Traditional Expressions: A Folklore Study of Banjar People's Communication Patterns Based on History and Local Wisdom

As a collective culture passed down from generation to generation through oral tradition, folklore is still not widely known to the public. Even though the term folklore has been around for a long time, even long before the term culture, folklore is still considered a foreign science. In Indonesia, folklore studies and efforts to inventory various folklore have been carried out quite a lot, especially by James Danandjaya. However, until now there are still not many people doing Banjar folklore. This research found that the Banjar people's communication patterns are unique and have a local style. Traditional expressions contain many social, cultural, educational, economic, religious functions and values, outlook on life, leadership and even political values. This article aims to describe the various forms and functions of traditional expressions of the Banjar community or urang. The method used is descriptive qualitative, literature study and interviews. The results of the analysis show that the traditional expression urang Banjar has the function of softening sentences and as a medium for conveying criticism, advice and jokes.

folk and lore.Folk is defined as a people, nation, or group of people who have physical, social and cultural identifying characteristics, while lore is a custom and treasure of knowledge passed down from generation to generation through speech, example or deed.
Folklore is a part of culture that is spread and practiced for generations by oral means or in the form of deeds (Sugono, 2003: 169).Purwadi (2009: 3) revealed that the essence of folklore is a local identity found in the lives of traditional communities.Wininck (Purwadi, 2009: 1) wrote that folklore includes fairy tales, stories, stories, heroism, customs, songs, ordinances, literature, art, and regional culture.
Soejanto (Soedarsono, 1996: 426) argues that folklore is part of a form of culture, namely art, especially literary arts.Folklore originated from a pattern of community life that initially emphasized oral culture.Oral culture as a means of exchanging information gives a person the freedom to use it.In this case, oral culture provides space for the existence of folklore to be able to develop in society.This is in line with Ingemark's (2007: 281) opinion which states "Taking the oral traditions constituting ancient folklore as a point of departure, it is also possible to aproach the social reality and mentality of the period from a slightly different angle, which is why we chose to emphasise these aspects in the present course".
Since folklore is part of culture, it must be viewed as a cultural product of a particular society.Of course, he also applies to the nature of the existence of culture in society.The character includes that it is dynamic, relative, adaptive, systemic, functional and rational.
Therefore, a holistic approach to culture must also be applied to the understanding of the existence of folklore in the midst of its supporting collectives.(Badudu, 2009: 62).
The purpose of using expressions or proverbs is to refine a statement (Sarman, 2017: 3) In addition, this research is also sensitive to descriptive information and tries to maintain the integrity of the object under study.Qualitative research is also an approach that prioritizes the sharpness of analysis of data found in the field (Moleong, 2005: 5).and in their daily lives used Banjar language.In addition, informants were also taken from Banjar figures or needs, people who were old enough to experience the use of Banjar language.
Data collection was conducted through interviews and observations.The interview was conducted in a semistructured manner using interview guidelines which was then followed by an in-depth interview to obtain comprehensive information (Sugiyono, 2014).The observation according to Hadi (2002: 136)  muha batu (someone who is shameless), landap muntung (someone who speaks harshly) and so on).

Banjar Expression Function
Expressions in general can mean the words that make up a sentence, the meaning of each word is considered regardless of its The sensitivity level of people who are not of the same blood is high.That's the reason why Banjar people love to use expressions to soften their words.The reason is so that someone is not offended or angry.
From this statement, it can be seen how Banjar people behave towards others who are not of the same blood.Incestuous sentences are emphasized because it is basically difficult to find an expression not directly used in the household.According to Mukhlis Maman (60 years old): The expression is used for people who are not of the same blood, because basically I rarely meet a family who when in their house uses an expression to their family to convey something, because generally if they are inbred, they use a more overtly direct expression, or directly to the practice of the expression, such as this expression "if you can sit ditawing halat.Why not?"It means that if we can become important people in society, why not?But to be able to achieve it we must be honest, to be honest we must be educated.That's why my parents didn't reveal that phrase, but immediately put me in a religious school.
Finally the purpose of the expression was still achieved.This is because I am of the same blood.If it is not inbred, then the expression is used so that someone is not offended.So approx.
The above statement illustrates that basically the more distant a person's blood relationship is, the more often the expression will be used.However, if the closer a person's relationship is, the expression will change to a direct meaning of an expression or a direct statement (frontal).This shows how Banjar people are very careful in building relationships with others.In addition, this also shows that expressions are increasingly rarely used in close family because there is a feeling of attachment to each other so that the sense of offense can be minimized and not prioritized.
What's even more interesting is that the way a person expresses the phrase differs depending on who is being faced.If to people who are not of the same blood, the expression can be said immediately.The expression Banjar has a different meaning from expressions in general.Traditional expressions consist of proverbs, petitih, seloka (seloko), petuah (pituah), and kias (Karim, 2015).If in general understanding expressions are figurative language, then according to Mukhlis Maman (60 Years) expressions are the language of diplomacy, he stated: Phrases are words that are refined to give advice or give someone innuendo so that no one is offended.Banjar people advise or mention someone's character not to be blatant.The phrase seems to me to have mixed with political elements because in the expression usually inserts the goal to be achieved "want to be heard or followed" that is because the language of the expression is called the language of diplomacy.Because in it there is a lobbying process.However, in the past people did not know the term diplomacy, so it was called a proverb or expression.Because this political term was better known recently when Suharto stepped down.If referring to that the philosophy of the Banjar people is also political, but politics is with rules, this expression is the rule.Why is it called a rule?Since the rule means "civilized" so soften the words with the expression civilized.
From his statement, it can be concluded that an expression is a sentence that is refined or assembled in such a way as to give advice or give satire to others to avoid offense.Expressions are basically words that contain certain goals of the speaker so that someone who hears them can follow the direction of the goal to be achieved.Expressions can be closely related to diplomatic language because of their nature that contains a certain purpose behind a sentence.Expressions become a kind of rule to reprimand or advise someone, because saying an expression can be interpreted as someone civilized.The expression is expressed as something civilized because it returns to its original nature of being able to soften words so that no offense occurs.This is in line with the understanding of the expression as stated by Danandjaya (1991), which is a short sentence that contains wisdom.
In a more in-depth interview, Mr.

Mukhlis Maman (60 years old) again added:
The phrase is close to that political term, we can also see it from the term Pamali.Pamali is also political.Because if we have heard that word, we can immediately hurt it.Because now we seem to both know behind the pamali there are sanctions.So for example: Don't be based at night, Pamali.It's just like our parents said long ago.Hearing that, we immediately stopped.
Even though our parents mentioned the phrase so as not to disturb people who are sleeping.however, if we still pay attention then it is called the sanction, Pamali said earlier immediately changed "don't base at night, far sustenance" now hear far away sustenance who wants it?That's why we stop.
Talking about the expression Banjar in a folklore perspective is certainly not just talking about the meaning of an expression, but also involves the function of the expression.Therefore the function of an expression should be more deepened because the content will be different from just translating the language.according to Novriyandi Saputra (29 years old): The expression in my opinion functions to advise or satirize.Therefore, there is a term ancients, if someone advises good things with that expression, it is called "Pamantik" who usually advises with "Mantik", teachers or religious scholars, so they do not dare to call him "panyindiran" but call him "Pamantik".Meanwhile, if an ordinary person uses the expression to advise or be alone with others, it can be called "Panyindiran".
Through this statement it can be seen that there is a function behind the expression.The term mantik or pamantik used for alim ulama when using expressions as a way of giving advice to others can be categorized as expressions that function as prevention not to do something that is not in accordance with the behavior that exists in society.While the term manyindir which is used for ordinary people when using expressions serves as a process of returning a person for a deviation that has been committed.This action is currently commonly referred to as preventive and persuasive action.
Meanwhile Mani (62 years old) in his interview added the following: Banjar's phrase is usually to tell adab, tell how it should be with friends, what about parents.It was taught since I was a child, since my parents, our datu-datu.However, it is now rarely used.
From his statement shows that the function of Banjar expressions is more specific as a rule in the code of behavior, a system of behavior towards friends and parents.Thus, it can be said that traditional expressions in Banjar society have a function as advice as well as social control.

CONCLUSION
In this study, researchers are in a position as a key instrument.The selection of informants is based on subjects who master the problem, have data and are willing to provide data that is really relevant and competent to the research problem.In the research, the informants were Banjar people who were quite numerous and long known and studied Banjar culture (Banjar culture) context.Expressions not only talk about context but also the function and background of an event.Through folklore studies about expressions become like books that are able to bring readers to understand how the attitude of life, nature and daily life of the Banjar people as speakers of the expression.The use of expressions can be used as an effort to refine the language as expressed by Mr. Mukhlis Maman (60 years old): Traditional expressions contain advice or teachings from wise men who have experienced various life experiences.That traditional expression has value that benefits everyone, both personally and collectively.In traditional expressions, guidance is reflected that is useful for community members in organizing their lives.The purpose of using expressions or proverbs is to refine a statement.Traditional expressions are generally used to convey criticism, denounce, reject opinions, convey things and give advice to others or members of society.There are several functions of traditional expressions, namely as a medium of advice, a medium of satire or criticism, a media of joking, a media of social solidarity, a media of strengthening attitudes of responsibility.The results of this study show that there are four types, namely: civil, educational, cultural and socialization.The function contained in the traditional expression urang Banjar has a function to smooth sentences and as a medium for delivering criticism, advice and jokes.