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php/konfiks REPRESENTATION OF FEMALE HEROES IN THE FOLK STORY OF PUTROE ALOEH: A STRUCTURAL AND SEMIOTIC ANALYSIS
FROM ROLAND BARTHES' PERSPECTIVE
Fadila PratiwiA) 1Departement of Language and Literature.
Universitas Gadjah Mada.
Indonesia Jl.
Nusantara 1.
Bulaksumur Yogyakarta 55281 E-mail: fadilapratiwi@mail.
Abstrak Cerita rakyat Aceh AuPutroe AloehAy menceritakan tentang nilai kepahlawanan wanita yang melagenda di salah satu provinsi Aceh, meskipun mengangkat narasi kepahlawana wanita, representasi karakter Putroe Aloeh dalam teks seringkali terabaikan dari kajian kritis.
Padahal, adanya potensi ideologi patriaki terselubung dibalik penampilan heroik tersebut.
Penelitian ini bertujuan untuk menjelaskan nilai kepahlawanan, kemandirian, peran wanita dipresentasikan dalam cerita rakyat Aceh AuPutroe AloehAy, struktur naratif cerita, mengungkap denotasi, konotasi, dan mitos kepahlawanan wanita terbentuk melalui analisis semiotik Roland Barthes.
Metode yang digunakan dalam penelitian menggunakan pendekatan kualitatif dengan desain deskriptif.
Teknik pengumpulan data melalui studi dokumentasi/teks .
ranskip lisan dan naska.
Teknik analisis data dalam penelitian dengan mencatat data, mengekstraksi dan mengkategorikan kajian teks secara struktural dan semiotik perspektif Roland Barthes.
Hasil penelitian menunjukkan bahwa representasi kepahlawanan wanita dalam cerita rakyat Putroe Aloeh bersifat instrumental .
lat bant.
Secara struktural.
Putroe Aloeh berperan sebagai Donatur yang memiliki kuasa mutlak atas aset ajaib ("Kuda Terbang" dan "Pohon Pinang") dan menguji tokoh pria.
Peran ini diperkuat oleh analisis semiotik yang membentuk mitos bahwa kepahlawanan Putroe Aloeh bersumber dari kekayaan dan keunikan .
ukan aksi fisi.
, dan diwujudkan sebagai penguasa yang menetapkan negosiasi.
Kesimpulannya ideologi cerita mengakui kekuasaan wanita, akan tetapi struktur naratif membatasi peran kekuatan sebagai jembatan Malem Diwa mencapai Dengan demikian peran aksi keberanian tertinggi berada pada tokoh laki-laki.
Penelitian ini menyarankan perlunya tinjauan kritis terhadap narasi rakyat tentang tokoh wanita heroik mengidentifikasi kekuatan wanita dibingkai di dibatasi dalam literatur tradisional.
Kata Kunci: Representasi kepahlawanan wanita, cerita rakyat, putroe aloeh, struktural, dan semiotik Roland Barthes Abstract The Acehnese folktale AuPutroe AloehAy tells about the legendary value of female heroism in one of the provinces of Aceh, although it raises the narrative of female heroism, the representation of the character of Putroe Aloeh in the text is often overlooked from critical studies.
In fact, there is a potential for hidden patriarchal ideology behind the heroic This study aims to explain the value of heroism, independence, the role of women presented in the Acehnese folktale AuPutroe AloehAy, the narrative structure of the story, revealing the denotation, connotation, and myth of female heroism formed through Roland Barthes' semiotic analysis.
The method used in the study uses a qualitative approach with a descriptive design.
Data collection techniques through documentation/text studies .
ral transcripts and manuscript.
Data analysis techniques in the study by recording data, extracting and categorizing text studies structurally and semiotically from Roland Barthes' perspective.
The results of the study show that the representation of female heroism in the Putroe Aloeh folktale is instrumental .
Structurally.
Putroe Aloeh plays the role of a Donor who has absolute power over magical assets .
he "Flying Horse" and the "Areca Nut Tree") and tests male This role is reinforced by a semiotic analysis that forms the myth that Putroe Aloeh's heroism stems from wealth and uniqueness .
ot physical action.
, and is embodied as a ruler who determines negotiations.
In conclusion, the ideology of the story acknowledges female power, but the narrative structure limits the role of power as a bridge for Malem Diwa to achieve her goals.
Thus, the role of the highest act of courage lies with the male character.
This study suggests the need for a critical review of folk narratives about heroic female figures to identify women's power as framed in a limited way in traditional literature.
Keywords: Representation of female heroism, folklore, putroe aloeh, structuralism, and roland Barthes' semiotics Permalink/DOI: https://doi.
org/10.
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php/konfiks through the concepts of denotation, connotation, and myth, where denotation refers to the literal and explicit meaning that is universally In addition to revealing hidden meanings.
Barthes' semiotic techniques show how literary texts actively contribute to the formation and preservation of sociocultural (Mubarok et al.
In addition, structural semiotics assumes that objects/signs are structures that are built on components (Ferdiansyah & Rumilah, 2025.
Dewi & Safitri, 2.
This theory allows for the exploration of symbolic meaning in stories and their relationship to character values (Solihah et , 2.
In this case, the role of semiotic theory can be applied to explain understanding related to folk tales .
The Acehnese cultural context of the folktale "Putroe Aloeh" is not merely entertainment, but a cultural meaning or image that preserves and reflects the historical values and outlook of its In this context.
Aceh is known as a region renowned for its strategic heritage of women, especially in the social and religious systems.
Therefore, the legend of the folktale "Putroe Aloeh" is relevant in utilizing the image of Acehnese women who are independent, brave, and hold the authority to determine their path in This narrative acts as a cultural blueprint that is inherited, thus emphasizing the strong role of women as an integral part of Acehnese social This story, in Roland Barthes's semiotics, not only reveals hidden meanings but also dissects traditional narratives in shaping and maintaining the ideology of women's empowerment in contemporary Acehnese The folktale "Putroe Aloeh" conveys the meaning of a woman's strong will and authority in controlling her own destiny.
This story is discussed in Roland Barthes' theory as a reference to explain the concept of myth and ideology formed through a two-level sign system
INTRODUCTION
Folklore is a reflection of the values, outlook on life and social structure of the community of The emergence of folklore is due to each country with its unique culture and history, characterized by stories that emerged and grew in society in the past (Batubara & Nurrizzati, 2.
This shows the important role of folklore in the form of totemism which is passed down from generation to generation (Maulana et al.
, 2.
Thus, folklore, which is oral literature that develops in the community, is unique and enjoyable for listeners, especially children.
Literary works in the form of folk tales contain moral values that are depicted in the form of characters, such as courage, a sense of responsibility, honesty, wise character, sincerity, never giving up, and so on (Baan, 2.
Besides, one of the easiest ways to learn a language is through folk tales (Agustina et al.
, 2.
This is because folk tales play an important role as a plot that explains the uniqueness and meaning contained in the story.
Folklore culture is very important in preserving the identity of indigenous According to Redjeb et al.
Unbeknownst to many, folktales have a powerful educational impact on children.
Furthermore, oral folklore, a tradition that has existed since ancient times, contains cultural values and beliefs within the community (Ayu et al.
, 2.
This is because folklore combines two elements, oral and nonoral.
Folktales possess values that can be analyzed, such as the Acehnese folktale about the legend of Putroe Aloeh .
he little princes.
This Acehnese folktale provides a picture of the values of heroism, independence, and the strategic role of women in the context of traditional Acehnese culture, which can then be demystified using Roland Barthes' semiotic theory.
Simanungkalit et al.
says that Roland Barthes' semiotic theory aims to understand the process of meaning Permalink/DOI: https://doi.
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enotation and connotatio.
in semiotics.
In this case, the denotative narrative provides a hidden meaning .
that is elevated into a myth to strengthen the ideology of women's empowerment in society.
This is in accordance with what was put forward by Syamsurrijal et al.
that ideology persists as long as culture exists, with connotation serving as an expression of culture.
Thus, culture is demonstrated through text, and ideology through various codes embedded in the text, such as characters, settings, and perspectives.
In this case, according to Hasbi et al.
the author creates literary works influenced by the social environment, thus forming a social ideology.
The discussion above demonstrates the importance of explaining the female heroism contained in the Putroe Aloeh folktale.
This story can be explained structurally and semiotically from Roland Barthes' perspective.
"sama," which has the connotation of the interpretation of signs, is the origin of both semiology and semiotics (Anwar et al.
, 2.
Roland Barthes explained that semiotics is a key field focused on how humans understand objects and provide interpretations that cannot be connected through communication.
This implies that these objects follow a system of sign structures, in addition to carrying or interpreting information (Wijayanto & Iswari, 2.
Furthermore, denotation, which refers to the literal and primary meaning of a sign, phrase, or image, is the first level of signification .
in Barthes's semiology.
Denotation is the fundamental and objective level of meaning usually described in In contrast, the secondary, cultural, or symbolic meaning of a sign, word, or image is represented by its connotation (Khoerunisa.
The same power and brightness that have given his insights into so many aspects of culture, language, art, and society are still present in Barthes's writing today (Hatam et al.
, 2.
LITERATURE REVIEW
Folklore https://journal.
id/index.
php/konfiks Folk tales explain stories that grow and develop in a particular society (Sutarni & Sukardi, 2.
Folk tales are a genre of children's literature that reflects the life of the society in which the literature was born (Anafiah.
Every society shares folktales to entertain, inform, and preserve its culture.
Folktales are valued in both national and global cultures.
Folktales are a useful tool for understanding and fostering cross-cultural communication (Dahal & Bhatta, 2.
It can be concluded that folklore is an oral cultural heritage of society that functions as a medium of entertainment, a source of information, a reflection of life, preservation of cultural values and a tool for communication and cross-cultural understanding.
METHOD
This study uses a qualitative approach with a descriptive analytical design.
The qualitative approach was chosen to deeply interpret the implied meanings in narrative text (Sugiyono.
Meanwhile, descriptive design aims to describe the representation systematically (Arikunto, 2.
The focus of the research is to reveal the system of meaning and ideology of female heroism in the Acehnese folk tale AuPutroe AloehAy from Southwest Aceh.
The data collection technique used was textual study .
ocumentation stud.
The primary data source was the text of the folktale "Putroe Aloeh" .
verified manuscript or oral transcrip.
, selected based on criteria of authenticity and relevance to Acehnese culture.
The research procedure included intensive reading and narrative notetaking.
Roland Barthes' Semiotic Theory The word "semiotics" comes from "the science of signs.
" Semiology is another term with the same meaning as semiotics.
The Greek term Permalink/DOI: https://doi.
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https://journal.
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php/konfiks The data analysis technique was carried out in two stages, namely.
structural analysis.
dissecting narrative elements .
lot, characters and settin.
as an initial reading of the units of meaning, and .
Roland Barthes' semiotic namely structural results as a basis for identifying denotations, connotations and myths.
two requirements for Teungku Malem Diwa as AuIf you can get me those 3 betel nuts, then you can marry me and take my flying horseAy.
(Putroe Aloe.
At that time.
Malem Diwa agreed to Putroe Aloeh's requirements.
RESULTS AND DISCUSSION
AuOK, but while I'm doing the job, you can't see meAy.
(Teungku Malem Diw.
Based on the results of the documentation study, the following are several explanations related to the representation of female heroism from a structural and semiotic perspective by Roland Barthes in the Putroe Aloeh folk tale.
From this folktale, a structural analysis can be seen in Teungku Malem Diwa's ability to fulfill Putroe Aloeh's difficult and dangerous Malem Diwa's struggle to retrieve a betel nut guarded by a snake and a kala.
Putroe Aloeh acts as the one who tests Malem Diwa's suitability for the horse.
In this case.
Malem Diwa is not a passive party who needs help without making any effort.
Conflict and resolution are the mapping of the structure of heroic action.
In this story, heroism does not only lie in Putroe Aloeh, but the main conflict lies in Malem Diwa's attempt to obtain a horse.
Therefore.
Malem Diwa overcomes challenges such as defeating the guardian of the magical tree.
The trigger for action in this story is Malem Diwa's desire.
The challenging action is carried out by Malem Diwa's pet, the squirrel.
Meanwhile, the resolution is Putroe Aloeh who sincerely gives up the flying horse and marries Malem Diwa.
The structural resolution lies in Putroe Aloeh's sacrifice for the success of Malem Diwa.
The consequence of Putroe Aloeh's sacrifice in this story is that after Malem Diwa's wish is fulfilled.
Putroe Aloeh is left on Earth.
Meanwhile.
Malem Diwa continues his journey to heaven to meet his first wife.
The dramatic consequence in this story is the magical areca nut tree falling as a topographical marker.
Structurally, the power and uniqueness of Putroe Aloeh, the areca nut tree, must end so that the narrative of this story achieves its goal regarding the origin of the name of the village "Alue Sungai Pinang".
In line with the opinion expressed by Structural Analysis of the Folktale Putroe Aloeh This structural analysis aims to examine the narrative elements and main characters.
The main character in the story is Putroe Aloeh, who forms the character representation in the folktale.
The story is based on Putroe Aloeh's goodness.
This folktale originates from Permai Village at the foot of the Southwest Mountains.
Abdya.
The central character or person who plays an important role in the story is Teungku Malem Diwa .
pious man who longs for his heavenly Teungku Malem Diwa's wife is one of the seven heavenly princesses named Putroe Bungsu.
In this story, the main conflict is caused by Malem Diwa's longing for his wife, which triggers the need for a vehicle .
flying hors.
However, this flying horse is only owned by Putroe Aloeh.
The main theme is related to the sacrifices or requirements that Teungku Malem Diwa must fulfill to achieve his desire to have a vehicle to heaven.
From the narrative structure of the story.
Putroe Aloeh is essentially a donor .
ask give.
Putroe Aloeh has two important objects, essentially needed by the main character (Teungku Malem Diw.
: a flying horse and a magical areca nut tree as a requirement to obtain the flying horse.
In this story.
Putroe Aloeh sets Permalink/DOI: https://doi.
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Andrian .
The Putroe Aloeh areca nut tree fell after losing its fruit.
Its trunk stretched along the Alue River to Kuala Puloe Kayee, giving rise to the name Alue Sungai Pinang.
Putroe Aloeh possesses special qualities or uniqueness, such as sacred powers that no one else possesses.
Putroe Aloeh's actions in giving the "flying horse" and marrying Malem Diwa demonstrate that a woman's power can be possessed by a man if he can overcome her challenges.
Therefore, it signifies that a man must undergo various trials to achieve maximum results or achieve his desires.
In this case, a man's abilities and intelligence are also seen, not just his physical prowess.
Roland Barthes' Semiotic Analysis of the Representation of Female Heroism Semiotic analysis aims to interpret the signs associated with Putroe Aloeh through three levels of Roland Barthes' theory.
The following is an explanation of the semiotic theory contained in Acehnese folklore.
The Formation of the Myth of Female Heroism from Roland Barthes' Perspective Denotation of Female Heroism in the Story Text Putroe Aloeh https://journal.
id/index.
php/konfiks Myth in Roland Barthes' perspective is a second-level communication system that functions to encode social meanings and values into something that is considered natural, organic and universal.
In the Putroe Aloeh folktale, the myth depicts a figure who helps Malem Diwa resolve his problems.
In this case.
Putroe Aloeh has the power to determine Malem Diwa's success or failure in undertaking challenges to achieve his desire to ascend to heaven.
The myth in this story explains the limitations of female heroism.
The heroine's role in the story is that of the one who sets conditions and tests, not the one who acts directly and saves.
Putroe Aloeh's power comes from supernatural powers and wealth, not physical ability or the results of war.
Therefore.
Putroe Aloeh's role in the story is as a regulator controlling the plot, but not the main actor in solving the problem.
Thus, it can be stated that Putroe Aloeh's role is as a tool or a bridge that Malem Diwa needs to cross.
Meanwhile, the role of the main actor who solves the problem remains held by men.
This is in accordance with the findings of the research conducted Rajabov & Ahrorova .
explains that myths are considered sacred knowledge and objects of belief, while folklore is an art valued for its wisdom, not its factual truth.
In this folktale.
Putroe Aloeh, who plays the role of a female hero, possesses a "Flying Horse.
This demonstrates that Putroe Aloeh is a powerful individual, possessing unique wealth compared to other women.
Furthermore, the wealth and wonders of Putroe Aloeh are reflected in the presence of "a betel nut tree bearing gold, silver, and diamonds.
This suggests that Putroe Aloeh possesses high social status, possessing unique and difficult-topossess wealth.
However.
Putroe Aloeh lives alone in a house in the "Pucoek Krueng" .
area, isolated from the rest of the Based on the explanation above, the denotation of Putroe Aloeh's heroism in the story above is the power caused by the possession of rare and unique treasures.
This is seen in the presence of the "Flying Horse" and the areca nut tree bearing gold, silver, and diamonds.
Therefore.
Putroe Aloeh literally represents an individual with absolute authority and high social Connotations and Cultural Meanings of the Heroism of the Women of Putroe Aloeh The connotation of the Putroe Aloeh folktale is seen in its location, which is different from other communities.
Putroe Aloeh lives upstream in a river.
However, behind its remote location.
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Synthesis Analysis of Structural and Semiotic Results of Roland Barthes' Representation of Female Heroism the conditions given by Putroe Aloeh.
Thus, the ideology in this story recognizes the power of women and the narrative structure clarifies this power as a bridge for the male character (Malem Diw.
to achieve his goals and limits the role of the highest acts of courage carried out by the male A weakness of this study is the interpretive nature of Barthes's semiotics, which is susceptible to subjective bias.
However, this study contributes by presenting a dual analytical framework between structural and semiotic analysis that specifically reveals the role of women in Acehnese narratives, which present heroic ideology through non-physical power.
Based on the discussion above, it can be explained that structurally.
Putroe Aloeh's role in the story as a donor is not the main role that acts This role is also reinforced by semiotic signs that form a myth because there is a guardian to fulfill these requirements.
The narrative structure in the story is seen from the courage of Malem Diwa and his squirrel.
In this story.
Putroe Aloeh does not need to prove his heroism in helping physically but through the power he However, by setting conditions.
The Putroe Aloeh folktale essentially serves as an ideology explaining that a woman possesses the same authority and power as a pious man.
this case, this power is achieved through the power of Putroe Aloeh, not through physical The explanation above aligns with the opinion expressed by SyaAoban et al.
that as a reflection of the social environment, folk tales have very high moral and educational value for Indonesian society because they are conveyed directly orally to listeners.
https://journal.
id/index.
php/konfiks REFERENCES