PRINCIPLE OF MUTUAL CONSIDERATION IN SUNDANESE CULTURE ( An Analysis on Sundanese Puppet Show entitled

Politeness is defined as language use or communication in order to avoid humiliation of both speaker and hearer. Deference refers to the use of language to show respect after considering aspects that urge the speaker to do so. The goal of deference is to satisfy the hearer (facesatisfying act). Deference and politeness are sometimes mixed up between one another (Aziz, 2008). The Principle of Mutual Consideration is offered by Aziz (2008)to complete the existing politeness theory. It is based on the causality law, which means a speaker should consider the result that may occur that is caused by her/his utterance.This article investigated politeness through the Principle of Mutual Consideration on puppet show entitled Kitab Sastra Jendra Rahayu Ningrat by puppet master Asep Sunandar Sunarya. The result shows that Sundanese shows politeness through the terms of addressee and the undak-usuk basa (deference). However, since it is a performing art, harm potentials is frequently and most obviously occurred.


A. INTRODUCTION
Politeness concept has been a research subject for a long time.It is one of the factors that contribute to the success of the communication.In order to support the communication, one should have adequate knowledge of culturally specific politeness norms (Aziz, 2000).There are four main theoretical models of politeness (Huang, 2007:116).They are i) 'social-norm' model, ii) 'conversational maxim' model (Leech), iii) 'face-saving' model (Brown and Levinson), and iv) 'conversationalcontract' model (Fraser).Aziz (2008) introduces new horizon of politeness theory, which he calls the Principle of Mutual Consideration.The principle is formulized as:Terhadap mitra tutur Anda, gunakanlah tuturan yang Anda sendiri pasti akan senang mendengarnya apabila tuturan tersebut digunakan orang lain kepada Anda.(Aziz, 2008:32) There are four principles of PMC: harm and favour potentials, shared-feeling principle, prima facie principle, and continuity principle.These four principles will be explained more in the following section as well as the other politeness theory.The four principles are also used as tool to investigate Sundanese art,which is wayang golek.
Wayang golek or puppet show is widely known among Sundanese.The story of wayang golek usually adapted Mahabarata or Ramayana; recently, it also develops to other story with the same characters.Some of the content is adjusted to the values to be shared.Since it takes 6-8 hours to perform, in order not to be boring, some humorous characters played such as three brothers Sastrajingga or Cepot, Dawala, and Gareng.
Although it is played by one puppet master, the language use reflects the position or the power of each puppet.The puppet master has the ability not only to differ the sound or the voice of each character but also to differ their characteristics.Therefore, the language use of each character will be different.The puppet show is also very Sundanese since it is guided by the Sundanese deference (undak-usuk basa).This might be seen form the puppet master's diction and the terms of address to each character.Thus, it reflects the language use of the Sundanese people.
However, it must be acknowledge that the utterances in this performance mostly do not occur spontaneously.The puppet master must have practiced before the show.Therefore the language use certainly has been planned.Regardless to this issue, the puppet show illustrates how the Sundanese interact with each others.Especially in Kitab Sastra Jendra Rahayu Ningrat, how they interact with parent, brothers, superior, and strangers can be seen well.

B.LITERATURE REVIEW
The most commonly known politeness theory is the Brown and Levinson theory of face-saving.Face is defined as 'the public self-image that every member wants to claim for himself ' (Brown and Levinson, cited in Huang, 2007:116).There are two kinds of face; positive face and negative face.Positive face represents an individual's desire to be accepted and liked by others.Positive politeness means to preserve the positive face of others.Negative face refers to an individual's right to freedom of action and not to be imposed by others.Negative politeness means to maintain the negative face of others.People use several strategies to support positive and negative politeness.For example, they convey that the speaker and the addressee are cooperators, they satisfy the addressee's wants, or claim that they share `commonground` with the addressee to conduct positive politeness.To conduct negative politeness, people will use indirect speech act, hedges on illocutionary force, and also apologies.
As has been stated, there are always possibilities of any acts that threaten face.Those kinds of acts are called face-threatening acts (FTAs).FTAs can threaten positive face, negative face, or both.Disapproval, accusations, criticism, disagreements, and insults may threaten positive face.Advice, reminding, and strong expression of emotions may threaten the negative face of an addressee.Furthermore, one may also threaten his/her own face by performing the acts of accepting compliments, expressing thanks, and making confession.Therefore politeness strategies are developed for the main purpose of dealing with these FTAs.There are five strategies that can be used to deal with FTAs: i) on record, without redress, baldly [Lend me your lecture notes.],ii) on record, with positive politeness redress [How about letting me have a look at your lecture notes?], iii) on record, with negative politeness redress [Could you please lend me your lecture notes?], iv) off record [I didn't take any notes from the last lecture], v) don't perform FTA [John silently looks at Mary's lecture notes] (Huang, 2007:118).Those strategies are thought by the speaker considering the appropriateness with the addressee.
In contrast, there are four natures of face based on Confucianism: relational, communal/social, hierarchical, and moral (Jia, cited in Aziz, 2008:12).Relational deals with the accepted mechanism that rules the relationship and behavior of the member to create the harmony.The nature of the communal / social face is based on the idea that face can protect someone from the possible `attacks and insults` of other society about the behavior of their owners.Face is hierarchical since it is frequently related to the social attribute such as age, position, wealthy, heredity, etc. Face is based on moral as only those who have integrity in moral who care about the sanctity of their face.(Aziz, 2008) Moreover, Aziz (2008:18-19) concludes that there are two contrastive concepts about face: Confucianism which emphasize on social harmony and Brown and Levinson who respect individual liberty.The two concepts of face is illustrated as follow: Aziz (2008:19) argues the socialism points to the right (or east based on the map) since the idea comes from the Chinese society (Oriental/Eastern).On the other hand, individualism points to the left (or west) since the idea develops in the western society.Socialism infers that people in the efforts of saving the face, it is not only to respect the addressee but also due to the norms that require them to do so.If the norms are disobeyed, they will lose their face.While on the other hand, individualism tends to consider the individual ego as the central.Those two concepts of face seem to be difficult to meet at a certain point since they based on different idea.
Aziz believes that there have to be at least three kinds of politeness: precommunicative politeness, on-the-spot politeness, and post communicative politeness (Aziz, 2008).Based on the thought, he then proposed the Principle of Mutual Consideration, which states that more or less to the addressee, use utterance that you will be pleased to hear it as if the utterance comes from the other.This Principle of Mutual Consideration is based on four principles.First, harm and favour potentials.It emphasizes that any utterance is potential to favour or harm the hearer.Therefore we have to be selected to use the utterance.Second, shared-feeling principle reminds the speaker to consider the hearer`s feeling as if s/he considers her/his feeling.Third, prima facie principle is the first impression of the speaker by the hearer in the first time they communicate which will lead to the success level of the following communication.And the last is continuity principle.It states that the speaker and hearer following communication depend on the ongoing communication.Therefore they have to build mutual trust each other.

C.RESEARCH METHODOLOGY
The aim of the research is to investigate the application of Principle of Mutual Consideration in Sundanese culture through wayang golek.Therefore the research question occurs is: How is the application of Principle of Mutual Consideration in Sundaneseculture?The method that is used in this research is document analysis.There are two steps taken in conducting the research.First is transcription from the Two concepts of face (Aziz, 2008) recorder.The second step is the data analysis using the Aziz's Principle of Mutual Consideration.This Principle of Mutual Consideration is used to investigate Sundanese culture especially the art performance, that is, wayang golek.The title of story is Kitab Sastra Jendra Rahayu Ningrat by Asep Sunandar Sunarya.The dialogs that occurred among the characters are investigated through the four principles of PMC, which are the harm and favour potential, shared-feeling principle, prima facie principle, and continuity principle.

D.FINDINGS AND DISCUSSION
As has been stated previously that the Principle of Mutual Consideration is used to investigate the puppet show entitled Kitab Sastra Jendra Rahayu Ningrat with the puppet master Asep Sunandar Sunarya.The findings and the discussions follow.

Harm and favour potentials
This principle states that any utterance is potential harm or to favour the addressee.The favour potential that can be seen from the puppet show is the dialog between Raden Pandu and his father, Prabu Abiyasa.The terms of addressee Resi Nerada to Batara Guru is Adi Guru.Although Batara Guru in social status is higher, since Resi Nerada is his older brother, Batara Guru uses the term kaulanun kula to reply to Resi Nerada.Kaulanun kula is usually used to reply to a higher status.Therefore, Batara Guru shows respect to Resi Narada to maintain the positive face of Resi Nerada.Batara Guru also uses hedging wayahna to give order to Resi Nerada.Surprisingly, harm potential occurs more obviously in this art.However, it is understood that it occurs for the sake of humor.This harm potential occurs mostly in the dialog between Cepot, Dawala, and Semar.The first harm potential is the term of addressee used by Cepot to Dawala, Nyong (from monyong, no specific term in English).This term usually threaten the addressee since it is a form of physical insult.The other term of addressee is Jurig (monster).It is also a kind of an insult.From the dialog, when Cepot asks the meaning of adaptasi to Dawala, Dawala insults Cepot that he is not socialize, lazy to ask, not well-informed.Cepot that feels insulted uses self-addressee aing and uing, and sia to address Dawala.In this dialog, Dawala does not fulfill the Grice's Maxim of Quality.Therefore Cepot keeps asking the meaning of adaptasi.However in the end, after insulting Cepot, Dawala acknowledges that he also does not know it and tells him to ask Semar.When Cepot asks Semar, Semar also threatens Cepot's face by judging him to be not socialize.When Cepot keeps asking the question, instead of answer the question, Semar asks Raden Pandu.Cepot who has already lost face has found back his face since Dawala and Semar turn out to be the same `not socialize`.
The same harm potential also occurs in the dialog below.
Cepot who has lost his temper, uses the term of addressee of his real father's name, Semar.
In Sundanese, calling the name of the parent is considered to be rude.The dialog between Cepot and Semar here has a very harm potential.However, the dialog seems to be on purpose by the puppet master to amuse the audience.A more serious harm potential that occur is when Batara Indra and Resi Nerada do not allow Eka Pancatunggal to enter the palace.Both Batara Indra and Resi Nerada uses off-record strategy to maintain their negative face.They perhaps feel threatened since Eka Pancatunggal, a stranger, enter their territory.Eka Pancatunggal who realizes this uses correction strategy by asking forgiveness to both.Harm potential also occur when Batara Indra challenges Eka Pancatunggal to have a fight.The strong expression of Batara Indra also potentially harms the face of Eka Pancatunggal.This condition can not be corrected by any utterance since both have lost their patience.
As stated by Aziz (2008:33), we should be selective to select our words in order not to harm our addressee.Any utterance has potential to favour and harm our addressee.However, for the purpose of art or performance, harmful utterance can be an entertainment for the audience.

Shared-feeling principle
Shared-feeling principle reminds people to consider the addressees feeling in the manner of considering their own feeling.The most obvious dialog that shows this principle is, Batara Indra gives bad first impression to Eka Pancatunggal.Eka Pancatunggal who feels disappointed then judges him as irritable.Since this prima facie principle is important to keep harmony for the following communication, Aziz (2008:33) therefore suggest us to be careful selecting utterances in the first interaction.

Continuity principle
The following communication depends on the ongoing communication.Therefore both speaker and addressee should build the mutual trust between them.The dialog between Eka Pancatunggal and Batara Guru shows that they have built the mutual trust.Although Eka Pancatunggal has been disappointed by Batara Indra and Resi Nerada, his impression on Batara Guru has fixed it.
The dialog shows that Eka Pancatunggal might come to meet them again.This means that Eka Pancatunggal trusts Batara Guru to have another conversation.
To conclude, one of the strategies that can be used to conduct the PMC in Sundanese culture is by using the appropriate deference (undak usuk basa) and terms of This dialog is interesting since the one who feels the same feeling is the side participant.When Raden Pandu asks question to Semar and Semar refuses to answer, Cepot persuades Semar.Another dialog that shows this shared-feeling principle is the dialog between Batara Guru and Eka Pancatunggal.Batara Guru answers each questions of Eka Pancatunggal.This shows that Batara Guru appreciate the curiosity of Eka Pancatunggal.3.Prima facie principleFirst impression remains in someone's memory.This principle reminds people to give a good impression in the first time of interacting with new people.However the opposite occurs in the dialog between Batara Indra and Eka Pancatunggal, Anu mawi kaula pangna nanyakeun oge kurang ajar, ieu teh, tah purwa dongkap ka dieu teh hayang diajar ku Dewa.Tapi anu bade ngajarna kieu geuning, gede ambek?Ngaheulakeun emosi, atuh sarua we jeung nembongkeun kalemahan Anjeun sorangan.Menutupi kalemahan ku cara emosi, cobi tingali.