A.R.G.I: APPRAISAL, REGISTER, GENRE & IDEOLOGY



 




Appraisal, register, genre, and ideology are key concepts in Systemic Functional Linguistics (SFL). 
Appraisal refers to the theorization of evaluative meaning in SFL, which involves analyzing language to identify attitudes, emotions, and judgment. 
Register relates to the use of language in different situational contexts, including field, tenor, and mode. 
Genre refers to the staged activities with specific goals in which language is used, 
while ideology involves the analysis of the beliefs and values embedded in language use. SFL provides a framework for analyzing these linguistic features and their interrelations
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Systemic Functional Linguistics (SFL) is a theory of language that explores the relationship between language structure and its social functions. Within the SFL framework, concepts such as appraisal, register, genre, and ideology play crucial roles in understanding how language operates in different contexts. Here's a brief explanation of each:

1. **Appraisal:**
   - **Definition:** Appraisal refers to the way language is used to express opinions, attitudes, and emotions. It involves the evaluation of things, events, or people through linguistic choices.
   - **Key Components:**
     - *Affect:* The expression of emotions or feelings.
     - *Judgment:* The assessment of something as good or bad.
     - *Appreciation:* The expression of values or aesthetic judgments.

2. **Register:**
   - **Definition:** Register refers to the variety of language that is appropriate in a particular social context. It involves the selection of linguistic features (such as vocabulary, grammar, and tone) based on the field (subject matter), tenor (participants), and mode (channel of communication).
   - **Key Components:**
     - *Field:* The subject matter or topic.
     - *Tenor:* The participants and their roles.
     - *Mode:* The channel of communication (spoken, written, etc.).

3. **Genre:**
   - **Definition:** Genre refers to a specific type or class of texts that share similar communicative purposes and patterns. It involves recognizing and producing different text types based on their structure, language features, and functions.
   - **Key Components:**
     - *Field:* Similar to register, genre is associated with a particular subject matter or activity.
     - *Tenor:* Reflects the social roles and relationships of the participants.
     - *Mode:* Specifies the channel of communication and the degree of formality.

4. **Ideology:**
   - **Definition:** Ideology in SFL refers to the beliefs, values, and perspectives embedded in language use. It explores how language reflects and perpetuates societal ideologies, power structures, and cultural norms.
   - **Key Components:**
     - *Power relations:* Examines how language can be used to reinforce or challenge power dynamics.
     - *Social values:* Considers the expression of societal norms and beliefs through language.
     - *Cultural perspectives:* Explores how language reflects and shapes cultural ideologies.

In summary, these concepts within the SFL framework help linguists and researchers analyze and understand how language is not just a neutral tool for communication but is deeply embedded in social contexts, reflecting and shaping attitudes, values, and societal structures.


Photo Gallery of Umroh Trip 2023

visiting Quba mosque

Zam-Zam water the cure of all illness 

Visiting Baqi cemetery, the cemetery of great Shahabah
Attending Jumah prayer in "plataran" of Ka'bah
Visiting Uhud mountain
Departing from Jeddah to Kuala Lumpur 
10 Riyal Ice Cream near Masjidil harom
rawdah site in Masjid Nabawi, Madinah city.
Free zam zam in Jeddah airport for umroh and hajj jamaat.
after juma prayer in masjidil harom
roof top of masjid harom
landscape of makkah city
zam zam tower near masjidil harom
Hotel al ayam, Makkah, one kilometer from Masjidil Haram
























 

Program Taspen untuk ASN/PNS BUKAN HANYA soal pensiun saja: Masih banyak manfaat lain yang dapat diperoleh

 https://tos.taspen.co.id/

 Program Taspen untuk ASN/PNS BUKAN HANYA soal pensiun saja: Masih banyak manfaat lain yang dapat diperoleh

 Hak atau manfaat lain yang diperoleh peserta Program Taspen saat masih aktif (belum memasuki masa pensiun) meliputi Asuransi Kematian Diri Sendiri, Asuransi Kematian Anak, Asuransi Kematian Suami/Istri, Jaminan Kecelakaan Kerja (JKK) dan Jaminan Kematian (JKM).


 Kepala Kantor Wilayah Bea Cukai Jateng DIY, Padmoyo Tri Wikanto, secara khusus meminta agar program Taspen disosialisasikan secara masif terutama di lingkungan satkernya. Terlebih masih banyak pegawai yang menganggap Program Taspen hanya soal pensiun saja. Padahal, masih banyak manfaat lain yang dapat diperoleh. “Pentingnya mengantisipasi masa depan harus dipikirkan mulai saat ini. Melalui sosialisasi Program Taspen ini diharapkan transparansi hak dan kewajiban fasilitas Taspen dapat dimanfaatkan semaksimal mungkin,” Ujar Tri dalam sambutannya.

Sementara itu Kepala KCU Semarang PT Taspen, Sri Handaryanto, menjelaskan bahwa manfaat Taspen tidak hanya untuk pensiun dan Tabungan Hari Tua (THT). Hak atau manfaat lain yang diperoleh peserta Program Taspen saat masih aktif (belum memasuki masa pensiun) meliputi Asuransi Kematian Diri Sendiri, Asuransi Kematian Anak, Asuransi Kematian Suami/Istri, Jaminan Kecelakaan Kerja (JKK) dan Jaminan Kematian (JKM). Adapun manfaat ketika memasuki masa pensiun meliputi, Uang Pensiun per bulan hingga umur 100 tahun, THT, Uang Duka Wafat, Asuransi Kematian Diri dan Keluarga, Uang Pensiun bagi keluarga yang ditinggalkan, dsb. Namun Sri Handaryanto juga menjelaskan kewajiban dari ASN. “Bagi ASN/PNS, iuran Program Taspen diambil 10% dari gaji pokok tiap bulannya, dengan proporsi 2% BPJS Kesehatan, 3,25% THT dan 4,75% Uang Pensiun, meskipun terhitung kecil, namun besar manfaatnya untuk masa pensiun nanti”, jelasnya.

Dengan tersosialisasikannya program Taspen, diharapkan seluruh pegawai di lingkungan wilayah Bea Cukai Jateng DIY semakin mengerti hak dan kewajibannya. Informasi lebih detil tentang program Taspen juga dapat dilihat melalui website resmi PT Taspen.

 https://tos.taspen.co.id/login

Types of interjection



Interjections are words or phrases used to express strong emotions, sudden exclamations, or brief remarks. They are often used independently and don't have a grammatical connection with the rest of the sentence. Here are some common types of interjections:


Joy or Approval:


Yay!

Hooray!

Bravo!

Wow!

Surprise or Shock:


Oh!

Ah!

Aha!

Whoa!

Pain or Displeasure:


Ouch!

Ugh!

Oh no!

Yikes!

Greeting or Farewell:


Hello!

Hi!

Hey!

Goodbye!

Attention or Agreement:


Psst!

Shh!

Yeah!

Okay!

Pleasure or Affirmation:


Aww!

Mmm!

Yes!

Alright!

Hesitation or Uncertainty:


Um!

Uh!

Well...

Er...

Disgust or Disapproval:


Ugh!

Bleh!

Ew!

Yuck!

Pleasant Surprise:


Oh my!

Well, well!

Look!

Lo and behold!

Exclamation of Agreement or Understanding:


Aha!

Aww!

Oh, I see!

Got it!

These examples demonstrate the various emotions and situations that interjections can convey. Keep in mind that interjections are versatile and can sometimes be a bit challenging to categorize neatly, as their usage often depends on the context and the speaker's intent.








TAFSIR ALTERNATIF, JIN itu buka wujud selain manusia tapi sifat manusia



QS 6. Al an'am 130:

 


Wahai golongan jin dan manusia! Bukankah sudah datang kepadamu rasul-rasul dari kalanganmu sendiri, mereka menyampaikan ayat-ayat-Ku kepadamu dan memperingatkanmu tentang pertemuan pada hari ini? Mereka menjawab, “(Ya), kami menjadi saksi atas diri kami sendiri.” Tetapi mereka tertipu oleh kehidupan dunia dan mereka telah menjadi saksi atas diri mereka sendiri, bahwa mereka adalah orang-orang kafir.

Perhatikan bagian awal ayat ini “Wahai golongan jin dan manusia! Bukankah sudah datang kepadamu rasul-rasul dari kalanganmu sendiri”

Pertanyaan mendasar; Apakah ada Dallil yang menyebutkan Rasul dari jenis atau golongan Jin?

Sedangkan dallilnya : 

1. Allah itu Maliki nnas. Allah itu Tuhannya manusia.

2. Al Qur'an hudalinnas

3. Semua rosul  yang diutus ke bumi adalah manusia diutus untuk manusia.

4. QS Saba ayat 28: Dan Kami tidak mengutus engkau (Muhammad), melainkan kepada semua umat manusia sebagai pembawa berita gembira dan sebagai pemberi peringatan, tetapi kebanyakan manusia tidak mengetahui.

 


QS Saba ayat 28 menyebutkan Rasulullah SAW diutus kepada seluruh manusia. Kenapa bukan Manusia dan Jin?

Kemudian di QS 72  Al jin ayat 1-4: tentang Sekumpulan jin mendengar pembacaan Al-Qur'an yg menakjubkan. Siapakah Jin yang disebutkan dalam ayat ini?

 


1. Katakanlah (Muhammad), “Telah diwahyukan kepadaku bahwa sekumpulan jin telah mendengarkan (bacaan),” lalu mereka berkata, “Kami telah mendengarkan bacaan yang menakjubkan (Al-Qur'an),

2. (yang) memberi petunjuk kepada jalan yang benar, lalu kami beriman kepadanya. Dan kami sekali-kali tidak akan mempersekutukan sesuatu pun dengan Tuhan kami,

3. dan sesungguhnya Mahatinggi keagungan Tuhan kami, Dia tidak beristri dan tidak beranak.”

4. Dan sesungguhnya orang yang bodoh di antara kami dahulu selalu mengucapkan (perkataan) yang melampaui batas terhadap Allah,

Siapakah Jin yang disebutkan dalam ayat ini?

Sekumpulan jin di surat jin adalah sekumpulan pendeta Nasrani yg awalnya berpegang dengan trinitas. Mereka Mengira Allah punya anak dan diperanakkan. Dalam ayat ke-3 ternyata mereka baru tahu bahwa “dan sesungguhnya Mahatinggi keagungan Tuhan kami, Dia tidak beristri dan tidak beranak.”. 

Pertanyaan  yang punya istri dan anak itu manusia dan jin atau manusia saja? Jika jin beranak pinak  seperti manusia mana dallilnya?

Kembali ke keterangan di atas.

Karena: 

1. Allah itu Maliki nnas. Allah itu Tuhannya manusia.

2. Al Qur'an hudalinnas

3. Semua rosul  yang diutus ke bumi adalah manusia diutus untuk manusia.

4. QS Saba ayat 28: QS Saba ayat 28 menyebutkan Rasulullah SAW diutus kepada seluruh manusia

Maka dapat disimpulkan bahwa Jin itu adalah manusia. Manusia itu punya setidaknya 2 sifat. 1) sifat insan/insu dan sifat jin.

Manusia sebagai Insan itu suka lupa, berbuat salah. Insan itu orang umum mudah ditemui sedangkan Jin itu introvert, tersembunyi, gelap. 

Di QS. 6, Surat Al an’am ayat 76 diceritakan tentang JIN IFRIT. Siapakah JIN IFRIT. Jin ifrit itu manusia pejabat di kerajaan Nabi Sulaiman AS

QS Anaml 38-39 disebutkan:

 


Ayat 38: Berkata Sulaiman: "Hai pembesar-pembesar, siapakah di antara kamu sekalian yang sanggup membawa singgasananya kepadaku sebelum mereka datang kepadaku sebagai orang-orang yang berserah diri".

Ayat 39: 

Berkata 'Ifrit (yang cerdik) dari golongan jin: "Aku akan datang kepadamu dengan membawa singgsana itu kepadamu sebelum kamu berdiri dari tempat dudukmu; sesungguhnya aku benar-benar kuat untuk membawanya lagi dapat dipercaya".

Cerita tentang JIN IFRIT. Apakah JIN IFRIT itu makhluq besar, perkasa, berbulu, bertanduk, bermata merah dan invisible/tidak kasat mata? JIN IFRIT itu manusia. Dia adalah  MALA’U atau Pembesar, orang khusus di sisi Nabi Sulaiman A.S. Mala'u itu Panglima, Jenderal, pembesar, pejabat itu semuanya termasuk golongan JIN yang invisible, Untouchable. Jin = pejabat = sulit ditemui, manusia di belakang layar.

QS. Al An’am 76

 


Ketika malam telah menjadi gelap, dia (Ibrahim) melihat sebuah bintang (lalu) dia berkata, “Inilah Tuhanku.” Maka ketika bintang itu terbenam dia berkata, “Aku tidak suka kepada yang terbenam.”

Dalam ayat ini FALAMMA JANNA ALAIHI LLAIL. Kata JANNA atau JINN itu artinya gelap dan dallil ini menguatkan pendapat bahwa JINN bukan bentuk atau wujud selain manusia tapi sifat manusia yg introvert,  tersembunyi, gelap, sulit dijangkau. Jika dikaitkan dengan QS Anaml 38-39 Jin adalah manusia yg gelap, pejabat yg tak tersentuh atau diketahui masyarakat umum tapi mengendalikan sistem

 QS Arrohman ayat 15:

 


dan Dia menciptakan jin dari nyala api tanpa asap.

Dalam ayat ini disebutkan JINN  jin diciptakan punya sifat mendekati api. Api itu KEMRONGGO atau menyala-nyala. Jika mengikut tafsir bahwa JIN adalah manusia pejabat bisa dikatakan bahwa Sifat pejabat jika dikritik tidak mau dan malah jadi marah karena dikritik.

CATATAN PENTING:

Satu Pendapat yg salah : iblis itu dulunya Malaikat. BANTAHAN: Iblis itu  ya iblis vs Malaikat ya malaikat. IBLIS atau syaithon itu dibuat dari api/NAAR sedangkan Malaikat dicipta dari Nuur atau Cahaya. 


SERBA-SERBI IN TEXT CITATION, BIBLIOGRAPHY & GAYA/MODEL SITASI

 SERBA-SERBI IN TEXT CITATION, BIBLIOGRAPHY & GAYA/MODEL SITASI

KHUSUS BIMBINGAN SKRIPSI PAK FAIZAL 


 


1.    Untuk referensi metode penelitian jangan hanya satu referensi:  *Ary et Al* tapi juga miles & huberman, Cresswell, Bilken & Bogdan, C.R. Kothari. Hindari referensi berbahasa Indonesia seperti *arikunto, Sugiyono, moeloeng* dst. Karena untuk English edu dept. referensi berbahasa Indonesia harus ditampilkan sumber asli in Indonesian dan English translationnya dan itu aneh untuk English dept kecuali jurusan Bahasa Indonesia.

2.    Untuk referensi jaga konsistensi citation style.
Jika menggunakan situasi ala UIN Salatiga misal buku karya abu Sangkan Family name diletakkan depan dan family name di belakang dan tidak ada yg disingkat

Abu Sangkan jadi  Sangkan, Abu dan tahun tidak dikurung.

Misal buku th 1996. Jadinya *Sangkan, abu. 1996*   ini sitasi UIN Salatiga
Tapi saya sarankan yang lebih simple gunakan APA (American psychological association) 6/ 7 th edition.
Abu Sangkan 1996 jadinya. Sangkan, A. (1996)
Kalo buku yg dicetak miring judul buku tapi kalo majalah, koran , jurnal online yang dicetak miring bukan judulnya tapi nama majalah, koran dan jurnal online berikut volume, nomor dan halaman. Yg DOI nggak usah dibuat italic

3.    Pastikan semua yg di body text muncul di list of references/ bibliografi bagian akhir
Misal menyebutkan: (Ary et al, 2002) di metode wajib muncul di bibliography
Secara manual cukup saya blok referensi di body text kemudian saya klik find dan copy paste. Jika muncul 1 document aja berarti hanya di body text dan lupa dicantumkan di list of references.
Jika menggunakan mendeley.com atau zotero.org nggak mungkin tercecer karena otomatis dibuatkan oleh reference manager tools


4.    Coba bedakan cara men-sitasi atau mengutip di body text dengan yg di list of references/ bibliography. Misal namanya Paul Grice (1975)
Di body text bab 1-5 , Cukup ditulis  Grice (1975)
Misal: There are four maxims: quality ,quantity, relation and manners( Grice, 1975).
Nah di list of references bagian akhir tulis
Grice, P. (1975)
Itu kalo APA
Kalo sitasi ala kampus kita ditulis lengkap tanpa tahun terbit dikurung kurung
Grice, Paul. 1975.

Jadi harus konsisten. Misal John Watson & Anne Hill tahun 2020
Mestinya kalo APA : Watson, H & Hill, A. (2020)

Kalo ala kampus kita ditulis lengkap namanya tanpa tahun dikurung

https://www.pakfaizal.com/2021/09/pedoman-penulisan-daftar-pustaka-di.html?m=1

5.    Jangan menampilkan sitasi di Depan seperti ini

*1. From the (Yule, 1996)*, pragmatics belongs to...

2. According to ( *Yule, 1996* ), pragmatics belongs to...

Jadi pernyataan dulu baru sitasi karena skripsi itu bukan tulisan populer atau ala talkshow santai tapi genre ilmiah/academic. Jadi pernyataan dulu baru sitasi di belakang

Misal : Pragmatics belongs to the extralinguistics study ( *Yule, 1996*)

 

6. Cara mensitasi di body text di bab 1-5 jika ingin menyebut nama dan tahun    

Chomsky (2019) states that ....

Jadi jangan ditulis:    *According to*  ( *Chomsky,2019* ) states that...

Hilangkan *according to* dengan langsung sebut nama dan tahun dikurung

Yule (1996) argued that...
Terkourafi (2022) stated that...
cukup family name di body text:   The idea that pragmatics is BLA BLA... (Gay, 2000).

Jangan

The idea of BLA BLA.. (L.R, Gay,2000)

7.     Dalam penulisan skripsi, jurnal dsn academic writing perlu dipahami cara mensitasi/ mengutip dan gaya sitasi/ Citation style

Yg terkenal di dunia dan ada di aplikasi mendeley.com dan zotero.org adalah APA, MLA, IEEE, Chicago, Harvard

Tapi yg terkenal di dunia ilmu sosial dan humaniora adalah APA ( American psychological association)
Berikut contoh pola APA
Contoh *Agir, U. (2022)*
*Risdianto, F.* *(2022)*

Ada pola sitasi lain Yang  ditulis nama lengkap dan tahun tidak dikurung.itu style sitasi kampus kita
Misal
 Suardani Silaban, Tiarma Marpaung (2017)
Ini pola sitasi bukan APA
Seharusnya dibalik  family name di depan, given name di belakang

Silaban, Suardani, Marpaung, Tiarma. 2017

Jika di APA  *Risdianto, F. (2022)*
Maka di gaya sitasi kampus kita jadinya

*Risdianto, Faizal. 2022*
Ini pola sitasi UIN kita
https://www.pakfaizal.com/2021/09/pedoman-penulisan-daftar-pustaka-di.html?m=1

Pesan saya: *Be consistent using citation style*
Jika APA pakelah pola APA semua.
Jangan dicampur campur pola sitasi satu dengan yg lain

8.     *Catatan penting*
Bedakan cara membuat sitasi pada body text dan di list of references/bibliography/daftar pustaka


Misal nama author
George Yule (1996)

Di body text misal di background atau literary Review jangan ditulis  
*Yule,G* (1996)
atau
*Yule, George*
Apalagi disebut judul bukunya
*George Yule in his book pragmatics*
Tapi yang benar cukup *Yule (1996)*

Kemudian baru di *references/daftar pustaka*
Silakan ditulis lengkap urut alfabetis A-Z

Yule, G (1996) Pragmatics. Oxford press
Kutipan di body text cukup: *Isnawati, Anam & Diana (2015)*

Tidak boleh *Isnawati,F.D, Anam,S & Diana, S. (2015)*



9.    Coba disepakati dan lihat panduan dari TBI/ Mr. Hanung

Terjemahan UIN Salatiga itu apa yang tepat: Setahu saya  *State Islamic University* *(UIN) Salatiga*
Kalo dari  rektorat nama kampus sebenarnya nggak boleh diterjemahkan mesti full text in English. Misal desa  *Kumpul Rejo* masak mau diterjemahkan  *Meeting Rejo*

Nama timun mas jadi *golden cucumber*. Budi Kurnia jadi *Budi Gift*. Mpun sendok jadi *Mpu spoon*  ini salah terjemahan.


Pengalaman indah Umroh Mandiri 2023

 


ALHAMDULILLAH...foto ini diambil sore hari selepas dari Raudhah. Raudhah adalah taman surga sebagaimana yg disabdakan Nabi Muhammad Saw. Terletak diantara rumah Nabi dan mimbar masjid. Tempat favorit jamaah haji dan umroh krn salah satu tempat mustajab doa. Lokasinya berada dibawah kubah hijau Masjid Nabawi...

ALHAMDULILLAH dengan ijin ALLOH SWT bisa menunaikan ibadah umroh, yg Fadhilahnya antara lain : di ampuni dosanya, di masukkan surga, di makbulkan doanya, bisa memberi syafaat keluarganya & dijauhkan dari kemiskinan


Pemakaman Baqi' letaknya di sebelah timur Masjid Nabawi, Alhamdulillah bisa ziarah orang2 mulia generasi terbaik sepanjang zaman. Semoga kita kelak dikumpulkan bersama Nabi Muhammad Saw dan para Sahabat R.Hum...
Rincian Biaya Umroh  Mandiri 15 hr Tgl 8 sd 22 November 2023

Tiket promo www.saudia.com pp KL-Jeddah-Madinah 6.4 jt
Tiket Airasia surabaya-KL pp 1.4 jt
Paket Land arrangement dari biro travel  visa, hotel, catering, transport all in 9.9 jt
Elf Slo-Sub pp 0.5 jt

TOTAL 18.2 jt

Komunitas UMROH MANDIRI  Beranda – MakkahTrip
Oya, bagi yang ingin tau cerita awal terbentuknya Komunitas ini bisa baca disini ya 👇

CATATAN:
🔥Bukan jualan paket Umroh Backpacker tapi edukasi umroh mandiri. umroh dengan pengelolaan mandiri tapi tetapi meminta bantuan biro travel berizin resmi untuk LA/Land arrangement  ( Handling jamaah ketika datang ke Bandara Saudi-hotel-catering di makkah madinah/paket ziarah/tour/miqat dan arrangement mengantar ke Bandara untuk kembali ke tanah air).

Silahkan ajak teman, keluarga, dan sodara... 

Silahkan share link grup ini 🔥

Salam kenal semuanya..





Biodata of Faizal Risdianto

 


Biodata of Faizal Risdianto

Assoc. Prof. Faizal Risdianto is faculty member at the English Education Department, Faculty of Teacher Training and Education, Universitas Islam Negeri Salatiga, Indonesia. He is pursuing a Ph.D at Universitas Negeri Surakarta, Indonesia. His research interests include Functional Linguistics, Literature Study, Pragmatics, Discourse Analysis and English Language Teaching.

E-mail: faizalrisdianto@uinsalatiga.ac.id

https://www.scopus.com/authid/detail.uri?authorId=57213518975

(Scopus Author ID: 57213518975), Orcid ID: 0000-0002-0422-9166, WoS ID: AAN-5614-2020, English Education Department, Faculty of Teacher Training and Education, Universitas Islam Negeri Salatiga,Salatiga. He is the Secretary General of INAPRA (Indonesian Pragmatics Association)

7 BEST WAYS TO IMPROVE YOUR ENGLISH







7 BEST WAYS TO IMPROVE YOUR ENGLISH

Improving English speaking skills can be challenging, but there are many ways to practice and improve. Here are five tips from various sources:

1. Practice, practice and don’t be afraid to make mistakes. Try to speak as often as possible. The more you practice, the better you will become. Practice

2. Speak English outside of class: Use English in your daily life as much as possible. Speak English with your friends, roommates, and classmates. If you don't have anyone to speak with, try to find online friends.

3. Watch movies and TV shows in English: This can help you improve your listening skills and vocabulary. Try to imitate the actors and pay attention to new words and phrases. Use English subtitle when you are watching movies.

4. Read in English: Reading can help you improve your vocabulary and grammar. Choose topics that interest you and try reading out loud to improve your pronunciation.

5.  Repeat things you hear: This might seem odd, but repeating what you hear can help you improve your pronunciation and fluency. Try to imitate native speakers and pay attention to intonation and stress.

6. Record yourself speaking. Listening to a recording of your own voice can feel strange. Especially talking in English. But, once you get used to it, recording yourself speaking can be a powerful tool for improvement. The big thing it helps is confidence. I bet you, the first thing you notice when you listen back is that you speak English better than you thought! Another thing is pronunciation, or just feeling the words in your mouth. Speaking a foreign language is a physical workout for your mouth, and you want to get in the gym! You're also practising fluency. Next time you have to talk about that same topic, the ideas and words will flow more easily. By training yourself to notice and correct mistakes, you'll improve your accuracy too.

7. Try to think in English. Possibly my favourite English improving tip is to think in English. Yes, you heard me right, try thinking in English. No matter how busy you are, before you do something you have to think, right? Why not think in English? Force yourself to do it. It’s going to be hard at first because your brain will naturally want to think in your language. If you don’t know how to say a word, write it down in the notebook you have with you and ask for it in class or look it up. I know it may sound crazy (I think that’s why I like it so much), but trust me, it will help. Do it out loud too, but better not in public, we don’t want anyone to think you’re going crazy.

Remember, improving your English skills takes time and effort. Try to incorporate these tips into your daily routine and be patient with yourself. With practice and dedication, you can improve your English-speaking skills.

Discourse deixis

 

Discourse deixis refers to the use of expressions within an utterance to refer to parts of the discourse that contain the utterance, including the utterance itself. Discourse deixis is a way of "pointing through language" and involves the encoding of reference to portions of the unfolding discourse in which the utterance is located. Discourse deixis is also known as text deixis. There are five types of deixis according to Levinson (1983): person deixis, place deixis, time deixis, social deixis, and discourse deixis. 

Other categories of deixis include social deixis, which concerns the social information encoded within various expressions, such as relative social status and familiarity, and proximal and distal deixis, which refer to what is near and far from the speaker, respectively. 

Examples of discourse deixis include expressions like "earlier," "later," "the preceding x," "the following s," "in the following paragraphs," and "in the events in time." Discourse deixis is different from other types of deixis because it does not relate to a specific item but to a stretch of discourse.

Discourse deixis is a type of deixis that describes deictic expressions which point to prior or succeeding parts of the discourse[3]. It is a commentary on the text or conversation by the speaker, and it helps to structure the discourse and to range the current utterance in a chronological order[3]. According to Levinson, discourse deixis is "the encoding of reference to portions of the unfolding discourse in which the utterance is located"[5]. 

Levinson's work on deixis includes the study of deictic or indexical expressions in language, such as personal pronouns (I, you, we), spatial deixis (this, that, here, there), and temporal deixis (now, today, yesterday) [5]. In addition to these categories, Levinson adds two other deictic categories: social deixis, which covers the encoding of social distinctions that are relative to participant-roles, particularly aspects of the social relationship holding between speaker and addressee(s) or speaker and some referents, and discourse deixis[5].

Levinson's work on discourse deixis is part of a larger theoretical framework that includes complex tenses or systems of discourse deixis[1]. Discourse deixis introduces subjective, attentional, intentional, and context-dependent properties into natural languages, and it is a much more pervasive feature of languages than normally recognized[2]. It is theoretically puzzling in many regards and makes difficult a tidy treatment within formal theories of semantics and pragmatics[2]. 

Overall, Levinson's work on discourse deixis is an important contribution to the study of deixis and its role in language. It highlights the importance of context and the speaker's perspective in understanding the meaning of utterances.

Citations:

[1] https://pure.mpg.de/rest/items/item_59489_3/component/file_2030329/content

[2] https://pure.mpg.de/rest/items/item_59489_2/component/file_59490/content

[3] http://www.ello.uos.de/field.php/EarlyModernEnglish/DiscourseDeixis

[4] https://www.jstor.org/stable/43020165

[5] https://publications.essex.ac.uk/esj/article/id/23/

[6] https://www.cambridge.org/core/books/corpus-pragmatics/deixis/81416C4ABE70C5EB379337662815A11F

According to Levinson (1983, 2004) Discourse Deixis refers to the use of expressions that signal a relationship between an utterance and the prior or subsequent discourse. 

Discourse deixis includes temporal deictic terms (next, before, last week), spatial deictic terms (in the last paragraph), utterance initial expressions that indicate a relationship with the preceding discourse (but, however, in conclusion, well), and the use of demonstratives (this, that) to refer to the preceding or following discourse (Levinson 1983, 2004).

And by the way, we will do that. 

The word "That" in the statement above refers to utterances, "And i will say this, Secretary Kelly will be the man to do it, and we will give him a wall, and it will be a great wall". The word "That" here states by Donald Trump to explain that he will give Secretary a wall as a separator between America and Mexico. Because the word "That" refers to the statement above, it could be categories as discourse deixis.

And this is for the security of the country.

The word "This" in the statement above refers to "He may by proclamation and for such period as he shall deem necessary --- so here it is, people coming in --- suspend the entry of all aliens Right? That's what it says. It's not like --- again, a bad high school student would understand this. Anybody would understand this. 

Suspend the entry of all aliens or any class of aliens as immigrants or nonimmigrants, or impose on the entry of aliens. Okay, so you can suspend the aliens, right? You can suspend the aliens from coming in --- very strong --- or impose on the entry of aliens any restrictions he may deem to be appropriate. 

Okay. So you can suspend, you can put restrictions, you can do whatever you want. And this is for the security of the country". 

In this statement, the speaker states that he and his government and also the people from police association can suspend and put restrictions for security of the country.

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An Analysis on Forms and Functions of Code-Switching and Code-Mixing used by Indonesian Netizens

 

An Analysis on Forms and Functions of Code-Switching and Code-Mixing used by Indonesian Netizens


Sofiatun, Dwi (2019) An Analysis on Forms and Functions of Code-Switching and Code-Mixing used by Indonesian Netizens. Other thesis, IAIN SALATIGA.  http://e-repository.perpus.iainsalatiga.ac.id/6224/