JAVANESE ETHNIC LOCAL WISDOM IN FARMER COMMUNITY FOLKLORE IN SOUTH COASTAL AREA OF KEBUMEN , CENTRAL JAVA

This research aimed to describe the Javanese ethnic local wisdom in farmer community folklore of South coastal area of Kebumen. The problems studied were how the existence of folklore was in farmer community folklore of South coastal area of Kebumen and what local wisdoms were implied in their folklore. The data analyzed was oral folklore consisting of four criteria, partially oral folklore constituting farming sector rite, and non-oral folklore constituting food, drugs, and traditional house. The approach method used was an ethnographic descriptive qualitative with ethnoscientific analysis model. The data was collected using in-depth interview with selected informant. The sample of research was the farmer community of South coastal area of Kebumen Regency. The result of research showed that folklore in farmer community contained local wisdoms: 1) local cultural, 2) local spiritual. 3) local educative, 4) local symbolic, 5) local economic, 6) local practical, and local historic. In addition to containing local wisdom, folklore also served as education to the next generation as preserving the wisdom inherent to farmer environment.


Introduction
The forms of folklore existing within the society, still according to Danandjaya (2002: 21-22), are grouped into three: 1) Oral folklore, the one the form of which is purely oral.The examples of this form are folk language, traditional idiom, puzzle, folk poetry, and folk prose.
2) Partially oral folklore, the combination of oral and non-oral folklores.This form include folk game, folk dance, custom, folk theater, and etc.
3) Non-oral folklore, the one the

Local Wisdom
Local wisdom is defined as "a set" of knowledge and practices that can be used to solve the problems encountered well and correctly (Ahimsa, 2007: 17).In another definition, local wisdom can be defined as a set of knowledge of a community, either originating from previous generation or its experience related to other environment and community to cope with life challenge (Sedywati, 1994: 18).It For that reason, for the harmonic life to be created and maintained, we should treat and act on environment wisely.
Technique of collecting data used was participatory observation by interviewing the selected informant while developing ethnographic record, descriptive, structural and contrast questions (Spradley, 1977).
In-depth interviewing was conducted with ethnolinguistic method using ethnography method, data was analyzed using ethnoscience model (Ahimsa-Putra, 1985).It is the method that can be chosen to develop the validity of research data.
The methods cane be several types of triangulation technique.
The data analysis was conducted using ethnography method, with etnossa analysis (including domain, taxonomy, and componential analyses) (Spradley, 1997).The procedures were

Spiritual Wisdom
Spiritual

Economic Wisdom
Economic wisdom could be reflected on any form of folklore in research site such as traditional medicine system that was still simple and based on mutual cooperation

Farmer
community in the south coastal areas of Kebumen belongs to the one with dual livelihood, because in addition to be subsistence farmer, they also have other alternative livelihood such as fishermen, tapper and breeder depending on the natural surrounding and season occurring there.They, as a part of Javanese society can undertake life in peripheral area in south coastal area of Kebumen, and they are enveloped by mythological life circumstance pertaining to the personification of tree guard figure, terrible mountains guard, reliable 'heirloom' weapon power, strong myth of prosperity God Dewi Sri, Ratu Selatan (Queen of South), as well as the folklore pertaining to various place names, drugs name, it is anonymous, the name of its author is not known.5) it usually has a formulated and different form.6) It has use or function for its collective.7) It is pre-logical, has its own logic not compatible with general logic.8) It is shared by a collective.9) It is generally plain and simple, even apparently crude and spontaneous.
can be seen as one way of informing the collective community, according to local culture, to treat the living environment wisely everywhere they are(Subroto, 2010: 2).In addition, local wisdom (local genius) can be understood from Quaritch Wales's argument (inPoespowardojo, 1986:   30; Rahyono, 2009: 7-9), the concept of which is the sum of the cultural characteristics which the vast majority of a people have in common as a result of their experience in early life ' Local wisdom or frequently called local wisdom in Ibda journal by Ali Nurman (2007:27) can be understood as human being's attempt in using his/her cognition to act and to treat something, object or event occurring in certain space.The definition above is arranged etymologically, in which wisdom is conceived as an individual's ability in using his/her mind in acting on or treating something, object or event occurring, as the result of assessment.As a term, wisdom is frequently defined as 'A wise outlook, plan, or course of action'.Local specifically refers to a limited interaction space with limited value.As an interaction space designed in such a way that within which involve relationship pattern between human being and human being or between human being and his/her physical environmentthe presence of plant, human being eats and drinks because it stores water perfectly in the soil and human can use the plant directly.
research included oral data in the form of oral folklore consisting of 4 stories: Pandan Kuning constituting remains of the past, Dewi Sri or sometimes called Dewi Nawang Wulan, Santri Gudhig, and Syeh Abdul ngawal told by the village elders as selected data; practical data constituted Javanese language event among farmer, fisherman, animal breeder, and tapper occurring in rites as partially oral folklore and non-oral folklore in the form of medicinal herbs production activity, traditional food and customary house shape.The data source of research was the selected informant knowledgeable about their Javanese language aspect, and their cultural event.The definition of research data was mainly a finish of folklore in farmer community setting, (4) analyzing their Javanese language by interpreting research object and it was interpretative in nature, (5) analyzing their mindset by observing their idea and concept, (6) analyzing their world view, and (7) analyzing their ideology.collecting the data with informant's point of view as oral or partially oral folklore provider was a unit of ideas of a folklore discourse combined with the author's ethic perspective through interpreting the explicit, implicit, buried folklore in every type of folklore in research site could reveal local wisdom contained in folklore.The elaboration on the local wisdom from the result of analysis was as follows: on all types of folklore, for example in oral folklore they can be seen from cooperation between the members of society in helping the main character chasing the avoiding antagonist one.In partially/semi-oral folklore, there was very apparently cooperation in organizing traditional rite because no rite held individually but jointly and collectively.In non-oral folklore, the commonality was also reflected in the presence of those giving traditional medicine, when needed, without determining the price.The material of medicine should not be bought but only asked for (ditembung) from those having it.Moral and value are two important part of life in establishing society; for that reason the advice regarding moral and value was reflected clearly on any form of local folklores.Basically, the advice about moral was closely related to the presence of essential term, human should understand what is good and bad, true and wrong in living within the society.Kindness, truth, and beauty values always abided in the highest value incantation and become the ultimate objective of life.In other words, such the value was universal and prevailed as the ultimate value and was subjective in nature, while the life phenomena or symptoms as if differentiating the value from the perceived reality as inadequacy or mistake of human being's effort (Lelapary, Leunard Heppy, 2010).
the form of belief in Hyang Widhi Wasa's power in healing process because when the traditional medicinal herb needed was not found, while the sick people died, everyone believed that it is the time for him/her to come back to the Creator with term wis apese/wis takdire/wis wektune (it is his/her time to die).In semi-oral folklore all nonverbal expression was full of symbolic meaning as the form of spiritual form including verbal expression accompanying it.The local wisdom in healing process using herbal medicine revealed that the disease healing was based on the belief that the herbal medicine used was closely related to land, sea rulers, and the guards existing in every location.
awareness of desire to always learn improving the self toward the better one through lifetime learning process.It appeared in the story of santri gudhig's trip making a long journey to look for knowledge.In non-oral folklore, the kindness value also developed as can be seen in the house construction developing to more practical and economic process although this reduced the existence of the meaningful traditional house.For that reason, there was combination house called omah buta mangku wanita (the giant's house laps women', omah lojen (mansion), omah karna tanding '(the house where Karna is fighting').This education wisdom would proceed along with the communication and transportation development that later would affect the value order, norm, and culture of the local society.As long as the change still maintained natural balance and kept its preservation, like what occurring in the research site, it could be categorized into education wisdom belonging to the present wisdom class.It could be believed that in the presence of local wisdomthis research site, the people was still embraced the meaningful symbolic system like appeared in oral, semi-oral and nonoral folklore.In oral folklore, the change of bad character human was found into a crocodile because it belonged to bad character animal.In non-oral folklore, it could be found several types of symbol interpretation such as that deriving from its sound such as kluwih leaf (a kind of leaf's name), in order to be luwih (more), banyu tawa (fresh water) containing the symbol of water's cold character in order to keep the rice storage place cool so that the rice could stay in the place (enduring).Local wisdom in this symbolic system was that there was a utilization of natural rich for common need in any sector; thus the plant and animal needed would gegedhangan (rhizomes, trees, leaves, flowers, fruits, and bananas).If it was done, the need for food, fuel wood, housing, medicine, and fragrance would be met from its own environment (Hidayat, 2012).
traditional system but had very significant efficacy in curing a variety of diseases because in making medicinal herb, it still used original herbal decoction without using chemicals at all as found in fabricated medicinal herb product.Another important point was the community's mindset who still upheld spiritualism as the basis of this medication.The instrument of processing medicinal herb was still so simple but it had a buried merit because the use of plastic or metal can reduce the efficacy because of the decoction's reaction to the use of inappropriate tools or places.The traditional food production practice is non-oral folklore that can also reflect its local community's wisdom because it is undertaken simply and uses the material available in nature away day such as the presence of expressions pitung ndinanan, patang puluh dinanan, satus dinanan, sewu dinanan (seven days, forty days, one hundred days, a thousand days).It is the attempt to appreciate the ancestor in which despite passing away, their presence is still appreciated and even their death day is still remembered by conducting a certain activity.In addition, the event is the means of establishing relationship, gathering to pray jointly, establishing intimacy, and sharing favor (blessing).d) moral.All of these manifestation were reflected on oral, partially oral and non-oral folklores.2) Spiritual wisdom is very thick and related to something beyond the human being's power him/herself considered as having supernatural world that is closely related to existence of human being in the universe.3) Education wisdom was defined as an awareness of desire to always learn improving the self toward the better one through lifetime learning process.It appeared in the story of characters in oral folklore appeared in any change of everything related to a variety of medicinal herbs, food, and sesajen (offering) existing in the research site.For that reason, every product leads to improvement without harming the standard order there; for example the presence of combination house called omah buta mangku wanita (the giant's house laps women', omah lojen (mansion), omah karn tanding '(the house where Karna is fighting').the petilasan (remains of the past) places that is still interesting to be visited by others from many places that can be the tourist destination, object and place, so that it can foster the villages in south coastal areas of Kebumen.The south coastal areas are very beautiful shady beaches that have not been managed well despite intervention from the Agricultural Faculty of Gadjah Mada University in reforesting the beach with pine plants.For that reason, this beach's beauty should be developed into tourism location in order to improve the local community's economy through traditional food as non-oral folklore.Traditional food, coconut sugar product, California papaya, and other crops can foster the development of home food product into industry.The significant development of home industry sector can increase the local original income (PAD) of Kebumen Regency Government.