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2012-01-31T18:08:00.001-08:00

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Opening and Closing Conversation

2012-01-31T10:31:00.000-08:00

BAB 1 : OPENING AND CLOSING A CONVERSATION

A. OPENING A CONVERSATION
Ada banyak cara untuk membuka percakapan. Cara anda membuka percakapan tergantung pada seberapa dekat hubungan anda dengan orang lain.Berikut ini adala 4 cara yang paling mudah untuk membuka percakapan:
Greetings (Salam) +
Introducing yourself (mengenalkan diri)

Asking a Question (Bertanya)

Making a Statement (membuat pernyataan)

Requesting attention (meminta perhatian)

Cara pertama ini adalah yang paling umum yaitu mengenalkan diri. Tiga cara yang lain dapat digunakan untuk berbicara dengan orang asing, kenalan atau teman.
1. INTRODUCING YOURSELF
Assalamualaikum. My name is Abdullah.
Assalamualaikum. I’m Bambang. I’m the local brother and I’m ready to make nusrat for your jamaat.
Assalamualaikum. My name is Fay Ahmed. What’s your name?
2.ASKING A QUESTION
Excuse me. How can I get to...?
Pardon me, but is this the way to.....?
Excuse me, but do you have the time?
Where are you going?
Did you see the evening news last night?
Are you still working on your office?
Masya Allah! What happened to you?

3. MAKING A STATEMENT
It sure is hot today, isn’t it?
All this rain is really getting me down.
That’s a beautiful view, isn’t it?
That guy sure talks a lot, doesn’t he?
I like that clothes of yours.
Abdullah! You got a haircut!
4. REQUESTING ATTENTION
Assalamualaikum, Abdullah, you got a minute?
Excuse me, Bambang. Can I talk with you a minute?
Do you have a minute to talk with me?
May I have a few minutes of your time?
What I wanted to talk with you about is...

B. CLOSING A CONVERSATION
Ada beberapa cara untuk menutup pembicaraan. Kadang-kadang percakapan berakhir karena memang tidak ada lagi yang perlu dikatakan. Dalam hal ini biasanya orang hanya berdiam diri. Berikut ini adalah tiga cara untuk menutup percakapan.
Expressing pleasure (menyatakan perasaan senang).
Farewells (ucapan selamat tinggal)
Making a Excuse (minta maaf)

Apologizing for Bothering (minta maaf karena telah mengganggu/menyita waktu).

1. EXPRESSING PLEASURE
It’s been nice talking with you.
I’ve really enjoyed talking with you.
This is a really interesting conversation.
I’m glad we have a chance to talk.
You’re really interesting to talk to.
I hope we get a chance t get together again sometime.
I’m looking forward to meet you again.
2. MAKING AN EXCUSE
I’d like to talk with you some more about this, but..
You’ll have to excuse me, but I have to meet someone at 4:00
If you’ll excuse me, I have to finish my report today....
I’m sorry I can’t talk a little more,...
Can we continue this conversation another time? I have to get home...
How about we talk about this other time. I really must be going..
3. APOLOGIZING FOR BOTHERING
I won’t take any more of your time..
I’m sorry to have taken so much of your time..
I’m sorry for having taken you away from what you were doing..
Well, I’ll stop bothering you now..
Sorry to have bothered you...

GREETING I
(Salam Perjumpaan I)

Abdullah. Assalamualaikum wr.wb
Bhaiy Suheil. Waalaikum salam warohmatullah.
Abdullah. (How are You?) (Apa khabar?)
Bhaiy Suheil. Alhamdulillah.
Abdullah. My name is Abdullah. What’s your name? (Nama saya Abdullah. Siapa nama anda?)
Bhaiy Suheil. My name is Suheil Ahmed. You can call me “Suheil” (Nama saya Suheil Ahmed. Kamu dapat memanggil saya dengan nama “Suheil”.
Abdullah. Where are You from, Brother Suheil? (Dari mana kamu berasal saudara Suheil?)
Bhaiy Suheil. I’m from Feiselabad, Pakistan and what’s the name of this locality?(Saya dari Feiselabad, Pakistan dan apa nama daerah ini?)
Abdullah . The name of this locality is Solo. This City is part of the province of Central Java. It is as big as the province of Sarghoda in Pakistan.(Nama tempat ini adalah Solo. Kota ini adalah bagian dari provinsi Jawa Tengah. Provinsi ini besarnya sama dengan provinsi sarghoda di Pakistan). By the way, How many persons in your jamaat? (Ngomong-ngomong, berapa jumlah anggota jamaah antum?)
Bhaiy Suheil. We are seven persons. Two persons are doctors, one businessman, two hafidz, one ‘Aliim and our amir saf is a laywyer. (kami ber tujuh. Dua orang dokter, satu pengusaha, dua hafidz, satu alim dan amir jamaah kami seorang pengacara/ahli hukum.
Abdullah. Dear all of my Pakistani brother (Mere bayou dosto). (Kepada saudara-saudaraku dari Pakistan ! ) Please go to the next room because the drinks of “Chay” and meals are ready/Khana tiar hai. (Mari pergi ke ruangan sebelah karena minuman “Chay” dan makanan sudah siap.

GREETING II
(Salam Perjumpaan II)

The Bangladesh Officer. Assalamua’lakum.
Saiful. Waalaikum salam
The Bangladesh Officer. Where are you from, Brother? (saudara dari mana?)
Saiful. I’m from Indonesia. (saya dari Indonesia).
The Bangladesh Officer. Alhamdulillah. Please, give me your passport. (Alhamdulillah. Tolong mana paspor saudara?)
Saiful. Here you are.(ini dia)
The Bangladesh Officer. Please, fill in this form.(tolong isi formulir ini).
Saiful. O.K. Jazakumullah khoiron.

The largest data of BBC Broadcast records

2012-01-31T10:27:00.000-08:00

berikut ini adalah koleksi rekaman siaran radio BBC yang telah diformat dalam bentuk Cda dan Mp3. rekaman itu saya dapat banyaknya dari para mahasiswa saya. jika tertarik silakan :Click here for download

Wow Buku Keren Belajar Grammar Bahasa Inggris untuk pemula

2012-01-31T10:22:00.001-08:00

Buku ini disusun untuk membantu pembaca yang masih “Beginner” (pemula) dalam mempelajari secara benar dan efektif mengenai prinsip-prinsip dasar dalam tata bahasa Inggris. Materi buku ini berkaitan dengan berbagai pengembangan kalimat dari bentuk-bentuk dasar tata bahasa Inggris.
Demi mewujudkan keinginan agar buku ini secara benar dan efektif bisa dipahami pembaca maka dibuatlah contoh-contoh kalimat yang sesuai dengan konteks situasi dan kondisi yang bersifat ke-Indonesia-an. Maksudnya nama orang, benda dan tempat diusahakan menggunakan nama-nama yang meng-Indonesia. Selain daripada itu buku ini memiliki nilai tambah yang lain karena selain disusun secara praktis dan sistematis buku ini dilengkapi dengan latihan-latihan soal untuk memperdalam pemahaman pembaca. Semoga buku ini bisa bermanfaat sebagai buku panduan dalam mempelajari grammar bahasa Inggris.

Perpustakaan Nasional Republik Indonesia
Katalog Dalam Terbitan (KDT):
Judul Buku : Bentuk-Bentuk Dasar Tata Bahasa Inggris
Pengarang; Faizal Risdianto, S.S, M.Hum
Penerbit : STAIN Salatiga Press, November, 2010
Tebal : 235 Halaman
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Uang tersebut bisa dikirimkan melalui transfer pembayaran buku via rekening Bank BTN cabang Solo: a/n :

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Inilah buku yang mencerahkan dan menyegarkan banget:

BURUAN !
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DAFTAR ISI
Bab 1 : Parts Of Speech ......1
Bab 2 : Kalimat Sederhana dan Kalimat Majemuk...38
Bab 3 : Kalimat Deklaratif .............. 54
Bab 4 : Interrogative Sentence.................... 62
Bab 5 : Present Tense ....................74
Bab 6 : Past Tense ....................79
Bab 7 : The Future Tenses................... 85
Bab 8 : Indirect Speech ......................95
Bab 9 : Active And Passive Voice................. 112
Bab 10 :Gerunds After Prepositions ................................121
Bab 11 :Past Perfect Tense............................ 141
Bab 12 :Future Perfect Tense ..........................153
Bab 13 :Relative Clause ........................163
Bab 14 :Conditional Clause ....................176
Bab 15 :Modal Auxiliaries And Modal Perfective ....... 185
Bab 16 :Too and Enough .............. 206
Bab 17 :Causative ..................209
Bab 18 :Special Expression: Used to.................... 219
Bab 19 :Comparative Degree............................................... 228

The history of Tablighi Jamaat Movement in India

2012-01-30T22:31:00.001-08:00

CLICK HERE FOR FULL DOWNLOAD: history of tablighi movement in india

Tabligh, or the enigma of revival

Sameer Arshad, TNN Jul 22, 2007, 12.10am IST
www.timesofindia.com
NEW DELHI: Maulana Mohammed Ilayas, who exhorted Muslims to become true Muslims ( Aye Musalmano, Musalman bano ), founded Tablighi Jamaat (TJ) in 1920s in Delhi's Nizamuddin area. TJ has since emerged as a leading Muslim revivalist movement with presence in nearly 80 countries.

Though it is difficult to put a number to the growing Tablighis, some idea about its reach and influence can be had from the fact that at least 100 of their Jamaats - each comprising 10 to 12 members - fan out of the Markaz (the international headquarters of Tablighi Jamaat in Nizamuddin) to different parts of the country, and overseas every day.

Throughout its seven-decade existence, Tablighi Jamaat (TJ) has sought to discreetly go about its business - which requires its members to travel to different places for missionary activities.

But, now that it has come under international scrutiny for alleged links to global terror, TJ has turned somewhat introvert, wary of too much contact with the outside world.

The Markaz, which is stone's throw from the mausoleum of Hazrat Nizamuddin Auliya, is a four-storeyed structure with space for prayers on all the floors. It has a modest office, a madarasa and rooms for guests from India and abroad.

The complex remains cramped, and is packed to capacity throughout the year. The third floor of the complex is exclusively for foreigners.

It is from the Delhi Markaz that Jamaats (groups) are sent across the country to remind Muslims of the need to persist on the path of Allah.

The duration of a Jamaat work varies from three to 40 days. During tours, they remain inside mosques and go door-to-door, asking people to come for prayers and listen to bayan (sermons), so that they develop the urge to follow the path of salvation. Every Jamaat is led by a leader or Emir.

The Markaz keeps a record of every Jamaat in the country, and is a strongly centralised group headed by a two-member Shura. The Shura comprises Maulana Saad Kandhalawi and Maulana Zubair.

The destination of a Jamaat is decided through Mashwara (consultation) with the Shura.

Tablighis say that Sunati Rasullaha (Prophet's way of life) is the Jamaat's code of conduct. While dress code isn't binding, they prefer to clothe themselves in the style of the Prophet: Loose overalls.

While the Tablighis claim that anybody can join a Jamaat, the process, in reality, is cumbersome: A prospective member must have his identity verified from his local mosque.

Maulana Yousuf Saloni of the Delhi Markaz describes Tabligh centres as spiritual hospitals. "Why do you go to a hospital? Hospitals treat medically unwell people. Similarly, we treat spiritually sick people."

Asked about the alleged Tablighi connections of Kafeel Ahmed, who was pulled out of a burning jeep in the failed UK terror plot, Saloni says, "You can't understand religion in days or weeks. It takes years to understand religion. These terrorists don't understand the message of the Almighty and resort to violence. They have no understanding of the religion, that's why they are bringing a bad name to religion."

According to Saloni the hard times facing the Muslims worldwide is God's way of teaching them a lesson. "They are moving away from God and his religion, and are hence being subjected to humiliation, suspicion and disgrace, all over the world."

Most people who come to the Markaz are well off; it is not an organisation of illiterate and poor; among its main promoters are well-known religious scholars, businessmen, executives, professors, doctors, engineers, government servants and students.

A Tablighi says, "Let me give you an example of what Tabhligi life is like: we have a member, who retired as chief vigilance officer of the DDA. At the time of his retirement, he had nothing - no car, no house, even as his juniors have amassed ever material comfort. A Tablighi remains steadfast on the path of Allah and does not seek personal fortune."

Twenty-one-year-old Shahid Azam from Gorakhpur says there's no reason for one to believe the propaganda against Tabligh.

Of the Tablighis, he says, "They are trained to be mild-mannered. What they will do is just greet you, and enquire about the reasons of your absence from the mosque, and ask you to come to the mosque for prayers."

While most members are reluctant to speak to the media, Dawood, an Ethiopian, is more candid. He says that TJ is about religion and nothing else. "The Jamaat will come to you. They will tell you some disciplines of Islam - how a true Muslim should live."

He says that whatever is being done in the name of Jihad is terrorism.

"This has put us in deep trouble. People don't trust us. I have come to Delhi from Hyderabad, to renew my passport. But, nobody is willing to give me a hotel room. It is clearly mentioned in Quran, come what may, you can't attack non-combatants, women and children. There is no religion that tells you to kill innocent people. The business of international terror is for land and not religion."

APA YANG PALING BERHARGA BAGI ORANG BERIMAN?

2012-01-28T07:46:00.001-08:00

klik sini untuk download materi pengajian : APA YANG MAHAL BAGI ORANG BERIMAN. btw, jika belum punya Qur'an in ms-word 2003/2007: KLIK SINI

Free Download LINK ENGLISH Magz 5th Edition

2012-01-27T09:05:00.000-08:00

Assalamu’alaikum Wr. Wb.

Alhamdulillah , with great happiness we’d like to see once again via our 5^th awesome edition of LINK English magazine. By the issuance of this edition, we arrange this magazine as a medium for students to practice their English. Besides that, the magazine is also expected to be a means to share their ideas to others. Accordingly, we like all of you are able to have a self-actualization of your ideas.

btw, for reading the content you may download it freely via this link URL: let's cekidot d^_^b : http://www.mediafire.com/?gv59brvy4ojblb3

betapa menyedihkan potret wajah pendidikan kita

2012-01-20T06:10:00.000-08:00

Salim Saja

Di saat para (katanya) wakil rakyat DPR running/reyen toilet baru berharga tidak masuk akal, maka anak-anak di negeri ini harus bertaruh nyawa "hanya" untuk menyeberang sungai yang dalam menuju sekolahnya..

if U really love your wife…

2012-01-18T16:43:00.001-08:00

dear all netters
when I was window shopping at a moslem owned- perfume store in new delhi the shop owner gave my a nice suggestion.
Shop owner: brother, why don’t u try this one? this is so special.
me ; special in what case,Sir?
shop owner: the fragrance of this is so excellent.it’s not to hard.it has a milder smell
me ; is this suitable for meri biwi (my wife)?
shop owner: yeah.that’s right.I think if U really love your wife you should buy this one (mulai deh rayuan-maut.com)
by showing him a smiling face I told him.
me: Sir, I HAVE and REALLY loved my wife but I think I’ll buy this in small portion just for trial.
shop owner: a trial? don’t make a trial in making ikrom/giving honor/respect to apke biwi (istrimu)..if u really love your wife u should buy the best one…
(wew, a really ineresting marketing and pragmatics approach. it’s almost similar to the expression of “sayang anak -sayang anak”" when a steert vendor is trying to sell his shaun or barbie dolls to parents.

Siapa bilang grammar ga penting?

2012-01-16T16:48:00.000-08:00

Free download FILM DESPICABLE ME (2010) :

2012-01-15T23:03:00.000-08:00

Tanggal Rilis : 9 July 2010 (Indonesia)
Jenis Film : Animation | Adventure | Comedy
Diperankan Oleh : Steve Carell, Jason Segel and Russell Brand

Ringkasan Cerita FILM DESPICABLE ME (2010) :

Gru (Steve Carell) adalah pencuri terbesar sepanjang zaman. Tak ada yang bisa menandingi rekor Gru. Sayangnya, rekor ini begitu saja tumbang ketika sebuah piramida di Mesir tiba-tiba hilang tanpa ada yang tahu siapa yang mengambilnya. Harga diri Gru tercabik-cabik. Bagaimana mungkin ada orang yang bisa mencuri piramida tanpa ada yang tahu. Kalaupun bisa, hanya Gru-lah orangnya.

Berusaha mengembalikan harga dirinya yang hancur, Gru pun merancang sebuah pencurian terbesar sepanjang sejarah umat manusia. Gru akan mencuri bulan. Masalahnya, Gru masih harus mempersiapkan segala sesuatunya. Ia harus mencari senjata yang mampu mengerutkan bulan sehingga bisa dipindahkan dengan mudah. Saat mencari pinjaman dari bank, Gru bertemu Vector (Jason Segel) yang ternyata adalah orang yang baru saja menggeser Gru sebagai pencuri terhebat.

Dengan segala cara Gru akhirnya berhasil mendapatkan senjata yang mampu mengerutkan bulan ini. Dasar sial, senjata yang sudah berada di tangan Gru ini berhasil dicuri oleh Vector. Mengambil kembali senjata ini dari Vector bukanlah masalah mudah dan satu-satunya harapan adalah dengan memanfaatkan tiga orang anak yatim piatu bernama Margo (Miranda Cosgrove), Edith (Dana Gaier), dan Agnes (Elsie Fisher) yang ternyata dengan mudah bisa masuk ke markas persembunyian Vector.

Gru lantas mengadopsi ketiga anak ini dan memanfaatkan mereka untuk memasukkan robot-robot berbentuk kue buatan Doctor Nefario (Russell Brand) ke rumah Vector. Kebetulan, Vector sepertinya tergila-gila pada kue yang dijual ketiga anak yatim piatu ini. Gru kini siap mencuri bulan. Tapi sepertinya masalah tak berhenti di sini karena Gru yang semula hanya ingin memanfaatkan ketiga anak yatim piatu ini malah mulai merasakan ikatan batin. Ikatan batin yang tak pernah dirasakannya.

[IMDb rating : 7.5/10]
[Awards : Nominated for Golden Globe. Another 2 wins & 14 nominations]
[Production Co : Universal Pictures, Illumination Entertainment]
[IMDb link : http://www.imdb.com/title/tt1323594]

[Quality : BRRip]
[File Size : 450 MB]
[Format : Matroska >> mkv]
[Password : downloadfilem.com]

Cara redirect URL yang panjang dengan www.dot.tk

2012-01-15T22:58:00.001-08:00

Dear all netters.
Gara2 :) mengunjungi blog ber-URL : http://tubablog.tk/ saya jadi ingat memori lama suka main2 dengan free redirect url bernama www.dot.tk.nama yang super aneh bukan? masak alamat web pake singkatan "TK". tk bukan maksudnya "taman kanak-kanak" tapi jebule singkatan dari "Tokelau" ,sebuah negeri di Pasifis Selatan.
Check this Quote:

Dot TK is a joint venture of the Government of Tokelau, a country in the South Pacific, the countries communication company Teletok and BV Dot TK, a privately held company. The Government of Tokelau has appointed BV Dot TK as the exclusive registration entity. BV Dot TK is doing business as the Dot TK Registry.
The Dot TK Registry is privately funded and has offices in Amsterdam (Netherlands), London (United Kingdom) and Douglas (Isle of Man). With its management team, an experienced staff, multi-redundant backbones in all the countries and DNS root-servers located in every corner of the world, Dot TK can handle millions of registrations.

btw, aku mencoba iseng meredirect url sebuah blog saya yang memang panjang alamat urlnya dan memang bukan untuk dihafalkan dengan nama : http://jasabikinblogmurahtapikeren.blogspot.com/ saya redirect dengan suksesnya pake dot bayi eh dot tk :) menjadi : http://klik-sini-jika-bukan-anak.tk/. wew. subhanallah. see this awesome blog:

Principles of Pragmatics by Geoffrey N. Leech

2012-01-14T17:20:00.001-08:00

wanna download ? click here __Principles_of_Pragmatics__Godfrey_leech_lancaster

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2012-01-14T09:13:00.000-08:00

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Free download Principles of Pragmatics by Leech

2012-01-12T22:16:00.000-08:00

Principles of Pragmatics (Longman Linguistics Library)
by: Geoffrey Leech

md5:	c0920b9ebfae1eafc8320064014326dd
size:	17.34 MB [ 18179594 bytes ]
type:	.pdf
status:	normal
language:	en [ english ]
submitted by:	anonymous

0582551102
9780582551107

external links:	tip: use 7zip to decompress/decrypt all linked archives

no password required	ifile.it	[ report dead link ]

> archive password: ebooksclub.org	megaupload.com

The conceptual Metaphor of George Lakoff

2012-01-12T01:51:00.001-08:00

pengin download? klik ini ya : lakoff-Contemporary_Theory_of_Metaphor atau klik yang ini ya kalo mau dalam bentuk file Ms-Word : The contemporary theory of metaphor by George Lakoff

Download gratis An Introduction to Sociolinguistics by Ronald Wardhaugh

2012-01-11T11:01:00.000-08:00

Dear all netters.

Meskipun Pak Faizal ngga ngajar SocioLinguistics pada semester ini tetapi saya sempatkan juga donlot buku berjudul: An Introduction to Sociolinguistics, 6th Edition. written by Ronald Wardhaugh. kebetulan saya udah donlot yang kebetulan tahunnya 2006 seperti yang disarankan oleh Bu Itah Noor NM kepada salah satu aktivis forum Eiger Bu Giyatmi Jimmy. btw, too much talk will kill me since I'm actually an Iceberg,a silent man d^_^V. langsung aja yang udah ga sabaran mau donlot buku yang di pdf ini setebal 426 halaman dan kalo beli asline seharga cuma 22,50 Dollar. kalo kurs dollar satu dolarnya 9 ribu sudah 200 ribuan harganya..ck ck ck ck..bener2 linguistics mania kalo bener2 beli the original books. kalo senang yang gratis klik ajah link ini ya.

dijamin ga usah pake pasword segala. klik ini ya : __An_Introduction_to_Sociolinguistics__Blackwell_Textbooks_in_Linguistics_

sumbernya aslinya ini:

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2012-01-10T09:43:00.000-08:00

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2012-01-10T02:48:00.001-08:00

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2012-01-10T01:29:00.001-08:00

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who's yoris sebastian the creative junkies?

2012-01-09T20:37:00.000-08:00

Yoris Sebastian (lahir di Ujung Pandang, 5 Agustus 1972; umur 39 tahun^[1]) adalah seorangpengusaha asal Indonesia yang dikenal bergerak dalam bidang industri kreatif.^[1] Pada usia 26 tahun, Yoris terpilih menjadi GM (General Manager) Hard Rock Cafe Indonesia, menjadi GM termuda se-Asia dan termuda kedua di dunia.^[2] Pada usia 34 tahun, selepas keluar dari Hard Rock, ia mendirikan sebuah perusahaan konsultan kreatif OMG (Oh My Goodness).^[3]

Yoris terkenal dalam hal inovasi dan ide kreatif.^[4] Pria yang suka minum air putih ini menunjukkan konsistensinya dalam membuat ide-ide kreatif yang tidak biasa yang dalam bahasa Inggris dikenal juga sebagai berpikir out of the box.^[4] Menurutnya, ide kreatif akan segera berkembang bila dimulai dengan hal yang kecil (start small).^[5]

Pada usia 19, selepas kuliah di SMA Pangudi Luhur, ia magang di Majalah Hai.^[rujukan?] Di sanalah Yoris mulai berkecimpung dalam dunia kreatif.^[rujukan?] Kemudian ia meneruskan kariernya di Hard Rock Café Jakarta sebagai General Manager pada usia 26 tahun.^[4] Ia dinobatkan sebagai GM Hard Rock Café termuda di Asia dan termuda kedua di dunia.^[2]

KARIER
Yoris memperkenalkan program I like Monday di Hard Rock Café Jakarta pada 2003.^[rujukan?]Ketika semua tempat hiburan menitikberatkan pengadaan acara pada hari libur dan akhir minggu, Yoris mengadakan acara musik di hari Senin yang merupakan hari paling sepi kunjungan.^[2] Yoris juga membuat program bertajuk Destination Nowhere yang berarti Tujuan Tidak Kemanapun, juga pada 2003.^[rujukan?] Sebuah acara jalan-jalan yang jadwalnya tidak disampaikan pada pesertanya.^[2] Dalam pesawat saat berada diudara , acara ini membawa Band Cokelat yang juga melakukan peluncuran album di atas ketinggian 30.000 kaki.^[rujukan?] Hal ini kemudian diabadikan oleh MURI (Museum Rekor Indonesia).^[2]

Yoris sekarang memimpin OMG (Oh My Goodness) Creative consulting yang berdiri pada 1 April 2007.^[1] Usaha menjual ide-ide kreatif kepada klien.^[1] OMG telah menjadi konsultan pengembangan bisnis konsep ruang rapat fPod di fX Jalan Sudirman, Jakarta; kreatif konseptor Rasuna Epicentrum yang mengusung konsep The Creative Capital of Jakarta; event consultant Black Innovation Award 2009 dan International Young Creative Entrepreneur Award British Council Indonesia; pemasaran dengan konsep word of mouth untuk XL dan kosmetik Caring Colours; konsultan pemasaran kreatif film remaja Queen Bee (2009) dan Ketika Cinta Bertasbih (2009); sampai konsep bisnis inovatif untuk Avia Tour.^[1]

[sunting]Penghargaan

Yoris yang dilahirkan di Ujung Pandang, 5 Agustus 1972 telah mendapat beragam penghargaan, di antaranya

British Council's International Young Creative Entrepreneur Award ^[6],
Asia Pacific Entrepreneur Award Winner 2008(Most Promising Entrepreneurs)^[7],
Young Marketers Award Winner dari IMA and Markplus, dan Future CEO to Watch dari majalah SWA^[1].

[sunting]Pemikiran

[sunting]Ide Kreatif

Yoris telah menunjukkan bahwa ide adalah hal yang perlu apresiasi.^[rujukan?] Menurutnya, ide kreatif tidak datang begitu saja.^[8] Akan tetapi harus dilatih dan dikembangkan.^[rujukan?] Sepuluh tahun lalu mungkin publik tidak akan membayangkan bahwa ide akan dihargai, tetapi ditangan Yoris, ide bisa menjadi hal yang diperhitungkan.^[8] Ia membuktikan bahwa dunia kreatif mampu membawa sesorang popularitas dan kecukupan materi.^[rujukan?] Creatif is a habit not genetic.^[8] Begitu Yoris mendefinisikan kreatifitas.^[rujukan?] Bagi Yoris, orang yang ber-IQ rendah belum tentu tidak memiliki ide kreatif.^[rujukan?] Sebaliknya, orang yang ber-IQ tinggi juga belum tentu memiliki banyak ide kreatif.^[rujukan?] Semuanya berproses.^[rujukan?]kreatifitas membutuhkan latihan yang konsisten.^[8]

Berpikir out of the box, bagi Yoris, memang diperlukan.^[rujukan?] cara berpikir ini mengajak si individu untuk berpikir dari yang biasa.^[rujukan?]Ketika ide itu berbeda, maka itulah berpikir out of the box.^[9] Berpikir seperti ini bukan berarti harus benar-benar berbeda dan baru.^[rujukan?]Ide-ide yang sudah ada bisa dikembangkan dan dimodifikasi.^[rujukan?] Akan tetapi, dalam ekseskusi ide, Yoris menegaskan bahwa penting untuk berpikir inside the box.^[9] Menurutnya, eksekusi model ini memberikan gambaran akan batasan-batasan yang harus dimengerti.^[9]Artinya, suatu ide yang akan dieksekusi jangan sampai keluar dari karakteristik dasarnya.^[9]

Yoris menyontohkan acara yang pernah ia lakukan yakni peluncuran album Band Padi di atap Mall Sarinah.^[rujukan?] Acara tersebut cukup meriah.^[rujukan?] Banyak wartawan meliput.^[rujukan?] Keramaian itu hingga menyebabkan kemacetan.^[4] Akan tetapi, beberapa waktu setelahnya, penjualan album itu tidak memuaskan.^[rujukan?] Ternyata publik menilai album itu memang tidak terlalu bagus.^[rujukan?] Ide peluncuran album Padi itu memang out of the box, tetapi ide itu tidak sejalan dengan karakter kualitas albumnya.^[4]

Sementara, menurut Yoris, ide bisa berasal dari mana saja.^[rujukan?] Bisa dari internet, majalah, koran, tv, radio atau apapun.^[rujukan?]Baginya, kunci memunculkan sebuah ide kretaif yang inovatif adalah membiasakan diri berpikir kreatif.^[4] Ia selalu berpijak pada sebuah visi:Passion for knowledge, passion for innovation, and passion for achievement.^[4]

Ketika ditanya mengenai idola, Yoris menyebutkan beberapa tokoh dunia yang memang terlihat sepak terjangnya dalam dunia inovasi.^[rujukan?] Ia sebutkan Walt Disney, Steve Jobs, Madonna, dan Donald Trump sebagai idolanya.^[4] Ia menganggap bahwa mereka adalah inovator yang sukses berkat ide kreatif mereka.^[rujukan?] Walt Disney berhasil mempioniri pembuatan wahana hiburan Disneyland danWalt Disney World Theme Park.^[4] Steve Jobs sendiri adalah inovator, pendiri, dan penemu Apple Computer. Sementara, Donald Trumpadalah Bos Properti di AS dan Madonna adalah penyanyi terkanal juga berasal dari Negeri Paman Sam itu.^[4]

[sunting]Mee-too-isme

Yoris merasa optimis bahwa dunia inovasi di Indonesia tidak akan kalah dengan luar negeri.^[rujukan?] Menurutnya penghargaan kreativitas seharusnya menjadi prioritas.^[rujukan?] Selain itu, ia menentang sekali paham “me-too-ism”.^[10] Paham ini merupakan rekaan Yoris untuk megibaratkan kebiasaan mencontek.^[rujukan?] Maksudnya, kebiasaan membuat tiruan ide dari orang atau tempat lain harus diubah.^[4] Ide-ide yang ada harus dikembangkan, bukan hanya dicontoh mentah-mentah.^[rujukan?] Ia menyontohkan keberhasilan facebook dan twitter yang ternyata ditanggapi dengan tidak kreatif.^[4] Beberapa individu membuat facebook versi Indonesia.^[4]

Yoris sayangkan hal itu karena seharusnya yang diambil adalah pelajaran serta semangat untuk membuat ide baru ang orisinil.^[rujukan?]Yoris selalu menegaskan bahwa kunci sukses dalam menerjuni dunia inovasi adalah mengerjakan sesuatu sesuai passion.^[rujukan?] Artinya, perlu adalanya pengenalan diri atas apa yang disukai dan itulah yang ditekuni.^[10] Yoris menyebut hal itu sebagai "happynomic".^[rujukan?] Ia menambahkan, mengerjakan sesuatu yang disukai saja tidak cukup.^[rujukan?] Apa yang dikerjakan harus memberikan nilai ekonomi.^[rujukan?]Baginya, uang memang bukan tujuan utama, tetapi jangan sampai apa yang dikerjaan rugi.^[10] Bagi Yoris, yang peting adalah do it if you like it.^[rujukan?] Jadi, apa yang disukai, itu yang dieksekusi dan dikembangkan.^[10]

Meski putus kuliah, ia tidak pernah mengajak orang lain untuk mengikuti dirinya.^[11] Ia sampaikan bahwa bisa saja berhenti kuliah, kalau memang sudah ada yang bisa menjamin masa depannya.^[rujukan?] Tetapi baginya, sebagai prioritas hidup adalah belajar dan belajar.^[rujukan?]Karena dari sanalah ide-ide kreatif muncul.^[11]

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2012-01-09T20:28:00.000-08:00

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BUKU GEORGE YULE PRAGMATICS DOWNLOAD GA PAKE PASSWORD SEGALA

2012-01-09T17:42:00.001-08:00

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the values of being and giving

2012-01-08T20:07:00.003-08:00

values of being and giving nilai nurani dan nilai memberi

the new awesome ninjapreneur.org

2012-01-05T17:37:00.000-08:00

Introducing the new awesome : NinjaPreneur.org

The Corner stone

Ninja Preneur is not a private property. Once you open this web address, then automatically the name of Ninja Preneur will be yours too. You can give the name of Ninja Preneur on your store, graphic studios, music band, workshop or anything you are fond of without paying any royalty until doomsday d^_^b You can also develop this community in your city. Moreover, you can change the logo of Ninja Preneur the way you like it according to the characteristic of your area. Be creative!. Show the zeal of Muslim to the world and let us hear it and we will post in facebook and other social networks. Make more and more network, having mutual cooperation in doing goodness, trade honesty and again be creative in making Ninja Preneur spread worldwide.

Dedication is more important than publication is our motto. This doesn’t mean that publication is unimportant at all but let’s do a particular work by having dedication. Then publication will appear by itself. It is unlike a politician who continuously making publication by his enchanting political campaign, but when he should work, he has no education at all. He just having greed an pursuit for gaining authority. We will prove to the world that we are absolutely not like that.

Ninja Preneur is a movement community, yeah, a movement which is dedicated fully to all Muslims entrepreneur or businessmen around the world. No matter whether they know it or not, they have a concern or not, but the most important thing is their dedication and enthusiasm for self-reliance and independence. They do not depend on the government in making a living and be the “main gate” for other people’s living. They work with great seriousness that it is hoped and expected that the other Muslims are able to imitate their zeal and enthusiasm wherever they are.

. It is a pity that it is very rare to find today’s world inspiring Muslim’s businessmen. We get a close and better attachment to popular names like: Steve Jobs, Bill Gates, Angelo Sotira and Mark Zukerberg. Hopefully within the next decade later by the movement of Ninja Preneur Everything will be different.

Why our group is called Ninja Preneur? Such a name which is far from Islamic values, right? Moreover it tends to be colored by Japanese and western culture, but let’s get back to our motto “Dedication is more important than publication” what is the significance of a name?. the most important thing is our hardwork and willingness. However, the name of Ninja Preneur is still a cool name, right?. I has , in essence, universal nature, insyaAllah.

The name of Ninja Preneur is derived from two words that is the word "Ninja" and the word "Preneur" in the capture of the word "entrepreneur" which has the meaningful philosophy, among others are:

NINJA: a worker who should complete his mission with great enthusiasm and carefulness and he should be concerned with the principle of working silently .Talk less, do more and there is no words like “failure” or “impossible for a a true Ninja. The mission should be succeeded by all means or ways by the principle of achieving maximum results by doing the minimum work. This has to do with the “Insane” Japanese spirit of working. They work with great passion and never surrender. Any way, I’m not telling you the definition of “Ninja” who has an assassination mission, yeaah, if you want to know more about the history of Ninja please visit id.wikipedia.org/wiki/Ninja

PRENEUR: is an entrepreneur who has independent and creative-minded mentality, in which his mind keeps on working to keep the productivity of his businesses and keeps on giving revenues. Dealing with this I do not explain the meaning entrepreneurs deeper and broader since I believe beside it’s ineffective and boring you surely have understood this point because you're all intelligent Muslims. 

So, by the combination of the term Ninja (I mean, a Moslem Ninja) and such an entrepreneur hopefully we are able to prepare a group of individuals who are having strong integrity and a highly dedicated personality, Never give up and giving inspiration to the world but they are remained having the character of low self-esteem, helpful to others based on pure and intentions. This is so cool and awesome!

Manifesto

If Carl Marx was able to make his “weirdo-perverted” manifesto" why can we make it the same way? In the Manifesto of Ninja Preneur there are five items which is elaborated by the star image on the logo of Ninja Preneur where Ninja Preneur has an abbreviation of “NP” and the abbreviation of "NP" is also will be code of our five manifesto, hence there are : 1.NP, 2. ,NP 3. ,NP 4. NP and the last 5. NP, sooo what ..???? I don’t mean to make all of you guys get confused. I will explain them one by one ^_^

1. NP ( No Problem)

whatever burdensome the problems and obstacles we face ,we should keep saying "No Problem" with great earnestness while searching for solutions to solve these problems with a peaceful heart and cool mind.

2. NP (Need Pray)

No matter how hard and heroic our effort to accomplish our goals and achievement, we still need a "stimulant" that is “doa” or “prayer”. Yeah, “Prayer” is truly our weapons. Don’t forget that we’re Muslim right!. By struggling which is accompanied by prayer will make our efforts more easier and blessed by Allah. By merely one important condition that we must "believe", since that “yakin” or “conviction” will change everything .

3. NP (Now Playing)

Ninja Preneur almost similar to a game, and supposed that we're playing around in order to stay relaxed. , so remember that whatever we do please “Playing seriously is better than doing a job playfully  so, whatever we do be serious and having fun.

4. NP (Nice People)

Indeed, we are cheerful and a nice creature for anyone, anywhere and anytime because that's how our religion teaches us, since the best of man is the one who is useful to others.

5. NP (NON- Political)

Well we are not politicians and do not stay in touch with any political movement.

That's our five manifestos us for a meanwhile, although you may say that this is a “rubbish” manifesto LOL . However, this is just a relative and may be someday will be added and you may also add by yourself, if you want.

How it Works

It is easy enough to develop this community. All that we need is your support. This is the easiest petition that you can do. It is just enough for you to leave a comment below by the typing words “YES NP” along with your E-mail. We also had uploaded the banner picture in the format of vector and it will be sent at your E-mail address and you can freely develop your awesome creativity by that vector. Even more you can sell them and it’s free from royalty.

Thus, whatever job we have whether we’re businessmen, employees, farmers, students of university even more an unemployment we should make our occupation and status as a means to achieve happiness in hereafter and continue the struggle of the Prophet Muhammad PBUH and his companions and seek the love of Allah Subhanahu wata’ala, Aameen

Ninja preneur will also be a cozy place to hangout for creating work. It is why the website of Ninjapreneur.deviantart.com will be born as a showcase of your creativity and you may make any objects or entities dealing with Ninja Preneur and of course it should be based on your free imagination as the way you like it. The most important thing is that there should be no pornography which then will be uploaded at NinjaPreneur.org , Ninjapreneur.DeviantArt.com and at our Ninja Preneur Facebook FanPage

Ninja Preneur is a Ninja movement which supports entrepreurship to Muslims around the world by the use of arts media and the like.

scan hadits siapa yang menghidupkan Qur'an dan sunnah di akhir zaman

2012-01-03T10:03:00.000-08:00

di akhir zaman akan ada orang-orang yang menghidupkan Qur'an dan sunnah dan bagi mereka pahala 50 pembenar.maksudnya pahala amalan sahabat Nabi SAW. untuk yang mau donlot hadits di atas silakan hadist siapa yang menghidupkan Quran dan sunnah di akhir zaman.....

4 VIDEO UNIK CONTOH GRICEAN MAXIMS

2012-01-03T00:21:00.000-08:00

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WHERE IS GOD?

2011-12-29T15:42:00.000-08:00

When the Russian astronauts were first in space, they mockingly said, “Look! There is no God here”. Indeed, those who believed in God have never said that God is in space.

Christians, for example, believe that God is in Heaven; other believers may have different opinions as to where God is. But one thing they have in common is that God exists in this universe. A Moslem philosopher illustrates the existence of Allah in this universe as the existence of soul in our body. We do not know for sure in which part of the body the soul is--- in the head, chest, or limbs? But we know that those parts are living --- they move and develop – we can feel it. The soul is there, everywhere in our body.

It is quite similar to the existence of Allah in this universe. Everywhere we can see His creations – on green land, in the blue sky, even in the blackest deep on the oceans or in the centre of the earth. Allah is only one, but He is there, everywhere in this world; there is nothing resemble Him. Allah is very close to those who have faith in their hearts.

Mengatur Ukuran Kertas di Microsoft Word

2011-12-27T09:28:00.000-08:00

Sebelum membuat dokumen baik naskah maupun karya tulis lainnya di Microsoft Word, hal yang sebaiknya lebih dahulu dikerjakan adalah mengatur ukuran kertas yang akan dipergunakan, mengatur margin serta orientasi kertas.

Biasanya secara default, ukuran kertas berada pada ukuran kertas A4, sementara di Indonesia jenis kertas yang biasa beredar adalah A4 (Quarto) dan F4 (Folio).

Ukuran kertas yang juga biasa dipergunakan adalah:
A4 : 21 cm x 29,7 cm
Letter : 21,59 cm x 27, 94 cm
F4 : 21,5 cm x 33 cm (iki folio yaaaa)
Legal : 21,59 cm x 35,56 cm

Sementara untuk ukuran kertas F4, di pengaturan printer tidak semua printer mempunyai fasilitas F4 atau Folio.

Untuk mengatur ukuran kertas dapat diikuti langkah-langkah berikut :
1. Buka program Ms. Word
2. Klik Page Layout
3. Pada group menu Page Setup, klik Size, Pilih salah satu ukuran kertas yang diinginkan.

4. Jika ingin menggunakan F4, dapat memilih More Pages Sizes…, pada bagian bawah pengaturan Size
5. Lalu setelah keluar jendela Page Setup, pilih Paper dan pilih Custom Size, Width untuk ukuran lebar kertas yaitu 21,59 cm dan Height untuk tinggi kertas yaitu 33 cm..
6. Klik OK

Jika jenis printer Anda mempunyai fasilitas F4, Anda dapat memilih 8,5X13 (custom) biasanya pada printer Laser atau Legal Germany pada printer Dotmatrix

Jika satuan ukuran kertasnya masih menggunakan inchi, Anda dapat merubahnya dari inchi menjadi cm. Untuk panduannya dapat dibaca disini.

ANAK LAKI-LAKI DAN POHON APEL

2011-12-26T02:17:00.000-08:00

Pada suatu waktu, ada sebuah pohon apel dan anak laki-laki. Anak itu senang bermain di sekitar pohon itu. Anak itu suka mendaki ke puncak, makan apel, dan tidur di bawah pohon yang rindang. Anak itu mencintai pohon apel, demikian juga pohon itu mencintai si anak .Dengan berjalannya waktu, anak itu tumbuh dan tidak pernah bermain dengan pohon itu lagi.

Suatu hari, anak itu telah beranjak dewasa dan mendatangi pohon apel. Dia tampak sedih, sehingga pohon apel bertanya kepadanya "Ayo bermain dengan aku". "Saya bukan anak kecil lagi. Saya tidak lagi senang bermain dengan pohon. Saya ingin punya mainan, tapi saya tidak punya uang "sahut si anak. Jawab pohon apel " Aku juga tidak punya uang, tetapi jika kamu mau, ambillah semua buah apel saya. kamu dapat menjualnya maka kamu akan punya uang ". Anak itu merasa senang dan segera mengambil semua apel dan pergi. Tapi dia tidak pernah kembali, dan pohon itu merasa sedih.

Suatu hari, anak itu datang lagi. "Ayo bermain dengan aku" pinta pohon. "Saya tidak punya waktu untuk itu. saya sibuk. Saya harus bekerja untuk keluarga saya. Kami memerlukan rumah. Apakah Anda ingin membantu saya? "Tanya anak itu. Pohon itu menjawab "Maaf, tapi aku tidak punya apa-apa. Tapi kamu dapat memotong cabang-cabang pohonku untuk membangun rumahmu "Anak itu merasa bahagia. Dan ia memotong semua cabang pohon apel. Lalu anak itu pergi dengan gembira. Pohon itu merasa bahagia melihat anak itu bahagia. Tapi anak itu tidak pernah kembali. Pohon itu merasa sedih dan kesepian.

Pada musim panas, anak itu kembali. Dia sudah besar dan cukup tua untuk menjadi seorang pria. Pohon itu merasa senang dengan kedatangannya dan bertanya "Ayo bermain dengan aku". "Aku sangat sedih", kata pria itu "Aku sudah tua dan aku belum pernah berlibur. Saya ingin memiliki sebuah perahu dan pergi berlayar. Dapatkah Anda memberi saya sebuah perahu? ". "Aku tidak memiliki sebuah perahu. Tapi kamu bisa menggunakan batang ku untuk membuat perahumu. Sehingga kamu dapat pergi berlayar dan bersenang-senang ".kemudian pria itu menebang pohon dan membuat perahu sendiri. Dia pergi berlayar dan dia tidak pernah kembali.

Bertahun-tahun berlalu, dan pria itu datang kembali. Sekarang, dia telah menjadi orang tua, bukan anak muda lagi. Pohon itu berkata "Maaf, saya tidak punya apel bagi Anda untuk makan". "tidak apa-apa, aku tidak punya gigi untuk memakannya". "Saya tidak memiliki cabang yang kamu gunakan untuk memanjat lagi" kata pohon apel. "tidak apa-apa, saya tidak memiliki cukup tenaga untuk memanjatnya" jawab orang tua. "Saya benar-benar tidak memiliki apa-apa untukmu , kecuali aku dan dan tunggul akar yang sudah tua” jawab pohon itu. "Aku tidak perlu apa-apa. Aku sudah tua dan yang saya butuhkan hanyalah tempat untuk meletakkan kepala saya . Aku sangat lelah telah meninggalkanmu dalam waktu yang sangat lama ". "Tahukah kamu bahwa tunggul pohon adalah tempat yang sangat baik untuk berbaring dan beristirahat? Baringkan kepala dan beristirahatlah dengan damai di sini ". Orang tua itu meletakkan kepalanya dan akar pohon yang tua itu memeluknya.
Pohon itu merasa sangat bahagia dan tersenyum.
translated by Pak Faizal and taken from : KASKUS ENGLISH FORUM

material and assignment of KKI Studs of year 2010

2011-12-25T16:52:00.001-08:00

Assalamualaikum wr.wb

dear all my students

on this occasion I'd like to share my experience of translating Arabic into English terms. as I have told you via my lecture entitled translating culture and UNTRANSLATABILITY that there are two problems of getting best translation: Linguistic translation and Cultural translation. here are some of confusion and challenging problems I've found:
do you think these translation are belong to correct best translation?:
1. jihad = holy war
2. zakaat = holy tax
3.kitaab: books

4. shalat=prayer

5. Shari'ah =divine path ( why don't we translate it as

"the Muslim code
the path to the Divine
the Muslim code of conduct
the Muslim code of practice ")?

some of the above translation can easily be found of an anti islam sites like: faithfreedom.org, answering-islam.org, forum murtadin kafirun and a bunch of demo-Crazy-showing-foolishness sites. IMHO, it's better for us to see the better translation on these links :Glossary of Islam , Glossary of Islamic terms and www.al-islam.org.

Ok, my dear students, I'll give the elaboration and discussion on the next meeting and this is your assignment.

please make a frequent reading of this islamic text reading entitled:hadrat-khansa-radhiyallaho-anha-exhorts-hers-ons-to-bravery or just clink this one for downloading ms-word file hadrat khansa rodliyaLLAHU anha
best regards

Pak Faizal .web. id

reference and inference ppt download

2011-12-25T07:39:00.000-08:00

this is the last material of my pragmatics lecture.click here for free download abiieZ:
reference and inference george yule
the other downloadable materials of pragamtics can be seen at this linkz: all-my-pragmatics-downloadable-materials

A CONVERSATIONAL IMPLICATURE ANALYSIS ON OSCAR WILDE’S HAPPY PRINCE

2011-12-24T22:08:00.000-08:00

A CONVERSATIONAL IMPLICATURE ANALYSIS

ON OSCAR WILDE’S HAPPY PRINCE

Faizal Risdianto, S.S,M.Hum

STAIN SALATIGA

Abstract

The title of this paper is a conversational implicature analysis on Oscar Wilde’s Happy Prince. In this paper, the writer discusses conversational implicature in one of Oscar Wilde’s short story entitled Happy Prince. The objectives of the study are to identify the implicature utterances uttered by the characters in Oscar Wilde’s Happy Prince and to describe the implied meaning uttered by the characters in Oscar Wilde’s Happy Prince.

In this study, the writer applies qualitative research method. the data are obtained in written form and conversational implicature uttered by the characters in Oscar Wilde’s Happy Prince. The source of data is taken from Oscar Wilde’s short story entitled Happy Prince and the supporting data are knowledge and comprehension of the writer as the researcher and theories related with this study. In the method of collecting data, the writer uses “recording technique” as the basic technique and is continued by “noting technique” . Meanwhile, in method of analyzing data, the writer uses contextual research to analyze the data and in analyzing conversational implicature, the writer uses Gricean theory. Gricean theory is about conversational implicature generated by four maxims. those are maxim of quantity, maxim of quality, maxim of relation and maxim of manner.

In this analysis, the writer finds 10 conversational implicatures in Oscar Wilde’s Happy Prince. In the short story, there are some variation’s meanings of the conversational implicature used in in the short story which closely related to the conversational implicature. They are cooperative , politeness and ironical principle. In Oscar Wilde’s Happy Prince, there are six maxims of politeness principle, two maxims of cooperative principles and two maxims of ironical principles. Beside that, The reasons of the conversational implicature used in Oscar Wilde’s Happy Prince are to make easy we understand the dialogue in the short story conversations and it is aimed at minimizing misunderstanding among the readers and literary critics.

Key words: Conversational Implicature, Maxims, Gricean theory, Short story.

Introduction

Language plays an important and significant roles in human communication. They use it by the aim creating common understanding between the speaker and the hearer. To know what the speaker means, the hearer should interpret what the speaker’s utterance is. Dealing with this interpretation, based on experience, it is a tricky affair. Sometimes it occurs possible misunderstandings and sometimes it seems to be the rule rather than the exception (Jacob L. Mey, 1983: 100). According to Leech, interpreting an utterance is ultimately “A matter of guesswork, or (to use a more dignified term) hypothesis formation “ (1983:30-1).

Regarding on the above statement, people have to interpret the speaker’s saying. In pragmatics, it is called as conversational implicature. Grice says that conversational implicature can be defined as “A different (opposite, additional, etc) pragmatic meaning of an utterance with respect to the literal meaning expressed by utterance” (Jacob L. Mey, 1998: 371).

In a case of conversational implicature the hearer crucially makes the assumption that the speaker is not violating one of the conversational maxims, relevance, informativeness, or clarity. This, in fact, has a contradition in real daily conversation. It makes possible for the use of implicature to give more elaboration on the lingual phenomenon.According to James R. Hurford, implicature is a concept of utterance meaning as opposed to sentence meaning. Furthermore, implicature is related to the method by which speakers work out the indirect illocutions of utterance (1983: 278). This kind of case can be easily found conversation taken from literary work of arts like novel or short stories. Short story is one of the popular genre of fiction which sometimes contains implicature in the conversation among the characters. In this paper, the writer will try to elaborate more about conversational implicature in Oscar Wilde’s Happy Prince but it will be described about the synopsis of this famous classic short story.

The Synopsis Of Happy Prince

One cold night a little swallow flew over the city where a beautiful statue stood. The swallow’s friends had gone away to Egypt six weeks before, but he had not because he was in love with the most beautiful reed. The other swallows had told him that his love was ridiculous because the reed had no money and too many relations, and she was always flirting with the wind.

While he was flying he saw the statue. It was covered by thin leaves of fine gold; for eyes he had two sapphires and a large red ruby glowed on his sword. When the prince whom the statue was made after he died he did not know what tears were - he lived in a palace where sorrow was not allowed. The court used to call him the Happy Prince, and when he died the Town Councillors decided to build the statue, which was set up so high that he could see everything in the city.

The swallow decided to sleep on the statue’s feet, but just when he was putting his head under his wings, he felt a drop of water, and then another. When he looked up he realized that the Happy Prince was crying because he could see the misery and ugliness of his own city. So the Happy Prince asked the swallow to be his messenger. Through a small window the Happy Prince could see a very poor seamstress who was embroidering passion flowers on a satin gown, and he could also see her ill boy. They had no food to eat, so the Happy Prince told the swallow to take out the ruby from his sword and give it to them.

The following night the Happy Prince saw a man in a cold garret trying out to finish a play, but he was too cold to write, so the Happy Prince asked the swallow to take out a sapphire from his eyes and give it to him in order to buy wood. The following day, he saw a match-girl whose matches had fallen in the gutter, whose father would hit her if she did not bring home some money. In order to help her, the Happy Prince asked the swallow to pluck the sapphire from his other eye to give to the girl. As a result of this action he became blind and the swallow had to fly over the city in order to tell him what he had seen. He saw two children crying of hunger and a lot of poverty, so the Happy Prince decided to take out all the golden leaves so as to give them to the poor children.

At last the swallow realised that he would die because of the cold winter, and he decided to stay with the Happy Prince. The Prince asked the swallow to kiss his lips as he loved him, and once the swallow did so he fell down at the Prince's feet. At that moment a crack sounded inside the statue as the Prince's heart broke.

Early the next morning, the Mayor saw the statue but, as it was not beautiful, he decided it was no longer useful, so he decided to pull it down. The statue was melted in a furnace and reused. The broken lead heart, however, did not melt, and so it was thrown away on a dust-heap alongside the dead swallow, the Prince's final friend.

However, an angel charged by God to find "the two most precious things in the city" returned with the dead bird and the Prince's broken heart. God approved of the angel's choice, and decreed that both the swallow and the Prince would live happily in His presence forever.

Interestingly in this short story Wilde personifies the statue of Happy Prince and The swallow as his creative means of giving social criticism. Eventhough this is a fairy tale which at the first time intended just for Wilde’s two sons but its educational and humane value go far beyond the fairy world of children. The story develops children's compassion and sympathy for the poor and makes adults look back on their attitude toward the unfortunate people around them. All the good actions of the Happy Prince are so worthy and touching that he deserves our respect and admiration.

One of them is the Happy Prince's actions of helping the poor .Without the ruby from his sword hilt, the seamstress's son may die of fever. His immediate and valuable action also helps the playwright out with a sapphire to buy food and firewood and escape from hunger and coldness. Again, the Happy Prince prevents the poor little match seller from being beaten by giving her the remaining sapphire. He is not hesitant to strip himself of all fine gold leaves to help the homeless children. Although the Happy Prince is a beautiful statue, a splendid work of art, he accepts his dull and grey appearance to help the needy to have a happy and sufficient life. His actions deserve being appreciated and praised.

About Oscar Wilde

This beautiful short story was written by Oscar Wilde. He was was an 19^th century Irish writer whose works include the play “The Importance Of Being Earnest” and the novel “The Picture Of Dorian Gray”. He is also one of the Victorian era's most famous writers, a wit whose good-humored disdain for convention became less favored after he was jailed for homosexuality. Wilde grew up in a prosperous family and distinguished himself at Dublin's trinity college and London's Oxford. He published his first volume of poems in 1881 and found work in England as a critic and lecturer, but it was his socializing (and self-promotion) that made him famous, even before the 1890 publication of “The Picture Of Dorian Gray”. In 1895, at the height of his popularity, his relationship with the young poet Lord Alfred Douglas was declared inappropriately intimate by Douglas's father, The Marquess Of Queensberry. Wilde sued for libel, but the tables were turned when it became clear there was enough evidence to charge wilde with "Gross Indecency" for his homosexual relationships. He was convicted and spent two years in jail, after which he went into self-imposed exile in France, bankrupt and in ill health. His other works include the comedies “Lady Windermere's Fan” (1892), “A Woman Of No Importance “(1893) and an “Ideal Husband” (1895), several collections of children's stories and the French drama “Salomé” (1896).

Gricean Theories of Conversational Implicature

According to Grice there is a general cooperative principle between speakers and hearers which controls or guides the way they speak (F.R. Palmer, 1981: 173). The cooperative principle consists of four maxims with their sub maxims. The four maxims are: the maxim of quantity which has the principles of “Make your contribution as informative as required” (for the current purposes of exchange) and “Do not make your contribution more informative than is required”, the maxim of quality which has the principles of “Try to make your contribution one that is true” and “Do not say what you believe to be false” or “Do not say that for which you lack evidence”, the maxim of relation which has the principle of “Be relevant” and the last one, the maxim of manner with its principle “be perspicuous” “Avoid obscurity of expression”, “Avoid ambiguity”, “Be brief” and “Be orderly”.

It is important to recognize these maxims as unstated assumptions we have in conversations. We assume that people are normally going to provide an appropriate amount of information and they are telling the truth, being relevant and trying to be as clear as they can. These rules according which people are expected to behave when communicating with one another are frequently flouted or violated. and that is the factor which conversational implicature results from. It occurs when people do not observe the conversational maxims, it does not matter which one or how many of them.

The Politeness Principle

The other principle of conversational implicature is politeness principles. According to George Yule in “Pragmatics”, politeness can be defined as the means employed to show awareness of another person’s face (1996: 60). In this sense, politeness can be accomplished in situations of social distance or closeness. Showing awareness for another person’s face when the others seem socially distant is often described in terms of respect. Showing the equivalent awareness when the other is socially close is often described in terms of friendliness, “camaraderie” or solidarity. In simple terms, George Yule distinguished two politenesses, there are: (1) positive politeness which deals with face saving act which is concerned with the person’s positive face. This tends to show solidarity, emphasizes that both speakers want the same thing and they both have a common goal. (2) negative politeness which can be defined as a face saving act which is oriented to the person’s negative face which tends to show difference. This emphasizes the importance of the other’s time or concerns and even includes an apology for the imposition or interruption.

Beside that, according to Geoffrey Leech, politeness principles distinguish into six maxims: (1) the maxim of tact which has the principle of “Minimize the expression of beliefs which imply cost to other” and “Maximize the expression of beliefs which imply benefit to other”, (2) The maxim of generosity which has sthe principle “Minimize the expression of beliefs that express or imply benefit to self” and “Maximize the expression of beliefs that express or imply cost to self”, (3)The maxim of approbation which has the principle of “Minimize the expression of beliefs which express dispraise of other” and “Maximize the expression of beliefs which express approval of other”, (4) The maxim of modesty which has the principle of “Minimize the expression of praise of self” and “Maximize the expression of dispraise of self”, (5) The maxim of agreement which has the principle of “Minimize the expression of disagreement between self and other” and “Maximize the expression of agreement between self and other” , (6) The maxim of sympathy which has the principle of “Minimize antipathy between self and other” and “Maximize sympathy between self and other”.

The Ironical Principle

The phenomenon of irony has been employed in ordinary conversation as well as in literature since ancient times and it is still a popular means of expression, especially in English culture. English liking for the use of irony in conversation in apparent from interaction among friends, television programs, radio broadcasting and a number of other ordinary speech situations and there can be no wonder that the use of this linguistic device is frequently present in fictional discourse if an author tries to make his/her work of art sound more authentic.

Irony indicates that what is meant is the contradictory of what is said. the use of irony is intentional. in other word, we employ this linguistic device in utterance if we want the addressee to encode the extra meaning hidden in the ironical remark. irony is contradicting either what the speaker has said or usually says, or, contradicting what the take to be true. to read the irony a hearer or reader do not just have to know the context, but also have to be committed to specific beliefs and positions within that context (Colebrook, 2004: 166, Martina Stykatova, 2009: 53).

Irony principle is a second order principle, which builds upon, or exploits, the principle of politeness. it allows the hearer to arrive at the offensive point of the speaker’s remark indirectly, by way of implicature (Leech, 1983: 82, Martina Stykatova, 2009: 5). Irony, as a number of other means of expression, is also frequently employed in fictional works like novels and shor stories. It provides interestingness in dialogue, it makes explicit and implicit dialogues more sophisticated and it is more laborious for readers.

The use of irony in conversation is intentional. the author of the literary works employs irony with some particular goal; They wish to achieve a particular purpose. Irony can have a function humor and ridicule. It can serve only for entertaining the the readers. The speaker or writer may want to be sarcastic, he or she may want to indicate that something is disapproved but does not want to be too direct when criticizing (Martina Stykatova, 2009: 55).

In contrast to all the conversational implicature discussed so far, conventional implicature are not based on the cooperative principle or the maxims. they do not have to occur in conversation, and they do not depend on special contexts for their interpretation. same with lexical presuppositions, conventional implicatures are associated with specific words and result in additional conveyed meanings when those words are used (George Yule, 1996: 45).

Conventional implicature is always conveyed, regardless of context. according Levinson, conventional implicature are non-truth-conditional inferences that are not derived from super ordinate pragmatic principles like the maxims, but are simply attached by convention to particular lexical item (1983: 127).

The Conventional Implicature Analysis

(1)"Who are you?" he said.

"I am the Happy Prince."

"Why are you weeping then?" asked the swallow; "You have quite drenched me."

This conversation is in accordance to the cooperative principle by the maxim of quantity. When the statue of Happy Prince was asked by the swallow He give an answer which is exactly provides the quantity of expected answer. He did not give an information more that needed by the swallow.

(2) "I am glad that you are going to Egypt at last, little swallow," said the prince, "You have stayed too long here; but you must kiss me on the lips, for I love you."

"It is not to Egypt that I am going," said the swallow. "I am going to the house of death. Death is the brother of sleep, is he not?".and he kissed the Happy Prince on the lips, and fell down dead at his feet.

(3) "Far away," continued the statue in a low musical voice, "Far away in a little street there is a poor house. One of the windows is open, and through it I can see a woman seated at a table. Her face is thin and worn, and she has coarse, red hands, all pricked by the needle, for she is a seamstress. She is embroidering passion-flowers on a satin gown for the loveliest of the queen's maids-of-honour to wear at the next court-ball. In a bed in the corner of the room her little boy is lying ill. He has a fever, and is asking for oranges. His mother has nothing to give him but river water, so he is crying. swallow, swallow, little swallow, will you not bring her the ruby out of my sword-hilt? My feet are fastened to this pedestal and I cannot move."

This conversation is in accordance to the politeness principle by the maxim of sympathy. Intelligently the author used Happy prince,the statue as a means of showing sympathy to the poor seamstress woman whose little boy is lying ill. This is a nice instance of politeness principle.

(4) "Swallow, Swallow, little swallow," said the prince, "Far away across the city I see a young man in a garret. He is leaning over a desk covered with papers, and in a tumbler by his side there is a bunch of withered violets. His hair is brown and crisp, and his lips are red as a pomegranate, and he has large and dreamy eyes. He is trying to finish a play for the director of the theatre, but he is too cold to write any more. there is no fire in the grate, and hunger has made him faint."

"I will wait with you one night longer," said the swallow, who really had a good heart. "Shall I take him another ruby?"

"Alas! I have no ruby now," said the prince; "My eyes are all that i have left. they are made of rare sapphires, which were brought out of India a thousand years ago. Pluck out one of them and take it to him. He will sell it to the jeweller, and buy food and firewood, and finish his play."

This conversation is in accordance to the politeness principle by the maxim of sympathy. Brilliantly Wilde used Happy prince,the statue as a means of showing sympathy to the hungry young man who felt cold that he was unable to finish a play for the director of the theatre. Then Happy Prince asked the swallow to pluck expensive sapphire from the statue’s eyes and gave it to the hungry man. It is given so that the man can buy food and firewood and finish his play.

(5)"In the square below," said the Happy Prince, "There stands a little match-girl. She has let her matches fall in the gutter, and they are all spoiled. Her father will beat her if she does not bring home some money, and she is crying. She has no shoes or stockings, and her little head is bare. pluck out my other eye, and give it to her, and her father will not beat her."

This conversation is in accordance to the politeness principle by the maxim of sympathy.Smartly the writer used Happy prince,the statue as a means of showing sympathy to the little match-girl who will be beaten by her father if she did not bring some money. Happy Prince then asked the swallow to pluck his other eye and give the rare Indian sapphire to her. This was done in order her father will not beat her.

(6) "Dear prince," said the swallow, "I cannot do that"; and he began to weep.

"Swallow, Swallow, little swallow," said the prince, "Do as I command you."

This conversation is in accordance to the politeness principle by the maxim of sympathy. Intelligently the author telling the reader about the feeling of swallow which did not have a heart to pluck the rare sapphire from the face of Happy Prince stature. This was done It is given in order to make a hungry man could buy food and firewood and finish his play.

(7) "I will stay with you one night longer," said the swallow, "But I cannot pluck out your eye. You would be quite blind then."

"Swallow, Swallow, little swallow," said the prince, "Do as I command you."

This conversation is in line politeness principle by the maxim of sympathy. Intelligently the author telling the reader about the feeling of swallow which did not have a heart to pluck the other rare sapphire from the face of Happy Prince stature. The swallow afraid this will made him blind. This was done to the little match-girl who will be beaten by her father if she did not bring some money. Happy Prince asked the swallow to pluck the last sapphire in his eye and give the precicious jewelery to her. This was done in order her father will not beat her.

(8) "It is a ridiculous attachment," twittered the other swallows; "She has no money, and far too many relations"; and indeed the river was quite full of reeds. then, when the autumn came they all flew away.

This conversation is a flout and violation of the politeness principle particularly the maxim of approbation. The author told us about the conversation among the other swallows which critisize the effort of the swallow which try to flirt the female Reed. Their remarks that the Reed has no money and far too many relation is a violation of maxim of approbation.

Ideally as the speaker the swallows made a conversation which “Maximize the expression of beliefs which express approval of other” but in fact it can be clearly seen that they made a remarks which “Minimize the expression of beliefs which express dispraise of other”.

(9) He was very much admired indeed. "He is as beautiful as a weathercock," Remarked one of the town councillors who wished to gain a reputation for having artistic tastes; "only not quite so useful," He added, fearing lest people should think him unpractical, which he really was not.

This remark is the instance of ironical expression. In this case the words of the town councillors that the statue of Happy Prince is as beautiful as weathercock is in contradiction with his character.The readers have known that he said that just to gain a reputation for having artistic tastes whereas, in fact, he did not have any artistic tastes.This is the smart way of the autor to mildly critisize the dumb government official at that moment. It is actually offensive but the writer remark it inderectly throught the characters in the short story by way of implicature.

(10) Early the next morning the mayor was walking in the square below in company with the town councillors. as they passed the column he looked up at the statue: "Dear me! How shabby the happy prince looks!" He said.

"How shabby indeed!" cried the town councillors, who always agreed with the mayor; and they went up to look at it.

"The ruby has fallen out of his sword, his eyes are gone, and he is golden no longer," said the mayor in fact, "He is little better than a beggar!"

"Little better than a beggar," Said the town councillors.

This remark is another example of ironical expression. In this case it can be seen the funny expression of the stupid town councillors which always imitate what the major said.Actually, the town councillors has his own wish and desire but because of his vested interest towards the major he always justifies what the major said to him..This is the intelligent craftmanship of Wildle in mildly critisizing the fool government official at that moment. It is actually offensive but the writer remark it inderectly throught the characters in the short story by way of implicature.

Conclusion

Based on the data presentation and data analysis of the conversational implicature used in Oscar Wilde’s Happy Prince, the writer draws some conclusion as follows:

1. In the short story, there are some variation’s meanings of the conversational implicature used in in Oscar Wilde’s Happy Prince, as follows: conversation implicature connected with cooperative principles, politeness principle and ironical principle. In Oscar Wilde’s Happy Prince, there are six forms of politeness principle, two forms of cooperative principles and two ironical principles.

2. The reasons of the conversational implicature used in Oscar Wilde’s Happy Prince are to make easy we understand the dialogue or conversation in the short story. Beside that this is aimed at minimizing misunderstanding among the readers and literary critics.

BIBILIOGRAPHY

http://en.wikipedia.org/wiki/gricean_maxims,html, Sunday, july 31, 2011.

http://is.muni.cz/th/124889//ff_m/m.a_diploma_thesis.txt,

Sunday, July 31, 2011.

Grice, Paul. 1975. Logic and Conversation.London. Oxford University Press.

Hurford, James R. 1983. Semantics of Coursebook. New York: Cambridge University Press.

Leech, Geoffrey. 1983. Principle of Pragmatics. United Stated of America: Longman Group.

Levinson, Stephen C. 1983. Pragmatics. New York. Cambridge University Press.

Mey, Jacob L. 1983. An Introduction of Pragmatics. United States of America: Blackwell.

Mey, Jacob L. 1998. Concise Encylopedia of Pragmatics. New York: Elseiver.

Palmer, F.R .1981. Semantics. New York. Cambridge University Press.

Potter, James L. 1967. Elements of Literature. The United States. The Odysery Press,Inc.

Yule, George. 1996. Pragmatics. New York. Oxford University Press.

History of Pragmatics / Origin of Pragmatics

2011-12-24T22:03:00.000-08:00

A Brief Introduction to Pragmatics

Written by 刘吉林，语言学2005研究生

(1) What is Pragmatics

As it is known to most of us,. Pragmatics is one branch of general linguistics, which also includes phonetics, phonology, morphology and semantics. But when we talk about pragmatics, we may ask what it is. So we should define it, and there are a lot of philosopher and linguists who have given their respective ideas about it. Such as Charles Morris’s famous definition of pragmatics as “the study of the relation of signs to interpreters-”, Levinson’s consideration of pragmatics as being “the study of those relations between language and context that is gammaticalized, or encoded in the structure of a language.”, and Mey’s definition as “Pragmatics studies the use of language in human communication as determined by the conditions of society.”. But I prefer a definition given by a Chinese professor Ran Yongping, who expressed his idea in the book A Survey of Pragmatics :”Pragmatics is a discipline not only concerning the sense, but also concerning the derivation of sense and the understanding of underlying meaning as its objects. It aims to decipher the negotiation and derivation of meaning in communication. So pragmatics studies, aiming at the derivation of sense during intercommunication, are by-directional dynamic studies.” (语用学不单纯是关于意义的一门学科，而是以意义的产生和对潜在意义的理解作为研究对象，从而揭示交际中人们是如何进行磋商、产生意义的，也即语用学研究是相互应对中的意义为对象的双向动态研究) 冉永平，1998。Professor Ran put emphasis on dynamic studies, which develops from the idea of British scholar Thomas, the founder of dynamic pragmatics, who argued that the studies of pragmatics should aim at interactive sense. Language is alive not dead, and it is for using, so only the dynamic studies are significant.

(2) History of Pragmatics / Origin of Pragmatics

On mentioning the origin of pragmatics, we can go back to ancient Greek and Roman academic works. At that time some great philosophers had discussed something related to pragmatics. And we can say pragmatics develops from philosophy. Why? First, The term “pragmatics” first appeared in linguistic philosophy in 1930s, for then western philosophers began to shift their focus onto the studies of language symbols, which developed into semiology later. And the early pragmatics was just a branch of semiology that was under the philosophers’ studies, which means that pragmatics originates from the philosophers’studies on language. Second, the theoretic basis for pragmatics is from philosophy. To be more specific, pragmatics originates from the following aspects: the studies of semiology; the studies of linguistical philosophy in the 20th century and the studies of function linguistics on language forms. Third, the main studies of pragmatics such as indecicals and presupposition also have philosophical background. Here we should mention some philosophers who have played very important role in the development of pragmatics. Such as Wittgenstein, Morris, Austin, Searle, Levinson, Leech, Pierce, Carnap and so on. Wittgenstein and Austin once had discussed the origin of pragmatics in England, France and German in 1930s. Morris, who played the most important role in the first stage of the development of pragmatics, held an opinion that the studies of pragmatics must involve the aspects of society, of psychology, of nerve, of culture and of other things that affected the symbols and their meanings. And the most influent thing that he did on pragmatics was that in 1938 he had divided semiology into three parts: syntactics, semantics and pragmatics. The famous philosopher Carnap had very similar ideas with Morris, and he made some supplement, he thought that the studies of pragmatics should on the relationship between users and words as well as the reference of words. And he divided studies into pure theoretic ones and descriptive ones. And he made the aims of pragmatics studies more specific, that is the relationship between language users and words and the reference relationship. Bar-Hiller, the student of Carnap, suggested the studies of pragmatics should have definite aims and he claimed that the definite aims should be decitics such as “I”, “Here”, “Now”. Austin and Searle put forward the Speech Act Theory, which was the most influent topic in the studies of pragmatics during the second stage.

Most important three issues of pragmatics and three stages in the development of pragmatics

In 1983 Levinson and Leech published their respective works Pragmatics and Principle of Pragmatics, which set up the theoretic system of pragmatics. In 1977 Mey and Haberland started the Journal of Pragmatics in Holand. The start publication of the Journal of Pragmatics, the publishing of Pragmatics and the International Pragmatics Association that was set up in 1988 are considered the most important three issues for the development of pragmatics and indicate that pragmatics has become an independent discipline in linguistics. Generally speaking, the establishment of pragmatics as an independent discipline experiences three stages: the first stage is from the late 1930s to late 1940s, during this period, some philosophers such as Pierce, Morris and Carnap considered pragmatics to be a branch of semiology and all the studies were within the domain of philosophy; The second stage is from the beginning of 1950s to late 1960s. During this period, three famous philosophers called Austin, Searle and Grice made studied on speech act and implicature theory, and their achievements sustained the basic theory of pragmatics. The studies were still within the domain of philosophy then; The third stage is after 1970s, the biggest three issues happened and pragmatics became an independent discipline.

Schools of Pragmatics

The studies of Pragmatics are divided into two big schools------British & American School and European School which can be subdivided into France School, Prague School and Copenhagen School. British & American School is traditionally centering on studying the sentence structure and grammar, and their studies of pragmatics is also restricted to several definite topics such as deictic expressions, conversational implicature, presupposition, speech and conversation structure. Their studies belong to Micro-pragmatics. European School has a wide visual and understanding, and their studies even include conversation analysis, cultural anthropology, social linguistics and psycholinguistics during intercommunication. Their studies belong to Macro-pragmatics.

Micro-pragmatics, Macro-pragmatics and Meta-pragmatics

When we talk about Micro-pragmatics and Macro-pragmatics, we may ask what are micropragmatics and macropragmatics. Mey have talked about them in details in his book Pragmatics: An Introduction. The studies of Micro-pragmatics are, on the level of language using, centering upon the discussion of pragmatic tasks aroused by the understanding of language symbols’ reference and implicature during conversation, including Context, Conversational implicature, Reference, Pragmatic Principles, speech Acts and Conversation Analysis. While the studies of Macro-pragmatics are, on the level of society & culture, focus on the problems of how to use language for language user during the process of communication, including Pragmatic Acts, Literary Pragmatics, Pragmatics Across Cultures and the Social Aspects of Pragmatics Metapragmatics which can be considered as a review, a survey or a reflection of pragmatics itself, including making statements about itself, questioning itself, improving itself, quoting itself and rethinking the methodologies and theoretic system during the process of its studies. If you want me to say more about Metapragmatics, I can consult what Caffi said: there are three ways of dealing with metapragmatics: one, as a theoretical discussion on what pragmatics is, and what it should comprise; two, as a discussion of the conditions and possibilities that enable people to act by using words, to ’do’ pragmatics by acting pragmatically; and finally, three, as the pragmatic pendant to the metapragmatic level, which is often captured under the label of ‘reflexive language’ .

New Development

Since the 1980s Pragmatics, as an independent discipline, has been developing very quickly and soundly, so far, it has got delightful achievements and attracted more and more students and scholars to conduct researches on it. And now, pragmatics has new development, many scholars begin to do cross studies. Such as interactional sociolinguistics, interlanguage pragmatics, cross-cultural pragmatics, pragmatics and translation, pragmatics and language teaching which contains two: pragmalinguistics and sociopragmatics, cognitive pragmatics and clinical pragmatics.

Reference:

何自然&冉永平. 2002 语用学概论。湖南：湖南教育出版社。

Mey. 2001. Pragmatics: An Introduction. 北京：外语教学与研究出版社。

http://english-e-corner.com/linguistics/Article_Print.asp?ArticleID=217

Variation in language and gender pdf download

2011-12-23T23:20:00.001-08:00

For every student of mine who has a great enthusiasm in making graduating paper dealing with the correlation between language and gender, I think this pdf file would be useful and helpful for you. btw, click this one for free download: variation in language and gender romaine 2003

Buku baru INTRODUCTON TO LITERATURE

2011-12-22T01:55:00.000-08:00

This is a book which is compiled to make easy for the students to understand and appreciaten basic knowledge of English and American literature. This book is designed in an easiest, systematic and effective form to achieve adequate appreciation of literary theories and works specially for beginners in Learning western literary works. I hope this book will be beneficial as the Introduction of English and American Literature: Prose, Drama and Poetry.

For more info see the table of contents of the book:

TABLE OF CONTENTS
ACKNOWLEDGEMENTS v
TABLE OF CONTENTS vii
Bab 1 : Introduction...................... 1
Bab 2 : English Literature.................. 3
Bab 3 : Prose Fiction........................... 12
Bab 4 : Drama .........................................24
Bab 5 : Poetry....................................... 29
if you wanna make the discussion about the content of the book you may contact the writer on his facebook account Pak Faizal Solo

opo kuwi hikikomori

2011-12-20T18:09:00.000-08:00

Hikikomori (ひきこもり or 引き籠もり Hikikomori?, literally "pulling away, being confined", i.e., "acute social withdrawal") is a Japanese term to refer to the phenomenon of reclusive people who have chosen to withdraw from social life, often seeking extreme degrees of isolation and confinement because of various personal and social factors in their lives. The term hikikomori refers to both the sociological phenomenon in general as well as to people belonging to this societal group.

The Japanese Ministry of Health, Labour and Welfare defines hikikomori as people who refuse to leave their house, and isolate themselves from society in their homes for a period exceeding six months.[1] While the degree of the phenomenon varies on an individual basis, in the most extreme cases, some people remain in isolation for years or even decades. Often hikikomori start out as school refusals, or futōkō (不登校) in Japanese (an older term is tōkōkyohi (登校拒否)). The Ministry of Health estimates that approximately 50,000 hikikomori live in Japan, about one third of whom are aged 30 and older (Larimer 2000).

Common traits

While many people feel the pressures of the outside world, hikikomori react by complete social withdrawal. In some cases, they lock themselves in their room, apartment or house for prolonged periods, sometimes measured in years. They usually have few, if any, friends.

While hikikomori favor indoor activities, some venture outdoors on occasion.[2] The withdrawal from society usually starts gradually. Affected people may appear unhappy, lose their friends, become insecure, shy, and talk less.

[edit]Prevalence

According to government figures released in 2010, there are 700,000 individuals living as hikikomori with an average age of 31.[3] Among these are the hikikomori that are now in their 40s and have spent 20 years in isolation, this group is generally referred to as the "first-generation hikikomori," and there is concern about their reintegration into society in what is known as "the 2030 problem," when they are in their 60s and their parents begin to die off.[3] Additionally the government estimates 1.55 million people to be on the verge of becoming hikikomori.[3] Originally psychologist Tamaki Saitō, who first coined the phrase, estimated that there may be one million hikikomori in Japan, representing 20% of all male adolescents in Japan, or 1% of the total Japanese population.[4] Saitō later admitted in his autobiography (Hakushi no kimyō na shishunki) he exaggerated this number to draw attention to the phenomenon and that his personal clinical experience had convinced him there were many hikikomori.[citation needed]
[edit]Theories on cause
[edit]PDDs and autism spectrum disorders

Hikikomori is similar to the social withdrawal exhibited by people with pervasive developmental disorders (PDDs), a group of disorders that include Asperger's, PDD-NOS and "classic" autism. This has led some psychiatrists to suggest that hikikomori sufferers may be affected by PDDs or other disorders that affect social integration, but that their disorders are altered from their typical Western presentation because of the social and cultural pressures unique to Japan.[5]

According to Michael Zielenziger's book, Shutting out the Sun: How Japan Created its Own Lost Generation, the syndrome is more closely related to PTSD. The author claimed that the hikikomori interviewed for the book had discovered independent thinking and a sense of self that the current Japanese environment could not accommodate.

The syndrome also closely parallels the Western terms "avoidant personality disorder" and "social anxiety disorder" (also known as "social phobia").
[edit]Social influence

Sometimes referred to as a social problem in Japanese discourse, hikikomori has a number of possible contributing factors.

Though acute social withdrawl in Japan appears to affect both genders equally, because of differing social expectations for maturing boys and girls, the most widely reported cases of hikikomori are from middle and upper middle class families whose sons, typically their eldest, refuse to leave the home, often after experiencing one or more traumatic episodes of social or academic failure.

In The Anatomy of Dependence (Tokyo: Kodansha, 1973, translated by John Bester), Takeo Doi identifies the symptoms of hikikomori, and explains its prevalence as originating in the Japanese psychological construct of amae (in Freudian terms, "passive object love", typically of the kind between mother and infant). Other Japanese commentators such as academic Shinji Miyadai and novelist Ryū Murakami, have also offered analysis of the hikikomori phenomenon, and find distinct causal relationships with the modern Japanese social conditions of anomie,amae and atrophying paternal influence in nuclear family child pedagogy. Young adults may feel overwhelmed by modern Japanese society, or be unable to fulfill their expected social roles as they have not yet formulated a sense of personal honne and tatemae – one's "true self" and one's "public façade" – necessary to cope with the paradoxes of adulthood.

The dominant nexus of hikikomori centers on the transformation from youth to the responsibilities and expectations of adult life. Indications are that advanced industrialised societies such as modern Japan fail to provide sufficient meaningful transformation rituals for promoting certain susceptible types of youth into mature roles. As do many societies, Japan exerts a great deal of pressure on adolescents to be successful and perpetuate the existing social status quo. A traditionally strong emphasis on complex social conduct, rigid hierarchies and the resulting, potentially intimidating multitude of social expectations, responsibilities and duties in Japanese society contribute to this pressure on young adults.[6] Historically, Confucian teachings de-emphasizing the individual and favoring a conformist stance to ensure social harmony in a rigidly hierarchized society have shaped much of the Sinosphere, possibly explaining the emergence of the hikikomori phenomenon in other East Asian countries.

In general, the prevalence of hikikomori tendencies in Japan may be encouraged and facilitated by three primary factors:
Middle class affluence in a post-industrial society such as Japan allows parents to support and feed an adult child in the home indefinitely. Lower-income families do not have hikikomori children because a socially withdrawing youth is forced to work outside the home.[7]
The inability of Japanese parents to recognize and act upon the youth's slide into isolation; soft parenting; or even a codependent collusion between mother and son, known as amae in Japanese.[8]
A decade of flat economic indicators and a shaky job market in Japan makes the pre-existing system requiring years of competitive schooling for elite jobs appear like a pointless effort to many.[9] While Japanese fathers of the current generation of youth still enjoy lifetime employment at multinational corporations, incoming employees in Japan enjoy no such guarantees in today's job market.[10](See Freeters and NEET for more on this.) Some younger Japanese people begin to suspect that the system put in place for their grandfathers and fathers no longer works,[11] and for some, the lack of a clear life goal makes them susceptible to social withdrawal as a hikikomori.
[edit]Japanese education system

See also: Kyoiku mama

The Japanese education system, like those found in China, Singapore and South Korea, puts great demands upon youth. A multitude of expectations, high emphasis on competition, and the rote memorization of facts and figures for the purpose of passing entrance exams into the next tier of education in what could be termed a rigid pass-or-fail ideology, induce a high level of stress. Echoing the traditional Confucianvalues of society, the educational system is still viewed as playing an important part in society's overall productivity and success.[12]

In this social frame, students often face significant pressure from parents and the society in general to conform to its dictates and doctrines.[13] These doctrines, while part of modern Japanese society, are increasingly being rejected by Japanese youth in varying ways such as hikikomori, freeter, NEET (Not currently engaged in Employment, Education, or Training), and parasite singles. The term "Hodo-Hodozoku" (the "So-So tribe") applies to younger workers who refuse promotion in order to minimize stress and maximize free time.

Beginning in the 1960s, the pressure on Japanese youth to succeed began successively earlier in their lives, sometimes starting before pre-school, where even toddlers had to compete through an entrance exam for the privilege of attending one of the best pre-schools. This was said to prepare children for the entrance exam of the best kindergarten, which in turn prepared the child for the entrance exam of the bestprimary school, junior high school, high school, and eventually for their university entrance exam.[14] Many adolescents take one year off after high school to study exclusively for the university entrance exam, and are known as ronin.[15] More prestigious universities have more difficult exams. The most prestigious university with the most difficult exam is the University of Tokyo.

Since 1996, the Japanese Ministry of Education has taken steps to address this 'pressure-cooker' educational environment and instill greater creative thought in Japanese youth by significantly relaxing the school schedule from six day weeks to five day weeks and dropping two subjects from the daily schedule, with new academic curricula more comparable to Western educational models. However, Japanese parents are sending their children to private cram schools, known as juku, to 'make up' for lost time.

After graduating from high school or university, Japanese youth also have to face a very difficult job market in Japan, often finding only part-time employment and ending up as freeters with little income, unable to start a family.[16]

Another source of pressure is from their co-students, who may harass and bully (ijime) some students for a variety of reasons, including physical appearance (especially if they are overweight or have severe acne problems), wealth, educational or athletic performance. Some have been punished for bullying or truancy, bringing shame to their families. Refusal to participate in society makes hikikomori an extreme subset of a much larger group of younger Japanese that includes parasite singles and freeters.

Translating culture ppt download

2011-12-20T11:18:00.001-08:00

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Translating culture mission impossible

Free download buku PRAGMATICS by George Yule

2011-12-20T10:37:00.000-08:00

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anonymous
Assalamualaikum wr.wb. dear all netters.buat para mahasiswa yang bingung mencari bukunya pak George Yule berjudul PRAGMATICS berikut ini adalah 4 links for free download. ingat password buat membaca file pdf ini ialah ebooksclub.org. ga usah dihafalkan tapi di kopas saja..

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All about UNTRANSLATABILITY

2011-12-19T12:37:00.001-08:00

All about Untranslatability

A Reading of Paul Grice’s Presupposition & Conversational Implicature

2011-12-19T05:39:00.000-08:00

By Abdeslam Badre

http://badre-thirdspace.blogspot.com/

Introduction :

Two principal reasons are enough to account for both the importance as well as the reason behind designing social rules of natural language use. On the one hand, they – or some of them- are used to protect one’s feelings by showing respect. On the other hand, more importantly, rules of language use are designed to protect the integrity of language; otherwise, the latter would cease to be of any importance to us if people went on telling lies in such a random manner. For this reason, a set of conventions (governing language-use that preserves its integrity) is settled, requiring us: (1) to be honest –among other things- (2) to have evidence for what we say, and (3) to make what we say relevant to the speech context. For further explanation of the rules of language use as introduced by P.Grice, and the way they operate in a conversation, a thorough reading of Grice’s above mentioned article is highly recommended, which is the attempting aim of this paper.

1 - The basis of P. Grice theory:

The overriding aim of the Griciane theory is to show the meaning of both some logical devices and the meaning of their counterparts in natural language- such as: ( “and” → “&”), ( “not” → “┐”), (“the” → “Ś”)...Simultaneously, Grice endeavours to show whether there is a divergence between the meaning of the formal logical devices and their natural language counterparts. That is to say, divergence may appear to exist as follows:

First, “The” → “Ś”= many logicians hold that if “the” appears in a definite description, then the phenomenon being referred to by whatever “the” modifies must exist and be unique. So, in logic, if you say: “ the restaurant in the Bristole road is excellent,” you would be taken to mean that there is one and only one restaurant in the Bristole road, and that is excellent. However, this is not the case in

natural language, for anyone to whom you may make the statement would ask: “ which restaurant do you mean?”

Second, “not” → “┐” = in logic the negator works in such a way that : if “┐P” is true, then “P” is false, and vice versa. But in natural language, there seem to be many cases in which this is not the case. For example, it may not be true that Salim is happy, but this does not guarantee the truth of the statement “Salim is happy”: He could simply be in a mental state in between happy and not happy.

Third, “and” → “&” = in logic P & Q is true in exactly the same circumstances as Q& P. But in natural language, “I fell down and got up” is not necessarily true in the same circumstances as “I got up and fell down”. Grice suggests two sorts of tests by which one might hope to identify a conversational implicature, namely: 1) concellation, 2) non-detachability. A further explanation of these two notions is to be provided in coming part.

2 - Introduction To Conversational Implicature:

In all these three cases, it is tempting to suggest that the formal logical devices do not, in fact, have natural-language counterparts at all: that is, their meaning is radically different from the meaning of those natural-language items which just happen to look like translations of the formal logical items. To warrant this claim, Grice draws a distinction between what is said and what isconversationally implicated. A logician and a natural-language user say exactly the same, but it is a convention of natural language not shared by logic that the use of words we are concerned with has certain implications in addition to what they say. This use normally implicates one particular order of succession or exclusion of one of the disjuncts (if/then, either/or...). As we are going to see, implicature cannot be part of what is being said, by considering the fact that it can be cancelled out: I can say : “A happened and Bhappened, but not in this order,” where “but not in that order”obviously cancels out the implication of succession of “and”.

To illustrate what is meant by implicature, and to show that it is quite distinct from what is said, Grice introduces a third notion, namelynon-conversational implicature. This differs from conversational implicature in that it is very obviously distinct from what is being said. To illustrate on this, let us consider the following example:

“A “and “B” are talking about a mutual friend, “C”, who is now working in a bank. “A” asks “B” how “C” is getting in his job, and “B” replies :” oh quite well I think; he likes his colleagues, and he hasn’t been to prison yet.”

Whatever is implied here obviously depends on many facts about “A”,”B”, and ”C” and their life history, which is thus in no sense conversationally implicated.

There is, however, a subclass of non-conversational implicature which has aspects of conventionality in it, and it is this class which has been so influential in pragmatic theory: it is what Grice callsconversational implicature. The latter is essentially connected with general features of discourse; and these general features of discourse arise from the fact that if our talk exchanges are to be rational, they must consist of utterances which are in someway connected with each other. What guarantees this connection, according to Grice, is the co-operative principle

3 - The Co-Operative Principle:

Central to Paul Grice’s theory of conversational implicature is the notion of Co-operative Principle. It is believed that co-operative principle underlies language use, according to which we are enjoined to make sure that what we say in a conversation furthers the purpose of a given talk exchange. In this sense, the “principle” entails that : once in a conversation, a speaker should make his/her contribution such as required, at the stage at which it occurs, by the accepted purpose or direction of talk exchange in which the speaker is engaged.

Obviously, the requirements of different types of conversations will be different according to the degree of formality of speech, the context and the addressee. But this does not mean that the least formal sort of conversation is not rule-governed. Put other way, even the most casual talk exchange is unlikely to consist of such random sentences or disconnected discourse as:

Badre: How are you today?

Amin: Ottawa is the capital of Canada.

Ali: Really? I thought the weather would be warmer.

Hanan: in my opinion, the soup could have used a little salt.

In this talk exchange, no sentence seems to establish a link between what is said or yet to be said. The reason behind this disconnectedness can be explained in term of the co-Operative Principle. Grice argues that there are a number of rules, or maxims, that regulate conversation by way of enforcing compliance with the C.P. At the heart of this system of maxims is the Maxims of Quality.

1- Maxims of Quality:

Supermaxim: Try to make your contribution one that is true.

More specifically: a) Do not say what you believe to be false.

b) Do not say that for which you lack adequate evidence.

2- Maxims of quantity: (related to the amount of information to be provided.)

a) Make your contribution as informative as is required for the current purposes of the exchange.

b) don’t make your contribution more informative than is required.

3- Maxims of relation: Be relevant.

4- Maxims of manner: concerned with how it is said rather than what is said.

Supermaxim: Be perspicuous.

More specifically: a) avoid obscurity.

b) avoid ambiguity.

c) be brief.

d) be orderly.

4 - How a CP can be flouted?

A participant in a talk exchange may fail to fulfil a maxim in a number of ways. Firstly, A speaker may violates the maxim, in which case s/he will be likely to mislead. Secondly, a speaker may opt outof observing the principle by saying things like “I don’t want to talk about it”. Thirdly, there may be a conflict of maxims. That is you cannot be as informative as is required if you do not have adequate evidence. Finally, a speaker may blatantly flout a maxim. When, for instance, a maxim is being flouted while it is clear that the co-operative principle is being observed, the hearer will supply whatever implicature is necessary to reinstate the maxim. When this happens, Grice says that a maxim is being exploited.

5 - The five features of the Conversational Implicature.

Conversational implicature, confirms Grice, must possess five features:

1- It can be cancelled, since it depends on the co-operative principle being observed; and one can opt out of observing it, by simply saying:” I don’t mean...”

2- It is non-detachable from what is being said. If the same thing is said in different way, then the same implicature will attach to both manners of expression: the same implicature of “having failed to achieve something” which attaches to “I endeavoured to do it”, will also attach to the paraphrases “I tried to do it,” or “I attempted to do it”.

3- It is not part of the meaning of the expression, since if it were, it could not be cancelled, but is dependent on the prior knowledge of that meaning.

4- It is not carried by what is said – the meaning- but by the saying of what is said (by the speech act, but not the propositional content).

5- It is indeterminate: there are often several implicatures.

Although Grice states his maxims as if the purpose of talk exchange is always simply the effective exchange of information, he is aware that there are many other reasons for engaging in a conversation, and that other maxims, principles, and concerns may influence the ways in which people conduct themselves in conversations. We shall see below how later research in pragmatics has added to the basis provided by Grice.

6 - Leech’s Politeness Principle:

Leech (1983, p.80) points out that the CP in itself cannot explain why people are often so indirect in conveying what they actually mean; and what is the relation between sense and force when non-declarative types of sentence are being produced. So he suggests that a further, complementary, principle, the politeness principle (pp), is required to complement the CP. The PP has two formulations, one negative: it minimises the expression of impolite belief; the other is positive, and it maximises the expression of polite belief. This principle works as follows:

A : we’ll miss Bill & Iman, won’t we?

B : well, we’ll all miss Iman.

In this example, B apparently fails to observe the maxim of quantity: when A asks B to confirm A’s opinion, B merely conforms part of it, and ignores the rest. From this we derive the implicature: B implies that we wont miss Bill but Iman. We arrive at this conclusion not only on the ground of CP, because B could have added “... but notBILL,” without being untruthful, irrelevant or unclear. Indeed, our conclusion is that B could have been more informative, but only at the cost of being more impolite to a third part. So, B suppressed the desired information in order to uphold the PP.

Conclusion:

In short, politeness is gradable, an utterance tending to be more polite in proportion to the directness of its force. This is because an increase in indirectness seems to allow the hearer more choice in how s/he response. Leech outlines a number of maxims covering politeness, and points out that different societies differ in their weigh they attach to different maxims.

Bibliography:

1 - Cole., P. ‘‘Presupposition and Conversational Implicature,’’ in Radical Pragmatics (Academic Press: 1981 ).

2 - Malmkjaer Kirsten, ed., The Linguistics Encyclopedia, ( London : Routledge, 1995).