Reni Indriani Ibi

THE INFLUENTIAL FACTOR IN THE SHIFT OF PADOE DIALECT IN
BUGINESE DE LANGUAGE IN MATOMPI VILLAGE
Thesis
Submitted in Partial Fulfillment of the Requirements for the Degree of Sarjana

Humaniora in English and Literature Department of the Faculty of Adab and
Humanities of State Islamic of Alauddin Makassar
By:
RENI INDRIANI IBI

40300116138
ENGLISH AND LITERATURE DEPARTMENT
ADAB AND HUMANITIES FACULTY
STATE ISLAMIC UNIVERSITY OF ALAUDDIN MAKASSAR
2022
PERNYATAAN
KEASLIAN SKRIPSI
Dengan penuh kesadaran penulis yang bertanda tangan di bawah ini
menyatakan bahwa skripsi ini benar-benar adalah hasil karya penulis sendiri dan jika
kemudian terbukti merupakan duplikat, tiruan plagiat atau dibuat orang lain secara
keseluruhan ataupun sebagian, maka skripsi ini dan gelar yang diperoleh batal demi
hukum.
Gowa, 23 Februari 2022
Penulis
Reni Indriani Ibi

40300116138
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ACKNOWLEDGMENT
Alhamdulillahi rabbil alamin. The researcher praises her highest gratitude to
God Allah SWT who has been giving her the mercy and blessing for completing this
thesis. Shalawat and Salam are addressed to our prophet Muhammad SAW, the
greatest one who has shared inspiration, spirit, and power to the human. The
researcher really thanks to the people who pray, guide and help her along this time,
she realizes these people have a clot contribute during her research and writing this
thesis.
1. The writer’s beloved parents, Agus Salim and Martina for their loves, cares,
supports and prayers for the writer’s safety and successful.
2. The writer's beloved sister, Irmala Ibi S.E, Sazkia Ibi, and Syahruni Ibi for
their support and sincere prayer for the writer’s success.
3. The writer’s beloved big family especially for Aunty Hasnah and Uncle
Mursida, and my cousin Musdaria S.Si for their support and sincere prayer for
the writer’s success.
4. The Rector of UIN Alauddin Makassar, Prof. Drs. Hamdan Juhannis, M. A.,
Ph.D. For his advice during the period when the writer studied at the
University.
5. The Dean of Adab and Humanities Faculty Dr. Hasyim Haddade, S. Ag., M.
Ag and his staff, all of the vices of dean of Adab and Humanities Faculty, Dr.
Andi Ibrahim, S.Ag., S.S., M.Pd. Dr. Firdaus, M.Ag.,H. Muh. Nur Akbar
Rasyid, M.Pd., M.Ed., Ph.D, the Head of English and Literature Department,
Dr.Jumharia Djamereng, M.Hum. And Secretary of English and Literature
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6. Department, Sahruni Junaid, S.S, M. Pd. for their support, help and
encouragement.
7. The deepest gratitude is sent to the writer‟s supervisor, Dr.Jumharia
Djamereng, M.Hum. and Helmi Syukur, S.Pd., M.Pd. for their guidance,
comments, correction, supports and their precious time during the process of
the writer to finish this thesis.
8. Dr. Hj. Nuri Emmiyati, M.Pd. and Nirwana, S.Pd., M.Pd. the writers examiner
who have given their suggestions and corrections.
9. The writer’s gratitude is also addressed to all the lecturers of Adab and
Humanities Faculty, for their knowledge, enlightenment, and advices during
the academic years also for the administrative officers of Adab and
Humanities Faculty, for their help, services, and administrative support.
10. The writer’s thanks is addressed to the Sister Asma Dien Amaliah, S.Hum.,
who have guide and give many suggestion to the writer to fix her thesis well.
11. All my friends in AG 5.6 (2016) especially Ari Adyatmi, Afika, and Wardani
thank you for the friendship, laugh, togetherness, travelling in every semester
break and supporting her for the writer's in finishing this Thesis.
12. The writer’s thanks addressed to writer’s best support system, Muhammad
Raiyan Supri and Family.
13. My beloved friends, Ayu Putri jumra (Tayoku), Suci Agustianti, Wira Adelia,
Andriani, Dewi Sinta, Nurul Asmaul Husna, Nurul Ainun, Dedhy wahid,
Ikhwanuddin and others who cannot be mentioned one by one but thank you
so much for the attention and support given to writer’s.
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14. The writer’s thanks is addressed to the friends of writer in KKN, A Inda,
Ummul, Sinar, Mawaddah, Nilam, Tawwif, Syafri, Herdi, and kak Sapar have
given the writer support and advice.
15. The writer’s thanks is also addressed to all of people who helped the writer and
those whom the writer can not mention one by one.
Romang Polong, 5th Maret 2022
The Writer,
Reni Indriani Ibi

40300116138
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ABSTRACT
Name : Reni Indriani Ibi

Reg. Number : 40300116138
Major : English and Literature Department
Faculty : Adab and Humanities Faculty
Title : “The Influential Factor in The Shift Of Padoe Dialect in
Buginese DeLanguage in Matompi Village”
Supervisor 1 : Dr. Jumharia Djamereng, M.Hum
Supervisor II : Helmi Syukur. S.Pd., M.Pd
This study aimed to find out what factors influence the shift in the Padoe
dialect in the Buginese De language to students studying at various campuses in
South Sulawesi. Language shift occurs as the people decision to use the language
among the community which usually shifted from the lower social language to the
high social language or from the less powerful group to the dominant one. This
research was conducted using a qualitative descriptive method and analyzed using
Janet Holme’s theory, namely 4 factors that influence language shift, namely
economic, social, political, and demographic factors. The results of this study indicate
that the factors that greatly influence the shift in the padoe dialect are social factors
related to social interaction and communication.
Keywords: Language Shift, University students, and Padoe dialect
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TABLE OF CONTENTS
HALAMAN JUDUL ....................................................................................... i
PERNYATAAN KEASLIAN SKRIPSI ........................................................ ii
PERSETUJUAN PEMBIMBING ................................................................. iii
APPROVAL SHEET ...................................................................................... iv
PENGESAHAN SKRIPSI .............................................................................. v
ACKNOWLEDGMENT ................................................................................. vi
ABSTRAK ....................................................................................................... ix
TABLE OF CONTENTS ................................................................................ x
CHAPTER I: INTRODUCTION ................................................................... 1
A. Background ......................................................................................... 1
B. Research Questions ............................................................................ 5
C. Objective of the Research .................................................................... 5
D. Significance of the Research................................................................ 5
E. Scope of the Research .......................................................................... 5
CHAPTER II: REVIEW OF RELATED LITERATURE ............................ 7
A. Previous Studies................................................................................... 7
B. Partinent Idea ...................................................................................... 10
1. Sociolinguistics .......................................................................... 10
2. Definition of Monolingualism .................................................... 11
3. Definition of Bilingualism ......................................................... 11
4. Language Shift ........................................................................... 12
5. Factors Effect of the Languiage Shift ......................................... 14
6. Padoe Dialect in Buginese DE Language ................................... 1
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CHAPTER III: RESEARCH METHODOLOGY ......................................... 21
A. Population and Sample........................................................................ 21
B. Technique in Collecting Data .............................................................. 22
C. Instrument of the Research ................................................................. 23
D. Technique in Data Analysis................................................................. 23
CHAPTER IV: FINDINGS AND DISCUSSION .......................................... 24
A. FINDINGS ........................................................................................... 24
B. DISCUSSION ...................................................................................... 40
CHAPTER V: CONCLUSIONS AND SUGGESTIONS............................... 49
A. Conclusions ......................................................................................... 49
B. Suggestions .......................................................................................... 49
BIBLIOGRAPHY ........................................................................................... 51
APPENDIX ..................................................................................................... 53
AUTOBIOGRAPHY ...................................................................................... 61
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CHAPTER I
INTRODUCTION
A. Background
Language is the ability to communicate with others through the use of signs
such as words and gestures. Language, on the other hand, is a tool for interacting or
communicating, in the sense of conveying the mind, and feelings. Language,
according to Widdowson (1996: 3), plays a central role in our lives. People obtain it
during childhood. It includes our identity as individuals and social beings. It is a
cognitive and communicative tool that allows us to think about ourselves and
collaborate with others in our community. Language, according to Edward Sapir
(1921:7), is a purely human non-instinctive means of expressing thoughts, feelings,
and desires through a system of voluntary produced symbols.
In everyday life, language is a critical means of communication. Language
used in communication and to socialize among people. They should express their
thoughts, convince others, or make a promise. Language, according to Dougles
Brown, is a system of arbitrarily conventionalized vocal, written, or gestural symbols
that enable members of a community to communicate intelligibly with one another.
Language, on the other hand, is divided into several varieties as a means of
communication. People from various countries, ethnic groups, and cultures speak
different languages. Allah states about the varieties of language in surah Ar-Rum
verse2
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Translation :
“And among His signs isthecreation of the heavens and the earth, and the
difference of your languages and colors. Verily, in that are indeed signs
for men of sound knowledge”
Quraish Shihab's interpretation of the above verse explains: And among the
signs of the perfection of His power and wisdom, is the creation of the heavens and
the earth with this very beautiful system. Also, including signs of his power,
differences in your language and dialect, as well as differences in the color of your
skin, black, white or other.
The relationship between the pieces of the verse above and the research to be
carried out is where the verse explains that Allah has created a variety of different
languages so that it is possible to shift language between one language and another.
Vaux, Bert, Golder, Starr, and Bo (2005) A regional language is a language
spoken in an area of a sovereign state, whether it be a small area, a federal state or
province, or some wider area.“Regional or minority languages,” as defined by the
European Charter for Regional or Minority Languages, are languages that have
traditionally been spoken within a given state's territory by nationals from a group
that is numerically smaller than the rest of the population and are distinct from the
state's official languages. It is important to distinguish between recognition of a
regional or minority language and recognition as an official language. Language is

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obviously an indispensable tool of human beings. Languages must be preserved
because they aid in the improvement of society's political, legal, cultural, and
economic conditions. There are numerous distinctions that define and demarcate
dialect areas.
According to Crystal (2008)the gradual or sudden transition of languages is
called language shift. Another addition fromWilley (1996) agrees with that, language
shift is the change by the person or groups from one language to another.
Language extinction is the final result of language shift. Language shift
phenomenon may result in the total extinction of a language, the extinction of all
speakers of the language, or the extinction of a language in a specific community.
According to Holmes (2001), when all people who speak a language die, the language
dies as well.Language shift, according to Appel and Muysken (1987), is a bridge to
language extinction. It means that as the community's language shifts, the
community's language dies slowly but steadily and unconsciously. In Indonesia, the
shift in vernacular may result in the loss of mother tongue. It is exacerbated by the
fact that the number of speakers is decreasing day by day.As a result, the vernacular
will be on the verge of extinction.
According to Amar (2004), the language shift process is a historical event
since the mother tongue of the group of speakers will eventually become extinct. This
is in line with Mbete's opinion (2003: 14), according to which the depreciation of a
language's basic functions usually happens over a long and slow period of time,
beyond a generation.
Mbete (2003: 14-15) depicts the extinction of a language as a diminishing or
even complete loss of local language used in family tales, such as between parents
and children. Furthermore, the disappearance of culture fairy tales, as well as the
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practice of telling stories to children before bedtime, is a significant factor,
Traditional institutions that are failing as fortresses of society and traditions.
Generations of young people, on the other hand, are no longer able to comprehend the
message and idea of that outlook on life found in old texts, fairy tales, idioms, and
frozen style. Guyup's own words became clearer as serious signs of language
extinction appeared. Furthermore, there are many open opportunities for English,
Mandarin, or possibly another foreign language to displace Indonesian language,
which will also be a smoothshift regional language in the near future.
Padoe dialect is atronesian languages that are spoken by Padoe tribe in South
Sulawesi (Nuha, Malili, Mangkutana, Wasuponda and Towuti) and Central Sulawesi
(Mori Atas, Morowali, Pamona Utara and Poso). According to linguistic scholars,
Padoe is one of the dialects of the Mori language, which is spoken in the North
Morowali district of Central Sulawesi.
Matompi is one area in located in Towuti sub district regency of luwuTimur.
The Matompi’s society who is mostly Padoe’setnic, who also speaks Padoe in their
daily life. Besides Padoe ethnic, there are other languages that are spoken in the
village, such as Buginese, Tae' language, Makassar language, Javanese language, and
Indonesian language.
Because there is no research on language or shift of Padoe dialect in Buginese
De language, the researcher is interested in analyzing it. And the participants in this
study are university students from Matompi village. As a result, the researcher is
interested in determining how university students use the Padoe dialect in their daily
activities. Because of the large number of people who live in the village of Matompi,
the researcher believes that this research is important because it is necessary to

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understand what factors are causing the shift in the Padoe dialect, particularly among
youth, so that the local government can take further action to ensure that the Padoe
language or dialect does not die.
B. Research Questions
Based on the backgroundof the study above, the researcher formulates the
research question as follows:“What are the influential factors in the shift of
Padoedialect in Buginese Delanguage among Matompi society”?
C. Objective of the Research
Based on the problem statement above, the researcher aims at finding out the
influential factor in the shift of Padoe dialect in Buginese De language among
Matompi society
D. Significance of the Research
This research contributes both of theoretical and practical in the study of
linguistic, especially concerning about language shift.
1. Theoritically, this research is expected to increase knowledge as a provision in
theoretical knowledge to researchers, as well as the reader. This research can be
used as an additional reference for students who want to conduct a research
especially in the linguistic landscape.
2. Practically, the results of this research expected to be considered in terms of the
government and local regional institutions in making policies relating to the
preservation of the Padoe language, especially in the Matompi village area.
E. Scope of The Research
Based on the explanation above, the researcher analyzes the factors that
influence the shift in the Padoe dialect in the Buginese de language in the village of
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Matompi, Towuti sub-district, East Luwu district. Language shift can be influenced
by various factors. Holmes (1992) suggested, there are some various factors which
influence or lead a person or community to shift her/his own language to other
language: politic, economic, social, demographic (p. 65-66). The informants involved
in this research are students who study at universities in South Sulawesi and they
come from the village of matompi.

CHAPTER II
REVIEW OF RELATED LITERATURE
A. Previous Studies
Asmitazkirah (2013) the subject of this research is "Language Shift in Arabic
Language in Medan". This study aims to (1) describe the factors that influence the
shift in Arabic, (2) the pattern of language shift, and (3) the reasons for the shift from
Arabic to Indonesian. The subjects of this study are 25 people (male and female) of
Arab citizens who belong to the Arab community in Medan. They are divided into
two groups; the second generation whose parents are immigrants from Arabia, the
third generation is descended from the second generation. This study used descriptive
qualitative method. And based on the results of the research conducted, it is known
that there are six factors that influence the shift in Arabic in the second and third
generations in Medan, namely; bilingualism, migration, economic and social factors,
political factors, demographic factors, and the last is values and attitudes. But most
affecting factor of it is bilingualism.
The difference between this research and Asmitazkirah's research is that this
one focuses on the transition from Padoe to Indonesian in the village of Matompi,
Towuti sub-district, Luwu Timur district, and the interviewees are university students
from Matompi. While Asmitazkirah's research focuses on the field area's change from
Arabic to Indonesian, the interviewees employed are Arab citizens in their second and
third generations. The parallels are that they both discuss language shift and the study
methodologies they used, which are both descriptive qualitative research approaches.
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Djamareng and Jufriadi (2016) studied about “Pengaruh sikap dan peran orang
tua terhadap pergeseran bahasa luwu dikalangan anak-anak pada masyarakat Luwu
kota Palopo” The aim of the study is to determine the current state of the Luwu
language shift among children in Palopo. In addition, it was investigated whether the
attitude factor and parental position affected Luwunese usage. To address these
issues, the researcher used the Palopo communities in districts of Wara, East Wara,
Bara, and TelluWanua as the study's population. On the basis of data percentage
analysis derived from questionnaires and interviews using note taking and recording
as research methods. The findings revealed that language change occurred among
children in Palopo City. The parents' use of Luwunese language was a major
influence on the children's language shift, as evidenced by the respondents' lack of
Luwunese use in their family relationships between children and parents. The parents'
positive attitude toward the use of Luwunese, as indicated by the percentage on the
questionnaire, had no effect on the Luwunese change in Palopo.
Amirullah (2017) this research was done to find out the shift of the Buginese
language by community in Tandung village North Luwu Regency. This study uses a
qualitative descriptive method that describes the language shift in the village of
Tandung, North Luwu district. The sample used in this research is multi-stage
sampling, taken a number of 1034 people from the village of Tandung. Data
collection techniques are carried out by observation and interviews. The results of the
study indicate that there has been a shift in language in the Tandung village, North
Luwu district, especially in the use of the Buginese language by the community in the
Tandung village. The majority of the Buginese language used is only the middle
generation 26-49 (adults) and the older generation aged 50 years old.
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Masruddin (2013) the subject of this research is “Influenced factor towards
the language shift phenomenon of wotunese”. The aim of this study is to determine
the factors that affect Wotunese language change. This research was conducted in two
villages in Wotu District, East Luwu Regency, namely Lampenai Village and
Bawalipu Village. The procedure used was a field survey involving the distribution of
questionnaires, interviews, and direct observation of 400 Wotunese. The informant
sample consisted of 400 Wotunese males and females who had lived in the Wotu
region for at least 10 years. They range in age from 10 to 50 years old. The findings
show that age, mobilization, bilingualism, and language attitude are major
determinants of Wotunese language change. The government and Wotunese people
should then take concrete steps to save the Wotu language from extinction.
The difference between this research and the three previous researches is that
this one focuses on changing the Padoe dialect with the informants, who are
university students from Matompi's village. Meanwhile, the research conducted by
Djamareng and Jufriadi focused on the shifting the Luwu language by taking the
children age group as the informants. Thus, other research conducted by Amirullah
that focused on the shifting the Buginese language, and the research conducted by
Masruddin focused on the shifting the Wotu language and they took all age groups as
the informants.
The similarity of this research between the research conducted by Djamareng
and Jufriadi, Amirullah, and Masruddin is the factors which all three also focus on
language shift. The research locations also are similar that located in Luwu Raya,
Djamereng and Jufriadi located in Kota Palopo, Amirullah in Luwu Utara, Masruddin
in Wotu sub-district.
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One of the effects of the transmigrants' arrival in East Luwu is that the
indigenous people's language has changed significantly. Some indigenous people no
longer teach their children Padoe and prefer to use Indonesian instead. This occurs
because it is customary for them to communicate in Indonesian with other tribes or
transmigrants. Due to the same reason, some transmigrants have lost their ability to
communicate in the local language. Despite this, some residents retain their
respective languages, which they use when interacting with family or fellow tribes.
B. Partinent Idea
1. Sociolinguistics
Sociolinguistics requires language shift. “Language change is the shift or
displacement of one minority language mother tongue to a language of a larger
society” According to Holmes (1992:56). Language shift occurs because the choice
made by individuals, most importantly in the domestic domain, in accordance
with their own motivation, expectation, and goal that they may or may not share with
other members of their community (Coulmas, 2005:168).
J.A.Fishman (1972:4)sociolinguistics is the study of the characteristics of
language varieties, the characteristics of their functions, and the characteristics of
their speakers as these three constantly interact, and change one another within a
speech community.
Terms "sociolinguistics" and "linguistics" are derived from the words "socio"
and "linguistic." Socio refers to the social word, or a group of people. Linguistics is a
branch of science that studies and explained about language, especially its elements
and interactions. So, sociolinguistics is a field of research that puts together ideas on
how culture and language interact. Sociolinguistics studied and discussed aspects of
social language, especially differences in language related to social factors, based on

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previous understanding, Nababan (1993: 2). Based on some of the points made above,
sociolinguistics not only learns about language, but also about aspects of language
used by the group.
A sociolinguistic approach is used in this research. A qualitative analysis
approach was used in this study. This approach is used in both natural and
experimental settings. As a result, researchers must have access to hypotheses and
diverse perspectives to aid them in data collection, study, and design of the items to
be studied.The research center employs descriptive qualitative techniques to look for
language variation in short message text that suggests action fraud. Keirl and Miler
(in Moleong, 2002: 22) revealed that Qualitative research is a particular tradition in
social science that is fundamentally dependent on observation, human beings, their
own region, and relate to these people in their language and the terminology.
2. Definition of Monolingualism
According to Wardhaugh (1998 p, 96) stated that Monolingualism the ability
to use only one language, is such a widely accepted norm in so many parts of the
world that it is often assumed to be a world-wide phenomenon, to the extent that
bilingual and multilingual individuals may appear to be unusual.’ Indeed, the people
often have mixed feelings when they discover that someone who meet is fluent in
several languages: perhaps a mixture of admiration and envy but also, occasionally, a
feeling of superiority in that many such people are not ‘native’ to the culture in which
they function. Such people are likely to be immigrants, visitors, or children of
‘mixed’ marriages and in that respect ‘marked’ in some way, and such marking is not
always regarded favorably.
3. Definition of Bilingualism
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Bilingualism According to Baleghizadeh (2008), bilingualism is the
phenomenon of communication in two languages. Weinrich (1968)often accepts that
bilingualism is the process of writing and speaking in two languages at the same time.
Bilingualism is the most obvious sign of a language change. It is also supported by
Downes (1998), he considers that bilingualism is a factor which involves in leading
the language shift. In the same manner, Fishman (cited in Extra and Verhoeven,
1999) argues that if language shift happens as a result of two languages interacting
with unequal control, the weaker language would be dislocated from the stronger.
When people become bilingual with disproportionate influence in both languages,
their second language will unconsciously take the place of their first or mother
tongue. Thus, bilingualism is one factor that can cause the language shift.
Bloomfield (1933:76) says that the ability of the speaker to usethe two
languages with the same good is bilingual, both their mother tongue and second
language. The life of an immigrant with a minority language, for instance, using two
languages in communication with other people. Bilingual state is ability to learn and
master another language, to communicate efficiently, they need yet another panic.
The role of bilinguals in the majority of the linguistic society around them is a group
of individuals who use twolanguages.
4. Language Shift
Language shift occurs as the people decision to use the language among the
community which usually shifted from the lower social language to the high social
language or from the less powerful group to the dominant one (Holmes,
1947:51).People want to reach a high social class by changing their language because
the more powerful group is synonymous with status, prestige, and social
achievement. Otherwise, Jendra (2010:141) argues said that language shift is a

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language phenomenon that totally change the premous language into a new
community as the demand from the speech community. Fishman (1991:1) describes
the language shift as a great process of continuity where the heritage language is
causing negative affect within few speakers, readers and writers from one generation
to another generation. In recent years, the language shift occurs in Indonesia has
mostly been carried out by young people while they are outside of their previous
culture, such as while attending school or working. Immigrants are the words used to
describe them. Ambarwati (2013).
According to Yuliawati (2008) Language shift mostly happen in bilingual or
multilingual community which the result from language contact. Although not the
language shift leads to language disappear from of a community, but the language
situation on some region should be observed to avoid the language extinction. Many
factors affect the shift of language such as, among others, industrialization, prestige,
the influence of global culture, economic change, urbanization, migration, etc. Over
all language shift implies to an abandoned language by the community of the native
speakers. Which resulting when a language shift occurs, members of the language
community positively prefer to use a new language rather than their previous
language (regional language or mother tongue). In order to maintain language
speakers.
According to Trudgill (2002:138), language shift is a phenomenon that causes
language varieties to become extinct. Language shift is a stage of bilingualism in
which a community gradually abandons its native tongue and adopts another.
Meanwhile Jendra (2010:140) Language shift was identified as a type of full-scale
language change. The term refers to a situation in which a speech community a
switches to a new language entirely, or in other words, stops using their previous
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language for communication purposes. “When language shift occurs, it is usually
shifted towards the language of dominant powerful group. A dominant group has
little incentive to adopt the language of a minority”, Holmes (2008:57). “Language
shift” can be defined as a process in which “the habitual use of one language is being
replaced by the habitual use of another” in “bilingual towns, villages, or
neighborhoods” Gal (1979:1).
According to Jendra (2010:142) a language phenomenon such as language
shift has two different types which are non migrant and migrant shifting. Migrant
shifting is a type of language shifting which led by the adaptation of community in a
new land. Most of the time, the process of language shifting happens gradually.
Children experience the first contact to the language phenomenon because of school.
Children in school have to adapt the lessons taught in English and difficulties of
performing communication to the friends using English. On the other hand, parents
also need to adapt to another languages in their workplace. On the other side, non
migrant shifting is the type of language shifting which left by certain condition where
the speakers do not move to other place and still perform the language. This type of
language shifting could be led by some factors such as politics, education and
economy.
Meanwhile, Holmes (1947:51-56) states that there are at least three types of
language shift in certain community which are migrant minorities, migrant majorities
and non migrant community. Migrant minorities’ type is when the migrant people
become the common people or part of the low level society. In this case, we can take
Chinese citizens as example, when the Chinese citizens move to another country and
become permanent citizen, they have to adapt to the new environment by shifting
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their language to the native language in the land that they come to, and this process
occurs gradually.
Fasold in Lukman (2000) states that language shifting and preservation are
like two sides of a coin that cannot be separated from one another. It is the result of a
joint agreement to use a particular language (language choice). When it comes to
language preservation, the culture as a whole decides to keep using the language that
is currently in use. There is a probability of a language change when a culture chooses
a new language in the realm where the old language was originally used.
5. Factors Effect of the Language Shift
Language shift as language phenomenon has a big influence. Fasold
(1984:217) as cited from Nambiar (2011:116) states that there are five factors that
lead to the phenomenon of language shifting. They are migration, economic, prestige,
industrialization and minority speaker. However, some research found that the main
factor that leads to language shift is economic. Meanwhile, Nambiar (2011:117)
states that the most important factor that pressed one community to shift their
language is language policy. If economic factor is about choices, language policy is
not.
Government plays an important role to choose which language should be the
official language in Indonesia, for instance, Bahasa is chosen by the government to be
the language to deliver the lesson in classroom. The societies then adapt and learn
that bahasa is the only language to use at schools. This condition gradually leads the
society to become bilingual. For some additional reasons, Bahasa is also considered
as the most polite language not only in school but also in social contact. In addition to
this research, Javanese “Ngapak” language performed by Banyumas people is
considered impolite while Javanese “Krama” is rarely used. Gradually, people shift to
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BI as an alternative language. From this phenomenon, we learn how the small
sequences impact the language shift.
Language shift can be influenced by various factors. Holmes (1992)
suggested, there are some various factors which influence or lead a person or
community to shift her/his own language to other language: politic, economic, social,
demographic (p. 65-66).
a. Social factor
People need a language to communicate each other. Monolingual community
gets difficult to build a successful communication in bilingual or multilingual society.
It encourages them to lean a new language (majority) and use it (bilingual or
multilingual) to communicate in bi or multilingual society. Like as a migrant minority
group move to predominantly monolingual society dominated by one majority group
language in all major institutional domains: school, TV, etc. learn the majority
language and shift the native language will be unavoidable unless the community
takes active steps to prevent it (Holmes, 1992, p. 65).
b. Economic factor
The most obvious factor lead the community to learn the second language and
shift the native language is economic, Holmes (1992) stated, the most obvious reason
to learn other language is economic, obtaining work. Like as in dominated Engish
country, people learn English in order to get a job (65). Oher example is when people
from rural area (Madura) come to big city (Jakarta), they shift Madura language to
Indonesian (lingua franca) for obtaining work
c. Politic factor
The other influence factor in language shift is a situation where the
government policies concerning language and education, the pressure of institutional

17
domains to use a language. Like as Indonesia which has various regions native
language and the government chose Indonesian as the official language. Indonesian
officially used in various institutional domains: government administration, court,
politic, military, school.
d. Demographic factor
The other relevant factor which accounting for the speed of language shift is
Demographic. Demographic factor contains of several factors: urbanization, size of
community of speakers, intermarriage, and migration (Holmes, 1995, p.66).
Urbanization tend language shift be faster. TV, internet, telephone are agents of the
language shift in urbanization. TV programs in Indonesia use Indonesian and almost
all foreign programs are dubbed into Indonesian or Indonesian sub-title. It encourages
shifting vernacular language (or languages) to official language. The second is the
size of community of speakers. If the minority language has large number of
speakers, language is shift slowest. The smaller number of the speaker tend more
potential speaker shift to domain language. The third is intermarriage of different
ethnic languages. Mother tends to influence her children’s language change by
accelerating toward the dominant language or her native language (of the minority).
Like as in intermarriage family, wife and husband have each native language. They
tend to influence language change of each other and to be bilingual or multilingual.
The fourth is migration. Like as rural migration community, it encourages language
shift. They shift their native language to language of other society or dominant
language. Jakarta is a big city which lived by multiethnic migrants, moved from many
regions. All of them have different native language and they shift it with Indonesian
as the dominant language.

18
6. Padoe dialect in Buginese DE language
The Buginese De language is basically not the same as the Bugis language.
This language is spoken by people living in Wawondula and Matompi Village,
Towuti District, East Luwu Regency, Manurung Village, Malili District, East Luwu
Regency, LeduLedu Village, Wasuponda District, East Luwu Regency, Matano
Village, Nuha District, East Luwu Regency, South Sulawesi Province.
The Bugis De language consists of four dialects, namely (1) the Padoe dialect
spoken in Wawondula and Matompi Village, Towuti District; (2) the Manurung
dialect spoken in Manurung Village, Malili District; (3) Karunsia dialect spoken in
LeduLedu Village, Wasuponda District; (4) and the More dialect spoken in Matano
Village, Nuha District. This dialect grouping is based on the results of dialectometry
calculations which show that all the compared areas are users of the same language,
namely Bugis De language users with a percentage difference of around 68%-76%
(different dialects).
Based on the results of dialectometry calculations, the isolect of Bugis De is a
language with a percentage difference of around 85%-91% when compared to
languages in South Sulawesi, for example compared to Bugis, Toraja, and Wotu
languages.
The Padoe (To Padoe) tribe is one of the tribes that live in the South, Central,
and Southeast Sulawesi regions. The Padoe tribe is found in East Luwu Regency's
districts of Wasuponda, Malili, Nuha, Towuti, Angkona, and Mangkutana, especially
in the South Sulawesi region. The Padoe tribe's current population is estimated to be
about 22,000 people.
The Bungku-Tolaki language family is related to the Padoe tribe
linguistically. The Padoe tribe has lived in the Malili-Nuha region since the dawn of
19
civilization. After that, some of the families relocated to Central Sulawesi, to the
Kanta region of Kayaka. About the XIV-XV century, this family returned to the
Malili-Nuha region after several years. Meanwhile, the remaining clumps can be
found in Angkona and Malili.
In the local language the term "Padoe" means "distant person" because it is
also known as "To BelaE". In Tana Luwu they became one of the 12 tribal children
under the leadership of Kedatuan Luwu (Luwu Kingdom). Many of the To Padoe
tribes now live in the Pakatan area in M Transportana District; Angkona and
Lakawali in Angkona District; Pabeta, Kore-korea (Tulantula) and Malili in Malili
District; Laroeha, Kawata, Lasulawai, Amasi, Tawaki, Ledu-Ledu, Wasuponda and
Tabarano in Wasuponda District; Wawondula, Lioka, Matompi in Towuti District;
Taliwan in North Mori District, North Morowali Regency, Central Sulawesi;
Mayakeli in PamonaPuselemba sub-district, Poso Regency, Central Sulawesi
Province.
The Lahomua faith is the Padoe people's initial belief system. The worship of
UeLahumoa is central to the Lahumoa faith. God is referred to as Ue (Mpue, Pue),
and the Almighty is referred to as Lahumoa. Lahumoa is made up of two syllables:
Lahu and Moa. Moa means Fantastic and One, and Lahu means masculine form /
existence. UeLahumoa translates to "one wonderful and masculine God".
UeLahumoa is the source of all blessings and goodness and therefore prayers are
given periodically to an open roof part of the house called "tinungga." Apart from
UeLahumoa there are also gods (Ue-Ue) who bring disaster and calamity. Ue-Ue is
what is given to worship so as not to interfere with human life. Places that are
considered sacred are considered to be the dwelling places of this Ue-Ue. This
activity of making offerings is called "montuila."

20
Christian missionaries from the Netherlands started to reach the Padoe tribe's
territory in the 1920s, bringing Christianity to the Padoe people. As a result of the
Darul Islam movement of the Indonesian Islamic Army (DI / TII) led by Kahar
Muzakkar, many Padoe citizens fled to Central Sulawesi in 1965. As a result, the
Padoe tribe has been widely dispersed and has lived in Central Sulawesi until now.
Padoe dialect can be said to be one of the languages that has shifted after
researchers made initial observations which showed that the use of Padoe language in
some circles was very rare, such as in interactions carried out by children,
adolescents, and adults under 30 years of age. Padoe language itself is only actively
used by older people in their daily interactions.
Padoe is one of the languages spoken in East Luwu, South Sulawesi, and is
spoken in Matompi village, Towuti sub-district, East Luwu Regency. The majority of
Matompi village residents speak Padoe
.
CHAPTER III
RESEARCH METHODOLOGY
The research design applied in this study was descriptive qualitative method,
since this study was conducted solely on the basis of facts or phenomena and
empirically lived on its participants, the result will be the function of language, which
has the nature of exposure as it is, Sudaryanto (1993:62). It aims to describe the
influentialfactors in the shift of Padoe language by university students who are
studying at various campuses in South Sulawesi with an age group of 19 to 25 years.
A. Population and Sample
Population and sample are very influential in conducting a research. A
population, according to Donald Ary (2002: 56), is defined as all members of a well
defined group of people, events, or objects. Analyze these problems the researcher
may take the sample. According to Sugiyono (2010: 117), a population is a collection
of subjects chosen by researchers to be investigated and conclusions produced. The
number of people in a given area has a significant impact on population growth. If it
is large, the researcher will most certainly face challenges in conducting the study,
such as a lack of funding, energy, and time. To solve these issues, the researcher may
take a sample.
According to Donald Ary (2002:78), a sample is a part of a population or a
representation of a population. A sample is a subset of a population that has been
chosen for observation and investigation. The sample is a representation of the total
population. It's designed to make running the research more efficient. The findings
and conclusions generated from the sample are representative of all respondents.
Therefore, the population sample obtained should be truly representative.
21
22
The population of this research taken from 45 university students who come
from Matompi village and studying at various campuses in South Sulawesi based on
the age group of 19 to 25 years old.
The technique that the researcher uses is multistage. Multistage sampling is a
sample technique for conducting research that splits the population into groups (or
clusters). It's a more complicated type of cluster sampling that's frequently referred to
as multistage cluster sampling. Significant clusters of the selected people are broken
into sub-groups at various points during this sampling process to make primary data
collecting easier. As the samples, the researcher will take 25 students from 45
university students who are living in the village of Matompi.
B. Technique in Collecting Data
1. Observation
The research use participatory observation which is the researcher or observer
is directly involved in observation activities in the field. The researcher acts as an
observer and becomes part of the group being studied. The advantage of this type is
that researchers become an integral part of various situations studied in the field, so
that their presence does not affect the situation in the field.
The researcher collected data by going directly to the field to observe how the
Padoe dialect was used among students. The researcher visited several places usually
used by these students to gather for the purpose of observation and collect data for the
purpose of relevant analysis.
2. Questionnaire
A questionnaire is a research tool that contains questions and statements that
respondents must answer in order to collect data. As explained by Suharsimi,

23
Arikunto (1998:24). “The poll method is a method of collecting data by filling a list
of questions so that it can be known data from knowledge, attitudes and opinions”.
There are eight criteria that form a reference in deciding which questions will
be utilized in the questionnaire list while collecting data using questionnaires. These
eight points are based on Jumharia Djamereng's past research in Tamil language
research. Mobility, Bilingualism, Religion, Culture, Family, School/Office, Market,
and Attitude are the eight elements.
3. Interviews
Interviewing is a data gathering approach that involves asking and answering
questions one at a time, in a systematic manner, and in accordance with the study
objectives. Meanwhile, according to Moleong "interview is a conversation with a
purpose. The conversation was conducted by the two parties, namely the interview
(interviewer) is asking the interviewee (interview) that provides an answer to that
question” Referring of opinion on interviews conducted by the researcher and the
respondents in this research room of the prescribed period and at the line with the
agreement between the researcher and the respondent.
This interview was conducted by the interviewer using a list of questions
taken from a list of previously used questionnaires, to explain the experiences and
opinions of respondents regarding the use of the Padoe dialect.
C. Instrument Of the Research
In collecting data, the researcher use note taking, recordings, and interview
lists as research instruments.
1. Note taking is an information recording system that is used to record all
information obtained from interviews with interviewees about what factors affect
language shift in Matompi village.

24
2. Recording is used to record all conversations carried out by the researcher with
the interviewee.
3. Interview list was prepared to make it easier to interview and so that the questions
given were more structured and clear.
D. Technique in Data Analysis
Researchers analyze data based on observation and interview result. This
research analyzing the data based on Holmes theory (1992) there are four elements
that support the linguistics shift: Social factor, economic, and demographic, and
several theories that discuss language shift.

CHAPTER IV
FINDINGS AND DISCUSSION
This chapter presented findings and discussion part of this research. Findings
provided data found by the researcher on the the shift of Padoe dialect in Buginese
DE language among university student who come from Matompi village and studying
at various campus in South Sulawesi. Meanwhile discussios part presented the
explenations of the findings.
A. FINDINGS
After observing and distributing questionnaires to 25 respondents about the
factors that influence the shift in the Padoe dialect in the Bugis de language in the
village of Matompi, the results of the study are as follows:
Based on the theory employed in this study, namely Holmes' theory (1992),
which states that there are four factors that influence language shift and is discussed
below with a percentage table from the questionnaire used.
1. Social factor
Seven of the eight domains that the researcher studied included social factors.
Judging from the data taken by the researcher, the respondents who were taken
focused on university students only and the focus of the research was on the use
of the dialect itself which was grouped into several domains in their environment.
The use of Padoe dialect in the Buginese De language among University students
A. Mobility
Table 01: The use of Padoe dialect in mobility of Matompi society
Score
25
26
No Questionnaire Always Often Usual Rarely Never Total
Do you often travel
from Matompi village to 8% 32% 36% 24% - 100%
other areas of South
Sulawesi?
Based on the result above, it shows that there are 25 university students as the
respondents, 8% of them that always travel from Matompivillage. Meanwhile, there
are 32% of them that often travel from Matompi village. There are 36% who the
respondent also that usual travels from Matompi village. Then, between of them there
are only 24% the respondent who that rarely travels from Matompi village.
Table 02: The use of Padoe dialectwhen their travel from Matompivillage to
areas outside South Sulawesi.
Score
Do you often travel
from Matompi village to - 4% 4% 72% 20% 100%
areas outside South
Sulawesi?
On the table above, the use of Padoe dialect if respondents travel from
Matompi village to areas outside from South Sulawesi. The table present 4% of the
respondents often use Padoe dialect when travel from Matompi village, then 4% of
the respondents choose usualand there are 72% of the respondents choose rarely.
27
Meanwhile only 20% of them that use never that used the dialect when travel from
Matompi village.z
B. Bilingualism
Table 03: Mastery of language use more than one dialect other than the Padoe
dialect.
Score
No Questionnaire Strongly Agree Agree nor disagree Strongly Total

agree disagree disagree
Mastery of more than
one dialect other than
the Padoe dialect,
such as Buginese
28% 60% 4% 4% 100%
language, Makassar 4%
language, Indonesian
language.
The result above shows there are 25 respondents, 28% of them who choose
strongly agree in mastery of more than one dialect other than the Padoe dialect. There
are 60% of them agree with mastery of more than one dialect and 4% who the
respondents also neither choose Agree nor disagree mastery of more than one dialect.
While 4% of them disagree mastery of more than one dialect itself. Meanwhile, there
are 4% respondents who strongly disagree when mastery of more than one dialect
other than the Padoe dialect.

28
Table 04: The ability in use the first/mother tongue and the second language
Score
No Questionnaire Strongly Agree Agree Disagree Strongly Total

agree nor disagree
disagree
Do you have the same
ability to use your

- 8% 36% 100%
first / mother tongue 12% 44%
as you do in a second
language?
The table 04 shows there are 8% of them agree have the same ability to use
your first/mother tongue as you use in a second language and 12% who choose Agree
nor disagree, thus 44% respondents disagree have the same ability to use your
first/mother tongue as you use in a second language. Meanwhile, 36% respondents
who strongly disagree to have the same ability to use your first/mother tongue as you
use in a second language.
C. Religious activity
Table 05: The use of the Padoe dialect in religious activity
Score

agree nor disagree
disagree
Padoe dialect is used
in religious events 24% 36% 40% - - 100%
such as Lectures and
prayers
29
From 25 respondents, there are 24% of the respondents who choose neither
Strongly agree and 36% who agree respondents if Padoe dialect is used in religious
events such as Lectures and prayers. Meanwhile, there are 40% respondents who
agree nor disagree to Padoe dialect is used in religious events such as Lectures and
prayers.
D. Cultural events
Table 06: The use of Padoe dialect in the propose or wedding ceremony
Score

agree nor disagree
disagree
Padoe dialect is used 20% 40% 40% - - 100%
in the event of a
propose or wedding.
The table above presents Padoe dialect is used in the event of a proposeor
wedding. Based on 25 respondents, the researcher found 20% respondents who
strongly agree Padoe dialect is used in the event of a propose or wedding, 40% of the
respondents choose agree and 40% of them agree nor disagree if Padoe dialect used in
a propose or wedding.
Table 07: The use of Padoe dialect when singing songs on entertainment
shows.
Score

agree nor disagree
30
disagree
Padoe dialect Used
when singing songs 12% 60% 28% - - 100%
on entertainment
shows
The table 07 shows there are 12% of them strongly agreePadoe dialect used
when singing songs on entertainment shows and 60% respondents AgreePadoe
dialect used when singing songs on entertainment shows.Meanwhile, 28%
respondents who agree nor disagree if Padoe dialect used when singing songs on
entertainment shows.
Table 08: Listen to songs in the Padoe dialect.
Score

agree nor disagree
disagree
Listen to songs in the 64% 36% - - - 100%
Padoe dialect.
The result above shows there are 25 respondents, 64% of them strongly agree
if we listen to songs in the Padoe dialect and 36% strongly agree Listen to songs in
the Padoe dialect.
E. Family
Table 09: The useof Padoe dialect when speak with their parents?
Score
31
Did you use Padoe 4% 8% 24% 24% 40% 100%
dialect when speak with
their parents?
On the table above, it shows the use of Padoe dialect if the respondents speak
with their parents. The table presents only 4% of the respondents always use Padoe
dialect when speak with their parents. There are 8% of them often used the Padoe
dialect and 24% who the respondents also usual use the Padoe dialect. While 24% of
them who rarely use the dialect itself. Meanwhile, there are 40% respondents who
never use Padoe dialect when speak with their parents.
Table10: The use of Padoe dialect when speak with their brother/sister?
Score
Did you use Padoe dialect - 4% 4% 32% 60% 100%
when speak with their
parents?
From 25 respondents, there are 4% of the respondents who often and 4% who
usual respondents use Padoe dialect when speak with their brother/sister, and 32%
respondents rarely use it. Meanwhile, there are 60% respondents never to use Padoe
dialect.
Table11: The use of Padoe dialect when speak with their grandparents?
32
Score
Did you use the Padoe dialect 4% - 4% 28% 64% 100%
when speak with grandparents?
The table above presents the use of Padoe dialect when speaking with their
grandparents, based on 25 respondents the researcher found 4% respondent who
always use Padoe dialect, then 4% who usual use it. While 28% of the respondents
choose rarely, and 64% of the respondents never use Padoe dialect when speaking
with their grandparents.
Table 12: The use of Padoe dialect when speak with their aunt/uncle?
Score
when speak with aunt/uncle?
One the table above, the use of Padoe dialect when their speak with
aunt/uncle. The table present 4% of the respondents always use Padoe dialect when
their speak with aunt/uncle, then 8% of the respondents choose usual and 36% of the
respondents choose rarely. Meanwhile 52% of them that never use Padoe dialect
when their speak with aunt/uncle.
Table 13: The use of Padoe dialect when speak with their cousins?
Score

33
when speak with cousins?
The use Padoe dialect when respondents speak with their cousins. From 25
respondents, there are 12% of the respondents often to use Padoe dialect, 40 % who
also usual respondents use Padoe dialect and 24% of them who rarely use it.
Meanwhile, there are 24% never use Padoe dialect when speak with their cousins.
F. School and Office
Table 14: The use of Padoe dialect to your fellow Padoe people during
recess and playing outside of class
Score
No Questionnaire Strongly Agree Agree Diasgree Strongly Total

agree nor disagree
disagree
Did you use the Padoe
dialect to your fellow - 16% 16% 32% 36% 100%
Padoe people during
recess and playing
outside of class?
The table 14 shows there are 16% of them agree the use Padoe dialect to your
fellow Padoe people during recess and playing outside of class and 16% who choose
agree nor disagree, there is 32% respondents Disagree. Meanwhile, 36% respondents
34
who strongly disagree to the use Padoe dialect to your fellow Padoe people during
recess and playing outside of class.
Table 15: The use of Padoe dialect to your fellow Padoe people when
studying in class
Score

agree nor disagree
disagree
dialect to your fellow

4% - 68% 100%
Padoe people when 4% 24%
studying in class?
to use Padoe dialect to your fellow Padoe people when studying in class and 4% who
the respondents choose agree nor disagree, 24% choose disagree. Meanwhile, 68%
respondents strongly disagree the use Padoe dialect to your fellow Padoe people when
studying in class.
Table 16: The use of Padoe dialect for teachers who are also Padoeese when
studying in the classroom.
Score

agree nor disagree
disagree
Did you use Padoe
dialect for teachers

35
who are also
Padoeese when - - - 40% 60% 100%
studying in the
classroom?
The table above presents the use Padoe dialect for teachers who are also
Padoeese when studying in the classroom. Based on 25 respondents, the researcher
found 40% respondents disagree, 60% of the respondents choose strongly disagree
the use Padoe dialect for teachers who are also Padoeese when studying in the
classroom
Table 17: The use of Padoe dialect for teachers who are also Padoeese when
outside of class
Score

agree nor disagree
disagree
dialect for teachers
who are also - 4% 32% 40% 100%

24%
Padoeese when
outside of class ?
From 25 respondents, there are 4% of the respondents who agree and 24%
agree nor disagree respondents the use Padoe dialect for teachers who are also
Padoeese when outside of class. 32% respondents disagree. Meanwhile, there are
36
40% respondents who strongly disagree to use the Padoe dialect for teachers who are
also Padoeese when outside of class.
Table 18: The use of Padoe dialect to (known) people who are also Padoe
people when you meet at the office, such as village offices, sub-
district heads, and health centers etc.
Score

agree nor disagree
disagree
You use the Padoe
dialect to (known)
people who are also

12% 56% 8% 100%
Padoe people when 24% -
you meet at the
office, such as village
offices, sub-district
heads, health centers
etc.
The table 18 shows there are 12% of them strongly agree the use Padoe dialect
to people (known) who are also Padoe people when you meet at the office. 56% who
neither choose Agree, and 24% of the respondents agree nor disagree. Meanwhile,
8% respondents who strongly disagree the use Padoe dialect to people (known) who
are also Padoe people when you meet at the office, such as village offices, sub-district
heads, health centers etc.

37
Table 19: The use of Padoe dialect for people (known) who Padoe people are
also when you meet outside the office, such as village offices, sub- district
heads, and health centers etc.
Score

agree nor disagree
disagree
You use the Padoe
dialect for people
(known) who are also

36% 48% 4% 100%
Padoe people when 12% -
you meet outside the
office, such as village
offices, sub-district
heads, health centers
etc.
if use Padoe dialect for people (known) Padoe people when you meet outside the
office, such as village offices, sub-district heads, health centers etc. 48% who choose
agree and 12% who the respondents agree nor disagree. While 4% of them choose
strongly disagree if use Padoe dialect for people (known) Padoe people when you
meet outside the office, such as village offices, sub-district heads, health centers etc.
G. Market place
Table 20: The use of Padoe dialect when you meet other Padoe people in the
market
38
Score
Did you use the Padoe - 4% 12% 24% 60% 100%
dialect when you meet other
Padoe people in the market?
One the table above, the use Padoe dialect when you meet other Padoe people
in the market. The table presents 4% of the respondents often to use Padoe dialect
when their meet Padoe people in the market, then 12% of the respondents choose
usual and 24% of the respondents choose rarely. Meanwhile, 60% of them that never
use Padoe dialect when their meet Padoe people in the market.
Table 21: The use of Padoe dialect when shopping at a seller who is also a
Padoeese?
Score
Did you use Padoe dialect - - - 8% 92% 100%
when shopping at a seller
who is also a Padoeese?
The result above shows there are 25 respondents, 8% of them choose rarely
use the padoe dialect when shopping at a seller who is also a Padoe people, and 92%
of them choose never.
2. Factor Economy
39
On the economic factor, which is related to the use of language when a person
is in the work environment. but in this study, the author only focuses on how
students respond to the use of the padoe dialect in the world of work. So there is
no realm that is included in this economic factor.
3. Political factor
Because political variables focus on government policies, institutional
domains, and government administration, there is no domain that covers the
sections above in various surveys given to students who are research respondents
4. Demographic factor
On the demographic factor, there is an attitude domain that outlines what
these university students' goals are in their daily lives when they use the Padoe
dialect. Some of the results from the questionnaires that were given to responders
are listed below.
A. Attitude
Table 22: The use ofPadoe dialect in order to survive and be used by all Padoe
people in their area
Score

agree nor disagree
disagree
The use Padoe dialect
in order to survive
44% 56% - - 100%
and be used by all -
Padoe people in their
area
40
The table above presents the use Padoe dialect in order to survive and be used
by all Padoe people in their area. The researcher found 44% respondents strongly
agree, 56% of the respondents choose agree the use Padoe dialect in order to survive
and be used by all Padoe people in their area.
Table 23: The use of Padoe dialect in order to show your identity as a
Padoe person.
Score

agree nor disagree
disagree
You use the Padoe
dialect in order to 44% 52% - - 100%

4%
show your identity as
a Padoe person.
The table 23 shows there are 44% of them strongly agree the use Padoe dialect
in order to show your identity as a Padoe person. 52% who choose agree. Meanwhile,
4% respondents who choose agree nor disagree use the Padoe dialect in order to show
their identity as a Padoe person.
Table 24: Feel more familiar if you use the Padoe dialect to other Padoe
people.
Score

agree nor disagree
disagree
41
You feel more
familiar if you use the 20% 8% 68% 4% - 100%
Padoe dialect to other
Padoe people.
The results above shows there are 25 respondents, 20% of them strongly agree
about they feel more familiar if they use the Padoe dialect to other Padoe people. 8%
who choose neither agree and 68% of the respondents agree nor disagree. Meanwhile,
4% of them choose disagree about they feel more familiar if you use the Padoe dialect
to other Padoe people.
Table 25: The use of regional languages in certain broadcasts on radio and
television stations in South Sulawesi.
Score

agree nor disagree
disagree
The use of regional
languages in certain
broadcasts on radio 56% 44% - - - 100%
and television stations
in South Sulawesi.
The table above presents the use of regional languages in certain broadcasts
on radio and television stations in South Sulawesi. Based on 25 respondents, the
researcher found 56% respondents strongly agree, and 44% of the respondents choose
42
agree if the use of regional languages in certain broadcasts on radio and television
stations in South Sulawesi.
B. Discussion
Based on the findings, there are several descriptions and explanations related
to the questionnaire data that discuss the factors that influence the shift in the Padoe
dialect in the Bugis De language among students. The results showed that the
frequency of university students in using padoe dialect when talking to each other
was very low, because they used their second language more dominantly than their
mother tongue.
The result reveals the language use of the students in using the Padoe dialect,
among them the fact indicates that only a few of them use Padoe frequently dialect
when communicating with their friends. The following data is based on the results of
the questionnaire that has been taken by the researcher:
1. Mobility
In terms of mobility, the results show that 60 percent prefer to travel less to South
Sulawesi, and 40 percent choose to travel frequently to South Sulawesi. Meanwhile,
20 percent chose never to travel outside the South Sulawesi region, 72 percent chose
rarely, and only 8 percent traveled frequently.
In this area of mobility, only a few of the respondents frequently travel from the
village of matompi, either to the south Sulawesi area or outside the south Sulawesi
area. The results of an interview from one of the respondents regarding the use of the
Padoe dialect when they travel from the village of matompi are as follows:
“Saya sangat jarang menggunakan bahasa daerah, baik di desa matompi

maupun di luar desa matompi. Ini karena saya tidak fasih dalam
menggunakan dialek padoe, saya hanya mengerti sedikit ketika orang-orang
di sekitar saya menggunakannya.”
43
(I very rarely use the local language, either when I am in matompi village or
when I am outside the village. This is because I am not fluent in the padoe
dialect I only understand a little when people around me use it). (Informant 1)
2. Bilingualism
In the bilingual section, when mastery of the first and second languages is
discussed, 28-60 percent agrees or strongly agree that knowing more than one
language is important, while roughly 12 percent disagree or are neutral. On the
question of whether they have the same aptitude in utilizing the first and second
languages, the results suggest that 80 percent disagree and just 20 percent pick
neutral.
In the realm of bilingualism, they strongly agree that they can master more
than one language other than the padoe dialect, but regarding the further information
that they cannot use both languages or dialects equally well, the reason is that they are
more fluent in Indonesian than their mother tongue. . As quoted in the following
interview results
“Saya setuju jika seseorang dapat menguasai lebih dari satu bahasa selain
bahasa ibunya, tetapi dalam menggunakannya, saya pribadi lebih fasih
menggunakan bahasa kedua daripada bahasa ibu, karena di lingkungan saya,
mayoritas orang hanya menggunakan bahasa Indonesia, bukan dialek padoe,
kecuali orang tua."
(I agree that someone can master more than one language apart from their
mother tongue, but in using it, I personally more fluent in using my second
language than my mother tongue because in my environment, the majority of
people only use Indonesian, not dialect padoe, except for the parents).
(Informant 2)
3. Religious activity and culture events
The use of Padoe dialect in religious and cultural sectors such as lectures,
prayers, proposal events, weddings, and singing songs in the Padoe dialect around 60
percent decided to agree and 40 percent chose neutral

44
In the realm of religion and culture, most of them agree with the use of the
padoe dialect in several religious and cultural events for several reasons, as I quote
from one of the interviews below.
“Saya sangat setuju jika dialek Padoe digunakan dalam acara-acara

keagamaan dan budaya, karena itu salah satu cara untuk mempertahankan
dialek ini. Seperti yang kita lihat bahwa bahasa ibu kita sangat jarang
digunakan, terutama di kalangan generasi muda, sehingga tidak menutup
kemungkinan suatu saat bahasa ini akan punah dengan sendirinya, oleh
karena itu kita perlu menerapkan penggunaan bahasa ini pada kesempatan-
kesempatan tertentu.”
(I really agree if Padoe dialect is used in religious and cultural events, because
that is one method to maintain the dialect.as we can see that our mother
tongue is used very rarely, especially among the younger generation, so it is
likely that over time this language will become extinct by itself, therefore we
need to apply the use of this language on certain occasions). (Informant 3)
4. Family
When it came to the employment of the Padoedialect in the family domain, 66
percent said they never used it, 24 percent said they used it occasionally, and only
about 10 percent said they used it frequently.
The use of the padoe dialect in the family realm is very influential because the
family is the first point in daily communication so that changes in one's language
have a big influence in the family environment, both regarding language shift and
language maintenance itself.The results of interviews from one of the respondents
regarding the use of language in the family realm are as follows.
“Saya sangat jarang menggunakan dialek Padoe untuk berkomunikasi dengan

keluarga saya karena kedua orang tua saya dan saudara saya hanya
menggunakan bahasa Indonesia, mereka tidak menggunakan dialek Padoe
sama sekali, saya hanya mendengar dialek Padoe ketika orang tua saya
berbicara dengan keluarga lain seperti om dan tante."
(I very rarely use Padoe dialect to communicate to my family because both
my parents and my brother only use Indonesian, they don't use Padoe dialect
at all, I only hear the Padoe dialect when my parents talk to other families
such as aunts and uncles). (Informant 4)
45
5. School and Office
In terms of schools and offices, 40-60 percent objected with the usage of the
Padoe dialect in schools and offices, while 24 percent picked neutral and 16%
decided to agree
Some people disagree with the use of the Padoe dialect in schools and offices
for a variety of reasons, including the fact that schools and offices are public spaces
with many people of different ethnicities and languages, making it important to use a
language that everyone understands. The following is the result of an interview with
one of the respondents regarding the discussion of the realm of school and office
“Saya kurang setuju dengan penggunaan dialek Padoe di lingkungan sekolah

atau perkantoran, karena menurut saya daerah ini adalah tempat umum
dimana tidak semua orang mengerti satu dialek atau bahasa tertentu, jadi kita
perlu menyesuaikan penggunaan bahasa itu sendiri, sedangkan lingkungan
sekolah lebih baik jika dialek padoe dimasukkan dalam salah satu mata
pelajaran sehingga ada ruang untuk belajar dan mengetahui lebih banyak
tentang dialek padoe ini.”
(I don't agree with the use of Padoe dialect in the school or office realm,
because I think this area is a public place where not everyone understands one
particular dialect or language, so we need to adjust the use of the language
itself, while the school environment is betterif padoe dialect is included in one
of the subjects so that there is room for learning and knowing more about this
padoe dialect). (Informant 5)
6. Market places
In the market arena, around 60 percent never use of Padoe dialects, 24 percent
use it seldom, and 16 percent prefer to use it frequently.
In this area, many of the respondents never use the padoe dialect when they
are in the market, because they rarely speak the padoe dialect either in their home
environment or outside the home.Information from one respondent regarding the use
of the padoe dialect in the market domain is as follows:

46
“Saya tidak pernah menggunakan dialek padoe ketika saya di pasar, karena
saya tidak fasih berbahasa itu dan juga sebagian besar penjual dan pembeli
menggunakan bahasa yang berbeda. Seperti penjual, kebanyakan orang yang
saya temui berbicara bahasa Bugis.”
(I have never used padoe dialect when I was in the market, because I am not
fluent in it and also most of the sellers and buyers use different language.Like
the seller, most of the people I meet speak Buginese). (Informant 1)
7. Attitude
The last one is in the realm of attitude, with numerous issues such as whether
or not to use the Padoe dialect as a means of survival and identity, with 50 percent
agreeing and the other 50 percent strongly agreeing. The final question concerns the
usage of regional languages in radio or television broadcasts in South Sulawesi, with
100 percent the last one is in the sphere of attitude, with numerous issues such as
whether or not to use the Padoe dialect as a means of survival and identity, with 50
percent agreeing and the other 50 percent strongly agreeing. The final question
concerns the usage of regional languages in radio or television broadcasts in South
Sulawesi, with 100 percent of respondents agreeing.
In terms of attitude, many respondents agree because they think it is very
necessary to maintain this regional language so that the next generation can still know
and use the Padoe dialect in daily communication. The results of one respondent's
interview are as follows:
“Menggunakan dialek padoe sebagai penanda identitas, dan agar bahasa ini
dapat bertahan meskipun pada generasi sekarang sangat jarang digunakan
karena banyak yang tidak fasih menggunakannya, tetapi untuk penggunaan
bahasa daerah pada siaran tertentu di stasiun radio atau televise itu sangat
bagus”.
(Using padoe dialect as an identity indicator, and so that this language can
survive even though in the current generation it is very rarely used because
many are not fluent in it, but for the use of regional languages on certain
broadcasts on radio or television stations, it is very good for us to stay aware
about Regional languages in Indonesia). (Informant 2)
47
The research suggests that of the students who completed questionnaires and
interviews, only a small percentage use the Padoe dialect in daily conversation, with
the majority preferring Indonesian. When they encounter a friend who is also a Padoe
native, they tend to communicate in Indonesian rather than the local language, as
stated in the exchange above. They do not speak the local language for a variety of
reasons, one of which is that they were never taught to use it in school or at home.
They are only self-taught, learning by listening to their parents communicate in the
language, therefore some of them simply grasp the meaning but are unable to use it.
Holmes (1992) suggested, there are some various factors which influence or
lead a person or community to shift her/his own language to other language: politic,
economic, social, demographic (p.65-66). To support Holme’s theory, there are
several theories that also explain language shift. Fishman (1964) states that the study
of language maintenance and language shift is concerned with the relationship
between change and stability in habitual language use. On the other hand it is
occurred in psychology, social or process culture, and also occurs when populations
differing in language use are in contact with each other.
Language shift as language phenomenon has a big influence. Fasold
(1984:217) as cited from Nambiar (2011:116) states that there are five factors that
lead to the phenomenon of language shifting. They are migration, economic, prestige,
industrialization and minority speaker. However, some research found that the main
factor that leads to language shift is economic.
Based on the results obtained, it turns out that the use of the Padoe dialect in
Matompi village is rarely used, especially for children and adults, who often use this
dialect only the elderly, and even then they use the Padoe dialect only in certain
48
situations, and because the Padoe dialect itself is rarely used. The Padoe dialect tends
to shift
CHAPTER V
CONCLUSIONS AND SUGGESTIONS
This chapter presents the conclusion of the previous chapter, findings and
discussions, and suggestion to the next researcher who is interested in conducting
study in the same field, language shift.
A. Conclusions
After analyzing the data which was discussed in the previous chapter, the
researcher attempts to explain the conclusion of this study.
The use of the Padoe dialect among students at several South Sulawesi
campuses. According to the findings in the preceding discussion, relatively few of
them employed the Padoe dialect when speaking with family and friends who also
lived in Matompi. This is due to the fact that they have never been taught to talk in
the Padoe dialect, both at school and at home, and as a result, they have been
acclimated to interacting in Indonesian, making them more comfortable using
Indonesian in their daily lives.
The researchers discovered that the usage of the Padoe dialect among students
exhibited a shift in language when seen from multiple perspectives, all of which were
included in social factor, with very few of them being able to utilize the Padoe dialect
when communicating.
B. Suggestions
The best advise researchers can give is for parents to keep talking and
teaching the Padoe dialect to their children so that they can learn and speak it in their
daily conversation, which will help to preserve the Padoe dialect and the mother
49
50
tongue. As they are aware, the language/dialect phenomena has become dangerous in
today's modern generation. They should understand the importance of maintaining
their language as an identity by retaining their mother tongue.

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52
APPENDIX
Nama : ……………………………..
Jenis kelamin : ……………………………..
Umur : ……………………………..
Perguruan tinggi : ……………………………..
Screening Responden
1 Anda adalah orang Padoe asli YA TIDAK

2 Berasal dari desa Matompi YA TIDAK
3 Mahasiswa universitas di Sulawesi Selatan YA TIDAK
Jika salah satu atau ke dua-duanya dari dua pernyataan di atas ada jawaban
“TIDAK”, maka tidak usah dilanjut pada pertanyaan berikutnya.Bila kedua-duanya
pernyataan di atas jawabannya adalah “YA” maka silahkan lajut ke pernyataan
selanjutnya di bawah ini.
Petunjuk pengisian pernyataan X1 sampai dengan X8
MOBILITAS
Check (√) pada kolom angka 1 bila anda sangat sering berdialek Padoe pada
kegiatan tersebut
Check (√) pada kolom angka 2 bila anda sering berdialek Padoe pada kegiatan
tersebut
Check (√) pada kolom angka 3 bila anda biasa berdialek Padoe pada kegiatan
tersebut
Check (√) pada kolom angka 4 bila anda jarang berdialek Padoe pada kegiatan
tersebut
Check (√) pada kolom angka 5 bila anda tidak pernah berdialek Padoe pada
kegiatan tersebut
BILINGUAL, AGAMA, BUDAYA
Check (√) pada kolom angka 1 bila anda sangat setuju dengan pernyataan
tersebut
Check (√) pada kolom angka 2 bila anda setuju dengan pernyataan tersebut
Check (√) pada kolom angka 3 bila anda antara setuju dan tidak setuju dengan
pernyataan tersebut
Check (√) pada kolom angka 4 bila anda tidak setuju dengan pernyataan tersebut
Check (√) pada kolom angka 5 bila anda sangat tidak setuju dengan pernyataan
tersebut
KELUARGA
53
kegiatan tersebut
tersebut
tersebut
tersebut
kegiatan tersebut
SEKOLAH / KANTOR
tersebut
pernyataan tersebut
tersebut
PASAR
kegiatan tersebut
tersebut
tersebut
tersebut
kegiatan tersebut
SIKAP
tersebut
pernyataan tersebut
tersebut
NILAI
KODE PERNYATAAN
1 2 3 4 5
X1 MOBILITAS
1 Anda sering bepergian dari desa Matompi
ke daerah Sulawesi Selatan lainnya
2 Anda sering bepergian dari desa Matompi
ke daerah luar Sulawesi Selatan
54
X2 BILINGUAL
3 penguasaan lebih dari 1 dialek selain dialek
Padoe
4 Anda memiliki kemampuan yang sama
baiknya dalam menggunakan bahasa
pertama / bahasa ibi dengan menggunakan
bahasa kedua
X3 AGAMA
5 Dialek Padoe digunakan dalam acara
keagamaan seperti Ceramah dan berdoa
X4 BUDAYA
6 Dialek Padoe digunakan dalam acara
Pelamaran atau Pernikahan
7 Dialek Padoedigunakan ketika

melantungkan lagu pada acara hiburan
8 Mendengarkan lagu-lagu berdialek Padoe
X5 KELUARGA
9 Andamenggunakan dialek Padoe ketika
berbicara kepada orang tua
berbicara kepada adik / kakak
berbicara kepada kakek / nenek
berbicara kepada bibi / paman
berbicara kepada sepupu
X6 SEKOLAH / KANTOR
14 Anda menggunakan dialek Padoe kepada
sesama teman orang padoe ketika jam
istirahat dan bermain di luar kelas
sesama teman orang padoe ketika belajar
di dalam kelas
guru yang juga orang Padoe ketika belajar
di dalam kelas
guru yang juga orang padoe ketika berada
di luar kelas
orang (kenalan) yang juga orang padoe
ketika bertemu di kantor, seperti kantor
desa, camat, lurah,puskesmas dll
55
orang (kenalan) yang juga orang padoe
ketika bertemu di luar kantor, seperti kantor
desa, camat, lurah,puskesmas dll
X7 PASAR
20 Anda menggunakan dialek Padoe ketika
bertemu dengan sesama orang padoe
dipasar.
21 Anda menggunakan dialek Padoe ketika

berbelanja pada penjual yang juga orang
Padoe.
X8 SIKAP
22 Anda menggunakan dialek Padoe dengan
tujuan agar tetap bisa bertahan dan
digunakan oleh semua orang Padoe di
daerah anda.
23 Anda menggunakan dialek Padoe dengan
tujuan agar bisa menunjukkan identitas
anda sebagai orang Padoe.
24 Anda merasa lebih akrab jika
menggunakan dialek Padoe ke sesama
orang Padoe
25 Penggunaan bahasa daerah pada siaran
tertentu di radio dan stasiun televisi
Sulawesi Selatan
56
Name : ……………………………..
Gender : ……………………………..
Age : ……………………………..
University : ……………………………..
Screening Responden
1 Local Padoe dialect people YES NO

2 Come from Matompi village YES NO
3 University Student in South Sulawesi YES NO
If one or both of the two statements above have the answer "NO", then there is no
need to proceed to the next question. If both statements above the answer is "YES"
then please continue to the next statement below.
Instructions for filling out statements X1 to X8
MOBILITY
Check (√) in a column number 1 if you always spoken Padoe dialect in this activity
Check (√) in a column number 2 if you often speak Padoe in the activity
Check (√) in a column number 3 if you usual use the Padoe dialect in this activity
Check (√) in a column number 4 if you rarely speak the Padoe dialect in these
activities
Check (√) in a column number 5 if you never speak the Padoe dialect in the activity
BILINGUALISM, RELIGION, CULTURE
Check (√) in a column number 1 if you strongly agree with the statement
Check (√) in a column number 2 if you agree with the statement
Check (√) in a column number 3 if you agree nor disagree with the statement
Check (√) in a column number 4 if you disagree with the statement
Check (√) in a column number 5 if you strongly disagree with the statement
FAMILY
activities
57
SCHOOL / OFFICE
MARKET
activities
ATTITUDE
SCORE
Code QUESTIONS
1 2 3 4 5
X1 MOBILITY
1 Do you often travel from Matompi
village to other areas of South Sulawesi?
2 Do you often travel from Matompi
village to areas outside South Sulawesi?
X2 BILINGUALISM
3 Mastery of more than one dialect other
than the Padoe dialect, such as Buginese
language, Makassar language, Indonesian
language.
4 Do you have the same ability to use your
first / mother tongue as you do in a
second language?
X3 RELIGION
5 Padoe dialect is used in religious events
such as Lectures and prayers
X4 CULTURE
6 Padoe dialect is used in the event of a
propose or wedding.
58
7 Padoe dialect Used when singing songs
on entertainment shows
8 Listen to songs in the Padoe dialect.
X5 FAMILY
9 Did you use Padoe dialect when speak
with their parents?
with their parents?
11 Did you use the Padoe dialect when speak
with grandparents
with aunt/uncle?
with cousins?
X6 SCHOOL / OFFICE
14 Did you use the Padoe dialect to your
fellow Padoe people during recess and
playing outside of class?
15 Did you use the Padoe dialect to your
fellow Padoe people when studying in
class?
16 Did you use Padoe dialect for teachers
who are also Padoeese when studying in
the classroom?
17 Did you use the Padoe dialect for
teachers who are also Padoeese when
outside of class ?
18 You use the Padoe dialect to (known)
people who are also Padoe people when
you meet at the office, such as village
offices, sub-district heads, health centers
etc.
19 You use the Padoe dialect for people
(known) who are also Padoe people when
you meet outside the office, such as
village offices, sub-district heads, health
centers etc.
X7 MARKET
20 Did you use the Padoe dialect when you
meet other Padoe people in the market?
21 Did you use Padoe dialect when
shopping at a seller who is also a
Padoeese?
X8 ATTITUDE
59
22 The use Padoe dialect in order to survive
and be used by all Padoe people in their
area
23 You use the Padoe dialect in order to
show your identity as a Padoe person.
24 You feel more familiar if you use the
Padoe dialect to other Padoe people.
25 The use of regional languages in certain
broadcasts on radio and television
stations in South Sulawesi.
60
AUTOBIOGRAPHY
Reni Indriani Ibi, you can call me Reni. Reni is the second
daughter from Agus Salim and Martina. She was born in
Matompi (Luwu Timur) on October, 07th 1999. She has three
sisters. She started her study at Madrasah Ibtidaiyah
Muhammadiyah Matompi, and graduate in 2010. In 2010, she
continued her study for her Junior High School in SMPN 1
Towuti and graduate in 2013, in 2013, she continued her study for her Vocational
High School in SMK Mandalahayu Bekasi, and graduate in 2016. In the same year,
she registered at Alauddin State Islamic University of Makassar in Adab and
Humanities Faculty and study in English and Literature Department.
61

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THE INFLUENTIAL FACTOR IN THE SHIFT OF PADOE DIALECT IN

BUGINESE DE LANGUAGE IN MATOMPI VILLAGE

Submitted in Partial Fulfillment of the Requirements for the Degree of Sarjana

RENI INDRIANI IBI

ENGLISH AND LITERATURE DEPARTMENT

ADAB AND HUMANITIES FACULTY

STATE ISLAMIC UNIVERSITY OF ALAUDDIN MAKASSAR

Dengan penuh kesadaran penulis yang bertanda tangan di bawah ini

Gowa, 23 Februari 2022

Reni Indriani Ibi

Alhamdulillahi rabbil alamin. The researcher praises her highest gratitude to

supports and prayers for the writer’s safety and successful.

their support and sincere prayer for the writer’s success.

the writer’s success.

Dr.Jumharia Djamereng, M.Hum. And Secretary of English and Literature

7. The deepest gratitude is sent to the writer‟s supervisor, Dr.Jumharia

the writer to finish this thesis.

who have given their suggestions and corrections.

Humanities Faculty, for their knowledge, enlightenment, and advices during

Humanities Faculty, for their help, services, and administrative support.

Raiyan Supri and Family.

so much for the attention and support given to writer’s.

given the writer support and advice.

those whom the writer can not mention one by one.

Romang Polong, 5th Maret 2022

Reni Indriani Ibi

Name : Reni Indriani Ibi

Keywords: Language Shift, University students, and Padoe dialect

HALAMAN JUDUL ....................................................................................... i

PERNYATAAN KEASLIAN SKRIPSI ........................................................ ii

PERSETUJUAN PEMBIMBING ................................................................. iii

APPROVAL SHEET ...................................................................................... iv

PENGESAHAN SKRIPSI .............................................................................. v

TABLE OF CONTENTS ................................................................................ x

CHAPTER I: INTRODUCTION ................................................................... 1

B. Research Questions ............................................................................ 5

C. Objective of the Research .................................................................... 5

D. Significance of the Research................................................................ 5

E. Scope of the Research .......................................................................... 5

CHAPTER II: REVIEW OF RELATED LITERATURE ............................ 7

B. Partinent Idea ...................................................................................... 10

2. Definition of Monolingualism .................................................... 11

3. Definition of Bilingualism ......................................................... 11

4. Language Shift ........................................................................... 12

5. Factors Effect of the Languiage Shift ......................................... 14

6. Padoe Dialect in Buginese DE Language ................................... 1

A. Population and Sample........................................................................ 21

B. Technique in Collecting Data .............................................................. 22

C. Instrument of the Research ................................................................. 23

D. Technique in Data Analysis................................................................. 23

CHAPTER IV: FINDINGS AND DISCUSSION .......................................... 24

CHAPTER V: CONCLUSIONS AND SUGGESTIONS............................... 49

communicating, in the sense of conveying the mind, and feelings. Language,

during childhood. It includes our identity as individuals and social beings. It is a

collaborate with others in our community. Language, according to Edward Sapir

(1921:7), is a purely human non-instinctive means of expressing thoughts, feelings,

and desires through a system of voluntary produced symbols.

In everyday life, language is a critical means of communication. Language

thoughts, convince others, or make a promise. Language, according to Dougles