Due to recent, state-sponsored language and status planning efforts, Osing (ISO 639-3: osi) is currently experiencing a renaissance, resulting in increased language use and the emergence of a new Osing identity. Osing has gained enough popularity in recent years that people of other (non-Osing) ethnicities have begun speaking the language and adopting Osing cultural practices (Arps, 2009: 10). Based on sociolinguistic interview data, this research examines emergent regional identities of Banyuwangians and the results of the commodification of Osing in the public sphere.

Indonesia has formally tasked local governments with promoting regional languages and cultures and to “create atmospheres conducive to speaking local languages, including the empowerment and establishment of local traditional institutions, in order to increase positive attitudes so that people have an awareness, pride, and loyalty to the local language norms.” (Yudhoyono, 2009: 17). Osing is recently taught alongside Javanese and Indonesian in Banyuwangi schools (in all 25 kecamatan ‘districts’ as of 2017) and the local government recognizes Osing as a language distinct from Javanese and specific to Banyuwangi. Further, policymakers are embracing the opportunity to promote Osing culture by organizing Osing-themed cultural events and festivals as well as promoting the village of Kemiren as “Desa Wisata Osing” (‘Osing Tourism Village’) and as an adat budaya ‘indigenous culture’ tourist destination. As the government promotes Osing language and culture—elements of which are valued as commodities for achieving “semua potensi yang ada di Banyuwangi” (‘the whole of Banyuwangi’s potential’) Banyuwangians have begun to identify as Osing, a stance which influences when and how the language is used.

This research finds that the social expansion of Osingness in recent years is reflected in speakers’ sociolinguistic identities: While “Osing” was primarily associated with an ethnicity as recently as 20 years ago, it now has a supra-ethnic, regional association with Banyuwangi at large. In interviews, consultants negotiate identities (their own and those of others)—determining who is and who is not Osing based on sociocultural factors and language ideologies—reflecting a very recent, state-sponsored recontextualization of Osingness.