By J. Joseph Errington
Until eventually lately, Indonesian, the nationwide language of an unlimited, plural kingdom kingdom, was once spoken through only a few of the Javanese who dwell in south-central Java. however the nationwide language is now being discovered, in addition to a countrywide identification, and is the most important motor vehicle for modernity and development in those groups. Errington has written a desirable account of the position of language in radical social transformation.
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Extra resources for Shifting Languages
The ®eld [by the palace] was all full. 16 A city, two hamlets, and the state E: I: E: O: I: Kok kalah kalih YogjaÂ. NeÁk YogjaÂ ki rak ora ratu. Mboten? Lha aÂpaÂ neÁk ra ratu? Sultan, ratu ki saklumahing bumi kuwi gur siji. E:  I: E: O: I: 17 Then how did [Solo] lose out to Jogja? In Jogja there's no king [ratu]. No? Well, what is [the king in Jogja] if not a ratu? A sultan. A ratu, in the entire world, is only one. Pak Iman's remark invokes a mythic chronotope of the city's founding, one which resonates broadly with scholarly descriptions of the political culture of traditional exemplary centers.
E: Gayeng anggereÂ . . B: NeÁk pacuan kudhaÂ aku ndheÂlok. Y: NeÁk eÁneÁng, lha Manahan mbiyeÁk kan aÂnaÂ. S: OpaheÂ piraÂ? Y: Ora mbayar neÁk neÁng Manahan. S: NeÁng anu, neÁng Sunggingan. Y: Telung atus seÁket. S: Ning telung atus, ning telung atus ``bediri bediri'' [sic] ngono kaeÂ? Y: Kuwi rak Sriwedari, berdiri ki ngadeg, ngerti ora? S: Ngerti, lha neÁk leÂ bayaraneÂ seÂwu limang atus karo yangeÂ pira ngono kaeÂ? Y: Kuwi rak neÁng nggon iyub-iyuban.  E: It's for that unicycle race. Y: Soccer not, uh, Semarang and Solo.
In this way he also ensured homogeneity between this newly of®cial bit of Hindu territory and Indonesia's ``core'' Hindu area. ) Old Javanese scripture increasingly ®gures in local religious practice, thanks to the crucial mediation of Indonesian institutions and language. This is because the preeminent experts in that language are Balinese, whose teachings can enter the community via the national school system and its supraethnic national language, Indonesian. By sponsoring Hinduism locally, the state is able to foster a kind of institutionally asymmetric pairing of national and ``local'' languages new and old, national and ethnic which brings religious and linguistic identi®cation under its institutional aegis.
Shifting Languages by J. Joseph Errington