A. In studying the myths of the past scientists distinguish myth from other types of stories, such as legends, folklore, and so forth. But now, such distinctions were no longer considered to be increasingly important. In summary, these things can be described as follows:
A. Definition of myth, legend, and folklore / myth.
A. Myth
Council within the meaning dictionary, is "the story (stories) about the gods and extraordinary people or creatures that are considered by the ancient half-segments of society as a true story and the belief regarding the incidence and nature gods of all." Myth also refers to a story in a culture that is considered to have the truth about an event that never happened in the past. He is regarded as an absolute truth that belief and used as a reference, or a dogma that is sacred and has the connotation of the ceremony.
According to Bascom (via Danandjaja, 1986: 50) Mite is a prose story of the people who are considered true, and is considered sacred by the owner of the story. Mite character of the gods or demi gods. The incident happened in another world, or in the world who are not as we know it today, and happened in the past. Therefore, in the myth that there is often a cult figure and praised or otherwise, be feared. On the other hand, an understanding of the mythical story that is often followed by a tribute that is manifested in the form of sacrifice (Suwardi, 2005: 163). This implies that the myth is in fact resulted in a conviction because the mythical figure is not arbitrary. These beliefs often influence the mindset toward superstition.
According to the theory of solar mythology coined by Max Muller (Danandjaja, 1986: 51), the real myth is repeated in the morning and evening events. According to Muller, the European fairy tale comes from the myth, because it contains the same symbolism, the occurrence of morning and evening. Muller theory is based on the evidence of comparative linguistics research. When Sanskrit language was considered a key Indo-European language family, Muller compared the names of some of the mythological gods of Europe with the names of natural phenomena in Sanskrit. Research conclusion is that all the names of gods symbolizing the major European solar phenomena. Therefore, the theory of Muller later known as the mythology of the sun or Philological school. Solar mythology theories are monogenesis because its adherents assume that all the myths in the world comes from India. It refers to the theory Indianist (led by Theodore Benfey), which returns all the fairy tales of Europe to their home country (India).
Monogenesis myth theory is challenged by the emergence of the theory of myth which is poligenesis (Danandjaja, 1986: 57-58). This theory proposed by Charles Darwin (evolution of culture as well as biological evolution), and Andrew Lang which states that every culture on earth has the ability to evolve. Therefore, each having the ability to give birth to folk cultural elements within each level of the same evolution. Thus, if there are motives to the people of the same story from several countries, then it is because each country has its own ability to create a stand-alone or parallel (independent of parallel invention). Adherents of this theory is one of them is Euhemerus (famous for Euhemerisme theory) which states that humans are created based on the face of the god himself. According to him, the gods of mythology is essentially a human (male or female) are deified, and the myth is actually true stories of people who ever lived, but then the story has been distorted (Danandjaja, 1986: 59).
Some clarification on the definition of myth is, I would agree with the definition proposed by Bascom who think that the myth was born out of something that is considered a phenomenon never happened, which mites were ditokohi by gods or demi gods then by the master story is told as a story holy. However, I personally still doubt the background emergence myth. In this case the emergence of myth was based on a true story, or just stories that were presented in the context of certain political legitimacy, given the emergence myth of human figures juxtaposed with the story of a particular man? For example, the mythical Queen of South present during the reigns of Mataram Sultanate. Society at that time would have to believe in what is preached by the Sultanate, given the sultan is the lord (king) of the people. Queen of South's romance with the Sultan of Mataram Sultan the warrior and the increasing impact of this miracle spread easily to the various corners of the archipelago. Thus, the position of Mataram will be more solid with the legitimacy of political power.
B. Legend
Legend is the prose of the people who have characteristics similar to the myth, which is considered to be true, but is not considered sacred. Unlike the myth, the legend of the human characters, although there are times when having exceptional qualities, and often assisted magical creatures. The site of the world as we know it now, because the timing is not too ancient (in Danandjaja Bascom, 1986: 50). Further stated that the legend is often viewed as "historical" collective (folk history), although the "history" for not writing has been distorted, so it can often be much different than the original. To use the legend as material to reconstruct the history of a folk, it must be cleaned first of the parts that contain the properties of folklore, such as the nature pralogis or formulas which are oral traditions, as he had been discovered by Lord Ragland (Danandjaja, 1986: 66).
In his book (Java Oral Tradition, 2005: 164), Suwardi explained that the legend is the story of the origins of a place with character ditandainya superior beings. Often elicits a special figure legends, but are not considered sacred such mythic figures. Heroic figures often appear in certain legends and these legends are often regarded as a fact of history that never happened.
The legend that is a story that is considered true by the public. Truth is regarded as the truth in terms of history or mere belief. According to Prof. nonetheless. Dr. Hamid Ismail considers that the history of folk legend because legend has a historical background. Focus is a certain figure legend, on a particular history in a society. The story is true and denied difficult. For example, for the Malay community there fictitious stories are addressed to certain temperaments, adjusted for stature, struggle, and keperwiraannya. The story is associated with a portrait of the national spirit of their struggle for national sovereignty.
In my opinion, some definitions are essentially the same legend, the legend comes with a powerful human figure, are not considered sacred such mythic figures, and its existence can be regarded as a certain historical facts. About legends, Jan Harold Brunvand (via Danandjaja, 1986: 67) classify them into four groups, namely: (1) religious legend (religious legends), (2) the legend of the supernatural (supernatural legends), (3) the legend of individual (personal legends ), and (4) local legend (local legends). However, in its development, the story is the famous legend of the four groups, namely the class of local legends (local legends). This legend tells the class character of human relationships with the emergence of a sacred place, place names and topography of an area shape. For example, figure Sangkuriang and Dayang is a background of mountain Sumbi Tangkuban Boat in West Java, Bandung figures Bandawasa and Rara Jonggrang as the background of Prambanan (Sewu) in Central Java, "The Origins of Banyuwangi Name" and "The Origin of Village Name Jember" in East Java, etc..
C. TALE
Prose folk tales are not considered true by the owner of the stories, and fairy tales are not bound by time and place (in Danandjaja Bascom, 1986: 50). If the legend is the collective history (folk history), the tales are short stories collective oral literature, prose stories of people who are not considered true. Tale is told primarily for entertainment, although many also portray the truth, contains a lesson (moral, or even satire (Danandjaja, 1986: 83). Tale is a fantastic story that adopt almost all aspects of life that can be classified into; fable (fable ), humorous tales (tales joke), and the tales of children / nursery tales (Suwardi, 2005: 166).
In my opinion, some of the definitions of these tales is basically the same, namely the idea that the tales contained an element of engineering in its creation. For example, a fairy tale with a particular theme was created to teach you some advice as well as entertainment for the audience, because the principle of myth is not something that really happened despite the similarities in them. Similarity is adopted in the framework of a particular function, such as didactic. Good teaching in early childhood, would be more interesting if presented in the form of animal fable (fable).
2. The distinctions of the myths, legends, and folklore are now
considered increasingly important.
This is caused by the assumption that these terms reminds people of the story or stories that strange, weird, funny, generally difficult to understand its meaning, can not be accepted as true, and even not to be taken seriously its contents. Considered to be a fantasy story that is fun, most of it does not match the reality of everyday life, so people are no longer believed in the so-called myth. This phenomenon proves that modernization also affects human beings to always think rationally, more emphasis on material aspects. For that reason, the distinction of myth, legend, and fairy tales are not so considered.
Another cause is the emphasis on content rather than the concept of classification. In other words, to be more explanative (explaining the content) then no classification of myths, legends, and fairy tales. The important thing is to establish relationships / define relationships with one another in order to reveal the function of myth, that myth is not stagnant in the classification only. With the study of the relation function can be assessed myth / scientifically presented to dismissed the notion that myth is an irrational phenomenon. Through analysis of the relation function, it is not rational can be proved rationally.
B. Two paradigms used by anthropologists to study the myth is the paradigm of structural functionalism and functionalism. Although this paradigm is often considered to have "outdated", but the paradigm is still important and relevant in the study of myth, as well as its influence is still strong. Thus the translation of these two paradigms are:
A. Concepts, assumptions, model, paradigm differences and similarities
functionalism and structural functionalism.
Functionalist perspective assumes that the socio-cultural life is like a living body. Adherents of functionalism flow is believed, that the analogy of biological (organisms) can be used to explain the socio-cultural life of society (Kaplan, 1999: 77). Individuals and cultures as part of the community and then aligned with the cells that exist in living bodies, which are always dependent and inseparable from the functions of other cells. Like a living body, the continuity of socio-cultural life can be sustained if the individuals in it are interdependent and work with other individuals. That is why, this perspective of socio-cultural look at life as something that should always exist in order to survive. The implication, all forms of action are considered threatening and symptoms will be treated as order or disorder to be cured of disease. Individual tasks is to keep their functions in society can be run on a regular basis as it should. Assuming that the social life like a living body, then this perspective view of socio-cultural movement as a symptom of the crisis in the community.
Meanwhile, B. Malinowski in fungsionalismenya theory assumes the existence of the dialectical relationship between religion and its function is applied through the ritual. Broadly speaking, the basic function of religion is directed to something supernatural or, in Rudolf Otto, "Powerful Other." Participants who engaged in a ritual to see religion as a means of improving the efficacy of his spiritual relationship with God because basically humans instinctively have spiritual needs .
Thus, the functional theory of ritual in religion see any theological significance, both psychological and social dimensions. Theological aspects of religious ritual is often a common thread can be drawn from religious symbols as a language maknawiah. Meaning of religious symbols is highly dependent on the quality and the performance of ritual and the internal state of the participants to be a ritual intended to "satisfy" God or his own spiritual needs.
In a sociological context, the ritual is also a manifestation of what is referred to by Durkheim as "a tool to strengthen social solidarity" with the performance and dedication. Slametan tradition is the most ambitious example of this type of ritual as a means to strengthen the balance of society (social equilibrium), which created a harmonious situation-at least-among the participants. Recognizing the functionalist assumption is Clifford Geertz, James Peacock, Robert W. Hefner, Koentjaraningrat, and much more. In short, the functional theory look at the functions of ritual (religion) in a broader context, both in the context of spiritual and humanitarian esksistensi. She could be understood as an answer to the question of why ritual (religion) that there is or was held. The answer is of course arises because human beings need a device to get the holy blessing of God.
Regarding the structural functionalism paradigm, many experts have formulated and discussed it with pouring a variety of ideas and looking for ideas about this theory paradigm, call it George Ritzer (1980), Margaret M.Poloma (1987), and Turner (1986). Drs. Soetomo (1995) said that if the trace of the paradigm used, then the theory is developed from the fact sosial.Secara paradigm outlines the social fact that the center of attention sociology consists of two types of social structures and social institutions. According to the structural functional theory, social structure and social institutions are in a social system that stands above the parts or elements that are interrelated and integrated in the balance.
Thus it can be said that this theory (functional-structural) emphasizes the regularity and ignoring conflicts and changes in society. Basic assumption is that every structure in the social system, the functional to the other, otherwise if it is not functional then the structure will not exist or disappear by itself. In the process further, even this theory then developed according to the development of thinking of its adherents.
Emile Durkheim, a French sociologist considers that the theory of structural functionalism, which is a 'different', this is because Durkheim saw modern society as a whole organization that has its own reality. Overall according to Durkheim has a set of needs or specific functions that must be met by the parts that belong to the normal state, still lasting. When certain requirements were not met then it will develop a condition that is "pathological". The contemporary functionalist called normal as an equilibrium state, or as a system that is balanced, medium refers to the pathological state of ketidakseimabangan or social change. Robert K. Merton, as someone who might be considered more than other theorists have developed a clear statement of the fundamental and the theories of functionalism, (he) was a supporter of the complaint is more limited for this perspective. Recognizes that this approach (functional-structural) have been brought forward for sociological knowledge (www.google.com).
Explanation of each of these paradigms can be concluded that they both assess the perspective of the functioning of certain cultural phenomena. The second difference lies in the paradigm of analysis. Analysis of the functional paradigm is simpler than fungsionali-structural paradigm. If a cultural phenomenon is analyzed by the functional paradigm and has been found to function in society, it is considered eligible.
In contrast to the analysis of the structural-functional paradigm, the paradigm is more emphasis on relationship functioning. That is, in this analysis investigators should be able to demonstrate a functional relationship between an element of cultural or socio-cultural phenomenon particular to the social structures that exist in society. In this case, researchers are required to be able to give emphasis to the social structure. Thus, the description of the social structure is not as important as a description or statement of the functional relation itself. The qualitative data in the form of case examples of concrete plays an important role to convince the reader that there is a functional relation between the elements of cultural or socio-cultural phenomenon is meant by the existing social structure (S2 Cultural Theory lectures diktat by Heddy Shri Ahimsa-Putra).
2. Examples of myth analysis by using the functional paradigm:
a. The story of Sunan Mas exposure and ritual in the village Nyadran Poyahan,
Seloharjo, Pundong Bantul.
At the time of Raden Mas Sutikna (son of Sunan Amangkurat II Mataram Islam) and his army to crush the rebellion in the mountainous region Trunajaya south, he then rested. To gather strength and meditated, RM. Sutikna assisted by Demat Somabrata and his followers then make a cave in the southern mountainous areas. At the time of making the cave, RM. Sutikna greeted by Ki Joko Umar. Ki Joko Umar was the son of Nyi Glenggangjati garwa ampil Lure of Ki Ageng IV who reigned in the region of South Mountain. Umar Ki Joko was surprised to see just making do with a cave that hew stone cliffs. Feel there is attention to his work, RM. Sutikna Joko Umar asked if he could help the creation of the cave. Joko Umar agreed, then he worked in his own way, took place in the next cave made by RM. Sutikna steep cliffs and scratched it with coconut shell. Goa, and was so named Sunan Mas Goa. Was helped by Joko Umar, RM. Sutikna promised to give a gift to him.
RM. Sutikna then sent one of his followers facing the Palace of Mataram to report the presence of RM. Sutikna and R. Sukra (Trunajaya son) can not be captured. Received the report Sunan Amangkurat II who was already at the age of parents, immediately ordered the soldiers to arrest and punish R. Sukra. After R. Sukra was arrested and sentenced to hang, RM. Sutikna back to Mataram, escorted by Demat Somabrata and his followers. He then replaced his father (Sunan Amangkurat II) who died, ruled Mataram with his Sunan Amangkurat III (Sunan Mas).
Meanwhile, Ki Joko Umar has grown. He then marry a princess Kedu Bagelen and lower two sons. A man named Mertalaya and a daughter who did not clear his name who lived in the area Kedu Bagelen. Long story short Umar Ki Joko later died and his body was interred in the region west of the hamlet Ngrangkah Bureau. According to the story develops, the body of Umar Ki Joko had been stolen by the people of Kedu Bagelen.
Joko after the death of Umar, his son who was named to the Mataram Mertalaya summoned and given the status of Compliance (Ward) in the palace. This is done because the amount of services Joko Umar against Mataram. On a night menjelangpisowanan of Compliance, Compliance Mertalaya shave his mustache. Collapse of the fur mustache looks luminous as the sparks that fell to the ground. Seeing this, paraPatuh then reported the incident to Sunan Mas. Heard reports paraPatuh, Sunan Mas called Mertalaya to face.
At that time, Sunan Mas is an inner battle with Raden Pragula that is quiet, but his mind did not agree with the appointment of RM. Sutikna as Sunan Amangkurat III. Pragula Raden is one of the regents on the north coast (Pati), which since the days of Sunan Kanjeng Amangkurat I always been a barrier kings of Mataram. So that's Sunan Mas Mertalaya concerned and ordered to quell R. Pragula to bring the soldiers to taste. Mertalaya complied with the order, and he was escorted by the soldiers did not ask for that much, but enough with the four soldiers he considered tough and strong. Four people are: Jogasatru Ki, Ki Rujakbeling, Gobangkinosek Ki, and Ki Penthungpinanggul. Long story short Mertalaya Complying with four soldiers were eventually able to capture and kill R. Pragula. Five people were then returned to Mataram to bring the bodies of R. Pragula.
Sunan Mas salvation then held in the palace over the victory. Furthermore, Compliance Mertalaya awarded the rank of Hero and position as a regent in the Kingdom of Mataram under the name Hero Mertanegara (Kanjeng Mertanegara Prince Charming), while four of his bodyguards was awarded the rank and position of the jacks. Tumenggung Mertanegara returned to the Bureau of the Horse was awarded Boncengsari, Songsong Empok mats, hat Sigar protruding, and escorted by 40 soldiers.
After returning to their home areas, Mertanegara then forwards the indigenous heritage of salvation is the location of Sunan Mas Kliwon on Wednesday to coincide with his victory. In accordance with the conditions of the region, the ceremony began to be associated with agricultural activities. Land they received in return for devotion to the kingdom (plungguh) have worked to make ends meet. The cultivation of the land for farming, of course need water. To that end, they held the ceremony as a means pepeling Mertanegara victory, and the application of safety and efficacy in treating the peasant farm, the road still held a ceremony in the complex water resource legacy of Sunan Mas as a form of respect for ancestors. Tradition contents remain to be implemented each year within the framework of certain functions, namely the preservation of tradition, the spiritual function, and social functioning.
b. Analysis
Sunan Mas Mertanegara story and in this case considered the existence of a collective society pepundhen Poyahan is a story that underlies the traditional ceremony of celebration Nyadran in the region. Tradition that had implemented Sunan Mas and Mertanegara as the embodiment of salvation for the victory of war, is now manifested to the petition supporting the prosperity and safety. This is a community effort in terms of supporting the preservation of tradition.
At the pre-Islamic cultural traditions of salvation is the behavior of society towards the concept of animism and dynamism. But in fact, at this time of salvation tradition is still carried out by incorporating elements of Islam in it (his prayers in the Islamic version). So is the tradition in the village Nyadran Poyahan, although most of the people are Muslim ceremony is a tradition still carried out. This suggests a spiritual community in terms of confidence Poyahan hamlet. They believe, with the implementation of the ceremony they will be spared from harm, peace and the earth get enough.
If viewed from the social-kemasyarakatannya, the ceremony is not directly serve as a means of social. Among others, indicate the presence of harmony, cooperativeness, and social control. It can be seen from the behavior of supporters of the ceremony of the preparation, implementation to closure activities, where they can not be separated from social interaction to realize the ceremony.
c. Conclusion
From the analysis conducted, it can be concluded that the myth of the Sunan Mas Poyahan held a ceremony in the village, by community supporters then held for generations. The delivery of the ceremony is certainly experienced many changes. An example is the purpose of organizing the ceremony which was originally a salvation for the victory of war with Pragulapati Sunan Mas, then work as a media application for the safety and efficacy in the process of agricultural land by the community. This is in accordance with the concept that culture is dynamic, always looking for new forms of social conditions in accordance with the supporters.
It can be concluded that it is functionally Sunan Mas myth is a story that underlies the organization of the ceremony in the village Nyadran Poyahan. The ceremony that involves many people, also indirectly indicate the presence of social functioning (cohesion and social control), the function of preservation of tradition, and spiritual function (shows a certain confidence).
3. Examples of myth analysis by using the paradigm of structural functionalism:
a. Romance Myth exposure to Panembahan Senopati Queen of South
Before Panembahan Senopati become king, when he began to have ambitions to break away from the Sultanate Pajang, his uncle, the spokesman advised Martani Panembahan Senopati pleading to God to guide meditated in the southern sea coast. While Ki Martani Savior will invoke God's guidance to be imprisoned at Mount Merapi. Panembahan Senopati then float Opak, go with the flow up to its mouth on the southern sea coast. When Panembahan Senopati reached the mouth of the River Opak, namely in Parangkusuma, appeared a fish named stumps Wulung, offering services to carry him to the ocean floor. Panembahan Senopati refused, then he sat down to meditate disebuah Howling stone. Kekhusukan tapa Panembahan Senopati caused riots in the South Sea Palace. Seemed to boil sea water, the wind blew a hurricane and typhoon. Wavy like water stirred. Because of this, many dead fish was thrown to the beach.
Knowing the incident, as the ruler of the Queen of South Kanjeng Southern Ocean rushed out of the ocean to see if that caused a riot in his kingdom. When he saw who was in seclusion Panembahan Senopati, begged Queen of South Kanjeng Panembahan Senopati stop his meditation. Panembahan Senopati ignored the request Kanjeng Queen of South. His desire is only one, namely the desire to please the instructions to be king of Mataram. Queen of South Kanjeng then told that his wish would come true. He will be king of Mataram. Queen of South Kanjeng also promised help to keep the peace kingdom of Mataram future generations. Heard the statement and the promise of the Queen of South, then Senopati Panembahan stop his meditation. By Kanjeng Queen of South. He was invited into the South Sea on the basis of the Palace Samudra Indonesia as a guest and also binds the fabric of the great romance. Since then the Queen of South Kanjeng Panembahan Senopati's lover, and always ready to help any required kingdom of Mataram.
After Panembahan became king, Panembahan Senopati offerings in the form of ceremony harbor in return. The offering of certain items as a statement of his love for Queen of South Kanjeng. In return, the Queen of South Kanjeng will help keep the peace of the kingdom of Mataram. For spirits, the Queen of South Kanjeng life of all time. While Panembahan Senopati as a human lifetime is limited. To maintain the continuity of good relations between the kingdom of Mataram by Kanjeng Queen of South, descendants of the kings of Mataram Panembahan Senopati-did continue the tradition. In fact, according to public confidence, Kanjeng Queen of South remains a beloved descendant of the kings of Mataram Panembahan Senopati. Therefore, the harbor ceremony as a sign of love offerings continue to be implemented by the kings of Mataram.
If the obligation was ignored by posterity Panembahan Senopati who ruled Mataram, then according to the trust, Kanjeng Queen of South's wrath. He will send troops delicate creatures to spread the disease and various kinds of calamities that will lead to disastrous catastrophe for the people and kingdom. However, when children and grandchildren Panembahan Senopati always meet its obligations to hold the harbor, the Queen of South Kanjeng will always help to the safety of the people and the kingdom of Mataram.
(11). Panembahan descendants still run the tradition Senopati
harbor. In return, the Queen of the South was willing to help the Kingdom
Mataram from generation to generation.
Subsequent analysis by looking for relations functions contained in the structure of the myth of the Queen of South. If viewed from the history, romance with the Queen of South Senopati Panembahan happens when most people still embrace Javanese Hindu-Buddhist religion. Senopati story Panembahan fellowship status as king of Mataram with Kraton Queen of South as the South Sea Queen (ruler of the spirits) to prove the existence of a cooperative effort for the continuation of each region.
Panembahan Senopati that seems superior to the Queen of the South, but does not seem to master, is a story that can be interpreted as the permeation of the culture of peace. This relates to the myth of the Queen of the South is the story of pre-Islamic (Hindu-Buddhist) and Panembahan Senopati as ruler of the Islamic kingdom of Mataram, which both have syncretizing. The pre-Hindu, Buddhist and Islam in Java and is not seen as part of a striking and fragmentary. There is continuity in the process of internalization of Islamic culture during the transition. Through these myths, the presence of Islam in Java Kraton then feels legitimate, peaceful, and reasonable (Ahimsa-Putra, 2006: 361).
b. Conclusion
Of analysis has been done, it can be concluded that: the fellowship Panembahan Senopati as ruler of Mataram and the Queen of the South as the ruler of spirits Southern Ocean Palace, the King suggested a link with the Queen as the holder of the power leads. Thus, the story is the power of political legitimacy sanara Islamic Mataram, where the famous magic Panembahan the easier it will be expanding its territory with the help of a ghost army Queen of South.
In addition, the internalization process in the Kingdom of Mataram Islam transition time showed infiltration of peaceful religious and cultural, not cut, connect, connect and be accepted by society (King of influence on the spread of religion in the region). Thus the functional-structural, mythical communion Panembahan Senopati and Queen of South showed the king's power and legitimacy of the Islamic religion through cultural syncretism.
