cirebon cultural tourism 
Indonesia’s linguistic diversity is not just a national treasure, it’s a love letter to heritage, culture, and identity. One such gem lies in the heart of West Java: The Cirebonese language and its regional dialects. In the quiet yet colorful village of Sarabau, located in Plered District, language does not just communicate, it expresses personality, emotion, and cultural belonging.
Dialek Cirebon: A Symphony of Regional Sounds
As a variant of the Javanese language, Bahasa Cirebon (Cirebonese) offers a rich palette of dialects. One prominent distinction among Cirebonese speakers is in how words are pronounced, especially the final vowels. While many areas retain the standard Cirebonese ‘a’ at the end of words, regions like Plered are famously known for shifting this final vowel to ‘o.’ This local accent shapes everyday communication. In Sarabau, nearly everyone speaks using this ‘o’ ending, creating a unique identity that binds the community. It is not just language, it is pride.
Language in Sarabau varies not only across regions but also across generations. A recent mini-study involving a young university student (22 years old) and an older batik artisan (52 years old) in Sarabau revealed fascinating generational shifts.
1. Phonological Variations
In Sarabau, phonological shifts appear not just across regions but between age groups as well. For instance, younger speakers often use the word “iro” (you), while older generations prefer “siro.” Interestingly, these two forms serve different social functions. “Iro” is commonly used in casual, relaxed conversations, especially when joking around with peers. On the other hand, “siro” carries a more serious tone and is typically reserved for moments of tension or confrontation, as in the phrase “Siroe nuh ano-ano bae,” which loosely translates to “You’re always up to something.”
Another common phonological feature in Sarabau is the consonant shift, particularly the transformation of the consonant “b” into “w.” For example, the standard Cirebonese word “bulu” (hair) becomes “wulu,” “bulan” (moon) becomes “wulan,” and “basuh” (to wash) becomes “wesuh” or “wisuh.” These variations are not random, they are rooted in tradition and shaped by context. Interestingly, the verb “basuh” changes depending on the object being washed. For example, washing hands is often expressed as “wisuh” or “wesuh,” while washing clothes might be expressed as “bebasuh.” The addition of the prefix “be-“ adds a layer of morphological transformation.
2. Morphological Variations
Morphological variations in Sarabau also reflect generational preferences. A clear example is found in the word “priben” (how) and its extended form “kepriben.” While both words essentially carry the same meaning, older speakers are more likely to use “kepriben,” showing a tendency toward more traditional language forms. This preference reveals not only linguistic variation but also the cultural memory that older generations carry with them.
3. Lexical Variations
Older speakers in Sarabau still preserve many beautiful local terms. Words like “lar” (wing), “oyod” (root), and “bledugan” (dust cloud) remain vivid in their vocabulary. These words, though seldom heard among the youth, offer a glimpse into a past era when language was deeply tied to local life, natural surroundings, and oral storytelling.
Lexically, Sarabau reveals a rich intergenerational difference. A study recorded over 30 different lexical items that vary between younger and older speakers. For instance, the word “tongkat” (stick) is more commonly referred to as “teken” by older speakers. Younger people often find this word unfamiliar, highlighting the influence of modern media and schooling in shaping language use. Traditional terms are slowly being replaced or forgotten, yet they hold immense cultural value.
In a world rushing toward modernity, preserving these linguistic treasures is like keeping love letters from the past, gentle reminders of who we are, where we came from, and the beauty that lives in our voices.
