In the study of linguistics and culture, Sundanese and Japanese are often compared due to their striking similarities in fundamental aspects, including language hierarchies, nuances of politeness, and phonetic patterns that sound remarkably alike. These similarities are not mere coincidences but reflections of deeply rooted cultural values in both Sundanese and Japanese societies, which prioritize social harmony and respect. This article explores the connections between these two languages, highlighting their historical development, structural parallels, and the challenges of preservation in the modern era, with the hope of inspiring efforts to revitalize local culture.
Historical Background: The Evolution of Sundanese and Japanese
To understand the parallels between Sundanese and Japanese, it is essential to trace their historical development. Sundanese, spoken by approximately 44.4 million people in West Java and Banten (both located on the island of Java), belongs to the Austronesian language family. Its earliest documentation dates back to the 9th century through ancient manuscripts like Carita Parahyangan and Sanghyang Siksa Kandang Karesian. These texts not only recorded the language but also captured the values of politeness and social hierarchy in ancient Sundanese society, laying the foundation for the modern system of linguistic levels.
In contrast, Japanese, part of the Japonic language family, has a documented history beginning in the 8th century with works such as Kojiki (古事記) and Man'yōshū (万葉集 or “Collection of Ten Thousand Leaves”). It evolved within Japan’s highly hierarchical feudal society, where politeness and deference to social status were central to communication. The complex keigo (敬語 or “honorific anguage”) system began to take shape during the Heian period (794–1185 CE), as class-based social structures solidified.
Despite their distinct linguistic origins, the shared emphasis on harmony, hierarchy, and respect in Sundanese and Japanese societies fostered the development of similar linguistic systems. Scholars like Prof. Mikihiro Moriyama, a Sundanese culture expert from Nanzan University in Nagoya, Japan, have noted these connections. Moriyama’s research highlights that Sundanese shares systemic similarities with Japanese, particularly in how both languages adjust speech levels based on social context—a feature less prominent in languages like Indonesian or English.
Speech Levels: A Reflection of Politeness
One of the most notable similarities between Sundanese and Japanese lies in their systems of speech levels, which mirror the cultural values of politeness and social structure. In Sundanese, this system is known as undak usuk basa, encompassing basa loma (casual, for peers), basa hormat (polite, for elders or respected individuals), and basa kasar (coarse, for informal or emotional contexts). The choice of level depends on the relationship between speakers, their age, and the social setting.
For instance, the Sundanese word for “eat” varies as follows:
- Tuang (polite, used when addressing elders or guests).
- Neda (neutral, for respected but less formal contexts).
- Dahar (coarse, for close friends or casual expressions).
In Sundanese, there are several other words for “eat” aside from the three mentioned above, namely: emam, nyapek, ngaleeut, cileun, and nyicip. Their usage depends on factors such as the context, the formality of the situation, and the region in which they are spoken.
Example for “I want to eat right now” below:
Basa Loma:
Kuring rék neda ayeuna.
Basa Hormat:
Abdi badé tuang ayeuna.
Basa Kasar:
Urang ék dahar ayeuna.
Similarly, Japanese employs the keigo system, which includes sonkeigo (尊敬語 or “honorific”), kenjōgo (謙譲語 or “humble”), and teineigo (丁寧語 or “polite”). The word for “eat” in Japanese also shifts:
- Meshiagaru (めしあがる) (honorific, to show respect to the listener).
- Taberu (たべる) (neutral, for everyday conversation).
- Kuu (食う) (coarse, often used by young people or in very casual settings).
These systems demonstrate that language in both cultures is more than a tool for communication—it’s a reflection of a society that values hierarchy and social harmony. For example, a Sundanese child would not use basa loma when speaking to a grandparent, just as a Japanese employee would avoid taberu when addressing a superior. In contrast, Indonesian and English are relatively “flat.” In Indonesian, “eat” remains makan regardless of context, while in English, politeness is conveyed through tone or phrases like “Could you…” rather than verb changes.
This similarity offers an advantage for Sundanese speakers learning Japanese. Having experience with mapping social contexts to word choices, they often find the complexities of keigo more intuitive than speakers of languages like English or Indonesian. Language instructors in Indonesia have observed that Sundanese students tend to grasp keigo more readily, likely due to their familiarity with undak usuk basa.
Phonetic Similarities: A Harmony of Sounds
Beyond speech levels, Sundanese and Japanese share similarities in phonology—the sound patterns that form words. Both languages favor simple syllable structures, primarily consonant-vowel (CV) or vowel-only (V) patterns, with few consonant clusters or complex sounds. This structure makes both languages sound “light” and easy to pronounce, unlike English, which features intricate consonant clusters (e.g., “strengths”).
For example, Sundanese words like these:
| Sundanese | Meaning (in Sundanese) | Japanese Equivalent | Explanation |
|---|---|---|---|
| Nami | Name | 波 (nami) | Identical in pronunciation to nami (“wave”) in Japanese, though the meanings differ. |
| Moe | To dry (something) in the sun. | 萌え (moe) | Phonetically identical to moe (a pop culture term in Japanese), but the meanings are unrelated. |
| Kokoro | Poor, Destitute | 心 (kokoro) | Same pronunciation as kokoro (“heart”) in Japanese—an intriguing phonetic coincidence. |
| Sagara | Sea, Ocean | 相良 (Sagara) | Similar to Sagara, a Japanese surname; also poetic term for “sea” (umi) in classical usage. |
| Sora | Voice, Sound | 空 (sora) | Phonetically matches sora (“sky”) in Japanese; meanings differ, making this a notable homophone. |
| Sae | Good, Nice | さえ (sae) | Shares the same form as sae, a Japanese particle meaning “even,” though used differently. |
| San | Too much, Very | 三 (san) / さん | Similar in sound to san (三 “three”) and the honorific –san; different in meaning. |
Although these words lack a common etymological root, their phonetic resemblance creates a sense of familiarity for speakers of both languages.
Intonation patterns also align. Both Sundanese and Japanese tend to use soft, less stressed intonation, unlike English, which often emphasizes specific syllables. This explains why Sundanese speakers are frequently noted by language teachers as having a more “natural” Japanese pronunciation. Similarly, Japanese learners of Sundanese report ease in pronunciation, as observed by Moriyama in his studies of Sundanese-Japanese cultural exchanges.
Modern Challenges: The Decline of Sundanese
Despite its rich cultural and linguistic heritage, Sundanese faces significant challenges in the modern era. Reports from Indonesia’s Language Development and Cultivation Agency suggest that many young people in West Java no longer use Sundanese actively in daily life. Contributing factors include:
Social Stigma: Sundanese is often viewed as “rustic” or less prestigious than Indonesian or English, particularly among urban youth.
Dominance of Indonesian: As the national language, Indonesian prevails in education, media, and formal communication, leaving little room for Sundanese.
Language Degradation: The use of mixed or non-standard forms—such as spelling “jaman” instead of the correct “zaman”—can contribute to the erosion of linguistic norms. Additionally, blending Sundanese with Jakarta slang (e.g., “njir, aing gabut pisan, bro”) may obscure the distinct identity of the Sundanese language, gradually weakening its cultural and structural integrity. While it is true that language naturally evolves and adapts to contemporary usage, this evolution becomes problematic when it displaces formal or traditional forms entirely. If not balanced with proper education and cultural awareness, such informal variations can lead to a loss of linguistic sensitivity, especially among younger speakers who may no longer distinguish between casual and respectful speech levels.
More concerning is the erosion of the politeness values central to undak usuk basa. Coarse and vulgar expressions—such as goblog (stupid), anjing (dog), monyet (monkey), babi (pig), sia (you), cedar, and aing (I)—are no longer confined to heated arguments or street-level slang. They have become disturbingly common in everyday speech, even among children in kindergarten. This linguistic shift signals a deeper cultural rupture. It reflects not just a loss of verbal refinement, but a weakening of the respectful social hierarchy that underpins Sundanese identity.
To put it bluntly, the language heard today in some circles would be more at home in a zoo than in a community rooted in centuries of etiquette and mutual respect. Just as keigo defines the subtle social fabric of Japanese interaction, undak usuk basa is the backbone of Sundanese civility—making its erosion not only regrettable but alarming.
Cultural Parallels in Material Traditions: From Samak to Tatami
The connections between Sundanese and Japanese extend beyond language to material culture. A compelling example is the similarity between samak (traditional Sundanese mats) and tatami (traditional Japanese mats). Historically, both were crafted from woven dried rice straw and served as seating or sleeping surfaces—embodying values of simplicity and closeness to nature. In Sundanese culture, samak has long been associated with family gatherings and rituals, much like tatami in Japanese homes, where it remains a defining feature of traditional architecture.
Yet their modern fates diverge. In Japan, tatami continues to evolve—integrating modern materials while retaining its cultural symbolism, even being exported as a heritage product. In contrast, the samak has seen a shift in materials: while once made from rice straw, it is now more commonly woven from pandan leaves due to availability and durability. Despite this adaptation, samak faces gradual decline in everyday use, often replaced by synthetic carpets seen as more practical. This contrast highlights a broader challenge: preserving cultural artifacts in the face of globalization, where Japan has successfully recontextualized tradition within modernity, while Sundanese culture faces a more fragile path of continuity.
Toward Revitalization: Lessons from Japan
The parallels between Sundanese and Japanese offer valuable lessons for cultural preservation. Japan has successfully brought its language and traditions to the global stage without losing its identity, through robust language education, pop culture (e.g., anime, manga), and tourism promotion. Sundanese has similar potential but requires collective effort to realize it.
Steps to revitalize Sundanese could include:
- Education: Incorporating undak usuk basa into school curricula using engaging methods, such as songs or games.
- Digital Media: Leveraging platforms like YouTube, podcasts, or Sundanese-speaking VTubers like Airani Iofifteen (アイラニ・イオフィフティーン) from hololiveID to appeal to younger audiences.
- Cultural Communities: Hosting festivals or workshops that blend Sundanese language with traditional arts like wayang golek (puppet theater) or jaipong dance.
The West Java regional government has launched initiatives like Sundanese Language Day on February 21 and the “Sunda Digital” program to promote Sundanese content online. However, long-term success hinges on community engagement, particularly among youth, to transform Sundanese from a perceived burden into a source of pride.
A Bridge of Cultural Inspiration
Though separated by geography and history, Sundanese and Japanese share surprising commonalities in linguistics, phonetics, politeness, and material traditions. From undak usuk basa mirroring keigo to samak resembling tatami, these cultures demonstrate that universal values like respect and harmony can manifest in unique yet resonant forms.
Modern challenges underscore that cultural heritage requires deliberate effort to endure. Japan’s success in globalizing its language offers a model for Sundanese to follow—with creativity, collaboration, and pride in its identity. Sundanese is not merely a means of communication but a reflection of its people’s spirit. By preserving it, we not only honor ancestral legacies but also build a cultural bridge connecting the local to the global.
- Sundanese (Austronesian) and Japanese (Japonic) evolved in hierarchical societies, documented since the 9th (Sundanese) and 8th (Japanese) centuries.
- Prof. Mikihiro Moriyama highlights systemic similarities in speech levels, distinct from Indonesian or English.
- Sundanese undak usuk basa (casual, polite, coarse) mirrors Japanese keigo (honorific, humble, polite), reflecting cultural emphasis on respect.
- Example: “eat” varies in Sundanese (tuang, neda, dahar) and Japanese (meshiagaru (めしあがる), taberu (たべる), kuu (食う)) based on social context.
- Sundanese speakers often find Japanese keigo intuitive due to familiarity with speech levels.
- Both languages use simple syllable structures (CV/V), creating phonetic similarities like sora (sound or voice in Sundanese, sky (空) in Japanese) and kokoro (poor in Sundanese, heart (心) in Japanese).
- Sundanese samak and Japanese tatami share material and function, but samak is fading while tatami remains culturally significant.
- Sundanese faces decline due to social stigma, Indonesian dominance, and erosion of polite speech (undak usuk basa).
- Japan’s success in globalizing culture (via education, anime, tourism) offers a model for Sundanese revitalization through schools, digital media, and festivals.
- Preserving Sundanese requires creativity and pride to maintain its identity globally.
Historical and Linguistic Foundations
Speech Levels and Politeness
Phonetic and Material Parallels
Modern Challenges and Revitalization
