 00:00:00 - oleh : admin
Dulu, sekitar tahun 80 sampai 90-an, tetangga-tetangga saya banyak yang memelihara sapi. Ada yang diternak, ada juga yang mereka gunakan untuk menyalurkan hobi, kalau yang jantan untuk lomba pacuan sapi atau kerrap, kalau yang betina untuk sapi Sono'. Kebetulan di daerah saya, Waru, sapinya memang terkenal bagus-bagus. Bukan promosi lho! Ini juga kata orang-orang luar. Sampai saat ini saya juga kurang begitu mengerti, seperti apa sih tipe sapi yang bagus dan buruk itu. Oleh karenanya, tiap pasaran, hari Kamis dan hari Ahad, pasar banyak diramaikan oleh penjual dan pembeli sapi.
Kembali ke masalah tetangga-tetanggaku yang juga memlihara sapi, khususnya sapi kerapan. Biasanya tiap hari Senin sering diadakan trenan (latihan). Banyak profesi yang berkembang dari memelihara sapi kerapan ini, mulai jadi tukang tongkok (joki) sampai tukang candek (penangkap sapi) di garis finis. Para musikus kelompok gamelan khas Madura, yang biasa dikenal Saronen, juga marak. begitu juga dengan para pengrajin pembuat Kleles, juga turut andil meramaikan habi yang satu ini. Ya... hidup terasa begitu hidup.

Pada waktu perlombaan digelar, yang biasa bertepatan dengan masa panen raya, musik pengiring Saronen bergema di mana-mana, dengan mengendarai truk mereka mengajak masyarakat untuk keluar rumah, dan bersama-sama merayakan panen dengan kerapan sapi. Semua ikut merayakan, tersenyum dan bergembira.
Ya! itu dulu. Sekarang, tidak ada lagi tetanggaku yang memelihara sapi. Jangankan sapi kerapan, sapi biasapun jarang. Kegiatan perlombaan kerapan sapi tetap berjalan tiap tahun. Tapi saya tidak lagi dapat melihat para tetangga ikut lomba. Saya tidak tahu lagi peserta lomba itu sapi siapa, karena semua peserta banyak dari daerah lain. Peran yang bisa dimainkan tetangga-tetangga saya itu paling hanya sebagai pemeriah. Bukan lagi tokoh utama. Jadi penonton, atau jadi tukang candek, paling top jadi tungkang tongkok.
Untuk punya dan memelihara sapi kerapan seperti saat-saat sekarang ini, sebenarnya hanya butuh satu syarat, yaitu kaya. Bayangkan saja, untuk biaya perawatan sapi kerapan, anda harus siap kehilangan uang sebesar 100 ribu perhari, ya kira-kira segitu lah!
Orang Madura tidak sembarangan memelihara sapi kerapan. Setiap pagi dan sore, sapi dimandikan secara rutin dengan menggunakan air bersih, dan dimandikan sambil di urut-urut oleh seorang yang memiliki keahliah khusus tentang otot-otot sapi. Tidak seperti dulu-dulu, yang cukup dimandikan dikali, kadang airnya juga berwarna kecoklat-coklatan. Dan hanya sekedar untuk menghilangkan virus yang kemungkinan ada di tubuh sapi.
Makanan sapi kerapan, juga perlu mendapat perhatian agar kondisi sapi tetap vit dan siap bertanding. Rumput yang dimakan adalah rumput pilihan yang khusus ditanam untuk sang sapi. Setiap hari, sapi kerapan harus diberi minuman jamu, dan beberapa telur ayam. Yang sekali minum biasanya tidak kurang dari 25 telur untuk tiap ekor sapi. Sapi juga diberi minuman bir atau minuman energi lain, dan biasanya menghabis satu sampai dua liter perhari. Minuman lain yang biasa dikonsumsi, seperti susu segar dan madu juga menjadi suguhan sapi kerapan.
Dan gilanya lagi, kandang dimana sapi ditempatkan, kadang lebih bagus dari rumah penduduk disekitarnya. Maklum orang kaya, sapinyapun harus hidup mewah :D. Saking besarnya biaya yang perlu dikeluarkan untuk perawatan sapi kerapan, sampai-sampai ada ungkapan “biaya merawat seeokor sapi kerapan lebih besar daripada biaya merawat seorang isteri”.
Memelihara, sapi kerapan sudah tidak sesederhana dulu lagi. Dengan pengeluaran yang demikian besar, tentu saja tidak semua orang bisa memelihara sapi kerapan. Ditambah lagi krisis moneter yang terus melilit Indonesia, menambah kehidupan masyarakat semakin terkatung-katung. Jangankan untuk memelihara sapi kerapan, memelihara diri mereka sendiri sudah begitu sulit.
Orang-orang kaya yang memlihara sapi kerapan, mereka bukan hanya sekedar untuk menyalurkan hoby. Tapi lebih dari itu, sapi kerapan mereka jadikan sebagai lambang dan tanda kekayaan, dan kedudukan sosial di mata masyarakat. Adu gengsi sudah menjadi tren siapa yang memiliki sapi kerapan, apalagi sapi itu sering menjadi juara. Dengan itu sosoknya akan terangkat di tengah masyarakat.
Orang Madura yang mayoritas beragama Islam, dan terkenal dengan kehidupan yang agamis, melihat kerapan sapi sebagai sesuatu yang melanggar agama. Karena disitu terkandung unsur penyiksaan terhadap hewan. Mungkin perlu juga saya tulis, bahwa ketika lomba, tokang tongkok atau joki memacu sapi kerapan dengan menggunakan tongkat khusus dimana terdapat paku-paku kecil yang menempel pada tongkat. Maka wajar kalau sapi-sapi itu berdarah-darah pada bagian pantatnya setelah mengikuti perlombaan.
Hal inilah yang membuat para Kiyai menjauhi kerapan sapi. Sehingga tradisi yang sudah menjadi ciri khas Madura ini juga dijauhi masyarakat. Sedangkan mereka yang punya sapi kerapan, meskipun disatu sisi mereka mempunyai nilai lebih dan terpandang di masyarakat. Tapi di sisi lain, mereka juga mendapat pandangan negatif, sebagai penyiksa hewan.
Kerapan sapi adalah tradisi orang Madura yang perlu dilestarikan. Orang bule biasa bilang Bull reces sudah cukup terkenal, dan bisa dijadikan salah satu daya tarik wisata. Oeh karenanya, kalau kerapan sapi tambah dijauhi oleh masyarakat, bisa mengakibatkan tradisi ini punah.
Ada dua alasan mengapa orang mulai menjauhi, dan mungkin bisa menjadi akhir dari kerapan sapi. Pertama, larangan agama untuk tidak menyiksa hewan. Kedua, berkenaan dengan biaya perawatan yang tidak semua orang mampu mengurusnya.
Sebagai usul asal-asalan, mungkin perlu adanya islamisasi terhadap kerapan sapi. Dengan menghilangkan unsur-unsur yang bertentangan dengan Islam, seperti penyiksaan terhadap sapi kerapan. Sehingga nantinya para kiyaipun bisa menyemarakkan kerapan sapi. Tapi mungkin kalau kiayi sudah mulai senang kerapan sapi, bisa-bisa nanti dia lupa sama santrinya :D.

Budaya atau kebudayaan berasal dari bahasa Sansekerta yaitu buddhayah, yang merupakan bentuk jamak dari buddhi (budi atau akal) diartikan sebagai hal-hal yang berkaitan dengan budi dan akal manusia. Dalam bahasa Inggris, kebudayaan disebut culture, yang berasal dari kata Latin Colere, yaitu mengolah atau mengerjakan. Bisa diartikan juga sebagai mengolah tanah atau bertani. Kata culture juga kadang diterjemahkan sebagai "kultur" dalam bahasa Indonesia.
Kebudayaan sangat erat hubungannya dengan masyarakat. Melville J. Herskovits dan Bronislaw Malinowski mengemukakan bahwa segala sesuatu yang terdapat dalam masyarakat ditentukan oleh kebudayaan yang dimiliki oleh masyarakat itu sendiri. Istilah untuk pendapat itu adalah Cultural-Determinism. Herskovits memandang kebudayaan sebagai sesuatu yang turun temurun dari satu generasi ke generasi yang lain, yang kemudian disebut sebagai superorganic. Menurut Andreas Eppink, kebudayaan mengandung keseluruhan pengertian, nilai, norma, ilmu pengetahuan serta keseluruhan struktur-struktur sosial, religius, dan lain-lain, tambahan lagi segala pernyataan intelektual dan artistik yang menjadi ciri khas suatu masyarakat.

Upacara kedewasaan dari suku WaYao di Malawi, Afrika.
Menurut Edward B. Tylor, kebudayaan merupakan keseluruhan yang kompleks, yang di dalamnya terkandung pengetahuan, kepercayaan, kesenian, moral, hukum, adat istiadat, dan kemampuan-kemampuan lain yang didapat seseorang sebagai anggota masyarakat. Sedangkan menurut Selo Soemardjan dan Soelaiman Soemardi, kebudayaan adalah sarana hasil karya, rasa, dan cipta masyarakat.
Dari berbagai definisi tersebut, dapat diperoleh pengertian mengenai kebudayaan yaitu sistem pengetahuan yang meliputi sistem ide atau gagasan yang terdapat dalam pikiran manusia, sehingga dalam kehidupan sehari-hari, kebudayaan itu bersifat abstrak. Sedangkan perwujudan kebudayaan adalah benda-benda yang diciptakan oleh manusia sebagai makhluk yang berbudaya, berupa perilaku dan benda-benda yang bersifat nyata, misalnya pola-pola perilaku, bahasa, peralatan hidup, organisasi sosial, religi, seni, dan lain-lain, yang kesemuanya ditujukan untuk membantu manusia dalam melangsungkan kehidupan bermasyarakat.
Unsur-unsur
Ada beberapa pendapat ahli yang mengemukakan mengenai komponen atau unsur kebudayaan, antara lain sebagai berikut:
* Melville J. Herskovits menyebutkan kebudayaan memiliki 4 unsur pokok, yaitu:
o alat-alat teknologi
o sistem ekonomi
o keluarga
o kekuasaan politik
* Bronislaw Malinowski mengatakan ada 4 unsur pokok yang meliputi:
o sistem norma yang memungkinkan kerja sama antara para anggota masyarakat untuk menyesuaikan diri dengan alam sekelilingnya
o organisasi ekonomi
o alat-alat dan lembaga-lembaga atau petugas-petugas untuk pendidikan (keluarga adalah lembaga pendidikan utama)
o organisasi kekuatan (politik)
[sunting] Wujud dan komponen
[sunting] Wujud
Menurut J.J. Hoenigman, wujud kebudayaan dibedakan menjadi tiga: gagasan, aktivitas, dan artefak.
* Gagasan (Wujud ideal)
Wujud ideal kebudayaan adalah kebudayaan yang berbentuk kumpulan ide-ide, gagasan, nilai-nilai, norma-norma, peraturan, dan sebagainya yang sifatnya abstrak; tidak dapat diraba atau disentuh. Wujud kebudayaan ini terletak dalam kepala-kepala atau di alam pemikiran warga masyarakat. Jika masyarakat tersebut menyatakan gagasan mereka itu dalam bentuk tulisan, maka lokasi dari kebudayaan ideal itu berada dalam karangan dan buku-buku hasil karya para penulis warga masyarakat tersebut.
* Aktivitas (tindakan)
Aktivitas adalah wujud kebudayaan sebagai suatu tindakan berpola dari manusia dalam masyarakat itu. Wujud ini sering pula disebut dengan sistem sosial. Sistem sosial ini terdiri dari aktivitas-aktivitas manusia yang saling berinteraksi, mengadakan kontak, serta bergaul dengan manusia lainnya menurut pola-pola tertentu yang berdasarkan adat tata kelakuan. Sifatnya konkret, terjadi dalam kehidupan sehari-hari, dan dapat diamati dan didokumentasikan.

* Artefak (karya)
Artefak adalah wujud kebudayaan fisik yang berupa hasil dari aktivitas, perbuatan, dan karya semua manusia dalam masyarakat berupa benda-benda atau hal-hal yang dapat diraba, dilihat, dan didokumentasikan. Sifatnya paling konkret diantara ketiga wujud kebudayaan.
Dalam kenyataan kehidupan bermasyarakat, antara wujud kebudayaan yang satu tidak bisa dipisahkan dari wujud kebudayaan yang lain. Sebagai contoh: wujud kebudayaan ideal mengatur dan memberi arah kepada tindakan (aktivitas) dan karya (artefak) manusia.
[sunting] Komponen
Berdasarkan wujudnya tersebut, kebudayaan dapat digolongkan atas dua komponen utama:
* Kebudayaan material
Kebudayaan material mengacu pada semua ciptaan masyarakat yang nyata, konkret. Termasuk dalam kebudayaan material ini adalah temuan-temuan yang dihasilkan dari suatu penggalian arkeologi: mangkuk tanah liat, perhisalan, senjata, dan seterusnya. Kebudayaan material juga mencakup barang-barang, seperti televisi, pesawat terbang, stadion olahraga, pakaian, gedung pencakar langit, dan mesin cuci.
* Kebudayaan nonmaterial
Kebudayaan nonmaterial adalah ciptaan-ciptaan abstrak yang diwariskan dari generasi ke generasi, misalnya berupa dongeng, cerita rakyat, dan lagu atau tarian tradisional.
[sunting] Hubungan antara unsur-unsur kebudayaan
Komponen-komponen atau unsur-unsur utama dari kebudayaan antara lain:
[sunting] Peralatan dan perlengkapan hidup (teknologi)
Teknologi merupakan salah satu komponen kebudayaan.
Teknologi merupakan salah satu komponen kebudayaan.
Teknologi menyangkut cara-cara atau teknik memproduksi, memakai, serta memelihara segala peralatan dan perlengkapan. Teknologi muncul dalam cara-cara manusia mengorganisasikan masyarakat, dalam cara-cara mengekspresikan rasa keindahan, atau dalam memproduksi hasil-hasil kesenian.
Masyarakat kecil yang berpindah-pindah atau masyarakat pedesaan yang hidup dari pertanian paling sedikit mengenal delapan macam teknologi tradisional (disebut juga sistem peralatan dan unsur kebudayaan fisik), yaitu:
* alat-alat produktif
* senjata
* wadah
* alat-alat menyalakan api
* makanan
* pakaian
* tempat berlindung dan perumahan
* alat-alat transportasi
[sunting] Sistem mata pencaharian hidup
Perhatian para ilmuwan pada sistem mata pencaharian ini terfokus pada masalah-masalah mata pencaharian tradisional saja, di antaranya:
* berburu dan meramu
* beternak
* bercocok tanam di ladang
* menangkap ikan
[sunting] Sistem kekerabatan dan organisasi sosial
Sistem kekerabatan merupakan bagian yang sangat penting dalam struktur sosial. M. Fortes mengemukakan bahwa sistem kekerabatan suatu masyarakat dapat dipergunakan untuk menggambarkan struktur sosial dari masyarakat yang bersangkutan. Kekerabatan adalah unit-unit sosial yang terdiri dari beberapa keluarga yang memiliki hubungan darah atau hubungan perkawinan. Anggota kekerabatan terdiri atas ayah, ibu, anak, menantu, cucu, kakak, adik, paman, bibi, kakek, nenek dan seterusnya. Dalam kajian sosiologi-antropologi, ada beberapa macam kelompok kekerabatan dari yang jumlahnya relatif kecil hingga besar seperti keluarga ambilineal, klan, fatri, dan paroh masyarakat. Di masyarakat umum kita juga mengenal kelompok kekerabatan lain seperti keluarga inti, keluarga luas, keluarga bilateral, dan keluarga unilateral.
Sementara itu, organisasi sosial adalah perkumpulan sosial yang dibentuk oleh masyarakat, baik yang berbadan hukum maupun yang tidak berbadan hukum, yang berfungsi sebagai sarana partisipasi masyarakat dalam pembangunan bangsa dan negara. Sebagai makhluk yang selalu hidup bersama-sama, manusia membentuk organisasi sosial untuk mencapai tujuan-tujuan tertentu yang tidak dapat mereka capai sendiri.
[sunting] Bahasa
Bahasa adalah alat atau perwujudan budaya yang digunakan manusia untuk saling berkomunikasi atau berhubungan, baik lewat tulisan, lisan, ataupun gerakan (bahasa isyarat), dengan tujuan menyampaikan maksud hati atau kemauan kepada lawan bicaranya atau orang lain. Melalui bahasa, manusia dapat menyesuaikan diri dengan adat istiadat, tingkah laku, tata krama masyarakat, dan sekaligus mudah membaurkan dirinya dengan segala bentuk masyarakat.
Bahasa memiliki beberapa fungsi yang dapat dibagi menjadi fungsi umum dan fungsi khusus. Fungsi bahasa secara umum adalah sebagai alat untuk berekspresi, berkomunikasi, dan alat untuk mengadakan integrasi dan adaptasi sosial. Sedangkan fungsi bahasa secara khusus adalah untuk mengadakan hubungan dalam pergaulan sehari-hari, mewujudkan seni (sastra), mempelajari naskah-naskah kuna, dan untuk mengeksploitasi ilmu pengetahuan dan teknologi.
[sunting] Kesenian
Karya seni dari peradaban Mesir kuno.
Karya seni dari peradaban Mesir kuno.
Kesenian mengacu pada nilai keindahan (estetika) yang berasal dari ekspresi hasrat manusia akan keindahan yang dinikmati dengan mata ataupun telinga. Sebagai makhluk yang mempunyai cita rasa tinggi, manusia menghasilkan berbagai corak kesenian mulai dari yang sederhana hingga perwujudan kesenian yang kompleks.
[sunting] Sistem kepercayaan
!Artikel utama untuk bagian ini adalah: Agama
Ada kalanya pengetahuan, pemahaman, dan daya tahan fisik manusia dalam menguasai dalam menguasai dan mengungkap rahasia-rahasia alam sangat terbatas. Secara bersamaan, muncul keyakinan akan adanya penguasa tertinggi dari sistem jagad raya ini, yang juga mengendalikan manusia sebagai salah satu bagian jagad raya. Sehubungan dengan itu, baik secara individual maupun hidup bermasyarakat, manusia tidak dapat dilepaskan dari religi atau sistem kepercayaan kepada penguasa alam semesta.
Agama dan sistem kepercayaan lainnya seringkali terintegrasi dengan kebudayaan. Agama (bahasa Inggris: Religion, yang berasar dari bahasa Latin religare, yang berarti "menambatkan"), adalah sebuah unsur kebudayaan yang penting dalam sejarah umat manusia. Dictionary of Philosophy and Religion (Kamus Filosofi dan Agama) mendefinisikan Agama sebagai berikut:
... sebuah institusi dengan keanggotaan yang diakui dan biasa berkumpul bersama untuk beribadah, dan menerima sebuah paket doktrin yang menawarkan hal yang terkait dengan sikap yang harus diambil oleh individu untuk mendapatkan kebahagiaan sejati.[1]
Agama biasanya memiliki suatu prinsip, seperti "10 Firman" dalam agama Kristen atau "5 rukun Islam" dalam agama Islam. Kadang-kadang agama dilibatkan dalam sistem pemerintahan, seperti misalnya dalam sistem teokrasi. Agama juga mempengaruhi kesenian.
[sunting] Agama Samawi
Agama Samawi atau agama Abrahamik meliputi Islam, Kristen (Protestan dan Katolik) dan Yahudi.
Agama Yahudi
Yahudi adalah salah satu agama yang —jika tidak disebut sebagai yang pertama— tercatat sebagai agama monotheistik dan salah satu agama tertua yang masih ada sampai sekarang. Nilai-nilai dan sejarah umat Yahudi adalah bagian utama dari agama Ibrahim lainnya, seperti Kristen dan Islam.
Agama Kristen
Kristen adalah salah satu agama penting yang berhasil mengubah wajah kebudayaan Eropa dalam 1.700 tahun terakhir. Pemikiran para filsuf modern pun banyak terpengaruh oleh para filsuf Kristen semacam St. Thomas Aquinas dan Erasmus.
Agama Islam
Agama Islam merupakan agama monotheime/atau monotheistik pertama dan tertua[rujukan?]. Agama lain merupakan modifikasi manusia dari agama islam[rujukan?]. kita bisa lihat dari perkembangan agama dari nabi-nabi terdahulu.
Agama Islam telah berhasil merubah cara pandang orang-orang eropa terhadap kebudayaan, seperti ilmu-ilmu fisika, matematika, biologi, kimia dan lain-lain [rujukan?] oleh para fislsuf barat yang kemudian hal itu diubah dan diakui oleh orang-orang eropa bahwa hal itu merupakan hasil karya orng eropa asli, Terutama oleh kalangan para filsafat. [rujukan?] Sementara itu, nilai dan norma agama Islam banyak mempengaruhi kebudayaan Timur Tengah dan Afrika Utara, dan juga sebagian wilayah Asia Tenggara.
[sunting] Filosofi dan Agama dari Timur
Agni, dewa api agama Hindu
Agni, dewa api agama Hindu
!Artikel utama untuk bagian ini adalah: Filosofi Timur dan Agama dari timur
Filosopi dan Agama seringkali saling terkait satu sama lain pada kebudayaan Asia. Agama dan filosofi di Asia kebanyakan berasal dari India dan China dan menyebar disepanjang benua Asia melalui difusi kebudayaan dan migrasi.
Hinduisme adalah sumber dari Buddhisme, cabang Mahāyāna yang menyebar di sepanjang utara dan timur India sampai Tibet, China, Mongolia, Jepang dan Korea dan China selatan sampai Vietnam. Theravāda Buddhisme menyebar di sekitar Asia Tenggara, termasuk Sri Lanka, bagian barat laut China, Kamboja, Laos, Myanmar, dan Thailand.
Agama Hindu dari India, mengajarkan pentingnya elemen nonmateri sementara sebuah pemikiran India lainnya, Carvaka, menekankan untuk mencari kenikmatan di dunia.
Konghucu dan Taoisme, dua filosofi yang berasal dari China, mempengaruhi baik religi, seni, politik, maupun tradisi filosofi di seluruh Asia.
Pada abad ke-20, di kedua negara berpenduduk paling padat se-Asia, dua aliran filosofi politik tercipta. Mahatma Gandhi memberikan pengertian baru tentang Ahimsa, inti dari kepercayaan Hindu maupun Jaina, dan memberikan definisi baru tentang konsep antikekerasan dan antiperang. Pada periode yang sama, filosofi komunisme Mao Zedong menjadi sistem kepercayaan sekuler yang sangat kuat di China.
[sunting] Agama tradisional
!Artikel utama untuk bagian ini adalah: Agama tradisional
Agama tradisional, atau terkadang disebut sebagai "agama nenek moyang", dianut oleh sebagian suku pedalaman di Asia, Afrika, dan Amerika. Pengaruh bereka cukup besar; mungkin bisa dianggap telah menyerap kedalam kebudayaan atau bahkan menjadi agama negara, seperti misalnya agama Shinto. Seperti kebanyakan agama lainnya, agama tradisional menjawab kebutuhan rohani manusia akan ketentraman hati di saat bermasalah, tertimpa musibah, tertimpa musibah dan menyediakan ritual yang ditujukan untuk kebahagiaan manusia itu sendiri.
[sunting] "American Dream"
American Dream, atau "mimpi orang Amerika" dalam bahasa Indonesia, adalah sebuah kepercayaan, yang dipercayai oleh banyak orang di Amerika Serikat. Mereka percaya, melalui kerja keras, pengorbanan, dan kebulatan tekad, tanpa memperdulikan status sosial, seseorang dapat mendapatkan kehidupan yang lebih baik. [2] Gagasan ini berakar dari sebuah keyakinan bahwa Amerika Serikat adalah sebuah "kota di atas bukit" (atau city upon a hill"), "cahaya untuk negara-negara" ("a light unto the nations"),[3] yang memiliki nilai dan kekayaan yang telah ada sejak kedatangan para penjelajah Eropa sampai generasi berikutnya.
[sunting] Pernikahan
Agama sering kali mempengaruhi pernikahan dan perilaku seksual. Kebanyakan gereja Kristen memberikan pemberkatan kepada pasangan yang menikah; gereja biasanya memasukkan acara pengucapan janji pernikahan di hadapan tamu, sebagai bukti bahwa komunitas tersebut menerima pernikahan mereka. Umat Kristen juga melihat hubungan antara Yesus Kristus dengan gerejanya. Gereja Katolik Roma mempercayai bahwa sebuah perceraian adalah salah, dan orang yang bercerai tidak dapat dinikahkan kembali di gereja. Sementara Agama Islam memandang pernikahan sebagai suatu kewajiban. Islam menganjurkan untuk tidak melakukan perceraian, namun memperbolehkannya.
[sunting] Sistem ilmu dan pengetahuan
Secara sederhana, pengetahuan adalah segala sesuatu yang diketahui manusia tentang benda, sifat, keadaan, dan harapan-harapan. Pengetahuan dimiliki oleh semua suku bangsa di dunia. Mereka memperoleh pengetahuan melalui pengalaman, intuisi, wahyu, dan berpikir menurut logika, atau percobaan-percobaan yang bersifat empiris (trial and error).
Sistem pengetahuan tersebut dikelompokkan menjadi:
* pengetahuan tentang alam
* pengetahuan tentang tumbuh-tumbuhan dan hewan di sekitarnya
* pengetahuan tentang tubuh manusia, pengetahuan tentang sifat dan tingkah laku sesama manusia
* pengetahuan tentang ruang dan waktu
[sunting] Perubahan sosial budaya
!Artikel utama untuk bagian ini adalah: Perubahan sosial budaya
Perubahan sosial budaya dapat terjadi bila sebuah kebudayaan melakukan kontak dengan kebudayaan asing.
Perubahan sosial budaya dapat terjadi bila sebuah kebudayaan melakukan kontak dengan kebudayaan asing.
Perubahan sosial budaya adalah sebuah gejala berubahnya struktur sosial dan pola budaya dalam suatu masyarakat. Perubahan sosial budaya merupakan gejala umum yang terjadi sepanjang masa dalam setiap masyarakat. Perubahan itu terjadi sesuai dengan hakikat dan sifat dasar manusia yang selalu ingin mengadakan perubahan. Hirschman mengatakan bahwa kebosanan manusia sebenarnya merupakan penyebab dari perubahan.
Ada tiga faktor yang dapat mempengaruhi perubahan sosial:
1. tekanan kerja dalam masyarakat
2. keefektifan komunikasi
3. perubahan lingkungan alam.[4]
Perubahan budaya juga dapat timbul akibat timbulnya perubahan lingkungan masyarakat, penemuan baru, dan kontak dengan kebudayaan lain. Sebagai contoh, berakhirnya zaman es berujung pada ditemukannya sistem pertanian, dan kemudian memancing inovasi-inovasi baru lainnya dalam kebudayaan.
[sunting] Penetrasi kebudayaan
Yang dimaksud dengan penetrasi kebudayaan adalah masuknya pengaruh suatu kebudayaan ke kebudayaan lainnya. Penetrasi kebudayaan dapat terjadi dengan dua cara:
Penetrasi damai (penetration pasifique)
Masuknya sebuah kebudayaan dengan jalan damai. Misalnya, masuknya pengaruh kebudayaan Hindu dan Islam ke Indonesia. Penerimaan kedua macam kebudayaan tersebut tidak mengakibatkan konflik, tetapi memperkaya khasanah budaya masyarakat setempat. Pengaruh kedua kebudayaan ini pun tidak mengakibatkan hilangnya unsur-unsur asli budaya masyarakat.
Penyebaran kebudayaan secara damai akan menghasilkan Akulturasi, Asimilasi, atau Sintesis. Akulturasi adalah bersatunya dua kebudayaan sehingga membentuk kebudayaan baru tanpa menghilangkan unsur kebudayaan asli. Contohnya, bentuk bangunan Candi Borobudur yang merupakan perpaduan antara kebudayaan asli Indonesia dan kebudayaan India. Asimilasi adalah bercampurnya dua kebudayaan sehingga membentuk kebudayaan baru. Sedangkan Sintesis adalah bercampurnya dua kebudayaan yang berakibat pada terbentuknya sebuah kebudayaan baru yang sangat berbeda dengan kebudayaan asli.
Penetrasi kekerasan (penetration violante)
Masuknya sebuah kebudayaan dengan cara memaksa dan merusak. Contohnya, masuknya kebudayaan Barat ke Indonesia pada zaman penjajahan disertai dengan kekerasan sehingga menimbulkan goncangan-goncangan yang merusak keseimbangan dalam masyarakat.
[sunting] Cara pandang terhadap kebudayaan
[sunting] Kebudayaan sebagai peradaban
Saat ini, kebanyakan orang memahami gagasan "budaya" yang dikembangkan di Eropa pada abad ke-18 dan awal abad ke-19. Gagasan tentang "budaya" ini merefleksikan adanya ketidakseimbangan antara kekuatan Eropa dan kekuatan daerah-daerah yang dijajahnya. Mereka menganggap 'kebudayaan' sebagai "peradaban" sebagai lawan kata dari "alam". Menurut cara pikir ini, kebudayaan satu dengan kebudayaan lain dapat diperbandingkan; salah satu kebudayaan pasti lebih tinggi dari kebudayaan lainnya.
Artefak tentang "kebudayaan tingkat tinggi" (High Culture) oleh Edgar Degas.
Artefak tentang "kebudayaan tingkat tinggi" (High Culture) oleh Edgar Degas.
Pada prakteknya, kata kebudayaan merujuk pada benda-benda dan aktivitas yang "elit" seperti misalnya memakai baju yang berkelas, fine art, atau mendengarkan musik klasik, sementara kata berkebudayaan digunakan untuk menggambarkan orang yang mengetahui, dan mengambil bagian, dari aktivitas-aktivitas di atas. Sebagai contoh, jika seseorang berpendendapat bahwa musik klasik adalah musik yang "berkelas", elit, dan bercita rasa seni, sementara musik tradisional dianggap sebagai musik yang kampungan dan ketinggalan zaman, maka timbul anggapan bahwa ia adalah orang yang sudah "berkebudayaan".
Orang yang menggunakan kata "kebudayaan" dengan cara ini tidak percaya ada kebudayaan lain yang eksis; mereka percaya bahwa kebudayaan hanya ada satu dan menjadi tolak ukur norma dan nilai di seluruh dunia. Menurut cara pandang ini, seseorang yang memiliki kebiasaan yang berbeda dengan mereka yang "berkebudayaan" disebut sebagai orang yang "tidak berkebudayaan"; bukan sebagai orang "dari kebudayaan yang lain." Orang yang "tidak berkebudayaan" dikatakan lebih "alam," dan para pengamat seringkali mempertahankan elemen dari kebudayaan tingkat tinggi (high culture) untuk menekan pemikiran "manusia alami" (human nature)
Sejak abad ke-18, beberapa kritik sosial telah menerima adanya perbedaan antara berkebudayaan dan tidak berkebudayaan, tetapi perbandingan itu —berkebudayaan dan tidak berkebudayaan— dapat menekan interpretasi perbaikan dan interpretasi pengalaman sebagai perkembangan yang merusak dan "tidak alami" yang mengaburkan dan menyimpangkan sifat dasar manusia. Dalam hal ini, musik tradisional (yang diciptakan oleh masyarakat kelas pekerja) dianggap mengekspresikan "jalan hidup yang alami" (natural way of life), dan musik klasik sebagai suatu kemunduran dan kemerosotan.
Saat ini kebanyak ilmuwan sosial menolak untuk memperbandingkan antara kebudayaan dengan alam dan konsep monadik yang pernah berlaku. Mereka menganggap bahwa kebudayaan yang sebelumnya dianggap "tidak elit" dan "kebudayaan elit" adalah sama — masing-masing masyarakat memiliki kebudayaan yang tidak dapat diperbandingkan. Pengamat sosial membedakan beberapa kebudayaan sebagai kultur populer (popular culture) atau pop kultur, yang berarti barang atau aktivitas yang diproduksi dan dikonsumsi oleh banyak orang.
[sunting] Kebudayaan sebagai "sudut pandang umum"
Selama Era Romantis, para cendikiawan di Jerman, khususnya mereka yang peduli terhadap gerakan nasionalisme — seperti misalnya perjuangan nasionalis untuk menyatukan Jerman, dan perjuangan nasionalis dari etnis minoritas melawan Kekaisaran Austria-Hongaria — mengembangkan sebuah gagasan kebudayaan dalam "sudut pandang umum". Pemikiran ini menganggap suatu budaya dengan budaya lainnya memiliki perbedaan dan kekhasan masing-masing. Karenanya, budaya tidak dapat diperbandingkan. Meskipun begitu, gagasan ini masih mengakui adanya pemisahan antara "berkebudayaan" dengan "tidak berkebudayaan" atau kebudayaan "primitif."
Pada akhir abad ke-19, para ahli antropologi telah memakai kata kebudayaan dengan definisi yang lebih luas. Bertolak dari teori evolusi, mereka mengasumsikan bahwa setiap manusia tumbuh dan berevolusi bersama, dan dari evolusi itulah tercipta kebudayaan.
Pada tahun 50-an, subkebudayaan — kelompok dengan perilaku yang sedikit berbeda dari kebudayaan induknya — mulai dijadikan subyek penelitian oleh para ahli sosiologi. Pada abad ini pula, terjadi popularisasi ide kebudayaan perusahaan - perbedaan dan bakat dalam konteks pekerja organisasi atau tempat bekerja.
[sunting] Kebudayaan sebagai mekanisme stabilisasi
Teori-teori yang ada saat ini menganggap bahwa (suatu) kebudayaan adalah sebuah produk dari stabilisasi yang melekat dalam tekanan evolusi menuju kebersamaan dan kesadaran bersama dalam suatu masyarakat, atau biasa disebut dengan tribalisme.
[sunting] Kebudayaan di antara masyarakat
Sebuah kebudayaan besar biasanya memiliki sub-kebudayaan (atau biasa disebut sub-kultur), yaitu sebuah kebudayaan yang memiliki sedikit perbedaan dalam hal perilaku dan kepercayaan dari kebudayaan induknya. Munculnya sub-kultur disebabkan oleh beberapa hal, diantaranya karena perbedaan umur, ras, etnisitas, kelas, aesthetik, agama, pekerjaan, pandangan politik dan gender,
Ada beberapa cara yang dilakukan masyarakat ketika berhadapan dengan imigran dan kebudayaan yang berbeda dengan kebudayaan asli. Cara yang dipilih masyarakat tergantung pada seberapa besar perbedaan kebudayaan induk dengan kebudayaan minoritas, seberapa banyak imigran yang datang, watak dari penduduk asli, keefektifan dan keintensifan komunikasi antar budaya, dan tipe pemerintahan yang berkuasa.
* Monokulturalisme: Pemerintah mengusahakan terjadinya asimilasi kebudayaan sehingga masyarakat yang berbeda kebudayaan menjadi satu dan saling bekerja sama.
* Leitkultur (kebudayaan inti): Sebuah model yang dikembangkan oleh Bassam Tibi di Jerman. Dalam Leitkultur, kelompok minoritas dapat menjaga dan mengembangkan kebudayaannya sendiri, tanpa bertentangan dengan kebudayaan induk yang ada dalam masyarakat asli.
* Melting Pot: Kebudayaan imigran/asing berbaur dan bergabung dengan kebudayaan asli tanpa campur tangan pemerintah.
* Multikulturalisme: Sebuah kebijakan yang mengharuskan imigran dan kelompok minoritas untuk menjaga kebudayaan mereka masing-masing dan berinteraksi secara damai dengan kebudayaan induk.
[sunting] Kebudayaan menurut wilayah
!Artikel utama untuk bagian ini adalah: Kebudayaan menurut wilayah
Seiring dengan kemajuan teknologi dan informasi, hubungan dan saling keterkaitan kebudayaan-kebudayaan di dunia saat ini sangat tinggi. Selain kemajuan teknologi dan informasi, hal tersebut juga dipengaruhi oleh faktor ekonomi, migrasi, dan agama.
Afrika
Beberapa kebudayaan di benua Afrika terbentuk melalui penjajahan Eropa, seperti kebudayaan Sub-Sahara. Sementara itu, wilayah Afrika Utara lebih banyak terpengaruh oleh kebudayaan Arab dan Islam.
Orang Hopi yang sedang menenun dengan alat tradisional di Amerika Serikat.
Orang Hopi yang sedang menenun dengan alat tradisional di Amerika Serikat.
Amerika
Kebudayaan di benua Amerika dipengaruhi oleh suku-suku Asli benua Amerika; orang-orang dari Afrika (terutama di Amerika Serikat), dan para imigran Eropa terutama Spanyol, Inggris, Perancis, Portugis, Jerman, dan Belanda.
Asia
Asia memiliki berbagai kebudayaan yang berbeda satu sama lain, meskipun begitu, beberapa dari kebudayaan tersebut memiliki pengaruh yang menonjol terhadap kebudayaan lain, seperti misalnya pengaruh kebudayaan Tiongkok kepada kebudayaan Jepang, Korea, dan Vietnam. Dalam bidang agama, agama Budha dan Taoisme banyak mempengaruhi kebudayaan di Asia Timur. Selain kedua Agama tersebut, norma dan nilai Agama Islam juga turut mempengaruhi kebudayaan terutama di wilayah Asia Selatan dan tenggara.
Australia
Kebanyakan budaya di Australia masa kini berakar dari kebudayaan Eropa dan Amerika. Kebudayaan Eropa dan Amerika tersebut kemudian dikembangkan dan disesuaikan dengan lingkungan benua Australia, serta diintegrasikan dengan kebudayaan penduduk asli benua Australia, Aborigin.
Eropa
Kebudayaan Eropa banyak terpengaruh oleh kebudayaan negara-negara yang pernah dijajahnya. Kebudayaan ini dikenal juga dengan sebutan "kebudayaan barat". Kebudayaan ini telah diserap oleh banyak kebudayaan, hal ini terbukti dengan banyaknya pengguna bahasa Inggris dan bahasa Eropa lainnya di seluruh dunia. Selain dipengaruhi oleh kebudayaan negara yang pernah dijajah, kebudayaan ini juga dipengaruhi oleh kebudayaan Yunani kuno, Romawi kuno, dan agama Kristen, meskipun kepercayaan akan agama banyak mengalami kemunduran beberapa tahun ini.
Timur Tengah dan Afrika Utara
Kebudayaan didaerah Timur Tengah dan Afrika Utara saat ini kebanyakan sangat dipengaruhi oleh nilai dan norma agama Islam, meskipun tidak hanya agama Islam yang berkembang di daerah ini.

formally

Name : Moh. Jufri
NIM : 05320121
Subject : Semantics

TWO TRAMS AND A DOG
TWO TRAMS WERE WALKING A LONG QUIET ROAD. A SORRY LOOKING DOG WAS FOLLOWING THEM.
THE FIRST TRAM SAID: "WE HAVE A BAD DAY JOE, WE DON’T HAVE ANY MONEY AND WE DON’T' HAVE ANYTHING TO EAT".
JOE ANSWERED CHEERFULLY: "DON'T WORRY, WE WILL FIND SOME MONEY".
SUDDENLY THEY SAW A CAR IN THE DISTANCE. THE CAR WAS MOVING TOWARD THEM VERY QUICKLY. THE TWO TRAMS JUMPED TO ONE SIDE OF THE ROAD BUT THE DOG STAYED IN THE MIDDLE OF THE ROAD.
THE DRIVER OF THE CAR TRIED TO STOP THE CAR BUT IT WAS TOO LATE. THE CAR HIT THE DOG AND KILLED IT.
JOE WALKED TOWARD THE DOG.
HE SAID: "POOR LITTLE DOG.
THE DRIVER OF THE CAR STOPPED THE CAR AND WALKED TOWARD JOE.
HE SAID: "I'M SORRY, I TRIED TO AVOID YOUR DOG BUT I COULDN'T".
THEN HE TOOK OUT HIS WALLET AND GAVE $ 500 TO JOE.
HE SAID: "WILL IT BE ALRIGHT?
JOE SAID: "YES SIR, THANK YOU SIR".
THEN HE PUT THE MONEY INTO HIS POCKET. THE DRIVER CAME BACK TO HIS CAR AND DROVE AWAY.
HE SAID: "BYE-BY!"
JOE SAID: "BYE-BYE SIR, THANK YOU.
THEN, THE FIRST TRAM SAID: "JOE, WHOSE DOG WAS IT JOE?"
JOE, ANSWERED: "I DON'T KNOW"

The Analysis of Theory of Formal Links

“Two trams and a dog”
"Two trams were walking a long quiet road. A sorry looking dog was following them".
These utterances above are the example of repetition because the speaker repeats the phrase of two trams. Also it can classified ass verb form since the form verb of the first sentence can limit the verb form of the second sentence. It is shown by the word were walking and was following. And also two sentences above is identified as referring expression of anaphora for the identity of something to be given once at the beginning, and thereafter referred to pronoun them.

"The first tram said: "we have a bad day Joe, we don’t have any money and we don’t' have anything to eat"".
These utterances can be classified many theories repetition for the speaker always repeats the word "we, don't have, and any". Also the speaker repeats the sound "d"

"Joe answered cheerfully: "don't worry, we will find some money""
These utterances can be classified as
1. Ellipsis for the speaker has omitted a part of a sentence i.e. the word "you"
2. Repetition since the speaker always repeats the sound of "w"
3. Substitution because the speaker used the representation of group of words in the form of incomplete sentence i.e. "some money"

"Suddenly they saw a car in the distance"
It can be classified as referring expression of anaphora for the identity of something to be given once at the beginning, and thereafter referred to pronoun they.

"The car was moving toward them very quickly"
These utterances can be named as repetition for the speaker has repeated the word "car"

"The two trams jumped to one side of the road but the dog stayed in the middle of the road".
These utterances can be classified as the parallelism because the verb "jumped" has connection with the verb "saw" in above. Also the speaker used the word "but" to refer to the word "jumped" and "stayed".

"The driver of the car tried to stop the car but it was too late. The car hit the dog and killed it. Joe walked toward the dog".
These utterances can be classified as
1. Parallelism for the verb "tried, hit, killed, and walked" have connection with verb jumped and stayed above.
2. Repetition because the speaker always repeats the word "car" three times in that utterances.
3. Referring expression of anaphora for the identity of something to be given once at the beginning, and thereafter referred to pronoun it.

"He said: "poor little dog"".
It can be classified as Ellipsis for the speaker has omitted a part of a sentence i.e. the word "you"

"The driver of the car stopped the car and walked toward Joe".
These utterances can be classified as
1. Parallelism for the verb "stopped and walked" have connection with verb jumped and stayed above.
2. Repetition because the speaker always repeats the word "car" twice in that utterances

"He said: "I'm sorry, I tried to avoid your dog but I couldn't"".
These utterances can be classified as
1. Parallelism for the verb "tried" has connection with the all of the verb of past tense above.
2. Ellipsis for the speaker has omitted a part of a sentence i.e. the word "do"

"Then he took out his wallet and gave $ 500 to Joe.
These utterances can be classified as Parallelism for the verb "took and gave" have connection with the all of the verb of past tense above.

"He said: "will it be alright?
"Joe said: "yes sir, thank you sir"".
These utterances can be categorized as Ellipsis for the speaker has omitted a part of a sentence i.e. the word " it will and I"

"Then he put the money into his pocket. The driver came back to his car and drove away"
These utterances can be named as Parallelism for the verb "put came and drove" have connection with the all of the verb of past tense above.

"He said: "bye-by!""
"Joe said: "bye-bye sir, thank you.
"Then, the first tram said: "Joe, whose dog was it Joe?"
"Joe, answered: "I don't know"
These utterances can be classified as
1. Repetition because the speaker has repeated the sound "b" many times
2. Referring expression of anaphora for the identity of something to be given once at the beginning, and thereafter referred to pronoun it.

formally

speech act

CHAPTER I
INTRODUCTION
This chapter mentions background of the study, problems of the study, objective of the study, scope and limitation, significance of the study, and definition of the key terms.
1.1 Background of the Study
Illocutionary Acts, the effect of the speaker’s intention in his or her utterances has been investigated by many linguists. This theory emphasized not only on saying something, but also doing something. There is a clear difference between the two sentences:” The weather is cold”, and” I swear that I will study hard”. The first sentence is saying something (statement), while the second sentence is not only saying something but is actually doing something if certain world conditions are met (Wardhaugh, 1988: 277). So, an illocutionary act is necessary to understand what the words mean and what the speaker or listener’s express in the process of sending and receiving messages.
In accordance to the statement above, utterance and act which are related to the way the speaker delivers messages becomes a crucial point in Illocutionary Act. Moreover, when the speaker performs her or his feeling, idea, thought, or purpose, he or she does not only do something to him self but also require something from the listener by the form of an offer, command, statement, or question.
Speech Act is the main aspect from Illocutionary act. The theory of speech act is classified by three levels with a close relationship one another, they are; Locutionary, Illocutionary, and Perlocutionary (Wardhaugh, 1988: 277). When the speaker wants to do something from the listener, automatically the speaker says something (Locutionary). If the condition is possible, the speaker will act something to get what he or she purposes (Illocutionary). Consequently, the listener will respond the speaker’s intention (Perlocutionary). When we communicate with another people, we always use those three aspects consciously or unconsciously. However, only a few researchers which who concentrate on analyze Speech Act, especially Illocutionary Act in a dialogue or interview.
In this case, the researcher finds only several researchers who focused on Speech acts theory. Azizah (2005) analyzed illocutionary acts used by Aa Gym in his preach. She found that the broad knowledge of the speaker (AA Gym) in delivering messages to the listener became an obligatory to avoid misunderstanding or misinterpretation in communication. Her study showed that figurative languages which used by the speaker was necessary to make the listener interested in what he said. As the result, directive speech with the content of advice is mostly used by the speaker to the listener.
Another relevant study was carried out by Hakim (2003) who focused on the method of speech act by the presenter in dialog Program television. He pointed out that conversation between interviewer (presenter) and interviewee can be performed literally, directly, and indirectly. In addition, he also analyzed the presenter’s act when she opened the conversation, got a response from the source, and ended the conversation.
Different with Hakim, Handayani (2004) emphasizes the research on the kinds and function of illocutionary used in their real conversation by transsexual people. She gives details about transsexual people’s own stressing, intonation, and gesture and include on functions of illocutionary, such as competitive, convivial, collaborative and also conflictive function.
While those previous studies above focused on speech act in general, researcher more specifies the discussion on the study of illocutionary act. The reason is a specification in certain research will reach a better and deep understanding. Moreover, though those previous researcher emphasized on speech act, but Azizah (2005: 45), for example only provided and discussed about Illocutionary acts because actually she include in three aspect of speech acts, but only one aspects which given details.
The present research investigates illocutionary act used by Kofi Annan in his interviewee with several media (BBC and Newshour’s program broadcast). Kofi is Ghanaian diplomat who served as the seventh Secretary General of the United Nations from January 1, 1997 to January 1, 2007. As the first black African Secretary General, he was success in his position. That is why, by comprehending his feeling, idea, thought, and purpose, the researcher interests in analyze the style of Kofi Annan related to speech acts aspect. Furthermore, the researcher also wants to know the message of the speaker reflected in the interview in order to make the researcher understand what types of Illocutionary Acts which is used.

1.2 Problem of the Study
Concerning the background of the study above, the research problem is: what types of Illocutionary act are used in Kofi Annan’s interview in the year of 2005 and 2006?
1.3 Objective of the Study
This research deals with detail explanation of illocutionary acts in the Kofi Annan’s interviews. The objective of the study is to understand the types of illocutionary which are used in Kofi Annan’s interview.
1.4 Scope and Limitation
In this thesis, the researcher focuses only on illocutionary act as a branch of speech act appeared in Kofi Annan’s Interview delivered in the years of 2005 and 2006. Referring to the background of the study, Kofi Annans is a great figure who is influential in the world. That is why, the researcher intends to know the style of his utterance on the public while declaring expressions in the context of an act of giving permission, giving a wish, asking a question, making a prediction or another.
The researcher limits this aspect of Illocutionary Act refers to Searle’s theory (second theory) that has been systematized from Austin’s Theory (first theory). The differences between Austin and Searle’s theory will be described in chapter II. This theory is focused on Discourse Area, not Semantic since it is not merely to understand the meaning of the speaker’s utterance.
Normally, the researcher analyze communicative event between the speaker and listener by direct interaction. In this case, the researcher limits in analyzing of Kofi Annan’s interview on the text form. Moreover, the data source of this study are taken through internet with an assumption that internet is less trustworthy than another sources.
1.5 Significance of the Study
The result of this research is expected to be useful for researchers to understand illocutionary act, especially in Kofi Annan’s interviews. From this case, both the writer and the readers of this research will know the point of the illocutionary act which is used in their daily activities. So, it can give a significant contribution in communication relation with a deep understanding what the speaker mean, and the listener respond that should be given.
This research is also useful for English students or lecturers to broaden their understanding on illocutionary acts focusing on dialog or interview. They also learn about the way to avoid misunderstanding from the speaker or listener to get a success in communication.
1.6 Definition of the Key Terms
In order to avoid ambiguity, misinterpretation, and misunderstanding, it is important to define some terms:
1. Speech Acts, a base theory of Illocutionary which discusses” an action” to identify the type of ‘act’ performed by a speaker in uttering a sentence. The basic unit of human communication is not merely statement, but rather the performance of certain kind of act, such as; making statements, asking question, explaining, apologizing, thanking, congratulating, and etcetera branch of discourse analysis. So, it can be called as the effect of utterances on the behaviour of speaker and listeners using a three-fold distinction (Locutionary, Illocutionary, Perlocutionary).
2. Illocutionary Act is a branch of speech act which focuses on the intention of the speaker's utterance. It emphasizes on saying and doing something if certain situations are possible to be met.
3. Searle’s theory is one of the British Philosopher who created Speech Acts Theory, especially illocutionary Act. He systematized Austin’s theory.
4. Kofi Annan’s interview is an interview by which Kofi Annan become keynote while the interviewer and audience become the listener.
5. Interview is a meeting (often a public one) at which a journalist ask somebody questions in order to find out his or her opinions, etc., especially on the radio or television or for a newspaper or magazine.
6. Kofi Atta Annan, is Ghanaian diplomat who served as the seventh Secretary General of the United Nations from January 1, 1997 to January 1, 2007. He was born on April 8 in the year of 1938. As the first black African Secretary General, he is appreciated for his political wisdom, respect and willingness to work collaboratively with his colleagues. In 2001, he got the Nobel Peace Prize.

CHAPTER II
REVIEW OF RELATED LITERATURE

This chapter discusses the Origin of Speech Acts, Speech Acts, Speech Acts Function, of Kinds of Speech Acts, Felicity Condition, Illocutionary act, and Interview.

2.1 The Origins of Speech Acts
According to Wardhaugh (1988: 275), speech act originally derives from the word of Constantive and Performatives utterances. Moreover, Austin’s theory, as quoted by Leech (1983: 176) which was firstly established on the book “How to Do Things with Words” becomes the center of Austin’s theory formulation. This book give an essential information about differences between constantive and performatives theory. Those theories describes about saying the fact that is true or false and also doing an action rather than performing the truth and falsity. There is distinction between them as it is illustrated in example below:
a. “It is raining”
b. “I promise that I will study hard”
Point (a) is called as constantive because this aspect emphasizes on the surface style. It means that the speaker wants to give information that the condition is rain. He or she, as the speaker just says something and it is not necessary to respond it. Point (b) is called performative since it refers to both saying and doing something. If we say something, it is not necessary to do something directly, but it can be successfully if the conditions are possible. So, point (b) which performs an act ” promising” become the consequence of the speaker to study hard in the future if the conditions are met in the future.
Actually, those theories cannot be followed up because they only involve truth and falsity, felicitous or infelicitous condition. Moreover, that theory does not support contextual or textual condition. That is why, speech act that is discussed a textual and contextual appeared to develop the theory constantive and performatives.

2. 2 Speech Act
Speech act is the central theory of linguistic communication. This theory is a part of how speakers use language to communicate; likewise knowledge of how to identify that act is critical or another to listener understanding Deborah (2002: 57). In accordance this point, Yule (1994: 100) argued that this theory appeared from the basic insight that language is not merely used to explain the word, but also to perform an action. It means that in understanding speaking, interpreting meanings of certain sentences is not enough because identifying an act also must be done. So, by this component, we will find out what utterances do, how they can be used, and how we used them in a conversation.
Speech act was brought and developed by Austin in the year 1962. Many perceptions appeared that this theory was found before 1962, but it was spread at that moment. That is why Austin often called as the founding father of Speech Act theory. Then this theory was further developed and more systematized by another philosopher, Searle (1969, 1975) and was followed by another thinkers such as; Stubbs (1983), Yule (1985), Wardhaugh (1986), Cook (1989), Renkema (1993), and so on.
Speech Act as one of the components above is a base theory of Illocutionary which include” an action” to identify the type of ‘act’ performed by a speaker in uttering a sentence. This aspect focuses on the performance of certain kinds of act, such as; making statement, asking question, explaining, apologizing, thanking, congratulating, and etcetera. (Rohmah, 2002: 4) for example:
a. I promise to play with you tomorrow (promising)
b. I bequeath you all my music instrument that I have (bequething)
c. I believe that she will get success in his life.(believing)

2.2.1. Speech Act Functions
Hymes, as quoted by Sumarsono (325: 2002) stated that Speech Acts Functions divided by several aspects:
1. Message form
The form of this component related to the way something is said or informed. So, we are necessary to have a basic skill of interpreting messages.
2. Message content
This aspect deals with the content of the speaker’s utterance.
3. Setting
This aspect is related to the place and time of someone’s utterance.
4. Scene
It emphasizes on psychological setting, such as a formal situation become an informal one, serious become less serious
5. Speaker- listener
6. Addressor- addressee
In linguistic communication, some linguists are use the numerous terms that is closes in meaning to speaker- listener, addressor –addressee, etc (in point 5 and 6) to identify a person who communicate with another people. All of those terms are similar but there are some different aspects, such as; the situation, contexts, or another thing. For example; in wayang kulit show, Dalang becomes a narrator and is called as the speaker, while wayang- wayang which is played is addressor and addressee, and people who watch it is called as audience; in specific ethnic such as Wishram Chinook (Indian), formal situation is decided on the relation between the source (Leader” ketua suku”), and an audience.
7. Purpose- Goal
To get a success in communication, speaker should know the content and purpose of what he or she means. The people of Waiwai ethnic (Venezuela), have many kinds of language that is used in getting a specific purpose, such as; in perjanjian marriage, trade, partnership, or give a peace after killing someone.
8. Key
It is focused on the way, intonation, rhyme in speech item.
9. Channel
It is focused on the media that is used in speech and written; such as speaking, telegram, telephone, and interview.
10. Form of speech
It is focused on instruments of language, such as; language, dialect, and varieties that used spreadly. A combination between channel and form of speech is called as instrumentality.
11. Norm of interaction and interpretation
12. Genre
Richards, as quoted by Sumarsono (333: 2002) said that the term of genre identical refers to a group of speech that is called as similar type such as: preach, pray, sing, conversation, dialog, poem, letter.
Those components above are specified by Hymes into the acronym of SPEAKING:
Table 1.1 Component of speech acts by Hymes

Hymes’s Component Explanation Component
S Situation Setting
Scene
P Participant Speaker - Listener
Addresser – Addressee
Audience
E End or goal Purpose – goal
A Act Sequence
Message form
Message content
K Key Intonation, rhyme
I Instrumentality Channel
Form of Speech
N Norms
Norm of interaction
Norm of Interpretation
G Genre Preach, pray
dialog, conversation
poem, letter.

Table 1.2 Component of Speech acts by Hymes
in Francis Language (PARLANT)

Hymes component Explanation Component
P Participant Speaker – Listener
Addresser – Addressee
Audience
A Actes Message form
Message content
R Raison, resultant Purpose – goal
L Locale Setting
Scene
A Agents Channel
Form of Speech
N Normes Norm of interaction
Norm of Interpretation
T Types Preach, pray
dialog, conversation
poem, letter.

Referring to the above, Leech also developed the similar idea, but there are some new points are: which as the requirements of speech or called as speech situation (1983: 13). Those components are: addressers or addressees, the context of utterances, the goals (s) of an utterance, the utterance as a form of act or activity which is called as speech act, and the utterance as a product of a verbal act.
2.2.2 Kinds of Speech Act
The development of constantive and performative theory was systematized by Searle as the follower of Austin. He called as speech acts which is classified into three kinds of acts, they are:
a. Locutionary Act
This theory contains the act of saying something which is only a production of sound and word with meaning. To be successful, this theory must contain the grammar and is determined reference, such as morphological, syntactical, semantically, and also phonological aspects.
Locutionary is divided by three types: The phonetic act which is focused on the act of uttering certain noises. The phatic act is the act of uttering certain word which is belongs to a certain word vocabulary and conforms to a certain grammar. Basically, both of them are mimicable and reproducible. The rhetic act is the performance of an act of using those words with certain more and without any knowing the meaning of the words.
Locutionary act refers to an utterance of certain sentence with certain sense and reference, which is roughly equivalent to meaning in the traditional sense. This is the literal meaning or what is linguistically stated. For example: “I want to post this letter to Iwan in Malaysia. Here, I refers the word ’letter’ to a letter on the table, the word ‘Iwan’ to my brother named Iwan, and the word’ Malaysia’ to a country near with Indonesia.
b. Illocutionary Acts
Illocutionary act is the act performed in saying the locution. In this case, a person is not just saying something but also doing something if the conditions are met in the future. Moreover, it does something and not something that regarded as true or false, such utterances perform act: marrying, the naming of ships, and sentencing in the cases. For example: to say “I name this ship “Titanic“ ”in certain circumstances is to name a ship, to hear someone say to you “ I sentence you to three years in jail a prison” in still other circumstances is to look forward to a rather bleak future (Wardhaugh, 1988: 275).

c. Perlocutionary Act
This theory deals with the effect of illocutionary act which is focused on the listener. The speaker’s utterance the sentence” It is cold here” (illocutionary act), can be included as perlocutionary act if the listener give a respond of speaker’s utterances; such as taking a jacket or closing the door. This aspect as the consequential effect of an utterance is achieved by saying something. The speaker cannot just say”” I persuade you” to show that he or she persuade to the listener. Another kind of this aspect are convincing, annoying, frightening, amusing, and soon. It is as the effect of language on the listener (Michael Stubbs 1983: 152).
In shortly, if the listener to do something, automatically the speaker will say something (locutionary), then the speaker will act something to get what she or he wants (illocutionary). Consequently, the listener will do something as a response to the speaker utterance (perlocutionary).

2.2.3 Felicity Condition
When the speakers send their messages by speaking is performed in certain ways, automatically the listeners will do something as the response to the messages. If the aims of the messages unfulfilled, it causes misunderstanding. In this case, an attention of the speakers when they speak and the listener when they listen to the messages is very crucial.
When the speaker does not clearly state something, the listener will feel confuse. In addition, there isn’t response from the listener because he or she doesn’t know what the sender means. Renkema (1993: 23) said that illocutionary act focused an attention and certain felicity conditions that must be fulfilled to get successful communication.
The numerous opinions stating the requirement about to reach a successful communication were presented by many linguists. Austin, as quoted by Wardhough (1988: 275) generally classifies the felicity condition into three points. Firstly, the conventional procedure must exist to specify who say what to do and what situation. Second, all participants must properly perform and conclude the procedure. Third, the necessary thoughts, feelings, intentions must exist too. While, Cook (1989: 36) mentions four kinds of felicity condition which only discussed a person who sends a message (speaker) and mentioned a person who receive a message; the sender must believe that the action should be done, the receiver has the ability to do the action, the receiver has the obligation to do the action, and the sender has the right to tell the receiver to do the action. Those ideas above are very important to be paid attention in order to reach successful in communication.
Deborah (2002: 56) classifies four felicity conditions related to the promising aspect:
1. A propositional content in a promise means that the speaker commits himself to carry something out in the future acts. It is focused on the textual context.
2. Preparatory conditions related to the background knowledge.
3. The sincerity conditions require that the speaker must honestly be willing to fulfill the promise. Even if he is not willing, he can be held to his promise.
4. The essential condition emphasized on the illocutionary point of what he or she said. It means that the speaker takes upon himself the responsibility of carrying out the act stated in the content of the promise.

2.3. Illocutionary Act
As explained above that illocutionary act combines the performance of saying and doing something. Austin, in Wardhaugh (1986: 276) divides illocutionary into five categories, they are:
1. Verdictives: giving a verdict, estimate, grade, and appraisal.
2. Exercitives: in exercising power, right, or influences as in an expression of appointing, ordering, warning, and advising. For example: I pronounce you husband and wife.
3. Commisives: promising or undertaking and committing one to do something by. For example: I hereby bequeath.
4. Behabitives: having to do with such matters as apologizing, congratulating, blessing, cursing, or challenging. For example “i apologize”.
5. Expositives, related with how one makes utterances fit into an argument or exposition. For example: “I argue”,” I assume”.
The classification of Austin’s theory above is similar with Leech’s opinion (1983: 176). He states that illocutionary act is classified into verdictives, exertives, commissives, behabitives, and expositives. Then, those aspects were systematized by Searle’s theory. He divided into five aspects:
1. Representatives or assertives; the speaker committed to the truth of proposition. The expresses psychological state is one of belief. Ma’arif (2006: 24) states that the direction of fit is word to word (see in table 2.1).
2. Directives; the speaker tries to get the hearer to do something. Note that the action must be future and voluntary because it is impossible to ask someone to perform an action in the past or to do something which is not a matter of human will (see in the table2.1)
3. Commissives; the speaker is commits himself or herself to the performance of an action. This action must be future and voluntary.
4. Expressives; the speaker expresses an attitude about some state of affairs
5. Declarative, the speaker declares about the correspondence between the propositional content and reality.
Related to aspects above, the way the speaker utter will influence the listener is behaviour. It relates to the polite and impolite degree. When the speaker saying something to the listener. At the most general level, Leech (1991: 104) stated that illocutionary function is classified into four types:
1. Competitive: the illocutionary aim competes with the social goal, such as; ordering, commanding, demanding, and begging. The negative politeness is used to reduce unpleasant way between what the speaker wants to the politeness should say. For example: “I don’t know about this assignment”. It means that the speaker asks hearer to give him a help (requesting).
2. Convivial or welcome: the illocutionary aim agrees to the social goal, such as; inviting, greeting, thanking, congratulating, and so on. In this case, politeness is utilized positively to make a pleasure relationship to the society. For example: “Congratulate for your final exam, my friend!”
3. Collaborative or two ways: the illocutionary aim which ignores the social intention, such as; asserting, instructing, announcing, and another. This function does not contain politeness. For instance: The accident in the street is very terrible.
4. Conflictive: the illocutionary aim which disagrees to the social purpose, such as; treating, accusing, cursing, and reprimanding. It is against politeness that is not at all since it is purposed the anger except in the irony sentence. For example: Mother says” You are a naughty”.
Searle, as quoted by Leech (1991: 104), systematizes several aspects of illocutionary act based on illocutionary functions above. This table below is a content of Illocutionary verb and its literal function (Oxford, 2000):
Table 2.1. Illocutionary Verb

Representatives or assertive
Explanation Kinds Meaning Example
1. The speaker is committed to the truth of proposition
2. Politeness (except boasting).
3. Collaborative category Affirming (22)
To state firmly or publicity that something is true or that you support something strongly “I can affirm that no one is lose their job”
Believing (107) To feel certain that something is true or somebody is telling you the truth. “I believe that I will success in my examination”.
Boasting (134) To talk with too much pride about something that you have can do. I don’t want to boast, but I really can speak four languages.
Claiming To say something is true although it has been proved and other people may not believe it. I don’t claim to be an expert.
Complaining (261) To say that you are annoyed, unhappy or not satisfied about somebody or something. She never complains about everything to his brother.
Concluding (268) To decide or believe something as a result of what you have heard or seen. “ He concluded from their remarks that they not I favour of the plan”
Denying To say that something is not true. It cannot be denied that they want to discuss their problem.
Forecasting (526) To say what you think will happen in the future based on information that you have now (526) The forecaster of the weather said that tomorrow will rain.
Informing (696) To tell somebody about something, especially in an official way (696) “ The information academicals can

be seen in the office”
Reporting (1126) To give people information about something that you have heard, seen, done. “The committee will report on its research”
Stating
(1318) To formally write or say something, especially in careful and clear way. Austin state that Speech acts divided into three aspects.
Suggesting (1353) To tell somebody about a suitable person, thing, method for a particular job or purpose. To put an idea to somebody’s mind. He suggested that her brother must be patient
Directives
Explanation Kinds Meaning Example
1. The speaker who tries to get the hearer to do something.
2. Negative Politeness, some directives (such as invitation) are intrinsically polite.
3. It is belong to be competitive.
Advising
(20) To tell somebody what you think they should do in particular situation. He advised Mr Tina about the shipment.
Asking
(64) To tell somebody that you would like them to do something My father says”Open the window!”
Begging
(105) To ask somebody for something especially in an anxious way because you want or needed it very much. Don’t leave me. I beg of you!.
Challenging To question whether a statement or an action is right.
To refuse, to accept They didn’t like many people challenging their problem.
Commanding
( ) To tell somebody to do something. A government commanded to avoid a corruption.
Ordering
(930) Something that somebody is told to do by somebody in authority. “ I offered some beneficial good”
Recommending
( 1105) To tell somebody that something is good or useful, or that somebody would be suitable for a particular job “ A teacher recommend some books to all students”
Requesting (1126) The action of asking for something formally and politely. “Can you speak a little louder, please?
Commissives
Explanation Kinds Meaning Example
1. The speaker is committed to some future action.
2. It requires listener to take a note of new information.
2. convivial category Guaranteeing To promise to do something; to promise something will happen. He guarantees that he will never feel sad again.
Offering
(916) To say that you are wiling to do something for somebody. “I decided to offer a job to my sister”.
Promising (1366) To tell somebody that you will definitely happen. “I will come to you”
Swearing (1366) To make a serious promise to do something. “I swear that I will never leave you”.
Threatening (1408) To say that you will cause a trouble, hurt, etc if you don’t get what you want. The attacker threatened them.
Vowing (1056) To make a formal and a serious promise, to do something or a formal statement that is true. My brother vowed never to meet again.
Expressive
Explanation Kinds Meaning Example
1. The speaker expresses an attitude about a state of affairs.
2. Convivial category
3. More polite.
Apologizing
(50) To say that you are sorry for doing something wrong or causing a problem. “Go and apologize to her”
Blaming (123) To say that somebody or something is responsible for something bad. “ I don’t blame you”
Congratulating
(274) To tell somebody that you are pleased about their success or achievements. I congratulate them all of their success.

Pardoning (958) Used to ask somebody to repeat something because you didn’t hear it or didn’t understand. “You are very beautiful.” Pardon?”
“I said you are very beautiful”
Praising
(1032) To express you thanks to God or your respect for God “ Allah be praised”
“May God bless you”
Thanking (1397) To tell somebody that you are grateful for something. “ I must write and thank Marry for the present”
Welcoming (1529) To great somebody in friendly way when they arrive somewhere. Welcome to the Malang Town Square
Declaration
Explanation Kinds Meaning Example
1. The speaker declares about the correspondence between the propositional content and reality.
2. Related with some institutional (social, religious, legal) framework.
3. Politeness Appointing (52) To choose somebody for a job or position of responsibility. She has appointed a new partner.
Arresting To stop a process or development
To make somebody notice something and pay attention to it. They succeed to arrest the business’s decline.
Dismissing (380) To decide that somebody or something is not important and not worth thinking or talking about. “ They dismiss them in their mind“
Naming
(880) To give somebody or something. To say the name of somebody or something. Do you know the name of this program?
Resigning
(1131) To accept something unpleasant that cannot be change or avoid, to officially telling somebody that you are leaving your job. “We resign ourselves to change a price”
Sentencing (1212) The punishment given
by a court of law A Lawyer sentences him because of his fault.

2.4 The Way of Performing Speech Acts
The numerous ways can be found to utter or express meaning of Illocutionary aspect in delivering information or messages from the speaker to the listener. This aspect depends on the recognition of the intended perlocutionary effect of an utterance on particular occasion. To be successful in communication, the listener must identify the speaker’s illocutionary intent. It means that, the listener must identify what is that the speaker is attempting to do (see section 2.3 table1).
a. Direct Speech Act.
This aspect as Yule in Ma’arif (2006: 27) happened when there is direct relationship between a structure and function. A declarative is used to make a statement to be a direct speech act, but a declarative which is used to make a request is an indirect speech act. Moreover, this aspect must be appropriate or matches or deal with the Syntactical form of the utterances.
b. Indirect Speech Acts
It is based on observation that by uttering or says what appears to be a statement. For example “This room is very cool”, the speaker often indirectly

performs another type of illocutionary act, for instance: the speaker requests to close the window.
Table 2.2 the Way of Performing Act

Utterance Form Function
a. This picture is very beautiful Declarative Informing
b. Where is your village? Interrogative Questioning
c. Sit down, please Imperative Asking

1. This picture is very beautiful (Declarative used as information)
2. Where is your village? (Interrogative used to ask a question)
3. Sit down, please!( Imperative used to make request)
Direct also be called as explicit meaning. This aspect signifies that the word which is used in utterances have understandable meaning. So, the listener must not give any interpretation to its perception, for example:” I advice you to open the window”. This utterance has similar meaning as the utterances below:
1. Open the window!
2. The window!
3. The window is open
Three examples above are simple utterances but they require a deep understanding to avoid misunderstanding. Then, indirect also can be called as implicit meaning. It is signifies that the words used in utterances are connected in some way that happenings. So, the listener must give any interpretation to its perception by experiencing or imagining and also can be said to be either true or false, for example:
“A big boy never cries”, means that the speaker wants to say “Don’t cry”.
Table 2.3 Explicit and implicit meaning

Explicit meaning Implicit meaning
” I advice you to open the window”.
Meaning:
1. Open the window!
2. The window!
3. The window is open “I have a busy day”,
Meaning:
“Don’t come to me”

2.5. Interview
One of activities in speech act is by doing an interview. A term of interview in Oxford Dictionary means a meeting (often a public one) at which a journalist asks somebody questions in order to find out his or her opinions, etc., especially on the radio or television or for a newspaper or magazine.
Actually, there are several points that stand for the similar idea of interview:
a. Meeting for asking questions: a meeting during which somebody is asked question, e.g. by a prospective employer, a journalist, or a researcher. In this case Kofi Annan’s is interviewer.
b. Record of interview: a transcript, report on, or recording of an interview. In this research, the researcher get the data by transcribe in internet.
c. Somebody in interview: somebody who is asked to be interviewed (informal) (http://encarta.msn.com/dictionary_/interview.html)
Media is a facilitator in sending and receiving messages. Media are means by which information is transmitted to audiences. This includes newspapers, television, radio, and more recently the internet. Those which provide news and information are known as the news media (http://en.wikipedia.org/wiki/Politics, the free encyclopedia Wikipedia taken on 10 May 2006: 07.00).
Basically, in delivering message or something, there are two fundamental components, they are:
1. Reciprocal, if there is at least a potential for interaction, when the speaker can monitor reception and adjust to it or to put it another way, where the listener (receiver) can influence the development of what is being said. The prototype of Reciprocal is face to face conversation.
2. Non- reciprocal, if the listener (receiver) may have no opportunity for interaction. The prototype of Non- reciprocal is a book by a dead author
For those aspects, interview can be called as Reciprocal aspect (point 1). It potentially make an interaction, such as; a comment, disagreement, suggestion, etc. Moreover, it can be done by conversation which is used between interview and interviewer.
2.6 Previous Studies
In this case, the researcher finds only several researchers who focused on Speech acts theory. Firstly, Azizah (2005) analyzed illocutionary acts used by Aa
Gym in his preaching. She found that the broad knowledge of the speaker (AA Gym) in delivering messages to the listener became an obligatory to avoid misunderstanding or misinterpretation in communication. As the result, Directive speech with the content of advice is mostly used by the speaker to the listener.
Secondly, Hakim (2003) who focused on the method of speech act by the Presenter in dialog Program television. He pointed out that conversation between interviewer (presenter) and interviewee can be performed literally, directly, and indirectly.
Thirdly, Handayani (2004) focuses the research on the kinds and function of illocutionary used in their real conversation by Transsexual People. She gives details about Transsexual people’s own stressing, intonation, and gesture and include on functions of illocutionary, such as competitive, convivial, collaborative and also conflictive function. While those previous studies above focused on speech act in general, researcher more specifies the discussion on the study of illocutionary act. The reason is a specification in certain research will reach a better and deep understanding.
CHAPTER III
RESEARCH METHOD
This chapter discusses about a method used in this thesis. It gives a contribution in collecting, analyzing and getting the valid data in purpose to answer and solve the research problem. It consists of research design, research subject, data sources, research instrument, data collection, and data analysis.
3.1 Research Design
This point discusses the way to collect, analyze, and get the valid data due to the need of completing the research objectives. The suitable research design for this research is qualitative descriptive. It is called qualitative since the researcher analyzes the phenomena of Speech Act, especially illocutionary act used by Kofi Annan’s interview.
Rahardjo (2002: 51) argued that qualitative research is not only in the form of explorative, but also descriptive and explanative by causal analysis. In addition, the data gained were in the form of utterances found in interview used by Kofi Annan's speeches. The aim is to understand the participant’s categories and to see how these are used in concrete activities such as the field of illocutionary act performed in Kofi Annan’s speeches.
3.2 Research Subject
The subject of this research is Illocutionary Act as a branch of Speech Act that found in Kofi Annan's Interview, the object of this research.
3.3 Data Sources
The data sources of this research are the utterances found in Kofi Annan’s interview or dialog which were registered as Secretary General. This data comes from the official website of BBC (http://news.bbc.co.uk/2/hi/in_depth/6205056.stm lyce Doucet) and Online NewsHour Interview (http://www.pbs.org/newshour/bb/international.html). The researcher analyzes all sentences in the text of Kofi Annan’s interview presented in such Station Program (BBC and Online NewsHour) in 2005 up to 2006.

3.4 Research Instrument

This aspect is absolutely essential to obtain the data. The key or main instrument of this research is the researcher herself. She spends her time for reading and analyzing the utterance used by Kofi Annan’s interview that was transcribed in the text. The researcher can be called as human instrument. As Rahardjo (2002: 48) said that one of the characteristics of qualitative research is the researcher as the main instrument. Merriam in Anwar (2004: 40) states that the qualitative researcher is the primary instrument for data collection and analysis. The data are mediated through this human instrument rather than through inventories, questionnaire, or machines.
3.5 Data Collection
Related to the data collection of this research, the researcher uses the following steps. First, the researcher go to internet and browse the official website of BBC and Online Newshour which is content of Kofi Annan’s interview. The next step is selecting, and picking up the data referring to the problems of this study by classifying and selecting an illocutionary act. The last step is arranges the data systematically deal with the objective of the study. The detailed information is mentioned below:

Title and Place Station Program and Interviewee Time
1. BBC NEWS Special Reports Kofi Annan interview Tex Lyce Doucet in London BBC, Lyse Doucet. Monday, 4 December 2006, 03:48 GMT
2 CBS Interview U_N_'s Annan on Darfur. Iran CBS, Jim Lehler
Sunday, 4 May, 2006

3.6 Data Analysis
Data analysis is the most important thing to do in a research. Data analysis in qualitative research involves selection, classification, categorization, looking for specific patterns, and drawing a conclusion. Moreover, Miles and Huberman (1994:10) explain about data analysis procedures. These data procedures include data collection, data reduction, data display, drawing conclusion, and verification. In this thesis, the researcher using several steps to analyze the data of interview, they are:
a. Firstly, the researcher groups an interview in several parts based on a specific topic.
b. Secondly, the researcher classifies illocutionary verb which is used in Kofi Annan’s interview.
c. Thirdly, the researcher explains the reason of Illocutionary act which is used and also the way of the speaker’s performs.
d. Fourthly, the researcher explains the topic of each part of interview.
e. The last, the researcher account the result of illocutionary verb.

CHAPTER 1V
FINDINGS AND DISCUSSION
This chapter discusses the results of the data analysis that cover an Illocutionary Acts used in ex-Secretary General of United Nations, Kofi Annans’ interview. Firstly the researcher analyzes the data by using Searle’s illocutionary Act classification (representatives, directives, commissives, expressive, and declaration) to identify each categorization of utterances in Kofi Annan’s interview. Secondly, the researcher identifies the way of performing acts. Thirdly, the researcher explains the topic each of part. The analysis as follow;

4.1 FINDINGS
Actually, there are 2 Kofi Annan’s interviews which are analyzed by the researcher, they are:
a. Interview 1
The interview that was conducted by Kofi Annan, Secretary General and BBC (British Broadcasting Corp)’s interviewer, Lyse Doucet on Monday, 4th December. Kofi is due to step down on 31 December when he would be succeeded by South Korea's foreign minister Ban Ki-moon.
b. Interview II
The interview that was done by Kofi Annan and CBS News Sunday’s interviewer, Jim Lehler on Sunday, 4th May.. U.N. Secretary-general Kofi Annan Discusses Darfur and Iran's Nuclear Threat (Kofi Annan discusses challenges
faced by his organization including the ongoing crisis in Sudan's Darfur region, Iran's nuclear ambitions and the U.N.'s relationship with the United States).

INTERVIEW 1
PART 1

BBC Was the invasion of Iraq in 2003, without a Security Council resolution, the most difficult point for you in your term?
Kofi It was extremely difficult, because I really believed that we could have stopped the war and that if we had worked a bit harder - given the inspectors a bit more time - we could have. It is healing but we are not there yet. It hasn't healed yet and we feel the tension still in this organization as a result of that. [1.a]
BBC And you watch with mounting alarm, like many people, what's happening. In September, you said Iraq was in danger of sliding towards civil war.
Kofi Civil war, yeah
BBC A few days ago, you said it was almost civil war.
Kofi Yeah
BBC Is it civil war?
Kofi It is an extremely dangerous situation and I think we all are interested in getting Iraq right and we would want to get it right, but the Iraqis will have to come together and make it happen. Obviously, they are going to need help, given the killings and the bitterness I'm not sure they can do it alone. They would need help from the international community and their neighbours, but some of the key things they have to do is the constitutional review (a), really, looking at issues of revenue sharing, oil and taxation revenues, how do you share it fairly amongst the three groups, or four groups? How do you share power?
I mean, all the struggle is about each group's position in future Iraq, and if you don't deal with those issues, which during the constitution were swept under the rug, they are going to face very serious problems and I think they should be tackled. [1.b]
BBC Is it civil war?
Kofi I think, given the level of violence, the level of killing and bitterness and the way that forces are arranged against each other. A few years ago, when we had the strife in Lebanon and other places, we called that a civil war. This is much worse [1.c]
ANALYSIS
· Representatives – Suggesting [1.a]
This interview is related to the invasion which happened in Iraq 2003. The speaker is committed to the truth of proposition. It means, Annan suggests to the public related to his ability to stop the war by working hardly. In this part of this interview, the speaker performs direct speech act since the utterance happens when form and function matches (representatives used to suggest something).
· Representative / Assertive – Suggesting [1.b]
Kofi utters that the condition in Iraq is dangerous. He commits to the truth of proposition and wants public do something. Moreover, he suggests that he and international community, and also Iraq’s neighbor can solve a problem with the requirement of working hardly and it given the inspector a bit more time. The way the speaker performs it is by direct speech act since the utterance happens when form and function matches (representatives used to suggest something).
· Representatives / Assertive – Concluding [1.c]
The speaker is committed to the truth that a condition of Iraq is higher than the cases of sectarian violence in Lebanon 15-year ago. Moreover, he concludes in deciding that Iraq’s situation is much worse than Lebanon’s problem. The speaker utters direct speech acts since the utterance happens when its form and function matches (representatives used to conclude something). Moreover, the speaker says clearly and the listener understands about the speaker’s means directly (the listener does not need any other interpretation).
TOPIC
Kofi Annan confirms that the invasion of Iraq 2003 without Security
Council resolution becomes a serious problem. Basically, he believes that if the international community cooperates with Iraq’s neighbor, as the result they can stop a war but it cannot be realized since Iraq’s government did not want to be helped by them. Because there is no solution, the speaker named this war as civil war.

PART 2

BBC You must in some way feel sadly vindicated – in 2003, in March, you said that: "A war can lead to unintended consequences, producing new threats and new dangers."
Kofi It is sad in the sense that it had to come to this. [2.a]
BBC Was it a mistake? Some Iraqis say that life is worse than it was under a dictator.
Kofi I think they are right in the sense of the average Iraqi's life. If I were an average Iraqi obviously I would make the same comparison, that they had a dictator who was brutal but they had their streets, they could go out, their kids could go to school and come back home without a mother or father worrying, "Am I going to see my child again?" And the Iraqi government has not been able to bring the violence under control. The society needs security and a secure environment for it to get on - without security not much can be done - not recovery or reconstruction. [2.b]

ANALYSIS

· Representatives / Assertive- Affirming [2.a]

The speaker is committed to the truth. It means that Kofi states determinedly that situation in Iraq is very sadly. The speaker utters by performing indirect speech acts, because this utterance happens when form and function do not match (representatives form functioning as an affirming = it is very sadly because they have to faced the consequences from a war).
· Representatives / Assertive (the speaker is committed to the truth of intention) – Suggesting [2.b].
The speaker suggests that security in certain society is very crucial in relation to the process of recovery or reconstructing something to be better. In addition, the speaker’s suggestion also required that a public should take a note of the speaker’s believe. In this case, the speaker performs affirmative direct speech acts since this utterance happens when form and function matches (representatives used to suggest a public) and the listener does not need any other interpretation.
TOPIC
Kofi committed to the truth that the current situation in Iraq was "extremely dangerous. The war becomes much worse than a civil war. Moreover, he feels sad with the dilemma of ordinary Iraqis. In this case, he said that although Saddam Hussein had been a dictator, at least there had been peace in the streets and people were secure in their everyday lives. For this case, Kofi suggests that the society requires security and a secure environment in order to make a recovery or reconstruction.

PART 3

BBC Do you believe that the Iraq Study Group led by James Baker and Lee Hamilton which is about to publish its report is a recognition that the US and others have to change course urgently?
Kofi Yeah, I think it's a recognition that things are not working the way they had hoped and that it is essential to take a critical review - take a critical look at what is going on and, if necessary, change course [3.a]
BBC Because there's no denying the risks at stake here – you met Middle East leaders this summer, they said to you that the whole region had been radicalized and destabilized. In fact, they said it was a disaster.
Kofi This is the feeling of the leaders in the region and in the streets as well. The people are worried - they are worried about the future, they are worried about the broader Middle East, they are worried about the tensions with Iran, they are worried about Iraq, Lebanon, Palestine, and some would even stretch it as far as to Afghanistan. So we have a very worrisome situation in the broader Middle East and we also need to look at them as a whole, not as individual conflicts. There are linkages between these crises out any thing, for the case worry about the future, the tensions with Iran. [3.b]

ANALYSIS
· Directives – Explaining [3.a]
The speaker explains that ISG* as a group which investigates something that is not working as usually or naturally. It is also used to develop a critical evaluation focused on looking at what is going on and to change a course if it is possible. In this case, the speaker performs direct speech act because the form and function matches (directives functioning as explaining something) and the listener does not need any other interpretation).
* A part of this interview discusses about Iraq Study group (ISG), which also known by Baker (Republican) - Hamilton (Democrat) Commission, two political parties or a group of specialists who discuss topics of interesting cases about Iraq.
· Directives - Advising [3.b]
It is related to the problem which appears in the Middle East, many people feel worry in some conditions. In this case, the speaker demands public (the listener) to do something. Kofi advices a public that worrisome situations is not by looking at an individual conflict only, but that case is our problem and our duty that must be solved. This utterance is performed by direct speech act because the form and function matches (directives used as an advice). Moreover, the listener can understand directly about the meaning of the speaker’s utterances because it does not use any figurative language.
TOPIC
The topic is related to ISG, a group of specialists that discusses an interesting topic about Iraq case. Kofi advices to that group that those activities will effect on the working the way they had hoped and also invites a critical review from many parts. Furthermore, Kofi advices those conditions should be looked from a public conflict. For this case, it is necessary for every people to try to solve the problem.

PART 4

BBC But when you see this unfolding, in the dark of night, do you ever think: "I, as the secretary general, could have done more to stop it, personally"?
Kofi You mean the war or the situation? [4.a]
BBC The war.
Kofi I think as secretary general I did everything I could. I worked with the member states and you've read some of the comments I made before the war. [4.b]
BBC But you made many comments, for example, you waited until 2004 in a BBC interview to say the war was "illegal".
Kofi No
BBC Why didn't you stand up in the UN Security Council and say in 2003: "This war is illegal without a Security Council resolution"?
Kofi I think, if you go back to the records, you will discover that before the war I said that for the US and its allies to go to war without Security Council approval would not be in conformity with the Charter [4.c]
BBC This is a very sort of UN bureaucratic thing, rather than saying “it’s illegal” which would have much more impact. And your aides say to me: "This was Kofi Annan, the cautious man, not wanting to confront."
Kofi It's easy to - what do the Americans call it? - "Saturday morning quarter-backing", or "armchair critic. I mean, it was one of those situations where even before a shot had been fired, you had millions in the street and it didn't make a difference. [4.d]
BBC But for you, in that position, a very difficult, devastating time. Your aides say that you lost your voice.
Kofi Yeah, it was very difficult, very painful, because I really, really felt we should have tried harder to avoid it and I was very worried about the consequences and the results. [4.e]
ANALYSIS
· Directives – Request [4.a]
The speaker tries to get the listener to do something. It means that Kofi asks about BBC’s mean, whether war or situation. The speaker says indirect speech act because form and function do not match. You mean the war or the situation? (Directives form functioning as a request = which one do you mean, the war or the situation?).
· Representatives / Assertive – Affirming [4.b]
The speaker is committed to the truth of proposition. Kofi affirms to the public’s mind that he has a capability to do something with the member states. In that interview, he says by direct speech act because the form and function which is used are matches.(representatives form functioning as an affirming).
· Representatives / Assertive – Suggesting [4.c]
The speaker is committed to the truth of proposition. It means, Kofi suggests that BBC needs to complete about Kofi’s statement years ago. He tries to put on BBC’s mind that his statement is not right. The way the speaker performs an utterance is direct speech act since the form and function of this utterance matches. Moreover, it is showed directly and there is no figurative language from the speaker.
· Representatives / Assertives – Affirming [4.d]

The speaker is committed to the truth of proposition. Kofi affirms to the public that the violence is really happening before the war appears. The way to performs it is indirect speech act since this utterance needs to be interpreted or it is explained indirectly. I mean it was one of those situations where even before a shot had been fired, you had millions in the street and it didn't make a difference (Representatives form functioning as an affirming = ”it was one of those situations where even before a war appeared, violence was commonly happen”).
· Representatives / Assertives – Affirming [4.e]
The speaker is committed to the truth of proposition. Kofi affirms to a public that he tries to avoid and stop a war although it is very difficult and he really knows that the consequences that will happen are very worried. The way to performs it is direct speech act since this utterance does not need any other interpretation or it is explained directly. Moreover, the form and function of this utterance matches (Representatives form functioning as Affirming).

TOPIC
Related to the war which happens, Kofi affirms (state firmly) that he and his community were trying to stop the war hardly although it is very difficult (without a Security Council resolution) and he really knows that the consequences that will happen are very worried.
PART 5

BBC Another big challenge for you: the situation in Darfur. Many say that Darfur has proven that the United Nations cannot stop genocide.
Kofi Who and what is the United Nations? The United Nations are the member states. [5.a]
BBC The Security Council
Kofi Your government and mine
BBC It's been going on for three years, more than 200,000 people have died, two to three million have been displaced.
Kofi I'm not disputing the gravity of the situation. We've been pushing very hard to get peacekeepers in. [5.a]
BBC One of the big successes of UN reform was this Responsibility to Protect. But you're not protecting - it's been three years.
Kofi I myself have made that point, that member states made a solemn pledge to protect. Sudan has made it quite clear to the whole world that it will not accept UN peacekeepers. The resolution says we should deploy the troops with the cooperation and consent of the Sudanese. If the Sudanese do not give their consent, no government, not yours or mine, is going to give troops for a peacekeeping operation in Darfur. [5.b]
BBC So, people said after Rwanda, after Srebrenica, "never again". But it's happening again.
Kofi It is deeply, deeply disappointing and it's tragic but we do not have the resources or the will to confront the situation - as in. If you did it, would you maker the situation worse, or would it be better? I mean, I have gone out and indicated to the Sudanese that if they cannot protect their people, and they are refusing to let the international community come in and assist, they will be held individually and collectively responsible for what is happening and what happens [5.c]
[5.d]
BBC We're told that you're going to make this one of your priorities to the day that you leave, on 31 December.
Kofi You mean Darfur? I've told you, it's very tragic and painful, not only [to me] as secretary general but as a human being and as an African, and I hope all of us feel that way. I'm going to work on it - Darfur and one or two other issues which I'm working on - up until the last day. [5.e]

ANALYSIS
· Representatives / Assertives – Suggesting [5.a]
A part of this interview discusses the cases of Darfur*. The speaker is committed to the truth of proposition. It means that Kofi suggests BBC’s mind that the speaker tries to get a peacekeepers certainty although it is far from the success. In this aspect, the speaker uses direct speech act because its form and function are matches (Representatives / Assertives form functioning as a suggestion).Moreover, he explains clearly without a figurative sentence and the listener understands deeply about the speaker means.
· Representatives / Assertives – Complaining [5.b]
The speaker is committed to the truth of proposition. In this case, Kofi complains with BBC’s statement that he always protects Sudan. He says that the member of the states promised to protect Iraq‘s people. If there is no admit for Sudanese, United Nations will give troops for a peacekeeping operation in Darfur. The way the speaker performs an utterance is direct speech act since the form and function from this utterance matches (Representatives / Assertives used as complain). Furthermore, listeners do not need any other interpretation).
· Representatives / Assertives – Condoling [5.c]
The speaker condols what has happened in Darfur. The way the speaker performs an utterance is direct speech act since the form and function from this utterance matches (Representatives / Assertives used as complain). Furthermore, listeners do not need any other interpretation).
· Representatives / Assertives – Explaining [5.d]
The speaker is committed to the truth of proposition. Kofi explains from his statement before that if they fail to protect Sudan’s people and refuse the international community, so they must face the consequences that may be happened. The way the speaker performs it is direct speech act since form and function matches (declaratives used as explanation).
· Representatives / Assertives – Affirming [5.e]
The speaker is committed to the truth from listener’s statement. Kofi states firmly that Kofi will try to solve Darfur’s problem up to the day when he still becomes a Secretary General. The way the speaker performs it is direct speech act because form and function which is used in that utterances matches (declaratives used as affirm).

TOPIC
Darfur is a region in Sudan’s country. The aftermath of the Rwandan genocide and killings at Srebrenica influences many crises in Sudan's Darfur region, where more than 200,000 people are thought to have died. In reality, United Nations protected and tried to get a peacekeepers certainty although it is far from the success there is no admits from Sudanese’s people.
Part 6

BBC Another policy approach identified with you was zero tolerance when it came to sexual abuses carried out by blue helmets - UN peacekeepers. In 2004 there was a scandal involving peacekeepers in the Democratic Republic of Congo, and yet again, in the last few days, there have been reports of abuse. What happened to zero tolerance?
Kofi We take zero tolerance very seriously and we have tightened up and we have groups that work in these peacekeeping operations. Over the last 18 months to two years we've looked at over 300 cases and disciplined well over half of them - some have been dismissed, some have been sent home and others have been disciplined and, in fact, on Monday we are going to have a high-level group meeting - this had been arranged a long time ago, before this piece came up - a high-level discussion on sexual exploitation, warning people - and it's not just for the UN, it's for the UN, the agencies, NGOs and a whole group of other people to share experiences and discuss this and do something about it - even go further than we have. [6.a]
BBC But your assistant secretary general for peacekeeping operations told the BBC that: "My operating presumption is that this is either a problem or a potential problem in every single one of our missions."
Kofi I think by that she means that we recruit these people from the wider world - we don't have troops, we borrow them from governments. And by that she's implying it's a problem in society that we have to recognize and deal with, and we need to be realistic that some of these incidents may happen and therefore set up systems and be vigilant to make sure that it does not happen in our operations, particularly when we are there to protect the most vulnerable. [6.b]
BBC But it has happened - again and again.
Kofi I don't think she was defending it
BBC But it has happened again and again, since it first broke as a scandal in 2004. So zero tolerance doesn't seem to be having an impact.
Kofi I beg to differ. I think you have an absolute position on everything, the moment you declare zero tolerance, everything vanishes. [6.c]
BBC But what would help [so you can] expect it to get better?
Kofi We have been very active and we've been challenging some of these governments about their troops, the civilians have been disciplined and some of them have been fired, and we are going to remain vigilant [6.d]

ANALYSIS

· Representatives / Assertive – Explaining [6.a]
The speaker shares something clear to the listener. Kofi explains deeply about the policy approach which focused on a sexual violence that formed very seriously. The way the speaker performs it is direct speech act because form and function which is used in that utterances match (representatives used as to explain). Moreover, the listener does not necessary look for any other interpretation.
· Representatives / Assertive – Explaining [ 6.b]
The speaker also shares something more clearly to the listener. Kofi explains that people who is recruited is the best people whose their duty was monitored by UN Peacekeepers. The way the speaker performs it is direct speech act for the reason that the listener does not necessary to look for any other interpretation. Furthermore, the form and function which used are appropriate (Representatives used to give explanation of something).
· Representatives / Assertive – Complaining [6.c]
The speaker is committed to the truth of proposition. The speaker implicitly complains about the result of zero tolerance’s work which is bad. Actually, every people are free to give an argument about the result of their work because that result disappears. The way the speaker performs an utterance is direct speech act for the reason that the listener does not necessary to look for any interpretation. Furthermore, the form and function which used are appropriate (Representatives used as Complain something).
· Representatives / Assertive – Affirming [6.d]
The speaker is committed to the truth of proposition. Kofi affirms that he and his member try to solve the problem and get better, such as very active to solve a problem, challenge some of governments, more discipline, and soon. The way the speaker performs is direct speech act since form and function matches (declaratives used as explanation).
TOPIC
This part is related to the Zero Tolerance, a kind of policy approach that investigates sexual abuses carried out by blue helmets - UN peacekeepers. The speaker suggests a public that Zero Tolerance can decrease a conflict concerning the cases of sexual abuses, although many people are hesitant because this case disappears.
PART 7

BBC As you get ready to leave, is there something that particularly worries you? For example, you went to Iran recently and the Iranians made it clear to you they're not going to back down on their nuclear programme, they're prepared for the worst. Is that something you think could happen again, a military confrontation?
Kofi I hope not. As I indicated, I have a great concern for the whole Middle Eastern region and I don't think the Middle East can take another crisis. It's in a very precarious and delicate state at this moment and I have indicated quite clearly that on the Iranian issue we need to do whatever we can to get a negotiated solution and that, in my mind, is the only one [7.a]
BBC Do you think that there are others, though, perhaps other countries who may be thinking about a military solution since the diplomacy's not working?
Kofi It would be extremely unwise for that country and for the world and everything should be done to stop it. [7.b]
BBC Your biggest regret?
Kofi My biggest regret - well, it's also linked to Iraq. It was 23 wonderful colleagues and friends I sent to Iraq who got blown away. They went to Iraq to try and help clean up in the aftermath of a war I genuinely did not believe in, and these people, who were wonderful professionals, wonderful friends, were blown up overnight. And of course when that happens, you ask questions, you know: Would they be here if there hadn't been this situation? Would they be here if I hadn't asked them to go? [7.c]
BBC Any advice for your successor?
Kofi He should do it his way. I did it my way, my predecessors did it their way and he should do it his way. [7.d]
BBC And the Kofi Annan way - a man who said he doesn't like confrontation, who's cautious by nature - that was the best way, in retrospect?
Kofi I said he should do it his way [7.e]

ANALYSIS

· Directives – Recommend [7.a]

Kofi recommends to a public that a military is not good solution for the country and the world and it will be better if we avoid a military. The speaker uses indirect speech act as the way the speaker performs his utterance is based on an appropriateness of form and function. (Directive as used to recommend something).
· Directives – Advise [7.b]
The speaker tries to get the hearer to do something. Kofi advices in many countries to stop their mind to use military solution as substitute of diplomacy because it is very this action is very unwise. The way of the speaker performs is direct speech act since form and function match (declaratives used as advise). And the listener does not need to look for any interpretation.
· Expressive / Assertive – Apologizing [7.c]
The speaker apologizes about something. It means Kofi explains about his regret related to a war that happen Iraq. The way of the speaker performs is indirect speech act since form and function do not matches (declaratives used as advise). “It was 23 wonderful colleagues and friends I sent to Iraq who got blown away. They went to Iraq to try and help clean up in the aftermath of a war……………. And of course when that happens, you ask questions, you know: Would they be here if there hadn't been this situation? Would they be here if I hadn't asked them to go?” (Representatives from functioning as an explanation = “They will be here because of my instruction”).
· Directive – Advising [7.d]
The speaker tries to get someone to do something. It means that Kofi advises his successor to solve a problem in the world by his policy. The way of the speaker performs is direct speech act since form and function are matches (declaratives used as advise).
TOPIC
Kofi recommends a public that a military is not good solution for the country and the world, so that it must be avoided. In accordance to this, the speaker tries to get the hearers to do something. He advises to stop their mind to use military solution as a substitution of diplomacy because this action is very unwise. Related to the successor, Kofi advises the successor to solve a problem in the world by his policy

4.2 Discussion
After presenting and analyzing the data of utterances produced by Kofi Annan’s interview, it is found that speech act, especially Illocutionary act which is used by Kofi Annan have illocutionary verb of representatives, directives, commissives, declarative, and expressive.
Representatives happen when the speaker committed to the truth of proposition. This aspect includes in Politeness (except boasting) and categorized by collaborative, the illocutionary aim ignores the social intention, such as; asserting, instructing, announcing, and another. Representatives or assertives dominates the data. It means that the content of this interview tells us about something truth from the speaker to the listener (public). There are several forms of directives which is called as Illocutionary verbs also can be found in this thesis, they are suggesting, advising, affirming, and explaining (see in the table 4.1). Illocutionary verb which is often to be used in this thesis is affirming. It means that in this interview, the speaker state firmly or publicity that something is true or that the speaker supports something strongly.
Another types of illocutionary act is directives, the speaker tries to get the hearer to do something. It means that Kofi tries to influence a public to do something. There are several forms of directives which is called as illocutionary verb, they are: requesting, advising, recommending related with his position as Secretary General and also related with his political policy. Several forms of illocutionary verb which is dominated in this interview is advising. It is means that the researcher in this interview wants the listener (public) wants to do something or the speaker influence to somebody that what the speaker’s utter should do in particular situation. Commissives is used quiet often than other types in this interview. It means that the speaker (Kofi Annan) is committed to some future action.

CHAPTER V
CONCLUSION AND SUGGESTION
In this chapter, after analyzing the utterances produced by Kofi Annan’s interview, conclusion and suggestion are presented.

5.1 Conclusion
After conducting this research, it is found that speech acts used by the speakers when they say an utterances, which means saying and doing something. People can do anything through utterances such as commanding, requesting, and apologizing. Then, it can be concluded that speech act, which is focused on Illocutionary Act used by Kofi Annan’s interview have some illocutionary acts namely; directives, commissives, expressive, representatives or assertives, and also declaratives.
Moreover, Representatives include such as suggesting, concluding, affirming, advising, and so on. The type of declarative can be found in the form of requesting, suggesting, and so on. And, the type of commissives is found in the form of forecasting. Illocutionary verb of expressive and declaratives are not found in this interview. Generally, expressive form is not found in this research. Basically, expressive form means the speaker expresses an attitude about a state of affairs.
After analyzing the data of interview, it is concluded that the majority illocutionary act used by the speaker is representatives, and illocutionary verb which is mostly used is suggesting.
5.2 Suggestion
This result found that illocutionary act is produced by speaker in every utterance. As the result of this study, it is suggested for the student of English to learn more about illocutionary act for the sake of enriching Discourse studies. It is also suggested for the future researchers to continue in conducting the research of speech act, focuses on illocutionary act as a part of it because there are many areas which are possible to be researched. Moreover, it is also hoped to the further researcher to investigate interview which is used between two greats person, for example: Kofi Annan as ex- Secretary General and Baim Ki Moon as Secretary General.

JEFRY_UJ

Senin, 24 November 2008

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