CHAPTER I

INTRODUCTION

1.1. Background
The word folklore is the meaning of folklore English, derived from two folk and
lore words. The word folk means a group of people who have physical, social and
cultural identification characteristics that can be distinguished from other social
groups. Identifying traits include: skin color, hair shape, livelihood, etc. The word
lore is a tradition of folk, which is part of the culture inherited orally or through an
example accompanied by gestures or reminders.
Folklore is a part of traditionally distributed or hereditary culture in both oral and
exemplary forms with a gesture or a tool of remedial.
Medium according to Big Indonesian Dictionary, Folklor is a traditional custom
and folklore passed down from generation to generation, but not recorded.

The characteristics of folklore are as follows:

1. The distribution and inheritance are written orally
2. Traditional
3. Anonymous
4. Has an important function in people's lives. In addition to entertainment, value
education, conveying social processes and to convey wishes
the hidden / testament.
5. It belongs to the community of its supporters
 CHAPTER II
DISCUSSION

FOLKLOR

A. Understanding Folklor
Folklor is often identified with traditions and art that developed in historical times and
has been integrated into people's lives. In Indonesian society, every region, group,
ethnic, tribe, nation, religious group have each developed their own folklore so that in
Indonesia there are various folklore. Folklore is a human (collective) culture passed
down from generation to generation, both in oral and gestational form. It can also be
interpreted that Folklore is a traditional custom and a folktale inherited from generation
to generation, and not recorded as a scattered collective culture and Bequeathed
downhill.

The word folklore is pengindonesiaan of English. The word is a compound word

derived from two basic words of folk and lore. According to Alan Dundes the word folk
means a group of people who possess physical, social, and cultural identifiers that can
be distinguished from other social groups. The characteristics of the identifier, among
others, in the form of skin color, hair shape, livelihood, language, level of education,
and the same religion. More important, however, is that they already have a tradition, a
culture they have inherited from generation to generation, at least two generations,
which they have recognized as belonging together. In addition, the most important thing
is that they have an awareness of the identity of their own group. The word lore is a
tradition of folk, which is part of the culture inherited orally or through an example
accompanied by gesture or a reminder device (mnemonic device). Thus, the notion of
folklore is part of traditionally distributed and traditionally transmitted culture, both in
oral and exemplary forms accompanied by gestures or reminder aids.
B. Features of folklore
In order to distinguish between folklore and other cultures, it must be known the main
features of folklore. Folklor has the following characteristics.

(A) The distribution and inheritance is usually done orally, through word-of-mouth
from one generation to the next.
(B) Traditional, ie, propagated in a relatively fixed form or in standard form.
(C) Develops in different versions. This is due to the spread of oral so that folklor
easily change. However, its basic form persists.
(D) Anonymous, meaning the manufacturer is no longer known to the person.
(E) Usually has a patterned shape. The opening words for example. According to
sahibil saga (according to the story owner) or in Javanese for example starting with
sentence anuju sawijing dina (one day).
(F) Benefits in collective life. Folklore for example is useful as an educational tool,
solace, social protest, and a reflection of pent-up desire.
(G) is pralogical, that is, has its own logic which is inconsistent with common logic.
This feature is particularly true for oral and oral folklores.
(H) Become a collective possession of a particular society.
(I) It is generally naive or innocent so often it seems rude or too polite. That's
because many folklores are a projection (reflection) of an honest human
emotion.

C. Types of Folklore
Jan Harold Brunvand, an American folkloreist, divides folklore into three major groups
based on his type of oral, oral, oral folklore.

A. Folklor Oral
This type of folklore is also known as a mental fact (mentifact) which includes the
following:

(1) folk language such as dialect, slang, taboo language, automatic;

 (2) traditional expressions such as proverbs and satire;
(3) a traditional question known as a puzzle;
(4) poems and poetry of the people, such as rhymes and poems;
(5) folk prose stories, folk prose stories can be divided into three major groups: myth,
legend and folktale, such as Malin Kundang from West Sumatra, Sangkuriang from
West Java, Roro Jonggrang From Central Java, and Jaya Prana and Layonsari from
Bali;
(6) popular songs, such as "Jali-Jali" from Betawi.

B. Folklor is partly Oral

Folklore is also known as social fact (sociofact), including as follows:
(1) trust and superstition;
(2) local people's games and entertainment;
(3) folk theater, such as lenong, ketoprak, and ludruk;
(4) folk dance, such as tayuban, doger, jaran, braid, and ngibing, ronggeng;
(5) customs, such as the party of salvation, and circumcision;
(6) traditional ceremonies such as tingkeban, descending land, and manten
gatherings;
(7) traditional folk feasts such as clean villages and meruwat.

C. Folklor Not Lisan

Folklor is also known as artifacts include the following:

(1) traditional home-building architecture, such as Joglo in Java, Rumah Gadang in

Minangkabau, Betang House in Kalimantan, and Honay in Papua;
(2) traditional handicraft art,
(3) traditional clothing;
(4) folk medicines;
(5) traditional musical instruments;
(6) typical traditional weapons and equipment;
(7) regional food and drink.
D. Folklor function
The function of folklore, which is as follows:
A. As a projection system, that is, as a reflection of a collective imagination.
B. As a means of endorsing institutions and cultural institutions.
C. As a child educator.
D. As a tool of coercion and supervisors so that the norms of society will always be
adhered to its collective members.

As has been pointed out, praaksara humans have historical consciousness. One of our
ways to track how their historical consciousness is to look at the folklore form. Form
Folklore relating to historical consciousness is the story of people's prose. Including
popular prose including myth or mythology and legend.
 EXAMPLE FOLKLORE

Sangkuriang (Tangkuban Perahu)

Once upon a time, there was a beautiful princess named Dayang Sumbi.

Dayang Sumbi was a daughter of a king named Sungging Perbankara

from a big kingdom in west java. Dayang Sumbi was so pretty. Because

of it, many kings of different kingdoms fought each other to make

Dayang Sumbi as their wife. Because of that reason, Dayang Sumbi

preferred to live alone in the forest. Dayang Sumbi asked for

permission to her father to live in the forest with her loyal dog,

Tumang. Sungging Perbankara had no other choices, it was his

daughters intention and also it would be the best way to bring peace

to the Kingdom. So, Sungging Perbankara let Dayang Sumbi to live in

the forest.

One day, when Dayang Sumbi was weaving, the hank of thread she

used fell into the ground. She was lazy to take it over and over again.

She then murmured If there is someone who brings that hank to me,

I will marry him. Unexpectedly, Tumang came and took the hank and

gave it to Dayang Sumbi. Tumang was not an ordinary dog. A legend

said that Tumang used to be a God who was cursed and sent down to

the earth because of a mistake he made. Dayang Sumbi had promised

and she knew she had to keep her promise, if not, God would be angry.

Dayang Sumbi and Tumang finally married. And in the day when they

married, Tumang turned to be what he was to be, a God with a lovely

face. Shortly, from this marriage, they were given a son named

Sangkuriang.

Sangkuriang grew to be a smart, handsome, and strong boy. All his

days were spent with Tumang which he considered as a loyal dog, not

as his father. One day, Sankuriang was asked by his mother, Dayang

Sumbi, to hunt a deer. Dayang Sumbi wanted to cook deers liver, her

favorite food.

Sangkuriang and Tumang began to hunt a deer. After hunting all day

with empty-handed, Sangkuriang worried he could not bring what his

beloved mother wanted. Thinking shortly, he took his arrow and shot

Tumang and took the liver, then went home and gave it to his mother.

At home Sangkuriang gave the liver to his Mom. However, dayang

Sumbi relized that it was not deers liver but dogs liver, Tumang. She

was angry and she hit Sangkuriang with a spoon. She sent her son away

with a big wound on his head.

Eventhough Sangkuriang knew that he was wrong. But why his mother

sent him away because of killing a dog. It made him sad. Sangkurinag

then decided to go away and never came back. He travelled around the

world, wondered new places, and met different people. Years had

passed, now Sangkurang had become stronger even more powerful

than before.
Sangkuriang and Dayang Sumbi loved each other. However, Dayang

Sumbi then realized that the man she loved was his son after noticing

there was a big scar on his head, a scar of the wound she gave that

day. To undo his intention to marry her, Dayang Sumbi then asked two

impossible things as marriage requirements.

If you want to marry me, you should make a big lake and a boat for

me in one night. Dayang Sumbi asked.I will give whatever you want.

Sangkuriang agreed.

With all his mighty power, Sangkuriang built a lake by dammed Citarum

River and made a big boat. Worried Sangkuriang will finish them all,

Dayang Sumbi prayed to the God to help her so Sangkuriang could not

finish the tasks. Suddenly, the eastern horizon lit up and the morning

came. Sangkuriang had to stop his works which he had not completed

yet.

Thinking of his effort was useless. Angrily, he kicked the boat so it

up-side down. A legend said that the boat later become a mountain

which well known as Tangkuban Perahu mountain. Tangkuban means up-

side down and Perahu means boat.

 CHAPTER III
CLOSING

Folklore is expressive body of culture shared by a particular group of people; it

encompasses the traditions common to that culture, subculture or group. These include
oral traditions such as tales, proverbs and jokes. They include material culture, ranging
from traditional building styles to handmade toys common to the group. Folklore also
includes customary lore, the forms and rituals of celebrations such as Christmas and
weddings, folk dances and initiation rites. Each one of these, either singly or in
combination, is considered a folklore artifact. Just as essential as the form, folklore also
encompasses the transmission of these artifacts from one region to another or from one
generation to the next. For folklore is not taught in a formal school curriculum or
studied in the fine arts. Instead these traditions are passed along informally from one
individual to another either through verbal instruction or demonstration. The academic
study of folklore is called folkloristics.
 PAPPER

FOLKLORE

Submitted to fulfill one of the mandatory English language tasks

ARRANGED BY :

1. NURUL MUSTOFA
2. RANTI FEBRIANTI
3. DEVIA ALFINA
4. VINA FAUZIAH
5. MUH.ALDIANSYAH
6. HADI GUNAWAN

CLASS : XI SCIENCE 6

SMAN 1 PALABUHANRATU

Jl.Bhayangkara Km.01 Palabuhanratu

SUKABUMI 2017