Submissiveness to customs and dependency on supernatural beings in Langenheim`s Putri Naga Komodo, the dragon princess of komodo and other folktales.

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Manggala, Simon Arsa. 2015. Submissiveness to Customs and Dependency on Supernatural Beings in Langenheim’s Putri Naga Komodo, The Dragon Princess of Komodo and Other Foktales. Yogyakarta: The Graduate Program in English Language Studies, Sanata Dharma University.

Some folktales as literary works tend to keep transparent ideologies. However, they might hide the ideologies about submissiveness to customs in a society and about dependency on supernatural beings. The target or intended readers of the folktales are children. They do not have the power to choose what they should read. Thus, parents choose the readings that they think suitable and appropriate for their children. Being transparent, ideologies might be transferred by parents to the children without any awareness. To raise the critical awareness of the readers, Critical Discourse Analysis (CDA) will help developing the awareness of the readers.

Two research questions are answered in this thesis. The first research question is What are the ideologies delivered through the folktales? the second research question is How are the main ideologies represented in the folktales through the semantic macrostructure and microstructure of the folktales by the employment of the linguistic aspects on transitivity, modality, and the system of appraisal?

In solving the research questions, CDA becomes the main guideline and the theories on the macrostructure and microstructure analyses were employed. For the macrostructure analyses, this thesis employed plot analysis and topic analysis. For the microstructure analyses, this thesis employed the theory of Systemic Functional Linguistic including in it transitivity analysis, modality analysis, and attitudinal analysis.

The nature of the data are entailed to the nature of the analysis. For the plot analysis, the data are the folktales which are analyzed in terms of the causal relationships of the narrative events. The data for the topic analysis are the macropropositions which are derived from the texts. The transitivity analysis categorizes and describes the clauses which represents the ideologies. The analysis explains and describes the frequent processes depicting the ideologies. The modality analysis takes all the clauses containing modals. The interpretation is made based on the meanings of the modals and the frequency of the modals. The attitudinal analysis observes the clauses containing the feelings as the realization of attitudes. The analysis is also conducted by relating the discourse in the folktales with the discourses outside the folktales.

The ideologies of the folktales are about the submissiveness to customs and the dependency on supernatural beings. The two ideologies supported by three discourse topics. The three discourse topics are about human powerlessness, dependency on supernatural beings, and submissiveness to customs. They support the building of the two ideologies. Microstructure analyses findings support the ideologies by providing local linguistic evidences for each topic. The most prominent transitivity processes in all the topics are the material processes, cognitive mental processes, sayer-verbiage verbal processes, and attributive relational processes. The analysis on modality presents probability as the most

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frequent type in the topics about human powerlessness and dependency on supernatural beings. In the topic about submissiveness to customs, usuality is the most frequent modality. The attitudinal analysis shows affect as the most prominent type in terms of positive and negative happiness, security, and satisfaction. Judgement supports the two topics about human powerlessness and dependency of supernatural beings in terms of capacity and tenacity. Appreciation appears in positive and negative reaction, composition, and valuation. The discussion on the discourse of the ideologies presents the contexts and intertextuality of the ideologies.

The present writer recommends future researchers to conduct similar research on Indonesian folktales to enrich the research of Indonesian literary works and to promote Indonesian culture. He also recommends to employ the textual analysis by the thematic structure since the utilization of the theory might result in different interpretation. Another recommendation is to conduct similar research by deeper analysis from other fields of study.

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Manggala, Simon Arsa. 2015. Submissiveness to Customs and Dependency on

Supernatural Beings in Langenheim’s Putri Naga Komodo; The Dragon Princess of Komodo and Other Foktales. Yogyakarta: The Graduate Program in English Language Studies, Sanata Dharma University.

Cerita-cerita rakyat sebagai karya sastra berpotensi untuk menyembunyikan ideologi – ideologi yang transparan. Cerita – cerita tersebut menyembunyikan ideologi tentang kepatuhan kepada adat budaya dalam sebuah masyarakat dan tentang ketergantungan terhadap makhluk-makhluk supernatural. Sasaran pembaca cerita – cerita rakyat tersebut adalah anak-anak. Mereka tidak bisa memilih bacaan yang harus mereka baca. Oleh sebab itu, orang tua mereka memilihkan bacaan yang mereka pikir cocok dan sesuai untuk anak-anak mereka. Karena bersifat transparan, ideologi – ideologi dimungkinkan untuk diturunkan oleh para orang tua kepada anak-anak mereka secara tidak sadar. Untuk meningkatkan kesadaran para pembaca cerita rakyat, Analisa Wacana Kritis (AWK) akan membantu kesadaran para pembaca akan ketimpangan kekuasaan.

Tesis ini menjawab dua permasalahan. Permasalahan pertama adalah Apa ideologi – ideologi yang disampaikan melalui cerita – cerita rakyat tersebut? Permasalahan kedua adalah bagaimana ideologi – ideologi utama disampaikan melalui cerita –cerita rakyat dengan menggunakan struktur makro semantik dan struktur mikro semantik dari cerita –cerita rakyat tersebut dengan penggunaan aspek – aspek kebahasaan berupa transitivitas, modalitas, dan sistem sanjungan? Dalam menjawab permasalahan – permasalahan penelitian tersebut penulis menggunakan teori AWK sebagai acuan utama dan menggunakan teori – teori tentang analisa struktur makro semantik dan struktur mikro semantik. Dalam analisa struktur makro semantic, tesis ini menggunakan analisa plot dan analisa topik. Dalam analisa struktur mikro semantik, tesis ini menggunakan teori –teori dari Linguistik Fungsional Sistematis, termasuk di dalamnya analisa transitivitas, analisa modalitas, dan analisa sikap.

Karakteristik data dalam tesis ini selaras dengan karakteristik analisanya. Untuk analisa plot, data yang digunakan adalah cerita –cerita rakyat yang dianalisa berdasarkan pada hubungan sebab akibat antara peristiwa – peristiwa naratif di dalamnya. Data dari analisa topic adalah proposisi – proposisi makro yang disimpulkan dari teks. Analisa transitivitas mengkategorikan dan menjelaskan klausa – klausa yang paling banyak muncul dalam penyampaian ideologi –ideologi tersebut. Analisa modalitas mengambil klausa – klausa yang menggunakan verba modalitas. Interpretasi didassarkan pada arti verba – verba modalitas dan frekuensi kemunculan verba –verba modalitas tersebut. Analisa sikap menganalisa klausa –

klausa yang mengandung perasan – perasaan sebagai perwujudan sikap. Analisa sikap juga dilakukan dengan menghubungka analisa wacana tentang cerita – cerita rakyat dengan wacana – wacana dari luar cerita –cerita rakyat tersebut.

Ideologi-ideologi yang terdapat dalam cerita-cerita rakyat yang dianalisa adalah tentang kepatuhan kepada adat budaya dan ketergantungan terhadap makhluk-makhluk supernatural. Kedua ideologi tersebut didukung oleh tiga topik wacana. Ketiga topik wacana tersebut adalah ketidakberdayaan manusia, ketergantungan terhadap makhluk – makhluk supernatural, dan kepatuhan kepada

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adat budaya. Hasil analisa struktur mikro mendukung ideologi – ideologi tersebut dengan menyediakan bukti – bukti kebahasaan dalam tiap topik. Proses transitivitas yang paling sering muncul di semua topik adalah proses material, proses mental kognitif, proses verbal penutur-isi tuturan, dan proses relasional atributif. Analisa tentang modalitas menunjukan probabilitas sebagai jenis yang paling sering muncul di topik tentang ketidakberdayaan manusia and ketergantungan terhadap makhluk-makhluk supernatural. Dalam topik tentang kepatuhan kepada adat kebudayaan dalam masyarakat, kebiasaan adalah modalitas yang paling sering muncul. Analisa sikap menunjukan afeksi sebagai jenis yang paling sering muncul dalam bentuk positif dan negatif kegembiraan, keamanan, dan kenyamanan. Analisa tentang pendapat mendukung ideologi – ideologi tentang ketidakberdayaan manusia dan ketergantungan terhadap makhluk – makhluk supernatural dalam bentuk kapasitas dan kegigihan. Apresiasi muncul dalam bentuk positif dan negatif reaksi, komposisi, dan penilaian.

Penulis merekomendasikan peneliti – peneliti di masa depan untuk melakukan penelitian serupa tentang cerita – cerita rakyat Indonesia untuk memperkaya penelitian tentang karya sastra Indonesia dan untuk mempromosikan kebudayaan Indonesia. Penulis juga merekomendasikan peneliti di masa yang akan datang untuk menggunakan analisa tekstual berupa analisa tema karena penggunaan teori tentang analisa tema dapat menghasilkan interpretasi yang berbeda dari tesis ini. Rekomendasi lainnya adalah untuk melakukan penelitian serupa dengan analisa yang lebih mendalam dari ranah – ranah penelitian yang lain.

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SUBMISSIVENESS TO CUSTOMS AND DEPENDENCY ON SUPERNATURAL BEINGS IN LANGENHEIM’S

PUTRI NAGA KOMODO,

THE DRAGON PRINCESS OF KOMODO AND OTHER FOLKTALES

A Thesis

Presented as Partial Fulfillment of the Requirements to Obtain the Magister Humaniora (M. Hum.) Degree

in English Language Studies

Simon Arsa Manggala Student Number : 126332056

THE GRADUATE PROGRAMME IN ENGLISH LANGUAGE STUDIES SANATA DHARMA UNIVERSITY

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ACKNOWLEDGEMENTS

The writer would like to express his gratitude to the people who always support him in the process of the completion of this thesis. Their support and assistance invaluably contribute much to the thesis writing process.

First of all, the writer would like to thank his thesis advisor, Dr. B.B. Dwijatmoko, M.A., for the guidance, patience, and understanding during the thesis consultation process. The discussions on the theories and methodology enlighten the path when the writer seemed to encounter dead ends in the thesis writing process. He always provided sources in solving both theoretical and practical problems. He also always made the writer encouraged to work on the thesis by setting the timelines and deadlines.

The writer would also like to thank the lectures and staffs in the Graduate Program of English Language Studies. Having discussions on both academic and casual topics with them, was really motivating for his desire to learn more. Bapak

Fx. Mukarto, Ph.D always showed his understanding whenever the writer came with academic problems. Dr. Novita Dewi, M.S., M.A. (Hons) always reminded the writer of being detailed and organized. She became the writer’s motivation to read more for this thesis and for academic writings. Bapak Dr. Fr. B. Alip, M.Pd.,

M.A. always reminded the writer to keep writing this thesis by his warm and pleasant caring reminders. The writer thanks Barli Bram, M. Ed. Ph. D for the comments and suggestions for this thesis. Mbak Lely, Mbak Desi, and Mbak Dita

always brightened and cheered up the writer’s days every time the writer visited the Graduate Program secretariat.

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The writer would also like to thank all the Language Institute of Sanata Dharma staffs. They are such good companions in his days. Ibu Dr. B. Ria Lestari,

M.S. always encouraged the writer by kindly discussing about his future plans after completing the thesis. Ibu Dr. Retno Muljani, M.Pd. always showed her patience

in reminding about the thesis writing progress. Indonesian Language and Culture Intensive Course (ILCIC) friends had become loyal and supportive friends during the thesis writing process. Rio and Ratri had become partners in doing late night works. Esti, Vena, and Aning presented poor jokes when the writer got stuck. Ira and Nay were always ready to discuss theories in easy and comfortable manners. Paskalis and Wisnu accompanied the writer to refresh the mind and body by doing sports either jogging or swimming. Kitin was always sound with linguistic theories and she supported the writer by lending him books for the supporting data. Tiara always reminded the writer about punctuality in the timelines. Ami, Endo, Wulan, Thomas, Friska, Patrick motivated the writer by their high spirit. Also the writer thanks Koh Nano from Chinese Language and Culture Course (CLCC) who always

consistently checked the writer’s progress. The writer also thanks Mbak Yohana, Pak Kuntoyo, Mas Sandi, and Daniel Laksono for their support.

The writer would also like to thank Center of English for International Communication (CEIC) friends for being supportive in the thesis writing progress. Maryska and Mbak Martina always accommodated the writer’s time by kindly

setting up my teaching schedules. Siwi, Rieta, and Christo always presented sharing smiles and laughters whenever the writer’s academic thinking fails. Mbak

Dian, Mbak Novi, and Sita treated the writer like a family that he was always easy

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of thinking and reminded him to work consistently. Wisnu, Sekar, Olin, and Gita always critically reminded the writer to the details in using English.

The writer would also like to thank fun and funny friends; Daniel, Endru, Adit, Fendi and Wenilex who always supported the writer from anywhere and in anytime. They always came to the writer and induced him with their fresh ideas and energy. Spending time with them refreshed the writer’s nerves while writing this thesis. The writer would also like to express thankfulness to his choir group, Sanctifico Kantabile Choir.

The writer deeply wants to express his gratitude to his family. They supported the writer with their full heart. His parents, Yohanes Bambang Sutejo, S.Pd., and Lidwina Ririn Tri Antari, S.Pd.SD, persistently checked my work. Their patience moved his heart to eventually work on his thesis. The writer’s brother, Thomas Cakra Baskara, motivated the writer by presenting challenges about our future plans. The challenges urge the writer to finish this thesis. The writer would also be motivated by the presence of his new life partner Dyva Yulisda P.S. for she always becamr a loyal companion in the revision time.

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TABLE OF CONTENTS

TITLE PAGE ... i

APPROVALPAGE ... ii

DEFENSE APPROVAL PAGE ... iii

STATEMENT OF WORK ORIGINALITY ... iv

LEMBAR PERNYATAAN PERSETUJUAN ... v

PUBLIKASI KARYA ILMIAH UNTUK KEPENTINGAN AKADEMIS ... v

ACKNOWLEDGEMENTS ... vi

TABLE OF CONTENTS ... ix

LIST OF ABBREVIATIONS ... xii

LIST OF TABLES ... xiii

LIST OF FIGURES ... xvi

LIST OF APPENDICES ... xvii

ABSTRACT ... xx

ABSTRAK ... xxii

CHAPTER I INTRODUCTION ... 1

1.1. Background of the Study ... 1

1.2. Problem Formulation ... 8

1.3. Objectives of the Study ... 8

1.4. Benefits of the Study ... 9

CHAPTER II REVIEW OF LITERATURES ... 12

2.1. Review of Related Theories ... 12

2.1.1. Ideology, Power, and Language ... 13

2.1.2. Critical Discourse Analysis (CDA) ... 26

2.1.3. Systemic Functional Linguistics ... 35

2.1.3.1. Transitivity ... 36

2.1.3.2. Modality ... 47

2.1.3.3. Thematic Structure ... 53

2.1.4. Attitude in Language ... 55

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2.2. Review of Related Studies ... 83

2.3. Theoretical Framework ... 88

CHAPTER III METHODOLOGY ... 93

3.1. Type of the Study ... 93

3.2. Object of the Study... 95

3.3. The Analysis Procedures ... 96

3.3.1. Microstructure Analysis ... 97

3.3.1.1. Transitivity ... 98

3.3.1.2. Modality ... 99

3.3.1.3. Attitudinal Analysis ... 100

3.3.2. Macrostructure Analysis ... 102

3.3.2.1. Topic Analysis ... 103

3.3.2.2. Plot Analysis ... 103

3.3.3. Discourse and Social Practice ... 104

CHAPTER IV ANALYSIS AND DISCUSSION ... 106

4.1. Macrostructure Analysis ... 107

4.1.1. Plot Analysis ... 108

4.1.1.1 The Tears of Empu Mburing ... 111

4.1.1.2. Siti Fari and Empu Rencak ... 115

4.1.1.3. The Mesa Itch ... 120

4.1.1.4. The Pirates of Gili Montong ... 123

4.1.1.5. The Dragon Princess of Komodo ... 126

4.1.1.6. The Sad Tale of Ina Materia... 130

4.1.1.7. Ideological Plotting ... 134

4.1.2. Topic Analysis ... 139

4.1.2.1. Submissiveness to Customs ... 142

4.1.2.2. Dependency on Supernatural Beings ... 152

4.2. Microstructure Analysis ... 162

4.2.1. Transitivity Analysis ... 163

4.2.1.1 Material Processes ... 165

4.2.1.2 Mental Processes ... 172

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4.2.1.4 Relational Processes ... 178

4.2.2. Modality Analysis ... 180

4.2.2.1 Human Powerlessness ... 182

4.2.2.2 Dependency on Supernatural Beings ... 186

4.2.2.3 Submissiveness to Customs ... 190

4.2.3. Attitudinal Analysis ... 194

4.2.3.1 Human Powerlessness ... 195

4.2.3.2 Dependency on Supernatural Beings ... 204

4.2.3.3 Submissiveness to Customs ... 209

4.3. The Ideologies in Practice ... 213

4.3.1. Internal Intertextuality and Socio-Background ... 214

4.3.2. Intertextuality with Other Tales ... 217

CHAPTER V CONCLUSIONS AND RECOMMENDATIONS ... 220

5.1. Conclusions ... 220

5.2. Recommendations ... 229

BIBLIOGRAPHY ... 231

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LIST OF ABBREVIATIONS The items are sorted in alphabetical order.

1. (-) : negative attitude 2. (+) : positive attitude 3. cap : capacity

4. CDA : Critical Discourse Analysis 5. comp : composition

6. des : desire 7. hap : un/happiness 8. norm : normality 9. prop : propriety 10.reac : reaction 11.sat : dis/satisfaction 12.sec : in/security

13.SFaER : Siti Fari and Empu Rencak 14.SFL : Systemic Functional Linguistics 15.TDPoK : The Dragon Princess of Komodo 16.ten : tenacity

17.TMI : The Mesa Itch

18.TPoGM : The Pirates of Gili Montong 19.TSToIM : The Sad Tale of Ina Materia 20.TToM : The Tears of Empu Mburing 21.val : valuation

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LIST OF TABLES

Table 2.1. Transitivity processes and their participants ... 46

Table 2.2. Types of Modality ... 48

Table 2.3. The Examples of Words Resembling Types of Un/Happiness ... 59

Table 2.4. The Examples of Words Resembling Types of In/Security ... 59

Table 2.5. The Examples of Words Resembling Types of Dis/Satisfaction ... 60

Table 2.6. The Examples of Words Resembling Types of Social Esteem ... 61

Table 2.7. The Examples of Words Resembling Types of Social Sanction ... 61

Table 2.8. The Examples of Words Resembling Types of Judgment... 63

Table 3.1. Data Elicitation Example by Transitivity Analysis ... 99

Table 3.2. Data Analysis Example Based on The Processes ... 99

Table 3.3. Excerpt of the Analysis on Modality ... 101

Table 3.4. Data Elicitation by Language of Evaluation ... 102

Table 3.5. Excerpt of the Analysis on Attitude ... 103

Table 3.6. Excerpt of Macropropositions and Topics Retrieval ... 104

Table 4.1. The Folktales and their Plots ... 110

Table 4.2. The Plot Development in The Tears of Empu Mburing ... 113

Table 4.3. The Plot Development in The Siti Fari and Empu Rencak ... 118

Table 4.4. The Plot Development in The Mesa Itch ... 122

Table 4.5. The Plot Development in The Pirates of Gili Montong ... 125

Table 4.6. The Plot Development in The Dragon Princess of Komodo ... 129

Table 4.7. The Plot Development in The Sad Tale of Ina Materia ... 132

Table 4.8. The Folktales and Their Numbers of Macropropositions ... 142

Table 4.9. Lexical Choice in Fishery Discourse in Folktale 1 ... 145

Table 4.10. Lexical Choice in Sailing Discourse in Folktale 4 ... 146

Table 4.11 Summary of Transitivity Processes in all Folktales ... 165

Table 4.12 the Distribution of Transitivity Processes for each Topic ... 166

Table 4.13. The Distribution of Material Process in each Folktale for each Topic ... 168

Table 4.14 Examples of Powerlessness by Material Processes ... 169

Table 4.15 Examples of Human Characters Habitual Duties ... 170

Table 4.16 Examples of Submissiveness to Customs by Material Processes ... 170

Table 4.17 Dependency on Supernatural Being by Material Processes ... 171

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Table 4.19 The Distribution of Mental Processes for each Topic ... 174

Table 4.20 The Frequency of the Mental Process Types ... 175

Table 4.21 The Participants Configuration in Verbal Processes for each Topic ... 178

Table 4.22 The Participant Configurations in Relational Processes for each Topic ... 180

Table 4.23 The Distribution of Modality in all Folktales ... 183

Table 4.24 The Distribution of Modality for Depicting Human Powerlessness ... 180

Table 4.25 The Modality Types Depicting Dependency on Supernatural Beings ... 188

Table 4.26 Modality for Depicting Submissiveness to Customs ... 192

Table 4.27 The Summary of the Frequency of Attitude in each Folktale ... 197

Table 4.28 The Distribution of Attitude in Human Powerlessness ... 198

Table 4.29 The Kinds of Affects in the Topic about Human Powerlessness ... 199

Table 4.30 The Examples of Negative Happiness ... 199

Table 4.31 The Examples of Negative Security ... 200

Table 4.32 The Examples of Negative Satisfaction ... 200

Table 4.33 Judgment in the Topic about Human Powerlessness ... 201

Table 4.34 The Example of Negative Capability ... 202

Table 4.35 The Example of Positive Capability ... 202

Table 4.36 The Example of Negative Tenacity ... 203

Table 4.37 Appreciation in the Topic about Human Powerlessness ... 204

Table 4.38 The Examples of Negative Reaction ... 205

Table 4.39 The Examples of Positive Reaction ... 205

Table 4.40 The Examples of Negative Composition ... 206

Table 4.41 Attitude in Dependency on Supernatural Beings ... 207

Table 4.42 Judgment in the Topic about Dependency on Supernatural Beings ... 207

Table 4.43 The Examples of Positive Capacity ... 208

Table 4.44 Affect in the Topic about Dependency on Supernatural Beings ... 208

Table 4.45 The Examples of Negative Happiness ... 209

Table 4.46 The Example of Negative Security ... 210

Table 4.47 Appreciation in the Dependency on Supernatural Beings ... 210

Table 4.48 The Examples of Positive Reaction ... 211

Table 4.49 The Example of Positive Composition ... 211

Table 4.50 The Distribution of Attitude in Submissiveness to Customs ... 212

Table 4.51 Appreciation in the Topic about Submissiveness to Customs ... 213

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Table 4.53 The Examples of Positive Reaction ... 214

Table 4.54 The Kinds of Affect in the Topic about Submissiveness to Customs ... 214

Table 4.55 The Examples of Positive Happiness ... 215

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LIST OF FIGURES

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LIST OF APPENDICES

APPENDICES ... 239 Appendix 1: The Macroproposition Generalizations and Constructions ... 239 1. The Tears of Empu Mburing ... 239 2. Siti Fari & Empu Rencak ... 241 3. The Mesa Itch ... 243 4. The Pirates of Gili Motong ... 246 5. The Dragon Princess of Komodo ... 248 6. The Sad Tale of Ina Materia... 252 Appendix 2: The Macropropositions Mapping ... 255 Appendix 3: The Transitivity Analysis of Human Beings’ Powerlessness ... 256 1. The Tears of Empu Mburing ... 256 a. Material Processes ... 256 b. Mental Processes ... 260 c. Verbal Processes... 261 d. Relational Processes ... 261 2. Siti Fari & Empu Rencak ... 263 a. Material Process ... 263 b. Mental Processes ... 264 c. Verbal Processes... 265 d. Relational Processes ... 265 3. The Mesa Itch ... 266 a. Material Process ... 266 b. Mental Processes ... 269 c. Verbal Processes... 270 d. Relational Processes ... 270 4. The Pirates of Gili Motong ... 271 a. Material Process ... 271 b. Mental Processes ... 272 c. Verbal Processes... 273 d. Relational Processes ... 274 5. The Dragon Princess of Komodo ... 275 a. Material Process ... 275 b. Mental Processes ... 276 c. Verbal Processes... 276 d. Relational Processes ... 276 6. The Sad Tale of Ina Materia... 277 a. Material Process ... 277 b. Mental Processes ... 279 c. Verbal Processes... 280 d. Relational Processes ... 280 Appendix 4: The Transitivity Analysis of Dependency on Supernatural Beings 281 1. The Tears of Empu Mburing ... 281 a. Material Processes ... 281 b. Mental Processes ... 281

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c. Verbal Processes... 282 d. Relational Processes ... 283 2. Siti Fari & Empu Rencak ... 284 a. Material Process ... 284 b. Mental Processes ... 284 c. Verbal Processes... 285 d. Relational Processes ... 285 3. The Mesa Itch ... 286 a. Material Process ... 286 b. Mental Processes ... 287 c. Verbal Processes... 288 d. Relational Processes ... 288 5. The Dragon Princess of Komodo ... 289 a. Material Process ... 289 b. Mental Processes ... 290 c. Verbal Processes... 290 d. Relational Processes ... 291 6. The Sad Tale of Ina Materia... 292 a. Material Process ... 292 b. Mental Processes ... 292 c. Verbal Processes... 292 Appendix 5: The Transitivity Analysis of Submissiveness to Customs ... 293 1. The Tears of Empu Mburing ... 293 a. Material Processes ... 293 b. Mental Processes ... 293 c. Verbal Processes... 294 d. Relational Processes ... 294 2. Siti Fari & Empu Rencak ... 295 a. Material Process ... 295 b. Mental Processes ... 297 c. Verbal Processes... 297 d. Relational Processes ... 297 3. The Mesa Itch ... 299 a. Material Process ... 299 b. Mental Processes ... 299 c. Relational Processes ... 300 4. The Pirates of Gili Motong ... 301 a. Material Process ... 301 b. Mental Processes ... 302 c. Verbal Processes... 302 d. Relational Processes ... 303 5. The Dragon Princess of Komodo ... 304 a. Material Process ... 304 b. Mental Processes ... 306 c. Verbal Processes... 306 d. Relational Processes ... 306 6. The Sad Tale of Ina Materia... 307 a. Material Process ... 307 b. Mental Processes ... 312 c. Verbal Processes... 312

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d. Relational Processes ... 314 Appendix 6: The Modality Analysis of Human Being Powerlessness ... 315 1. The Tears of Empu Mburing ... 315 2. Siti Fari and Empu Rencak ... 315 3. The Mesa Itch ... 316 4. The Pirates of Gili Motong ... 317 5. The Dragon Princess of Komodo ... 317 6. The Sad Tale of Ina Materia... 318 Appendix 7: The Modality Analysis of Dependency on Supernatural Beings ... 319 1. The Tears of Empu Mburing ... 319 2. Siti Fari and Empu Rencak ... 320 3. The Mesa Itch ... 321 5. The Dragon Princess of Komodo ... 322 6. The Sad Tale of Ina Materia... 322 Appendix 8: The Modality Analysis of Submissiveness to Customs ... 323 1. The Tears of Empu Mburing ... 323 2. Siti Fari & Empu Rencak ... 323 3. The Mesa Itch ... 324 4. The Pirates of Gili Motong ... 325 5. The Dragon Princess of Komodo ... 327 6. The Sad Tale of Ina Materia... 328 Appendix 9: Attitude Analysis of Human Powerlessness... 330 1. The Tears of Empu Mburing ... 330 2. Siti Fari & Empu Rencak ... 331 3. The Mesa Itch ... 332 4. The Pirates of Gili Motong ... 333 5. The Dragon Princess of Komodo ... 334 6. The Sad Tale of Ina Materia... 336 Appendix 10: Attitude Analysis of Dependency on Supernatural Beings ... 338 1. The Tears of Empu Mburing ... 338 2. Siti Fari & Empu Rencak ... 339 3. The Mesa Itch ... 339 5. The Dragon Princess of Komodo ... 340 Appendix 11: Attitude Analysis of Submissiveness on Customs ... 341 1. The Tears of Empu Mburing ... 341 2. Siti Fari & Empu Rencak ... 341 3. The Mesa Itch ... 342 5. The Dragon Princess of Komodo ... 342 6. The Sad Tale of Ina Materia... 343 Appendix 12: The Sentences in the Folktales ... 344 1. The Tears of Empu Mburing ... 344 2. Siti Fari & Empu Rencak ... 348 3. The Mesa Itch ... 351 4. The Pirates of Gili Motong ... 355 5. The Dragon Princess of Komodo ... 358 6. The Sad Tale of Ina Materia... 362

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xx ABSTRACT

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ABSTRAK

Manggala, Simon Arsa. 2015. Submissiveness to Customs and Dependency on Supernatural Beings in Langenheim’s Putri Naga Komodo; The Dragon Princess of Komodo and Other Foktales. Yogyakarta: The Graduate Program in English Language Studies, Sanata Dharma University.

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1 CHAPTER I INTRODUCTION

This chapter includes the background of the study, problem formulation, objectives of the study, and the benefits of the study. In the Background of the Study, the reasons in conducting the study are presented. The reasons are both theoretical and practical. Based on the reasons, the writer formulizes the research questions in Problem Formulation. Hopefully, the results and the answers of the research problems meet the objectives of the study and the benefits of the study. Both the objectives and the benefits of the study are related to the object of the study and to the wider contexts of the theoretical discourse.

1.1. Background of the Study

Language analysis is one of the ways to observe literary works to appreciate the works. That is because literary works are the actual language in use. Spitzer has promoted the use of language analysis to observe literary works that the smallest details of language can unlock the meanings of the works (Leech and Short, 1981: 2). However, language is only a tool to examine what is beyond the words. To appreciate the works, then, a comprehensive study on other aspects is required.

A comprehensive study on several aspects of literary works, besides that on the language, is required to understand, and then to appreciate, literary works. The other aspects of the literary works can be the authors, the settings, and the readers. Of course the observation cannot be done separately since they are interrelated. In observing the authors, a researcher needs to look up the settings; the time they write particular literary works, the political condition of the time, the geographical situation, and many others, and also the intended and unintended readers. This is in

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line with what Fairclough noted, “language is irreducible part of social life, dialectically interconnected with other elements of social life” (2003:2). The interrelated aspects above are observable under a discourse study. In a discourse study, the literary works observed are regarded as the texts and the interrelated aspects are as the contexts. A discourse study is conducted in order, again, to give appreciation to literary works by understanding and interpreting the meanings of the works.

In relation to the study of Critical Discourse Analysis, folktales, especially those intended to children are appropriate examples in the study. Literary works for children are intended to introduce ideologies to the children (Zipes, 2006a: 8). Children are considered as innocent, therefore, they need to receive knowledge from adults. This concept is also what Nodelman says:

Understood as innocent and inexperienced, children know less about the world they live in than they might, less about how to think about themselves and others than they might, less about how to behave than they might. Adults thus have a duty to teach children what they don’t yet know, so, from this point of view, children’s literature is primarily a didactic literature (2008: 157).

The drawback from that concept is that children are unable to choose their reading but the adults choose what they should read. In this case the children become powerless and the adults are very powerful. The use of power is not only in terms of choosing the reading but also in the message or the contents that the children have to digest. Hence, this belongs to CDA since there is inequality in the use of power as Fairclough mentions that the objective of CDA is to reveal ideologies and the practice of power imbalance.

In CDA a text might be used to manipulate its consumers. The manipulation is a form of power abuse that in the discursive practice, the text producers use their power to include their ideology in the text, mainly, to influence the consumers of

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the text. As van Dijk (2006: 360) mentions that in communicative and interactional practice the manipulators takes control over other people. Further, he mentions that the ideology against other people will or interests. In the case of literary works, the production of literary works might also be a form of manipulation that is intended to change or influence the readers of the works. In some cases, the readers might have power to select the ideology but in other cases, readers are not capable in selecting the ideology. In other words, they take the ideology right away. The latter case is exemplified in literary works for children or folktales. The readers are supposed to believe and agree with the values and ideology found in the texts.

This study focuses on Komodo islands literature that belongs to Southeast Asian Literature to promote Indonesian culture and literature. This study is a response to the emerge of regional based Literary studies and Study Centers, for example American literature studies, Asian-American Studies, South-Asian literature studies, and so on. To narrow down the literary genre in regional based Studies, folktale can be utilized to observe the condition of the society where and in which particular folktales belong. That is explainable that every society has their own folktales and they might differ one from another. The differences among the folktales are similar to the differences among the other genres of literary works, i.e. the differences in the contexts.

The book entitled Putri Naga Komodo and Other Folktales is selected for several reasons. First, it provides some stories originated from Komodo islands culture and, therefore a source to conduct linguistic and Critical Discourse Analysis. There are not many studies observing the ideologies of the islands through literary works. Komodo Islands are famous islands in the world for its landscape and fauna but not for the literature. Hence, not many literary works reproduced and easily

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found. Due to that reason, the study on Indonesian literature observing power relation is rare. This reason is assured by Anderson that “Indonesia’s classical literatures, unlike those of China and India contain no full-fledged expositions of any indigenous ‘political theory’” (2007: 1). The second reason is the addition to the first. The stories are written in English. The study is conducted under the faculty of English Language Studies so the objects of studies must be related to English. Among the limited number of literary works presenting Komodo Islands’ culture, those that written in English are more limited. Third, the stories are retold by native people of the island and adapted and edited by an English native speaker. This may be beneficial to the study since the ones who retell the stories are the natives of the island that the stories are authentic. In addition, the editor is a native user of English so the ideologies, concepts, and principles seem to be well presented through the language. Another benefit is that the book is intended to sustain the local culture and communities living in the islands.

Besides the several reasons presented above, the stories in the book provide evidences of the language use to show ideologies and power of the society. The characteristics and the plot of the stories are, first, evident to show the ideology of the society. For instance, in the The Sad Tale of Ina Materia, the main character is depicted as unfaithful person and by the plot, in the end of the story she becomes a statue. Since plot is a chain of causal relationship, the curse is the result of what a character does. Thus, as the moral message, the society wants to deliver the ideology that unfaithful person might deserve a curse or negative consequence. Further, second, the semantic language supports the finding. From the first story, by using literary works, the society forces the people to believe and obey the rules and convention by introducing supernatural power. Supernatural power might bring

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either curse or blessing to the people depending on their acts and conducts. In the first story, the supernatural character is a woman coming out from a ndekar fruit. Once, the woman gives obligation to the main character, Empu Mburing, to not eat teri fish. The followings are the quotation showing the power of the woman toward Empu Mburing :

(1). “Go,” she said, “but remember your promise this time Empu Mburing!” (Langenheim, 2010: 16, A12/1/33)

(2). This time, his wife was very, very angry, but Empu Mburing begged her to forgive him, vowing never again to let a teri fish pass his lips. (2010: 18, A12/1/58)

From the excerpts above, the choice of words show the authoritative power of the supernatural being. Such words are, for instance, the imperative Go to show the powerful and authoritative speaker and begged to show submissiveness of the actor. The plot also shows that the one who receive the obligation is the main character that might represent the people of Komodo Islands. Further, whenever, the main character fails to fulfill the obligations, he might receive punishment in the form of curse. In the first stories, the curse is that the main character is being left by the woman and in other words is being left by enjoyment and pleasure.

The eagerness to analyze the objects of the study is driven by the intuition after reading the objects of the study. The intuition on power imbalance becomes the trigger in doing the analysis regarding also the reasons discussed above, i.e. the potentiality of power imbalance in the choice of literary works, the use of political language to manipulate the consumers, and the linguistic awareness of the writer. Intuition is common in literary study and in linguistic study such as stylistics. Carter and Simpson mentions “stylistic analysis aims to link intuitions about meaning (whatever their unavoidable limitations) with the language patterns of the text”

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(1989: 65). Moreover Simpson mentions that stylisticians rely on intuitions and hunches (Simpson, 2004: 75). However, since intuition is not neutral, i.e. it is subjective to the readers (Carter and Simpson, 1989: 64), the justification to the intuition is needed. Thus, what Carter means by “to link” between the language and the meaning is to provide justification towards the intuition. Further, the link is by conducting rigorous linguistic analysis towards the object of the study.

The rigorous linguistic analysis and literary analysis are the explication of the major or general structure of the texts and the detailed or the micro structure of the texts or van Dijk mentions them as macrostructure and microstructure (van Dijk, 1976 and 1980). The major or the general structure of the texts is called the macrostructure. The analysis of the macrostructure of the text might reveal the global meaning of the text as a whole. The observation might be beneficial since the texts would be considered as a unity. The bias or the tendency to mislook or to misinterpret the meanings might be avoided. The rigorous microstructure analysis would support the general meanings by providing the detailed evidences. By having the microstructure analysis, the tendency of overgeneralization in grasping the meaning might be avoided. While the macrostructure analysis discusses the texts as a unity, the microstructure analysis observes the detailed chunks from the texts.

Linguistic tools in studying literary works in terms of the macrostructure have been employed for purposes. Hartmann, Hartmann, and Feustel (2005) show the motif definition and classification to structure non-linear plots and to control the narrative flows interactive dramas by employing macrostructure of the drama. Even though the macrostructure in the study is the one by Vladimmir Propp, the essence of macrostructure analysis doesn not differ in terms of the examination of the general meaning and construction of texts. They concludes that the

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macrostructures aare useful to design interactive drama since they might set the rules and structures of the drama. The use of microstructure and macro structure is also employed in defining the structure of scientific texts. A study by Hutchins (1977) investigates the structural features of scientific texts. In his study, he analytically analyse the use of anaphora, reference and subtitution, ellipsis, conjuctions, sentence adverbs, and lexical cohesions in the observed texts. For the microstructure analysis deals with thematic and semantic progression of the clauses and sentences in the texts. For the macrostructure, he employs the episodes and functions by Greimas (1966) that in a texts, there are particular functional sequence of orientation, complication, evaluation, resolution, and coda. In the conclusion, he mentions that communicational function on textual structure is more direct and transparent in scientific texts than in other types of texts. This thesis employs the analysis on the microstructures and macrostructures of texts critically that it does not only seek for the structures of the texts, but highlight the hidden ideologies and agenda beyond the structures.

Theoretically the backgrounds are on the nature of literature appreciation, language as a tool to appreciate literary works, and the power imbalance in folktales, and practically the background is the promotion of Indonesian culture and literature to the world in accordance to the development of Asian Literature. Considering the theoretical and practical background, this thesis will foreground the ideologies presented in the book and the use of language to deliver the ideologies.

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1.2. Problem Formulation

This thesis answers the following questions:

1. What are the ideologies conveyed through the folktales?

2. How are the main ideologies represented in the folktales through the semantic macrostructure and microstructure of the folktales by the employment of the linguistic aspects on transitivity, modality, and the system of appraisal?

1.3. Objectives of the Study

In conducting the study, the writer has three objectives related to the field of linguistics and Critical Discourse Analysis, and Literature. One of my objectives is also related to the awareness of Asian Language, Literature, and Culture.

Firstly, this study wants to observe the use of language to deliver the power and ideologies exist in Komodo Islands’ society. This objective means to know what and how Komodo Islands’ concepts of power and ideologies may be delivered through language. This objective is achievable by employing deep and rigorous study on the objects of study using linguistic analysis.

Secondly, this study wants to give appreciation to the literary works. This study gives appreciation by giving interpretation to the folktales. Since to understand the whole meaning to the works might need long and deep observation, this study only wants to unveil the ideologies and power imbalance. This objective employs the linguistic analysis in appreciating the literary works. This is in line with the approach in stylistic study, that a work may be appreciated by studying the linguistic features. In addition, the linguistic analysis employed in this thesis is the perusal of transitivity, modality, and thematic structure as the aspects of language.

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The observation on those aspects might show the systemic characteristic of language in use. Another linguistic theory which is also a derivation of Systemic Functional Linguistic on the system of appraisal, would support the study that the language in use in folktales might deliver particular meanings through the demonstration of feelings. Appreciation to literary works by the linguistic analysis is a way to avoid bias in interpretation.

Thirdly, this study wants to promote the study on Asian language and literature. This objective is a cultural goal to introduce Komodo Islands’ cultures as a part of Indonesian culture and, in wider context, Asian culture. This objective is not directly related to the research questions however, the result of this study might be used as the example of a study on Asian Literature. This becomes an objective since there are limited studies on the literary works of the particular regions.

1.4. Benefits of the Study

This study provides four benefits for the readers especially those who are interested in linguistics, Critical Discourse Analysis, and Cultural Studies. First, this study serves an example on Critical Discourse Analysis in practice. It may give better insight to those who want to conduct similar study on CDA. This study employs CDA framework based on linguistic analysis in the analysis. By employing the systematic methodology and rigorous study of language, hopefully this study might serve an example for CDA enthusiasts. This study also presents the analysis on particular genre of texts, i.e. folktales therefore it may be an example on how to activate the language features of the genre to interpret the meaning behind the translated literary works.

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Second, this study also presents the analysis on particular genre of texts, i.e. folktales therefore it might be an example on how to activate the language features of the genre to interpret the meaning behind the translated literary works. This study presents alternative methodology in reading folktales by shifting the perspective into more political point of view. Moral messages of the folktales are seen as the hidden message from the producers, i.e. the author, the story teller, or even, the publisher, to be delivered to the consumers. This critical perspective of reading hopefully might raise awareness of the hidden agenda of folktales.

Third, this study is a promotion of local culture, especially the culture of Komodo islands. This study presents the analysis on Komodo Islands’ culture. There are not many studies conducted to observe Komodo Islands’ culture although they are famous place in the world. Hence, this study may be one of the initial studies on Komodo Islands, Indonesia, and Asian literature. In a wider perspective, this study promotes Cross Cultural Understanding. This is in line with the spirit of post-modern era that it celebrates locality rather than standardization. Since the writer is a native Indonesian, then, the study is also a response to the question about the authorship of South East Asian Studies arose by Sears (2007: 45) that she mentions “the question of who is writing or who should be writing South East Asian histories, ethnographies, and literary critiques has become subject to debate over past ten years”. Though by conducting this study the answer of the question cannot be clearly answered, the writer tries to raise the awareness of the Indonesian about the ‘self-belonging’ attitudes toward the Indonesian culture. This study also brings out the actual picture of social perspectives of the society endowing the literary works.

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Fourth, hopefully, this study is also beneficial to the readers of the folktales in understanding the texts. This study serves a different perspective in reading folktales as a genre of literature. The perspective in reading folktales and other literary genre might be also from critical perspective, including the perspective on power-relation, ideology, and power dominance.

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12 CHAPTER II

REVIEW OF LITERATURES

This section is divided into two major subtitles; the Review of Related Theories and the Review of Related Studies. Review of Related Theories presents reviews and elaboration of several theories that is needed to answer the research problems introduced in Chapter I. The theories are those on the concepts of Power and Ideology, some concepts on Critical Discourse Analysis (CDA), Systemic Functional Linguistics, Attitude, and Plot. The discussion will cover relevant notions to the study. The Review on Related Studies presents the previous studies conducted by some researches on similar topics. The objective of presenting the previous related studies is to show the position of this study in the recent studies. 2.1. Review of Related Theories

In this section, reviews of some theories are introduced. The theories are the ones on the concepts of power and ideology, Critical Discourse Analysis and Systemic Functional Linguistics, Attitude, and Plot. Not all concepts of them will be delivered but only those that contribute in solving the research problems. The concepts of power and ideology give contribution in defining and limiting the notion of power and ideology, since there are many definitions and notions of power and ideology. The theories on CDA are needed since it is the general framework of the study. The study sticks to the methodology of CDA. For instance, by reviewing the theories on CDA therefore this study focuses on revealing ideology and power imbalance in practice in a society. Systemic Functional Linguistics is the tool in observing the data, especially by conducting Transitivity, Modality, and Thematic structure analysis.

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2.1.1. Ideology, Power, and Language

Ideology is a set of beliefs and values considered to be true by a person or a group of people. This is in line with Jones that he notes, “Nowadays ‘ideology’ tends to be used more widely, to refer to any set of beliefs which, to the people who hold them, appear to be logical and ‘natural’” (1999: 30). An ideology drives the people who believe in it to do or not to do anything in their life. Because it is considered to be true, the ideology also shapes the attitudes of the holder to the reality. For instance, for some people in particular culture addressing the elders by their names is considered as impolite and consequently, whenever there is a child addressing their parents by their names the child will receive negative attitude from the people. Locke also notes that he “defines an ideology is an elaborate story told about the ideal conduct of some aspect of human affairs” (2004: 33).

By referring to the definition that an ideology is considered as logical and natural to the holders an ideology may not fit to all. The possibility that in a society many ideologies exist is widely open. However, it is common that peoples sharing same ideology will gather in a group and set their objectives and actions based on the ideologies. In the practice, this phenomenon can be observed in the existence of political parties. The members of a party must share the same ideologies each other. They also, then, decide their political turns based on their ideologies. This is in accordance with what Simpson defines, that an ideology is “assumptions, beliefs, and value-systems which are shared collectively by social groups” (1993: 5).

As a shared belief and assumption, an ideology is often understood only as thought or knowledge, however it is also practical. Kim mentions that an ideology cannot be separated from reality (2009: 9). This idea is discussed as the ideological

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fantasy. It is called fantasy since the ideology is like an illusion. In every practice or conduct, people act based on what they know or even what they do not know. Zizek adds that ideological fantasy is a double illusion since “they (people) know very well how things are but still they are doing it as if they did not know” (2008: 30). The implication is that the existence of ideology can be traced in the practice or conduct. The tendency is, again, however, that people consider what they are doing is reasonable and true or natural.

The possibilities of the existence of different ideologies and the nature of ideology that the holders consider it as true, natural and logical bring a consequence and the consequence brings further implications in practice. The consequence is that the holders of particular ideologies have a tendency to promote and the ideologies to the other groups holding different ideologies. In other words, the groups want to dominate each other. The implications of that consequence are the domination of one ideology to the others and the struggles of the less dominate groups toward the dominant groups. Those implications appear when there is inequality of power.

Power enables the member of particular groups of a particular ideology to control the other groups of ideologies. On that notion, Tollefson (2006: 46) notes that power is the ability to “control events in order to achieve one’s aims”. Similarly, Myers-Scotton mentions that power is “the control someone has over the outcomes of others” (2006: 199). The controlling group can be said as the powerful and the dominant group. This dominant group tries to introduce its ideology toward the other groups. Van Dijk notes, “Power involves control, namely by (members of) one group over (those of) other groups. Such control may pertain to action and

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cognition: that is, a powerful group may limit the freedom of action of others, but also influence their minds” (1993: 254). The exercise of power by the dominant group is possible to create and shape identities of the others (Thielle, 2002: 99). The use of power to limit the freedom of action of others is defined as power abuse and the influence of others’ minds can be through hegemony.

The practice of hegemony is less visible than the practice of power abuse. Power abuse is indicated by the breaking of law, democracy, or norms in society while hegemony is by accepted consensus. Later on Van Dijk also mentions that “the concept of hegemony … does not always imply a clear picture of villains and victims” (Van Dijk, 1993: 255). The difficulty to recognize the practice of hegemony is also implied by Wodak as quoted by Locke:

Certainly, 'ideology' is a concept that currently resists erasure. 'Even with differing concepts', Wodak (2001), writes, 'critical theory intends to create awareness in agents of how they are deceived about their own needs and interests' (p. 10) (2004: 33).

Because of the practice of hegemony is not clearly visible peoples are sometimes deceived by their needs and interests. They do not realize that particular groups and ideologies are controlling their actions. In this case the controlled peoples are being hegemonized and the dominant group is successful in delivering the ideologies as Fairclough notes, “Ideology is most effective when its workings are least visible” (1989: 85).

In the discussion on power and the exercise of it, besides the hegemony, the definition and characteristics of power by Foucault become influential since he wants to provide the structures of power. For Foucault, power exists when it is

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exercised (as cited in O’Farrel, 2005: 99). In other words, power cannot be static in a group or in a person. To observe the existence of power, a researcher should observe in the relation of individuals. In line with the previous discussion that power might control other groups, Foucault shares the same idea on it that power becomes a way to change people’s conduct. The term ‘conduct’ is associated to the action of leading others (O’Farrel, 2005: 99, Foucault in Faubion, 2000: 341). The conduct of power relation should have characteristics.

Power relation possesses six characteristics. Those characteristics are useful to notice in observing power relation (Foucault in Faubion, 2000: 329-331). First, power relation is a transversal struggle. Power relation exists not only in one country but also almost in everywhere. This idea is similar to Thiele’s that “the exercise of power in collective live is unavoidable” (2002: 115). One implication of this idea is that there is no condition of power vacuum. Second, the target or objective of power struggles is the power effect. The struggles on power are always due to the effects of the power relation practice. In other words, the struggles are ignited by the impact caused by the power relation practice. Third, the analysis of power relation is immediate to the critics. The critics or people who conduct analysis on power relation always find the closest instances of power to them. Fourth, power relation is a struggle that questions the status of the individual. The struggles can be for two purposes. They struggle for the right of individuals to be truly individuals, and for “attacking” everything that separate individuals into groups. The important note is that analysis on power relation does not against the individuals but does against the government of individualization. Fifth, power relation analysis is observing the opposition to the effects of power linked with

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knowledge, competence, and qualification. The analysis should, therefore, find the location of knowledge, competence, and qualification in the relationship. One group of society must possess more knowledge or privilege of knowledge in the relationship with the other group. This might also lead to imbalances in power relationship. Sixth, the last characteristic is that “they are a refusal of these abstractions, of economic and ideological state influence, which ignore who we are individually, and also a refusal of scientific or administrative inquisition that determines who one is” (Foucault in Faubion, 2000: 331).

Further, the analysis of power relation requires the establishment of five points. Those points are required to draw detailed and systematic picture of the relationship (Foucault in Faubion, 2000: 344). First, the analysis needs the system of differentiations. The differentiation is meant to define the relationship since in a relation, there must be more than a group. However, the differentiation is into two groups through the dividing process (p. 326). The dividing process divides the subject inside himself or divides the subject from others. Foucault exemplifies by the differentiation of the mad versus the sane, the sick versus the healthy, or the criminals versus the good boys.

Second, the analysis needs to determine the types of objectives. The analyst should try to find a particular objective of one group towards the others. The objective might vary, ranged from the “maintenance of privilege, the accumulation of profits”, or “the exercise of statutory authority” (p. 344).

Third, an analysis of power relation needs the instrumental modes. As power might not exist in vacuum, i.e. with no relationship among individuals or groups, power relation needs media to exist. The observation of power relation

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might be through its media. It might be a speech, a rule, or a threat of arms. In the case of this thesis, the instrument of the power relation is in terms of language of the folktales.

Fourth, power relation analysis needs to observe the forms of institutionalization. The institutions that become the subjects or objects of observation are the opposing groups. They might be the trends of fashions, the legal structures, the functional institutions, or any complex system having purposes.

Fifth, the analysis requires a degree of rationalization. Since the analysis of power relation needs to observe institutions, the rationalization is for connecting the institutions and the interpretations. The discussion of the power relation should be able to show the connectivity of the discussions for obtaining the objective of power relation analysis.

Those discussions of power by Foucault draw a picture that power exists and is observable by the actual signs of it. Therefore, the exercise of power explained by Foucault also presents the actual conducts. For instance, in Discipline and Punishment, to gain the disciplinary power, four methods might be utilized. They are the organization of space, the organization of activity and behaviors, the surveillance (often mentioned along with the idea of Panopticon), and the normalization. By the organization of space, Foucault argues that to discipline people particular places are beneficial, such as schools, prisons, and hospitals. The organization of activity and behaviors exercise power by setting similar activities for a timetabled period. For example, this control on behavior is like the way children hold a pen (O’Farrel, 2005: 103). The famous idea of surveillance is also by Foucault through the idea of his Panopticon (Foucault, 1977: 176-177 and

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Rouse, 2005: 99). The idea is to prevent people of doing wrong and also the will to do wrong. In the Panopticon model, the prisoners are being observed but unable to observer the supervisor. By doing so, the prisoners feel that they are being observed and ideally they will do like if they are watched. The last method is by normalization. This method is mean to cure the sick into normal (Rouse, 2005: 101). For instance, the realization is exemplified by the test or examination. Through a test or examination, the ‘sick’ is gradually cured into the state of ‘normal’.

Opposing views on the notion of power is presented by Baudrillard (in Keller, 1989) that power might lay in the simulation of reality and not in real actions. Baudrillard thinks that Foucault fails to analyze simulation of power, “in which signs of power is feigned, masqueraded and simulated, and the ways in which signs of power often displace and replace actual relations of force and discipline” (1989: 133). This opposition is followed by the explanation that the existence of power might lay in the media and communication means, which Foucault does not mention. This idea is inline with the previous discussion on idea of hegemony.

Beside the opposition of Foucault versus Baudrillard, the notion power exists also in Javanese culture as one of cultures in Indonesia. Anderson (1990: 21-23) mentions the different characteristics of power in Javanese culture from those in western culture. There are four major different characteristics. First, while the concept of power in western society is abstract, power is concrete in Javanese culture. The local beliefs and wisdoms in Javanese society locate power in everything such as trees, stones, or animals. Some still preserve the animism and dynamism in their life. Second, the difference is in the source of power. In western, the source of power is heterogeneous, while in Javanese culture, the source of power

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is homogeneous. Whatever the media, the power comes from the same source and to get the power, human has to perform some performances. Third, the accumulation of power has no limits in western culture, while in Javanese culture, the quantum of power is constant. Fourth, in western philosophy power is morally ambiguous. It means that the power conduct might lead to some morally positive or negative deeds. In Javanese culture, power does not raise the questions of legitimacy. The questions of legitimacy does not come from the existence of power but from the characters involved in the power relation conduct.

In accordance with the discussion of power, which mainly by Foucault, the analysis of power relation needs instruments. Language is a channel that is used to deliver and to convey ideologies and Power. It is supported by the nature of the study of ideology proposed by Thompson (1990) as quoted by Wodak and Meyer:

For Thompson (1990) the study of ideology is a study of `the ways in which meaning is constructed and conveyed by symbolic forms of various kinds'. This kind of study will also investigate the social contexts within which symbolic forms are employed and deployed (2001: 10).

Thompson hence notes that the study on text might reveal the meaning or ideologies being delivered or employed by particular society or group of people. Later on Wodak and Meyer add that a study on Critical Discourse Analysis is interested in the ways linguistic forms are used in various expressions and manipulation of power (2001: 11). It can be concluded then that any products of language are feasible channel to observe ideologies and power. However, the study on text only will not be satisfying without investigating the social context.

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18.And then Empu Najo gasped. “Sebai!” he said at last, “but this is strange…” 19.Strange indeed, for Lea had given birth to a human son and a twin sister

who was far from human.

20.She had speckled, scaly skin, hooded black eyes and…a tail. 21.There was no mistaking it.

22.Tiny as she was, Empu Najo saw in his daughter the characteristics of the giant lizards that roamed the savannah beyond the village boundary. 23.“We have a son…” Empu Najo began uncertainly, looking up at his wife. 24.But to his dismay he saw that she was no longer breathing.

25.There was little time for Empu Najo to indulge his grief, for he had two newborn babies to bring up alone.

26.His son he named Si Gerong and his daughter, Orah.

27.He fed them goat’s milk and honey and both human and dragon grew quickly.

28.But long before her brother could walk, Orah was already exploring the street outside the house and even climbing trees.

29.And though the milk sustained her, she was beginning to take an uncommon interest in the neighbor’s chickens.

30.When she actually started attacking them, the neighbor complained to Empu Najo. “I will give you meat,” he told his daughter, “but you must not attack our goats and chickens!”

31.Time passed and though Orah stayed away from the livestock, the villagers grew suspicious of this dragon living among them.

32.Only her father and her brother Si Gerong showed her love.

33.In fact, Si Gerong preferred to play with his sister than with the other children.

34.The two would climb trees together, the little boy naked but for his tempurung, or chase the strange looking kalkun birds through the forest. 35.And then one day, Orah disappeared.

36.She left the house at sun up and her tracks showed that she was headed for the forest. “Will she come back?” Si Gerong asked his father tearfully. 37.“Yes, don’t worry, she will return,” Empu Najo replied.

38.But he looked uneasy.

39.Sure enough, Orah finally ambled back to the house that evening.

40.Si Gerong was overjoyed and embraced his sister; their father smiled, but said nothing.

41.He knew that she had visited with the wild dragons of the savannah. 42.Orah remained at home for a week before growing restless once again. 43.This time when she left, she was gone for two days.

44.When she came back, there was no sign that she was hungry and Empu Najo knew then that she had learned to hunt.

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45.And so it went on…except gradually her time in the village grew shorter, while her trips into the forest grew longer, until at last she was coming back to the house just once very ten days or so.

46.One morning, Si Gerong woke to find his sister by his bed.

47.They looked at one another for a long time and then she turned and left. 48.Si Gerong knew that this time, she would not be coming back.

49.As the years passed, Si Gerong forgot about his dragon sister, perhaps the less to grieve her disappearance.

50.He grew into a man of uncommon skill and wisdom.

51.He was a gentle gardener who could coax even the most stubborn plants to grow and he even learned to make medicines from the wild herbs he found in the forest.

52.But he was known first and foremost as an expert hunter.

53.There was not a wild boar elusive enough, nor a deer fleet enough, to avoid his spear, which he seemed even able to curve through the air.

54.One day, Si Gerong was hunting at the edge of the forest close to the savannah when he heard a rustling close to a stream.

55.He stopped at once and stood stock–still.

56.The deer was a big one – a male with high pointed ears and regal antlers. 57.So confident was he in his abilities, Si Gerong decided to creep closer,

hoping to plunge the spear directly into his quarry.

58.Silently, he approached as the deer drank, until at last he gathered himself and leapt from the underbrush with his spear raised.

59.But, in that instant, another form appeared, rearing onto its hind legs, mouth open and a single eye, black as ebony, fixed on the deer, which stood paralysed.

60.It was a dragon, the largest Si Gerong had ever seen.

61.Reflexively, he turned and leveled his spear at the great reptile, for he was loath to lose his prey.

62.The dragon turned its head slightly and lifted itself higher on its forequarters.

63.But as Si Gerong drew back his weapon, a dazzling light struck his eyes and he turned his face to the ground.

64.When he looked up again, the deer was gone and there stood before him the radiant figure of a woman.

65.“Put down your spear, my son,” she told him. 66.“Would you kill your own sister?”

67.Instantly, all the memories from his childhood came back to him and Si Gerong fell to his knees.

68.“Yes, she is Orah. I bore you together. Consider her your equal because you are sebai.”

(3)

70.Man and dragon stared at each other for a long time.

71.Then, as one, they turned away – Si Gerong in the direction of his village, Orah for the savannah.

72.From that day forth, Si Gerong and his people treated the dragons with kindness.

73.The lizards roamed freely in the surrounding woods, feeding themselves on the wild pigs and the deer and the other creatures that dwelt there.

74.And if a dragon became too old to fend for itself, the people of the village would feed it as though it were a member of their own family.

(4)

6. The Sad Tale of Ina Materia

1. The first time that the young man whose name is forgotten noticed Ina Materia was during the Aru Gele dance.

2. She was making kerampi with the other girls, seven of them surrounding a wooden trough and rhythmically pounding the wood pulp with their poles while singing in unison.

3. It was a full moon and her uplifted face shone in the pale light as she sang. 4. Though the young man feigned disinterest in the performance, he kept

stealing glances in her direction, for he thought her beautiful.

5. The following day, the young man approached Ina Materia’s parents and

asked to visit with their daughter.

6. After a year had passed in courtship, the young man approached his parents and expressed his desire to make Ina Materia his wife.

7. “You may marry her provided you have permission from her parents,” his

father said.

8. “If they agree, then come back here with your betrothed.”

9. 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.

10.While his mother made them tea, his father walked over to an old chest and took out something wrapped in dried palm leaf.

11.He put the package on the table and opened it carefully.

12.Inside were two beautifully woven and dyed ikat sarongs, whose design indicated they were from the island of Sumba.

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.

14.“Let it be a symbol of your devotion to one another.

15.Let no one ever see you dressed in anything else!” he proclaimed.

16.And so the couple married and they settled in a house a little distance away from the main village.

17.The young man said to Ina Materia that he preferred the peace and solitude, which was true.

18.But secretly he was jealous, too – he did not like the idea of the other men of the village staring at his beautiful wife, or worse, flirting with her. 19.And so they lived in harmony.

20.The young man would go hunting for deer and wild pigs in the forest while his wife tended a little plot near their home.

21.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.

22.After another year had passed, Ina Materia bore a child, a boy of whom the young father was immensely proud.

(5)

23.One morning, the young man left the house to go hunting as usual. 24.“I will take our son and collect firewood,” Ina Materia told him.

25.So she set off with her baby slung across her chest, wrapped in a soft loth. 26.But as she walked, dark clouds rolled in from the ocean and it began to rain. 27.Ina Materia tried to hurry, but as she did so, she slipped and fell backwards,

landing with a splash in a muddy puddle.

28.Scrambling to her feet, she looked down at the sarong her husband’s father had given her…it was filthy! The material was so caked in mud that you couldn’t even see the motif.

29.Ina Materia treated her sarong with great care, so she was dismayed at what had happened.

30.“How shall I face my husband after what I’ve done to this beautiful cloth, symbol of our love? He Will be back from hunting by now so there is no time to wash it and let it dry!”

31.Not knowing what to do, Ina Materia just stood by the side of the road until, who should pass, but her cousin.

32.Seeing Ina Materia’s distress, he told her to come back to his home.

33.“Do not worry, my wife will wash your sarong and return it in the morning. We will lend you another that is similar.”

34.After the rain had stopped, Ina Materia returned home with her child. 35.It was already dark when she arrived and she went immediately to the

kitchen to build a fire, for she could hear her husband at the back of the house preparing whatever he had caught in the forest.

36.Ina Materia spent some time getting the fire lit, for the wood was damp from the rain.

37.When finally it was aflame, she turned, only to find her husband standing in the doorway staring at her.

38.“Why so late returning my love? And why so little wood?” he said in a

strange voice.

39.“It was raining and I slipped and fell…”

40.“What is that sarong that you are wearing?” the young man interrupted her. 41.Ina Materia sensed her husband’s anger, so she tried to explain what had

happened.

42.“It is my cousin’s…I only borrowed it because mine got covered in mud. He will return it tomorrow…”

43.But before she could finish, her young husband leapt across the room and struck his wife such a blow to the head that it drew blood.

44.“Liar! You have betrayed me and given yourself to another man!” he shouted, consumed with jealousy.

45.“What did my father say? You are not fit to be my wife!” And with this, he stormed out of the house.

(6)

46.Never before had Ina Materia been struck by her husband and all she could for a long time was sit on the floor of her kitchen, half dazed and half stricken with grief.

47.Finally, heeding the cries of their child from the next room, she got slowly to her feet and went to see to him.

48.Then, she wrapped him in a blanket, took up her tempat pinang and left. 49.Instead of walking towards the village and her parents’ home, she headed

into the mountains.

50.She could not stop crying and as she went to brush the tears from her lids, she felt a trickle of blood on her brow.

51.Passing a stand of gebang trees, she tore off a strip from one of the large leaves and bandaged her wound.

52.She walked on sorrowfully, the child strapped to her chest, until at last she reached a crag that jutted out over a ravine, a place they called Tebing Jurang.

53.Ina Materia sat down at the place where earth gave way to air and she rocked the child in her arms.

54.For three days she sat in silence, neither eating nor drinking and then, at last, she stood up and cried in a weak voice, “Ah, Tuhan! If in truth I have betrayed my husband and if I did indeed commit adultery with my cousin, as he suspects, I beg the chance to ask him to forgive me and absolve me of my sin!”

55.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!”

56.And with this, she made to leap from the precipice with the child in her arms.

57.But she could not, for her feet were rooted to the floor. 58.Soon she could not feel her legs, or her torso, or her arms.

59.At the 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.

60.Tebing Jurang can be visited easily from Komodo village.

61.It’s located in a mountains place called Todo Nampang, just a short boat ride from the village.

62.There stands Ina Materia, her head bandaged, holding her child in her arms, at the edge of the precipice.

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