Tolakinese (or Tolaki) is one of the native tribes in Southeast Sulawesi (Sulawesi Tenggara). It is a part of language family of Ereke (regency of Raha) and Moronene (regency of Bombana). It covers six regional regencies from the total ten regional states, that are Kota Kendari, regency of Konawe, Konawe Selatan, Konawe Utara, Kolaka and Kolaka Utara. Tolakinese comprises two major subethnics, Mekongga and Konawe. Subethnic Mekongga exists in western Kendari (Kolaka, Kolaka Utara), while Konawe is located in eastern Kendari (Kota Kendari, Konawe, Konawe Selatan, and Konawe Utara). That is to say, subethnic Konawe takes a great number of people than Mekongga. Both are different in accent and great deal of words but are a bit same in particular words. It is distinctly clear that we can regonize whether one speaks Mekongga or Konawe (Kendari) from the cadence and lilt they utter.
Both subethnics Mekongga and Konawe apply three-term system in defining proximity’s visibility. Here we found :
Distance-oriented; ikeni (near S), ikitu (near H) and ikiro (uncertain location; invisible for both S and H)
e.g :
- Humbee laha’ano I ory ? (where is Ory?)
Laa ikeni, monggaa sinonggi. (she is here, eating sinonggi).
- Humbee laha’amu monggi’I o gondi? (do you see a scissors?)
Laa ikitu, I wawo lamari. (there. On the cupboard).
- Humbee laha’ano I Arul ? (where is Arul?)
Laa Ikiro, I laikano o Lurah. (there, in Subdistrict Head’s house)
Based on the examples above, there we find the word ‘ikeni’ to say ‘here’ near the S, ‘ikitu’ to say ‘there’ near the H, and ‘ikiro’ to say ‘there’ but both H and S can not see the referent point, which is far from them.
The phenomenon faced by the speakers eventually occurred if the speakers are from the family that is Tolakinese but does not apply Tolakinese as their mother tongue. It happens to family who resides in capital city, with many other languages’ influence and it creates a new dialect rather than the one who lives in native district. I am a Tolakinese girl by nature, but has been out from my own ethnic, notably the language on account of my residence in Kendari. My father is a Mekongga-Tolakinese, but in fact makes a flesh from Butonese (Wolio) by his paternal great grandfather who was a nobleman (‘Laode’), who moved to Kolaka some time ago. He was born in Kolaka but educated at college in Makassar and now is residing in Kendari.
My mother is a Konawe-Tolakinese who is from Unaaha (capital city of Konawe Regency) but was born and raised up in Kolaka and Raha, due to her father’s duty as an army officer. She was educated in Kolaka and then attended a college in Kendari. I was born in Kolaka but raised up and was educated in Kendari, then attending a college and working in Makassar. Both my father and my mother still put on the tradition but when my mother was still alive, Konawe-Tolakinese’s custom and language were more dominant, as my father could also speak Tolakinese both Mekongga and Konawe’s dialect. The situation changed after my mother’s demise, my stepmother is a Makassar-born-and-raised-up woman who is actually Mekongga but as of a Buginese anchestry from her paternal grandfather. Mekongga-Tolakinese both costum and language are now applied more dominant in my family.
The problem occurred when I and my siblings are visiting our relatives in our parents’ native village, as my parents are never thoughtful to tell us about our own language, that is to say, we learn it from another relatives during the visit, even so, it is so rare. Notably in defining the proper word to say ‘there’ –I kiro and I kitu- we feel disoriented to define which the referent point could be seen or could not be seen when we speak to another relatives who can not speak bahasa, like old relatives (grandparents). It leads to misunderstanding point of direction, for an instance, to ask about someone’s precise position.
Likewise, mostly the ones who were born and raised up out of their own native region are only understand what the natives say, but just in common word (pidgin), and they tend to not be able to utter it. It is more understandable to listen than to say.
Similar with the study of Tolaki language that becomes one of additional subject we take in Primary School (Elementary and Junior High School), it is no longer to be learnt in Senior High School anymore, without any well-defined reason. Its function was just an additional subject and eventually misled by its own teacher. We only learn the grammar, vocabulary and reading, but those took little influence in making our well-studied understanding. So, mostly the students –mainly Tolakinese- can understand the language merely from their family and surrounding rather than study material from school. It is to say, the study of vernacular language for high school is not definetely serious to be applied and less intensive attention.
Ikiro, ikitu, and ikeni are studied as parts of pronoun, subdivision of demonstrative pronoun.
Both subethnics Mekongga and Konawe apply three-term system in defining proximity’s visibility. Here we found :
Distance-oriented; ikeni (near S), ikitu (near H) and ikiro (uncertain location; invisible for both S and H)
e.g :
- Humbee laha’ano I ory ? (where is Ory?)
Laa ikeni, monggaa sinonggi. (she is here, eating sinonggi).
- Humbee laha’amu monggi’I o gondi? (do you see a scissors?)
Laa ikitu, I wawo lamari. (there. On the cupboard).
- Humbee laha’ano I Arul ? (where is Arul?)
Laa Ikiro, I laikano o Lurah. (there, in Subdistrict Head’s house)
Based on the examples above, there we find the word ‘ikeni’ to say ‘here’ near the S, ‘ikitu’ to say ‘there’ near the H, and ‘ikiro’ to say ‘there’ but both H and S can not see the referent point, which is far from them.
The phenomenon faced by the speakers eventually occurred if the speakers are from the family that is Tolakinese but does not apply Tolakinese as their mother tongue. It happens to family who resides in capital city, with many other languages’ influence and it creates a new dialect rather than the one who lives in native district. I am a Tolakinese girl by nature, but has been out from my own ethnic, notably the language on account of my residence in Kendari. My father is a Mekongga-Tolakinese, but in fact makes a flesh from Butonese (Wolio) by his paternal great grandfather who was a nobleman (‘Laode’), who moved to Kolaka some time ago. He was born in Kolaka but educated at college in Makassar and now is residing in Kendari.
My mother is a Konawe-Tolakinese who is from Unaaha (capital city of Konawe Regency) but was born and raised up in Kolaka and Raha, due to her father’s duty as an army officer. She was educated in Kolaka and then attended a college in Kendari. I was born in Kolaka but raised up and was educated in Kendari, then attending a college and working in Makassar. Both my father and my mother still put on the tradition but when my mother was still alive, Konawe-Tolakinese’s custom and language were more dominant, as my father could also speak Tolakinese both Mekongga and Konawe’s dialect. The situation changed after my mother’s demise, my stepmother is a Makassar-born-and-raised-up woman who is actually Mekongga but as of a Buginese anchestry from her paternal grandfather. Mekongga-Tolakinese both costum and language are now applied more dominant in my family.
The problem occurred when I and my siblings are visiting our relatives in our parents’ native village, as my parents are never thoughtful to tell us about our own language, that is to say, we learn it from another relatives during the visit, even so, it is so rare. Notably in defining the proper word to say ‘there’ –I kiro and I kitu- we feel disoriented to define which the referent point could be seen or could not be seen when we speak to another relatives who can not speak bahasa, like old relatives (grandparents). It leads to misunderstanding point of direction, for an instance, to ask about someone’s precise position.
Likewise, mostly the ones who were born and raised up out of their own native region are only understand what the natives say, but just in common word (pidgin), and they tend to not be able to utter it. It is more understandable to listen than to say.
Similar with the study of Tolaki language that becomes one of additional subject we take in Primary School (Elementary and Junior High School), it is no longer to be learnt in Senior High School anymore, without any well-defined reason. Its function was just an additional subject and eventually misled by its own teacher. We only learn the grammar, vocabulary and reading, but those took little influence in making our well-studied understanding. So, mostly the students –mainly Tolakinese- can understand the language merely from their family and surrounding rather than study material from school. It is to say, the study of vernacular language for high school is not definetely serious to be applied and less intensive attention.
Ikiro, ikitu, and ikeni are studied as parts of pronoun, subdivision of demonstrative pronoun.
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