Научная статья на тему 'The impact of migration on linguistic and cultural identity: A case study of the Balik tribe'

The impact of migration on linguistic and cultural identity: A case study of the Balik tribe Текст научной статьи по специальности «Языкознание и литературоведение»

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Balik tribe / capital city of Nusantara / cultural identity / identity crisis / migrant

Аннотация научной статьи по языкознанию и литературоведению, автор научной работы — Edwardus Iwantri Goma, R. Rijanta, Ratih Fitria Putri

The Balik community is the indigenous population residing in the Nusantara Capital, located in the Sepaku District, North Penajam Paser Regency, East Kalimantan Province. The Balik community has a distinct cultural identity that signifies their identity as members of the Balik ethnic group, one of which is the Balik language. This study investigates the impact of migration on the linguistic and cultural identity of the Balik ethnic group residing in the Nusantara Capital, primarily focusing on the gradual decline of the use of the Balik language and its implications for cultural preservation. It employed a qualitative research approach with a case study design. Data were collected through interviews and participant observation. The analysis of the data involved techniques such as data condensation, data display, and conclusion. The case study findings indicate that the Balik ethnic community tends to be reluctant to use the Balik language in daily communication, both within the household and in the Balik community. Several factors contribute to this phenomenon, including the Balik ethnic community’s preference and greater comfort in using the Indonesian language, a lack of appreciation for the Balik language, and intensive interaction with migrants over a prolonged period. This research highlights the need for the preservation of the Balik language and culture, which is a vital component of Balik cultural identity. The implications of these findings include the necessity for language education programmes in schools, the increased cultural events promoting the use of the Balik language, and awareness campaigns to increase appreciation for regional languages. These practical steps are expected to promote the preservation of the Balik language and cultural identity, while enriching Indonesia’s national cultural diversity amidst the increasing migration and urbanisation in the Nusantara Capital. This study significantly contributes to the social and cultural planning and development in the Nusantara Capital and enriches the academic discourse on migration, cultural identity, and language preservation.

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Предварительный просмотрDOI: 10.22363/2521-442X-2024-8-2-66-75
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Текст научной работы на тему «The impact of migration on linguistic and cultural identity: A case study of the Balik tribe»

Training, Language and Culture

Volume 8 Issue 2, 2024, pp. 66-75

doi: 10.22363/2521-442X-2024-8-2-66-75

rudn.tlcjournal.org

Original Research

The impact of migration on linguistic and cultural identity: A case study of the Balik tribe

by Edwardus Iwantri Goma, R. Rijanta and Ratih Fitria Putri

Edwardus Iwantri Goma

ORCID 0000-0003-4833-3632 h edward_goma@mail.ugm.ic.id

Gadjah Mada University Graduate School, Indonesia; Mulawarman University, Indonesia

R. Rijanta

ORCID 0000-0002-5374-7840 h rijanta@ugm.ac.id Gadjah Mada University Graduate School, Indonesia

Ratih Fitria Putri

ORCID 0000-0002-8462-4464 h ratihfitria.putri@ugm.ac.id Gadjah Mada University Graduate School, Indonesia

Article history Received March 26, 2024 | Revised May 11, 2024 | Accepted June 5, 2024 Conflicts of interest The authors declared no conflicts of interest

Research funding The Center for Higher Education Funding (BPPT) and Indonesian Endowment Fund for Education (LPDP) through a Doctoral Scholarship Scheme with Number 00017/J5.2.3./BPI.06/9/2022 doi 10.22363/2521-442X-2024-8-2-66-75

For citation Goma, E. I., Rijanta, R., & Putri, R. F. (2024). The impact of migration on linguistic and cultural identity: A case study of the Balik tribe. Training, Language and Culture, 8(2), 66-75.

The Balik community is the indigenous population residing in the Nusantara Capital, located in the Sepaku District, North Penajam Paser Regency, East Kalimantan Province. The Balik community has a distinct cultural identity that signifies their identity as members of the Balik ethnic group, one of which is the Balik language. This study investigates the impact of migration on the linguistic and cultural identity of the Balik ethnic group residing in the Nusantara Capital, primarily focusing on the gradual decline of the use of the Balik language and its implications for cultural preservation. It employed a qualitative research approach with a case study design. Data were collected through interviews and participant observation. The analysis of the data involved techniques such as data condensation, data display, and conclusion. The case study findings indicate that the Balik ethnic community tends to be reluctant to use the Balik language in daily communication, both within the household and in the Balik community. Several factors contribute to this phenomenon, including the Balik ethnic community's preference and greater comfort in using the Indonesian language, a lack of appreciation for the Balik language, and intensive interaction with migrants over a prolonged period. This research highlights the need for the preservation of the Balik language and culture, which is a vital component of Balik cultural identity. The implications of these findings include the necessity for language education programmes in schools, the increased cultural events promoting the use of the Balik language, and awareness campaigns to increase appreciation for regional languages. These practical steps are expected to promote the preservation of the Balik language and cultural identity, while enriching Indonesia's national cultural diversity amidst the increasing migration and urbanisation in the Nusantara Capital. This study significantly contributes to the social and cultural planning and development in the Nusantara Capital and enriches the academic discourse on migration, cultural identity, and language preservation.

KEYWORDS: Balik tribe, capital city of Nusantara, cultural identity, identity crisis, migrant

This is an open access article distributed under a Creative Commons Attribution-NonCommercial 4.0 International License (CC BY-NC 4.0), which allows its unrestricted use for non-commercial purposes, subject to attribution. The material can be shared/adapted for non-commercial purposes if you give appropriate credit, provide a link to the license, and indicate if changes were made.

The Indonesian government's decision to relocate the national capital from Java, particularly Jakarta, is a significant and decisive action. The new capital city of Indonesia, also known as the Nusantara Capital, is situated in the East Kalimantan

1. INTRODUCTION

Province, precisely in the North Penajam Paser Regency and Kutai Kartanegara Regency. The establishment of the Nusantara Capital marks a crucial point in the national development path, offering opportunities for economic expansion and addressing the environmental and infrastructure issues encountered in

© Edwardus Iwantri Goma, R. Rijanta, Ratih Fitria Putri 2024 Licensed under a Creative Commons Attribution-NonCommercial 4.0 International License

by Edwardus Iwantri Goma, R. Rijanta and Ratih Fitria Putri

'This research examines the use of the Balik language by the Balik tribe in their daily interactions, encompassing both communication within the households and communication within the broader social context. It primarily aims to uncover and understand the cultural identity of the Balik tribe through the language used. This study also examines the aspects leading to the use of the Balik language by the indigenous Balik tribe community'

Jakarta (Azhar et al., 2019; Azmy, 2021; Farida, 2021; Hackbarth & De Vries, 2021; Manan & Suprayitno, 2020). The government has undertaken a range of preparations and conducted studies to ensure a seamless and prosperous handover of the Nusantara Capital.

Studies on the development of the Nusantara Capital underlined the importance of developing smart cities in the national capital and highlighted the government's key goals (Rachmawati et al., 2021; Rifaid et al., 2023). Farida (2021) examines the possible consequences of urbanisation and emphasises the significance of regional planning in the Nusantara Capital. Teo et al. (2020) and Normile (2022) both addressed environmental concerns in the Nusantara Capital and proposed the implementation of optimal methods for evaluating the impact and sustainab-ility in the same area. Hamdani (2020) examines the correlation between community involvement and the environmental conditions in the Nusantara Capital. Meanwhile, Adinugroho et al. (2022) emphasise the necessity of a more comprehensive and inclusive planning approach involving all stakeholders in the development of the Nusantara Capital. However, the study and investigation of the Balik tribe have been neglected. The Balik tribe is an indigenous tribe located in the Nusantara Capital, notably in the Sepaku District. Prior to Sepaku's designation as the Nusantara Capital region, the Balik tribe was relatively unknown. Consequently, there was a scarcity of studies and research conducted on the Balik tribe. This research examines the use of the Balik language by the Balik tribe in their daily interactions, encompassing both communication within the households and communication within the broader social context. It primarily aims to uncover and understand the cultural identity of the Balik tribe through the language used. This study also examines the aspects leading to the use of the Balik language by the indigenous Balik tribe community.

Historically, the Sepaku District, located in the governmental core area of the Nusantara Capital, was designated as a transmigration location. This programme, initiated by the government, aims to distribute the people in Indonesia evenly. The Sepaku subdistrict has a diverse population in terms of ethnicity, culture, and religion. In addition to the ex-transmigrant residents, predominantly of Javanese descent, the Sepaku subdistrict is also home to indigenous people, including the Balik tribe. In addition to ex-transmigrants and local residents, Sepaku District is also home to the Bugis tribe, who have relocated to Sepaku (Saputra

et al., 2022). The Nusantara Capital is predominantly inhabited by the Javanese and Bugis ethnic groups (Rijanta et al., 2022; Saputra et al., 2022). The historical connections between migrants and native Balik people have significantly influenced the identity of the Balik tribe, particularly in terms of language. Identity is a subjective perception of one's past self and a realistic envisioning of one's future self. Identity emerges from the connections between different points in time (past and present) that are formed within the social sphere. Identity is constructed as individuals engage in self-identification, aligning themselves with specific identities or social groupings based on factors such as ethnicity, race, culture, religion, nationality, gender roles, philosophy, and values (Franz & Silva, 2020; Shaikh, 2012).

Tajfel and Turner (1979) observe that individuals develop collective identities depending on their membership in a group, such as racial/ethnic and gender identities. Jameson (2007, p. 199) defines identity as an individual's perception of oneself arising from either formal or informal communal memberships that pass on and impose information, beliefs, values, attitudes, customs, and ways of life. The relationship between migration and cultural identity is intricate, as demonstrated by numerous research. Apriyani (2020) and Abdullah (2017) investigate the influence of migration on cultural identity, specifically examining the Toraja culture and Malay culture. In addition, Haerulloh et al. (2021) analyse the cultural identity and historical background of the Bajo tribe, highlighting the influence of direct interaction with mainland culture on their traditional maritime lifestyle. Furthermore, Epstein and Gang (2010) argue that cultural identity is a significant factor in the migration process for both migrants and local residents.

The use of language is a distinctive feature that can be utilised to disclose an individual's identity. Linguistic competency plays a crucial role in motivating individuals to leave their nondominant cultural group, typically limited by geography, and assimilate into the dominant culture (Auwalin, 2020; Bhugra, 2004). Language, as a means of communication, has a significant impact on the development of cultural identity and serves as a channel for conveying cultural characteristics (Parajuli, 2021; Santoso, 2017). This phenomenon is particularly evident in Indonesia, a nation characterised by a wide range of languages and cultures (Bulan, 2019). Language use can be influenced by various factors, including the family environment and socioeconomic class (Santoso, 2017). Davis and Allison (2023) conducted a study emphasising the relationship between language, culture, and identity, specifically focusing on how language plays a crucial role in maintaining cultural identity.

This study investigates the impact of migration on the linguistic and cultural identity of the Balik ethnic group residing in the Nusantara Capital, primarily focusing on the gradual decline of the use of the Balik language and its implications for cultural preservation. It intends to offer insights for planners and developers regarding the socio-cultural aspects of indigenous communities in the development of the Nusantara Capital. Additionally, from an academic standpoint, it contributes to the academic

'Cultural identity is a multifaceted and continuously developing process that involves the formation of an individual's common unity or primary form. It exists within individuals who share a common past and lineage and is shaped by shared historical circumstances and cultural norms, including race, ethnicity, and gender. It encompasses not only nationality, but also occupation, class, geography, philosophy, language, and biology'

discourse on migration, cultural identity, and language preservation. It can also serve as a reference for future research on similar topics, particularly in regions undergoing urbanisation and demographic shifts.

2. THEORETICAL BACKGROUND

2.1. The Balik tribe

The Balik tribe is a communal group residing in the Sepaku District region, the governmental core area of the Nusantara Capital. They have resided in this area for an extensive period of time, dating back to the Dutch colonial era (Jumaidai & Indir-awati, 2023). The Balik tribe is considered as a subtribe of the Paser tribe; meanwhile, the members themselves assert that they are distinct from the Paser tribe and belong to a separate tribe. Their existence is intimately inseparable from the river.

Historically, the naming of the Balik tribe originates from the practice of nomadic clans who regularly migrated between different locations and eventually returned to their original location. Hence, the term Balik is interpreted as the act of going and returning to the exact same location. The Balik ethnic group in Sepaku traces its origins to the city of Balikpapan, originally known as Tanjung Gonggot. The Balik people of Sepaku relocated from the city of Balikpapan (Tanjung Gonggot) due to shifting cultivation. Moreover, the Balik people are renowned for their kindness; hence, they did not raise any objections to the presence of other ethnic groups within their customary domain. As other ethnic groups migrated to Balikpapan (Tanjung Gong-got), the Balik people progressively became more reclusive and refrained from exposing themselves. The Balik ethnic group migrated from Balikpapan (Tanjung Gonggot) by water, passing through Balikpapan Bay (Tanjung Gonggot) and then entering the Sepaku River (BRWA, 2024).

Similar to other ethnic groups in Indonesia, the Balik ethnic group has its distinct culture. Belian bawo is a traditional ritual of the Balik ethnic group that entails a ceremony in which the tongue is intentionally severed as a symbolic sign of the spirit's presence. The Balik ethnic group showcases the Ronggeng dance during their traditional dances, typically featuring a group of seven women as performers. In addition to Ronggeng, another form of dance is called Tingkilan. The Balik ethnic group has established specific norms that must be followed by the Balik community as exploiting the existing natural resources: (i) in order to clear land for gardening, one will have to organise a consensus

rudn.tlcjournal.org doi: 10.22363/2521-442X-2024-8-2-66-75

meeting where everyone agrees on the decision; (ii) if one wants to harvest or utilise wood, any old wood that is taken must be compensated by planting new tree seedlings in the surrounding area. Obtaining the landowner's permission is necessary when taking wood from someone else's land, but there are no restrictions on the quantity of wood that can be removed from the forest; additionally, (iii) certain laws apply to hunting, where only brown-furred deer are allowed to be hunted if one chooses to hunt tekayo (deer). The hunting of white-furred deer is forbidden due to their revered status as ancestral incarnations. In addition, there is a prohibition on the shooting or consumption of birds with malformed talons (BRWA, 2024).

The social hierarchy within the Balik ethnic group is determined by the village leaders, namely Petinggi Kuning, Petinggi Kondra, Petinggi Adul, and Petinggi Hawwa. They are assisted by Pengarak, who are responsible for directing and inviting individuals to assemble during rituals. Subsequently, the government administration established the administrative region of the Village, which led to the selection of the Head of Customs. The Balik indigenous people adheres to a cosmology that encompasses three distinct realms: the upper realm, the middle realm, and the lower realm. The Balik ethnic group attributes thunder, rain, the moon, the sun, and all celestial phenomena to the upper realm. The middle realm encompasses all terrestrial entities, including humans and other sentient organisms. The lower realm refers to the region located beneath the water or the Earth's surface, which is believed to be inhabited.

In 1970, specifically on August 26, 1975, the government officially selected Sepaku as one of the chosen regions for the transmigration initiative. The majority of the transmigrants originated from Java. The influx of new residents to Sepaku has resulted in the gradual decline of the cultural vitality of the Balik community. Social issues have caused a decline in the formerly vibrant cultural life, leading individuals to feel ashamed of expressing their Balik ethnic identity.

2.2. Cultural identity

Cultural identity is a multifaceted and continuously developing process that involves the formation of an individual's common unity or primary form. It exists within individuals who share a common past and lineage and is shaped by shared historical circumstances and cultural norms, including race, ethnicity, and gender. It encompasses not only nationality, but also occupation, class, geography, philosophy, language, and biology. The components of cultural identity encompass cultural knowledge, category labels, and social ties (Jameson, 2007; Wan & Chew, 2013).

Hall (1990) examines cultural identity from two perspectives: as a state of being, and as a process of becoming. 'Cultural identity is perceived as a cohesive entity that is either shared or represents an individual's fundamental and inherent nature. It exists among individuals who share a collective history and lineage. In addition, identity is perceived as a 'result' that will never be complete. Cultural identity is a continuous and dynamic process involving

by Edwardus Iwantri Goma, R. Rijanta and Ratih Fitria Putri

the process and portrayal of an image or representation, resulting in a sense of being' (Hall, 1990, p. 223). Cultural identity refers to the process by which an individual constructs and develops their sense of self. The concept implies that an individual's quest for self-identity is connected to the challenge of positioning oneself in a particular social sphere, despite being placed in a different sphere by society (Anggraeni & Hidayat, 2020, p. 77).

Language serves as a primary indicator of cultural identity, working as a means of conveying cultural norms, values, beliefs, and traditions. Bhugra and Becker (2005) examine various elements of cultural identity, such as religion, rituals, language, dietary preferences, and recreational pursuits. Auwalin (2020) uses ethnic characteristics, such as everyday language, influential ethnic norms, and the ethnicity of the head of the household, to assess cultural identity. Language has a key role in shaping and articulating cultural identity. It serves as both a means of communication and a crucial element in asserting and preserving cultural identity (Bhugra & Becker, 2005; Fishman, 1972; Voicu, 2013). Language significantly influences the development and maintenance of cultural identity (Alshehri, 2023). Hence, the loss of language equates to the loss of culture. Preserving the language is crucial for preserving cultural identity (Rovira, 2008).

2.3. Migration and identity

During their journey to their intended destination, migrants not only transport their possessions, family members, and goods, but their personal identity might also undergo transformation as a result of migrating to a distinct culture, philosophy, environment, and religion (La Barbera, 2015; Klimenko et al., 2021). Identity is constructed by incorporating individual's culture, religion, values, and personal identity during the process of migration (Dzyubenko & Borisenko, 2020). Nevertheless, immigrant identities tend to undergo transformation in unfamiliar settings, cultures, and societies.

Migration has a substantial impact on cultural identity, affecting both the migrants themselves and the local community. Prinz (2019) and Boekestijn (1988) highlight the challenges immigrants face in preserving their cultural identity while adapting into a new culture. The attitudes of migrants in local communities have an impact on this process, as demonstrated by Rochira et al. (2015). Gardner (1995) and Torkington (2012) delve deeper into the transition process of cultural identity that occurs as a result of migration. They highlight the dynamic and negotiated nature of these identities. Souza (2008) explores the influence of language and cultural experience on the formation of identity, whereas Bhugra (2004) and Scheffler (2007) emphasise the potential for mental stress and conflict in the context of migration and cultural change.

Prior research offers tangible evidence that migration has a significant influence on the identity of local populations. Robson et al. (2018) emphasise the impact of migration on the indigenous people in Oaxaca, Mexico. Migration disrupts the connection between individuals and their land, as well as community activities, such as work and ceremonies, which are typically

done collectively. Smithers and Newman (2014) examine the process by which the identity of Indigenous Indian communities was transformed during the colonial period. The presence and involvement of Spanish, Dutch, French, and British colonisers played a significant role in reshaping the identities of Indigenous peoples. They encountered and navigated the intricate dynamics of European expansion, military encounters, trade, and missionary efforts. Ortiz and Pombo (2014) highlight the substantial influence of migration on the identity of Indigenous groups in Mexico and Central America.

Migrants typically face two options in their destinated areas: an 'inward turn' towards forming close-knit groups and an 'outward turn' towards assimilating into the local culture. And according to Prinz (2019, p. 6), which turn they use may depend on several factors as follows: (i) the migrant's cultural identity compared to the cultural identity of the destinated areas (the possibility of inward shift increases as the cultural distance becomes greater); (ii) the size of the migrant's community of origin in the destination areas (the larger the size, the higher the likelihood of internal transformation taking place). This community is referred to as a diaspora. The presence of a significant number of migrants has the potential to jeopardise the cultural heritage of indigenous populations and the social cohesion of society (Hugo, 2005). Residing in the diaspora might alleviate psychological strain and enhance one's consciousness of their own cultural identity (Bhurga & Becker, 2005); (iii) conditions and opportunities for assimilation into the local culture of the destinated areas.

3. METHODOLOGY

This study utilised a qualitative research approach with a case study design to examine the impact of migration and urban expansion in the Nusantara Capital on the cultural identity of the Balik tribe, specifically focusing on linguistic changes. Qualitative research was selected for its ability to identify the significance of individuals' lives within real-world settings (Yin, 2016, p. 9). Case studies are particularly effective in analysing specific contexts and can reveal insightful findings on how various factors, such as the presence of migrants, affect indigenous cultural identities. This method of research is defined by certain spatial and temporal limits (Creswell, 2015, p. 169).

The research was conducted in Sepaku District, North Pena-jam Paser Regency, East Kalimantan Province. Samples were collected from sites within Sepaku Village, chosen based on secondary data analysis and preliminary interviews with stakeholders, including local citizens and government officials. The selection of sampling locations was purposively made considering several criteria: (i) the presence of Balik tribe residents; (ii) representation from migrants of diverse ethnic backgrounds; and (iii) the inclusion of individuals aged over 15 years.

Primary data collection involved structured interviews with Balik tribe members to maintain objectivity. Informants were selected using a two-step method: (i) initial informants were pur-posively chosen based on specific criteria; (ii) subsequent informants were identified via snowball sampling, recommended

by earlier participants. Four individuals participated, including a respected elder with in-depth knowledge of tribal customs and three other native residents representing various generations, offering varied perspectives on the Balik community's daily life in Sepaku.

Data collection also included direct observation to complement the interviewing process. The gathered interview data underwent a qualitative descriptive analysis involving data condensation, presentation, and conclusion drawing (Creswell, 2015, p. 251). Data saturation was reached when recurring patterns and themes indicated that further data would not enhance understanding of migration's influence on the Balik tribe's cultural and linguistic identity. Validation of the data involved triangulation, using multiple methods and sources, including extensive interviews with members of the Balik tribe in Sepaku Village, Sepaku District, North Penajam Paser Regency, East Kalimantan Province.

4. RESULTS AND DISCUSSION

4.1. Balik tribe locals who are reluctant to speak Balik

Although the Balik tribe is indigenous to the region, it is considered an ethnic minority in terms of population size when compared to other larger groups, such as the Javanese and Bugis, who are predominant in the Nusantara Capital. This demographic imbalance contributes to the gradual erosion of the Balik tribe's unique identity, including the loss of their language. Previous research has consistently shown that ethnic minorities encounter significant challenges in preserving their cultural identities, often facing a risk of cultural dilution, especially in linguistic aspects. The studies by Kainama and Dokolamo (2022), May-asari et al. (2022), Ramadhan et al. (2020), and Urla and Ramallo (2022) highlight the various obstacles minority language speakers face in maintaining their linguistic and cultural identities. Compared to the dominant majority languages, which are held in higher prestige, minority languages struggle significantly for survival (Ayan, 2015).

In daily life, the Balik community predominantly communicates in Indonesian, both within their families and with neighbours. According to the Informant 2: 'In our house, we communicate in Indonesian, the national language of everyone'. This preference for Indonesian is confirmed by Informants 1, 3, and 4, who noted:

We use Indonesian for communication at home.

We speak Indonesian at home and with neighbours.

At home, Indonesian is used more frequently.

Indonesian not only serves as the official language of Indonesia but also plays a unifying role across its diverse populations. However, its widespread adoption threatens the survival and continued existence of regional languages within the country. According to Baryadi (2014), the dominance of Indonesian in various sectors of communication endangers the preservation of these regional languages. Researchers such as Sewell (2022), Tondo (2009), and Bowden (2012) also point out that Indonesian significantly jeopardises native languages. Collins (2022)

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notes that a substantial number of Indonesians now primarily use Indonesian, leading to the marginalisation of regional languages.

Many members of the Balik community are reluctant to use their native language in daily interactions due to a general lack of understanding and proficiency among their family members. They are more fluent in Indonesian, which facilitates easier communication. Informant 1 pointed to this, stating, 'Only one or two people can communicate in the Balik language. Mostly, only the adults use it. If communication with the second or third person is not possible, and if another person joins, they switch to Indonesian'. This pattern is also evident in the experiences of Informants 2, 3, and 4, where most family members are not fluent in Balik:

Especially my children, they don't speak Balik at all.

The children don't understand it at all because we very rarely use it at home.

Specifically the children, they seldom know it; they understand the language but can't speak it.

The Balik language is seldom utilised by the Balik community, both within households and during interactions with neighbours. This infrequent use impacts many individuals who lack fluency in their native tongue. Research conducted by Kain-ama and Dokolamo (2022) and Ayan (2015) reveals similar patterns. Kainama and Dokolamo (2022, p. 130) pointed out a significant decline in the indigenous language in Kamarian Village, Maluku, largely since parents did not communicate in the indigenous language at home. Ayan (2015, p. 75-76), on the other hand, focused on child language acquisition, noting that the survival of minority languages is critically dependent on this process. Language acquisition involves children first being exposed to linguistic input, attempting to mimic the sounds made by their parents, and having their mistakes corrected until they can accurately reproduce most sounds. Interruptions in this process can prevent the successful transmission of the native language, with family dynamics and other internal and external factors influencing the vitality of minority languages.

In their everyday lives, the Balik people primarily communicate in Indonesian, which is also evident in their interactions within the community. Even during field research, it was rare to hear Balik residents using their native language for communication. This observation is supported by Informants 2 and 4:

Only when I meet fellow tribesmen (the Balik tribe), do I speak Balik. However, if there's someone present who doesn't understand, I feel compelled to switch to Indonesian, so they don't feel excluded.

Not all Balik people are familiar with the Balik language. Some understand it, while others don't.

This pattern highlights a complex web of cultural retention and language shift within the Balik community, with the widespread use of Indonesian serving both as a unifying medium and a challenge to the preservation of their linguistic heritage.

Communicating in Indonesian acts as a gesture of tolerance among the community towards those who do not speak Balik. This linguistic tolerance is aimed to avoid offending others who might not understand the native tongue (Informant 2):

The impact of migration on linguistic and cultural identity: A case study of the Balik tribe by Edwardus Iwantri Goma, R. Rijanta and Ratih Fitria Putri

When we want to speak Balik, some don't understand, and I worry they might feel offended. That's the dilemma we face; I'm concerned about how they might react. For those who understand, it's obviously the right thing to do. But for those who don't, imagine how they might feel. So, we choose to use Indonesian instead.

The Balik community exhibits greater proficiency in and frequently uses Indonesian more than their native Balik language. This widespread use of Indonesian within their households and with neighbours not only demonstrates their comfort with the language but also indicates a diminishing valuation of their own linguistic heritage. This scenario, if continued, could lead to the gradual disappearance of the Balik language. Researchers like Benu et al. (2023), Budiarta (2019), Major (1994), and Tondo (2009) have found that the frequency of using a language in daily interactions, especially at home, combined with a high proficiency in a second language, can lead to the decline of regional languages as primary modes of communication. Furthermore, a diminishing respect for one's ethnic language also contributes to the erosion of regional languages.

4.2. Migrant influence

The presence of migrants significantly contributes to the infrequent use of Balik by the native speakers. Demographically, the Sepaku subdistrict is predominantly inhabited by migrants, with the largest groups being ethnic Javanese, followed by the Bugis. The population in Sepaku Village is notably organised into residential clusters based on ethnic backgrounds, leading to a unique administrative division at the neighbourhood level, which reflects the ethnic composition of the area (Figure 1).

The Balik tribe's population is interspersed among Javanese and Bugis migrants, depending on where they reside. This frequent interaction between the indigenous Balik residents and migrants has profoundly influenced the cultural identity of the Balik people, especially in terms of language. Locals and migrants predominantly communicate in Indonesian, reflecting significant linguistic adjustments. Informants 1 and 2 noted these changes:

We began using Indonesian since the start of transmigration.

Now, with the tribes mixed, the Indonesian language has emerged.

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Training, Language and Culture

rudn.tlcjournal.org

Volume 8 Issue 2, 2024, pp. 66-75 doi: 10.22363/2521-442X-2024-8-2-66-75

The Balik community has adapted by using Indonesian as their primary means of communication with the diverse migrant population. This need for linguistic adaptation arises due to potential communication challenges caused by language and cultural differences when interacting with people from various backgrounds. Linguistic adaptation involves adjusting language use and communication styles to fit different social and cultural settings. According to Resticka et al. (2023), effective linguistic adaptation is essential to avoid misunderstandings in multicultural settings. However, these adaptations have dire consequences for the survival of the Balik language, which is now in decline and scarcely used by the Balik people.

Over time, the indigenous Balik tribe has gradually abandoned their native language. Informant 3 highlighted this trend:

Since the arrival of migrants in 1975, there have been noticeable changes in our grammar. The native Balik language is starting to falter due to the interactions with the Javanese. With the influx of other groups like the Bugis and Banjar, our language has begun to blend. Sometimes, the original language starts to vanish as we increasingly use Indonesian.

This shift illustrates a significant linguistic transition, propelled by the need to accommodate and communicate effectively within a culturally and linguistically diverse environment.

In addition to using Indonesian, the Balik community has also adopted a linguistic strategy of employing the local languages of migrants for communication. As a result, some Balik individuals have developed a deep understanding and proficiency in the languages spoken by migrants in their area. This is reflected in the insights shared during interviews:

I only grasp the meaning; I can't communicate using the language [the Javanese language]. My husband is the only one who is proficient, but I understand what is being said. So, you don't need to be explicit; I get the gist (Informant 1).

I'm encouraged by the Bugis people. I can speak Bugis, Javanese, Sundanese, and especially Paser (Informant 2).

My child's friends are Javanese and Bugis, so their conversations mix Bugis and Javanese; that's just how it is (Informant 2).

I can speak Javanese (Informant 3).

The extensive and ongoing interactions between migrants and local residents significantly impact the native language of the community. According to Jamieson (1980), as individuals from diverse linguistic backgrounds interact, they often adopt a common language style to facilitate communication. This adaptation can lead to the dilution of regional accents, dialects, and region-specific lexicons. Over time, the language used becomes increasingly homogenised.

The scenario observed in the Balik tribe closely resembles phenomena seen in the Italian Alps, where the influx of newcomers influenced the local culture, leading to the gradual extinction of minority languages (Steinicke et al., 2011). According to Steinicke and LSffler (2013), migration to new areas can significantly alter the ethnic composition and potentially contribute to the progressive disappearance of smaller indigenous ethnic groups.

4.3. Balik society concern

Members of the Balik community are increasingly hesitant to communicate using their native Balik language, leading to concerns about its potential disappearance. The current generation's disinterest in utilising the Balik language threatens its survival. Informant 2 expressed these concerns: 'That's why I mentioned earlier that the Balik tribe is barely noticeable these days, especially among the younger generation. It seems like they hardly speak any Balik language. After the elders pass away, the Balik language begins to fade'.

This reluctance to use regional languages is not unique to the Balik ethnic group but is a common trend among other ethnic groups in Indonesia. Indriati's (2014) study found that middle school students in Palangka Raya show little enthusiasm for regional languages, preferring to use Indonesian for both formal and informal communication. Similarly, Rizki et al. (2022) observed that local dialects are not popular among teenagers in Aceh, even in casual settings like coffee shops. Additionally, Dharma et al. (2018) reported a decline in teenagers' affinity and recognition for regional languages, with a growing preference for Indonesian. This phenomenon is known as a linguistic shift.

A linguistic shift occurs when the language traditionally used by indigenous peoples is replaced by a new one, often the majority or national language (Batubara & Shafira, 2023, p. 99). This shift typically happens when the mother tongue or a minority language is used less frequently or abandoned entirely by a group of speakers in favour of the broader community's language (Ulfa et al., 2018, p. 162-163). Factors influencing this shift include bilingualism, migration, economic considerations, and societal attitudes toward different languages (Poetri et al., 2023, p. 287).

The language shift observed in the local Balik community and other indigenous communities in Indonesia mirrors the erosion of cultural identity within these groups. Alyami (2023, p. 21) argues that language shift can lead to the blending or even loss of distinct cultures. Moreover, transitioning from a native language to a dominant language significantly affects personal identity. Borland (2005) demonstrated that the disappearance of native languages profoundly impacts individuals' sense of self and their feelings of belonging.

The increasing dominance of Indonesian in the daily interactions of the Balik community threatens the survival of both the Balik language and its cultural identity. The frequent interactions between indigenous residents and migrants have led to a decreased use of the Balik language, which could result in its eventual extinction. Language is not merely a tool for communication but also a vital component of cultural identity, encapsulating the beliefs, customs, and traditions of a community. Therefore, the preservation of language is essential to safeguard the cultural identity of the Balik group.

Efforts to preserve the Balik language might include introducing Balik language courses in schools, organising cultural events that promote the use of the Balik language, and launching

by Edwardus Iwantri Goma, R. Rijanta and Ratih Fitria Putri

awareness campaigns to highlight the importance of regional languages. Additionally, scholars emphasise the need for government and community initiatives to support and protect indigenous languages and cultures. These actions are vital to maintaining cultural diversity in the face of increasing migration and urbanisation in the Nusantara Capital. Such preservation is crucial as it enhances the overall cultural diversity of Indonesia.

5. CONCLUSION

This study examines the impact of migration on the linguistic and cultural identity of the Balik ethnic group in the Nusantara Capital. The findings indicate that migration significantly influences the language practices and cultural identity of the Balik community. Predominantly, the Balik people opt for Indonesian as their main language for daily communication, both within their households and the wider community, rather than their native Balik language. This shift can be attributed to various factors, including the convenience of using Indonesian, diminished valuation of the Balik language, and extensive interaction with migrants.

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The research underscores the importance of preserving the Balik language as an essential element of the Balik ethnic group's cultural identity. It is crucial to implement educational programmes that teach the Balik language in schools, organise cultural events that promote its use, and initiate awareness campaigns to enhance appreciation for regional languages. These efforts are expected to aid in preserving the Balik language and cultural identity, thereby enriching Indonesia's cultural diversity amidst the prevalent trends of migration and urbanization in the Nusantara Capital. This study is poised to make significant contributions to the planning and socio-cultural development in the region, while also advancing academic discussions on migration, cultural identity, and the preservation of language.

ACKNOWLEDGMENTS

The Authors express their gratitude to the Center for Higher Education Funding (BPPT) and Indonesian Endowment Fund for Education (LPDP) for providing financial support through a Doctoral Scholarship Scheme with Number 00017/J5.2.3./ BPI.06/9/2022.

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Edwardus Iwantri Goma

ORCID 0000-0003-4833-3632 h edward_goma@mail.ugm.ic.id Gadjah Mada University Graduate School, Indonesia; Mulawarman University, Indonesia

R. Rijanta

ORCID 0000-0002-5374-7840 h rijanta@ugm.ac.id Gadjah Mada University Graduate School, Indonesia

Ratih Fitria Putri

ORCID 0000-0002-8462-4464 h ratihfitria.putri@ugm.ac.id Gadjah Mada University Graduate School, Indonesia

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