Codeswitching

CHAPTER II

REVIEW OF RELATED LITERATURE

 

The discussion in this part is simultaneously about Language and Society, Speech Community, Language Choice, and Codeswitching.

2.1.     Language and Society

Generally, a language is a system which operates with symbolic vocal sounds and which is used by group of people for the purposes of communication. According to Anderson, (1997:35) stated that language is a system of sound, arranged from arbitrary symbols it has unique character. Language is built up from our behavior; language is tool for communication, which has interaction with our culture. Where, human being without language seems like auto car without steer. How do we control the car if there are no steer? If we cannot control the car, we will never arrive at the destination. It is the illustration how important the language for human being is. By language, we can express our ideas, feeling, desires, and emotion to make the others understand and perhaps they will respond it if we want it.

The researcher, researches about language to understand that language and how it works, and to understand how the people use them. Halliday (1992:20) stated that the functions of language are that language is need for telling (oral) and written, listening and reading, they hoped will get many targets or purposes.

 Anderson and Stageberg (1980) divided the basic function of language into three parts such as; informative function, expressive function, and directive functions.

1)     Informative Function is to communicate information which used to affirm or deny prepositions or to present argument. These functions are described important or unimportant things, general or particular, and any other information to be reported informatively.

2)     Expressive Function is used to communicate feeling or emotions. Expressive function can be found in poetry which showing feeling and expression about something.

3)     Directive Function,“Language serves the directive function when it used for the purpose of causing (or preventing) overt action. This function can be commands and requests.

(Anderson and Stageberg, 1980: 26-29)

Many kinds of language uses in the world and every part of language there structures and rules for the language it can be in grammar, and many aspect such as; semantics, syntaxes, psycholinguistic, discourse, sociolinguistic and others. However, every language changes and develop or maybe new term or vocabulary in those language because of the situation and conditions.

Language is not only instrument for the communication of messages. This becomes especially clear in multilingual communities where various groups have their own language. e.g. Flemish in Belgium and Gujeritis in India. With its language group distinguishes itself. The cultural norms and values of a group are transmitted by its language. The group fellings are emphasized by using the group’s own language, and member of out-group are included from its internal transactions (Giles et al., in Appel, 1987:11). Therefore it is a common assumption in sociolinguistics - an assumption which is validated by many personal observation and research data – that languages carry social meanings or social connotations. If a language has social meaning, people will evaluate it in relation to the social status of its users. Their language attitudes will be social attitudes.

     
2.1.1.     Local Language

Local language is the language that is used in a region or by ethnic group. i.e. Java language, Sudanese language, and Batak language (Dendy Sugono, do et al, 2008:119).

The existence of local language around Indonesia represents the part of cultures in our country one needs to preserve and develop it. This case is  appropriated with the Base Constitution of 1945 (UUD 1945), section 36 (pasal 36) stated that; the state esteeming and protect the local languages which still using as communication tools and preserved by societies whose used it, because that languages is representing part of Indonesian  life which lived.  So that, every speakers of local languages move on in societies environmental which their traditions or their association ways can be different each others. Those differences also can be seen in language usage (Alwi, 2003:6).

Local language means the language that is used by people or society in a region and also it is a first language (mother tongue) which mastered by human being from the day of their birth and it used to interaction each other with society or community in region, as such Sasak language (base Sasak) in Lombok island.

According to Syahdan (1996:13) and Mahyuni (2006:1-2) stated that, Sasak language (base Sasak) is one of the regional or local languages in Indonesia. Sasak (which is manifested in range of regional and social varieties) is spoken primarily by about two million dengan Sasak ‘Sasak speakers’. Traditionally, Sasak has been classified into five dialects negenó-ngené (central west coast and central east to north coast), menó-mené (around Praya, central Lombok), ngetó-ngeté (around Suralaga and Sembalun), kutó-kuté (around Bayan, north part of the island), meriaq-meriku (south central area around Bonjeruk, Sengkol and Pujut).  

 In Indonesia, there are at least 13 biggest local languages with at least one million speakers (Crystal, 1987)

Table: 1. 13 biggest of local language in Indonesia

Number	Local Language	Amount Of Speakers
1	Javanese	75,200,000
2	Sundanese	27,000,000
3	Malay	20,000,000
4	Madurese	13,694,000
5	Minangkabau	6,500,000
6	Batak	5,150,000
7	Buginese	4,000,000
8	Balinese	3,800,000
9	Acehnese	3,000,000
10	Sasak	2,100,000
11	Makassarese	1,600,000
12	Lampung	1,500,000
13	Rejang	1,000,000

Quoted from: Dr. Moedjiono, Presentation

In: The Best Practice Forum on Access and Diversity – IGF 2009

Sharm El Sheikh, Egypt. 15-18 November, 2009

Based on table above we can see that, Base Sasak (Sasak language) as local language (mother tongue, or first language L1) also supporting the language in Indonesia, especially at Kuta central Lombok, central Lombok regency, West Nusa Tenggara province. Besides that the local language, we also called it as mother tongue (MT) or first language (L1)

A first language (also native language, arterial language, or L1) is the language of a human being learns from birth. The term is also used for the language that the speakers speak best. In either case, a person's first language is a basis for sociolinguistic identity.

Sometimes the term native language is used to indicate a language that a person is as proficient in as a natural-born inhabitant of that language's "base country," or as proficient as the average person who speaks no other language but that language. Beside that the term mother tongue or mother language is used for the language that a person learnt at home (usually from their parents). Children growing up in bilingual homes can, according to this definition, have more than one mother tongue.

Sasak language is mother tongue (MT) of the Sasak community at Kuta, Central Lombok. Where, the difference is not so far as other local languages in around the world as English and so on. English becomes international language as nowadays because the existence, because it has been preserved and develop by English speakers. In addition,  Sasak language also must be preserve as English so that it exist and develop in Indonesia country especially at Kuta, Central Lombok, and West Nusa Tenggara province.

Within preserve and develop local language or mother tongue also  supported by international organization. UNESCO, 21^st February has proclaimed the International Mother Language Day by UNESCO on 17^th November 1999 so that in every 21^st  February we celebrate as International Mother Language Day.

All the same, sometimes the local language speakers are using the codeswitching within their commutations. Because, a local language will be friction when there is comes one or more new language in that place, for example at Kuta, Central Lombok. In this place Sasak community used the Sasak language as a local language (Bahasa Daerah), however in their daily communication they often use codeswitching. They use it because tourism industry exists in this place. The Sasak community at Kuta, Central Lombok is the society and it is one of speech community in West Nusa Tenggara province of Indonesia. 

2.2.     Speech Community

Member of community speech language in common. Everything that differentiates a group from another group constitutes the group’s identity. Since the focus of the ethnography of communication is on speech community, and on the way communication is patterned and organized within that unit, clearly its definition is of central importance. Many definition have been proposed (cf. Hudson 1980:25-30), including such criteria as shared language use (Lyions 1970), frequency of interaction by a group of people (Bloomfield 1933:25-30; Hockett 1958; Gumperz 1962), shared rules of speaking and interpretation of speech performance (Hymes 1972), shared attitude and values regarding language forms and use (Labov 1972) and shared socio-cultural understandings and presuppositions with regard to speech (Sherzer in Saville-Troike, 1989:16).

According to Saville-Troike (1989:16-17) stated that in linguists generally in agreement that a speech community cannot be exactly equated with a group of people who speak the same language, for Spanish speaker in Texas and Argentina are members of different speech communities although they share a language code, and husbands and wives within some speech communities in the south Pacific use quite distinct languages in speaking to one another. Speaker of mutually unintelligible dialects of Chinese identify themselves as members member of the same speech community (they do indeed share a written code, as well as many rules for appropriate use), while speaker of Spanish, Italian and Portuguese are not member of the same speech community although their language are to same degree mutually intelligible.

Based on the explanation above, Sasak language (Base Sasak) also same same as Spanish speaker in Texas and Argentina are members of different speech communities although they share a language code.

The Sasak language (Base Sasak) which is spoken by Sasak community in East Lombok is different from the Sasak language spoken by Sasak community in central Lombok (Praya). However, the Sasak language (Base Sasak) which is spoken by Sasak community at Kuta, Central Lombok also different from the one used in Praya although it’s same regency. Because of the Sasak community who lived in Praya speaks  Sasak of “meno-mene” dialect while, the Sasak community at Kuta, Central  Lombok speak “meriaq-meriku” dialect. Hence, the Sasak community at Praya may not understand the dialect of “meriaq-meriku”.

According to Saville-Troike (1989:17-18) stated that, Part of the difficulty we have in defining speech community must be attributed to differential scope which ‘community’ has according to different criteria such as; It is any group within a society which has anything significant in common (including religion, ethnicity, race, age, deafness, sexual orientation, or occupation, but not eye color or height), It is a physically bounded unit of people having a full range of role opportunities (a politically organized tribe or nation, but not a single-sex, single-age, or single-class unit like a monastery, home for the aged, or ghetto) and It is a collection of similarly situated entities that have something in common (such as the western world, developing countries, European common market, or the United Nations).

Depending on the degree of abstraction desired, social units of may be selected at different levels; virtually any community in a complex society might be considered part of another larger one, or subdivided into smaller groups.

Within individuals, particularly in complex societies, may thus participate in a number of discrete or overlapping speech communities, just as they participate in a variety of social settings. Which one or ones a person orients him or her to at any moment which set of rules him or her uses – is part of the strategy of communication. To understand this phenomenon, it is necessary to recognize that each member of a community has a repertoire of social identities, and each identity in a given context is associated with a number of appropriate verbal and nonverbal forms of expression. It is therefore essential to identity the social categories recognized in a community in order to determine how these are reflected linguistically, and how they define and constrain interpersonal interaction in communicative situation.

In traditional anthropological and sociological definitions of a community frequently contain language – related criteria, so circularity frequently avoided. Having a shared culture, having a native name with which members identity, having a social network for contact, and having common folklore or history are all largely dependent on having a common made communication (Saville-Troike, 1989:20).

In a nutshell: Communities of practice are groups of people who share a concern or a passion for something they do and learn how to do it better as they interact regularly (Wenger, 2007). The characteristics of such communities of practice vary. Some have names, many do not.  Some communities of practice are quite formal in organization; others are very fluid and informal. However, members are brought together by joining in common activities and by 'what they have learned through their mutual engagement in these activities' (Wenger 1998). In this respect, a community of practice is different from a community of interest or a geographical community in that it involves a shared practice.

      According to Etienne Wenger (2007), three elements are crucial in distinguishing a community of practice from other groups and communities such as the first is the domain. A community of practice is something more than a club of friends or a network of connections between people. It has an identity defined by a shared domain of interest. Membership therefore implies a commitment to the domain, and therefore a shared competence that distinguishes members from other people, second is the community. In pursuing their interest in their domain, members engage in joint activities and discussions, help each other, and share information. They build relationships that enable them to learn from each other, and third the practice. Members of a community of practice are practitioners. They develop a shared repertoire of resources: experiences, stories, tools, and ways of addressing recurring problems in short a shared practice. This takes time and sustained interaction.

 A community of practice involves, thus, much more than the technical knowledge or skill associated with undertaking some task. Members are involved in a set of relationships over time (Lave and Wenger 1991) and communities develop around things that matter to people (Wenger 1998). The fact that they are organizing around some particular area of knowledge and activity gives members a sense of joint enterprise and identity. For a community of practice to function it needs to generate and appropriate a shared repertoire of ideas, commitments and memories. It also needs to develop various resources such as tools, documents, routines, vocabulary and symbols that in some way carry the accumulated knowledge of the community.

Furthermore, bilingualism societies are included into a community of practice who involved into domain where they make a group or network of connections between people to share the bilingual communication or information and then become a community that can build the relationship among them to learn each other and develop the competence in shared practice.

2.3.     Language Choice

Language choice occurs because support by the situation in a speech community in place or region especially in bilingualism and multilingualism, included among the Sasak community at Kuta, Central Lombok. As we knew that, in many communities, not one language is spoken, but several. In these communities bilingualism is the norm, rather than the exception. The function of the two languages requires a particular set of norms for the speaker, and a functional specialization of language involved. The situation and condition or speech event also affect within language choice.

According to Appel (1987:22) stated that in many situations more than two languages are involved. However, to get an idea of the complexity of the problem take a situation as Mauritius (Moorghen and Domingue, 1982). On an island with less than inhabitants, over than ten languages have sizeable groups of speakers. Most of these associated with particular ethnic groups, often descendants of migrants from south Asia, and in addition there is no colonial language, French (to someone extent sharing this status with English). In between there is Creole, which on the one hand is ethnic language of a particular group, term general Population by Moorghen and Domingue, and on the other hand functions as lingua franca.

According to Appel, (1987:22) approach that the division of labour of the two language involved, and hence the problem of choosing between the languages, from a number of different perspectives, which can be schematically presented as in table below;

Table: 2. Sociological model for language choice

Perspective	Dominant Concept	Principle Reference
society language	Domain diglossia	Fisherman (1965;1972) Ferguson (1959)
speaker interaction	decision tree accommodation	Sankof (1972) Giles (1973)
Function	functional specialization	Jakobson (1960) Halliday et.al. (1964)

 

The table above shoes that, where the first two perspectives, formulates in terms of the concepts of domains and diglossia, could be considered deterministic: the emphasis lies on a set of given societal norms rather than on the ways speakers construct, interpret and actively transform social reality. They will be dealt with the first section.

Most of the Sasak speakers (Sasak Community) at Kuta, Central Lombok are bilinguals and multilingual, in order to they often spoken more than two languages in their interaction. Where, within each community there is a variety of language codes and ways of speaking available to its members, which is its communicative repertoire. This includes ‘all varieties, dialects or styles used in particular socially-defined population, and the constraints which govern the choice among them’ (Gumperz 1997). Any one speaker also has a variety of codes and styles from which to choose, but it is very unlikely any individual is able to produce the full range; different subgroups of the community may understand and use different subset of its available codes.

The Sasak community which using Base Sasak (Sasak language) as their first language for interact each other in daily interaction however, they also use other languages for their communication tool among their community or to other community. In addition, the means of communication used in community thus include different languages, different regional and social dialects of one or more of the languages, different registers (generally varying on a formal-informal dimension which cross-cuts dialect dimensions), and different channels of communication (e.g. oral, written, manual). The nature and extent of this diversity is related to the social organization of the group, which is likely to include differences in age, sex, and social status, as well as differences in the relationship between speakers, their goals of interaction, and the settings in which communication takes place. The communicative repertoire may also include different occupational codes, socialized religious language, secret codes of various kinds, imitative speech, and whistle or drum language, and varieties used for talking to foreigners, young children, and pets.

Identification of the varieties which occur in any community requires observation and description of actual differences in pronunciation, grammar, lexicon, styles of speaking, and other communicative behaviors which are potentially available for differentiation, but it must ultimately depend on the discovery of which differences are recognized by members of the group as conveying social meaning of some kind. In addition, the communicative repertoire of a group includes the variety of possible interaction strategies available to it. These are most commonly used to establish, maintain, or manipulate role-relationships. Speakers’ choices of interaction strategies provide a dynamic connection between the language code, speakers’ goals, and the participant structure in specific situations.

Within multiple varieties of language available within the communicative repertoire of community, and the subset of varieties available to its subgroups and individuals, speakers must select the code and interaction strategy to be used in any specific context. Knowing the alternatives and the rules for appropriate choice from among them are part of speakers’ communicative competence. Accounting for the rules or system for such decision-making is part of the task of describing communication within any group, and of explaining communication more generally.

The following are the factors determining domains may thus include the general subject area under discussion (e.g. religion, family, work), the role-relationships between the participants (e.g. priest-parishioner, mother-daughter, boss-secretary), and the setting of the interaction (e.g. church, home, office).

There is no fixed set of domains can be posited a priori for all speech communities, since the set of activities which will constitute a cluster of purpose, role-relations, and setting will be culture-specific. The different levels of focus have also proved to be culture be salient in different communities: e.g. societal-institutional (family, school, church, government) versus social-psychological (intimate, informal, formal, intergroup). These levels tend to coincide (family with intimate, for instance, and church with formal), but provide an interesting additional dimension for investigation (Fishman 1971).

The Sasak language (Base Sasak) of “meriaq-meriku” dialect which is spoken by the Sasak community at Kuta, Central Lombok affected by other languages in order to they often switch it depend on situation and topic discussions. Topic is often a primary determinant of language choice in multilingual contexts; bilinguals have often learned about some topics through the medium of the second, and thus only know the vocabulary to discuss a topic in one of their languages, or feel it is more ‘natural’ to use one language for a particular topic.

The linguists from non-English speaking countries who were trained in an English-medium university provide a good example: they sometimes continue to discuss, lecture, and publish about linguistics in English, often even when their students are not fluent in that language. This may be because they do not know the necessary terminology in their national language, or because they have come to believe it is more appropriate to use English to talk about such subjects as grammatical analysis, and even to use English examples rather than their own Javanese, Balinese, or Sasaknese.

In addition to topic, appropriate language choice may depend on setting (including locale and time of day) and participants (including their age, sex, and social status). A bilingual child may regularly use English at school with a grandmother if she has come to observe the class, and English at home with the teacher if he or she has come to visit.

According to Saville-Troike (1989:52) stated that there are two kind of language choice such as; the first is Choice of varieties within a single language is governed by the same factors. Speakers may select from among regional varieties in their repertoire depending on which geographic area and subgroup of the population they wish to express identity with, or as they travel from one area to another. On a paralinguistic dimension, whispering is likely to be chosen for conversation in a church, or when the topic is one that should not be overheard by others, while shouting may be chosen for greeting out of doors, and from distance. Shouting may be an appropriate choice even in this setting only for males under a certain age, and only when greeting other males of the same or lower age and status, or with other restrictions (including perhaps time of day). Choice of channel may depend on environmental conditions: drums may be used in jungle regions, signal fires where there are barren bluffs, and whistle languages or horns where there is low humidity, and second is Choice of register depends on the topic and setting, and also the social distance between speakers. The possible complexity of levels formality may be illustrated by different forms which words be chosen in a single speech event, Japanese women offering tea. Both of them also occur among the Sasak community at Kuta, Central Lombok.

2.4.     Codeswitching

Bilingual and multilingual speech community may not avoid the use of codeswitching. The discussion about codeswitching usually included discussing about code mixing. Both of them occurred in bilingual society and both is similarity in order to it’s difficult to differentiate (Chair & Agustina, 2004:114). The similarity codeswitching and code mixing is both of them used in bilingual or multilingual or two variant from a language in one community speech.

   The use of codeswitching because of several factors and one of them is situational and linguistics factors that enable to use it whereas, codeswitching and code mixing are well-known traits in the speech pattern of the average bilingual in any human society the world over. Several scholars have attempted to define codeswitching and code mixing. Among them are Amuda (1989), Atoye (1994) and Belly (1976). For instance, Hymes (1974) defines only code-switching as “a common term for alternative use of two or more languages, varieties of a language or even speech styles” while Bokamba (1989) defines both concepts thus:

Codeswitching is the mixing of words, phrases and sentences from two distinct grammatical (sub) systems across sentence boundaries within the same speech event… code-mixing is the embedding of various linguistic units such as affixes (bound morphemes), words (unbound morphemes), phrases and clauses from a co-operative activity where the participants, in order to infer what is intended, must reconcile what they hear with what they understand.

According to Appel, (in Chaer 2004:107) defined that codeswitching is the process of switchovers the language action because of the situation change. Besides that, Hymes, (in Chaer 2004:108) also stated that codeswitching has become a common term for alternate use of two or more language, variety of language, or even speech styles.

It occurs because the effect of mixing process in second language mastered, because by differences system of first and second language from the speaker. Generally, in Indonesia without exception at Kuta, central Lombok are bilinguals that is both of local language and national language (Bahasa Indonesia). 

Language as social phenomenon in its usage not only determined by linguistic factors, but also by non linguistic factors, for example social factor and situational. Social factors which affect the usage of language as such in social status, education level, age, economic level, gender and so on. Situational factor influencing Language, which is whom converse, and the problem been discussed. Language contact occurs in social situation contact; as such the situation at the time of someone learns second language in society. Besides that, social contact also occur at Kuta, Central Lombok, whereas the people or society in that place guiding or explain something to the tourist, especially international tourists, in order to by the situations enable to use of codeswitching among them.

The Sasak community who lived at Kuta, Central Lombok especially around the tourism industry area, as they work as guide, seller, hotel staff, surf trainer, fisherman, rental of motor bike and so on. Because of their job as serve the tourists in everyday in order to they usually used the bilingual or multilingual in their interaction especially with guest/ tourist. So, when they have interaction with their community codeswitching and code mixing automatically occurs, because of the effect of their daily activity.

Because of codeswitching is a natural phenomenon in bilingual and multilingual communities where two or more languages come into contact (Syahdan, 1996:12). It also occurs at Kuta, Central Lombok, in this region The Sasak community use Sasak language (Base Sasak) as their native language however, in their daily interaction and because of them bilingual and multilingual in order to the use of codeswitching cannot avoid.

2.4.1       Type and Form of Code-Switching

The bilingual or multilingual speech community usually codeswitching by inserting words within a sentences or clauses. Besides that, they also insert phrases in a sentence or clauses. It is occur in their own language to others or in contrary.

Sociological studies of codeswitching tend to generalize across the three kinds of switches, as Appel, (1987:118) mention that, On the basis of material such as this narrative it is possible to distinguish three types of switches textually such as;

1. Inter sentential Codeswitching

Inter sentential switches occur between sentences, as their name indicates

2. Intra sentential Codeswitching

Intra-Sentential switches occur in the middle of sentence as in ‘I start acting real CURIOSA.’ this type of intimate switching is often called code mixing.

3. Tag Codeswitching

Tag switches involve an exclamation, a tag, or parenthetical in another language then rest of sentence. An example is ‘OYE, when….’ at the beginning of the text. The tags etc. serve as an emblem of the bilingual character of an otherwise monolingual sentence. That is why Poplack (1980) has named this type of switching emblematic switching.     

Speakers of certain bilingual communities systematically produce utterances in which they switch from one language to another (called codeswitching), possibly several times, in the course of an utterance. Production and comprehension of utterances with intra-sentential codeswitching is part of the linguistic competence of the speakers and hearers of these communities. Much of the work on codeswitching is in the sociolinguistic framework and also at the discourse level. Recently there have been few studies of codeswitching within the scope of a single sentence. (See Sridhar (1980) for a good review, also Pfaff (1979)). Also until recently, this phenomenon has not been studied in a formal or computational framework. (See Sankoff and Poplack (1980), Woolford (1980), Joshi (1980), and boron (1981). Space does not permit a detailed comparison)

The discourse level of codeswitching is important, however, it is only at the Intra sentential level that we are able to observe with some certainty, the interaction between two grammatical systems. These interactions, to the extent they can be systematically characterized, provide a nice framework for investigating some processing issues both from the generation and parsing points of view.

There are some important characteristics of intra sentential codeswitching which give hope for the kind of work described here. These are as follows, (1) the situation which we are concerned with involves participants who are about equally fluent in both languages. (2) Participants have fairly consistent judgments about the "acceptability" of mixed sentences. (In fact it is amazing that participants have such acceptability judgments at all.) (3) Mixed utterances are spoken without hesitation, pauses, repetitions, corrections, etc., suggesting that intra sentential codeswitching is not some random interference of one system with the other. Rather, the switches seem to be due to systematic interactions between the two systems. (4) The two language systems seem to be simultaneously active. (5) Intra-sentential codeswitching is sharply distinguished from other interferences such as borrowing, learned use of foreign words, filling lexical gaps, etc, all of which could be exhibited by monolingual speakers. (6) Despite extensive intra-sentential switching, speakers and hearer usually agree on which language the mixed sentence is "coming from". We call this language the matrix language and the other language the embedded language. These interesting characteristic the mixed sentences suggest that the two language systems are systematically interacting with each other in the production (and recognition) of the mixed sentences.

 

2.4.2       Factors that contributing to the use of Codeswitching

The codeswitching occur sometimes because of attitudinal type, it is the background of speakers attitude and linguistic type, it also because of the language limitation (linguistic constraints), besides that it is the reason to identify roles, varieties, and desires to explain and interpreting something.

According to Suwito, (1985:72-74) stated that there are several factors that usually causes of code-switching occurs are; (1) speaker, (2) opponent speak (speaking partner), (3) the attending of third speaker, (4) topic, (5) awakening humor, (6) for prestige, (7) language, (8) situation, and (9) habit.

Based on several factors as mentioned above, there are also factors that contribute to the use of codeswitching. It is occurs because of situation in this place; by the existence of tourism industry makes the situation whereas it happens.

By the situation factors the codeswitching and code mixing occurs where, the speakers of Sasak language (Base Sasak) in this place use more than one language. So that between speakers, second speakers also attending of third speaker it cannot avoid to use of codeswitching.

As basically function of the language for communication by someone (speaker) or community, so that it susceptible affects in every new situation changes. Since, the tourism industries exist until now at Kuta, Central Lombok has been affected in of language usage in this place, especially in their (the Sasak community) daily communications. In addition, they also very familiar with English, besides that it are also because of their habitation to mixing more than one language.

Codeswitching usually occurs because of the situation is change, in order to they (the Sasak community) at Kuta, Central Lombok also speak their local language (Bahasa Daerah) different than before tourism industries exist in this place or it’s means that; their native language influence by the situation, and their habitation and also bilingual or multilingual community. Besides that, code switching also occurs because of several factors as such; social factors, ethnic background, and age (Syahdan, 1996:132-139).