Dependency on Supernatural Beings

The third presentation of the dependency on supernatural being is by showing the consequences that human being receive. The consequences are due to trespassing the condition set by the supernatural being. This presentation can be accessed in the macropropositions that supernatural beings might set rules and conditions which human being must apply. In other words, human being depends on the wisdom or insight by supernatural being to live properly. The consequences might be positive or negative for the human characters. However, topically, the negative consequences appear more prominently than the positive impact. The negative consequences are the result of disobedience. The positive consequence seems to be a result of makeup actions after experiencing the negative consequence, i.e. in folktale 3. In folktale 3, the human character experiences both negative and positive consequences. Both of the consequences are the results of the character’s response toward the supernatural being’s advices or sayings. However, the negative consequences appear first as a result of ignored warning. Later on, the positive consequences come as a makeup result overcoming the negative consequences. Excerpt 19 Hearing the sound of running water, the captain forgot the warning of the djinn and stumbled away from the beach and up a small bluff covered in ivy in search of the stream that he could hear. But as soon as he set foot on the ivy he was beset by an agony of itching that immediately made him forget his thirst. A12331 The negative consequence comes because the human character forgets the warning given by the supernatural fish. The human character suffers from the agony of itching. The itch might logically come from particular ivy. The ivy might naturally be poisonous and cause the itch. However, more importantly, the captain has been warned by the supernatural fish to not venture the island. This situation delivers the idea that human being is not knowledgeable. Further, human being is careless and ignorant since provided by the condition, the main character does not pay much attention to the warning. The positive consequence is resulted from the obeisance to the supernatural fish’s advice. The consequence is the fact that the human character finds out the cure for the itch and gets cured. The folktale, in this case, does not highlight the power in terms of physical power but of knowledge. This is due to the story that the human character does the effort to overcome his itching problem after being advised by the supernatural fish. Excerpt 20 … the djinn said to him, “The source of the curse is the ivy that covers the whole island. You must bear the pain and pull it all out. Take it down to the beach and burn it – then the curse will be no more and you may even settle in this place. “And so it was that the captain single handedly tore up the ivy and burned it on the beach. A12360 The supernatural being says the advice to the human character. The saying is the solution to the itching problem. The excerpt shows that the human character does not lack of physical strength but more of knowledge. The folktale mentions that the captain single handedly tore up the ivy and burned it on the beach. That mentioning proofs that in fact the human character is physically powerful. Being a condition giver, supernatural beings sets rules for human beings. In relation to power relation, therefore, they are authoritative. In folktale 1, the supernatural being sets the condition to the human character that human might not eat a particular fish. In folktale 3, the supernatural being warns the human main character to not venture the island. In folktale 5, the supernatural being orders the other main characters not to attack each other. Excerpt 21 When he looked up again, the deer was gone and there stood before him the radiant figure of a woman . “Put down your spear, my son,” she told him. “Would you kill your own sister? “Instantly, all the memories from his childhood came back to him and Si Gerong fell to his knees. “Yes, she is Orah. I bore you together. Consider her your equal because you are sebai.”A12564-68 Excerpt 21 shows the depiction and the power of the supernatural being in folktale 6. The supernatural being is depicted as a beautiful and shining figure by the word radiant. She is believed as the main characters’ mother. Moreover, she proclaims it by herself by saying I bore you together. This depiction strengthens the power of the supernatural being since she holds the authorship by being the mother. In folktale 1 and folktale 3, the supernatural being’s authority is in line with the nowadays customs. The supernatural beings in those two folktales give the rules or conditions accordingly to what are believed by the society. In folktale 1, the supernatural being forbids the human character to eat a particular fish namely teri fish. She give that condition for the human character taking her as the wife. The condition must be obeyed due to the powerlessness human character. In addition, the life of the human character becomes better because of the help of the supernatural being. In other words, the supernatural being brings prosperity to the human character. To keep the prosperous condition, the human character might not disobey the condition. In the folktale, it turns out that the human character disobeys the condition. Excerpt 22 The crack slowly widened until the sea began to fill it and Empu Mburing saw his beloved wife slowly disappearing, for they were now on two different islands. A12182 The disobedience results in the separation between the supernatural being and the human character. They are physically separated on two different islands. This separation might also suggest the consequence that the human character should take. He loses the prosperous life. In folktale 3, similar condition applies that the supernatural being sets a condition or a rule that is in line with the custom of the society. Similarly also, the custom is about forbidding to eat a particular fish. The difference lays on the reasons why the supernatural being gives the rule. From the narrative, the supernatural being is the one which provides help to the human character. Excerpt 23 But the ikan layar remains sacred to the people of Mesa and none will let its meat pass their lips A12366 In the folktale, the society keeps the particular fish sacred. Thus, the society does not eat a particular fish namely ikan layar because the society respects the fish. Further, the society might also consider the consequences of ignoring the condition set by the supernatural being in the form of ikan layar. The authority of the supernatural being is shown in utterances. For instance, the supernatural being in excerpt 21 utters commands in imperatives and in interrogative. The commands in the excerpt are presented by the words put down and consider. The question “Would you kill your own sister?” is a rhetorical question that is intended to command the main character to not kill his twin. Those utterances leads to the extraction of the macropropositions that supernatural beings set rules and conditions and human being must obey them in order to live properly. In addition to the supporting ideas of the ideology, folktale 6 presents the powerless state of human beings that leads to the dependency on supernatural being power. The macroproposition is indexed as 6E. The constructed macroproposition is that prayer is powerful. The power of the prayer is depicted that it can change human being’s fate. In other words, human being’s character is dependent to the supernatural power, i.e. prayer. In the folktale, the human character becomes a stone due to her prayer. Excerpt 24 She was silent again for a long time and then she said, “But if none of that is true, for what reason should I live in this world? I ask then that you turn me to stone so that all will know that I did not commit the sin of which I have been accused . A12655 Excerpt 25 But she could not, for her feet were rooted to the floor. Soon she could not feel her legs, or her torso, or her arms. At last, she looked down at the statue of a child in her arms and then her vision became dull and grey until at last she too became stone . A12657-59 Excerpt 24 is the prayer that the human character utters. The utterances might be considered as a prayer since she asks something to someone she addresses by you. The one that she addresses by you might be interpreted with God or any supernatural being possessing power to turn her into stone. The purpose of the prayer is to prove that she does not commit the deed which she has accused for. Excerpt 25 shows the process of her becoming a stone. The power of the prayer influences also her son. The child becomes a stone also in her arms. By having this narrative, the society might believe in the power of saying as prayers. The folktale does not mention explicitly that the utterances by the human character are prayers. However, the society, thus, might consider that any sayings might become true since they might be prayers. In relation to supernatural power, the prayer might become true by the supernatural grant. Therefore, the society’s life and fate might depend on the supernatural power.

4.2. Microstructure Analysis

This thesis employs also the microstructure analysis to reveal the ideologies of the folktales, i.e. the submissiveness to customs and the dependency on supernatural beings. The microstructure analysis is the extension of the macrostructure analysis by the discussions on the micro linguistic levels. The microstructure analysis was done by utilizing the transitivity, modality, and attitudinal analysis. All the three analyses focus on the local semantic of the texts. The transitivity analysis reveals the ideologies by interpreting the choice of the processes and the participants involved in the text. For the analysis, not all the clauses in the folktales are taken. The data are the clauses that semantically relate the processes and the participants in revealing the ideologies. The modality analysis supports the revealed ideologies in terms of the interpersonal meaning. The data for modality analysis are the clauses containing modals. The attitudinal analysis inspects the feelings and attitudes expressed through linguistic items. In Systemic Functional Linguistics, the attitudinal analysis is a part of interpersonal meaning analysis. The data are the clauses containing attitudes. The discussion and elaboration are divided into three parts accordingly to the analyses. The first part discusses the transitivity analysis. The second part elaborates modality analysis. The last part presents the discussion on attitudinal analysis. Each part presents the summary of the findings and the elaboration of the data interpretation. The interpretations are accordingly to the natures and functions of each analysis. For the efficient writing, the folktales’ titles are abbreviated as TToEM The Tears of Empu Mburing, SFaER Siti Fari and Empu Rencak, TMI The Mesa Itch, TPoGM The Pirates of Gili Montong, TDPoK The Dragon Princess of Komodo, and TSToIM The Sad Tale of Ina Materia.

4.2.1. Transitivity Analysis

The discussion on transitivity analysis falls into four parts. The parts are the types of processes in transitivity analysis employed in the folktales to present the two ideologies. They are material process, mental process, verbal process, and relational process. The folktales do not employ two types of processes namely behavioral and existential processes in revealing the ideologies. The discussions are the extension of the macroproposition analysis since transitivity analysis as a microstructure analysis might support the topics. The detailed transitivity analyses for the topics are accessible in appendix three, four, and five. Appendix three is about the detailed tra nsitivity analysis of human being’s powerlessness. Appendix four displays the detailed analysis for the transitivity analysis of human’s dependency to supernatural beings or powers. Appendix five presents the detailed analysis of submissiveness to customs. Table 4.11 Summary of Transitivity Processes in all Folktales Material Mental Verbal Relational Total TToM 93 37 27 14 171 SFaER 53 22 16 15 106 TMI 73 41 10 15 139 TPoGM 57 20 11 8 96 TDPoK 72 17 13 24 126 TSToIM 97 29 18 13 157 Total 445 166 95 89 795

55.97 20.88

11.95 11.19

100.00 Table 4.11 presents the summary of all the types of processes employed in the folktales. The material process is employed 55.97 among the others. In other words, almost half of the clauses utilize material processes in delivering the ideologies. In the second place, mental processes occur by 20.88. The other two processes are quite similar in the frequency. Verbal processes appear 11.95 and relational processes are employed 11.19. By the nature of the processes, thus, the ideologies are presented mostly by the processes of doing and happening in the first place. In the second place, they are delivered through the sensing processes. The third is by the processes of saying. The last is by relating the participants. However, the distribution of the processes choice might present different percentage for each topic in topic analysis in supporting the ideologies. Table 4.12 the Distribution of Transitivity Processes for each Topic N o Type of Processes Human Powerlessness Submissiveness to Customs Dependency on Supernatural Beings Number Number Number 1 Material 217 55.22 159 62.35 69 46.94 2 Mental 100 25.45 35 13.73 31 21.09 3 Verbal 31 7.89 31 12.16 33 22.45 4 Relational 45 11.45 30 11.76 14 9.52 Total 393

49.43 100.00

255 32.08 100.00 147

18.49 100.00

Table 4.12 presents the distribution of the transitivity processes for each topic contributing in building the ideologies. The numbers and percentages are important that they show the tendency and the strategy of the editor of the folktales in choosing the types of processes in order to deliver the ideologies. From the table, therefore, the topic about human being’s powerlessness becomes the major topic. It appears in 398 clauses that means 49.43 of all the clauses. The second topic is the topic about the existence of customs and the members’ submissiveness to the custom. It is supported by 255 clauses or 32.08 of all the clauses. The last topic is the topic about the dependency on supernatural beings. It appears in 147 clauses or 18.49. Those numbers and presentation in table 4.12 supports the macrostructure analysis findings. The two ideologies are built by the three topics whereas the topics about human powerlessness might support both ideologies. The notion is that since human being is powerless therefore they need customs by means of organization, society, or leadership and supernatural beings’ helps. Further, each type of processes is discussed and exemplified in the following discussion. The interpretation of the data should be accordingly to the nature of the elements of the processes. Therefore, besides the frequency of occurances, it should put a consideration on the Process, the Participants, and the Circumstances.

4.2.1.1 Material Processes

The material processes become the most prominent type of transitivity processes among the other processes. In all folktales, material processes dominate in the occurrences. However, the distribution in each folktale for each topic might be significant in mapping the contribution of ideological building. The following table is the summary of material processes distribution in each folktale for each topic. Table 4.13. The Distribution of Material Process in the Folktales for each Topic No Folktales Human Powerlessness Submissiveness to customs Dependency on Supernatural Beings Number Percentage Number Percentage Number Percentage 1. TToM 77 35.48 8 5.03 8 11.59 2. SFaER 26 11.98 16 10.06 11 15.94 3. TMI 40 18.43 7 4.40 26 37.68 4. TPoGM 33 15.21 24 15.09 23 33.33 5. TDPoK 19 8.76 30 18.87 0.00 6. TSToIM 22 10.14 74 46.54 1 1.45 Total 217 100 159 100 69 100 Table 4.13 presents the distribution of material processes in each folktale for each topic. For instance, the topic about human powerlessness is mostly evident in folktale 1. The topic about submissiveness to customs is prominent in folktale 6. The topic that human being depends on supernatural beings appears strongly in folktale 3. Those numbers and percentage do not imply that folktales with the less frequent occurrences does not significant in building the topics and the ideologies. Otherwise, the table shows the contribution of all the folktales in building the ideologies. Besides the distribution of the process, more importantly table 4.13 presents the condition that the topics are not transitively delivered evenly throughout the folktales. In other words, a folktale might prominently highlight a particular topic different from the others by utilizing material processes. For instance, the topic about human powerlessness is very prominent in folktale 1 and the topic about dependency on supernatural being does not employ material processes to present the ideologies. However, further, the combinations of the material processes employed in the folktales might reveal the way each folktale deliver the ideologies by expressing them in material processes. In general, the implication of material processes employment becomes significantly meaningful. The editor delivers the ideology in the activities of doing and happening. The three topics that lead to the two ideologies are presented in doing and happening activities. The followings are some examples taken from the data showing the material processes in representing the topics. Table 4.14 Examples of Powerlessness by Material Processes A31a213 Material processes in showing the powerlessness in general foregrounds what the Actors do, what happens to the Goals or what the Recipients receieve. The interpretation might also in terms of the operation or the reception of the processes. In other words, material processes might be in operative or receptive verbal groups. Ussually, an operative material clause is represented in active voice while a receptive material clause is in passive voice. However, careful interpretation is necesary since from the example, both the clauses are in active voice and the actor No. Verbs Participants Circum Actor Goal Scpe Rcpt 1. gave Nothing more pleasure - him - 2. caught he Nothing but ndekar fruit - - -