Friday, May 15, 2009

Being East and Being West...(Khristianto & Widya Nirmalawati)



COTEFL-International Conference on Teaching English as Foreign Language

BEING WEST AND BEING EAST: THE EFFECTS ON JAVANESE SOCIAL COMMUNICATION IN ENGLISH

Khristianto & Widya Nirmawalati

Muhammadiyah University of Purwokerto

Mobile: 085227737495, E-mail: rezalx@yahoo.com

Abstract

The reality has proved that the different culture brings a typical social behavior, including the different strategy in a daily communication. An aspect of reality may be considered important to be verbalized in a certain culture, but it is just meaningless and ignorable for another. It seems that the cultural system as the context of language use inevitably affects much the forms and the functional aspects. The egalitarian atmosphere and the non-existence of extended family or in another way the individualism and/or the not very significant meaning of family in the individual life in the western are the values which are contrast to the eastern.

This, then, raises the differences way the community have in seeing others, the elders and/or the members of the family. The eastern call the persons by the kinship terms. The terms are brought wider to include other person beyond the family as the symbol to respect them. The parents will hush, as their son calls name for a friend deserves to older brother by the age.

For the Eastern, being old means being to be respected, for the younger generation. This, then, results in the respecting address, even for the unknown person, as he or she looks older than him/herself, an individual should be addressed with the respecting address, drawn from the kinship terms to accord the age and the appropriate rank in the familial link. While the western will address others by the names, mostly, if the persons are close, they will directly call their first names. In other situation, they will use “Mr., Mrs., Ms, DR,” followed by their family name.

This paper will explore some effects induced by the cultural gap and suggests some points to consider by the teachers dealing with the communication ethics in speaking class.

Introduction


The reality has proved that the different culture brings a typical social behavior, including the different strategy in a daily communication. An aspect of reality may be considered important to be verbalized in a certain culture, but it is just meaningless and ignorable for another. A culture may see gratitude as something normally manifested in verbal expression, that it has many expressions to represent the sense of “gratitude” like “thanks” in English or “terima kasih” in Bahasa Indonesia. Another culture may manifest the same feeling in another way than the verbal media. This is also the case other kinds of feeling of which a certain culture has its own way to realize in its own cultural context and situational context.

In Indian culture for example, as in most eastern cultures, the familial linkage, the occupation, and the age are the significant factors determining the way they communicate. This fact, then, reveals in a form of honorific addresses to refer someone with one of those properties: familial link, being older, or having an honorable profession. A person in India will address someone they respect by transforming into plural. An Indonesian takes another to do that; he or she will apply kinship terms, like “bapak”, “ibu” , “mbak”, “mas”, “kang,” and etc, according to the age of the respected persons. If he/she is in an age older than a speaker, and deserves to be older brother or sister, the terms “mbak/mas” (meaning “sister” or “brother”) will be chosen.

A research has been done by Supardo (2006) to discover the addresses applied by an aristocratic Javanese family. The interlocutors as the data are father, mother, children, and servant. It is found out that each interlocutor has his/her specific addresses as talking to another member of the family; the address applied by each individual is determined by his/her relation to the addressee. The lord of the house, for example, is addressed with “mas” by his wife, “rama” by his children, and “ndoro” by the servant.

Another investigation is done by Pujiyatno (2008) who tried to cover the kinship terms among the common people in a Javanese community. It is found out that the community uses the familial addressee not just limited to their extended family. They don’t only function to show the blood relationship, but also to respect the others. Then, the terms are used to address anyone who is respected. For example, the term om “uncle” which originally means to refer someone who is sibling to father/mother can be used to say om satpam or om (the toy peddlers). It is impossible for Javanese to call by name to someone older.

Greetings: An Interpersonal Function

Functional in Halliday’s view is simply the language in use. He declared that the existence of language is always in the context of practices made by its corresponding speakers. It is those practices that evolutively develop a language system (1985: xv). In other words, Saussure believed that paroles (the empirical practices of language use in any kinds) which are produced by human community in each social interaction is the only empirical entities and experiences of the langue, the rules of language that is actually preserved in human mind (Ahisma-Putra: 2005).

Language is not other than a means to serve human’s needs—functional, pragmatically practices. Greetings and addressing are a part of the interpersonal aspects of language function. It means the terms or forms of expression in those social domain emerge as the manifestation of relation among the individuals as the social creature. Alip (2006:79), quoting Widdowson (1997) and Aitchison (2003), stated that among interpersonal function is the use of language for social relation, taking place in phatic communion within which language is used to promote good relationship between the speech participants.

Discussion

Western and Eastern Culture

It seems that the cultural system as the context of language use is inadequately affects much the forms and the functional aspects. The egalitarian atmosphere and the non-existence of extended family or in another way the individualism and/or the not very significant meaning of family in the individual life in the western are the values which are contrast to the eastern.

This, then, raises the differences way the community have in seeing others, the elders and/or the members of the family. The eastern call the persons by the kinship terms. The terms are brought wider to include other person beyond the family as the symbol to respect them. The parents will hush, as their son calls the name for a friend deserve to older brother by the age.

For the eastern, being old means to be respected, for the younger generation. This, then, results in the respecting address, even for the unknown person, as he or she looks older then ego, an individual should be addressed with the respecting address, drawn from the kinship terms to accord the age and the appropriate rank in the familial link.

The western will address others by names, ignoring the age of the addressee. If the persons are close, they will directly call their first names. In other situation, they will use “Mr., Mrs., Ms, DR,” followed by their family name. The addresses in the Indonesia include the kinship terms like Bapak, Ibu, Saudara, Tuan, Nyonya, Mas, Abang, Om, Tante, that may be followed by the name. This terms are not only for the person having a familial relation, but also others who the speaker intends to respect, even for a person that is just encountered in public space in a bus or in the bench of football stadium. Kinship terms are a bridge to address someone as the speaker has not known his/her name, replacing just “hi” or “hello” in English context.

Adressing Terms

Indonesian

English

Bapak, Ibu, Saudara, Tuan, Nyonya, Mas, Abang, Om, Tante, names, adik, paman, pak-De

Mr, Sir, Mr., Mrs, DR, Madam, girls, guy, budy, you, names.

Eastern Ethics: Polite Esteem

The application of the kinship terms in eastern culture, Indonesia and other local languages is a sort of internalized value and it is the standard way in addressing someone older. An individual will call by name as the addressee is at the same social level, or at the same age. In a situation in which the addressee is a foreigner, Javanese or Indonesian will find an appropriate terms like, om, mas, pak, and etc. Again the terms are taken from the familial setting. If one violates this rule, others will view the behavior to be unethical.

English has no equivalents for the term. The languages just has terms with no meaning of familial link: ”Mr, Mrs, Miss” which in bahasa Indonesia may be the same as ”Tuan,” ”Nyonya” and ”Nona” used in a very specific situation, and hard to find in a daily communication. This is evidence that there is a significant cultural gap between the east and the west, especially on the addressing.

Compromising Eastern Culture in Western Code

The addressing terms which are realized in the daily social interaction of the eastern culture are inevitably lost as the interlocutors speak English. This is due to inexistence of the parallel terms in English marking a respect to the second person we talk to. The problem is how to make the politeness in our communication is verbally delivered? Or is there a way to make an English communication take place by keeping the Javanese ethics in place?

Teachers may put this point into their consideration. The real example of how the kinship terms are applied in social communication is in the movie imported from Hong Kong or India. It may reflect the real situation as they have English as second language. They apply the terms ”brother,” ”sister”, ”uncle” or ”aunt” as the replacement of the kinship terms which do not only function to show the real relationship of the family, but more about the way to show respect or politeness. In a gangster movie, the member of the gang may call their senior, with “Brother Hung” or “first brother”, “second brother”, “uncle Chow”, and etc.

The translated terms into English are actually not so sufficient to represent whole terms used in an extended family of eastern culture. Is it acceptable to our eastern thought if we just left the politeness code? This is very important if we have an ideal to put English as our communication media, to bridge the social communication in the context of Javanese culture. Or is it possible to attach the terms in our English utterance to naturalize the situation, and to escape from the ethical doubt to call the name for the person we actually want to respect.

Mbak, do you have the book?

Mas, could you tell me where it is?

Mas Yus, I really need your help.

In our context, we will say like this:

Apa Ibu mau ini?

This addressee is directed to the second person who is actually there with the speaker. The normality of grammar says that the second person is kamu/you. However, the ethics says another. It is impolite to address to someone we should respect by “kamu”. We should change the kamu into the kinship terms, according to the appropriateness to his/her age. In this case, a mother will be upset, and suggest the child not to call her “kamu”.

*Mah, roti ini separonya buat kamu ya…*

Or in another situation, a girl will address her senior like below.

Mbak Wid, mau nitip?

which will not be normally transferred into English into?

“Mbak Wid, do you want me to buy some?

The expression of politeness in Javanese culture is really hard to realize as we communicate in English. This case is similar with the addressing somebody in higher position. It is hard to write “mu” (your) in an SMS to mean “panjenengan” or “bapak/ibu” in Javanese or Indonesia.

“Sir, I lost my book, Could I borrow yours.”

The egalitarian tone is obviously seen in this text. While in Javanese, we actually want to pack this expression in a very polite tone. Seeing the case above, English will only show its respect tone via a vocative tool, like the examples below.

Mom, do you want it?

When a person will address to someone he/she respect, he must accompany the second person: you” by the vocative tool of politeness. This will also include when it comes to possessive “you”. For the case of the specific term like mbak, it seems that we can keep it to include in our communication in eastern context. This part may be a style of Indonesian English.

To replace “you” in Javanese social communication with English code, it is possible to make our utterance is mix of English lexical code and Javanese social ethics, by putting the kinship terms in the utterance. This way will keep our politeness verbal expression and enable us to communicate in English way. Perhaps, this will create some odd in our expression, but this is a kind of middle way to bridge the egalitarian nature of English, and our typical ethics as Javanese interlocutors. Thus, we may consider these expressions.

1) Could Ibu come to the office? (“Could you come to the office”)

2) Are they Bu Nur’s sisters? (Are they your sisters)

3) Prof, we are waiting for Bapak’s presentation material. (Prof, we are waiting for your presentation material)

4) Mbak, do Embak have the book? (Mbak, do you have the book)

5) Mas, could Mas Arif tell me where it is? (Mas, could you tell me where it is)

6) Mas Yus, I really need Mas Yus’s help. (Mas Yus, I really need your help)

There is always a sacrifice in any form of compromised way. Just like Purwo (2009) said that there is a sacrifice of our cultural value as we communicate in English. And one of them is the politeness value which is just lost as we talk in English. In fact, we still want to verbalize the politeness but English is not so sufficient in terms of politeness verbalization.

Final Remarks

The paper is only an initial step to consider some cultural gap which influences our communication. The middle way above is only a hypothesis that we may take, and there are more possibilities to propose in the future with more consideration. At least, this brief view have touched our subtle part of English communication which so far has been left in our ignorance, seeing the fact that there are more considerable matters that should addressed in the context of English learning in our country. However, an attention should be paid for the matter, as well, at least by the individuals who share the concern.

References

Ahimsa-Putra, Heddy Shri. 2005. Strukturalisme Levi-Strauss. Yogyakarta: Keppel Press.

Alip, Fr. B. 2006. Language and Peace. Journal Phenomena: Journal of Language and Literature Vol.10. No.2-October 2006. Yogyakrta: Dept. of English Letters, Faculty of Letters, Sanata Dharma University.

Halliday, M.A.K. 1985. Introduction to Functional Grammar. London: Edward Arnold.

Purwo, Bambang Kaswanti. 2009. The Development of Language Study. Informal Lecture for 1st COTEFL May 1-2, 2009.

Pujiyatno, Ambar. 2009. Istilah-Istilah Kekerabatan Masyarakat Kabupaten Kebumen: Sebuah Kajian Etnolinguistik. Jurnal Leksika: Jurnal Bahasa, Sastra dan Pengajarannya Vol.3.No.1. Pebruari 2009. Purwokerto: Fakultas Sastra, UMP.

Supardo, Susilo. 2006. Addressing Terms in Javanese Aristocrat Family. Jurnal Leksika: Jurnal Bahasa, Sastra dan Pengajarannya Vol.1.No.2. Agustus 2006. Purwokerto: Fakultas Sastra, UMP.

Exploring Traditional Games...(Titik & Adi)

COTEFL-International Conference on Teaching English as Foreign Language

EXPLORING TRADITIONAL GAMES AS AN ALTERNATIVE WAY OF LEARNING

Titik Wahyuningsih & Bustanuddin As-Suaidy

Faculty of Letter, UMP

Abstract

Traditional games are parts of the cultural heritage that we must preserve. In the ancestral games, there are countless values of good conduct as the foundation to undertake the living course in the future. In this reasoning, the culture treasure will be more beneficials, if they are modified to create a learning design in the English teaching.

The design was created by intergating the materials in the convential English games into each traditional game as the base. Sometimes, a sort of modification was taken through to accommodate the English material. The design by applying kathik, one of the traditional games, may be applied to cover several topics in English learning. This is only a very initial step to investigate other common culture that we have to fulfill our need and to the sake of the cultural preservation.

Introduction

Damayanti (2008:33 ) says “language learning is effectively proven (appropriate) for elder learners”. By taken from many sources, she states that elder learners are better than younger learners. Even their pronouncing capability, which is convinced as a better language (way) to be applied for younger learners. It means ‘young’ is not the main factor to result capability of pronouncing words as well as native speakers. Although, she also states that difficulty which will be faced by elder learners to pronounce well is interference of the first language which is acquired before. Then, Damayanti (2008:34) explicitly states that the best language capability of second language acquisition is not only age-factor, but also psychosocial context and learning condition. One of psychosocial contexts is the use of a language in a society. According to Stern and Ellis, she also states that social context influences behavior and learners’ motivation, and It will gives the effects for learning condition then. Thus, English learning for early age learners is useful and profitable enough, with considering the corelation betweenn psychosocial contexts and learning condition. Based on the background above, language teaching will be better if it is applied for early age learners. Of course, English teaching for kindergarten and elementary school is in accordance with use of this language period. It means, hopefully English is easier to be applied by students. Unfortunately, English teaching for children is commonly given in a same way with English teaching for adult. In fact, these two age-levels are exactly different.

The games as ‘the wrap’ of this material are traditional games which is part of Central Java cultural wealth. It is widely known that the games are almost extinct, because these games are left by Javanese children. Maybe, they know only ‘imported’ games and they do not know the games which became the favourite games for their parent at all. Whereas, there are many social functions behind these traditional games which were designed by Javanese ancestors. One of them is the message of togetherness. So this research will ‘wrap‘ the material on an entertaining games form, and it has also the meaning of cultural wealth reservation and keep the social harmony using traditional Javanese, especially existed traditional games in the region of Pemalang Regency.

Games : Humanistic and Effective Learning

One of aspect helps the achievement of learning purpose is humanistic learning-process, Maskowitz (1978:14) explained as follow:

Humanistic education recognizes that it is legitimate to study oneself. The content relates to the feelings, experience, memories, hopes, aspirations, beliefs, values, needs and fantasies of the students. It strives to integrate the subject matter and personal growth dimensions into the curriculum.

On each learning process, feeling will always occur and it should be considered as an important part on existed process because learning is influenced by how learners feel themselves. So humanistic learning treats learners’feeling and information should be informed as unseparateble part on a learning process.

To create humanistic learning, Maslow, on Maskowitz (1978:13) states that a teacher does not only acccept students but also should be able to help student learning and understanding humanistic question such as what are they looked like. In addition, Maslow emphasized that learning process should be nice and make student enjoying the process it self.

Supporting Maskowitz statement, Dewanto (2004:5) states that humanistic learning can be effectively conducted if students are accustomed to be independent and autonomous learners. Humanistic effective learning should also be able to increase the ability of improving and developing good personal relationship, notice and support and also another learner’s acceptance as it is.

Humanistic and effective learning process can be also conducted well if expirience, feeling, intelectual and emotional capability owned by learners can be accomodated well. On the other hand, the same treatment for different learning way helps creating humanistic and effective learning process. Then, when learners are satisfied enough and find the joys on learning process so it can be said that the process is well done.

According to Adisasminto (2008:84) art as a game-form is almost equal with humanistic learning form. He explained that art-activities and other acivity forms which could be called ‘playing’ are a creative process includes imagination on its big portion. On such kind condition, human can put them selves on unlimited imaginative world, give opportunity to ensharpen their creativity and find something new which is usual thing based on other common people.

Then he explains that learning process, which is heavy ‘brain’ activity, will be effectively done on relax condition both mentaly and physicaly. So learning process should include nice activities as a creative thinking way. The activities such as games, especially on art-form will result applied spiritual condition which is honest, autonomous, creative, balance, and spiritual attitudes.

Traditional Games Recovery

Central Java, or Javanese culture in common, has cultural wealth such as traditional games which could be played by children or even adult. They are Petak Umpet, Bola Bekel, Engklek, Dakon, and etc are nice games. Besides having entertaining functions, they have also social meaning. According to Monk, and his friends (1987:117) who took Rusian Ljublinskaja’s statement, states games as the reflection of real condition, as the beginning form to gain knowledge, and the existance of games is determined by cultural factor as the context.

Taken from Buytendijk’statement, they arrange the detail of games characteristics, which are shortly include: existance of instruments, ‘take and give’corelation, game-rules and place, and it limits scope of the game. From the characteristics above, Huizinga definition (on Monks, and his friends:1987) can explain the definition of game, “It is voluntary activities which is played in limited place and time, based on rules, voluntarily admitted with personal purposes, tight and happy sense, and playing the games is different with daily life.”

With playing the games, children will be entertained and also will keep social relationship with others, so the social corelation will be kept until they are adult. Adisasminto (2008:83) states that game as one of cultural product can make physical and minded activities more lively. The existance of games is equal with the existance of art as the product of human activities. On the process of a played games, there are beauty and joys of togetherness, like the art product which could ‘absurb’ the focus of art creators.

However, in accordance with the progress of technology, traditional games are often played. Children like modern games such as play station, video games, or even on-line games that can be easily connected using internet rather than traditional games.

So the effort of traditional games recovery has a large meaning. This effort is aimed to make how traditional games are played and are loved by Indonesian children. In addition, it has cultural reservation on the proceess of English learning. There are some reasons why traditional games can support increassing process of children English capability. It was explained before that humanistic and effective learning can increase inter-personal relationship and can create nice learning process because of the existance of accepting aspect and also inter-personal care which are included. Traditional games can optimize children’s potential which is opened widely because there are not compulsions and the existance of expressing freedom.

In the other hand, togetherness within the traditional games supports the steps of children social growth. Tim Pengembangan MKDK IKIP Semarang (1991:166) states there are four levels of children social growth:

1. Children are required not to be unprofitable, and they can appreciate others.

2. Children are educated to be able to obey the rules and they can adapt with social norms.

3. Children are required to be more ‘adult’ in social interaction based on “take and give” principle.

4. Children are required to be able to understand/to socialize others.

Table 1.

Types and form of Traditional Games

No

Name of Traditional games

Number of player

Instrument

Place

Time

1

Bacean

> 3

Piece of roof tile/ wooden stick

Outdoor

Noon

2

Kathik

> 2

Wooden sticks (long and short)

Outdoor

Noon

3

Banthan

2 and its multiple

Stone, and arena (place) of game

Outdoor

Noon

4

Jamuran

> 5

Wihout instrument

Outdoor

Noon/night

5

Sarunggeng

> 6

Wihout instrument

Outdoor/wide area

Night

6

Gerobak serbu

> 4 (even)

Wihout instrument

Outdoor

Noon/Night

7

Kethikar_kethikur

> 3

Pieces of Cassava leaves stem

Outdoor/indoor

Noon

8

Tungkup Madu

> 4 (even)

Without instrument

Outdoor

Noon/Night

9

Semut-semutan

> 3

Clothes to close eyes

Outdoor

Noon/Night

10

Bantha (Panggalan)

> 2

Spinning top and rope

Outdoor

Noon

11

Oglong

> 2

Stone, and arena (place) of game

Outdoor

Noon








Design of alternative learning: Kathik

Kathik game is a game uses motoric coordination of upper legs, or hand, using stick as hitting instument to hit a small stick as an object. One of player should hit small sticks as many as possible in order to fly as away as possible from the starting point. Longer distance and numbers of punch are indicators of gainned scores. Then by using long and short sticks, player will account the gainned score. This accounting aspect which will be the subject of English learning. In other words, players will pronounce the number in English.

Player could begin to account from one to ten, or more. It is minmally can be used as starting reference. The number can be added until twenty and more. In addition, player should memorize the number in English. If other player would ask the final score, he should answer in English. So did those who asked the question, they should ask in English, such as “How many is yuor score now?” If someone makes any mistakes in pronouncing number or final score, so he/she will be disqualified and the next player will get his/her turn.

Besides number, the game material can also be colour, body part, family, etc. The topic is based on the played material. It can be done by giving chances for all other player (or numbers of question can be limited based on agreement) to ask a question about talked topic, before someone hit small stick. It means if he/she cannot answer the correct answer, so he/she is not allowed to hit. Whatever the topic, it can be applied on this game. Therefore, there are some alternative topics (provided by researcher) which can be applied for English learning. Hopefully, learners will not only understand cognitively, but also will be able to pronounce the words in good pronounciation. It means, the truth is not only about understanding of meaning, but also capabilty of pronouncing correctly.

Tabel 4.

Berbagai Jenis Topik

Permainan Bahasa Inggris

(disarikan dari Hadfield, 2003)

No

Topik

Muatan Materi

1.

Family

a. Main vocabularies :

aunt, brother, cousin, daughter father, grandfather, granddaughter, grandmother, grandson, husband, mother, nephew, niece, sister, son, uncle, wife.

b. Additional vocabulary : number

c. Structure : be, have, possessive ’s

2.

Color

a. Main vocabularies:

black, blue, brown, green, grey, mauve, orange, pink, purple, red, white, yellow.

b. Additional vocabulary :

bathroom, bedroom, clothes, dining room, favourite, hall, kitchen, living room, paint, tin (of paint)

c. Structure: be, have got, like, want to.

3.

Animal

Toth (1995:20-21)

a. Main vocabularies :

head, tail, legs, neck, body, eyes, ears.

Animal names :

giraffe, fish, bear, monkey, cow,crocodile, frog, lion, tiger, bird, dog, cat, sheep, elephant, parrot, eagle, ostrich, leopard, panda, penguin, hippopotamus.

c. Additional vocabulary :

Warna: black, white, brown, yellow, grey, red, blue, green.

d. Structure :

Adjective + noun : big/small, short/long.

Lives in grassland, water, cold places, in the mountains, in a tree, in the jungle, eat fish, bananas, meat, leaves, grass.

4.

Body

a. Main vocabularies :

arm, chest, elbow, finger, foot, hand, head, leg, neck, shoulder, stomach, toe.

b. Additional vocabulary:

big, long, round, small, square: lift, rub, touch, waggle.

c. Structure : have got, imperative sentence.

5.

Face

a. Vocabularies:

beard, cheeks, chin, ears, eyebrows, eyelashes, eyes, forehead, hair, lips, moustache, mouth, nose, teeth.

b. Adjective :

black, blonde, blue, brown, green, red; big, long, pointed, round, short, small, square, straight, thin.

c. structure : have got, be.

6.

House

a. Vocabularies:

room : attic, bathroom, bedroom, cellar, dining room, garage, garden, hall, kitchen, landing, living room, stairs, toilet.

floor : basement, first floor, ground floor, second floor

b. Structure : be, next to, on. This is…

7.

Food and drink

a. Vocabularies :

drinks : coffee, milk, orange juice, tea, wine.

food : beef, biscuits, bread, butter, cake, cheese, chicken, cooking oil, eggs, fish, flour, ice cream, lamb, rice, sphagetti, sugar.

b. structure : be, have got, would like.

8.

Fruits and vegetables

a. Vocbulary :

fruits : apples, bananas, cherries, grapes, lemons, mangoes, melons, oranges, peaches, pears, pinapples, plums, strawberries.

vegetables : avocados, beans, cabbages, cauliflower. Cucumbers. Lettuces, mushrooms, onions, peas, peppers, potatoes, tomatoes.

b. Structure : be, have got, like/don’t like, some/any.

9.

Season, month ,and day.

a. vocabularies :

seasons: rainy, dry, winter, summer, autumn, spring,

month : January, August, December, etc.

day : Sunday, Tuesday, Wed, Thurs, Fry, and Saturday.

b. Additional vocabularies

best, birthday, day, least, month, season: angka.

c. structure : be, be born, can,like: present simpe, time preposition (in, on), dan because clauses.

10.

Weather

a. Vocabularies :

bright, cloudy, cold, dull, foggy, hot, icy.misty, rainy, showery, snowy, stormy, sunny, warm, windy.

b. Additional vocabularies :

suncream, sunglasses, umbrella, raincoat, foglamp, kite, oilskin, skates, T-shirt, jumper, swimsuit, woolly hat.

c. Structure : be, like + V-ing, need, What…like?

11.

Daily activities

a. Vocabularies :

brush, catch, come, cook, do the shopping, drink, drive, eat, fetch (from school), finish, get out of, get to, listen to, make, play, put on, read, ride, ring, shut, sleep, start, take (to school), talk, throw, turn off, wake up, wash, watch, write.

b. Additional vocabularies :

bathroom, bed, bike, breakfast, bus, car, coffee, dinner, door, downstair, hair, kitchen, letters, lunch, radio, tea, teeth, time, TV, work. (jenis-jenis makana lain bisa ditambahkan di sini).

c. structure : be, at…o’clock: present simple.

12.

Body movement

a. Main vocabularies

body: bend, climb, crawl, fall, jump, kick, kneel, lie, run, sit, stand, swim, swing, turn, walk.

tangan: carry, catch, drop, give, hold, lift, pick up, pull, push, take, throw, touch, wave.

b. Additional vocabularies :

baby, ball, beach, case, platform, rocks, shell, ticket, train, trolley.

c. c. structure : be, have got: simple present, present continous.

Clossing

By considering implication of cultural value application as ‘local genius’ for youth. It is not an extragregated hope that traditional games can be conserved with applying the games for children. The use of these games as a way of English learning is one of efforts to reach the hopes. Hopefully, children will not only play the game under teachers’oversight, but also they play the games on their daily activities without teachers’oversight. Therefore, children will know traditional games with its hesitate use on personal development as the fundament of social develepment.

BIBLIOGRAPHY

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