APPENDICES
• Story of Little Thumb
Once upon a time there lived a woodcutter and his wife; they had seven children, all boys.
The eldest was but ten years old, and the youngest only seven. People were astonished that
the woodcutter had had so many children in such a short time, but his wife was very fond of
children, and never had less than two at a time
They were very poor, and their seven children inconvenienced them greatly, because not one
of them was able to earn his own way. They were especially concerned, because the youngest
was very sickly. He scarcely ever spoke a word, which they considered to be a sign of
stupidity, although it was in truth a mark of good sense. He was very little, and when born no
bigger than one's thumb, for which reason they called him Little Thumb.
The poor child bore the blame of everything that went wrong in the house. Guilty or not, he
was always held to be at fault. He was, notwithstanding, more cunning and had a far greater
share of wisdom than all his brothers put together. And although he spoke little, he listened
well.
There came a very bad year, and the famine was so great that these poor people decided to rid
themselves of their children. One evening, when the children were all in bed and the
woodcutter was sitting with his wife at the fire, he said to her, with his heart ready to burst
with grief, "You see plainly that we are not able to keep our children, and I cannot see them
starve to death before my face. I am resolved to lose them in the woods tomorrow, which
may very easily be done; for, while they are busy in tying up the bundles of wood, we can
"Ah!" cried out his wife; "and can you yourself have the heart to take your children out along
with you on purpose to abandon them?"
In vain her husband reminded her of their extreme poverty. She would not consent to it. Yes,
she was poor, but she was their mother. However, after having considered what a grief it
would be for her to see them perish with hunger, she at last consented, and went to bed in
tears.
Little Thumb heard every word that had been spoken; for observing, as he lay in his bed, that
they were talking very busily, he got up softly, and hid under his father's stool, in order to
hear what they were saying without being seen. He went to bed again, but did not sleep a
wink all the rest of the night, thinking about what he had to do. He got up early in the
morning, and went to the riverside, where he filled his pockets with small white pebbles, and
then returned home.
They all went out, but Little Thumb never told his brothers one syllable of what he knew.
They went into a very thick forest, where they could not see one another at ten paces
distance. The woodcutter began his work, and the children gathered up the sticks into
bundles. Their father and mother, seeing them busy at their work, slipped away from them
without being seen, and returned home along a byway through the bushes.
When the children saw they had been left alone, they began to cry as loudly as they could.
Little Thumb let them cry, knowing very well how to get home again, for he had dropped the
little white pebbles all along the way. Then he said to them, "Don't be afraid, brothers. Father
They did so, and he took them home by the very same way they had come into the forest.
They dared not go in, but sat down at the door, listening to what their father and mother were
saying.
The woodcutter and his wife had just arrived home, when the lord of the manor sent them ten
crowns, which he had owed them a long while, and which they never expected. This gave
them new life, for the poor people were almost famished. The woodcutter sent his wife
immediately to the butcher's. As it had been a long while since they had eaten, she bought
three times as much meat as would be needed for two people.
When they had eaten, the woman said, "Alas! Where are our poor children now? They would
make a good feast of what we have left here; but it was you, William, who decided to
abandon them. I told you that we would be sorry for it. What are they now doing in the
forest? Alas, dear God, the wolves have perhaps already eaten them up. You are very
inhuman to have abandoned your children in this way."
The woodcutter at last lost his patience, for she repeated it more than twenty times, that they
would be sorry for it, and that she was right for having said so. He threatened to beat her if
she did not hold her tongue. It was not that the woodcutter was less upset than his wife, but
that she was nagging him. He, like many others, was of the opinion that wives should say the
right thing, but that they should not do so too often.
She nearly drowned herself in tears, crying out, "Alas! Where are now my children, my poor
children?"
She spoke this so very loud that the children, who were at the gate, began to cry out all
She immediately ran to open the door, and said, hugging them, "I am so glad to see you, my
dear children; you are very hungry and tired. And my poor Peter, you are horribly dirty; come
in and let me clean you."
Now, you must know that Peter was her eldest son, whom she loved above all the rest,
because he had red hair, as she herself did.
They sat down to supper and ate with a good appetite, which pleased both father and mother.
They told them how frightened they had been in the forest, speaking almost always all
together. The parents were extremely glad to see their children once more at home, and this
joy continued while the ten crowns lasted; but, when the money was all gone, they fell again
into their former uneasiness, and decided to abandon them again. This time they resolved to
take them much deeper into the forest than before.
Although they tried to talk secretly about it, again they were overheard by Little Thumb, who
made plans to get out of this difficulty as well as he had the last time. However, even though
he got up very early in the morning to go and pick up some little pebbles, he could not do so,
for he found the door securely bolted and locked. Their father gave each of them a piece of
bread for their breakfast, and he fancied he might make use of this instead of the pebbles, by
throwing it in little bits all along the way; and so he put it into his pocket.
Their father and mother took them into the thickest and most obscure part of the forest, then,
slipping away by an obscure path, they left them there. Little Thumb was not concerned, for
he thought he could easily find the way again by means of his bread, which he had scattered
along the way; but he was very much surprised when he could not find so much as one
crumb. The birds had come and had eaten every bit of it up. They were now in great distress,
Night now came on, and there arose a terrible high wind, which made them dreadfully afraid.
They fancied they heard on every side of them the howling of wolves coming to eat them up.
They scarcely dared to speak or turn their heads. After this, it rained very hard, which
drenched them to the skin; their feet slipped at every step they took, and they fell into the
mire, getting them muddy all over. Their hands were numb with cold.
Little Thumb climbed to the top of a tree, to see if he could discover anything. Turning his
head in every direction, he saw at last a glimmering light, like that of a candle, but a long way
from the forest. He came down, but from the ground, he could no longer see it no more,
which concerned him greatly. However, after walking for some time with his brothers in the
direction where he had seen the light, he perceived it again as he came out of the woods.
They came at last to the house where this candle was, but not without many fearful moments,
for every time they walked down into a hollow they lost sight of it. They knocked at the door,
and a good woman opened it. She asked them what they wanted.
Little Thumb told her they were poor children who had been lost in the forest, and begged
her, for God's sake, to give them lodging.
The woman, seeing that they were good looking children, began to weep, and said to them,
"Alas, poor babies, where are you from? Do you know that this house belongs to a cruel ogre
who eats up little children?"
"Ah! dear madam," answered Little Thumb (who, as well as his brothers, was trembling all
over), "what shall we do? If you refuse to let us sleep here then the wolves of the forest surely
will devour us tonight. We would prefer the gentleman to eat us, but perhaps he would take
The ogre's wife, who believed she could hide them from her husband until morning, let them
come in, and had them to warm themselves at a very good fire. There was a whole sheep on
the spit, roasting for the ogre's supper.
After they warmed up a little, they heard three or four great raps at the door. This was the
ogre, who was come home. Hearing him, she hid them under the bed and opened the door.
The ogre immediately asked if supper was ready and the wine drawn, and then sat down at
the table. The sheep was still raw and bloody, but he preferred it that way. He sniffed about to
the right and left, saying, "I smell fresh meat."
His wife said, "You can smell the calf which I have just now killed and flayed."
"I smell fresh meat, I tell you once more," replied the ogre, looking crossly at his wife, "and
there is something here which I do not understand."
As he spoke these words he got up from the table and went directly to the bed. "Ah, hah!" he
said. "I see then how you would cheat me, you cursed woman; I don't know why I don't eat
you as well. It is fortunate for you that you are tough old carrion. But here is good game,
which has luckily arrived just in time to serve to three ogre friends who are coming here to
visit in a day or two."
With that he dragged them out from under the bed, one by one. The poor children fell upon
their knees, and begged his pardon; but they were dealing with one of the cruelest ogres in the
world. Far from having any pity on them, he had already devoured them with his eyes. He
told his wife that they would be delicate eating with good savory sauce. He then took a large
knife, and, approaching the poor children, sharpened it on a large whetstone which he held in
He had already taken hold of one of them when his wife said to him, "Why do it now? Is it
not tomorrow soon enough?"
"Hold your chatter," said the ogre; "they will be more tender, if I kill them now."
"But you have so much meat already," replied his wife. "You have no need for more. Here
are a calf, two sheep, and half a hog."
"That is true," said the ogre. "Feed them so they don't get too thin, and put them to bed."
The good woman was overjoyed at this, and offered them a good supper, but they were so
afraid that they could not eat a bit. As for the ogre, he sat down to drink, being highly pleased
that now had something special to treat his friends. He drank a dozen glasses more than
ordinary, which went to his head and made him sleepy.
The ogre had seven little daughters. These young ogresses all had very fine complexions,
because they ate fresh meat like their father; but they had little gray eyes, quite round, hooked
noses, and very long sharp teeth, well spaced from each other. As yet they were not overly
mischievous, but they showed great promise for it, for they had already bitten little children
in order to suck their blood.
They had been put to bed early, all seven in a large bed, and each of them wearing a crown of
gold on her head. The ogre's wife gave the seven little boys a bed just as large and in the
same room, then she went to bed to her husband.
Little Thumb, who had observed that the ogre's daughters had crowns of gold upon their
heads, and was afraid lest the ogre should change his mind about not killing them, got up
about midnight, and, taking his brothers' caps and his own, went very softly and put them on
put on his own head and his brothers', that the ogre might take them for his daughters, and his
daughters for the little boys whom he wanted to kill.
All of this happened according to his plan for, the ogre awakened about midnight and,
regretting that he had put off until morning that which he might have done tonight, he hastily
got out of bed and picked up his large knife. "Let us see," he said, "how our little rogues are
doing! We'll not make that mistake a second time!"
He then went, groping all the way, into his daughters' room. He came to the bed where the
little boys lay. They were all fast asleep except Little Thumb, who was terribly afraid when
he felt the ogre feeling about his head, as he had done about his brothers'. Feeling the golden
crowns, the ogre said, "That would have been a terrible mistake. Truly, I did drink too much
last night."
Then he went to the bed where the girls lay. Finding the boys' caps on them, he said, "Ah,
hah, my merry lads, here you are. Let us get to work." So saying, and without further ado, he
cut all seven of his daughters' throats. Well pleased with what he had done, he went to bed
again to his wife.
As soon as Little Thumb heard the ogre snore, he wakened his brothers and told them to put
on their clothes immediately and to follow him. They stole softly down into the garden, and
climbed over the wall. They kept running nearly the whole night, trembling all the while, and
not knowing which way they were going.
The ogre, when he awoke, said to his wife, "Go upstairs and dress those young rascals who
The ogress was very much surprised at this goodness of her husband, not dreaming how he
intended that she should dress them, thinking that he had ordered her to go and put their
clothes on them, she went up, and was horribly astonished when she saw her seven daughters
with their throats cut and lying in their own blood.
She fainted away, for this is the first expedient almost all women find in such cases. The
ogre, fearing his wife would be too long in doing what he had ordered, went up himself to
help her. He was no less amazed than his wife at this frightful spectacle.
"What have I done?" he cried. "Those wretches shall soon pay for this!" He threw a pitcher of
water on his wife's face, and, having brought her to herself, cried, "Bring me my seven-league
boots at once, so that I can catch them."
He went out, and ran this way and that over a vast amount of ground. At last he came to the
very road where the poor children were, and not more than a hundred paces from their
father's house. They saw the ogre coming, who was stepping from mountain to mountain, and
crossing over rivers as easily as if they were little streams. Little Thumb hid himself and his
brothers in a nearby hollow rock, all the while keeping watch on the ogre.
The ogre was very tired from his long and fruitless journey (for seven-league boots are very
tiring to wear), and decided to take a rest. By chance he sat on the rock where the little boys
had hid themselves. He was so tired that he fell asleep, and began to snore so frightfully that
the poor children were no less afraid of him than when he had held up his large knife and was
about to cut their throats. However, Little Thumb was not as frightened as his brothers were,
and told them that they immediately should run away towards home while the ogre was
asleep so soundly, and that they should not worry about him. They took his advice, and soon
his own feet. The boots were very long and large, but because they were enchanted, they
became big or little to fit the person who was wearing them. So they fit his feet and legs as
well as if they had been custom made for him. He immediately went to the ogre's house,
where he saw his wife crying bitterly for the loss of her murdered daughters.
"Your husband," said Little Thumb, "is in very great danger. He has been captured by a gang
of thieves, who have sworn to kill him if he does not give them all his gold and silver. At the
very moment they were holding their daggers to his throat he saw me, and begged me to
come and tell you the condition he is in. You should give me everything he has of value,
without keeping back anything at all, for otherwise they will kill him without mercy. Because
his case is so very urgent, he lent me his boots (you see I have them on), that I might make
the more haste and to show you that he himself has sent me to you."
The good woman, being sadly frightened, gave him all she had, for although this ogre ate up
little children, he was a good husband. Thus Little Thumb got all the ogre' s money. He
REFRENCES
Ahimsa-Putra, HeddyShri. 2012. Strukturalisme Levi Strauss, MitosdanKarya
Sastra.Yogyakarta.Kepel Press,
Danandjaja,James.2002.FolklorIndonesia.Jakarta:PustakaUtamaGrafiti
Danandjaja, James. 2007. Folklor Indonesia, IlmuGosip, Dongeng, dan lain-lain.
Jakarta: Pustaka. UtamaGrafiti.
Endraswara, Suwardi. 2009.MetodologiPenelitianFolklorKonsep, Teori, dan
Aplikasi.Yogyakarta, Media Pressindo
Leach, Edmund.1970, 1973.Levi-Strauss. Great Britain: William Collins Sons and
Co. Ltd, Glasgow.
Scholes, Robert. 1974. Structuralism in Literature an Introduction. New Haven and
London, Yale University Press.
Wellek, Rene and Austin Warren. 1948. Theory of Literature. New York: Harvest
Harcourt Brace Jovanovich Books.
Internet Source
June 2011. Louis XIV. Retrieved from
(Desember 2016)
July 2012. Structuralism Theory. Retrieved from
June 2013. Charles Perrault’s Mother Goose Tales. Retrieved
February 2014. Structuralism.Retrieved from
(November 2016)
April 2015. Legend. Retrieved from
October 2016. Louis XIV. Retrieved from
CHAPTER III
METHOD OF RESEARCH
3.1 Research Design
Writing this research needed some data which relevant to the research.
Without data in writing research is going to be difficult to finish moreover it is going
to be error. The method of the study, used qualitative methods. Qualitative methods
explained word or phrase. This method is considered the most suitable for oral
literature like legends. The writer collects the plot of every stories and selects the
plot which contents events. The plot is made in a diagram to be interpreted and be
analyzed, from the analysis to take the conclusions.
3.2 Data Source
The writer gets the data source by reading the folklore from internet.Tales of
Mother Goose (French;Histoiresoucontes du temps passé) is a book collection of French fairy tales published in 1697 by Charles Perrault. Little ThumbLe petit
3.3 Data Collection
To complete this research the writer applies two methods to collect the data,
they are library research and internet research. Method of library research for finding
data is collection some book which relevant with the analysis of this paper and copy
part of material in the book to be reference. Method of Internet research is visiting
the website that relevant to this research to find the material then the data is copied to
be reference.
3.4 Data Analysis
The steps that writer will do to analyze the data in this study as follow;
1) Read the text studied intensively or repeat of this folklore.
2) Looking for data and classifying data in accordance with terms to be studied.
3) Analyzing the structure of the respective folklore, includes analysis of plot.
4) Thenanalysis of character got the act of violence and then got the causes of
Figure 3.1. Figure of Research Design
Read the Text Selection
Text
Conclusion and
Suggestion Classifying Data
Analyzing Selected EpisodeSurface
Structure Take The Act of
Violence and The Causes of
CHAPTER IV
ANALYSIS AND FINDINGS
A STRUCTURAL ANALYSIS ON THE ACT OF VIOLENCE INCHARLES PERRAULT’S LITTLE THUMB
4.1 Structural Analysis
In this chapter, the writer will try to analyzewhat are the act of violence and
the causes of violence that can be found in the Little Thumb Legend.
Episode 1: One Night Before Banishment
There lived woodcutter and his wife and their seven children, all boys. Their
youngest child was very little and when born no bigger than one’s thumb, for which
reason they called him Little Thumb. They have very little to eat, and once, when
there is a great famine in the land. So one evening the woodcutter gives advice her
wife toabandon their children into the thick forest due to food shortage. The
woodcutter was sitting with his wife at the fire, and he said to her,
"You see plainly that we are not able to keep ourchildren, and I cannot see them starve to death before my face. I am resolved to lose them in the woods tomorrow, which may very easily be done; for, while they are busy in tying up the bundles of wood, we can leave them, without their noticing."
But his wife doesn’t agree with her husband
Little Thumb tried to know what his father said to her mother
‘He lay in his bed, that they were talking very busily, he got up softly, and hid under his father's stool, in order to hear what they were saying without being seen.’
Little Thumb went to bed again, but did not sleep a wink all the rest of the
night, thinking about what he had to do. He woke up early in the morning, and went
to the riverside, where he stoops and fill the little pocket with small white pebbles as
full as it would hold. Then he goes back to home.
Episode 2: The First Banishment to The Forest
They went all together on their way to the thick forest.But all the way into the
forest, Little Thumb took the small white pebbles from his pocket and dropping it on
all along the way.
The woodcutter and his wife began their work and the children picked up the
stick into bundles. The parents saw their children busy at their work, theyslipped
away from themand back to home along a byway through the bushes. Then, the
children saw they had been left alone, they cried as loudly as they could. But, Little
Thumb kept silent because he knew very well how to return home again. He said to
his brothers;
"Don't be afraid, brothers. Father and mother have left us here, but I will lead you home gain. Just follow me."
They listened Little Thumb and finally they arrived at home but they afraid to
Episode 3: Return Home
When the woodcutter and his wife arrived home, the lord of the manor gave
them ten crownswhich he had owed them a long while, and they never expected.
The woodcutter ordered his wife to the butcher's. When they had eaten, the woman
said;
"Alas! Where are our poor children now?” They would make a good feast of what we have left here; but it was you, William, who decided to abandon them. I told you that we would be sorry for it. “What are they now doing in the forest?” Alas, dear God, the wolves have perhaps already eaten them up. “You are very inhuman to have abandoned your children in this way."
Finally the woodcutter lost his patience because of his wife still asked where
their children is. His wife still crying out and still said;
"Alas! Where are now my children, my poor children?"
Little Thumb and his brothers had arrived home and cry out together
"Here we are! Here we are!"
Her mother directly open the door and hug her children and said;
Banished to the Forest
Trying to go Home
Figure 4.1. Structure of Episode 3 of Little Thumb
The smart of Little Thumb trying to get home
usingthe stones to mark in any way they travel.
Then, finally they succeed to return home.
Episode 4:The SecondBanishment to The Forest
Because of the woodcutter and his wife’s money was all gone, they decide to
abandon their children again to the thickest forest. The woodcutter tried talk to his
wife secretly but all their plans were heard by Little Thumb. Early morning, Little
Thumb woke up to pick up some pebbles but the door was locked securely. Before
they went to the forest, the woodcutter gave a piece of bread for his children’s
breakfast. However, Little Thumbcrumbled the bread in his pocket to throwing it in
all along the way.
‘Their father and mother took them into the thickest and most obscure part of the forest, then, slipping away by an obscure path, they left them there. Little Thumb was not concerned, for he thought he could easily find the way again by means of his bread, which he had scattered along the way; but he was very much surprised when he could not find so much as one crumb.The birds had come and had eaten every bit of it up. They were now in great distress, for the farther they went the more lost and bewildered they became.’
Night came on, they became afraid because of a terrible high wind. Then,
they heard the howling of wolves coming to eat them.
Banished to the Forest
Trying to go Home
Figure 4.2. Structure of Episode 4 of Little Thumb
The second effort of the children to return home
failed. Because they failed to get stone, so
replace the stones with crumbs of bread, which in
turn eaten by birds.
Episode 5: Find The House and Meet The Ogre
Little Thumb climbed the tree and he saw a glimmering light. He came down
from the tree but he could not see the light anymore. However, he and his bother
continued their way then he perceived the light again as they came out of the forest.
At last, they came the house, knocked the door and a good woman opened the door.
The woman (ogre’s wife) saw them that they were a good children and began weep
and said to them;
"Alas, poor babies, where are you from? Do you know that this house belongs to a cruel ogre who eats up little children?"
But Little Thumb perceived his intention, and said,
"Ah! dear madam," answered Little Thumb (who, as well as his brothers, was trembling all over), "what shall we do? If you refuse to let us sleep here then the wolves of the forest surely will devour us tonight. We would prefer the gentleman to eat us, but perhaps he would take pity upon us, especially if you would beg him to."
The ogre’s wife believed that she could hide Little Thumb and his brothers
from the ogre until morning so that she let them came in and had warm to
themselves at fireplace.
Episode 6: Occuring the acts of violence in Ogre’s house
There is a great raps at the door. The ogre came home so the ogre’swife
directly hid them unter the bed and opened the door. The ogre asked his supper and
then sat down at the table. There was a sheep which still bloody and raw and wine
drawn. But, he smell another one and saying,
"I smell fresh meat.
"His wife said, "You can smell the calf which I have just now killed and flayed."
"I smell fresh meat, I tell you once more," replied the ogre, looking crossly at his wife, "and there is something here which I do not understand."
The ogre got up from his table and directly went toward to the bed,
arrived just in time to serve to three ogre friends who are coming here to visit in a day or two."
The ogre dragged one by one from under the bed. Little Thumb and his
brothers begged his pardon with the cruelest ogre. But the ogre did not having pity
on them, he had already kill them. He took a knife, sharpened it on whetstone and
approching the poor children. When he had already taken one of them, his wife said
to him,
"Why do it now? Is it not tomorrow soon enough?"
"Hold your chatter," said the ogre; "they will be moretender, if I kill them now."
"But you have so much meat already," replied his wife. "You have no need for more. Here are a calf, two sheep, and half a hog."
"That is true," said the ogre. "Feed them so they don't get too thin, and put them to bed."
The ogre’s wife heard it joy, and gavesupper for them, but Little Thumb and
his brothers were afraid that they could not eat a bit. Then, the ogre sat down and
drank a dozen glasses of wine more than ordinary, so that it made him sleepy.
Little Thumb and his brothers had been put in a large bed. Obviously, they
are in the bedroom of the Ogre’s seven little daughters. The ogre’s children wore a
crowns of gold on each of their head. Little Thumb had observed it and he tried to
change the ogre’s mind about not killed them. He woke up midnight, took his own
and brother’s caps, put it on the head of the Ogre’s children and Little Thumb and his
brothers wore the crowns of gold. The Ogre awakened about midnight and regret that
"Let us see," he said,
"how our little rogues are doing!We'll not make that mistake a second time!"He then went, groping all the way, into his daughters' room.
He came to the bed where the little boys lay. They were all fast asleep except Little Thumb, who was terribly afraid when he felt the ogre feeling about his head, as he had done about his brothers'.
Feeling the golden crowns, the ogre said, "That would have been a terrible mistake. Truly, I did drink too much last night.
"Then he went to the bed where the girls lay. Finding the boys' caps on them, he said, "Ah, hah, my merry lads, here you are. Let us get to work."
‘So saying, and without further ado, he cut all seven of his daughters' throats. Well pleased with what he had done, he went to bed again to his wife.’
Episode 7: Escaping from The Ogre
Little Thumb heard the ogre snore, he wakened his brothers and told them to
follow him. They walked softly into the garden then climbed the wall. The rannearly
the night, not knew which they were gone. Early morning, the Ogre woke up and
said to his wife,
"Go upstairs and dress those young rascals who came here last night."
The ogre’s wife went up and she was suprised that she saw her children lied
down in their own blood with their throats cut. She fainted away. The Ogre came to
his wife because of she would be too long in doing what he had ordered. He was no
less suprised what has happened.
He threw a pitcher of water on his wife's face, and, having brought her to herself, cried, "Bring me my seven-league boots at once, so that I can catch them."
The ogre ran this way with his seven-league boots and that over a vast
amount of groud. Little Thumb and his brothers saw him crossing over mountain and
rivers as easily as if they were little streams. Then, they hid in a nearby hollow rock.
Evidently, the Ogre was very tired from his long journey and he decided to take a
rest on the rock. He fell asleep and began to snore hardly. However, Little Thumb
was not as afraid as his brothers and he told them to ran away towards home. His
brothers took his advice and reached home soon.
Episode 8: Return Home
Little Thumb came to the ogre, he tried to pull off his boots and put on his
feet. The boots were very large and long but they became big or little to fit who was
wearing them because they were enchanted. Little Thumb directly went to the ogre’s
house and he saw the ogre’s wife crying hardly for the loss of her murdere children.
Heard it, the good woman was being sadly, gave him all she had, for although
this ogre ate up little children, he was a good husband. Thus Little Thumb got all the
ogre' s money. He returned with it to his father's house, where he was received with
great joy.
Figure 4.3. Structure of Meaning of Forest
The Meaning andFunction of Little Thumb
The forest is a mysterious place, in legends and fairy tales, they are usually
inhabited by mysterious creatures, symbols of all of the dangers with which young
people must contend if they are to become adults. It is a place of testing, a realm of
death holding the secrets of nature which man must penetrate to find meaning.
Inanalytical psychology, the forest represents feminity in the eyes of a young man,
an unexplored realm full of the unknown. It stands for the unconscious and its
mysteries.The woodcutterand his wife abandon his children to the forest which is
unknown place. It appears that the woodcutter really couldn’tkeephis children, so
mean to vanish the traces of children, and the function of this legend to no affliction
to have many children, if they all are good looking, courteous, and strong, but if one
is sickly or slow-witted, he will be scorned, ridiculed, and despised. However, it is
often the little urchin who brings good fortune to the entire family
30 Figure 4.4. Structure of Meaning of Home
Based on the structure illustrated, can be seen that the child character in the
story try to go home repeatedly. The writer find meaning in this story, where a child
should be at home. Although they have been thrown into the forest and got lost, even
to the end they were still trying to back home.
Banished to the Forest
Trying to Go Home
Banished to the Forest
Trying to Go Home
HOME UNKNOWN
HOME
FOREST
The woodcutter and his wife abandon their children to forest
Find House and
Back to Home
Figure 4.5. Structure ofLittle Thumb
The views of the syntagmatic and paradigmatic diagram.
c The woodcutter and his wife
banish their child
again
Their child
couldn’t back
to home
They find the
ogre’s house
They meet
the ogre
Occuring the
acts of
violence in
Ogre’s house
They escape
from the ogre’s
house
They could
back to home
4.2 The Causes of the Act of Violence in Little Thumb
4.2.1 The Act of Violence in Little ThumbLegend
From the structural analysis that has been done, it can be concludedthat the
plot contained in Little Thumb legend moves forward. This is in accordance with the
plot of folklores in general which is simple without anyplot that moves backward.
The plot is ended with woodcutter family happiness for their children
survived because of the ingenuity and courage Little Thumb and their lives are
affluent with money belonging the Ogre.
It will be explained the various types of violence contained in the legend
Little Thumb.
a.Physical Violence
Physical violence occurs when someone uses a part of their body or an object
to control a person’s actions.Physical violence described in this legend is mostly
done by the Ogre. But, his seven little daughters do it.
The Ogre
In this legend, the Ogre is a figure who likeseat little children.
For find moredetails, it can be seen in this case below:
In addition, the Ogre did the acts of physical violence by killing
theirownchildren even though it was due to negligence. He thought that those
children are Little Thumb and his brothers.
For find moredetails, it can be seen in the case below:
‘He then went, groping all the way, into his daughters' room. He came to the bed where the little boys lay. They were all fast asleep except Little Thumb, who was terribly afraid when he felt the ogre feeling about his head, as he had done about his brothers'. Feeling the golden crowns, the ogre said, "That would have been a terrible mistake. Truly, I did drink too much last night.
"Then he went to the bed where the girls lay. Finding the boys' caps on them, he said,
"Ah, hah, my merry lads, here you are. Let us get to work."
So saying, and without further ado, he cut all seven of his daughters' throats.
The second description of story above is an example of physical
violence committed by the Ogre. The Ogre is the most cruel character in this
story because he had killed seven daughters with his own hands. His habit of
eating little children and animals can also be categorized into physical
violence.
The seven little daughters of the Ogre
The character of Ogre’s daughters do not play a lot in this legend. They
are described as the characters who did a physical violence by killing
For find moredetails, it can be seen in the case below:
‘The ogre had seven little daughters. These young ogresses all had very fine complexions, because they ate fresh meat like their father; but they had little gray eyes, quite round, hooked noses, and very long sharp teeth, well spaced from each other. As yet they were not overly mischievous, but they showed great promise for it, for they had already bitten little children in order to suck their blood.’
b. Emotional Violence
Emotional violence occurs when someone says or does something to make
aperson feel stupid or worthless.Emotional violence described in this legend is done
by the Woodcutter and his wife.
The Woodcutter and His Wife
They area figure whocan not protect their children because
theyabandoned the children in the dangerous forest.
For find moredetails, it can be seen in the case below:
‘They all went out, but Little Thumb never told his brothers one syllable of what he knew. They went into a very thick forest, where they could not see one another at ten paces distance. The woodcutter began his work, and the children gathered up the sticks into bundles. Their father and mother, seeing them busy at their work, slipped away from them without being seen, and returned home along a byway through the bushes.’
The behavior of children abandoned in the forest including emotional
violence because it may endanger them. Forest is a place full of
temptations and dangers. By leaving hisseven children in the forest, it can
c. Verbal Abuse
Verbal abuse occurs when someone uses language, whether spoken or
written, to cause harm to a person.Verbal abuse described in this legend is done by
the ogre and the woodcutter.
The Ogre
Verbal abuse had done by him, can be seen as he threatened to kill
Little Thumb and when he insulted his wife with abusive words.
In this legend,the Ogre said a abusive word to his wife. The treatment
can be categorized as an act of verbal abuse that hurts the feelings of his
wife.
For find moredetails, it can be seen in the case below:
"Ah, hah!" he said. "I see then how you would cheat me, you cursed woman; I don't know why I don't eat you as well. It is fortunate for you that you are tough old carrion. But here is good game, which has luckily arrived just in time to serve to three ogre friends who are coming here to visit in a day or two."
The Ogre also doverbal abuse against Little Thumb and his brothers
such as treathened to kill them.
For find moredetails, it can be seen in the case below:
The Woodcutter or Father of Little Thumb
Verbal abuse shown from the attitude of woodcutters threatenedto
beat his wife if she did not stop blaming her for the loss of their children.
For find moredetails, it can be seen in the case below:
‘The woodcutter at last lost his patience, for she repeated it more than twenty times, that they would be sorry for it, and that she was right for having said so. He threatened to beat her if she did not hold her tongue.’
Woodcutter can be said to do verbal abuse because he allowed her
children to be in a place filled with danger.It causes children to feel sad
since they are neglected and have a fear to face the dangers that exist
without protection.
d. Psychological violence
Psychological violence occurs when someone uses threats and causes fear in a
person to gain control.Psychological described in this legend is done by Little
Thumb, Mother of Little Thumb and Broter of Little Thumb.
Little Thumb
In this legend, the main character who represents the character of
Little Thumb is shown as victim of violence abondoned by his parents,
his brothers who always understimate him, as well as the ogre who
threatened to eat it. Besides being in the position of victims, it has also
cause of death of Ogre’s children and when he tricked the Ogre's wife so
that he get the money belonged to the Ogre.
For find moredetails, it can be seen in the case below:
‘Little Thumb, who had observed that theogre's daughters had crowns of gold upon their heads, and was afraid lest the ogre should change his mind about not killing them, got up about midnight, and, taking his brothers' caps and his own, went very softly and put them on the heads of the seven little ogresses, after having taken off their crowns of gold, which he put on his own head and his brothers', that the ogre might take them for his daughters, and his daughters for the little boys whom he wanted to kill.’
Little Thumb did psychological violence when he committed
fraudagainst the Ogre's wife to get possession of the Ogre although the
Ogre's wife is very well against him and his brothers.
For find moredetails, it can be seen in the case below:
‘He immediately went to the ogre's house, where he saw his wife crying bitterly for the loss of her murdered daughters."Your husband," said Little Thumb, "is in very great danger. He has been captured by a gang of thieves, who have sworn to kill him if he does not give them all his gold and silver. At the very moment they were holding their daggers to his throat he saw me, and begged me to come and tell you the condition he is in. You should give me everything he has of value, without keeping back anything at all, for otherwise they will kill him without mercy. Because his case is so very urgent, he lent me his boots (you see I have them on), that I might make the more haste and to show you that he himself has sent me to you."
Mother of Little Thumb
She did psychological violence in terms of the division of affection
that are unfair to the children. Sheprefers love her eldest son only
For find moredetails, it can be seen in the case below:
"I am so glad to see you, my dear children; you are very hungry and tired. And my poor Peter, you are horribly dirty; come in and let me clean you." ‘Now, you must know that Peter was her eldest son, whom she loved above all the rest, because he had red hair, as she herself did.’
Brothers of Little Thumb
These figures represent the figure of children who are committhe act
ofviolence, especially psychological abuse to underestimate their brother.
For find moredetails, it can be seen in the case below:
‘He was very little, and when born no bigger than one's thumb, for which reason they called him Little Thumb.The poor child bore the blame of everything that went wrong in the house. Guilty or not, he was always held to be at fault.’
From the description of the characters, it can be concluded that almost
all the characters to do violence in different types. Only one character
that does not do violence that is the Ogre’s wife. She became a victim of
violence by Little Thumb.
Violence and other forms of abuse are most commonly understood as a
pattern of behaviour intended to establish and maintain control over family,
household members, intimate partners, colleagues, individuals or groups. While
partners and spouses, family members, relatives, peers, colleagues, etc.), acts of
violence and abuse may also be committed by strangers.
Violence and abuse may occur only once, can involve various tactics of
subtle manipulation or may occur frequently while escalating over a period of
months or years. In any form, violence and abuse profoundly affect individual health
and well-being. The roots of all forms of violence are founded in the many types of
inequality which continue to exist and grow in society.
Violence and abuse are used to establish and maintain power and control over
another person, and often reflect an imbalance of power between the victim and the
abuser.
4.2.2 The Causes of the Act of Violence in Little Thumb Legend
All acts of violence that occurred in this legend are caused by some various
factors, whether it is form character itself, like a character from the Ogre who
committed the murder because he likes to kill, nor of urgent situation as the
woodcutter who abandon their children because of economic problem.
All the sequence of events in this legend show causes and effectsas well as
increased violence that occurred. From the events of the abandonment Little thumb
and his older brothers, until the events of the Ogre’s daughters killed by anOgre
Based on the cause and effect of acts of violence committed by the
characters, it can be seen that those violences consists of violence committed because
of the desire of the actors of violence, such as the Ogre threatened to kill Little
Thumband his older brothers because he really wants to eat them, and violence due
to other factors outside himselves, such as the condition that forced the actors of
CHAPTER V
CONCLUSIONAND SUGGESTION
5.1. CONCLUSION
According to the problems of studies, the writer conclude that there are two
conclusions, they are:
1. The act of violence in the Little Thumb legend, there are various types of
the act of violence such as physical violence, emotional violence, verbal
abuse and physicological violence.Violence and other forms of abuse are
most commonly understood as a pattern of behaviour intended to establish
and maintain control over family, household members, intimate partners,
colleagues, individuals or groups. While violent offenders are most often
known to their victims (intimate or estranged partners and spouses, family
members, relatives, peers, colleagues, etc.), acts of violence and abuse may
also be committed by strangers.
2. The causes of violence in the Little Thumb legend, caused by some various
factors, whether it is form character itself, like a character from the Ogre who
committed the murder because he likes to kill, nor of urgent situation as the
5.2SUGGESTION
After analyzingthis legends the writer realizes that is very interesting to talk
about folklore. There are a lot of lessons, moral, message, that can be shared to the
readers. The writer hopes that the readers get more knowledge by the object and also
expect that the readers will be interested in reading and discussing folklore.
Hopefully, this analysis can be reference for further study of literature
research. The writer realizes that this thesis is far from being perfect and would be
glad to invite the readers to give corrections, suggestions, or any other input for the
CHAPTER II
REVIEW OF LITERATURE
2.1 Structural Theory
In analyzing this thesis, the witer gets some theories of the book An
Introduction Structuralism in Literature by Robert Scholes. Structuralism literary
theory is a theory of approaching literary texts that emphasize the overall relationship
between the various elements of the text. Text elements independently is not
important. Structuralism analysis is an approach that aims to see something cultural
phenomenon as read able text. According to the model of textual approach, cultural
phenomena of any nature can be understood as an event that can be read and
interpreted through existence of structural analysis system. The existence of the text
will be seen from the elements are interlinked. The unity of the relationship between
the elements will only be meaningful in relation to other elements.
In general, text structuralism approach is seen as a structure consisting of the
elements are intertwined and then build the text as a whole. Thus, it can be
understood that the structural analysis aims to uncover and expose as carefully, as
accurately as, in as much detail, with the deepest possible linkages and entanglement
of all aspects of the cultural phenomenon that is ultimately jointly produce a
Ahimsa Putra in his book Strukturalisme Levi Strauss MitosdanKaryaSastra
describes the Lévi-Strauss's structuralism,
Gejalakebudayaansamahalnyadengangejala-gejalasepertibahasa, yang mengekspresikanstrukturberpikirmanusia. Dengan kata
lainstrukturadalah relations of relations atau system of relations.(Cultural symptoms similar with symptoms such as language, which expresses the structure of human thought. In other words, the structure is the relations of relations or system of relations).
The relationship between language and culture is a reciprocal relationship
that affects each other or one-way relationship, culture affects language or vice versa.
Folklore or legend is part of the spoken language and it is a description of a culture.
The language is used by a society as a reflection of the overall culture of that society.
In short, according to Lévi-Strauss, language and culture is a product or result of the
activity of the human’s mind.
Although there are a few figure’s name of structuralism, which were
introduced by the structural linguistics, Ferdinand de Saussure (1857-1913. In his
theory found three distinctions that eventually became the basic principles were used
by the structuralists, including Lévi-Strauss.
Ahimsa Putra also explained that there are two aspects on which the theory
Lévi-Strauss drawn from structural linguistics, namely:
1) aspect of language and speech of individuals (parole),
2) the difference between the aspects of the paradigmatic and syntagmatic aspects of
In the structural analysis, Lévi-Strauss distinguishes the structure into two kinds;
surface structure and deep structure. The deep structure is relations between elements
that can be made or wake up based on external features or characteristics of
empirical of these relations, while the inner structure is a specific arrangement which
is built based on the structure of birth that has been successfully made, but it does not
always appear on the empirical side of phenomenon are learned. In the analysis, the
writer uses the outer structure, which is part of the plot. Analysis
ofthestructuraltheoryto literaturecan bedone byidentifying, assessing,
anddescribingthe meaning and functionsbetween elements that is
intrinsicallyinterconnected as Teeuw stated in above quotation. The intrinsic
elements will be identified, in this study, the plot is the most important element to
devide into episodes that the whole episodes can give a clear explanation of the three
selected legends.
Levi Strauss structuralism assumes that a variety of social activities and the
results such as fairy tales, ceremonies, kinship and marriage systems, patterns of
shelter, clothing, and so forth can all be said to be the language (Lane in
Ahimsa-Putra, 2001: 67)
Levi Strauss (in Endraswara, 2005: 215) menyatakanbahwadalampandanganstruktural,
akanmampumelihatfenomenasosialbudaya yang mengekspresikanseni, ritual, danpola-polakehidupan.(states
Levi Strauss (in Endraswara, 2005: 232) explains that in myth correlation
units (which is a structure) that is not isolated, but the unity of relations that
relationship can be combined and used to uncover the meaning behind the myth.
Myth for Lévi-Strauss as well as a fairy tale for us. In it there is a story or a
story that was born from the reason and the human imagination, and of the human
imagination. However, one thing that appeals to Lévi-Strauss is the fact that if ever a
fantasy or human reasoning that got the expression of the most free in the fairy tale,
why often found tales that are similar or somewhat similar to one another, either on
some elements, in several parts or in several episodes. In such cases, the three
legends that would be the writer analyzed has the same case, the similarity or
likeness stories with each other, this is what will be discussed using structural theory.
As noted earlier, Lévi-Strauss's thinking was much influenced by other
scientists. As well he looked myth. Myth or legend for Lévi-Strauss has the same
characteristics as the language. It also distinguishes it with other
anthropologists-such as Malinowski or Radcliffe Brown in the structural-functionalist perspective
that does not mention at all about contiguity between languages with myth.
For Lévi-Strauss, first, the language is a medium, a tool, or means of
communication, to convey messages from one individual to another, from one group
to another group. Similarly, with legend.Legends conveyed through language and
contains messages through the process of storytelling, as well as the messages
conveyed through language known to find its pronunciation.
Lévi-Strauss's structural analysis looked at the legend is no longer just a
to disclose it, Lévi-Strauss emphasizes two main things that need to be considered,
namely with regard to methods and procedures. Which is arranged in syntagmatic
and paradigmatic.
2.2 Folklore
Folklore can be described as a traditional art, literature, knowledge, and
practices that are passed on in large part through oral communication and example.
Wellek&Waren (1982:84) said that “literature is a social institution, using as it’s
medium language, a social creation”. Since literature is a social creation, literature is
also expression of society that contains social reality, and express through the
language. As well as folklore is an oral literature conveyed through language.
American folklore, Dundes(1965: 3) defines folklore etymologically.
According to him, folklore derived from the folk and lore. From the both of word it
means there is a dependency with each other, thus forming the meaning of folklore.
Folk collective meaning.The term lore, by Dundes not explain further. on the other
part. Source of folklore was actually an oral culture. Oral and written traditions will
support each other to realize a more effective folklore (Endraswara, 2009:17).
William R Bascom found folkore also contains elements of legend, myths, beliefs,
and as an expression of culture. In folklore using metrics and prose word means.
Dundes (1965:277) explain in Endraswara’s book
MetodologiPenelitianFolklorKonsep, Teori, danAplikasithat there is some function
of folklore in general, that is:
1) Aiding in education of young
3) Providing socially sanctioned way is for individuals to act superioror to
censure other individuals
4) Serving as a vehicle for social protest
5) Offering and enjoyableescape from reality
6) Converting dull work into play
Genres of folklore include Material culture such as folk art, Music such as
folk songs, Narratives such as legends, Sayings such as proverbs, Beliefs as in folk
religion, and Food as in traditional cooking. Among the most common types of
narrative folklore are folktales. A folktale is a story that forms part of an oral
tradition, and does not have asingle, identifiable author. The stories are passed down
from one generation to the next, and over time become expanded and reshaped with
each retelling. Folktales often reflect the values and customs of the culture from
which they come. They have been used to teach character traits. Folktales are often
not connected to a specific time, place, or historical persons. The characters are
usually ordinary people. Similar folktales are found in different cultures around the
world. Vladimir Propp found a uniform structure in Russian fairy tales. A folk
narrative can have both a moral and psychological aspect, as well as entertainment
value, depending upon the nature of the teller, the style of the telling, the ages of the
audience members, and the overall context of the performance. A skilled storyteller
2.3 Legend
Legend is one of genres of folklorethat is the narrative type. According
ofDanandjaja (2007:50) legend is prose folk that have characteristics similiar to
myths, which are considired never actually happen, but it is not considered to be
sacred. Legend is traditional story or group of stories told about a particular person
or place. Formerly the term legend meant a tale about a saint. Legends resemble
folktales in content; they may include supernatural beings, elements of mythology, or
explanations of natural phenomena, but they are associated with a particular locality
or person and are told as a matter of history. Legend is stories that reflect the life and
culture of local communities. Character of legend is secular, occur in the past period,
and is hosed in theworld as it is known. Thus, it can be said that the legend is indeed
tied to the life history of the past although it is true often are not pure.
A legend is a narrative of human actions that are perceived both by teller and
listeners to take place within human history and to possess certain qualities that give
the tale verisimilitude. Legend, for its active and passive participants includes no
happenings that are outside the realm of "possibility" but which may include
miracles. Legends may be transformed over time, in order to keep it fresh and vital,
and realistic (Wikipedia). The Brothers Grimm defined legend as folktale historically
grounded.
A modern folklorist's professional definition of legend was proposed by Timothy R.
Tangherlini in 1990:
and collective experiences and serving as a reaffirmation of commonly held values of the group to whose tradition it belongs.
Legends are used as a source of folklore, providing historical information
regarding the culture and views of a specific legend's native civilization.
2.4 Theories of Violence
Gregg Barak’s (2003; 2004; 2005a; 2005b) reciprocal theory of violence and
nonviolence is derived from an extension of the same logic used by the more
traditional integrative, pathway, and multidimensional life-course theories. At its
core, my approach to violence maintains that the key to understanding the dialectics
of violence and nonviolence can be discovered, on the one hand, in the adversarial
and mutualistic tendencies of social intercourse and, on the other hand, in the
reciprocal relations of violent and nonviolent properties and pathways. More
specifically, the reciprocal theory argues that the struggle between violence and
nonviolence is a struggle about the contradictory relations or tensions between
adversarialism and mutualism, that universally intersects virtually all individuals,
groups, and nation-states alike, as these express themselves as competing properties.
In addition, my theory contends that there are also pathways for culturally organizing
personal and societal identities that, ultimately, navigate and guide individual,
institutional, and structural behavior with respect to non/violent outcomes.
Found throughout families, neighborhoods, classrooms, boardrooms,
workplaces, country clubs, or in a variety of settings involving other groups of
people or institutions such as the military, law enforcement, judiciary, mass media,
are also common or established “properties” and “pathways” that operate across a
two-sided continuum of interpersonal, institutional, and structural relations of social
and cultural organization that simultaneous promote violence (adversarialism) and
nonviolence (mutualism). The interconnections between the interpersonal,
institutional, and structural spheres constitute a reciprocal playing field where the
constellations of pathways to non/violence are mutually reinforced, resisted, or
negotiated.
Properties of violence refers to the essential attributes, characteristics,
elements, factors, situations, routines, hot spots, conditions, and so on identified by
any of the ad hoc, life-course/developmental, and integrative theories of antisocial
behavior. These properties of violence, unsanctioned and sanctioned, may include
negative emotional states involving feelings of alienation, shame, humiliation,
mortification, rejection, abandonment, denial, depression, anger, hostility, projection,
and displacement. They may also include a lack of emotional states associated with
the properties of nonviolence such as empathy and compassion stemming from
positive experiences of love, security, attachment, bonding, identification, altruism,
mutualism, and so on.
When the properties of violence or “emotional pathogens” as James Gilligan
(1997) refers to them, form in the familiar, subcultural, and cultural interactions
between individuals and their social environments, and these states of being are not
checked or countered by the states of being associated with the properties of
nonviolence, then the potential for violent interactions involving the battered psyches
of persons, groups, and nation-states alike, persists. That is to say, feelings of shame
individuals, families, communities, tribes, nations, and other social groupings or
subcultural stratifications based on age, gender, class, religion, ethnicity, sexuality,
and so on. In short, to the extent that individuals and groups feel abandoned by or
bonded with their parents, peers, schools, communities, and nation-states, or to the
extent that people experience connection or disconnection, they will be prone to
relate or not relate, to identify or not identify, to empathize or not to empathize, to
take or not take responsibility, to project or not project hostility and aggression, to
make war or love, to make violence or nonviolence, to be anxious and uptight, or to
be contented and calm.
As for the production of violence, over time and space, the transitions or
trajectories toward or away from non/violence accumulate, forming an array of
divergent pathways that may facilitate or impede one state of being over the other. It
makes sense, therefore, to view adversarialism, violence, and abuse, or mutualism,
nonviolence, and empathy, as occurring along a two-sided continuum where the
actions of individuals, groups, and nation-states are capable of stimulating,
accommodating, or resisting pathways to one or the other. In terms of time and place,
these pathways refer to the spatial webs of violence and nonviolence expressed at the
familiar, subcultural, and cultural levels of social, political, and economic
organization.
All combined, there are nine possible pathways to violence and nine possible
pathways to nonviolence. In the structural spheres of violence and nonviolence alone,
for example, there are the same informational, financial, and media networks that
form an underside of global capitalism, global terrorism, and global peacemaking.
expanding infrastructures have created virtual realities in which once-secure societies
now find themselves becoming “permeable webs that both allow and require new
communication systems, circulation patterns and organizational structures” (Taylor
2001: B14). As societies and people adapt, as we find ourselves moving from
industrial to network organization, and as the new technologies interact with both
isolated individuals and collective villages of globalized culture, pathways to
CHAPTER I
INTRODUCTION
1.1Background of the study
Legend is a prose folk which is considered never actually happen and it does
not have a background as well as the exact time (Danandjaja 2002: 83). It is
characterized by the initial sentence used as 'once upon a time'. The diction as it
gives the impression that everything that happens in folklore do not really happen in
the real world. Folklore tells the adventures of animal/ human and folklore of all
things can happen, so it is considered unrealistic folklore.
In modern era, people are more interested in watching and reading novel
although many legends are made into movie. Nowadays, technologies are more
advanced and sophisticated. The story of the legend can be seen on television or in
books. Most people are less interested in listening or reading legend.
There is so many legend among primitive people, information was passed
verbally from one generation to another way oral tradition. This may be transmitted
in a speech or a song and it was taken from the form of folktales. Folklore is given
orally, it can only be imagined through the imagination. It makes the writer wants to
analyze the legends, public is now rarely discussed.
Folklore can describe and explain the situation of the culture. Therefore, the
oral traditions that exist within the community or a culture has important value and a
educate, or other message behind the folklore story itself. Therefore, the writer
concludes that folklore still deserves to be maintained in the life of this era.
Folklore can help the children to develop a sense of morality. It helps
children to sort out good or bad and to identify the good things. By story telling
through folklore,it can give advice to the audience, adults and children. Cultural
overview of the origin of the folklore will be discussed further in the content.
Levi Strauss (in Endraswara, 2005: 232) explains that in myth correlation units (which is a structure) that is not isolated, but the unity of relations that relationship can be combined and used to uncover the meaning behind the myth.
Based on the statement, the writer uses the structural theory by Levi Strauss
to analyze folklore. Folklore research that should be done by the folklore collector
directly, this is a challenge for the writer as a researcher this time.
The elements of folklore are different from the real world. Folklore has
almost always happy ending and presenting positive moral for the children. In fact,
folklore is not always intended for children but also adults because it refers to
violence, murder, fighting, and suffering.
Charles Perrault wrote folklore which is known in the community intended
for adults. Therefore, folklore does not directly describe the moral values with the
use of metaphors that allow readers to develop their creativity in imagination.
Perrault does not only rewrite the folklore that have been known to the public
directly, but change the folklore and adapted in accordance with the context of the
era that was prevailing at thattime, for example, re-create the famine in 1693 as in the
story of Little Thumb. Having read some of the works of Perrault, it is found that a
