LANGUAGE VARIETIES IN MULTILINGUAL COMMUNITY: SEEN FROM LANGUAGE IN CONTACT.

Abstract

Something unique happens in this al-Amanah Islamic modern college. It is the language varieties used. The language varieties used by the students are totally different from the language varieties used by most of people in some regions. They create some new words from a language and create a specific language structure and tone based on the regional language and accent while they are speaking. Meanwhile, this paper is written to know how the description of the language varieties they create and why they create them. To know the detail phenomena, this paper is written by using three methods. They are observation, documentation, and interview. As the results is that in al-Amanah Islamic modern college, the language varieties are caused by a contact between a foreign language (English) and Javanese Surabaya and Sidoarjo dialects. The language varieties happening include a code-mixing phenomenon, pidgin, code-mixing, code-switching, and borrowing language. In the way to pronounce, Surabaya and Sidoarjo accents are more used. Those can happen because they get inheritance from their seniors. Seen from the students’ background, the students are multilingual speakers and in majority coming from Surabaya, Sidoarjo, and surroundings. Besides, some students do not know how to produce good English and some of them are shy if they have to produce good English because it will be different from others. Finally, the use of these language varieties is considered as the simpler ones for them.

I.       Background of Study

Each country has a specific language. Taking for example is Indonesia. Indonesia is a multilingual country. According to kompas.com information, in 2012 Indonesia has 546 languages. It is assumed that the number of languages in Indonesia will increase in each year. Based on dinas kominfo prov. Jatim (2012) information, East Java, part of Indonesia, has 4 languages with different dialect and accent. They are Javanese, Madurese, Osing, and Indonesian. Therefore, if a country has a lot of languages, it can be ensured that language varieties will exist in it.    

 Language variety is a variation of using a language. Language varieties include such as dialect, accent, style, and so on. Language varieties often appear in bilingual or multilingual speakers. For instance, it is in al-Amanah Islamic modern college, Krian. The students must speak in multilingual. They are English, Arabic, and subtle Javanese (Jawa krama). But they often produce a foreign language which is influenced by the language contact while speaking.

Multilingual community means that the community has more than two languages. Cambridge Advanced learner’s dictionary software third edition (2008), defines multilingual as an ability to use more than two languages for communication. Why should it be more than two languages? The answer is that each of them has their own terms. For people or groups able to use only one language, they are called as monolingual. García and Colin (1995:41) defines “monolingual is as a person ‘who’ knows only one language, whatever that means”. Meanwhile, for people or groups able to use two languages, they are named as bilingual. Therefore, Seen from the number of the languages used, linguists categorize into three parts. They are monolingual, bilingual, and multilingual.

Language contact is a phenomenon influencing one language to another. Mackey (in Suwito, 1983:39) also defines language contact as the influence of one language to another, directly or indirectly, so that it can change the language which is used by the speaker though. Language and contact can be found easily when there are at least two people with different languages talking each other. For instance, the one is from English and the other is from Indonesia. Sooner or later their languages will influence each other. Usually, one of the language contact results is borrowing words. Then, The Indonesian will get new words from the English, and so does the English.

Al-Amanah Islamic modern college is an Islamic modern college located in the Kewangen hamlet, Junwangi village, Krian district, and Sidoarjo regency. Javanese or Indonesian usually calls this institution as pondok pesantren. Pondok pesantren is an institution built by a priest (kiyai). This institution specifically teaches about the students a religious education. The students studying here are called as santri. The term santri is only used in Indonesia because Indonesia is the first country using living system in learning, especially in Java Island (Abdullah, 2008:76; Moesa, 2007:95).

Judging from the location, this Islamic college is located in the middle of the rice fields. Although it’s located in the middle of rice fields, this Islamic college is given with many kinds of activities, both intellectual and spiritual activities. The examples of the intellectual activities are that students are required to study in formal schools like students in general. Interestingly, in the daily communication, the students are required to use both Arabic and English. Especially for Sunday, the students are required to communicate by using subtle Javanese (Bahasa Jawa Krama). In this sense, the students can be called as a multilingual community. While the examples of the spiritual activities are that students are required to perform the five daily prayers in congregation. In addition, students are also given many kinds of religious sciences subjects such as reciting and memorizing Quran, studying fiqh, hadith, etc.

In al-Amanah Islamic modern college, there is a kind of language varieties. It is influenced by a contact between a foreign language and regional language. It means that the foreign languages have been influenced by the regional languages. They are Sidoarjo and Surabaya Javanese. The major influence is the accent. It makes the influenced foreign languages to be so different from the real ones.  In their daily conversation, the students usually produce some new words which are not available in its foreign languages vocabularies. The examples of words that usually they produce are “This is lo very buuwwig e, come here aaa!(instead of this is very big, come here!)”, and so on. Most of them are influenced by Surabaya and Sidoarjo Javanese. Why should the foreign languages be influenced by Surabaya and Sidorjo? The answer is that most of the students are from Surabaya and Sidoarjo city. Although all of the foreign languages used in al-Amanah Islamic modern college are influenced by the regional language, in this sense, the only English which is explored more.

Besides, this paper is written by using three methods. They are observation, documentation, and interview. In this case, observation done by the writer is that the writer observes the language phenomenon in al-Amanah Islamic modern college directly. Meanwhile, documentation done is to help to collect the accurate data. The writer collects or takes some evidences in form of videos and pictures which is taken while the writer is doing observation. Besides, interview is a meeting in which someone asks an interviewee questions and get the answers. It is also done in al-Amanah Islamic modern college. But in this situation, the interview system is divided into two parts. They are direct and indirect interview. Direct interview is that the writer himself interviews the interviewee, and indirect interview means that the writer order somebody else to do it. The indirect interview is done only in the women areas. It is done because the only women can enter into the areas. 

Back to the previous context, that there is something unique in this al-Amanah Islamic modern college. It is the language varieties used. The language varieties used by the students are totally different from the language varieties used by most of people in some regions. They create some new words from a language, but the real words of the language still appear. Not only creating some new words, but they also create a specific language structure and tone based on the regional language and accent while they are speaking. Therefore, this paper is written to know how the description of the language varieties they create and why they create them.

II.           Literature Review

A.    Language Variety

1.             Language Definition

Language is an arbitrary system which used for communication, showing originality, and education level. According to Cambridge Advanced learner’s dictionary software third edition (2008), languages defines as a system of communication consisting of sounds, words and grammar, or the system of communication used by the people of a particular country or profession. Meanwhile, Indonesian dictionary software state that language is an arbitrary sound symbol system, which is used by number of a community to work together, interact, and identify something related to. An arbitrary system here means that language is created based on the community’s agreement. If the community agrees to say that a seat for one person, which has a back, usually four legs, and sometimes two arms, is called as ‘chair’, it must be a chair. But if the community disagrees to call it as ‘chair’, it will never be called so. Something should be noticed that each country has its own language. Therefore, the name of something in each country is different.

Another definition of the language is as a communication system that makes humans can work together. This definition stresses the social functions of language and the fact that humans use it to express themselves and to manipulate objects in the environment. Functional theories of grammar explain grammatical structures through communicative function, and understand the structure of the grammar of the language as a result of an adaptive process in which grammar was standardized to serve communicative needs of its users (Evan, and Steven : 429-492).

2.             Language Functions

            Seen from the language functions, there are some main functions. They are language as a tool for self-expression, language as a communication device, language as a tool for social integration and adaptation, and language as a tool of social control.

1.      Language as a Tool for Self-Expression

People use language to express themselves and to communicate. A writer expresses himself through some writings. In fact, a scientific paper is a means of a scientist’s self-expression to demonstrate his/her ability in a particular study. Thus, people can write to express their expression or to achieve certain goals.

As another example, some authors express their expression through writing in some books. They only write, and do not think about who the readers are. They just explore their hearts and feelings without thinking whether their writings will be understood by other people or not. However, when people write a letter to another, they begin to think to whom the letter will be addressed. They choose a different way of speaking to people they respect in comparison to the way they speak to their friends.

So that, here, language as a tool for self-expression can be taken into consideration that there some elements encouraging self-expression, among others, they are

a.       In order to attract the attention of others to the someone expressing,

b.      The desire to be free from all the emotional stress

c.       At the beginning level, the language in children develops as a tool to express themselves (Keraf, 1997: 4).

2.      Language as a Communication Device

Communication is a further result of self-expression. As a tool of communication, language is a channel of speaker’s intent formulation, exploring the feelings and allowing us to work together. It manages a wide range of community activities, plans and directs future (Keraf, 1997: 4).

At the time of using language as a communication tool, a person already has a specific purpose. They are to be understood by someone else, someone wants to explore his/her feelings to someone else, to influence the point of views of someone else, and so on (according to their individual needs).

Through language, someone can show his/her point of view, origin, education, and character. In short, language can become a mirror the speaker or the writer.

3.      Language as a Tool For Social Integration and Adaptation

Language is as an adaptation tool, is used to put someone in using language in a social environment. By the time a person adapts to a particular social environment, someone will use an appropriate language to the situation and the conditions. The language used when talking to a friend is totally different from talking a lecturer.

Language is as an integration tool, is used to integrate a wide variety of human whose different attitude and character. Language allows a person to feel himself being bound by the social group he/she entered, and can do all the social activities as far as possible by avoiding the collisions to get a highest efficiency. Language allows perfect integration (assimilation) for each individual with the society (Keraf, 1997: 5).

4.      Language as a Tool of Social Control

Language is as a tool of social control, can be applied to the speaker or writer and the society. Various explanation, information, and education are delivered through a language. The examples of the language as a tool of social control, such as:

a. textbooks

b. religious lectures

c. scientific or political orations

d. advertisements

3.             Language Varieties

Language variety is usually called a lect in term of sociolinguistics. It includes dialect, accent, registers, and other linguistics variation (Mecham & Janie in O'Grady, 2001: 537-590). Nordquist (2012) defines language variety as “a general term for any distinctive form of a language or linguistic expression”. In short, language variety is concluded as a variation in using a language.

3.1.       Dialect

Dialect is derived from Greek dialektos, meaning as variety of language used by a speaker. This variety is different each other, but it still has similarity. So that, it still cannot be called as a different language. In the other hand, the existence of a dialect usually is based on geographic condition, but there is still another factor such as social factor.

Based on the language speaker, dialect is divided into some of the following terms. They are:

a.      Regional Dialect: variety of the language spoken in a particular area. For example, a Malay with Ambon dialect, Jakarta dialect, or Medan dialect.

b.      Social dialects: the dialect used by a particular social group or marking certain social strata. For example, teenage dialect.

c.       Temporal dialect, the dialect used in an era or period. For example, a Malay dialect in Sriwijaya era and Malay dialect era in Abdullah’s era.

d.     Idiolect, the overall characteristics of a typical person's personal language in pronunciation, grammar, or word choice and wealth (The preface of KBBI third edition, 2005).

3.2     Accent

In linguistics, an accent is a manner of pronunciation peculiarly to a particular individual, location, or nation (The New Oxford American Dictionary Second Edition, 2005). An accent may identify the locality in which its speakers live (a geographical or regional accent), the socio-economic status of its speakers, their ethnicity, their caste or social class, their first language (when the language in which the accent is heard is not their native language), and so on (Lippi-Green, 1997: 83).

The New Oxford American Dictionary Second Edition (2005) also explains that accents typically differ in quality of voice, pronunciation of vowels and consonants, stress, and prosody. Although grammar, semantics, vocabulary, and other language characteristics often vary with accent, the word 'accent' refers specifically to the differences in pronunciation, whereas the word dialect encompasses the broader set of linguistic differences. Often 'accent' is a subset of dialect.

In Java Island, Javanese speak with their own language especially Javanese. But, the way they pronounce it is totally different each other. For example, People speaking Javanese in Nganjuk, have different accent from people speaking Javanese in Jombang. Nganjuk accent is clearer than Jombang accent.

3.3         Register

Registers are ways of saying different things; they reflect social processes (e.g., division of labor, specialty, contexts, content areas, and specific activities. Ottenheimer (2012: 174) defines register as a variety of language used in a particular social setting. Settings may be defined in terms of greater or lesser formality. Greater formality such as using affix –ing in present participle rather than –in’, such as ‘I am eating food now’ is greater formality than ‘I am eatin’ food now’. Meanwhile, the use of affix –in’ is one of the examples of lesser formality.

Unlike dialects, which are used by particular speech communities and associated with geographical settings or social groupings, registers are associated with particular situations, purposes, or levels of formality. Dialect and register may be thought of as different dimensions of variation. For example, Trudgill in Bex, T. et. al (1999: 117-128) suggests the following sentence as an example of a nonstandard dialect used with the technical register of physical geography:

There was two eskers what we saw in them U-shaped valleys.

One of the most analyzed areas where the use of language is determined by the situation is the formality scale. Writers (especially in language teaching) have often used the term "register" as shorthand for formal/informal style, although this is an aging definition.

In one prominent model, Martin Joos (1961: 40-43) describes five styles in spoken English:

a.      Frozen: Printed unchanging language such as Biblical quotations; often contains archaisms.

2. Formal: One-way participation, no interruption. Technical vocabulary or exact definitions are important. Includes presentations or introductions between strangers.
3. Consultative: Two-way participation. Interruptions are allowed. Examples include teacher/student, doctor/patient, expert/apprentice, etc.
4. Casual: In-group friends and acquaintances. No background information provided. Ellipsis and slang common. Interruptions common. This is common among friends in a social setting.
5. Intimate: Non-public. Intonation more important than wording or grammar. Private vocabulary. Also includes non-verbal messages. This is most common among family members and close friends.

4.      Multilingual Community

Fromkin, et. al (2011: 41) define multilingual as people able to speak more than two languages with different structures. There is also an expert stating that multilingual is also bilingual. Grosjean (2010: 4) agree that the use of multilingual is odd, and “bilingual” is much more used rather than “multilingual” as a term. Another linguist states that that bilingual and multilingual is the same, like what Fasold & Jeff (2006: 222) explains that bilingual and multilingual is ability to speak by using more than one language. Meanwhile, dictionary.com says that multilingual is using or able to speak several or many languages with some facility. But in short, the writer agree more that multilingual is ability to speak more than two languages like what Fromkin, et. al define.

Cambridge Advanced learner’s dictionary software third edition (2008), defines community as “the people living in one particular area or people who are considered as a unit because of their common interests, social group or nationality.” Dictionary.com also defines community as a location occupied by such a group. Jasmadi & E-media solusindo (2008:16) writes that community as a group of people interacting each other in a certain location. So, community is a group of people in a certain location interacting each other because of their interests.

An expert stated that there are four elements of sense of community. They are,

1.      Membership: It is impossible if there is a community without members

2.      Influence: The members influence each other

3.      Integration and fulfillment of needs, and

4.      Shared emotional connection.

Multilingual community means that the community has more than two languages. Cambridge Advanced learner’s dictionary software third edition (2008), defines multilingual as an ability to use more than two languages for communication. Why should it be more than two languages? The answer is that each of them has their own terms. For people or groups able to use only one language, they are called as monolingual.  García and Colin (1995:41) defines “monolingual is as a person ‘who’ knows only one language, whatever that means”. Meanwhile, for people or groups able to use two languages, they are named as bilingual. Therefore, Seen from the number of the languages used, linguists categorize into three parts. They are monolingual, bilingual, and multilingual.

B.  Islamic College (Pondok Pesantren)

1.    Islamic College (Pondok Pesantren) Definition

The term Pondok Pesantren comes from the word pe-santri-an, which the word “santri” means a student. The term pondok comes from the Arabic funduuq (فندوق) which means a college. It is specialized in Aceh, pesantren is named as dayah. Usually the Islamic college (podok pesantren) is led by a priest (Kyai). In order to manage Islamic college (Pondok Pesantren), the priest (kiyai) orders some senior students to organize the junior students. They are usually called as headmen. Meanwhile, the purpose of separating the students from their parents and their families is that they learn to live independently and to improve their relations with the priest (kiyai) and God. In short, Pondok pesantren is an institution built by a priest (kiyai). This institution specifically teaches about the students a religious education. The students studying here are called as santri. The term santri is only used in Indonesia because Indonesia is the first country using living system in learning, especially in Java Island (Abdullah, 2008:76; Moesa, 2007:95).

Other opinions, the word pesantren comes from the word cantrik (Sansakerta language, or maybe Java) which means a person who always follow the teacher, who is developed by the College Park Students in the dormitory system called Pawiyatan then. The term santri is also available in the Tamil language, meaning an Islamic teacher. Meanwhile, C. C Berg argues that the term is derived from the term Shastri, which in India means a person or a scholar who knows the holy books of Hinduism very well. Sometimes it is also regarded as a combination of the word saint (the human kind) with tra syllable (like help), so that the word can mean boarding school where a good man (Fatah, et al., 2005:11). In short, santri is a student who studies in an Islamic college, and Islamic college is an institution with Islamic education.

Something should be noticed here that only in these two paragraphs, the word pondok pesantren, santri and kiyai are more used, and for the rest the word Islamic college, student and priest are more used.

2.    The History of Islamic Colleges

Generally, an Islamic college was originated from the presence of a priest in a place, and then the students came to study Islamic religious education to him. After having a lot of students, there was an initiative to build up a college or dorm next to the priest’s house. In ancient time, a priest did not plan to build a college, but he only thought how to teach religious knowledge in order to be understood by the students. The priest did not pay attention to the places occupied by the students, which were generally very small and simple. They occupied a small building or home that they themselves built around the priest’s house. The more students, the more building built. Further, the students popularized the existence of the Islamic college, so that it can became famous everywhere, such as in the colleges existing at the time of Walisongo (Wahab, 2004:153-154).

Islamic colleges in Indonesia have a very big role, both for the advancement of Islam itself and for Indonesia commonly. Based on some scripts, religious educational activities in the archipelago have been started since 1596. These religious activities are then known as an Islamic college. Even in the script of Howard M. Federspiel, one of the Islamization students in Indonesia, close to the 12th-century, the studies centers in Aceh (known by the name of Dayah schools), Palembang (Sumatra), in East Java and in Gowa (Sulawesi) have produced some important scripts and have stimulated students to learn (Hielmy, 2000:120).

3.    Kinds of Islamic College

As the times and the demands of society on the general educational needs, now there are many Islamic colleges providing non-religious educational menu in a their curriculum. Then, there are two important terms for Islamic colleges, namely traditional (salaf) and modern Islamic college. Traditional (salaf) Islamic college is an Islamic college teaching religious education purely, while the Modern Islamic college uses an educational system completed with non-religious education, (such as math, bio, etc.) or people usually calls it as a curricula.

3.1.       Traditional Islamic College (Salaf)

This kind of Islamic college is more traditional. In general, students only study religious knowledge, without studying knowledge as taught in many schools in general, such as physics, biology, and so on. In this Islamic college, the students tend to do devotion to the priest. If the priest ask the students to cultivate the fields, the students will do it gladly.

3.2.       Modern Islamic College

It is totally different from modern Islamic college. In modern Islamic college, students learn not only religious education, but also learn non-religious education such as physics, chemistry, Indonesian, etc. as in formal schools. In their daily life, students are also taught about organization and something related to something modern. Taking for example is in the way of dressing, students do not have to wear sarongs, but students are also allowed to wear modern clothes like ties, shoes, etc.

Here are some of examples of modern Islamic colleges. They are Darussalam (Gontor) Islamic modern college, Al-Amanah Islamic modern college, and al-Amin Islamic modern college located in Perenduan, Madura. In this sense, al-Amanah Islamic modern college will be explained more.

Al-Amanah Islamic modern college is an Islamic modern college located in the Kewangen hamlet, Junwangi village, Krian district, and Sidoarjo regency. Javanese or Indonesian usually calls this institution as pondok pesantren.

Judging from the location, this Islamic college is located in the middle of the rice fields. Although it’s located in the middle of rice fields, this Islamic college is given with many kinds of activities, both intellectual and spiritual activities. The examples of the intellectual activities are that students are required to study in formal schools like students in general. Interestingly, in the daily communication, the students are required to use both Arabic and English. Especially for Sunday, the students are required to communicate by using subtle Javanese (Bahasa Jawa Krama). In this sense, the students can be called as a multilingual community. While the examples of the spiritual activities are that students are required to perform the five daily prayers in congregation. In addition, students are also given many kinds of religious sciences subjects such as reciting and memorizing Quran, studying fiqh, hadith, etc.

In al-Amanah Islamic modern college, there is a kind of language varieties. It is caused by a contact between a foreign language and regional language. It means that the foreign languages have been influenced by the regional languages. They are Sidoarjo and Surabaya Javanese. The major influence is the accent. It makes the influenced foreign languages to be so different from the real ones.  In their daily conversation, the students usually produce some new words which are not available in its foreign languages vocabularies. The examples of words that usually they produce are “This is lo very buuwwig e, come here aaa!!!”, and so on. Most of them are influenced by Surabaya and Sidoarjo Javanese. Why should the foreign languages be influenced by Surabaya and Sidorjo? The answer is that most of the students are from Surabaya and Sidoarjo city. Although all of the foreign languages used in al-Amanah Islamic modern college are influenced by the regional language, in this sense, the only English which is explored more.

C.    Language Contact

Mackey (in Suwito, 1983:39) gives a definition of language contact that language contact is an influence of one language on another, either directly or indirectly, so that it can cause a change in the language of monolingual speakers. The monolingual speakers can be bilingual or multilingual, that is, those who master one language to be two or more languages. According to Suwito (1983: 39) the definition of language contact involves all contiguity phenomena between some languages causing a change of the language used by speakers in a social context. Suwito’s opinion is identical with Kushartanti’s opinion (2005: 58) stating that language contact happens because of the existence of monolingual, bilingual, and multilingual phenomena. So, language contact is a phenomenon influencing one language to another due to the existence of monolingual, bilingual, and multilingual speakers.

1.    Form of Influence of one language on another

Actually there is a lot of form of Form of Influence of one language on another. But, there are some forms written here assumed to be the most important ones. They are borrowing language, code-switching and code-mixing, pidgin, and Creole.

1.1.            Borrowing Language

Nordquist (2012) defines borrowing language as language from one language that has been adapted for use in another. Yule (2010: 54) says that borrowing language is taking over languages to from other languages. In conclusion borrowing language implies that one language takes something from another language and makes it into a permanent part of its own system.

Here are some examples of Indonesian borrowing words taken from another language,

Donor Language	Recipient Language
Computer (English)	Komputer (Indonesian)
Practice (English)	Praktik (Indonesian)
كرسي  (Arabic)	Kursi (Indonesian)
Brandkast (Dutch)	Brankas (Indonesian)

1.2.            Code-Switching and Code-Mixing

In bilingual or multilingual communities, code-switching and cod-mixing often happen. Wahyuningtyas (2009: 8) describes code-switching as the use of two or more alternate varieties of language by a single speaker. Code-switching is the alternate of two or more language or linguistics varieties within the same conversation (Troike in Wahyuningtyas, 2009: 14).  Meanwhile, code-mixing is “the embedding of various linguistic units such as affixes (bound morphemes), or words (unbound morphemes), phrases and clauses from a cooperative activity where the participant , in order to infer what is intended, must reconcile what they hear with what they understand” (Liu, 2008: 4 ). So, code switching is the speaker (or speakers) switches between two (or more) different language codes during a single stretch of discourse, and code-mixing is the use of two or more languages in a single sentence. Therefore, code-switching and code-mixing is different.

To make a good understanding, here are some examples of code-switching and code-mixing between English and Indonesian. The Indonesian is written in bold fonts.

Code-Switching	Code-Mixing	English meaning
	Aku tidak tahu apa itu good atau bad.	I do not know whether it is good or bad.
M: Kamu lagi dimana? U: Di rumah. And you? M: me too.		M: Where are you? U: at home. And you? M: me too.

1.3 Creation of New Languages: Pidgin, and Creole.

1.3.1. Pidgin

Cambridge Advanced learner’s dictionary software third edition (2008), defines pidgin as a language which has developed from a mixture of two languages. It is used as a way of communicating by people who do not speak each other's languages. According to Hall’s definition (in Odimegwu, 2012: 6) pidgin is a mixed language arising in a contact situation where people meet for limit purposes such as in trading.  In short, pidgin is a mixed language used for limit purpose by people who do not speak each other's languages in a contact situation.

A pidgin usually has a very simple grammar with different languages vocabularies. A pidgin does not have any native language speakers. If it has some native languge speakers, it is called as a Creole language.

Here are some of pidgins taken from English which are treated as Indonesian speakers’ tongue,

In pronunciation	Becomes	In a structure	Becomes
Very beautiful	Peri biutipul	You are funny	You funny (without ‘are’)
Five thousands	Paip tosens	Do you need water?	You need water? (without ‘do’)

1.3.2. Creole

Creole is the opposite of pidgin. Pidgin does not have a native language speaker like Creole. (Kushartanti, et. al., 2005: 63). Creole is a pidgin used as a mother tongue. Creole is born by pidgin. Pidgin used from one period to another, longer and longer will become Creole. One of the famous Creole in java is Betawi Creole which Indonesian people usually call it as Malayan with Jakarta dialect.

Judging from how Creole can exist, there is a certain cause causing its existence, that is, that there is a lot of people with different background gathering together. It means that, in a region, there is a contact between natives and migrants whose different languages. Here, then, they use a dominant language. Dominant language means that the language spoken by people in majority. Although they use the dominant language, however, the language vocabularies have been influenced by the inherited vocabularies from these people.

John Mcwhorter (2005: 19) has proposed the following list of features to indicate a Creole prototype. Here are the Creole prototypes,

a.       a lack of inflectional morphology (other than at most two or three inflectional affixes),

b.      a lack of tone on monosyllabic words, and

c.       a lack of semantically vague word formation.

But in fact, those theories are still debatable because there are some linguists argued that some Creole languages do not have such those prototypes.

D.    Language Varieties in Islamic al-Amanah Modern College, Krian, Sidoarjo: Seen from Language in Contact.

Language is an arbitrary system which used for communication, showing originality, and education level. According to Cambridge Advanced learner’s dictionary software third edition (2008), languages defines as a system of communication consisting of sounds, words and grammar, or the system of communication used by the people of a particular country or profession which has certain functions.

Language variety is usually called a lect in term of sociolinguistics. It includes dialect, accent, registers, and other linguistics variation (Mecham et. al, 2001: 537-590). Nordquist (2012) defines language variety as “a general term for any distinctive form of a language or linguistic expression”. In short, language variety is concluded as a variation in using a language.

Dialect is derived from Greek dialektos, meaning as variety of language used by a speaker. This variety is different each other, but it still has similarity. So that, it still cannot be called as a different language.

In linguistics, an accent is a manner of pronunciation peculiarly to a particular individual, location, or nation (The New Oxford American Dictionary Second Edition, 2005). An accent may identify the locality in which its speakers live (a geographical or regional accent), the socio-economic status of its speakers, their ethnicity, their caste or social class, their first language (when the language in which the accent is heard is not their native language), and so on (Lippi-Green, 1997: 83).

Registers are ways of saying different things; they reflect social processes (e.g., division of labor, specialty, contexts, content areas, and specific activities. Ottenheimer (2006: 174) defines register as a variety of language used in a particular social setting. Settings may be defined in terms of greater or lesser formality.

The term Pondok Pesantren comes from the word pe-santri-an, which the word “santri” means a student. The term pondok comes from the Arabic funduuq (فندوق) which means a college. It is specialized in Aceh, pesantren is named as dayah. Usually the Islamic college (podok pesantren) is led by a priest (Kyai).

As long as Islamic college exists, nowadays, there are two types of Islamic college. They are traditional Islamic college (salafy) and Islamic modern college.

In this modern era, people tend to choose Islamic modern college rather than the traditional (salafy) one. Because they think that it is suitable with the times.  One of the examples is al-Amanah Islamic modern college.

Al-Amanah Islamic modern college is an Islamic modern college located in the Kewangen hamlet, Junwangi village, Krian district, and Sidoarjo regency. The detailed location is that this Islamic college is located in the middle of the rice fields. Although it’s located in the middle of rice fields, this Islamic college is given with many kinds of activities, both intellectual and spiritual activities. The examples of the intellectual activities are that students are required to study in formal schools like students in general. Interestingly, in the daily communication, the students are required to use both Arabic and English. Especially for Sunday, the students are required to communicate by using subtle Javanese (Bahasa Jawa Krama). In this sense, the students can be called as a multilingual community. While the examples of the spiritual activities are that students are required to perform the five daily prayers in congregation. In addition, students are also given many kinds of religious sciences subjects such as reciting and memorizing Quran, studying fiqh, hadith, etc.

What is language contact? Language contact is a phenomenon influencing one language to another due to the existence of monolingual, bilingual, and multilingual speakers. Some of the forms of language contacts influencing of one language on another happening in al-Amanah Islamic modern college are borrowing language, code-switching and code-mixing, pidgin, Creole and mixed languages.

In al-Amanah Islamic modern college, there is a kind of language varieties. It is caused by a contact between a foreign language and regional language. It means that the foreign languages have been influenced by the regional languages. They are Sidoarjo and Surabaya Javanese. The major influence is the accent. It makes the influenced foreign languages to be so different from the real ones.  In their daily conversation, the students usually produce some new words which are not available in its foreign languages vocabularies. The examples of words that usually they produce are “This is lo very buuwwig e”, “come here aaa!!!”, and so on. Most of them are influenced by Surabaya and Sidoarjo Javanese. Why should the foreign languages be influenced by Surabaya and Sidorjo? The answer is that most of the students are from Surabaya and Sidoarjo city.

Analyzing another example of language varieties seen from language in contact in al-Amanah Islamic modern college is like the example below,

1) “Heyyy!!!” “You don’t gaplek’i kon!”       (instead of “Hi!!!” “Don’t be a sucker!”)

2) “If you naughty, tak strike lo yo.”              (instead of “If you are naughty, I will strike you.”)

3) “Hamsong’i!”                                           (instead of “Damn it!”)

4) “Where is my sarong kok?”                       (instead of “Where is my sarong?”)

In 1 and 2), there is a code-mixing phenomenon. It is English and Javanese with Surabaya and Sidoarjo dialect which is written in italic forms. There is also a pidgin seen from the structure (Javenglish). Although Indonesian, Javanese and English have almost the same structure (S-V-O), but in this sense, the structure tends to use the Javanese one. In 3), it is Javanese with Surabaya and Sidoarjo dialect swearword which has been modified to be softer.  Here, code-switching phenomenon is available. It switches from English to Javanese. Finally, in 4) there is a code-mixing phenomenon. It is English and Javanese with Surabaya and Sidoarjo dialect which is written in italic forms. Here, sarong is a kind of borrowing language which Indonesian is as the donor language and English is as the recipient one. In the way to pronounce, those examples are pronounced by using Surabaya and Sidoarjo accent because most of the students are from Surabaya, Sidoarjo, and surroundings. Although there are some students coming from Sumatra, Borneo, Madura, and another but they are in minority. So, Surabaya and Sidoarjo accent appears dominantly.

Talking about why the students use these language varieties because they imitate their seniors. Besides, they are from Surabaya, Sidoarjo, and surroundings which they can be ensured that they are multilingual speakers. Then, some students do not know how to produce good English, so that, it can make the students know English well shy to practice their good English because they will be different from others. Finally, they consider that the use of these language varieties is simpler than the correct and perfect one. So that, those language varieties can happen in this al-Amanah Islamic modern college, Krian, Sidoarjo.