Komodo. The word natural in natural enemies might means that they are enemies
due to something that is considered as normal in each society. Each society might have their characteristics. In other words, societies become enemies because they
might share different ideology and customs. They might not agree in some customs. However, their disagreement or their clash is not evident in the folktales. This
excerpt and evidence provides the macropropositions 2A and 2B. Besides the effects of the power of the customs for societies that make them
natural enemies,
the customs also affect the life of the member of the society. The
inhabitants of the island are few and scattered due to the different society and customs. More interestingly, the main character, as a member of a society, lives far
from any neighbors.
Implicitly, the other members of the society live closer one to another in the neighborhood. Along with the plot, the main character is
consequently characterized as the one who does not hold the customs tightly. He wants to marry the other character from higher social status.
Second, the submissiveness to customs is obviously presented by the direct mentioning of the customs. The purpose of the mentioning might be simply to
introduce the customs to the reader or critically induce the customs to the readers. For instance, direct mentioning of the customs can be found in folktale 2 and
folktale 6. The mentioning of the customs takes a part in the narrative of the folktales. Thus, they seem to be significant in the society.
Excerpt 6
…but this is the custom of my people that when a woman enters the home of an unmarried man, she must
consent to be his wife” A12218. Excerpt 7
“You may marry her provided you have permission from her parents,” his
father said.
“If they agree, then come back here with your betrothed.
“Having received the blessing of Ina Materia’s mother and father, the couple
returned to the young man’s home as they had been instructed. A1267-
9
Excerpt 6 and 7 provide the evidence of obligations in the customs that the members should obey. The obligation makes the some members powerless and
some other powerful. They have to perform actions accordingly to the customs at any cost. In excerpt 6, the introduction to the custom is very strong by the phrase
“this is the custom of my people” and it gives power to the main character over the
other character. The power makes him possible to marry the princess. The power obviously does not come from the main character but because of the existing custom
in his society. Excerpt 6 contributes to macroproposition 2E. Customs sets the procedures for the members in daily life and the
procedures limit the power of the members. Excerpt 7 evidently shows how the custom of marriage obliges the man characters to perform some procedures. The
male main character might marry the female character provided he has permission
from the parents. The main characters accept the condition as an instruction that
they should obey home as they had been instructed. Excerpt 7 contributes to
macroproposition 6A. Third, some macropropositions might provide evidences that the people are
submissive before the existing customs by mentioning the social roles in the society. Those macropropositions present the power of some characters in the
folktales since the customs assign them to some roles. On the other hand, customs also limit some characters to perform several activities. The roles might be based
on gender or social functions. On gender, the custom differentiates the roles of the characters as individuals in the society based on their being male or female. On the
social functions, the customs assign particular privileges to particular individuals as the members of the society to perform some actions over or towards the other
members.
Excerpt 8
The young man would go hunting
for deer and wild pigs in the forest while
his wife tended a little plot near their home. In the evenings, Ina Materia
would sit chewing sirih and cleaning her beloved silver pinang set with a
cloth, while her husband told tales of his hunting exploits. A12620 The custom assigns different roles for different genders. The males of the
society seem to be the bread-winner in a family. The male character in the excerpt
is always related to hunting in the forest. While, the female character is attached to house works such as tending the plot or field near the house or cleaning the
households. This mentioning about gender roles in the folktales might depict a picture that the society is gender-based shaped. The excerpt might also bring the
probability that a particular gender might not perform activities belong not to the gender. In this case, thus, the custom limits the individuals. The society members
are limited in their activities. This gender based custom becomes the macroproposition 6C in Appendix 2.
Excerpt 9 They were among the first people of Komodo and they lived in a bay called
LohLavi in GiliMana, where EmpuNajo was the chosen leader of the village
. A1252 Excerpt 10
And there was another problem. The village had no dukung; she had been taken by the Bajo even before she had an apprentice. In those days, without
a dukung , there was only one way to give birth and that was by the knife.
A12514
Excerpt 11
The captain tried to hide his uneasiness from his men, for he knew that a storm was coming. A1238
The society needs particular roles to perform particular actions. Due to that need, the society has a custom to assign particular members to hold particular roles.
In excerpt 9, the role is being a leader of the village. This role provides a particular
honor and power to the holder. In this case, the main character holds as the commander of the village. He might give order to the other members. From the
same folktale, by excerpt 10 the village might have also a dukung. The role of the dukung
is to help any pregnant women giving birth. The role of a dukung is significant since it seems that in a village a dukung should train an apprentice to
continue her work. The society seems to meet a problem if the dukung is not
present. The society has to help a pregnant woman giving birth by using a knife
which is very risky without a dukung. A similar case is present in excerpt 11 that a captain tries to hide his uneasiness. The role of a captain is to lead the whole
crew. He is expected to be easy in facing problem or else the crew would not take his order. Those excerpts, therefore, provide the evidence that the customs assign
particular roles with particular powers to particular society members. Fourth, the custom patronizes the members by signifying some things with
special values. The things appear in the forms of animals as in folktale 1 and 3, or in the form of clothes as in folktale 6. In folktale 1, the custom signifies teri
fish as a special kind of fish. The custom forbids the members of society to eat the fish.
Excerpt 12
But when he spoke of the itch, his friend merely shook his head with a knowing look
on his face. “Many have sought refuge on Mesa when sudden storms strike,” he said. “But it’s always the same – this unbearable itching.”
A12340
Similarly, in folktale 3, the society also puts a high value to ikan layarand a story about Mesa Island. The story about Mesahas become a custom also to support the
respect toward the ikan layar. The story about the island is so famous that everyone
might know by shaking heads and showing a knowing look on the face when they
hear the story. The story becomes common because the tragedy of itching might be
repeated for several times. The ship crews mention that many seek for refugee for the island and it is always about the itch. This story about the island is further a
reminder about the respect toward the ikan layar. This becomes the source of macroproposition 3F.
Excerpt 13 “This is our gift to you both,” said the young man’s father, as he handed
each of them one of the shining textiles . “Let it be a symbol of your
devotion to one another . Let no one ever see you dressed in anything else
” he proclaimed. A12613
In folktale 6, the custom gives special value to the sarong. It is a symbol
of loyalty in a marriage as the devotion to one another. This kind of textile is
handed down from generations to generations. The textile is also unique for any
couples that no one ever see you dressed in anything else. By giving a special value
to the textile, the couples are limited in their action. The couples are obliged not to lend and borrow the textiles. This generates the macroproposition 6B.
4.1.2.2. Dependency on Supernatural Beings
The second prominent ideology in the folktale is the dependency of the society on supernatural beings or supernatural powers. The ideology is prominent,
since almost in all the folktales, the ideology exists. The ideology highlights the power relation between two parties, i.e. human being and the supernatural beings
or supernatural power. The existence of the ideology is supported by the topic analysis that the macropropositions derived from the folktales. However, the
macropropositions might be further grouped and classified into major macropropositions based on the way power relation between the two opposing
parties is delivered in the folktales. The imbalanced power relation between human being and supernatural
beings or power presents in three ways. First, the stories depict the powerlessness of human being. Human being is powerless by themselves and before the
supernatural beings. This depiction becomes the base of macroproposition 1C, 2D, 2F, and 3B. Second, the supernatural beings are depicted powerful
compared to human being. The power is extremely beyond what human being might possess. The supernatural beings seem to be more powerful than human
being in macroproposition 1D and 3C. Third, the folktales also show the consequences that human being might receive since they trespass the conditions set
by the supernatural beings. The consequence might also in a sense that human beings find comforts and safety by performing actions suggested by the
supernatural beings. The macropropositions for the third ways are 3D, 3G, 3H, 3I, and 5J.
The imbalanced power relation between human being and supernatural beings or power is also supported by the existence of Komodo dragon as human
being’s twin and the power of prayer upon human’s fate. The Komodo dragon is believed as the twin of human beings lived in Komodo islands. This belief signifies
that the people in the society believe in supernatural phenomena. The existence of Komodo dragon is in folktale 5 and the macropropositions are indexed 5D, 5F,
5H, and 5I. The power of prayer might change anyone’s fate and life. This belief
on the power of prayer signifies the existence of supernatural power. This belief is evident in folktale 6 and in macroproposition 6E.
The first presentation of the dependency on supernatural being is by presenting human powerlessness. The powerlessness of human being in the
macropropositions unables them to perform or to conduct some actions. This inability becomes the supporting proposition that human being has no power in
power relation practice. For instance, in the folktales the inability is shown by the unfortunate fates of the main characters.
Excerpt 14 Imagine his amazement when he saw a beautiful princess appear from the
shadows and begin preparing him a meal from thin air There hung about her a heavenly fragrance that had a familiar fruity quality...without thinking
further, Empu Mburing seized the ndekar f
ruit which he’d been keeping
under his roof and smashed it, for he realized that this was where she had come from.
A12123 The quotation provides the evidence that the supernatural being is such a savior to
the human character. The human character suffers from his hunger and is unable to
find foods for him. The supernatural being prepares a meal from thin air. This act
foregrounds the powerlessness of human character before the supernatural being. In the last line, the supernatural being is introduced by mentioning that she comes
from a fruit. Folktale 2 give obvious evidence of human’s lack of power in the
macropropositions. Human being is not mentioned as the party with no power at all but the power is inadequate to accomplish tasks. Thus, human being needs the
supernatural beings’ assistant.
Excerpt 15
Empu Rencak knew he had been set an impossible task, so he called upon three djinns
who lived in the ocean to assist him. A12227
The evidence is delivered in two ways. Firstly, the human character acknowledges
that the given task is an impossible task. He thinks that the task is impossible to be
done by his own power. Since the tale sets long time ago in unknown time, such task to build a palace and a boat in one night is impossible. Secondly, the human
character shows the powerlessness by calling upon the supernatural beings to assist
him. This action shows human’s limitation. Human being has limited power. He
needs assistants to accomplish the task. However, the supernatural beings seem to be able to finish the task by themselves.
The other human character also asks for supernatural helps. In a contra position to the previous human character discussed above, she uses supernatural
being to fail the efforts. Excerpt 16
And as everyone knows, the kings of Bima are well versed in the ways of magic.
With less than half hour until sunrise, SitiFari reached into her bag
and pulled out an egg, which she threw to the ground. The egg immediately hatched and a tiny chick rolled out
. A12238
This human character is a daughter of the Kings of Bima. Thus, she is also well versed
in the ways of magic. In this case, the magic is versed to call upon a magical rooster. The purpose of the action is to cast the djinns away from their work. This
action represents the state of powerlessness since by her own power the female character is unable to achieve her purpose.
The second presentation of the dependency on supernatural being exists also by regarding the depiction of powerful supernatural being. The supernatural beings
might be powerful in terms physical ability and knowledge. The power enables the supernatural beings to tendentiously dominate human beings. From excerpt 15,
the supernatural being is able to present the meal from the thin air. This ability
gives the supernatural being the chance to dominate the human character in the folktale. Further, the human character seems depending much to the power to
escape from his suffering. In the same folktale, folktale 1, the supernatural being possesses also super
physical ability. This ability is significant to break off the relationship with the human character. Consequently, the human character is unable to regain the
relationship anymore. Symbolically, the super ability provides the power to the possessor to end the dependency.
Excerpt 17
Not waiting for his answer, the princess flew into a rage
….Raising her foot
high, she brought her heel down with a mighty crash. There was a trembling and then a crack appeared on the stretch of ground that separated
her from Empu Mburing. A12173
The supernatural being possesses the ability to fly. This super physical ability
enables her to stay a distance from the human character. Another ability is the super
strength. Her magnificent power ability enables her to produce a mighty crash and further to separate her from the other human character. The separation brings the
human character back to the initial state in which he suffers from hunger. Therefore, conclusively, the human character depends on supernatural beings existence and
power. Once the supernatural being leaves him, he goes back to the unfortunate condition.
Folktale 3 foregrounds the powerfulness of supernatural beings in terms of knowledge. The knowledge gives the supernatural beings authority over the
human character. The human character, therefore, needs the supernatural beings’
guidance in his performance.
Excerpt 18
“You were foolish to ignore my advice,” the djinn said gravely. “But there is hope yet. You must promise that you and your people will never hunt
and eat my kin from this day forth. ” A12357
The human character is mentioned as a foolish by the supernatural being. He is a
foolish since he lacks of knowledge and is careless and ignorant. His lacks of knowledge puts him a trouble of itching and he does not know how to overcome
the trouble. The supernatural being with its knowledge seems to give the human
character hope. The supernatural being also sets the condition that human being must not hunt and eat my kin from this day forth.
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
