THE DISCOURSE OF PADANG RESTAURANTS IN GUS TF SAKAI’S NOVEL ULAR KEEMPAT

The topic of the research is the novel titled Ular Keempat (the Fourth Snake) by Gus tf Sakai. It is focused on the text of Rumah Makan Padang (Padang restaurants) in the novel based on the study of cultural studies literature. In the final part of the story of Ular Keempat, there is a side text of Rumah Makan Padang. The main point of the research is the archeology of Rumah Makan Padang. The approaches used are the Foucault‘s discourse and Derrida‘s deconstruction. The result of the study shows that the essence of the story of Hajj trip in the articulation of Minangkabau people‘s view of life can be revealed in some texts. First, text of Padang was the episteme discourse built by the Dutch East Indies goverment. Second, the discourse of Minangkabau Sufistic culture systemically was demolished by the Dutch East Indies government. Third, the discourse of Minangkabau culture was systemically controlled by the Dutch East Indies government. Fourth, the discourse of Dutch colonial‘s liberal culture is actually continued by the Indonesian government towards Minangkabau culture. Fifth, the literary approach can be applied by studying the metaphors and cultural hospitality. Through this research it can be argued that the text of Hajj trip, in the novel of Ular Keempat, is a manifestation of the essence of merantau text empirically. Life for Minangkabau people is actually migration and after life is the true home; this is theirlife view. Thus, Minangkabau culture is actually a sufistic culture, and surau is the center of Minangkabau culture.


INTRODUCTION
The existence of literary works in the middle of a cultural reality essentially represents the culture itself. In other words, it is also stated that a literary work reflects and is the documentation of a culture (Junus, 1986:1). On the one hand, literary works are born and rooted from the culture; on the other hand, they revitalize the culture itself, as can be seen from the fact that the Indonesian literary works have been born from the Indonesian culture itself.
Gus tf Sakai is one of the prominent Indonesian men of letters. Sakai, as a man of letters as well as an intellectual, has identified and traced the discourse of the Minangkabau This present study is intended to understand the cultural discourse which includes: (1) the cultural archeological discourse found out in the essence of the culture from the minor thing, namely Rumah Makan Padang as a trace, sign, and symbol indicating the cultural violence in the Sakai's novel Ular Keempat.
(2) the understanding of the essence of the articulation of the genealogical discourse of the identity of 'merantau' (the activity of leaving the home city or country to stay in another town or city in order to earn a living) in the Sakai's novel Ular Keempat.
(3) find out how the panoptic discourse is presented in the Minangkabau ethnic group, especially in the domain of education from the paradigm of the literary cultural studies.

RESEARCH METHOD
The research method in cultural studies, as a whole, is under the postmodern paradigm. The postmodern perspective is the basic way of thinking in cultural studies, meaning that cultural studies are not under the modernistic epistemological studies as stated by Lubis (2006: 55-65, 133). He states that postmodernism opens space for political Furthermore, it is stated that postmodernism gives more emphasis on differences, particularities, decency and refusal to the permanent foundation of a reality, epistemology and what is universally and objectively stated to be true, the cult of objectivity and neutrality of a science.
The data were collected through intensive reading, observation, in-depth interview and discussion. The data were then sorted and classified in accordance with the characteristics found in the research process. the technique used to analyze data is the postmodern qualitative technique which has been constructed in the form of discursive analysis method. This technique includes (1) formulating the problems of the study, (2) classifying the text based on the form, factors, and meaning, (3) questioning the data found, (4) arguing using the theory of discourse, the theory of archeology, the theory of genealogical articulation, and the theory of panoptic representation, (5) presenting the representation of the textual facts in the form of the discursive articulation, (6) presenting the textual facts in the form of intertextual representation, (7) formulating the core of the discursive text behind the textual facts in the cultural practice.
Two strong theories used in the literary cultural studies, as stated by Barker (2004a: 29,23), are the theory of discourse proposed by Foucault and the theory of deconstruction proposed by Derrida.

RESULTS AND DISCUSSION
In this context Rumah Makan Padangis seen as a discourse and a text, namely a popular text in the Indonesian culture. The text Rumah Makan Padang in the Sakai's novel entitled UlarKeempat cannot be separated from the marginalized text. It is not the narrated text; it is not in the middle of the story, theme, plot and character. Similarly, the text kari (spices curry) and the text balti (container, earthenware flask with a neck and spout) are also marginalized. They are the signs representing the British colonial discourse against the Indian nation. They also represent marginalization and emancipatory articulation and oppression.
The text Rumah Makan Padang is marginalized and is a sign representing the Dutch colonial discourse and the post-colonial discourse. Therefore, the text Rumah Makan Padang is a discourse which is archeologically analyzed from the literary cultural studies.
In the literary cultural studies, the messages in the novel Ular Keempat are encoded and the reader decodes the massages. The producer produces massages, namely the novel  Apart from that, the text showing the activity of leaving the home town or country to stay in another town or country in order to earn a living is the representation of the matrilineal cultural identity. In so far the Miangkabau culture is concerned, leaving the home town or country to stay in another town or country in order to earn a living is aimed at being able to give things to others rather than being able to acquire things for those who do it. The essence of the characteristic of being fond of leaving the home town or country to stay in another town or country in order to earn a living is being able to "keep one's self away" from those who are loved to make one mature and find out one's identity. Leaving the home town or country to stay in another town or country in order to earn a living is an actual practice as the empirical essence of "moving to another place". In Islam this tradition is well-known as the tradition of hijrah, meaning that moving to another place makes one's love stronger and put to a test. It can be concluded that, for the Minangkabau ethnic people, living on earth is identical with leaving the home town or country to stay in another town or country in order to earn a living, and heaven is their actual home town or country. It is this the way of life of the Minangkabau ethnic people.
The text surau in the novel Ular Keempat is the third indexical of the text Rumah Makan Padang after the discourse of the text merantau (leaving the home town or country to stay in another town or country in order to earn a living). It is true that the text surau is the text which is not discussed; it is marginalized and is not used as the theme or subtheme. Cultural studies focus on the marginalized text. However, the text surau plays an important role and is strongly related to the text merantau and the text Rumah Makan Padang.

E-Journal of Cultural Studies
The text surau is the beginning ( The capital of the province should be relocated to a strategic cultural area of Minangkabau. (5) Padang City should be used a city of museum; reconstruction should be avoided as it will destroy and bury many historic artifacts. (6) The Minangkabau literary works should be developed based on the cultural root of the Minangkabau ethnic group.
The future of the Minangkabau culture can be predicted from the result of this present study. It is predicted that if the Minangkabau values are not improved and developed as early as possible, then it can be predicted that the Minangkabau ethnic people will gradually disappear from the historic stage. It is predicted that the fate of the Minangkabau ethnic group will be the same as that of the Betavi ethnic group living in Jakarta or the Malay ethnic group in Singapore; the Minangkabau people will be marginalized and, finally, they will disappear.

ACKNOWLEDGMENT
In this occasion, the writers thank to E-Journal of Cultural Studies for the publication of this article.