Dr. Joni MN, M.Pd.B.I.
Hi… World we come with “Peri Mestike”…!!!
Present-day Gayo is one of the most ethnic nations in Indonesia at South East Asia, but traditionally the Gayo were a village people, surrounded by hundred mountains, coffee gardening and rice cultivation. They have long been Muslims, and Gayonese traditions or “adat” (co-exist), more or less comfortably, with Islam. European observers generally describe Gayonese culture as valuing ‘refined restraint’, cordiality, and sensitivity and Gayonese themselves as courteous, and charming (and less positively, as fatalistic, and easy to take offence). In comparison with other cultures and peoples, such as the Chinese and Europeans, Malays generally tend to regard themselves as “halus” and others as “kasar” (Wilson, 1967: 132) and in Gayonese there is the social concepts or cultural concepts as fundamental to the interaction is the social emotion which expressed by “mukemel” or ‘shame/ashmed’ and “tertip” or ‘neat, orderly and respectful’, these are as the sense propriety of Gayonese people and rose-up into cultural concepts then they use it as the maxim functioned for guidance of their life. The fundamental these maxim are; (a) “mukemel”, as the cooperative principle and (b) “tertip”, as the politeness principle, both of them is the rule in doing activities well, and these are both include into the Peri Mestike (PM) domain.
The types of speech acts is contained in the speech acts of “Peri Mestike” (PM) in the Gayonese culture more dominant on statement that was soft, the dignity of others, tolerance and courtesy. “Peri Mestike” (PM) is an expression of the advice in the form of information submitted by a metaphorical way. “Peri Mestike” (PM) serves to accommodate the values of Islam with the aim of creating an orderly cooperation. As assessed by the (Jamil, 2012 and Ibrahim, 2013) that cultural values Gayo can be integrated into the educational process in terms of shaping human morals. “Peri Mestike” (PM) is a form of speech language ethical and an interpretation of the values and norms of Gayonese indigenous. Existence “Peri Mestike” (PM) serves as manuscript culture (culture scripts) of Gayo people. “Peri Mestike” (PM) contains a set of rules or guidelines in carrying out life based on religion (Islam).
“Peri Mestike” (PM) as a cultural scripts as the social script is used to describe the Gayonese’s values and cultural norms of conventional meta-language consists of an open-ended set of technical (and semi-technical) terms such as ‘Indirectness speech’, ‘sincere then formality’, ‘politeness’, ‘mores’, ‘care the other’s face’, ’hedging’ and ‘inclusiveness’. Though valuable and useful up to a point, such terms can be criticised as being somewhat vague, and they are used with different meanings by different speakers. (to be continue).
“Peri Mestike” (PM) is the local language which is a type of interpersonal communication (communication) and communications group (group communication), as assessed. So, communication is shaped like ‘normative’. This is evident from the way they dialogue, which hearer to wait until the completion of speakers spoke afterwards welcomed by the hearer. “Malu” and “Tertip”. Essentially, these expression of the harmony humanity into adhesive-kinship to build peace and comfort in life together. So, the application of social script (by “mukmel” and “tertip”) is a reflection of the appreciation of people’s dignity (maru’ah) to others.
“Peri Mestike” (PM) as the “Maru’ah” (people’s lives) or which bind to a person with a concept that they believe and a concern for one’s harga diri bear a clear relationship to the emotion of “mukemel” and “tertip”. Feeling “mukemel” and “tertip” implies a threat to one’s “maru’ah” ‘dignity’, because “mukemel” and “tertip” are induced by retrospective then the prospect that other people are thinking things about one; conversely, maintaining one’s “maru’ah” will largely pre-empt any unpleasant sense of “mukemel” and “tertip”. “Peri Mestike” (PM) is a principles can be captured in the cultural script in good feeling, good thinking, good speaking, and good cooperating with the other ones. Notice that it is framed in the ‘first-person’, as a set of guidelines about how should speak or to do something well. It enjoins a kind of consideration for others and a concern for one’s standing in the eyes of other people.