Telah dikukuhkan oleh para ahli bah

Telah dikukuhkan oleh para ahli bahasa bahwa bahasa sebagai alat komunikasi secara genetis hanya ada pada manusia. Implementasinya manusia mampu membentuk lambang atau memberi nama guna menandai setiap kenyataan, sedangkan binatang tidak mampu melakukan itu semua. Bahasa hidup di dalam masyarakat dan dipakai oleh warganya untuk berkomunikasi. Kelangsungan hidup sebuah bahasa sangat dipengaruhi oleh dinamika yang terjadi dalam dan dialami penuturnya. Dengan kata lain, budaya yang ada di sekeliling bahasa tersebut akan ikut menentukan wajah dari bahasa itu.

Istilah bahasa dalam bahasa Indonesia, sama dengan language, dalam bahasa Inggris, taal dalam bahasa Belanda, sprache dalam bahasa Jerman, lughatun dalam bahasa Arab dan bhasa dalam bahasa Sansekerta. Istilah-istilah tersebut, masing-masing mempunyai aspek tersendiri, sesuai dengan pemakainya, untuk menyebutkan suatu unsur kebudayaan yang mempunyai aspek yang sangat 

luas, sehingga merupakan konsep yang tidak mudah didefinisikan. Seperti yang diungkapkan oleh para ahli:
1. menurut Sturtevent berpendapat bahwa bahasa adalah sistem lambang sewenang-wenang, berupa bunyi yang digunakan oleh anggota-anggota suatu kelompok sosisal untuk kerjasama dan saling berhubungan.
2. Menurut Chomsky language is a set of sentences, each finite length and contructed out of a finite set of elements.
3. Menurut Keraf, bahasa adalah alat komunikasi antara anggota masyarakat, berupa lambang bunyi suara yang dihasilkan oleh alat ucap manusia.

Masih banyak lagi definisi tentang bahasa yang dikemukakan oleh para ahli bahasa. Setiap batasan yang dikemukakan tersebut, pada umumnya memiliki konsep-konsep yang sama, meskipun terdapat perbedaaan dan penekanannya. Terlepas dari kemungkinan perbedaan tersebut, dapat disimpulkan sebagaimana dinyatakan Linda Thomas dan Shan Wareing dalam bukunya Bahasa, Masyarakat dan Kekuasaan bahwa salah satu cara dalam menelaah bahasa adalah dengan memandangnya sebagai cara sistematis untuk mengabungkan unit-unit kecil menjadi unit-unit yang lebih besar dengan tujuan komunikasi. Sebagai contoh, kita menggabungkan bunyi-bunyi bahasa (fonem) menjadi kata (butir leksikal) sesuai dengan aturan dari bahasa yang kita gunakan. Butir-butir leksikal ini kemudian digabungkan lagi untuk membuat struktur tata bahasa, sesuai dengan aturan-aturan sintaksis dalam bahasa.

Dengan demikian bahasa merupakan ujaran yang diucapkan secara lisan, verbal secara arbitrer. Lambang, simbol, dan tanda-tanda yang digunakan dalam bahasa mengandung makna yang berkaitan dengan situasi hidup dan pengalaman nyata manusia.

PENGERTIAN BUDAYA
Kebudayaan menurut Clifford Geertz sebagaimana disebutkan oleh Fedyani Syaifuddin dalam bukunya Antropologi Kontemporer yaitu sistem simbol yang terdiri dari simbol-simbol dan makna-makna yang dimiliki bersama, yang dapat diindentifikasi, dan bersifat publik. Senada dengan pendapat di atas Claud Levi-Strauss memandang kebudayaan sebagai sistem struktur dari simbol-simbol dan makna-makna yang dimiliki bersama, yang dapat diindentifikasi, dan bersifat publik.

Adapun Gooddenough sebagaimana disebutkan Mudjia Rahardjo dalam bukunya Relung-relung Bahasa mengatakan bahwa budaya suatu masyarakat adalah apa saja yang harus diketahui dan dipercayai seseorang sehngga dia bisa bertindak sesuai dengan norma dan nilai yang berlaku di dalam masyarakat, bahwa pengetahuan itu merupakan sesuatu yang harus dicari dan perilaku harus dipelajari dari orang lain bukan karena keturunan. Karena itu budaya merupakan “cara” yang harus dimiliki seseorang untuk melaksanakan kegiatan sehari-hari dalam hidupnya. 

Dalam konsep ini kebudayaan dapat dimaknai sebagai fenomena material, sehingga pemaknaan kebudayaan lebih banyak dicermati sebagai keseluruhan sistem gagasan, tindakan dan hasil karya manusia dalam rangka kehidupan bermasyarakat. Karenanya tingkah laku manusia sebagai anggota masyarakat akan terikat oleh kebudayaan yang terlihat wujudnya dalam berbagai pranata yang berfungsi sebagai mekanisme kontrol bagi tingkah laku manusia.

Adapun Menurut Canadian Commision for UNESCO seperti yang dikutip oleh Nur Syam mengatakan kebudayaan adalah sebuah sistem nilai yang dinamik dari elemen-elemen pembelajaran yang berisi asumsi, kesepakatan, keyakinan dan atauran-atauran yang memperbolehkan anggota kelompok untuk berhubungan dengan yang lain serta mengadakan komunikasi dan membangun potensi kreatif mereka.

Definisi-definisi di atas dan pendapat para ahli lainnya dapat dikelompokkan menjadi 6 golongan menurut Abdul Chaer yaitu:
1. Definisi deskriptif yakni definisi yang menerangkan pada unsur-unsur kebudayaan.
2. Definisi historis yakni definisi yang menekankan bahwa kebudayaan itu diwarisi secara kemasyarakatan.
3. Definisi normatif yakni definisi yang menekankan hakekat kebuadayaan sebagai aturan hidup dan tingkah laku.
4. Definisi psikologis yakni definisi yang menekankan pada kegunaan kebudayaan dalam menyesuaikan diri kepada lingkungan, pemecahan persoalan dan belajar hidup.
5. Definisi sturktural definisi yang menekankan sifat kebudayaan sebagai suatu sistem yang berpola teratur.
6. Definisi genetik yang menekankan pada terjadinya kebudayaan sebagai hasil karya manusia.


Dengan demikian kebudayaan adalah segala sesuatu yang dipelajari dan dialami bersama secara sosial, oleh para anggota suatu masyarakat. Sehingga suatu kebudayaan bukanlah hanya akumulasi dari kebiasaan dan tata kelakuan tetapi suatu sistem perilaku yang terorganisasi. Dan kebudayaan melingkupi semua aspek dan segi kehidupan manusia, baik itu berupa produk material atau non material.

Dalam konteks masyarakat Indonesia yang majemuk, yang terdiri dari berbagai budaya, menjadikan perbedaan antar-kebudayaan, justru bermanfaat dalam mempertahankan dasar identitas diri dan integrasi sosial masyarakat tersebut. Pluralisme masyarakat dalam tatanan sosial agama, dan suku bangsa telah ada sejak jaman nenek moyang, kebhinekaan budaya yang dapat hidup berdampingan secara damai merupakan kekayaan yang tak ternilai dalam khasanah budaya nasional.

HUBUNGAN ANTARA BAHASA DAN BUDAYA

Ada berbagai teori mengenai hubungan bahasa dan kebudayaan. Ada yang mengatakan bahasa itu merupakan bagian dari kebudayaan, tetapi ada pula yang mengatakan bahwa bahasa dan kebudayaan merupakan dua hal yang berbeda, namun mempunyai hubungan yang sangat erat, sehingga tidak dapat dipisahkan.

Ada yang mengatakan bahwa bahasa sangat dipengaruhi kebudayaan, sehingga segala hal yang ada dalam kebudayaan akan tercermin di dalam bahasa. Sebaliknya, ada juga yang mengatakan bahwa bahasa sangat dipengaruhi kebudayaan dan cara berpikir manusia atau masyarakat penuturnya.

Menurut Koentjaraningrat sebagaimana dikutip Abdul Chaer dan Leonie dalam bukunya Sosiolinguistik bahwa bahasa bagian dari kebudayaan. Jadi, hubungan antara bahasa dan kebudayaan merupakan hubungan yang subordinatif, di mana bahasa berada dibawah lingkup kebudayaan.10 Namun pendapat lain ada yang mengatakan bahwa bahasa dan kebudayaan mempunyai hubungan yang koordinatif, yakni hubungan yang sederajat, yang kedudukannya sama tinggi. 

Masinambouw menyebutkan bahwa bahasa dan kebudayaan merupakan dua sistem yang melekat pada manusia. Kalau kebudayaan itu adalah sistem yang mengatur interaksi manusia di dalam masyarakat, maka kebahasaan adalah suatu sistem yang berfungsi sebagai sarana berlangsungnya interaksi itu.

Dengan demikian hubungan bahasa dan kebudayaan seperti anak kembar siam, du buah fenomena sangat erat sekali bagaikan dua sisi mata uang, sisi yang satu sebagai sistem kebahasaan dan sisi yang lain sebagai sistem kebudayaan.

FENOMENA ANTARA BAHASA DAN BUDAYA
Bahasa bukan saja merupakan "property" yang ada dalam diri manusia yang dikaji sepihak oleh para ahli bahasa, tetapi bahasa juga alat komunikasi antar persona. Komunikasi selalu diiringi oleh interpretasi yang di dalamnya terkandung makna. Dari sudut pandang wacana, makna tidak pernah bersifat absolut; selalu ditentukan oleh berbagai konteks yang selalu mengacu kepada tanda-tanda yang terdapat dalam kehidupan manusia yang di dalamnya ada budaya. Karena itu bahasa tidak pernah lepas dari konteks budaya dan keberadaannya selalu dibayangi oleh budaya.

Dalam analisis semantik, Abdul Chaer mengatakan bahwa bahasa itu bersifat unik dan mempunyai hubungan yang sangat erat dengan budaya masyarakat pemakainya, maka analisis suatu bahasa hanya berlaku untuk bahasa itu saja, tidak dapat digunakan untuk menganalisis bahasa lain.11 Umpamanya kata ikan dalam bahasa Indonesia merujuk kepada jenis binatang yang hidup dalam air dan biasa dimakan sebagai lauk; dalam bahasa Inggris sepadan dengan fish; dalam bahasa banjar disebut iwak. Tetapi kata iwak dalam bahasa jawa bukan hanya berarti ikan atau fish. Melainkan juga berarti daging yang digunakan juga sebagai lauk (teman pemakan nasi). Malah semua lauk seperti tahu dan tempe sering juga disebut iwak.

Mengapa hal ini bisa terjadi ? semua ini karena bahasa itu adalah produk budaya dan sekaligus wadah penyampai kebudayaan dari masyarakat bahasa yang bersangkutan. Dalam budaya masyarakat inggris yang tidak mengenal nasi sebagai makanan pokok hanya ada kata rice untuk menyatakan nasi, beras, gabah, dan padi. Karena itu, kata rice pada konteks tertentu berarti nasi pada konteks lain berarti gabah dan pada konteks lain lagi berarti beras atau padi. Lalu karena makan nasi bukan merupakan budaya Inggris, maka dalam bahasa Inggris dan juga bahasa lain yang masyakatnya tidak berbudaya makan nasi; tidak ada kata yang menyatakan lauk atau iwak (bahasa Jawa).

Contoh lain dalam budaya Inggris pembedaan kata saudara (orang yang lahir dari rahim yang sama) berdasarkan jenis kelamin: brother dan sister. Padahal budaya Indonesia membedakan berdasarkan usia: yang lebih tua disebut kakak dan yang lebih muda disebut adik. Maka itu brother dan sister dalam bahasa Inggris bisa berarti kakak dan bisa juga berarti adik.

Results (English) 1:

has been strengthened by linguists that language as a communication tool only available genetically human. implementation is capable of forming human symbol use or give a name tag each statement, while the animals are not able to do it all. language living in the community and used by citizens to communicate.the survival of a language highly influenced by the dynamics that occur in and experienced speakers. in other words, the culture that surrounds the language in shaping the face of the language.

term in indonesia language, the same language, in English, Taal in dutch language, Sprache in german language,lughatun in Arabic and Aramaic in the Sanskrit language. those terms, each having its own aspect, according to the wearer, to mention a cultural element that has the aspect of a very

wide, so it is a concept that is not easily defined. as expressed by the members of:
1.according sturtevent argued that language is an arbitrary symbol system, a sound that is used by members of a group sosisal for cooperation and interconnected.
2. Chomsky language is a set of sentences, each finite length and contructed out of a finite set of elements.
3. according Keraf, language is a tool of communication between community members,a symbol of the sound produced by the instrument sound man said.

there are many more definitions of the language proposed by linguists. any proposed restrictions are, in general, have the same concepts, although there is a difference and emphasis. regardless of the possibility of such differences,can be concluded as stated linda thomas and shan Wareing in his language, society and power that one way in studying a language is to see it as a systematic way of combining small units into units larger for the purpose of communication. for example,we combine the language sounds (phonemes) into words (lexical items) according to the rules of the language we use. These lexical details then combined again to make grammatical structure, according to the syntax rules of the language.

with such utterances spoken language is verbal, verbal arbitrer. signs, symbols,and signs used in language meaning related to real-life situations and human experiences.


cultural understanding culture by Clifford Geertz as mentioned by Fedyani Syaifuddin in his contemporary anthropology is a symbol system consisting of symbols and meaning- shared meanings, which can be identified,and the public. Similar to the above opinion claud levi-strauss see culture as the structure of the system of symbols and meanings that are held in common, which can be identified, and the public.

As for Mudjia Rahardjo gooddenough as mentioned in the recesses of his language to say that the culture of a society is what it must be known and believed someone sehngga he can act in accordance with the norms and values ​​prevailing in society,that knowledge is something you should look and behavior to be learned from others not because of heredity. Therefore culture is "the way" to possess someone to carry out daily activities in his life.

In the concept of culture can be defined as a material phenomenon,so that the meaning of culture more scrutiny as a whole system of ideas, actions and products of human endeavor in the context of social life. therefore human behavior as a member of the public will be bound by the culture seen his form in a variety of institutions that serve as a mechanism for the control of human behavior.

As for according to the Canadian commission for unesco as quoted by Nur Syam said culture is a dynamic value system of learning elements that contain assumptions, agreements, beliefs and atauran-atauran that allows group members to connect with others and opening up communication and build their creative potential.

The above definitions and opinions of other experts can be grouped into six categories according to abdul Chaer namely:
1. descriptive definitions that explain the definition of the elements of culture.
2. historical definition of the definition emphasizes that it inherited civic culture.
3.normative definition of the definition that emphasizes the nature kebuadayaan as a rule of life and behavior.
4. psychological definition of the definition of culture that emphasize usability in adapting to the environment, solving problems and learn to live.
5. sturktural definition emphasizes the definition of culture as a system of regular patterned.
6.genetic definition of culture as an emphasis on the man's work.


thus culture is everything that is learned and experienced together socially, by the members of a society. so that a culture is not just the accumulation of habits and behavior patterns but an organized system of behavior.and culture embraces all aspects and facets of human life, whether it be material or non-material products.

in the context of Indonesia's diverse society, comprising many cultures, making inter-cultural differences, it is useful in maintaining basic self-identity and social integration the community. pluralism religious community in the social order,and there have been tribes in ancient ancestors, the culture of diversity can coexist in peace is a priceless wealth in the national cultural khasanah.

relationship between language and culture

there are various theories about the relationship between language and culture. some say the language is part of culture,but some people say that language and culture are two different things, but have a very close relationship, so that can not be separated.

some say that the language is very influenced culture, and all things that are in the culture will be reflected in the language . otherwise,there are also those who say that the language and culture greatly influenced the way people think or public speakers.

according Koentjaraningrat abdul Chaer and was quoted as saying in his book sociolinguistic leonie that the language part of the culture. so, the relationship between language and culture is a subordinate relationship, in which the language is under the cultural sphere.10 however, there is another opinion that says that language and culture have a coordinative relationship, ie equal relationship, the same high position.

Masinambouw mentions that language and culture are the two that stick to the human system. If culture is a system of organizing human interaction in the community,the language is a system that serves as a means of ongoing interaction.

thus the relationship of language and culture as conjoined twins, du fruit phenomenon very closely at all like two sides of a coin, one side as a linguistic system and the other as a system culture.

phenomena between language and culture
Language is not just a "property" that is in man studied by linguists unilaterally, but also language communication tool between persona. communication is always accompanied by the interpretation of the meaning contained therein. from the point of view of discourse, meaning never be absolute;always be determined by a variety of context always refers to the signs found in human life in which there is culture. because the language has never played in the context of culture and existence is always overshadowed by the culture.

in semantic analysis,abdul chaer say that language is unique and has a very close relationship with the culture of the wearer, the analysis of the language applies only to the language only, can not be used to analyze language for example lain.11 fish in indonesia said referring to the type of animal live in water and is commonly eaten as a side dish;in English commensurate with fish; banjo in a language called iwak. but said iwak in the Java language not only means fish or fish. it also means that the meat used also as a side dish (rice-eating friend). even all the side dishes such as tofu and tempeh are also called iwak.

why did this happen?all this because it is the language of cultural products as well as container and transmitter of culture of the people concerned language. in English culture that does not recognize rice as a staple food rice just no words to express rice, rice, rice, and rice. therefore,Rice said in a particular context means rice in another context and in the context of the mean grain another means rice or rice. then eat rice because English is not a culture, it is in English and other languages ​​are also masyakatnya not eat rice culture, there is no word that states or iwak side (Java language).

Another example of the English cultural distinctions brother said (people born from the same womb) by sex: brothers and sisters. Indonesian culture while differentiating by age: the older so-called brothers and a younger sister called. then the brothers and sisters in the English language can mean brother and sister could also mean.

Results (English) 2:

我dikukuhkan欧勒旁阿利语，语的人是艾达人的遗传信息只在。implementasinya人能membentuk lambang或所心menandai都捶我的兽，但也都能与国际电信联盟。该文在以丹dipakai在warganya，berkomunikasi。在这一kelangsungan语dipengaruhi在公司在这dialami penuturnya丹杨。用卡塔躺，宫杨艾达di sekeliling语要ikut这届华嘉达里语
ITU。
istilah印尼语在印度尼西亚语，大人用的语言，在语言美，塔尔在belanda语，语，语德国，在印尼语lughatun阿拉伯丹巴萨在sansekerta语。这istilah istilah，各人有aspek tersendiri，sesuai，pemakainya，，menyebutkan unsur文化，杨有aspek效果非常 

公司，这也就konsep杨mudah didefinisikan。如杨diungkapkan欧勒旁
阿利：1。sturtevent berpendapat是马来语，是系统的lambang sewenang wenang，berupa Bunyi阳，至于至于短语在kelompok sosisal，kerjasama丹销售berhubungan
2。乔姆斯基的语言，是一组句子，每一个有限长度，造出了一组有限的元素。
3。是的，keraf，印尼语安塔拉至于信息中心，berupa lambang Bunyi声音杨dihasilkan欧勒的UCAP的人。

仍有了definisi事杨dikemukakan在对位阿利语语。这都dikemukakan薯瘟锡阳，在umumnya有konsep konsep杨大人，meskipun有perbedaaan丹penekanannya。terlepas达日kemungkinan perbedaan这，在disimpulkan出来dinyatakan琳达托马斯丹山Wareing在bukunya马来语，是一个以丹kekuasaan Salah卡拉在menelaah马来语是用memandangnya，卡拉sistematis，mengabungkan单元为单位小杨更大的，tujuan信息。你们记得一架，北menggabungkan Bunyi Bunyi马来语（fonem）为卡塔（butir leksikal）sesuai，从语aturan杨北使用。butir butir leksikal INI，digabungkan了，使结构塔塔印尼语，sesuai，aturan aturan sintaksis在印尼语。

，这样在文ujaran杨diucapkan人三人裁判，言语。lambang，符号，Dan坦达坦达杨短语在印尼语的Makna杨berkaitan，situasi在丹人分享nyata。

聪明
文化宫，克利福德格尔茨就出来disebutkan fedyani赛弗汀在bukunya antropologi kontemporer就是符号由符号的符号系统从杨丹杨dimiliki Makna的Makna同也，阳diindentifikasi，丹bersifat publik。印尼竞争发展组织，pendapat迪在利维施特劳斯，文化体系结构都以从该符号的丹杨dimiliki Makna的Makna同也，阳diindentifikasi，丹bersifat公共

。adapun gooddenough出来disebutkan mudjia拉哈尔佐在bukunya relung relung语是以宫，是时候要diketahui丹杨APA还dipercayai一sehngga直径可以bertindak sesuai诺玛丹来杨，我在中心，这是pengetahuan ITU都要dicari杨丹perilaku要dipelajari达日猩猩躺Bukan林嘉欣后裔。因为ITU宫在“卡拉”的人，melaksanakan杨要dimiliki kegiatan sehari哈里在的。 

在konsep INI文化，也dimaknai fenomena材料，因此，pemaknaan文化有更dicermati，keseluruhan系统gagasan Tindakan丹，该公司公司在生命册上的人bermasyarakat等国家。karenanya tingkah laku人，至于要在文化以terikat杨terlihat wujudnya在栏目帕拉纳达杨berfungsi，mekanisme控制为tingkah laku

人。adapun加拿大委员会，联合国教科文组织如杨dikutip在泊暹国将是一文化系统来杨dinamik达日元素元素等，所以即使都是为阳asumsi，kesepakatan，就当丹atauran atauran杨memperbolehkan至于kelompok，berhubungan，杨躺上丹和信息一样potensi将民族优秀文化

他们。definisi definisi迪在丹pendapat对阿里等，dikelompokkan为6，阿卜杜勒golongan茬儿就是：
1。definisi deskriptif使用definisi杨每年给予独立在unsur unsur文化
2。definisi将使用definisi杨menekankan是ITU diwarisi文化kemasyarakatan
3人。definisi normatif使用definisi杨menekankan hakekat kebuadayaan，aturan在丹tingkah laku
4。definisi psikologis使用definisi杨menekankan在文化与社会变革，在menyesuaikan，lingkungan，pemecahan persoalan丹5
办法存活。definisi sturktural definisi杨menekankan德性文化体系，在杨berpola teratur
6。definisi genetik杨menekankan在terjadinya文化，该公司公司的人。


，一切都是在文化dipelajari丹杨dialami人同社会，在对位，以至于。因此，文化bukanlah韩亚akumulasi达日kebiasaan丹，塔塔kelakuan，系统perilaku杨terorganisasi。丹melingkupi文化都aspek丹世纪生命册上的人，无论是ITU berupa便携的材料或非物质。

在konteks以印度尼西亚杨majemuk，杨由达日必先宫，menjadikan perbedaan安塔尔文化，justru bermanfaat在mempertahankan民identitas，丹integrasi这社会中心。pluralisme中心在社会tatanan阿含经，丹支派的人，艾达从nenek Jaman墨阳，kebhinekaan宫杨，在berdampingan大麦在kekayaan阳德人ternilai在蓝珊娜宫阵。

hubungan安塔拉印尼语丹宫

艾达栏目teori至于hubungan丹语文化。艾达杨的时候被ITU在Bagian达日文化，但艾达普拉杨将是这双白洋丹语文化和入方式的不同，而有hubungan阳的人就是，也能使dipisahkan。

艾达杨的时候，这一切dipengaruhi语文化，使白洋艾达要在文化tercermin在印尼语。是，艾达也将是非常dipengaruhi杨语文化人们的思维方式是以penuturnya Dan卡拉的人。

koentjaraningrat出来，dikutip阿卜杜勒Chaer丹Leonie在bukunya sosiolinguistik Bagian是马来语从文化。所以，hubungan安塔拉语在文化hubungan丹杨subordinatif，二语文化在dibawah lingkup法力。10但pendapat躺在艾达杨的时候，印尼语丹文化有hubungan杨koordinatif，使用hubungan杨sederajat，杨kedudukannya大人的。 

masinambouw menyebutkan是丹在该系统的语文化在杨melekat人。文化是为ITU系统设置interaksi阳人在中心，马卡是kebahasaan，杨berfungsi系统，公司berlangsungnya interaksi ITU。

，这样hubungan丹语文化如阿纳杜kembar暹罗，大型的fenomena这就是一双茜茜，玛塔旺，茜茜杨一，系统kebahasaan丹茜茜杨躺，制度文化。

fenomena安塔拉印尼语丹宫
请看我这“财产”杨艾达，杨在人dikaji sepihak在对阿里马来语，印尼语的信息，在安塔尔的角色。信息selalu diiringi在interpretasi杨Makna里头能。从纯艺术的角度wacana Makna达日潘当，也pernah bersifat绝对伏特加；selalu得在栏目konteks杨selalu mengacu，有人在生命册坦达坦达杨杨艾达宫里头。因为ITU印尼语也pernah茗荷儿从konteks宫丹keberadaannya selalu dibayangi在宫。在分析

语意学，阿卜杜勒将被ITU bersifat Chaer是该丹有hubungan杨这就是用以pemakainya宫，马克莱莱，印尼语，印尼语的分析，我只ITU我，也就menganalisis语短语，lain.11 umpamanya卡塔鱼在印度尼西亚语中，该公司在地上merujuk杨丹biasa空气dimakan，罗克；在印尼语，印尼语美sepadan鱼；在Banjar称史华克。但卡塔史华克在爪哇语作什么，只鱼或鱼。是什么在大庆阳短语也为罗克（提幔pemakan NASI）。马拉罗克一样都知道丹坦佩份也称史华克。

为什么哈尔INI比萨这？都是因为被ITU INI本宫丹sekaligus瓦达penyampai文化中心语从杨bersangkutan。在美团以杨也认识makanan pokok韩亚艾达鼻，鼻型水稻，告诉，焦，加巴，丹PADI。因为ITU，卡塔米在konteks tertentu鼻konteks躺在什么什么，加巴丹在konteks躺了什么焦或潜水。他因为吃椰浆并在宫美，马克莱莱在印尼语美丹也被安放杨masyakatnya也berbudaya吃椰浆；泰达艾达卡塔杨告诉罗克或史华克（爪哇语）。

记得一架放在宫美pembedaan卡塔弟兄（猩猩阳生达日拉希姆杨大人）berdasarkan该Khellinum：哥哥Dan的妹妹。这些宫印度尼西亚membedakan berdasarkan USIA：杨在你称一称阿迪克丹阳更浪费。马卡丹的妹妹美语ITU在比萨什么一丹比萨在什么
阿迪克。

Results (English) 3:

Has been confirmed by linguists that the language as a communication tool genetically exists only in humans. Human implementation capable of forming the symbol or name in order to tag each fact, whereas animals are not able to do it all. Languages live in the community and is used by its members to communicate. The survival of a language was strongly influenced by the dynamics that occur in and experienced speakers. In other words, the existing culture around that language will participate to determine the face of language language Term

. in Indonesia, the same language, in the language of the United Kingdom, the Netherlands, taal, sprache in Germany, lughatun bhasa in Arabic and Sanskrit. Those terms, each having its own aspect, according to the wearer, to name an element of culture that have a very broad

aspects, so it is a concept that is not easily defined. As expressed by the experts:
1. According to the Sturtevent argue that language is a system of arbitrary symbols, a sound which is used by members of the a group of sosisal for cooperation and interconnected.
2. According to Chomsky's language is a set of sentences, each finite length and contructed out of a finite set of elements.
3. According to Keraf, language is a means of communication between members of the community, a symbol of the sound of the sound produced by the instrument said.

much more definition about the language expressed by linguists. Every boundaries expressed, in general have the same concepts, although there is a distinction and emphasis. Regardless of the possibility of such differences, can be summed up as stated Linda Thomas and Shan Wareing in her book the language, society and power that one way of studying a language is to see it as a systematic way to compress small units into larger units for the purpose of communication. For example, the We combine language sounds (phonemes) to words (lexical items) in accordance with the rules of the language we use. The details of this lexical then combined again to make grammatical structure, in accordance with the rules of syntax in language.

thus a language is the spoken speech orally, verbal arbitrer. Coat of arms, symbols, and signs used in the language of meaning with regard to the situation of life and experience real human UNDERSTANDING CULTURAL

.
Culture according to Clifford Geertz as mentioned by Fedyani Arun in his Contemporary Anthropology of symbolic systems of symbols and meanings that belong together, which can be diindentifikasi, and are public. Similar to the above opinion Claud Levi-Strauss looked at culture as a structural system of symbols and meanings that belong together, which can be diindentifikasi, and

are public.As for the Gooddenough as mentioned Mudjia Rahardjo in his Niche-niche Language said that a society's culture is anything that needs to be known and trusted someone that he can act in accordance with the applicable norms and values in society, that knowledge is something to be sought and to be learned behavior from others not by descent. Because that culture is a "how to" that should be owned by someone to carry out daily activities in his life. 

In this concept of culture is meant as a phenomenon can be material, so the definition of the culture a lot more scrutiny as the whole system of ideas, actions and results of the work of human beings in the framework of community life. Therefore the behaviour of humans as members of the community will be bound by a culture that looks his form in a variety of institution that serves as a control mechanism for human behaviour.

But according to the Canadian Commission for UNESCO as quoted by Nur Syam said culture is a dynamic value system of learning elements that contain assumptions, beliefs, and deal atauran-atauran allows members to connect with others and to hold communication and their creative potential, build

.The above definitions and opinions of other experts can be classified into 6 classes according to Abd al-Chaer, namely:
1. Descriptive definition outlining the definition on which elements of culture.
2. Historical definition the definition emphasizes that it inherited as a viable culture.
3. The normative definition of the definition that emphasizes the nature of kebuadayaan as a rule of life and behaviour.
4. The psychological definition: a definition that emphasizes on usability culture in adjusting to the environment, solving problems and learning life.
5. Definition sturktural definition of stressing culture as a system of regularly patterned.
6. The emphasis on genetic definitions of culture as a result of the work of humans.


thus culture is everything that is learned and experienced together socially, by members of a society. So that one culture is not simply the accumulation of habits and behaviour but a system of organized behavior. Covers all aspects of culture and and in terms of human life, be it in the form of product material or non material.

in the context of a pluralist Indonesia society, composed of many cultures, making the difference between cultures, thus beneficial in maintaining the basic identity and social integration of these communities. The pluralism of society in social order, religion and ethnic groups have existed since the era of the ancestors, a culture promoting diversity can coexist peacefully is an invaluable wealth in the national cultural treasures.

the RELATIONSHIP BETWEEN LANGUAGE and CULTURE

there are various theories regarding the relationship of language and culture. Some say that language is part of culture, but some are saying that language and culture are two different things, but has a very close relationship, so it cannot be seperated.

anyone say that language strongly influenced the culture, so that everything that exists in the culture will be reflected in the language. On The Contrary, There is also a saying that language strongly influenced the culture and way of thinking human beings or society speakers.

According to Koentjaraningrat as quoted Abdul Chaer and Léonie Sociolinguistics in his book that the language is part of culture. So, the relationship between language and culture is the relationship that is subordinatif, where language came under the sphere of culture.10 Yet another opinion to suggest that culture and language have a relationship that is koordinatif, i.e. equal relationship, that his position is the same height. 

Masinambouw mention that culture and language are the two systems that are inherent in human beings. If that culture is a system that regulates human interactions within the community, then the literary is a system that serves as a means the interaction that.

Thus the relationship of language and culture as conjoined twins, du fruit phenomenon very closely once like a two-sided coin, one side as a literary system and the other side as a cultural system.

the PHENOMENON of LANGUAGE and CULTURE
Language not only is "property" that exists in man studied unilateral by linguists, but also communication tools between persona. Communication is always accompanied by an interpretation in which is contained the meaning. From the perspective of discourse, the meaning is never absolute; is always determined by the variety of contexts that always refer to signs that are present in human life in which there is culture. Since that language was never separated from the cultural context and its existence was always overshadowed by culture. in the analysis of semantic,

Abd al-Chaer says that the language is unique and has a relationship very closely with popular culture the wearer, then an analysis of the language only applies to that language alone, cannot be used to analyze other languages. 11 for instance the word fish in Indonesia language refers to the types of animals that live in water and eaten plain as a side dish; in the United Kingdom with the fish; in the banjar language called iwak. But the word iwak in Javanese means not only fish or fish. But it also means the meat is also used as a side dish (rice-Eater friends). In fact all the side dishes such as tofu and tempeh is often also called iwak.

Why this could happen? all this because that language is a product of culture and the culture of the community better Messenger container language is concerned. In the culture of British society who did not know rice as a staple food there is only rice's words to suggest rice, rice, grain, and rice. Because of that, rice said in certain contexts means rice in other contexts mean grain and in another context means rice or rice. And because rice is not a culture in the United Kingdom, the United Kingdom and also other languages masyakatnya no cultured rice; There is no word which reveals a side dish or iwak (Javanese).

Another example in the United Kingdom the words civil distinction culture (people born from the same womb) based on gender: brother and sister. Whereas culture Indonesia distinguish based on age: the older called brother and a younger sister called. Then it's brother and sister in the United Kingdom could mean the brother and sister could also mean.