MASYARAKAT ACEH, PERSPEKTIF NARATOLOGI
3. Results and Discussion
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This feminist emphasizes that the oppression of women is rooted in norms and traditions that become community conventions so that women must free themselves from norms and traditions that impede them to be able to restore their rights (Diana, 2011: 18).
“The Synergy between Literature and Communication Science as a Means of Cultural Diplomacy
in Building a New Civilization in the Millennial Era”, Bogor, 14-15 November 2018 94
The portrayal of the character Lala Jinis through the song's excerpt illustrates perfect beauty.
The depiction of the very perfect body members' intelligence possessed by Lala Jinis. The portrayal of Lala Jinis's beauty is also reinforced by the greeting delivered by sister Lalu Dia named Lala Supu Ike, "‘ Brother Dia, just be careful in Seran. Seran girls are famous for being beautiful, especially Lala Jinis the Princess of Datu ... '(Rayes, 2015: 11). This shows that Lala Jinis's beauty is already famous.
Lala Jinis's physical image as a beautiful woman told does not cause problems for her, it shows the community's partisanship that physical beauty is not a problem for anyone because physical beauty is the nature of God.
3.2 Social Imagery
Women's social image is the image of women that is closely related to the norms and value systems that apply in one community group, where women become members and desire to establish human relations. The community groups in question are family groups and broad community groups (Sugihastuti, 2000: 143).
3.2.1 Women as family members
Lala Jinis as a female figure in folklore Then He LalaJinis was portrayed as a family member, namely as a child. LalaJinis as the only child or daughter of Seran Kingdom. His position as a king's daughter wanted him to obey the orders and desires of his parents including a mate problem. Lala Jinis was betrothed by her parents.
"... Ranpangantan's proposal to Lala Jinis is not based on a loving relationship between two people, but on the basis of the agreement of both parents of each party. ... One of the considerations in the marriage is because DatuSeran is old while the only prospective replacement is LalaJinis the princess. And people who are considered appropriate and equal in the unity are only Ranpangantan.
"(Rayes, 2015: 6).
The statement in the quotation proves that LalaJinis was a child who was betrothed by her parents to a nobleman who was considered equal to LalaJinis. The matchmaking suggests that there is an imposition of the will of parents on children. Matchmaking requires a child to accept his parents' choice. This shows that women as children experience subordination. Fakih (2013: 73-74) explained that subordination often occurs in one sex, namely women. Subordination is a condition where a person or a certain group is considered not important in decision making.
The assumption that women are irrational or emotional so that women cannot become leaders or cannot be involved in decision making results in women being almost always placed in unimportant positions (Muslimat, 2005: 189). The perpetrators of subordinated actions in folklore are parents of female leaders. Parents of female leaders assume that only men who become LalaJinis's husband deserve to replace his position as king so arranged marriages are made.
The person deemed appropriate to replace the position of King Seran is Ranpangantan who is a nobleman. This shows that there are considerations decided unilaterally and without considering the opinions that should be conveyed also by LalaJinis. The matchmaking was done without asking LalaJinis's opinion as a person who would live the marriage life.
"... Lala Jinis's conscience is really not well-wished for by Ranpangantan." (Rayes, 2015: 6).
The statement proves that LalaJinis as an arranged woman actually wanted to oppose the arranged marriage. He does not want Ranpangantan to be his partner. But he did not get the opportunity to express his opinions and desires.
"Lala Jinis wondered, there was no power to rebel in conditions and decisions. Unless God has other will. That is hope in prayer every time. He was aware of his position as a princess datu. He is like a nursery nursery, but do not be
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Ranpangantan as a cultivator. During the night, Lala Jinis prayed, it was not the Ranpangantan her soul mate ... "(Rayes, 2015: 8).
Lala Jinis feels suffering with the wedding plan. He realized his position as the king's daughter who was not allowed to oppose the wishes and decisions of his parents. Lala Jinis is in a condition and a decision that must be obeyed. His father's will was an order for him. Even though he is in such condition, but the character Lala Jinis still hopes that his soul mate is not Ranpangantan. This shows that women actually suffer greatly when arranged.
The process of preparing marriage for Ranpangantan and Lala Jinis was lively with various folk games held at the Seran Union. Then He and his bodyguard named Puntuk and his entourage also came from the Alas Loka Unit to participate in enlivening the wedding preparations for Lala Jinis and Ranpangantan. Lalu Dia and Lala Jinis fell in love with each other. Lala Jinis and her lady named Oneng promised to join together Lalu Dia went to the Alas Loka Union. But when picked up by Lalu Dia and Puntuk, Lala Jinis and Oneng did not fulfill their promise. Lalu Dia and Puntuk returned to Alas Unity without the two girls. Apparently Lala Jinis and Oneng followed towards the Alas Loka Union (Rayes, 2015: 8-41)
The figure of Lala Jinis who underwent subordination could not accept the treatment. Although he did not get the opportunity to express his opinion, he instead took action for himself. He tried to escape to Alas Loka Unit to avoid the match making. Lala Jinis's action is a way to get out of the subordination she experienced.
This story ends with happiness Lalu Dia and Lala Jinis who become lovers and are considered an eternal love story. This shows the community's partisanship to make women out of all forms of subordination they experience. This is in line with what liberal feminism stands. Liberal feminists fight for equal opportunities and rights for each individual, including opportunities and women's rights. This feminist suggests that equal opportunities and rights between men and women are very important. There fore, there is no need to differentiate opportunities between men and women (Fakih, 2016: 81-82). This idea is related to the basic concept of liberal feminists who say that state regulations, laws and laws are responsible for oppression and subordination to women (Stanton via Madsen, 2000: 38-40).
3.2.2 Courageous Women
Figure Lala Jinis is portrayed as a figure of brave woman. According to KBBI (2003: 138) Courage is having a strong heart and a great sense of confidence in facing dangers, difficulties, etc. in other words, not afraid or fearless or not wry. Diana (2018: 84) suggests that "brave people are people who feel solid in their hearts and are full of confidence in facing problems or difficulties.
So, brave women are women who have a strong heart and are confident in facing difficulties. "
Lala Jinis is portrayed as a woman who has the courage to express her feelings to Lalu Dia.
"Send my greetings to the chopstick worker. Let alone this bar. This chopper is also mine. Go back there soon! 'Said Lala Jinis while smiling" (Rayes, 2015: 38). This shows the openness of a woman about her feelings for a man. Although the actual rules in the kingdom do not justify women expressing their opinions, including their opinions about mate. However, Lala Jinis had dared to express his feelings to Lalu Dia.
In addition to Lala Jinis's courage in expressing her feelings towards Lalu Dia, Lala Jinis also dared to go through the night journey from the Seran Union to the Alas Loka Union. "Two girls from afar were able to penetrate the Alas area to the palace door in the late night before dawn" (Rayes, 2015: 41). This shows that Lala Jinis and Oneng are brave women. They fled to the Alas Loka palace. Lala Jinis tried to run away to avoid her marriage to Ranpangantan.
"The Alas community was thrilled. They prepare for what will happen. Imagine how troubled the Seran Unity lost the bride and groom. A big and heavy disgrace. Soon the warriors will come and take their daughter. But do they know that LalaJinis and Oneng ran to Alas? .... There were many testimonies from the people that he got,
“The Synergy between Literature and Communication Science as a Means of Cultural Diplomacy
in Building a New Civilization in the Millennial Era”, Bogor, 14-15 November 2018 96
concluding that LalaJinis was being driven by people to Alas ... "(Rayes, 2015: 42- 43).
The Alas community realized that losing the prospective bride was a big and heavy disgrace to the Seran kingdom. The Alas community, which knows the whereabouts of Lala Jinis and Oneng, must be prepared to face the possibility that will occur. Even though they fled and were not rushed by Lalu Dia and Puntuk, however, the people of Seran had assumed that they had been rushed.
This shows that the community considers that women who are run by men are a huge disgrace to the family of women.
This is related to the traditions that apply in Sumbawa society about merari (eloping). The Alas and Seran community as Tau Samawa certainly realizes merari nan ila. Manca (1984: 39) asserts that the custom of Tana Samawa which is based on Islamic Sharia considers merari as a traditional offense because merari has violated the customs of marriage according to the Shari'a, violated the honor of relatives, tarnished shame, and defamed the family. So that it can arouse resentment and demand retaliation against those who break it. So, running away from women especially the bride and groom from other men means tarnishing shame on the female family.
Female families can take revenge by killing the man who escaped the woman.
The assumption that LalaJinis and Oneng were rushed by Lalu Dia and Puntuk made Ranpangantan and his soldiers towards Alas Loka to pick up the bride and groom. Had a fight between Lalu Dia and Ranpangantan. The fight ended with Ranpangantan's defeat. Lalu Dia embraced Ranpangantan and they made peace. Lalu Dia explained that he knew how to maintain and maintain his honor. Lalu Dia stated that Lala Jinis and Oneng were in the Alas Loka Palace.
They run away. Lalu Dia admitted that he loved Lala Jinis and would marry her. The Alas group will leave for Seran's kingdom to clear up the atmosphere (Rayes, 2015: 44-48).
The defeat of Ranpangantan's figure when fighting with Lalu Dia and ending peace shows the hope of the creator community who wants peace in their lives. Through the statement Lalu Dia about his awareness in safeguarding and maintaining his honor showed that they considered that the women who had fled to his palace were honor which he must also guard. Lalu Dia never intended to embarrass Seran's royal family. Lalu Dia became aware of the customs that prevailed in his community so he prepared Alas's group to go to Seran Kingdom to explain the real conditions.
The escape of Lala Jinis and Oneng who traveled long distances at night from the kingdom of Seran to the kingdom of Alas Loka showed their courage. The escape of both shows that the creator community does not want oppression for women so that it tells about women who try to get out of oppression.
This is in line with the thinking of liberal feminists who emphasize the importance of individual freedom and autonomy. This feminist voiced equality between men and women (Madsen, 2000:
35-36). The struggle of liberal feminism who wants women to be free from oppression and subordination.
4. CONCLUSION
The physical image of the character Lala Jinis is described as a beautiful woman. Her beauty does not cause her problems. This shows that the community of the creator's partisanship that physical beauty is not a problem for anyone because physical beauty is the nature of God. The social image found in the folklore is the social image of women as family members and brave women. LalaJinis as a family member who experienced subodination, she had dared to act to free herself. This shows the partiality of the creator community to free women from oppression. In line with what liberal feminists are fighting for.
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“The Synergy between Literature and Communication Science as a Means of Cultural Diplomacy
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Building a New Civilization in the Millennial Era”, Bogor, 14-15 November 2018 98