Intertextuality in the Folklore of Malin Kundang from Indonesia

and Si Tanggang from Malaysia

Rudi Anshari

(8206112002)

Sennya Nurditasari

(8206112001)

ENGLISH APPLIED LINGUISTICS

PASCASARJANA
UNIVERSITAS NEGERI MEDAN
2021
 TABLE OF CONTENTS

Pages
TABLE OF CONTENT ................................................................................... i

CHAPTER I INTRODUCTION ................................................................. 1

1.1 Background of the study ................................................... 1
1.2 Problems of the study ........................................................ 2
1.3 Objectives of the study ...................................................... 2
1.4 The Scope of the study ......................................................... 2
1.5 The Significance of the study ............................................... 2
CHAPTER II LITERATURE REVIEW ..................................................... 3
2.1 Intertextuality .................................................................... 3
2.2 Folkore .............................................................................. 4
CHAPTER III RESEARCH METHODOLOGY......................................... 6
3.1 Research Design ................................................................ 6
3.2 Data and Data Source ........................................................ 6
3.3 Data Collection Technique ................................................ 6
CHAPTER IV FINDINGS AND DATA ANALYSIS................................... 8
4.1 Findings ............................................................................. 8
4.2 Data Analysis..................................................................... 8
4.2.1 Intertextuality in Theme …………………………… 8
4.2.2 Intertextuality in Character and Characterization …. 9
CHAPTER V CONCLUSION AND SUGGESTION ................................. 11
5.1 Conclusion .......................................................................... 11
5.2 Suggestion .......................................................................... 11
REFERENCES ................................................................................................. 12
APPENDIX........................................................................................................ 13

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 CHAPTER I
INTRODUCTION

1.1 Background of Study

Intertextual is a relationship contained in the written text where the

text is the result of the transformation of the written text previously used
as a reference. The purpose of this intertextual study is comparing certain
aspects in a literary work that has bee appears beforehand in later literary
works. Through this comparison researchers know the relationship that
exists between literary works, see the author's creativity, and find
historical elements in each work literature. Readers or connoisseurs of
literature are often unconscious and consciously too make comparisons
with existing literary works. This matter because the short story is a
literary work that is very close to the community. In addition, short stories
are also literary works that allow possession differences and similarities
between short stories with one another. Therefore, Intertextual studies are
made to examine the differences and similarities within literary work.

The folklores which studied and compared in this study were Malin
Kundang folklore which is very popular in Indonesia and Si Tanggang
folklore from Malaysia. Many other researchers who are interested and
making these two short stories / folklores the object of their research.
However, None was found that there were researchers who studied these
two folklores using intertextual studies. Therefore, researchers conducted
intertextuality research this by making both of them the object of research.
As it is known, Malin Kundang folklore are very popular among
Indonesian people who come from West Sumatra tells the story of a poor
young man and very much in love with his mother who aspires to be rich
but does not acknowledge his mother after he becomes really rich because
he feels ashamed.

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 As well with Si Tanggang, a popular story from neighboring Malaysia
which has a similar story to Malin Kundang, a young man from a poor
family but does not recognize his parents after becoming rich.

This study focuses on two problems, they are to determine the

hypogram and transformation text of the two folklore of Malin Kundang
and Si Tanggang, and to analyze the intertextuality of the themes and
characters and the characterizations of both texts.

1.2 Problems of the Study

The formulations problems of the study are:
1. How to determine hypogram text and transformation text ?
2. How to analyze the intertextuality of the themes and characters and the
characterizations of both texts ?
1.3 Objectives of the Study
The Objective of the study are :
1. To determine hypogram text and transformation text
2. To analyze the intertextuality of the themes and characters and the
characterizations of both texts
1.4 Scope of the Study
Given the many kinds of Intertextuality, the researchers focused on
analyzing of Hypogram and transformation text on the theme, Figures and
characterizations between the folklore text of Malin Kundang from
Indonesia and Si Tanggang from Malaysia.
1.5 Significances of the Study
The significance of the research consisted of two significances:
a. This study will useful for reader to know more about Intertextuality
analysis and hopefully this study could be additional reference for the next
researcher who interested in the similar study. Besides having beneficial as
additional information, this study practically can help the readers more
understand about Intertextuality analysis.
b. Hopefully the result of this research will enrich the readers understanding
about the Intertextuality analysis and give contribution or feedback

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 especially on this field. Than can give inspiration to other students who
want to develop similar researches in the future.

CHAPTER II
LITERATURE REVIEW

2.1 Intertextuality
Kristeva (1980) was the first to properly develop the concept of
intertextuality, emphasizing that every writings is structurally borne out of
references to other texts, genres, and conversation. She divided them into
two axes: "a horizontal" that connects the author and reader to a text, and
"a vertical" that ties the text to other texts (Kristeva 1980: 68). This act of
reference is one significant component to bear on the presented text
through which readers can make occasional reference to the internal parts
of the text as well as a history of knowledge, traditions, and experiences
relevant to the discourse that are encountered.

Tanaka (1994), Chandler (1997), Xin (2000), Cook (2001), and many
others, however, have proposed the research that demonstrated how
intertextuality is oriented in media and social studies. They developed the
concept of intertextuality as a method or strategy by which the advertiser
displayed the inter-relationship between the current text and the
transformation of previously encountered texts or experiences in order to
stimulate the readers' attention and memory. The intertextual references
can be traced back to original sources that were comparable to the
commercial in substance and structure.

According to Julia Kristeva, the intertextuality's initiator, the author is

not original and does not generate anything original of his own ideas other
than merging existing texts (Elmo Raj, 2015).

In this inter-textual relationship there are three type of intertextual

(Jacobmeyer; Fitzsimmons, 2013), namely (1) obligatory intertextuality:

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 intertextual that occurs when the author intentionally involves
comparisons or associations between two or more texts where when not
understand this association or when it doesn't able to find relationships,
understanding the readership of the text is inadequate; (2) optional
intertextuality: existing relationship does not really affect each text, occurs
but is not essential. Although there are, those relationships tend to be few
just affects the text. Author's need using this intertextual simply respects
the author's "original" or appreciates anyone who reads the previous text.
Reading of the hypogram (previous text) is not required to interpret next
text; (3) accidental intertextuality: when readers sometimes connect a text
with other texts, cultural practices, personal experience, without affecting
the text the original. This intertextual is very dependent on the reader's
knowledge of the previous text.

Intertextual studies are studies conducted against a number of texts that

are assumed to have a relationship, such as the relationship of intrinsic
aspects such as concepts, thoughts, events, storylines, characterizations,
language style, and others among the texts investigated (Nurgiyantoro,
1995). In intertextual, there is the phrase hypogram / previous text, which
refers to texts (literature) that are utilized as the foundation for composing
the text. A hypogram can be an advancing convention, something that has
existed, perversion and rebellion of tradition, distortion of the essence and
content of prior literature. (Nurgiyantoro, 1995).

2.2 Folklore

Folklore is a sort of traditional story used by its speakers to explain or

understand the world and local heritage of a region. Folklore is created to
pass on the noble qualities of a region to future generations. Folklore, as
defined by Djamaris (1993), is a collection of stories that exist among
people from all walks of life and are passed down from one generation to
the next. People's folklore, in other words, does not belong to anyone.

Folklore describes the values produced in a society through vocal

language that is directly tied to numerous aspects of culture and value

4
structure social community. These principles are thus perceived by the
elder generation to be blueprints for the younger generation's behavior and
are used as recommendations for the younger generation's behavior.
Geertz (1973: 89) states that the conceptual inheritance system in symbolic
form is a means for humans to communicate, preserve, and develop their
knowledge and attitudes about life.

As stated by Danandjaya (2007) that is folklore is part of oral folklore

that is still pure. Meanwhile, the folklore itself is the culture of a group in
any form. Folklore is conveyed traditionally in a different version in the
oral form accompanied by gesture or reminder aids.

Based on the foregoing, it is determined that folklore is a type of

literary work in the form of fairy tales or story form others are developed
among particular culture that was distributed verbally by each community
group using language. The tale of the people has cultural components as
part of a literary work. The folktale illustrates the thoughts of groups of
supporters.

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 CHAPTER III
METHOD OF RESEARCH

3.1 Research Design

The writers used a descriptive qualitative approach in this analysis.
Study with a qualitative approach by analyzing and deciphering the data in
the form words or sentences not numbers. The form of this research is
qualitative research. Qualitative methods are research procedures produce
descriptive data in the form of written or spoken words from people and
observable behavior (Bogdan and Taylor in Moleong, 2011: 4).
The approach used is a structural approach which is structural analysis
of literary works, in this case fiction, can be done with identify, study, and
describe the functions and relationships between elements intrinsic fiction
is concerned (Nurgiyantoro, 1995: 37).
3.2 Data and Data Source
In this study, the data taken from folklore of Malin Kundang from
Indonesia and Si Tanggang from Malaysia which are considered suitable
for the study of Intertextuality Analysis. In the line, Moleong (1998) in
Arikunto (2010:22) stated that data sources of qualitative research is
presented in spoken or written that accurate by the researcher, and the
things detail monitored in order to be able to catch the implicit meaning on
the document or the thing. The texts are downloaded from internet and
taken in appendix section.

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3.3 Data Collection Technique
The data collection technique chosen was documentary study
technique, that is done by reading short stories folklore or later research
data sources documenting every thing in the form of quotations as research
data. The data collection tool used was the researcher himself. Researchers
become the main instrument or tool serving as a planner, implementer,
data collectors, data interpreters, and reporters of research results. Apart
from the researchers themselves, Note cards are also required which will
assist in recording the results of the data that has been analyzed. The data
analysis technique chosen is the analysis technique qualitative, this refers
to data that is written or in writing not a number. And checking the
validity of the data is done first, referential adequacy, understanding and
analyzing sources from various libraries relevant to the problem. Second,
namely the persistence of observations for obtain a deep understanding
and understanding of the analyzed data.
Kerlinger (1973:134) stated that analysis means the categorizing,
ordering, manipulating, and summarizing of data to obtain and serve to
research question. In other definition Ian Dey (1995:30) explained in
(Kasiram, 2010:353-354) that analysis isprocess of resolving data into its
constituent component to reveal its characteristic elements and structure.

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 CHAPTER IV
FINDINGS AND DATA ANALYSIS

This chapter offers findings and discussions of the research. The

writer shows the result and analysis in folklores of Maling Kundang and Si
Tanggang By using interterxtuality analysis.
4.1 Findings
This study discusses two problems, they are to determine the
hypogram text and transformation text and to analyze the intertextuality of
themes and characters and characterizations in the folklores of Malin
Kundang and Si Tanggang. Based on the analysis of the data from the
theme of both of the text, the researcher found that the Legend of Malin
Kundang is the hypogram text and Si Tanggang is the transformation text.
Both of them have a similar theme namely about a disobedient son.
4.2 Data Analysis
In this case, the researchers analyze the intertextuality of two folklores
based on two unsure namely the theme, and character and characterization.
4.2.1 Intertextuality of Theme
The results of the first analysis are regarding the theme. In the element
of the theme, these two short story have a deep strong connection. Where both
of them raised the theme of disobedient Son. Theme The main theme is

8
accompanied by other minor themes, They are the theme of poor families,
young man who have the ambition to become rich. Malin Kundang short
stories tell about the dream of a poor young man who does not have a father
and live together with his poor mother with his ambition to become rich.
The Si Tanggang short story tells about dreams, a young man who is also
from a poor family but still has complete parents also had ambition to be rich.
Quote from the short story Si Tanggang "In a tiny village by the sea,
there lived a very poor family. Life was hard, and every day they struggled to
make a living” has a hypogram to Malin kundang folklore short story “An old
woman and her son lived in a little village, they were very poor”. The two
quotes are both telling about the life of a poor family living in a remote
village. Another additional theme is the theme of love that can be seen in the
following qoutes “Si Tanggang also loved his parents as much as they do
him” the quote from short story Si tanggang that indicate both parents and son
Love each other very much and this quotes has a hypogram to Malin kundang
short story in the following quotes “They were very poor but they loved each
other very much”.
Other theme intertextual can be found on Si Tanggang short story when
he said something to his mother to express that he pretended forgot his mother
under the following quotes “GET AWAY FROM ME, OLD WOMAN!" Si
Tanggang shouted. “I AM NOT YOUR SON. I DON'T KNOW WHO YOU
ARE AND I DON'T EVER WANT TO SEE YOU TWO NEAR MY SHIP
AGAIN !! ". This quotes has deep theme intertextuality towards Malin
Kundang folklore short story than can be seen in the following text “However
he completely forgot his poor old mother”. Here explained that malin kundang
then forgot his poor mother after being a rich Man. The above text of Si
Tanggang folklore short story has a hypogram to the text of malin kundang
short story as we can see in the shown text.
4.2.2 Intertextuality of Character and Characterization
The second analysis is on the character and characterization data from
the both of the folklores. The main character of the both folklores has the
same character with same background, so that these two folklores really show

9
a intertextual connection of character. An old woman and her son lived in a
little village. Her son was called Malin Kundang. They were very poor but
they loved each other very much. From this quotes we know that the character
from Malin Kundang folklore is the character of a young Man who loves his
mother, lives in a village with a poor life.The quotes from Malin Kundang
folklore as a hypogram of the quotes from Si Tangang folklore namely In a
tiny village by the sea, there lived a very poor family: father, Si Talang,
mother Si Deruma, and their son, Si Tanggang. Life was hard, and every day
they struggled to make a living. Si Tanggang transformed the text by adding
father character and stating all characters’ name. The two quotes explained
that both Malin Kundang and Si Tanggang have similar main character and
life background.
The two main characters Malin and Si Tanggang have same ambition
become a rich person. In the following quote we can see the connection of
intertextual character towards the actor who go wander to achieve dreams, say
goodbye and leave their mother, “Si Tanggang said goodbye to his parents
and left the village in his tiny sampan, he took on any job he could find to
make ends meet”. The text above found in the Si Tanggang folklore and has a
hypogram to Malin kundang folklore short story that can be seen in the
following text “Malin Kundang told his mother that he would go to town and
work there. At first his mother did not allow him but finally she let him go
with tears”.
The next character of the two folklores is mother. In both of folklore,
the mother has similar character. Both of mothers felt sad and turn their son
become a stone as the following quotes in Si Tanggang folkore Si Deruma
cried all the way, and after they landed, she fell to her knees on the ground
and prayed to God: “O Lord Almighty, let there be retribution to my son for
he is arrogant. Let him not forget that it was I who had brought him into this
world!” and in Malin Kundang folklore His mother became very sad and
before she went she said, “Oh, Malin Kundang, you are a wicked son. You’ll
never be safe now. You and your money will turn to stone.” From the two
quotes before, both of mother characterizations are kind, really love their son

10
 but felt sad when their son didn’t recognize them. From this analysis, we can
see that Malin Kundang folklore is as a hypogram from Si Tanggang folklore.

CHAPTER V

CONCLUSION AND SUGGESTION

5.1 Conclusion

The results of the analysis and discussion of the data in this study
indicate that Si Tanggang has a hypogram with Malin Kundang. This can
be seen in the results of the analysis carried out on two problems, namely
themes, and characters and characterizations. In each analysis, Si
Tanggang shows an intertextual relationship with Malin Kundang. This
intertextual relationship is very clear in the analysis of the problem theme.
Both have the same theme, namely a child who has a difficult life with his
mother then becomes a disobedient child.

In the second analysis, there are also several additional characters who
have the same character and main character in these two folk tales who
show the same character with a background that is also not much different,
but in the Si Tanggang folklore there is a father figure who is not in the
Malin Kundang folklore. , it can be seen in several quotes who have
something in common. Until the determination that Malin Kundang is
Hypogram and Si Tanggang text are proven transformation texts.

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5.2 Suggestion

The writers realize that the study is still far from perfection. This study
only analyses from theme, and character and characterization. To
strengthen the analysis, the writers recommend to expanse their analysis
into plot and setting. The purpose is to help strengthen the linkage of a
text to context that was discussed before. The writers hope the similar
study can be better for the next researchers in doing further study by using
other theories and objects related with ideologies, power and inequality
under Critical Discourse Analysis. In this study, the writers hope that it
can serve as reference for the next researcher.

REFERENCE

Nurgiyantoro, Burhan. 1995. Teori Pengkajian Fiksi. Yogyakarta: Gajah Mada

University Press
Moleong, Lexy J. 2010. Metodologi Penelitian Kualitatif. Bandung: PT Remaja
Rosdakarya.
Allen, G. Intertextuality. Routledge, 2000.
Elmo Raj, P. P. “Text/Texts: Interrogativy Julia Kristeva’s Concept of
Intertextuality.” Research Journal of Humanities and Social Science, vol. 3, no.,
2015, pp. 77–80.
Jacobmeyer, H. “Ever After: A Study in Intertextuality.” Retrieved from Carl
Hanser Verlag, 1998,
http://webdoc.sub.gegd.de/edoc/ia/eese/artic98/jacobm/88_89.html.
Nurgiyantoro, Burhan. Teori Pengkajian Fiksi. Gadjah Mada University Press,
2015.
Oktaviani, H., A. T. P, S.S. Kajian Intertekstual Pada Novel Sang Pemimpi Karya
Andrea Hirata Dan Sepatu Dahlan Karya Khrisna Pabichara.

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Alfianti, D., Ahsani Taqwiem. 2020. Intertekstual Dekonstruktif Novel Lambung
Mangkurat Atas Hikayat Banjar Dan Tutur Candi. Jurnal Bahasa dan Sastra
Pengajaran. 9 (1):1-5

APPENDIX

SI TANGGANG
In a tiny village by the sea, there lived a very poor family: father, Si Talang, mother Si
Deruma, and their son, Si Tanggang. Life was hard, and every day they struggled to
make a living.
Si Tanggang, a young man of 19 years of age, was unhappy with his impoverished
life. It seemed to him that life was unfair because no matter how hard they work,
there was hardly enough food to eat, let alone new clothes to wear. The tiny wooden
shack they lived in was in disrepair and at the brink of collapsing.
Si Tanggang also loved his parents as much as they do him, and desperately wanted
to help them. At first he did not know how, but after thinking long and hard, Si
Tanggang finally found the solution.
And so one evening, as he was helping Si Deruma mend the fishing nets, he quietly
spoke to her.
“Mother, you and Father have sacrificed so much of your energy to raise me. Both of
you are getting old and should not work so hard. I am young and healthy, and it is
now my turn to take care of you. But there is nothing here for me to do. The only
way I can help improve our lives is for me to travel the world. I want to hunt for
valuable treasures and to bring back a lot of money so that we can all live like rich
people. I ask for your permission and blessings to leave home.”

13
Si Deruma was saddened to hear this. Si Tanggang was her only child and she did
not want to be apart from him. However, she knew he deserved to be happy and to
have a better life, something which she and her husband could not possibly give.
And so, with a heavy heart, the old mother said yes.
The next day, Si Tanggang said goodbye to his parents and left the village in his tiny
sampan. He was a skillful seaman, and was able to travel far and wide. Wherever he
went, he took on any job he could find to make ends meet. The wages were meagre,
and although Si Tanggang managed to save some money, it wasn’t enough to bring
home to his family. He was determined to become rich, and so he continued his
voyage in search for more.
One day, a pirate ship attacked and captured Si Tanggang. He was forced to become
a slave for the pirates. Si Tanggang was angry with this bad luck, but he remained
calm and obeyed his captors. He worked hard and before long, he had gained the
trust of everyone on board, especially the captain. He liked Si Tanggang so much
that he made Si Tanggang his right-hand man. Together, they sailed the high seas
and discovered many treasures. When the pirate captain later died, Si Tanggang took
charge of the ship and ventured out to even more far-reaching places.
Many, many years after he left his parents behind, Si Tanggang has now become a
successful and wealthy merchant. He has also married the daughter of a sultan and
lived in a beautiful mansion by the sea.
He never thought of his parents anymore. He never went back to look for them like
he said he would.
As fate would have it, one fine day, Si Tanggang was sailing in his ship with his wife
when he chanced upon an old man and a woman rowing a small sampan. Si
Tanggang looked to see who they were, and was shocked to see that it was his father
and mother! Si Talang and Si Deruma had earlier received word from the neighbors
that their son’s ship was sailing nearby the village. Upon hearing the good news, Si
Deruma quickly prepared her son’s favorite food and together with her husband, she
went out to sea to welcome Si Tanggang home.
When the sampan came close to the ship, Si Deruma called out to Si Tanggang:
“My son, do you not remember us anymore? It’s your mother! Your father and I
missed you very much!”.
Si Tanggang’s wife turned to her husband and asked, “Are they really your parents,
dear? But they looked so dirty, and the clothes they wear are all tattered and worn-
out…”

Immediately Si Tanggang’s face turned red with anger. “How dare they show
themselves like this!” Si Tanggang thought to himself. He then said aloud to his wife,
“Of course these two are NOT MY PARENTS! They are just old people who think I
am their son because I am rich!”

“I have brought your favorite food ~ pisang salai and pais ikan! Here, my son, I made
them specially for you, take them!” Si Deruma continued as she reached out to hand
over the food to him.

14
Si Tanggang simply brushed the food aside and shoved Si Deruma causing her to fall
back into the sampan.
“GET AWAY FROM ME, OLD WOMAN!” Si Tanggang shouted. “I AM NOT YOUR
SON. I DON’T KNOW WHO YOU ARE AND I DON’T EVER WANT TO SEE YOU
TWO NEAR MY SHIP AGAIN!!”
Both Si Deruma and Si Talang were heart-broken to hear those harsh words. They
turned around the sampan and paddled slowly back to shore. Si Deruma cried all the
way, and after they landed, she fell to her knees on the ground and prayed to God:
“O Lord Almighty, let there be retribution to my son for he is arrogant. Let him not
forget that it was I who had brought him into this world!”
Almost immediately after Si Deruma finished her prayers, the sky turned dark, the
wind blew strong as if a typhoon has come, and the waves swelled so high that Si
Tanggang’s ship was battered and nearly sank.
Si Tanggang became very frightened and felt a sudden rush of guilt for what he did
to his mother. He knew that the stormy sea was God’s punishment unto him for
being disloyal to his parents.
“Mother…I have wronged you and father! Forgive me, please…”, Si Tanggang cried
out, “Ask God to calm the sea once more for I don’t want to die….!!”
Si Deruma could only cry in hearing her son’s pleading, as God’s fury continued to
turn Si Tanggang, his wife and everyone on board the ship into boulders!
And so the story goes….
The End.

The Legend of Malin Kundang

An old woman and her son lived in a little village. Her son was called
Malin Kundang. They were very poor but they loved each other very
much.

One day Malin Kundang told his mother that he would go to town and
work there. At first his mother did not allow him but finally she let him go
with tears.

Malin Kundang worked hard in a big town and in a short time he became
a rich man. However he completely forgot his poor old mother.

Some years later he sailed to a harbor near his village. When his mother
heard about this news she came to meet him. Malin Kundang pretended

15
not to know her. He said, “You are not my mother. Go away!” His mother
became very sad and before she went she said, “Oh, Malin Kundang, you
are a wicked son. You’ll never be safe now. You and your money will turn
to stone.”

Some days later his ship left the harbor. The sea was calm but when he
reached the open sea there was a great storm. The ship was drowned.
Malin Kundang and his money changed into a stone.

Now people call it Batu Si Malin Kundang. We can see the stone from Air
Manis, a village on the coast of West Sumatra near Padang.

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