A VAN DIJK APPROACH TO BUGINESE FOLKLORE Sakbarak E” (Socio-Cultural and Linguistic Aspects)

The purpose of this research is to explore aspects of discourse analysis through Van Dijk's approach to folklore. This folklore contains many educational values, ethics, norms as well as sociocultural aspects. For the analysis of discourse on folklore, the Van Dijk model, which emphasizes elements of critical discourse, was used (Critical Discourse Analysis). This research is library research by using the naturalistic approach with Van Dijk model analysis. The result of this research was the aspects analyzed of macrostructure and microstructure. The macro structure is thematic and schematic. The element analyzed the essence of the theme of the discourse. That is morality (admirable nature) or “good morality”. In the micro structure analyzed aspects of semantic, syntax, stylictic, and rethoric. In semantic aspect analyzed conceptual meaning, connotative meaning, social meaning, affective meaning, reflective meaning, collocative meaning and thematic meaning.


Introduction
Folklore is a story that is basically conveyed orally. The story characters or events that are disclosed are considered to have happened in the past or are creations or recordings that are merely driven by the desire to convey a certain message or mandate, or are an attempt by members of the public to provide or obtain entertainment or as solace (Saleh, Yusuf, dan Kadir 2022). Folklore is a shared wealth that was born on the urge to communicate with each other. According to Sampe in (Saleh dkk. 2022) In folk literature or oral literature, various linguistic creativity are revealed to realize the values that exist in society. Oral literature or folklore in Indonesia can be in the form of fairy tales, saga, epics, myths, and so on.
In Bugis folklore, there are many meanings that are written conceptually, this is a form of conveying to readers about the culture and character of the Bugis people, so it is necessary to do an in-depth study so that Bugis folklore is truly understood. Understanding of Buginese folklore will have a strong influence on the formation of attitudes and character of the Bugis people themselves.
The term discourse is used by many groups ranging from language studies, psychology, politics, communication, literature, and so on. Discourse as a branch of linguistics has several concepts and definitions. Discourse is a series of words or a series of speech acts that express something in an orderly, systematic manner, in a coherent whole formed by segmental elements in the largest discourse (Darma 2009:3), (Anon t.t., 2021), (Baryadi 2015). Furthermore, The term discourse analysis is a general term used in many disciplines and in various meanings (Syukri, Nur, dan Karunia 2020:436). news discourse is one of the main subjects of critical discourse analysis (Zhou dan Qin 2020). Critical discourse Analysis (CDA) is an approach applied to a wide range of discourses to investigate the relation among discourse, ideology and power in sociocultural contexts. People can find out the opinions implied by the author and understand the real situation of the events described in the discourse with critical discourse analysis. In addition, it is useful for audiences to build critical awareness of news discourse and improve their ability to critically analyze news discourse. Based on the discussion of the concept of news discourse and critical discourse analysis, the theoretical basis, and steps of critical discourse analysis, this paper describes the method of critical analysis of news discourse. The author also puts forward things that need to be considered to improve the ability of news discourse analysis. First, the macro structure. This is the global / general meaning of the text and can be seen by looking at the themes covered in the story. Second, the superstructure. This is a text framework for text, a discourse structure related to how parts of text are arranged throughout the story. Third, the fine structure. The meaning of discourse can be observed from a small portion of the text, which consists of words, phrases, sentences, clauses, paraphrases, and images (Teun A van Dijk  2008) From the view above, the discourse reinforces to the reader about the information from the context presented. In this regard, Discourse analysis is a study that examines or analyzes language used naturally, both in written and oral form (Musyafa"ah 2017:204)). The use of natural language means the use of language as in everyday communication. In information theory, language is considered a tool that can convey an object through conversation, speech, and speech. discourse can be packaged with various intentions by the speaker to the interlocutor (Payuyasa 2017, p.14-24). Speakers, both oral and written, have the freedom to convey various forms of opinions, opinions, or thoughts through discourse. So, through informational discourse connected to the reader, we find a variety of information and messages sent by the author in general and in particular. In other words, discourse media implies the author's intentions through systematic and systematic exposure and writing (Leitch and Palmer 2010) (Arbain 2016), (Yusdianti 2020), and (Humaira 2018). This research aimed to explore aspects of discourse analysis through Van Dijk's approach to folklore because this folklore contains many educational values, ethics, norms as well as socio-cultural aspect which can be used as an example for readers and the general public. This approach is expected to provide an overview and knowledge of the elements of discourse that can be studied from the legendary folklore and become the cultural heritage of the people of South Sulawesi.

Method
The aim of this research is to explore aspects of discourse analysis through Van Dijk's approach to folklore about "Tau Sabbara'e". This folklore embodies educational values, ethics, norms as well as many socio-cultural elements. The data of this research is a narrative text that comes from a folklore "Tau Sabbarak E" (The Patient One), this is one of Buginese" famous story. It includes many moral values and advice for navigating life. The method used is library research with a naturalistic approach based on the original story and the source of the script. The data analysis method was carried out descriptively through Van Dijk's critical discourse analysis approach theory. Van Dijk's critical discourse analysis considers texts composed of multiple structures / levels that support each other. He divided it into three levels.

Macro Structure
The folklore chosen for critical discourse analysis using Van Dijk's discourse structure is Tau Sakbarak.

Thematic
The core theme of this discourse is morality (commendable nature) "good morals" by showing the patient nature of a man that is called La Sabbarak.
Patience is one of the very good qualities in terms of religion and culture, in Buginese culture this trait is based on steadfastness and sincerity in accepting all circumstances and life situations that are sometimes sad for those who experience it. Whereas in the view of the Islamic religion, this patient trait is a noble trait is rare person to possess, where this trait is a willingness, and submission, and resignation in accepting the reality of life that has been outlined by God Almighty. However, patience will bring the love of Allah and will surely be rewarded with goodness.
This theme is very interesting if it is brought to the cultural values of the Bugis people, where this folklore described the existence of a character who can be a follower, role model, and example that represents the cultural community of the Bugis society in general.
The figure of La Sakbarak as a person who is always be patient, can be seen when his motherin-law always considers him as a person who does not provide a good life for his wife and family so that he always be underestimated. His mother-in-law's treatment did not make him angry and he remained respectful to his mother-in-law, even he always ignored it as in the sentence: " "Once La Sakbarak came carrying his garden items. His wife came down to meet him and lowered his shoulder. Seeing this, his father-in-law was very angry with I Mani, saying: "My eyesight is not very good, I Mani's behavior is like that, while your brother, whose husband always brings many gifts, has never picked up his husband like that. Moreover, he can't even hold his underwear," said I Mani, "be aware, Mother! It is not appropriate to insult each other. Was it not by the will of my mother that I married him? That is why I am grateful in front of Allah of Al-Mighty".
Thus he was treated badly by his mother-in-law, but one good thing is that his wife always respects and respects him as a husband. So that at one time in return for his patient nature, he found an event that would change the atmosphere like that next. As in the excerpt of the event is: "Engka seddi wenni na you don't know naengkalinga molli i ri tengabenni e makkeda, "Otokko Sakbarak, tunui wi palita e!" I want La Sakbarak deaf engka mollii, aga naotok tongenna natunui Lampunna. Naitani sekdi e to matoa tudang ri gauk engkana tangek e tattutuk. Natterrukna La Sakbarak mala i songkokna nalao tudang ri sekdena to matoa e. Makkeda i to matoa e, "O Sakbarak, maitta weganno tu mbok sakbarak, , sakbarakeng i anrasa rasang e ri lino.
One night, La Sakbarak heard the voice of someone calling, "Wake up, O sakbarak! Turn on the lamp. "Because the sound of the call did not stop, La Sakbarak got up and turned on the light. He saw an old man sitting, while the door was closed. La Sakbarak went to get and put on a skullcap, then sat next to the old man. The old man said, "O Sakbarak, you have endured the sufferings of the world for too long.
This event opened the way for La Sakbarak's situation to change from poverty and humiliation to happiness

Schematic
Based on the arrangement of Tau Sakbarak's story, it is packaged starting from the introduction, the content of the problem, and it started by introduction, solution, and ends at the end of the story. In the introduction, the position of La Sakbarak in his family described, as a son-in-law who lives with his in-laws, then the problem that always hits La Sakbarak was the treatment of his motherin-law who always compares his rich son-in-law with his poor self, but always responds with patience and does not ignore the insult to him. Therefore, the solution gives La Sakbarak a clue to meet a mysterious old man and bring somewhere a treasure that can change the situation more than before, giving his family his very dramatic.
The author's delivery technique in the story is communicative enough so that the reader can easily understand what is meant. The form of the relationship was directly felt in the story between the authors (addresser) and the reader (address). In addition, it also brings the reader to a dramatic and moving atmosphere. The order of story delivery in this manuscript can be seen as follows: 1. In a village, there is an old man who has two daughters. The eldest was named I Muna, the youngest was named I Mani. I Muna is married to a merchant named La Muhammak, I Mani is married to a poor man named La Sabbarak. 2. Every time he brings something from the garden, he scolds his wife not to treat her husband as if he welcomed him, as it is worthless to his in-laws. 3. One night an old man came and said to him, "You have been patient in suffering for too long". The old man said: "Then go up to the top of the mountain.
4. He gets a variety of gems, there are diamonds, and emeralds. And he said to himself, "This is what the old man meant." La Sabbarak took the gem and put it in a sack, then filled the pockets of his pants and shirt. 5. When the corn is old enough, he picks it and peels it and dried it, then puts it in a sack and takes the gem that he kept earlier. 6. Said La Sabbarak "I am the owner of this shop now". 7. In the evening, La Manmak arrives and "tell the leader that there are customers from the country of Bugis." Worker go told La Sabarak that he had a customer from Bugis. 8. La Sabbarak went to meet his friend at the port. There, said La Sabbarak "Hey friend, take a good look! I am La Sabbarak." Said his friend "what job have you got, so that you are brave". 9. Said the king: "Very well, sabbarak! In short, it's true that you are in another country." 10. As for La Sabbarak's wife, she couldn't stop crying because until late at night her husband had not arrived. Not long after, La Sabbarak arrived at his house. He was greeted by his wife. He handed over the souvenirs to take home. 11. La sabbarak with his wife went to the palace to pay the price of the king's house. He also made a certificate stating that he gave the four-plot house to his in-laws as a source of income. Mother-in-law Mother of our wife

Connotative Meaning
The connotative meaning of the sentence "my eyesight is not very good, I Mani's behavior is like that, while your brother whose husband always brings many gifts, he never picks up his husband like that". That the mother-in-law is not happy with the treatment of her son who really appreciates her husband every time he comes home from work.

Social meaning
The social meaning of La Sabbarak in the context of Bugis society is a person who is always strong and remains tolerant when facing an unpleasant treatment or situation in his life as in the following expression: "maitta wegganno tu mbo sabbarak, sabbarakeng I anrasa-rasang ri lino" (Sudah terlalu lama engkau sabar menanggung penderitaa di dunia"). "You have patiently endured the sufferings of the world for too long."

Affective meaning
For some linguists it means some collection of emotive or the impact of words that appear on the reader, listener. This is related to personal feelings or attitudes towards the listener.
When one night in a deep sleep La Sabbarak heard the voice of someone calling, with the following quote: "Get up, Sabbarak! Turn on the lamp. "Because the sound of the call did not stop, La Sabbarak woke up and turned on the light."

Reflective Meaning
Reflect also means to give evidence of the character or quality of something. The reflective meaning of the story of La Sabbarak is for example the word sister is associated with the wife and the word palace is associated with the king.

Collocative Meaning
Some words such as the garden, cultivating, corn, old enough, picked, skinned, sacked, bagged, dried. These lexemes all refer to and relate to farming or agricultural activities, whereas if we use the words diamond, gem, emerald, it refers to the types of valuable and valuable items obtained from nature. Furthermore, if the words Singapore, Bugis, the meaning relates to a place or a big city and an ethnic group on the island of Sulawesi.

Thematic Meaning
Thematic meaning is the meaning that is communicated in a way where the message is arranged on the basis of the order of stress or in other words. "After the ship arrived in Singapore, La Sabbarak's corn was unloaded, assisted by the ship's sailors. The sequence of events can be broken down into: 1. After the ship arrived in Singapore 2. Bring down the corn La Sabbarak 3. Assisted by the sailors of the ship. The setting for this incident is in Bugis land, although it is not stated in Bugis land exactly. Then the name of the palace in this story calls ri bolana DatuE (di rumah Raja)(King's house) "bola"(rumah) (house) not "salassa" which most of the palaces of the Bugis kings call it "salassa".
Then the setting of another event that follows this story is in the State of Singapore as a place that is always visited by the Bugis for trading. Here's an overview of the time and place: Furthermore, the time setting as in the text "Engkana na engka seddi wenni" (Pada suatu malam) ("One night") is used one night when La Sabbarak meets an old man who comes to him and tells him that you have been patient in the sufferings of this worldly life. We can see the detailed timeline; The naming of La Sabbarak which means a patient person consists of two words, namely La and Sabbarak. La means people while sabbarak means patient. Because most people are Bugis, for people who are meant by the mention of La or meaning Si, for example, Salim, it refers to a person named Salim. While the social background can be seen in the story of La Sabbarak which described how this figure always maintains a good relationship with his leader after leaving the country by coming to report himself, even though his life has drastically changed 100 degrees. Example quote: ("Adapun La Sabbarak, langsung pergi ke Istana, sebelum pulang ke rumah isterinya. Bertanya penjaga istana, " Apa perlumu, Sabbarak?"Jawab La Sabbarak, " Saya hendak manyampaikan kepada raja bahwa hambanya telah pulang dari perjalanan melihat-melihat negeri orang".) "As for La Sabbarak, he went straight to the Palace, before returning to his wife's house. Asked the palace guard, "What do you need, Sabbarak?" replied La Sabbarak, "I want to convey to the king that his servant has returned from a trip to see the land of the people".
In addition, the detail element can also be seen in paragraph 5 where La Sabbarak wants to look for a wide stone which was said by an old man he met last night that "after meeting he stepped on a stone until it opened…etc. in detail described how La Sabbarak followed the message of the old man who finally found something very valuable.
In paragraph (8) "after the ship arrived in Singapore, the La Sabbarak corn was unloaded ….. and so on. described how the process of La Sabbarak's journey to Singapore until he said "tomorrow all correspondence should be completed"....etc.

Syntax
Syntax, the arrangement of words in sentences, clauses, and phrases, and the study of the formation of sentences and the relationship of their component parts.
(1) Grammatical Cohesion; i.e. using some cohesive means in it such as pronouns (pronominals)  In addition to the pronouns themselves and instructions, there are also pronouns belonging to the owner or enclitics as follows: The questioner pronoun is also used in the story of Tau Sabbarak'e as shown in the following table: Grammatical cohesion also includes substitution, namely the process or result of replacing language elements with other elements in larger units to obtain distinguishing elements or to explain a certain structure. As follows; Another part of grammatical cohesion found in Tau Sabbarake's discourse is conjunctions, namely particles that are used to combine words with words, phrases with phrases, clauses with clauses, paragraphs with paragraphs. As : Paragraph 11 (1 time)

.2 Coherence
Coherence is the fine-tuning of the reality of ideas, facts, and ideas into a logical thread so that the messages contained are easier to understand.(Teun A van Dijk 2008), (Bulcaen 2000), (Gouveia 2003), and (Hidalgo Tenorio 2011).
(1) Addition, for example; "After all that was done he was taken home. His skulls and clother were put on at night." (2) A series. Series of events with the word after it, then for example: "After that, the salary will be increased." "Then a banana tree was planted over the hill." (3) Repetition. Repetititon is the repetition of linguistic units such as sounds, letter, words or parts of a sentences. For example: (a) Epizeuksis is repetition in a row. eg: "When the corn was very old, I picked it up, peeled it, dried it, put it ina sack, and took the gems I had left behind." (b) Tautotes are several times in construction, for example: