PENGAPSAHAN: TRANSLATION MODELS, LOCAL LANGUAGE PRESERVATION, AND LANGUAGE ACCULTURATION PROCESSES IN KIAI BOOKS OF COASTAL JAVA

Pengapsahan model is a translation model that has long been used by Kiai in several traditional pesantren (Islamic boarding schools) on coastal Java. During this time, the conjugation model is only understood as a tool for analyzing text structures, whereas far more than that, there is a variety of Javanese typically used in pesantren having a social role so that the variety of Javanese is still preserved by pesantren communities. This paper examines the model of analyzing the pesantren books. The study will also look at the formulation of Kitabi Javanese language and the reasons why the variety of Javanese of the pesantren that continues to be preserved and maintained by the pesantren community, as well as how the process of conjugation has become a part of the process of acculturation in Javanese and Arabic in the texts of religious books. The results of this study, First; the conjugation model is a special model for Arabic texts created by Islamic boarding school scholars with various analytical tools in it; Second, the variety of languages used in the conjugation of the book is a variety of Javanese of coastal dialects and it has become a corpus of its language which is called Jawa Kitabi (Kitabi Javanese); Third, the process of acculturation of Arabic-Javanese in the tradition of conjugation is characterized by the emergence of the pegon script, the emergence of Javanese translation books with the Arabic structure of fusha, the existence of mixed code phenomena in the writing and translating pesantren books, both mixed codes of Javanese-Arabic, Javanese-Indonesian and mixed codes of Javanese Krama-Ngoko.


Introduction
The pengapsahan model is a translation model that has long been used by scholars in several traditional Islamic boarding schools. In the pengapsahan model, there are at least three points of view that need to be understood, namely as the process of teaching reading Arabic texts, grammar learning activities, and translation 1 Irhamni, "Kearifan Lokal Pendidikan Pesantren Tradisional di Jawa: Kajian Atas Praktek Penerjemahan Jenggotan," Jurnal Ulumuna, Vol. 15, No. 1, 2011, 108. 2 In addition to the pegon Arabic script, there are also variations of other characters in the local community in Indonesia, and the variation of this script is also used in compiling and translating pesantren books. It is like the Arabic script which is used to write Bugis-Makassar language which is then known as "Serang". Besides that, in the Wolio community on Buton island, there is also the use of this Arabic script, in the Wolio language it is called "Buri Wolio". Cho Tae Young, Aksara Serang Dan Perkembangan Tamaddun Islam di Sulawesi Selatan, (Yogyakarta: Ombak, 2012), 70. 3 Sahal Mahfudz, Arab Pegon: Khaṣā"iṣuhā wa Ishāmātuhā fi Taṭwīri Ta"līm al-Lugah al-"Arabiyyah bi Indonesia, (Pati: Syahada Press, 2018), 26-27. 4 Many experts conduct research on it, such as Herman (1968) in Israel, Greenfield (1972) in New York, Blom and Gumperz (1972) in Norwegia, Laosa (1975) in United States, Van den Berg (1985) in Taiwan, Gonzales (1985) in Phillipines, dan Shorab (1978) in New York, and many other experts of the same research domain. In Indonesia, research on the same domain is conducted by Nababan (1977), Wolff dan Poedjosoedarmo (1979), Kartomihardjo (1981), Soetomo (1985), Suwito (1987), Siregar (1987) dan Sumarsono (1993) and many other researchers. Fathur Rokhman, "Pilihan Arabiyât and maintained, as well as the purpose of language use and what messages are conveyed through a variety of languages. This also applies to the variety of Javanese used in conjugating the pesantren books. Therefore, it is important to examine the causes and reasons why a typical Javanese of pesantren is used and maintained.
Many studies have been conducted by linguists regarding conjugation, such as Irhamni's research on the Local Wisdom of Traditional Islamic Boarding Schools in Java: A Study of Jenggotan Translation Practices, and Ibn Burdah who examines the history of the model of hanging translation. However, the first study is focused more on the Javanese tradition of translation, while the second is focused on the history of the model of hanging translation. There are still many other results of research on the translation of the pesantren book, but most of the others focus on the implementation of their activities. Based on the above problems, it is important to study the model of the conjugation of books that are usually used by Kiai in some traditional Islamic boarding schools in the framework of linguistic studies. 5 This study will also look at how the formulation of the Kitabi Javanese and why the variety of Javanese typically used in pesantren that continues to be preserved and maintained by the pesantren community. Further, it will also determine how the process of conjugation has become a part of the process of acculturation of Javanese and Arabic in the texts of religious books.

Method
The study used the books translated by Kiai of the northern coast of Java as its main subjects and was conducted by using the sociolinguistics approach. This approach was used by considering the relationship between the study of language and the factors applied in society. With this approach, the data can be provided, analyzed, and presented with certain methods to create new rules relevant to the research problems. 6 The data were collected through observation, interview, and documentation and then were analyzed by using content analysis. This analysis method was used to see the inclination and the pattern used in the documents. The documents here referred to the translated books written by the Kiai of the northern coast of Java. These books were deliberately chosen to facilitate the study of the analysis of conjugation as well as to be able to see the variety of languages, dialects, and other linguistic phenomena.

The Model of Pengapsahan of the Arabic Text of the Book in the Islamic Boarding School
The tradition of conjugation is a model of the translation of Arabic-language texts by putting the words or sentences under the translated vocabulary. The translation sentence is written hanging with a slope of 43 degrees. The Gandul (hanging) translation system is accompanied by a number of formulas to mark the position of words in a series of sentences, for example, the position of mubtada is symbolized with utawi (or) by using the letter "mim" ‫,)م(‬ khabar is symbolized with iku (that) by using the letter "kha" ‫,)خ(‬ fā"il is symbolized with the word sopo/opo (who or that) and with the letter "fa" ‫,)فا/ف(‬ maf"ul bih is symbolised with ing and with the letters "mim" and "fa" ‫.)مف(‬ 7 Because of the tendency of sumbolising in this analytical model, Muhammad Asif calls it as the utawi (or) translation model. 8 In language studies, this conjugation tradition is unique, because this model is used to find out the meaning of the word as well as the structure of words in the text. Moreover, this model is also used to find out the interpretive meaning and syntagmatic meaning of each word. In other words, conjugating is a comprehensive language analysis model to explain the meaning of each language component contained in the text. Many terms are used to refer to the translation model of the text of this book, including the model of "gandul (hanging) meaning", "translation between lines", "hanging translation", and so forth. However, the terms seem to be limited to "translating", even though the process of translating the text of the book, is more than merely interpreting its meaning, namely explaining the in-depth meaning of the text. Therefore, this study uses the term "pengapsahan (conjugation)" which is an Arabic absorption word from the word "fashaha" with wazan (derivation) "af"ala" to "afshaha" which means "to explain the intention" (bayyana murādahu). 9 The word "pengapsahan (conjugation)" is a form of Javanese-Arabic convergence by adding morpheme prefix "pe-" and suffix "-an". This method is to make it easier for Javanese people to remember and utter the term. The processing model commonly used by Kiai in translating the books is by grammatical signs and symbols, as can be seen below:

Arabiyât
The model of conjugation above is a model of giving markings and grammatical patterns. However, in writing the translation book, the conjugation model often uses the straightforward (descriptive-interpretative) explanatory model that no longer uses linguistic signs but directly uses Javanese linguistic symbols. It is as found in the book Tiryāq al-Aghyār fi Tarjamah Burdah al-Mukhtār by KH. Bisyri Mustofa as follow:

Preserving the Variety of the Kitabi Javanese in the Pengapsahan of Islamic Boarding Schools a. The Use of Pegon Script
As mentioned earlier, the Pegon script is a variety of characters commonly used in translating pesantren books. The pegon Arabic writing process is using the Arabic script to write Javanese. The attempt to use Arabic script is not the first time, but it has been done long before as in the writing of Malay and Bugis languages, which is known as Jawi script and Serang script. 10 Both are linguistic phenomena in supporting the process of Islamisation in their respective regions.
The explanation above is supported by Cho Tae Young's research, in which he states that genealogically, the Pegon script is almost the same as the genealogy of the Jawi, Serang, and Wolio characters. The three characters above are examples of the "borrowing" process, and all refer to the Arabic script. 11 Elis added that the Arabic script was used to write the current tribal languages, and the use of the Arabic script previously was adjusted to the phoneme of each language. 12 The Arabic script is "borrowed" by the Javanese coastal Kiai in writing and translating pesantren books. However, there are often differences in usage among the existing books. Usually, this difference lies in the writing of Arabic letters which should be adapted to the Javanese grapheme system. For example, the word "Sira", sometimes written "Sira" and "Ira". 10 One opinion says that the word "Jawi" comes from the Arabic word "al-Jawwah" to name the island of Sumatra. As Ibn Batuttah writes in his book al-Rihlah, he calls the island of Sumatra "al-Jawwah." The term was given by Arabs to call Sumatran people who are Muslim and speak Malay. Ellya Roza, "Aksara Arab-Melayu di Nusantara dan Sumbangsihnya dalam Pengembangan Khazanah Intektual," Jurnal Tsaqafah, Vol. 13, No. 1, 2017, 186. 11

Arabiyât
Uniquely, the writing differences occur in the same book with the same author, as occur in the book "Matn al-Hikm" by Kiai Shaleh Darat as follow: The Pegon script has several variations of grapheme according to the consonant sound system and relies on the use of i"rab symbols to express Javanese vowel sounds to write them accurately and clearly. Even though as mentioned earlier it is often inconsistent in the use of graphene pegon characters. The grapheme variations of the Pegon script are Nya ‫,) 13 These graphemes are not found in true Arabic graphene systems. Also, in true Arabic script, there is a letter sound that is determined by the system of "harakat", as a vowel for comparison of consonant letters such as signs of Fathah, Kasrah, Dhamah, Sukun, Tasydīd, and Tanwīn. b

. Variety Retention, Language Dialect, and the Phenomena of Diglossia
The choice of the Javanese variety used has its characteristics and its position becomes important as a medium for writing and translating pesantren books. Sociolinguistically, the choice of language is based on the consideration of who the author is, the content of the writing, the situation of this writing and to whom the writing is intended. Therefore, the variety of Javanese in the conjugation of books can be quite varied. Furthermore, Javanese does not only function as a connecting device but also shows the symbol of the identity and level of the social status of the user. There are various social dialects such as Krama Inggil, Krama Madya, and Ngoko. Even though in general, in writing literature, there are only two stratification types of Javanese used, namely Krama and Ngoko. 14 This also happened in the conjugation of pesantren books, in which Kiai uses the two Javanese varieties. The books are translated with Javanese Krama and Ngoko separately, even though the translated book is the same. It can be seen in the translation of the book "al-Unsyuty Syarh Nadhm al-Syaraf al-Umrithy fi al-Nahw" by Kiai Bisri Mustofa which is translated into the variety of Krama and Ngoko separately. It is explained by the author himself. 15 However, there are other opinions which state that the language of the book is a mixture of krama and ngoko. 16 In general, the Kiai uses Krama when referring to people who were of the higher rank as to the Prophet Muhammad, the companions, and also the respected scholars. As written by Kiai Shaleh Darat in his book; "... lan angendiko malih gusti Rasul Shallallahu "alaihi wa al-sallama, Ya Bani Hasyim la ya"tinī al-Nāsu bi "amalihim wa ta"tūnī bi Arabiyât ansābikum…". 17 It is the same as what is written by Kiai Ahmad Abdul Hamid; "…Dawuhipun kanjeng Nabi Muhammad SAW (wa al-mar"atu ra"iyatun fi baiti zaujiha wa waladihi; "an ibn "Umar). 18 Many of the books are also written in the whole Javanese krama, as the book of "Tauhīd Jawan" by Kiai Raden Asnawi Kudus, and also the book of "Maslak al-Abid fi Tarjamah Nadhm Jauharah al-Tauhīd" by Kiai Ahmad Subki. 19 Uniquely, the same book is translated by Kiai Shaleh Darat using the Javanese ngoko, "Tarjamah Sabīli al-"Abid "ala Jauharah al-Tauhīd ." Meanwhile, the variety of Ngoko Javanese is used to refer to people of the lower level. The same is the case with Javanese conversation in everyday communication. Kiai Misbah often uses the word ngoko roughly, especially for dialectics aimed at unbelievers. 20 Kiai Bisri Mustofa sometimes uses Ngoko Javanese in translating his books. Technically, the choice of ngoko is for the sake of flexibility and ease of understanding, because through ngoko, the speaker and the audience eliminate psychological distance in communication. Both of them stand on the same level, so there is no need to carry out such pleasantries when using Krama Madyo or Krama Inggil. 21 However, at the theoretical level, the choice of ngoko is non-playful, because, in that way, the writer must risk his authority in expressing the totality of his work. Indirectly, this method is a reflection of the responsibility for the social world of the community, so that Kiai Bisri Mustofa (writer) does not want to have more unggahungguh (politeness) and being elitist to convey his intentions. 22 This Javanese model is like a coastal area which will later become a characteristic of the Javanese of the conjugation of the book.
Also, Javanese love coastal activities deliberately were chosen because of the background of their readers. In general, the translation of the pesantren's books is intended for ordinary people who want to learn about religion, most of which come from the rural community, not from the royalty. 23 Therefore, the variety of ngoko is seen as appropriate in making it easier for people to understand the contents of the book. 24 This Ngoko Javanese will also vary depending on the variety of Javanese Arabiyât dialects used by the community in one particular area. And this has become a linguistic phenomenon in its own right, namely the emergence of coastal Javanese dialects as the media of conjugation of the books, and the dialect is almost rarely used in everyday conversation, 25 not like the colloquial speech of Javanese people. 26 The preservation of Kitabi Javanese is also based on the consideration of the phenomenon of diglossia. In bilingual and multilingual societies, it usually results in the use of two or more languages that are "diglossic", i.e. there are choices of language usage that are good, following different social contexts and functions. In the context of multilingual society, the speech is not limited to a variety of codes in its "repertoire" or limited to a monotonous and unchanging language which does not show respect, 27 antics, and the distance of social roles through the transfer of a variety of codes to other types. 28 This phenomenon of diglossia also occurred in Javanese society, including the Kiai as writers and translators of the book. At least diglossia, as in Ferguson's view, introduces the possibility of diglossia in a language.
The phenomenon of diglossia occurs because of the diversity of dialects in Javanese. As explained earlier that the variety of book dialects is a variety of dialects that are rarely used in everyday conversation. Elen Indrasari and Dwi Kurniasih identify forms of bilingualism in the "yellow" book by looking at Javanese words that are rarely used. 29 Word grouping is based on four categories, namely; pronoun, verb, adjective, and noun. What Elen had determined that the author adds other words found in the Javanese variety of coastal dialects. The author also adds a column to the description of the coastal Kiai book where the typical words of the book are found.  25 Theoretically, the main types of languages in a complex language society can be categorized as follows (1) literary standards, which are used in the most official and written discourses; (2) the standard of respectable language conversation; (3) regional standards; (4) sub-standard, which is clearly different from (1), (2), and (3), and is used to speak in European countries by the lower middle class; (5)

Acculturation of Arabic-Javanese in the Tradition of the Analysis of Ngapsahi (Conjugating) in Islamic Boarding Schools
The process of language acculturation in the conjugation tradition occurs in the phenomenon of Kitabi Javanese languages used in the writing or translation of books in Islamic boarding schools. There are at least three elements contained in the book writing model with the variety of Kitabi Javanese languages, namely; the pegon Arabic script, coastal Javanese dialect, and fusha Arabic. The pegon script is a process of acculturation of language as a manifestation of the acculturation of Islamic and Javanese cultures. 31 A usage, diaspora, the development of pegon Arabic cannot be separated from the role of groups of Javanese people who are strongly influenced by Islamic culture originating from Arab countries. Because of the difficulty of translating words in Islamic and Arabic concepts specifically into Javanese, there should be attempts to adopt original Javanese sounds/phonemes written in the Pegon script. 32 The process of acculturation of Arabic-Javanese or vice versa also occurs in the reference of lexicons referring to the Javanese of the coastal dialect, while the grammar refers to the fusḥā Arabic grammar. The emergence of the Kitabi Javanese as a customized Javanese grammar that is fully adapted from the fusḥā Arabic requires syncretization of language that is enculturated between Arabic which acts as the source language and Javanese which acts as the target language due to the process of Islamisation. 33 Most of the Islamic boarding schools in the coastal areas of Central Java are written in Kitabi Javanese. The following is the example taken from Majmū"atu al-Syarī"ah al-Kāfiyah li al-"Awām.

Conclusion
From the above discussion, it can be concluded that: First; the conjugation model is a special model for Arabic texts created by pesantren scholars. Broadly speaking, some of the elements in the process are; (1) syntactic symbols which usually indicate slot paths or syntactic functions; (2) a set of signs and symbols of ruju and marja"; (3) giving harakat as a sign of position "Irab that can explain not only in the dimensions of the class (syntactic categories) in Arabic texts but also cohesive relationships of each word in the text; (4) the use of local language used in translation, both the translation of every word meaning (lexical meaning), as well as the translation of the dimensions of text structure elements (grammatical analysis); (5) interpretation of the meaning of the text carried out for additional explanations. The Pengapsahan model is very helpful for students in understanding for Arabic books. Second: The variety of languages used in the conjugation of the book is the variety of coastal Javanese dialects and has become a language corpus of its own called Kitabi Javanese. The elements Kitabi Javanese consist of; (1) the use of the Pegon Arabic script as the literary medium; (2) the use of ngoko of the coastal Javanese dialect, although sometimes there is also the Krama Javanese used (as a variety of social dialects). This dialect difference is due to the phenomenon of the diglossia among the Kiai in the Islamic boarding schools, and with the phenomenon of diglossia it also causes the use of code-mixing in the translation of pesantren books; (3) the use of fusha Arabic structures in the translation process. The continuous use of Kitabi Javanese in the Islamic boarding school also serves as a way to introduce as well as to preserve this Javanese culture as one of the local languages in Indonesia.
Third: The process of acculturation of Arabic-Javanese in the conjugation tradition of pesantren books is a consequence of the acculturation of Islamic and Javanese cultures along with the Islamisation movement in the archipelago. The forms of acculturation of Arabic-Javanese in the conjugation tradition of pesantren books are; the emergence of new pesantren characters, which are often referred to as the pegon characters; the number of Javanese translation books made in the fusha Arabic structure. The two elements (the pegon script) and writing structure systems merged into a new Javanese language identity, namely Kitabi Javanese. Another form of Javanese-Arabic acculturation is the existence of code-mixing phenomenon in the writing and translation books in Islamic boarding schools, both Javanese-Arabic codes, Indonesian-Javanese, and code mixing of Javanese Krama-Ngoko. The Javanese-Arabic acculturation phenomenon can be a new Javanese language corpus Commonly used in Islamic boarding schools, which can sociolinguistics study. []