THE MEMORIZE-SPEAK UP-HABITUATION METHOD AS AN EFFORT TO IMPROVE THE MASTERY OF FOREIGN LANGUAGE SKILLS

This study aimed to analyze and examine the MSH (Memorize-Speak Up-Habituation) method on foreign language mastery skills, especially English. This research used a descriptive qualitative approach with case study research at the LIPs (Language Intensive Program of Boarding Junior High School of Nurul Jadid) Paiton, Probolinggo. The instruments used were observation, in-depth interviews, and documentation to support the completeness of the data. The data analysis technique was carried out through the stages of data collection, data reduction, data presentation, and conclusion of research results. The findings indicated that the MSH method was applied with the stages of Memorizing new vocabulary and pronunciation, Speak Up, or integrating the use of new vocabulary in speaking activities, and habituation of foreign language activities. This study shows the implication that with the MSH method, LIPs members can master 4 English skills (listening, writing, reading, and speaking) correctly even though it requires high discipline.Abstrak:Penelitian ini bertujuan untuk menganalisis serta mengkaji penggunaan metode MSH (Memorize-Speak Up-Habituation) terhadap keterampilan penguasaan berbahasa asing, khususnya bahasa Inggris. Penelitian ini menggunakan pendekatan kualitatif deskriptif dengan jenis penelitian studi kasus di lembaga LIPs (Language Intensive Program of SMP Nurul Jadid) Paiton, Probolinggo. Instrumen dalam penelitian ini mengunakan observasi dan wawancara mendalam serta dokumentasi untuk mendukung kelengkapan data. Teknik analisis data pada penelitian ini dilakukan dengan tahap pengumpulan data, reduksi data, penyajian data, dan penyimpulan hasil penelitian. Hasil penelitian menunjukkan bahwa metode MSH diterapkan dengan tahapan Memorize (mengingat) kosakata baru serta pelafalannya; Speak Up (berbicara) atau mengintegrasikan penggunaan kosakata baru dalam kegiatan speaking (berbicara); dan Habituation (pembiasaan) kegiatan berbahasa asing. Penelitian ini menunjukkan implikasi bahwa dengan metode MSH, anggota LIPs dapat menguasai 4 kompetensi bahasa Inggris (listening, writing, reading, speaking) dengan tepat walau membutuhkan kedisiplinan tinggi.

How Interlanguage Process of Students L2 During the Pandemic Era?

During the COVID-19 pandemic, all activities are carried out virtually and the learning process is included in the effort to learn the target language (IL) in the Interlanguge process. The purpose of this article is to identify what applications students use in their respective L2 processes in the interlanguage process. To collect data in this study, researchers used interviews. Data collection was carried out by interviewing with the help of an interview guide conducted with 6 students of SMK Amal Ikhlas Kampar. The results of this study indicate that students use the Youtube application to achieve the target language mastery level in the inter-language process.

PEMERTAHANAN BAHASA DAERAH DI KOTA AMBON: STUDI KASUS BAHASA DAERAH DI NEGERI LAHA SEBAGAI SATU-SATUNYA BAHASA DAERAH DI KOTA AMBON [Local Language Maintenance in the city of Ambon: A Local Language Case Studying in the Laha Village as a Local Language only in the City of Ambon]

The purpose of this research is to describe local language maintenance in Laha village as the only local language in the City of Ambon. The kind of this research uses quantitative desceiptive. The method of this research is qualitative method where questionnaires were specifically given to 50 respondents that were chosen randomly (random sampling). Beside that, the writer also interviewed some informants and did observation in Laha village and some decent villages in Ambon. The result of this research showed that the condition of local language in Laha village is in danger of extinction. It is shown from local language mastery in society, speakers’ age, first language use, mother tongue, mastery period of local language, and local language acquisition in Laha village. Most speakers of Laha local language can only communicate with little local language of Laha (passive speakers). In terms of age, most of the fluent speakers of local language of Laha are above 50. Those who are under 50 can communicate limitedly, passively understand the language, and even some of them can not communicate using the language at all. Tujuan penelitian ini adalah untuk mendeskripsikan pemertahanan bahasa daerah yang ada di Negeri Laha (setingkat desa) sebagai satu-satunya bahasa daerah yang ada di Kota Ambon. Jenis penelitian ini menggunakan deskriptif kuantitatif. Metode dalam penelitian ini adalah metode kuantitatif yang secara spesifik responden diberikan kuesioner atau daftar tanyaan dengan jumlah sampel sebanyak 50 orang yang diambil secara acak (random sampling). Daftar tanyaan penelitian secara umum meliputi situasi dan kondisi bahasa daerah yang ada di Negeri Laha termasuk pemakai dan pemakaiannya. Hasil penelitian ini menunjukkan bahwa sekarang ini, kondisi bahasa daerah yang ada di Negeri Laha Kota Ambon terancam punah. Hal itu terlihat dari penguasaan bahasa daerah dalam masyarakat, usia penutur, bahasa yang digunakan ketika masa kecil (anak-anak), bahasa pertama yang dipelajari, masa penguasaan bahasa daerah, dan pemerolehan bahasa daerah di Negeri Laha. Kemampuan penguasaan berkomunikasi dalam bahasa daerah di Negeri Laha lebih banyak hanya bisa berkomunikasi secara sedikit-sedikit daripada bisa berkomunikasi secara aktif. Dari segi usia, kebanyakan yang dapat dan lancar berbahasa daerah Laha rata-rata usia di atas 50 tahun. Untuk usia di bawah usia 50 tahun, kebanyakan dapat berkomunikasi secara sedikit-sedikit, bisa memahami (pasif), dan sebagian pula tidak bisa berkomunikasi sama sekali.Abstrak

The Landbound Chicken and the Deliberate Chameleon yet have their Uses: Yorùbá Art History, Language, and Interpretation.

Rowland Abiodun’s Yorùbá Art and Language contains many extremely valuable features, wrapped around a question he raises in its introduction: can foreign scholars ever truly understand a work the way its Yorùbá makers and users do? Language mastery certainly provides the native speaker with access to inestimable insights regarding not only general worldview, but specifics of philosophy, history keeping, and subtleties of knowledge transmission. However, in the attempt to read an artwork and unpack its meaning, cultural in[1]siders also face obstacles as well as advantages, particularly when pieces date from the more distant past. The import of Abiodun’s major contributions regarding Yorùbá art’s history and the validity of his contentions are considered here in light of the varied contributions both foreign and Yorùbá art historians bring to Yorùbá scholarship, in the recognition that working with art of bygone centuries makes all scholars outsiders to a degree. A kì í gbójú-u fífò lé adìẹ àgàgà; à kì í gbójú-u yíyan lé alágẹmọ. One should not expect the flightless chicken to soar; one should not expect the chameleon to stride. Can outsiders ever truly understand a work of art the way its makers and users do? In the introduction to his book Yorùbá Art and Language: Seeking the African in African Art, Rowland Abiodun concludes that only those with a mastery of the Yorùbá language and deep cultural familiarity can interpret Yorùbá artworks effectively. His argument produces numerous salie observations and the viewing framework he creates provides an exceedingly valuable set of lenses for interpreting Yorùbá sculpture. However, the question posed above remains intriguing, and is more complex than it appears. Even when an artist and his patron live in the same community at the same time, their interpretations of a commissioned work may not be identical, so when one moves out to the analyses of art historians, Yorùbá or not, one cannot necessarily assume a third party will understand the work just as its maker and user did. Additional corollaries to the question exist as well. What are the parameters of outsider status? Do they constitute a spectrum? Do insider advantages always trump outsiders’ perceptions? These issues become even more pertinent as distance from our own era increases. While the question of outsider/insider status does not constitute the thrust of Abiodun’s book, it is a major aspect of his introduction, and thus worth considering.1 While this paper considers the unique multiple contributions of Abiodun’s book, it also argues that careful considerations of objects and context can be made by outsiders, while insiders, like all researchers, can choose to ignore elements that conflict with their own preconceptions, develop greater interest in one topic than another, generalize their known experience to the whole of Yorubaland or apply it half a millennium into the past. While these perspectives differ, one does not automatically eclipse the other.

Suomen kielen hallinta ja sen kehitys. Peruskoululaiset ja nuoret aikuiset

The topic of the book is the incremental growth of linguistic knowledge from lexical to structural-cum-textual during the so-called later language development. Language mastery does not presuppose any acquaintance with prescriptive grammar but, instead, concerns the core of language which the so-called consensus principle applies to: the most frequent words and structures are mastered with certainty by everybody, but uncertainty increases as less frequent and more variable phenomena are taken into consideration. It is the goal of the study to make explicit the knowledge that is common to school children of different age groups, and to show how it develops both in its core and in its fringe areas. The mastery of less common aspects exhibits considerable statistical variation. The research embodies methodological pluralism insofar as it has been carried out by means both of the corpus method and the experimental method. Here experimental subsumes writing tasks, paper-and-pencil tests, and behavior under experimental conditions. The amount of participants native in Finnish varies from 300–2000. The book has a bipartite structure: mastery of meanings (Part I), and mastery of forms (Part II).

More Sloppy Reasoning about Survival

In my writings on the evidence for postmortem survival. I’ve made no secret of the fact that I consider much of the literature on the subject to be very shabby, usually because the authors are empirically myopic or inferentially-challenged. That is, writers on survival notoriously ignore or treat very superficially relevant areas of research having their own extensive literatures (e.g., on dissociation, savantism, prodigies, gifted under-achievers, and language mastery), and too often they seem unable to formulate valid arguments. In Braude, 2003 I explored these deficiencies in great detail. Here, I’d like simply to comment on a particular class of confusions and a recent eruption of nonsequiturs.

Identification of Literacy Teaching Methods in Georgian Methodological Literature

One of the main and key issues of language mastery is the study of literacy in this language. The issues of identification and classification of literacy teaching methods have always been in the center of attention in the Georgian methodological literature. All methods used in teaching Georgian literacy can be conditionally divided into three groups: a) synthetic (modern terms: ascending, phonetic), b) analytical (ascending), c) analytical-synthetic (descending-ascending, balanced).Observation of the learning process shows that the selection and effectiveness of the teaching method of the alphabet is primarily determined by the nature-structure of this language. Thus, blindly transcribing it blindly from another language is totally unjustified.

Language-Mastery and the Sorites Paradox

This chapter, originally written for Gareth Evans’s and John McDowell’s edited anthology of papers, Truth and Meaning, on the philosophical issues raised by Davidsonian truth-theoretic semantics for natural language, reprises the key arguments of Chapter 1, but with a more explicit focus on the question: what is the nature of linguistic competence? Can it, at least at the most basic level, be viewed as consisting in propositional knowledge of, and a consequent ability to follow, semantic and syntactic rules? The suggestion is that the Davidsonian programme is implicitly invested in a positive answer to that question, and that one lesson of the Sorites is to make that answer seriously doubtful, mandating a ‘more purely behaviouristic’ conception of basic linguistic competence.

ARABIC: المشكلات في ترجمة المصطلحات العربية الدينية إلى الأردية: استراتيجيات وحلول

The translation is like a bridge that connects different societies and civilizations. It transfers linguistic expressions from one language to another, and connects the social and cultural life of different peoples and nations. It transfers knowledge, experience, values, ideas, principles, traditions and thoughts of the people from one language to another. Translation itself is an art & science that has its own rules, foundations and strategies. Translators may face many difficulties, problems and challenges especially in the literary translation, as each language has its own distinct characteristics and features. So, these difficulties and problems arise when using idioms, phrases linguistic and semantic structures, and in choosing the appropriate meaning or determining the nature of the word's use, style, and so on. The translation requires literary talent, a comprehensive knowledge of the original language (source language) and the language translated into it (target language), mastery of all the rules of the two languages (source language and target language) and a full awareness of the cultural background of two languages from the specialists of this field. The translator must know the type of text, the language, the intellectual and cultural context of the translated text, and the background of its author. As well as the information about the culture and civilization of other nation. Urdu language has been influenced by different languages such as Persian, Sanskrit and Arabic. And many words and terms are taken from these languages. Especially religious terminology is taken directly from Arabic, i.e., Hajj, Umrah, Zakat, Nikah and Talaq etc. This article highlights the problems in translating Arabic Religious terminology into Urdu and suggests some strategies and solutions.