LEXICON, Volume 3, Number 1, April 2014

LEXICON

VOLUME 3 Number 1, April 2014 Page 76 – 88

ANIMAL TALES CHEROKEE AND SUMBAWA TRADITION: A STUDY ON CHEROKEE AND SUMBAWANESE VALUES REFLECTED IN THREE PAIRS OF STORIES

Vivin Nila Rakhmatullah

INTISARI

Amerika Serikat merupakan sebuah Negara yang terbentuk dari banyak macam pendatang dari berbagai jenis kelompok suku yang berasal dari berbagai tempat di dunia. Kebudayaan rakyat mereka memperkaya dan memberikan kontribusi pada sejarah dan pengalaman Amerika. Indonesia juga merupakan sebuah Negara yang terbentuk dari banyak manusia dan terdiri dari berbagai macam kelompok suku yang berasal dari seluruh daerah kepulauan Nusantara. Maka dari itu tesis ini mempelajari tentang studi perbandingan cerita binatang Cehrokee, salah satu suku asli Amerika dan Sumbawa, salah satu suku di Indonesia. Tujuan dari penelitian ini adalah untuk menjelaskan persamaan dan perbedaan dalam menyampaikan pesan moral dari tiga pasang cerita, mendalami nilai kebudayaan pada cerita binatang dari Cherokee dan Sumbawa, dan juga untuk menguraikan dan menjelaskan penggambaran karakter pada cerita-cerita tersebut. Tesis ini menggunakan teori multidisiplin di bawah American Studies yaitu “structuralism” oleh Alan Dundes dan “micro to macro” oleh Leo Marx. Dengan menggunakan penelitian kualitatif, dinyatakan bahwa produk budaya (microcosm) yaitu folktales dalam bentuk cerita binatang merupakan cerminan dari kehiupan empiris (kenyataan) dari masyarakat yang memberikan makna pada cerita tersebut. Cerita-cerita binatang ini cerminan kenyataan dari masyarakat Cherokee dan Sumbawa. Cerita binatang dari Cherokee yaitu How The Terrapin Beat The Rabbit, The Rabbit and The Possum Seek A Wife, dan How The Deer Got His Horns. Sedangkan cerita binatang dari Sumbawa yaitu The Tales of The Monkey, The Turtle and The Snail, The Tales of The Monkey And The Flamingo dan The Cocky Monkey (Sruduk Team). Cerita binatang pada kedua suku menggunakan karakter binatang untuk mewakili manusia, karakteristik- karakteristiknya, nilai moral dan nilai budaya. Karakter inti pada kebanyakan cerita hewan berbeda; Cherokee menggunakan karakter Kelinci (Rabbit), sedangkan Sumbawa menggunakan karakter Monyet. Cerita binatang Cherokee dan Sumbawa hidup dan dijiwai dengan kekuatan dalam membangun identitas dan komunitas.

Kata kunci: studi perbandingan, folklore, cerita binatang, nilai moral, nilai budaya

76 Animal Tales Cherokee And Sumbawa Tradition: A Study On Cherokee And Sumbawanese Values Reflected In Three Pairs Of Stories

ABSTRACT

United States is a nation that composite of many peoples and consists of various ethnic groups whose origin came from many different parts of the world. Their folklores enrich and contribute the American experience. Indonesia is also a nation that composite of many peoples and consists of various ethnic groups whose origin lives in Indonesian archipelago. Therefore this thesis carries out a comparative study of animal tales of Cherokee, one of Native American tribes and Sumbawa, an Indonesia tribe. The objectives of the study are to explain the similarities and the differences in delivering moral values between the three pairs of tales, to explore the cultural values in Cherokee and Sumbawa animal folktales, and to elucidate the representation of the characters in those animal folktales. This research employs multidisciplinary theories under American Studies, they are “structuralism” by Alan Dundes and “micro to macro” by Leo Marx. By conducting qualitative research, it is acknowledged that the cultural product (microcosm) that is folktales in form of animal tales is a reflection of the empirical life (realities) of the society that gives birth to it (microcosm). These three pairs of animal tales reflected the realities of Cherokee and Sumbawa society. The animal tales of Cherokee are How The Terrapin Beat The Rabbit, The Rabbit and The Possum Seek A Wife, and How The Deer Got His Horns. While the animal tales of Sumbawa are: The Tales of The Monkey, The Turtle and The Snail, The Tales of The Monkey And The Flamingo and The Cocky Monkey (Sruduk Team). Animal tales in both tribes are using animal characters to represent human being, their characteristics, moral and cultural values. Their main characters in most of animal tales are different; Cherokee is represented by the character of Rabbit, whereas Sumbawa is represented by the character of Monkey. The animal tales of Cherokee and Sumbawa is very much alive and imbued with power to create identity and community.

Keywords: comparative study, folklore, animal tales, moral values, cultural values.

INTRODUCTION and cultural background. According to According to Alan Dundes, the term Danandjaja, the term “lore” is a part of “Folk” means a group of people who have culture, inherited from generations to the same physical characteristics, social, generations orally or through an example and culture traits (Dundes). Therefore it with sign or mnemonic device (Danandjaja can be divided into social and cultural 2-1). The “lore” studied in this research is groups. In the context of animal tales How limited on the form of animal tales. The Terrapin Beat The Rabbit, The Rabbit The types of folklore is based on three and The Possum Seek A Wife, and How modes of existence: verbal, non-verbal and The Deer Got His Horns and The Tale of partially verbal (Brunvand 3-2). Partially- The Monkey, The Turtle and The Snail, verbal folklore includes popular belief and The Tale of The Flamingo And The superstition, folk games, folk drama, folk Monkey and The Sruduk Team it is proven custom, folk festival, and folk dances. Non that to some extent, the Cherokee Native Verbal folklore includes both traditional American Folk and Sumbawanese materials of folk architecture, arts, crafts, Indonesian Folk have a similarity in their costumes, and food. Verbal folklore view although they have different social includes folk speech, proverb, and

77 LEXICON, Volume 3, Number 1, April 2014 proverbial saying, while traditional (Bronner 1). Apart from the differences in questions are folk riddles. Next are folk cultural and geographical backgrounds of rhymes and other traditional poetry, then the tales sampled in this thesis meet the folk narrative of all kind, and folk song. requirements to be examined in a Folktales are the short stories of oral comparative study of folklore. Therefore, literature and it is a part of verbal folklore. the writer prefers to look in American and Folktales are traditional prose narratives Indonesian animal folktales for the that are strictly fictional and told primarily answers to the following questions: what is for entertainment, although they may also beyond those folktales; what is the illustrate a truth or point of moral function of tables in its society; and are (Brunvand 103). Those are stories of those animal tales still exist in the daily magical events and fantastic wonders that life of both tribal groups? are transmitted orally for entertainment As afore-mentioned, the Cherokees of and illustrate truth or moral values. Native Americans and the Sumbawanese Comparative study of folklore is the of Indonesian are presumed to have some study in comparing two, or more, objects similarities in their views of life, albeit the of folklore. This thesis is going to differences in their social, historical and examine–compare and contrast–three pairs cultural backgrounds. From this point of of animal tales of different cultural, view, this thesis explores the sampled historical, and geographical backgrounds. Cherokees‟ and Sumbawanese animal The sampled tales are the Cherokees‟ tales, looking for similarities and animal tales How The Terrapin Beat The differences, by means of a comparative Rabbit, The Rabbit and The Possum Seek analysis. Hence, the problems come out as A Wife, and How The Deer Got His Horns follows: How the Cherokee and and the Sumbawanese‟s The tale of The Sumbawanese convey their cultural values Mouse-deer and The Snail, The Tale of in their folktales? What are the characters The Monkey and The Terrapin, and The represented in those different animal tales? Sruduk Team. Those three pairs of animal How is it represented? What are the tales are chosen as the representation of differences and similarities of the animal Western and Eastern tales to demonstrate tales in delivering moral values? the variety of world folklore. The thesis is a study on the American The Sumbawanese animal tales, The Cherokees and Indonesian Sumbawanese‟s tale of The Mouse-deer and The Snail, The animal folktales. The samples include How Tale of The Monkey and The Terrapin, and The Terrapin Beat the Rabbit (Cherokee), The Sruduk Team taught a very basic The Tale of The Monkey, The Turtle and lesson of life. Indonesian fables usually The Snail (Sumbawa), The Rabbit and The teaches moral values for children and Possum Seek A Wife (Cherokee), The Tale those moral values derive from the initial of The Monkey and The Terrapin cultural background of Indonesia as a (Sumbawa), How The Deer Got His Horns nation once consists of kingdoms. In the (Cherokee) and The Sruduk Team case of oral tradition, Indonesians, (Sumbawa). This study focuses on the especially rhea Sumbawanese, have a comparison of the cultural aspects, powerful oral tradition, just as powerful as including the analysis of similarities and the Native Americans. differences between these animal folktales, Moreover, Dundes stated that folklore moral values of the tales and their is “something alive and dynamic” rather functions in folk life. than “dead and static”. It is not something This thesis employs a library research relegated to primitivized others– method in order to collect the appropriate historically and socially–but rather a data needed in analyzing the topic. The behavioral pattern that everyone exhibits data are collected from various sources,

78 Animal Tales Cherokee And Sumbawa Tradition: A Study On Cherokee And Sumbawanese Values Reflected In Three Pairs Of Stories written materials, on-line articles, and considered the text in isolation from its websites. The primary sources are the social and cultural context. In contrast, the three pairs of Sumbawanese and Cherokee paradigmatic of Levi-Strauss has bravely animal tales which are selected based on attempted to relate the paradigm(s) he the available written version. These “finds” in myth to the world at large, that written tales are collected from the is, to other aspects of culture such as storytellers then printed in books form. cosmology and world view. Second, the data is analyzed individually Generally speaking, the syntagmatic by using the theories of American Studies approach tends to be both empirical and and folklore to understand the significance inductive, am dots resulting analyses can of the animal tales that represent its be replicated. In contrast, paradigmatic cultures. analyses are speculative and deductive, The theoretical approaches used are and they are not easily replicated. Then “structuralism” by Alan Dundes and the structuralism is combination of American Studies approach theory used is syntagmatic and paradigmatic analyses at the “micro to macro” by Leo Marx. He work. Structuralism is an analytical said that from a small object or artifact we necessity, working on an identification that can grasp the big picture (Marx 31). The led to an interpretation. This is significant „micro‟ work is the representation of the in the analysis of folklore and folktale. „macro‟ universe. In this perspective, this These analytical steps are taken in this study sees cultural product (microcosm), - research to analyze the sampled folktale, folktales, in this case- as a reflection of the based on the sequential pattern of plot empirical life (realities) of the society that functions and a thematic set of contrasting gives birth to it (macrocosm). The relations. reflection is represented by the animal characters and in delivering values in folk CULTURAL AND MORAL VALUES life. OF CHEROKEE AND The next is the “structuralism” theory SUMBAWANESE FOLKLORE: A by Alan Dundes who is unified the COMPARATIVE STUDY “syntagmatic” theory by Vladimir Propp and “paradigmatic” theory by Claude 1. Characters Representation Levi-Strauss. Dundes linked dualism In the previous chapter, folklore and (particularly the importance of “double its parts are defined, and it is mentioned meaning”) in psychoanalysis with the that animal tales is one of the verbal binary basis of structuralism. The pivotal folklore, in which animals, plants and structuralist approaches of Vladimir Propp other non-human characters are given the (syntagmatic, relating to a sequential qualities of human to illustrate the lesson pattern set of contrasting relations) and or moral values to the audience. In these while often set in opposition to one animal tales of the Cherokees and the another in surveys of structuralist Sumbawanese, animals are the only approaches, are unified by Dundes to characters to exist. reveal mental processes underlying the Native Americans believe in the structural patterns of fantastical Great Spirit who has power over all things expressions (Bronner 5). including animals, trees, stones, and The term “syntagmatic” structural clouds. This Great Spirit controls animals analysis is adopted from the notion of and other elements of the universe. syntax in the study of language. Propp‟s Animals are also important in the life and syntagmatic approach has unfortunately beliefs of Native Americans. They dealt with the structure of text alone, just generally do not consider themselves as literally folklorist generally have superior to animals, but believe in animals‟

79 LEXICON, Volume 3, Number 1, April 2014 role in the world as a resource of people– humans.” (Markowitz and Barrett meat, skins, or bone for tools. In fact, in 516) Native Americans‟ „religions‟, animals play an important part in the creation of As afore-mentioned, in most tales, people, and usually have human traits such animals and plants are considered even as speech, or virtues such as bravery or more important than human. In the generosity (Garrett and Garrett 14). Cherokees‟ animal tales, the characters are Whether system in the individual tribe represented as animals. Human generally may have, it is deeply rooted in the natural created form animals as Barret said. The world. Animals, plants, rivers, lakes, animal characters are used to personify mountains and springs are all incorporated human being in a story. The characters that into a system of belief that can be called represent human being are usually the Sacred Geography. important animals in the Cherokees‟ belief The Supernatural is one of character system. representations in Indian folktales. On the other hand, the Sumbawanese also use animal characters “The supernatural Indian stories are to personify human being in a story and it religious experiences that include is similar to the Cherokees. The difference taboos, rituals, and magics. Natural is that the Cherokees believes that human elements are often personified during are generally created from supernatural the course of a storyline. Mountains, beings, from natural elements, or from rocks, and rivers may be given animals, whereas the Sumbawanese human characteristics and feelings, convince that human is God‟s creature, while humans may be turned into created from natural elements of soil, not fish, stars, or mountains. Just as from animals. The use of animal characters quickly, these elements may return in storytelling is to make it simpler and to their former states. Some easier for people in transmitting and characters are permanently assigned understanding the stories. A certain animal natural forms. For example, represents a certain symbol; different troublemakers may become symbols represent different purposes in the mountain peaks as lessons for future stories. Ernest Jones via Dundes states rascals. Legends also set human that: “…Symbol always represents a lovers as stars in the sky, destined to concrete idea, never a general or abstract chase each other for eternity. Indian one.” (Dundes 96). tales are filled with an interweaving A concrete idea in the tales which is of supernatural and natural never a general or abstract one implies the elements.” (Markowitz and Barrett values in the tales. Symbols that 512) represented by the animal characters is analyzed in this chapter to seek the Next, characters may be concrete meanings and the underlying represented as human. Carole A. Barret values of the stories. Again, Ernest Jones states that: explain that:

“Human creation myths seek to “The simple fact that these animals, answer mysteries about the human in spite of their frequently condition. Human are generally objectionable behavior, surprise us created from supernatural beings, by displaying peculiarly human from natural elements, or from characteristics should provide that a animals. In most tales, animals and hint to the real meaning. This is no plants precede the creation of more and no less than that they

80 Animal Tales Cherokee And Sumbawa Tradition: A Study On Cherokee And Sumbawanese Values Reflected In Three Pairs Of Stories

represent particular human beings, 1.1. Main Characters most often the parents, especially the “Every story–every myth–has a „pragmatic father, less often brothers or sisters characters‟. Every myth serves some or children” (Dundes 100-99). purpose or end” (Weaver 17). For the Cherokees, the pragmatic character or the Character, is one of the important main characters in their animal tales is elements in the story. The use of different Rabbit, whereas for the Sumbawanese, the characters in these tales is related to the pragmatic character in their animal tales is cultural values in each society where the Monkey. tales came from. The characters have a special meaning in cultural and moral a. Rabbit values of its society. In those animal tales, In Cherokee‟s animal tales, the all of characters are animals representing main characters in most of the human beings and the underlying moral animal tales are Rabbit. Rabbit and cultural values. An animal character (Jisdu, Tsisdu, Chisdu, Jistu, Tsistu, may have similar or different etc.) is the trickster figure in the representations in various area or tribes, folklore of the Cherokees and other depending on the values of its society it Southeastern tribes. His Cherokee represents or symbolizes. name is pronounced similar to jeese- Finally, animals function as symbols doo (www.native-languages.org). throughout American culture, from the Rabbit plays a prominent role in patriotic image of the bald eagle to the the Cherokees‟ myths. It was always animals employed as mascots for sports a trickster and deceiver, usually teams. Whether used as symbols of human malicious and often beaten at his characters or for their own attributes, own game, and by those he intended animals also appear throughout American to victimize. The Cherokees‟ legends folk narratives (Watts 17). In representing are full of rabbit stories. “The Rabbit human beings, animals are needed as the goes Duck Hunting,” “How the media in spite of human itself. Animals Rabbit Stole the Otter‟s Coat,” “Why have many characteristics and qualities the Possum‟s Tail is Bare,” “How that are similar to those in human being, the Wildcat Caught the Gobbler,” are make them fit for use as media of among others (Mooney 270). The representing humans. Cherokees‟ story “How the Terrapin The animals in the animal tales or Beat the Rabbit” taught a very basic fables, shares many attribute or abilities of lesson of life. That lesson was human counterparts like what Linda repeated by the Cherokees‟ Chief, S.Watts stated above. These animals have John Ross, in a letter to his son in some similarities with human‟s 1865. Ross wrote that in the long characteristics. Somehow these similarities run, it is the slow and steady pull are used in representing the values of a that accomplishes the most in life. story. Then the animals featured in the (www.telliquah.com) animal tales of the Cherokees and the Sumbawanese may be selected for their b. Monkey characteristics, such as characters in the Monkey (Ne Bote/Nde Bote) is three pairs of animal tales of the two tribes the trickster figure in the folklore of as sampled in this study. In every animal the Sumbawanese. In their animal tales, there are some main and additional tales, monkey is a main character in or supporting characters that build and many tutir. The Sumbawanese use strengthen the story. the character of Monkey to symbolize smartness, brilliancy, fun,

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agility, but also cunningness as of keepers of tribal traditions, but they the Rabbit of the Cherokees. This were not historians.” (Scheer 9) character is the most appearing characters in the animal tales of The quotation above shows that the Sumbawa. His act, words and elder of the tribes is responsible for attitude represent the dualism in transmitting the tales which is mean to human characters, good, and bad deliver the moral values to the next sides. generation. That quotation also proves the continuity of the oral storytelling tradition 1.2. Supporting Characters in the Cherokees‟ culture. The supporting characters in For the Cherokees and Cherokee and Sumbawa animal tales are Sumbawanese, animal tales serve as one Turtle (Terrapin), Snail, Pig, Fly, among many media to educate younger Flamingo, Mouse-deer (and Deer of generations. The moral values they teach Cherokee), Crocodile, and Fox. are delivered by means of those animal tales, without any direct reference to real 2. Functions of Animal Tales in the human beings. The tales teach younger Cherokees’ and Sumbawanese Culture generations how to do good things and One of the functions of folklore is avoid doing bad things and to accomplish to convey values. The Cherokees and the the duty of preserving their people‟s own Sumbawanese convey their cultural values local wisdoms and culture, all by means of in their animal tales that are easily learned, oral, direct storytelling. Linda J. Meyers, a remembered and understood. As a part of Native American author describes that folklore, animal tales‟ functions are as “oral storytelling gives importance to the follows: elders in a tribe, for they are respected for their own wisdom. They are the 2.1. Animal Tales as a matter for transmitters of traditions and history. They Education are the transmitters of traditions and A Sumbawanese storyteller began history. Through their art, they preserve his betutir (storytelling activity) by saying culture” (Barrett and Markowitz 519). “Adamo sakowa-kowa deta-e tuter…”, meaning “there was once a story of…” or 2.2. Animal Tales As a matter of “This is supposedly the story … (then the Entertainment storyteller mention the title of the story)”. Just like any other tale or story in Such kind of sentences is usually recited as all culture, all of the animal tales in the an introduction to the animal tales to be Cherokees and the Sumbawanese have a told. “Si sakowa-kowa” is the subject of function of entertaining. The tales How the the animal tales and “tuter” is the object Terrapin Beat the Rabbit (Cherokee), The of the tales. Tale of the Monkey, The Turtle and the On the other hand, discussing about Snail (Sumbawa), The Rabbit and The the Cherokee storytellers, Scheer writes in Possum Seek A Wife (Cherokee), The Tale his introduction to Animal Tales of of the Flamingo and the Monkey Cherokee: (Sumbawa), How the Deer Got His Horns (Cherokee) and The Sruduk Team (The “Instead of beginning, „Once upon a Cocky Monkey) (Sumbawa) are time,‟ the Cherokee storytellers entertaining to either tribe. They serve this began their tales by saying, „This is purpose by means of the narrative itself, what the old men told me when I stories about animals. was a boy.‟ The old men were the

82 Animal Tales Cherokee And Sumbawa Tradition: A Study On Cherokee And Sumbawanese Values Reflected In Three Pairs Of Stories

3. The Differences and Similarities surely receive punishment in the future. of the Animal Tales in the The moral tells people that in real life one Cherokee and Sumbawanese should be honest, humble, patient, yet be Cultures in Delivering Moral smart, and must not do any harm to others. Values By so doing and behaving can one achieve The moral values in the three pairs of betterment in one‟s life and live a better animal tales of both cultures are varied; life. some are similar to one another, and some are different from each other. Each pair of 3.2. The Oppressed Defeats animal tales delivers special moral and Oppressor cultural values implied in the tales. In terms of the moral values, the pair of tales How the Terrapin Beat the 3.1. Competition Rabbit and The Tale of The Monkey, The The shared theme of the three pairs Turtle and The Snail contains the value of of animal tales sampled in this study is „the oppressed defeat the oppressor‟. The competition. All of the tales implied the oppressed characters in the tales are the competition between the characters. The Terrapin and the Turtle. The Terrapin in competitions are of different type: in the the Cherokees‟ tale is oppressed by the first pair, How the Terrapin Beat the oppressor that is the Rabbit, whereas in Rabbit and The Tale of The Monkey, The Sumbawanese tale The Tale of The Turtle and The Snail, the competition is Monkey, The Turtle and The Snail, there is represented as a sprint race. In the second a part that shows the Monkey oppressed pair, The Rabbit and The Possum Seek A the Turtle: Wife and The Tale of The Flamingo and The Monkey, the characters are competing “To pick the fruit, the monkey against each other for a betterment of their offered his help. He offered himself life. The characters in the tale The Rabbit to climb the tree because the turtle and The Possum Seek A Wife are couldn‟t climb. They agreed to share competing in seeking a wife, whereas The the fruit equally. Them the monkey Tale of The Flamingo and The Monkey in climbed the tree. Of course, he was finding a better place to live. In the last the best animal in climbing. He tried pair, How The Deer Got His Horns and several fruit. How delicious the fruit The Sruduk Team (The Cocky Monkey), was! The turtle begged, „Please, give the animal characters compete each other me some of the fruit,‟ said the in a tournament. The characters of How Turtle. „Wait a while. I just taste the The Deer Got His Horns e.i. Rabbit and fruit. I am searching for a good one,‟ the Deer, are competing in getting a horn said the Monkey. In fact, the peel of in a contest, whereas the characters in The banana kept going down. Because of Sruduk Team (The Cocky Monkey) are hunger, the turtle ate the peel. rivals against each other in various „Spread your blanket so I can throw competitions in a tournament. the banana for you‟ said the Both the Cherokees and the Monkey. How happy The Turtle so Sumbawanese believe that, in life, he spread his blanket. In fact, the competition is unavoidable; it always Monkey didn‟t throw the banana but exists anytime and anywhere, whether they his feces.” like it or not. The most important thing is the way one responds to any competition: The powerful Monkey uses his one‟s response or reaction to it determines ability in climbing to deceive the weak one‟s fate in the future. If one acts bad or Turtle who cannot climb, but in the end the untrustworthy to others then they will oppressed Turtle can defeat his oppressor.

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3.4. Every Actions Determine the 3.3. The Smart Defeats Arrogant Future In the Cherokees‟ animal tale How In all of the sampled animal tales, The Terrapin Beat The Rabbit, the Rabbit every bad character receives its is represented as arrogant and boastful punishment in the end. But there is a because it believed that it is the only great difference in the way the bad characters runner. Before the race, Rabbit felt so sore receive their punishment for being so. In of winning the race and said to the the Cherokees‟ tales, the bad characters are Terrapin: punished for their mistake, even if the good characters never have the intention to “You know you can‟t run. You can punish them or take them any revenge; never win the race. So I will give natural karma seems to rule that every bad you a head start. You may start at the deed deserves punishment in one way or top of the first ridge. Then you‟ll another. have only three to cross, while I go In How The Terrapin Beat the over four.” (Scheer 37) Rabbit; The Rabbit and The Possum Seek A Wife; and How The Deer Got His Horns, Rabbit is known as a great runner the bad character, Rabbit, receives its but its arrogance and boastfulness cost it a punishment for being bad in the form of lost in the race. It was defeated by the misery. The ending of the story shows that smart trick of the slow Terrapin. The tale its misery is due to what it has done before tells a moral value that arrogance cannot to others. Natural karma punishes it when do any good to anyone and can never lead other characters have no intention to take anyone to a better life. any revenge against the hare. In the end of In the Sumbawanese animal tale the story of How The Terrapin Beat The The Tales of The Monkey, The Turtle, and Rabbit; The Snail, the Monkey is a representation of the arrogant character. It is punished by “The Rabbit could not make another the Snail because the Monkey deceived the jump. He fell over on the ground, Turtle. The punishment is a race along the crying, „Mi! mi! mi! mi!‟ as the seashore. Rabbit has done ever since when he is too tired to run anymore.” (Scheer “The monkey smiled when knew 41) the game. He said in heart how could the snail beaten the Monkey. The In the animal tales of the monkey speak arrogantly; „Well, Sumbawanese, on the other hand, each bad when it will begin?‟.” character receives punishment in accordance to, or even worse than, what it The Monkey lost the race, because has done to others. The bad character gets the slowest yet smart Snail beats it. The punished by its victim(s), the friend(s) of Monkey dies after running for miles in the the victim(s), or by some other characters. race. It could not breathe after eating too In The Tale of Monkey, the Turtle, much bananas, which are actually belong and the Snail, The Tale of the Monkey and to the Turtle. Its arrogance led him to the Flamingo, and The Sruduk Team (The death. The moral value tells the audience Cocky Monkey), the bad character is never to be greedy and arrogant. Bad represented by the Monkey, who receives characters will only lead one into an punishment from its friends in several unlucky fate. different ways. In The Tale of The Monkey, The Turtle and The Snail, the Monkey is punished by the Snail who challenges the

84 Animal Tales Cherokee And Sumbawa Tradition: A Study On Cherokee And Sumbawanese Values Reflected In Three Pairs Of Stories

Monkey to race along the seashore after scream for help. „Monkey (Ne Bote) the great climber ate the Turtle‟s bananas. help me from this root. I have been The story ends with the death of the trapped here for a week. In the Monkey. future, if you need any help, I will In The Tale of The Monkey and The help you. When you need it, just clap Flamingo, the Monkey plucked up the your hands three time while shouting Flamingo‟s feathers. The Flamingo kicak..kicak..kicak.. Then punishes the Monkey by tricking the latter immediately I will be there.‟ into death after their clay boat is washed Skillfully, Ne Bote help get Ne Balo away by water and sinks. rid of the roots. „Thank you‟ said The Crocodile (Ne Balo).” “Finally, the monkeys realized what the Flamingo sang. And they said: In one other time the Monkey helps the Don‟t do that, Flamingo, what will Fly. happen to us if this boat sinks?‟ Right away, the boat which was “Before The Crocodile (Ne Balo) left made of clay was washed away by the river, there was a yell abpve the the water and indeed sank. The water. „Monkey (Ne Bote), help me. Flamingo flew and left the sinking I am flushed away‟. Apparently The boat and the monkeys dying alone. Fly (Ne Lalat) was floating in the Most of the monkeys died, except water. „When you have trouble, I two of them. They stayed alive but will help you. But save me first.‟ crippled and blind, but they gave Thoroughly, The Monkey (Ne Bote) births to many monkeys which up to jumped and raised The Fly (Ne the present day have Sumbawa as Lalat) from the water. „Thank you‟, their home.” said The Fly (Ne Lalat). „When you need my help, just clap your hands 3.5. Dualistic Character of Human three time while shouting Being kicak..kicak..kicak.. Then All of the sampled stories imply immediately I will be there.” the moral value of human dualistic character, that there is a good and Still, in the third time, The Monkey helps simultaneously evil character inherent in The Fox: everyone‟s character. No bad character is truly bad, and no good is totally good. “Then The Monkey (Ne Bote) There is always a natural equilibrium continued his walk till midnight. between good and evil in every man. When he as resting under the Boan The Sumbawanese animal tale The tree – big tall tree which has many Sruduk Team (The Cocky Monkey), for branches as the habitat of The Bee example, portrays the good will of the (Aning) – he heard painful voice. It Monkey, when it helps its friends when was The Fox (Rase) which was hurt they need a help. Some other events in the from the bees‟ attack. „Why are you tale shows that the Monkey has a good hurt?‟ said The Monkey (Ne Bote). „I will. One day, the Monkey helps the was stung and attacked by Aning Crocodile: because I hugged their nest. I thought it was a sleeping chicken. I “One time, Monkey (Ne Bote) have not eaten for days.‟ Then The walked around in the Valley of Jaran Monkey (Ne Bote) takes the leaves Pusang Mountain. When it was of Roga Rampis (a kind of specific going to cross the river, it heard a herbal) and rubbed it to the Fox‟s

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body. After a while, the pain eased. understood. When their people see the Gratefully, Rase said „When you animals, or hear about them in the tales, need my help, I will always be ready they will easily recall the underlying moral to help you. Just clap your hands and cultural values of the stories. three time while shouting Moreover, they will be more closely kicak..kicak..kicak.. Then connected to the nature, not only to the immediately I will be there.” animals but also to the settings of the stories. From those events, it is clear that In terms of moral and cultural even the antagonist character, The values, both the Cherokees and the Monkey, has a good character. It helps its Sumbawanese believe that, in real life, friends when they asked for its help. There competition and dualism in human is always a natural equilibrium between character do exist everywhere. How they good and evil in every man. react to such competitions and how they In conclusion, referring to the manage the inherent dualism of human previous discussion, both the Cherokees‟ character will determine their gate in the and the Sumbawanese animal tales are future. People need to be honest, humble, laden with moral and cultural values. patient, as well as smart in dealing with These values are implied in the dialogues their life, and they must not do any harm and the deeds of the animal characters, to their natural, cultural, and social thus the representations serve a didactic environments. But, there is no such things purpose as well, not only that of as „pure character‟; e.i. no people is totally entertainment. By means of these animal good and no people is totally evil; both tales, moral and cultural messages are present simultaneously in every human delivered in a very subtle yet enjoyable being. These two themes are shared way, from one generation to the next, thus cultural and moral values of both tribes preserving the traditions, cultures, discussed. histories, and all other relevant values In dealing with the theme of from by generations. animal/human natures, there is yet a difference between the Cherokees and the CONCLUSION Sumbawanese in representing and defining certain characters. For an example, the The comparative analysis in Cherokees use rabbit in symbolizing Chapter IV leads to some conclusion, smartness, brilliancy, agileness, and also which includes some similarities, it can be cunningness. On the other hand, the concluded that folktales in either tribe‟s Sumbawanese use monkey to symbolize traditions employ animal characters to the same psychological traits, even if it is represent humans and in delivering the also as cunning as the rabbit of the relevant moral and cultural messages. Cherokees. In the Cherokees animal tales, Animals are represented as having human the bad characters receive punishment for attributes and qualities, and they function his mistakes, even if the good characters as symbols, serving certain purpose(s) in never punish them or take revenge on the tales and representing a certain them. On the other side of the issue, in the meaning, especially human nature. Sumbawanese animal tales, bad characters Both the Cherokees and the always receive a fair, or even worse, Sumbawanese convey their moral and punishment for what he had done to cultural values by means of their animal others. They get their punishment from tales. The tales are enjoyable as a king of their victims, the friend(s) of the victim(s) entertainment, and their messages are or by other character. easily learned, remembered and

86 Animal Tales Cherokee And Sumbawa Tradition: A Study On Cherokee And Sumbawanese Values Reflected In Three Pairs Of Stories

The last conclusion is that the Traditions, California: ABC-CLIO, animal tales in both the Cherokees and the Inc., 2005. Sumbawanese cultures are very much alive Damono. D, Sapardi. Pegangan Penelitian and imbued with power to create identity Sastra Bandingan, Jakarta: and the culture of the community. The Departemen Pendidikan Nasional identity of either Cherokees or the Pusat Bahasa, 2005. Print. Sumbawanese is more or less shaped by Danandjaja, James. Folklore Indonesia the elders‟ thoughts through their oral tradition. The oral tradition of either Ilmu Gosip, Dongeng dan lain lain, culture is expected to keep alive and Jakarta: Grafitipers, 1984. Print. always memorable in the collective mind Dinas Diknas Kabupaten Sumbawa. of its people, so the animal tales will be Kumpulan Cerita Rakyat alive forever in the minds and hearts of the Sumbawa: Tutir Tau Samawa. Cherokees and the Sumbawanese. Sumbawa: Tiara Perkasa Sumbawa, 2006. Print. REFERENCES Dundes, Alan. The Study of Folklore, Englewood Cliffs: Prentice-hall Abrams, M. H. A Glossary of Literary Inc, 1965. Print. Terms. New York: Holt, Reinhart Elliot, Emory. Columbia Literary History and Winston, 19891. Print. of the United States, New York: Barret, Carole A. and Harvey J. Columbia University Press, 1988. Markowitz. American Indian Emrich, Duncan. Folklore on the Culture. Pasadena: Salem Press, American Land, Toronto: Little, Inc, 2004. Brown & Company, 1972. Begawan, Hamid. Menyingkap Tabir dan Green. A, Thomas. The Greenwood Budaya Tana Samawa. Sumbawa Library of American Folktale, Besar: Dinas Pariwisata Seni dan Westpost: Greenwood Press, 2006. Budaya Kabupaten Sumbawa, Hoxie. E, Frederick. Encyclopedia of 2003. Print. North American Indians, New Brunvand. Jan, Harold. The Study of York: Houghton Mifflin Company, American Folklore. New York: W. 1996. W. Norton & Company. Inc, 1968 Kramsch, Claire. Language and Culture. Brunvand. Jan, Harold. American New York: Oxford University Folklore: An Encyclopedia, New Press, 1998. Print. York & London: Garland Garrett, Michael and J. T. Garrett. Native Publishing, Inc. 1996. American: Faith in America. New Botkin, B. A. A Treasury of American York: Shoreline Publishing Group Folklore: Stories, Ballads, And LLC, 2003. Traditions of The People, New Kalimati. Sunan, Wahyu. Pilar-pilar York: Crown Publishers, 1944. Budaya Sumbawa, Mataram: CV. Print. Mahani Persada Offset, 2005. Bronner. J, Simon. The Meaning of Print. Folklore: The Analytical Essays of Manca, Lalu. Sumbawa Pada Masa Lalu, Alan Dundes, Utah: Utah State Surabaya: Penerbit Rinta, 1984. University Press, 2007. Print. Print. Crawford, J. Suzanne and Dennis F. Kelly. Marx, Leo. The Machine and the Garden: American Indian Religious Technology and The Pastoral Ideal

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in America. New York: Oxford Microsoft ® Encarta ® 2009. © 1993- Univ. Press, 1981. 2008 Microsoft Corporation. All Propp, Vladimir. Morphology of the Folk rights reserved Tale, Bloomington: The American www.jshappley.weebly.com. Web. 10 Oct. Folklore Society and Indiana 2011. University, 1968. www.native-american-market.com. Web. Rasmussen, Kent, R. American Indian 10 Oct. 2011. Tribes, Pasadena: Salem Press, Inc, www.telliquah.com. Web. 5 Nov. 2012. 1995. www.coretexts.org. Web. 16 July. 2013. Scheer. F, George. Cherokee Animal www.native-languages.org. Web. 10 Oct. Tales, Oklahoma: Council Oak 2011. Books, 1992. Print. www.ibiblio.org. Web. 16 July. 2013. Selden, Raman. A Reader’s Guide to www.ceritarakyatnusantara.com. Web. 16 Contemporary Literary Theory, July. 2013. Sussex: The Harvester Press, 1985. Print. Varner. R, Gary. Creatures in the Mist: Little People, Wild Men and Spirit Beings around the World. A Study in Comparative Mythology, New York: Algora Publishing, 2007. Velie, R. Alan. American Indian Literature. An Anthology, Norman: University of Oklahoma Press, 1991. Watts. S, Linda. Encyclopedia of American Folklore, New York: Facts on File, Inc, 2007. Weaver, Jace. Other Words: American Indian Literature, Law, and Culture, Norman: The University of Oklahoma Press, 2001. Wolfson, Evelyn. Mythology: American Indian Mythology, Berkeley Heights: Enslow Publisher, Inc, 2001. Zulkarnain, Aries. Karakteristik Kepemimpinan Dalam Adat dan Rappang Tama Samawa, Sumbawa Besar: Lembaga Adat Tana Samawa, 2008. Print. Zulkarnain, Aries. Tradisi Dan Adat Istiadat Samawa, Yogyakarta: Penerbit Ombak, 2011. Print.

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