Abstrak

Literary works are closely related and cannot be separated from the reality of people's lives and their
social environment. Oral literature is an old literary work originating from an event that is considered
a reality. One type of literary work is folklore. This study analyzes the folklore of Kutai entitled "The
Origins of the Raja Tunjung Tribe". This study uses a qualitative method. Written data is the result of
a qualitative method. This research is a type of research that is descriptive qualitative. The collected
data is then described according to the theoretical structure discovered by A.J Greimas, and the
meaning of the William R. Bascom function is sought. Based on the results of an analysis of all
aspects of the folklore "The Origins of the Raja Tunjung Tribe" it was found that the structure and
function of A.J Greimas' theory contains an important message in it, namely not to violate the
prohibition. someone has submitted. to us as long as it's good, just like other folklore that has a
message to convey to readers or listeners. Judging from the function of the Bascom formula, it is
found that: 1) the function of education 2) the function of validating culture.

Pendahuluan

Folklore is a type of oral folklore because it is passed down by the collectivity of the community
owners orally and from one generation to the next. Folklore has a distribution orientation that is
limited to certain areas and contains local content that unites as well as the pride of the area
concerned. Firdaus, Faizah, and Manaf, (2013) said that folklore is a cultural expression. Folklore
Sedyawati, 2004; Danandjaja, 2007; Pudentia, 2008; and Endraswara, 2009 categorized into three
types of folklore namely myths, legends and tales.

Folklore is very directly related to the people who own the story in question. Relating to social and
cultural patterns of the people who own it (Kanzunnudin, 2020). In folklore there are often different
versions of the story. Differences in versions in a folklore is a common thing to happen. This is caused
by its nature which is passed down orally so that interpolation often occurs in the form of changes,
developments and deviations. However, the interpolation that occurs does not necessarily leave the
same basic pattern (Wardhani, 2017; Munir, 2018; Sukmasara and Setiari, 2019).

Judging from these problems, research on the folklore of the Origin of the Raja Suku Tunjung is
important to do especially from the aspect of moral values. The moral degradation that is affecting
young people of the millennial generation today can be countered by character education based on
local wisdom, local wisdom contained in folklore can make young people become good human
beings in social life. Jayapada, Faisol, and Kiptiyah (2018) in shaping student morale, students need to
be invited to read folklore in order to find moral values. Folklore in learning functions can function as
a cathartic medium in learning literature and can be utilized in receptive and expressive skills in
character education.

There are various kinds of folklore in Indonesia, including folklore. In the past, this tribe was ruled by
a king for generations. The folklore tells about the two couples who met. What can be taken from the
story is the importance of the virtue of justice.

Oral literature is part of folklore which has studies in the areas of literary history, literary theory, and
literary criticism. Oral literature has a history of studying the origins of folklore (fairy tales, myths,
fables), migration of folklore, story transformation, development of oral poetry and so on. The theory
of oral literature studies issues related to the nature of literature, the boundaries of values or ethics
contained in the oral literature of a region. Whereas oral literary criticism studies the application of
oral literature in people's lives, whether or not an oral literature and the values contained in it are
acceptable or vice versa.
Amir (2013: 71) says that oral literature is literature that is studied, conveyed, and enjoyed orally. The
oral literature comes from all kinds of cultures that continue to develop in the midst of a society.
Meanwhile, according to Astika and Yasa (2014: 1), oral literature is literature that includes the
literary expressions of citizens of a culture which are spread and passed down from generation to
generation (oral literature). This makes oral literature that was born in a society in the past, give its
own regional characteristics because in oral literature there are many social and cultural values that
bind the community. Apart from that, oral literature is also a cultural asset of the community which
should be preserved by the community itself, in order to distinguish it from other communities.

According to Hutomo (1991:3-4), there are several characteristics that mark oral literature, namely:
(1) word of mouth, meaning cultural expressions that are spread orally; (2) born in a society that still
has a village style, people outside the city, or people who still don't know letters; (3) describe the
cultural characteristics of a society; (4) anonymous, the author is unknown because they are
considered joint property by the community; (5) poetic, regular, and repetitive; (6) does not
emphasize facts and truth, because oral literature places more emphasis on imaginary/fantasy
aspects; (7) consists of various versions; and (8) using spoken language styles (everyday language),
which contain dialects, and are sometimes incomplete.

LANDASAN TEORI

Teori Struktural A.J. Greimas

J. Greimas' model of structuralism is considered to have advantages in presenting in
detail the lives of the characters in the story from beginning to end. In addition, the
structuralism of this model is able to show clearly and dichotomously between the
protagonist and antagonist. Narration is also known as narrative discourse (text)
theory. Both narratology and narrative discourse (text) theory are interpreted as a set
of concepts regarding stories and storytelling (Ratna, 2008:128).

In the narratological structuralism developed by A. J. Greimas, in his study, what is

given more attention is the action rather than the actor. The subject contained in the
discourse is a pseudo-human formed by actions called actans and acteurs. According
to Rimon-Kenan, both actans and acteurs can be an action, but they do not always
have to be human, but also non-human (through Ratna, 2008: 138). Then according to
Jabrohim (1996:21), narrative structural theory is used to analyze fictional prose
works based on story structure, and analysis of actan and functional structures is the
basic concept of work steps proposed by Greimas.

Algirdas Julien Greimas is a literary expert from France. As an adherent of structural

theory, he has succeeded in developing the theory of structuralism into narrative
structuralism and introduced the concept of the smallest narrative unit in literary
works called actan. This theory was developed on the basis of structural analogies in
linguistics originating from Ferdinand de Saussure, and Greimas applied his theory in
fairy tales or Russian folklore (Rokhmansyah, 2014: 88).

Teori Fungsi Foklor William R.Bascom

This study also uses William R. Bascom's function theory to analyze the folklore of the origin
of the Tunjung tribal king. William R. Bascom (in Sudikan, 2001: 109) states that the
function of oral literature is (1) as a form of entertainment (as a form of amusement), (2) as a
means of validating cultural institutions and institutions (it plays in validating image, in
justifying its rituals and institutions to those who perform and observe them), (3) as children's
education (it plays in education, as pedagogic devices), (4) as a coercive and supervisory tool
so that norms society will always be obeyed by its collective members (maintaining
conformity to the accepted patterns of behavior as means of applying social pressure and
exercising social control).

METODE PENELITIAN
The method in this study uses qualitative methods. Qualitative methods pay attention to
natural data, data that are directly related to the context of the existence of relevant social
phenomena. Written data is the result of a qualitative method. Researchers with the subject of
library studies using informants to obtain the desired data. This research is descriptive
qualitative in nature. In this study the data collected was then described in terms of the
structure of A.J. Greimas found and searched for the meaning of William R. Bascom's
function.

PEMBAHASAN
Functional analysis is essentially related to things that refer to the environment of the folklore
story. The Origins of the Raja Tunjung Tribe, but function analysis is also inseparable from
the textual side of the story text, meaning that these two things are a means to help someone
understand the meaning of function in folklore. , an explanation regarding the folklore of the
Origin of the Raja Tunjung Tribe as follows:
POROS
a. Axis of Desire, a few years later, Gah bongek gave birth to octuplets (Objek), both of
them agreed to throw their children into the middle of the forest, when Gah's wife
returned to give birth to her third child and gave birth to octuplets again, and they
decided to care for and raise the eight children. time went on, the eight brothers grew
up and they established a settlement on the banks of the Bengkalang river, everyday
they fished in the river to meet their needs. One day when they were eating together
suddenly heard a mysterious voice from the sky (Subject).
b. Communication axis, one day the eight brothers had just returned from the forest
looking for firewood, that day they not only brought firewood, but also bamboo
statues to be used as the floor of the house, while they were cool to relieve fatigue in
front of the house, suddenly heard a bang which was very loud followed by the sound
of a baby's crying a few moments after, immediately jumped from its place to see
what had just sounded around it, after checking the source of the loud bang, it turned
out that the bamboo statue that was under them from the forest, now exploded and
released a beautiful and tiny baby , the baby lies on the bamboo brought from the
forest.
c. The party that acts as a barrier/opponent, after the gong sounds the signal that the race
will start soon, the children also compete and bring out their respective abilities so
they can become the successors of their father. Sualas Guna entered the sixth round
but they all failed, now it's his youngest son's turn as the last participant. Because he
has learned from his older brother's mistakes and added with his very strong and
extraordinary strength, he can finally win the competition. Even though he was
declared the winner, the youngest son, Aji, was not appointed as Raja Pinang
 Sendawar because he had to go to Kutai Kartanegara by the will of the gods through
his father's dream.
TAHAP INFORMASI
Initial Situation: One day, the wife of Gah Bogan named Gah Bongek gave birth to 8
children. What happened after giving birth was that the husband and wife dumped their
child in the Mahakam River. This happens because the economic pressure is quite
difficult.
Initial trials: Not long after, namely several years later. Gah Bongek gave birth to another
child with the same number of 8 people. The two couples even agreed to throw all their
children into the forest.
Main ordeal: Not long after, Gah Bogan's wife gave birth again. This is the 3rd time that
Gah Bongek has given birth. He also got twins again, which numbered 8 children. But at
the moment for the 3rd time, Gah Bongek decided to take care of his 8 children. The eight
children were named Sangkariak Igas, Sangkariak Laca, Sangkariak Lani, Sangkariak
Inggih, Sangkariak Injung, Sangkariak Kebon, Sangkariak Lanan, and the youngest
named Sangkariak Daka. Time went on and the eight siblings finally grew up. They
established a settlement near the banks of the Bengkalang River. Their daily life is fishing
in the river. The fish to meet their needs.
Final stage: After time has passed, Putri Muk Bandar Bulan grows into a smart child.
Even then, the princess was appointed queen in a land of Tanah Junjung. Not long after, a
king named Aji Julur Dijangkat came. They both met and greeted each other. It didn't take
long because they matched, they both got married. The legend or folklore tells about the
two couples who met. What can be taken from the story is the importance of the virtue of
justice.

KESIMPULAN
Folklore is a type of oral folklore because it is passed down by the collectivity of the
community owners orally and from one generation to the next. Folklore has a distribution
orientation that is limited to certain areas and contains local content that unites as well as
the pride of the area concerned. Functional analysis is essentially related to things that
refer to the environment of the folklore story. The Origins of the Raja Tunjung Tribe, but
function analysis is also inseparable from the textual side of the story text, meaning that
these two things are a means to help someone understand the meaning of function in
folklore. . There is an analysis that is:
Initial Situation: One day, the wife of Gah Bogan named Gah Bongek gave birth to 8
children. What happened after giving birth was that the husband and wife dumped their
child in the Mahakam River. This happens because the economic pressure is quite
difficult. Not long after, namely a few years later. Gah Bongek gave birth to another child
with the same number of 8 people. The two couples even agreed to throw all their
children into the forest. After time passed, Putri Muk Bandar Bulan grew into a smart
child. Even then, the princess was appointed queen in a land of Tanah Junjung. Not long
after, a king named Aji Julur Dijangkat came. They both met and greeted each other. It
didn't take long because they matched, they both got married.