Social Functions of the Kamang Mudiak Folklore Text: as Inauguration of Local Cultural Heritage

This research is motivated by the weakening of cultural treasures due to the development of the times and technology and modernization. The culture in the Kamang Mudiak area, one of which is in the form of oral literature, is unknown and known to the younger generation. Whereas knowing culture and preserving it is part of strengthening local culture so that it does not disappear with the development of time. Therefore, this study focuses on the social function of the kamang mudiak folklore: strengthening local cultural heritage. It aims to describe the social function of the oral literary text of the Kanagarian folklore Kamang Mudiak. The research method used is descriptive qualitative method. The data of this research are folklore texts in Kanagarian Kamang Mudiak. Data was collected through recording, recording, observing, and interviewing. Meanwhile, to test the validity of the data, this study used triangulation techniques. The results of the study indicate that there are social functions in the Kamang Mudiak folklore text, namely: (a) developing community integration contained in the story text Ngalau Kalam Tabik, Makam Panjang, Salodang, Salapan, Ngalau Biaro Bansa. (b) (b) Social Control Tools contained in the story text Salodang, Salapan, Ngalau Bansa. (c) Strengthening social solidarity contained in the story So it can be concluded that the presence of folklore in society can carry out life activities between one another, because it contains social functions for the surrounding community and becomes a marker for their respective regions in strengthening local culture. (b) Social Control Tools, namely new myths, the gains another understanding of how to exercise social control over social systems and social systems. For example, through role models. Making a character to be imitated and idolized, should not be done with blind faith, because in fact no human being is perfect in his life. (c) Strengthening Social Solidarity, namely liberation myths can strengthen social solidarity. The myth that common people can be wiser than their leaders in living life's challenges, raises awareness that wisdom in dealing with life is not determined by social life, but by self-understanding. (d) Group Identity, namely through the myth that group identity can be further formed and strengthened. Group pride is needed to motivate life. Loss of motivation and the emergence of low self-esteem will kill creativity. Without creativity, the quality of life will decrease considerably. And (e) Communal Harmonization, namely the glory of a person or group of people is not determined by lineage, but by the quality of himself which, among other things, is formed through the education process, fostering communal harmonization. Thus, conflict and exclusion of people whose origins are not clear can be avoided. analysis


Introduction
Community Integration, namely through the formation of new myths with the style of rejecting old myths, people can act wisely. Through the formation of new myths, for example the myth that kings or leaders or community leaders have a tendency to make mistakes and mistakes. Therefore, the actions of leaders or community leaders must be controlled by the community. Thus, the leader avoids acting arbitrarily. (b) Social Control Tools, namely through new myths, the community gains another understanding of how to exercise social control over social systems and social systems. For example, through role models. Making a character to be imitated and idolized, should not be done with blind faith, because in fact no human being is perfect in his life. (c) Strengthening Social Solidarity, namely liberation myths can strengthen social solidarity. The myth that common people can be wiser than their leaders in living life's challenges, raises awareness that wisdom in dealing with life is not determined by social life, but by self-understanding. (d) Group Identity, namely through the myth that group identity can be further formed and strengthened. Group pride is needed to motivate life. Loss of motivation and the emergence of low self-esteem will kill creativity. Without creativity, the quality of life will decrease considerably. And (e) Communal Harmonization, namely the glory of a person or group of people is not determined by lineage, but by the quality of himself which, among other things, is formed through the education process, fostering communal harmonization. Thus, conflict and exclusion of people whose origins are not clear can be avoided.
Based on the explanation of the theory, the analysis carried out is expected to be one way to overcome the loss of national cultural assets. And can strengthen local cultural heritage from folklore texts in Kanagarian Kamang Mudiak.

Method
This research is a qualitative research with descriptive method (Moleong, 2010). Qualitative research is research that produces analytical procedures that do not use statistical analysis procedures or other quantification methods. The data of this study are oral literature data about multicultural education in the folklore of Kamang Mudiak, Kamang Magek District, Agam Regency, West Sumatra Province. Data collection was carried out in two stages. The first stage was the recording stage of the oral literature of the Kenagarian folklore Kamang Mudiak. Informants' utterances about oral literature on folklore were recorded using a recording device, such as (audio, audiovisual, video camera). The results of the recording of the oral literature of the Agam Regency folklore. The second stage is collecting data about the storytelling environment. Data about the storytelling environment were collected through recording, observation, and interview techniques. Meanwhile, to test the validity of the data, this study used triangulation techniques. The data that has been obtained will then be analyzed through the following stages. (1) Data inventory stage: Data is collected from informants through two stages, namely (a) recording, transcription, transliteration and (b) observation, recording, and interview stages; (2) Data classification/analysis stage: The data that has been obtained through the inventory stage is further classified/analyzed based on the established theory. (3) The stage of discussion and conclusion of the results of data classification/analysis. Furthermore, it is discussed whether the results of the classification/analysis of the data are in accordance with the theoretical framework or not. If it is not appropriate, is the discrepancy only on the difference in variants or variations or is it contrary to the existing theory.

Results and Discussion
The data of this study are oral literature data about social functions in the folklore of Kamang Mudiak, Kamang Magek District, Agam Regency, West Sumatra Province. The data obtained from the informant's speech about the oral literature of folklore recorded using a recording device, (HP). Data were obtained from 6 informants in Kamang Mudiak. The informants came from different villages such as: Pauah, Tabik, Parik Panjang, Bansa and Hilir all of which are in the same sub-district. Informants also have different work backgrounds and can be used as sources of data from folklore in their respective regions. Informants get the story by word of mouth by previous people or their families. All of the informants are also more than 60 years old and have become influential people in their respective villages. The 6 informants were met by the research team in their respective villages or homes to obtain information. The research team recorded stories told by informants about regional origins or myths in their respective villages. The data obtained from the informants were in the form of video recordings, then the recordings (spoken language) were transcribed into written language, then transliterated into Indonesian. Furthermore, the data is classified and analyzed according to theory. Data collection about the storytelling environment was collected through recording, observation, and interview techniques. The research team conducted interviews to determine the biodata of the informants and the level of knowledge of the informants about folklore as well as observations to see the locations told by the informants. All data about informants, transcription data, and transliteration are included in the documentation of research activities. The data obtained from the informants are that there are nine story texts about Asal Mula 5 Sungai, Ngalau Kalam Tabik, Asal Mulo Kamang Mudiak dan Hilia, Danau Tarusan, Lasuang 3 Indu, Makam Panjang, Salodang, Tuanku Nan Renceh/ Harimau Nan Salapan, and Ngalau Tarang Batu Biaro Bansa. In the following, some of the findings of this study will be described in detail.

Folklore Social Functions a. Developing Community Integrity
Folklore packaged in the frame of local traditions of the local community can certainly function to develop community integrity. People can take knowledge of the events that appear in folklore and become the basis for thinking and behaving. Folklore can form a new understanding by rejecting the understanding in old folklore. With this new integrity or this new knowledge, the community's integrity towards an event can develop along with the existing level of understanding and knowledge. We can understand this, for example, kings or community leaders are not all wise. This view provides a new condition for the community that leaders or community leaders also have a tendency to make mistakes and mistakes. Based on the folklore of the Kamang Mudiak community that has been studied, it is found that the folklore of Tuanku Nan Renceh/Harimau Nan Salapan functions to develop community integrity. This folk tale tells how Tuanku Nan Renceh traveled in his struggle that he finally realized his mistakes and made a mistake in the war strategy. This story can be understood to serve to provide a new understanding that a Tuanku Nan Renceh also has mistakes and mistakes. However, the integrity given is honesty and good deeds will bring good things too. This is what makes Tuanku Nan Renceh admit his mistake and listen to his colleague's opinion. More clearly, consider the following quote.
Based on these data, it is known that not all community leaders can do the community or their subordinates wisely. For example, Tuanku Nan Renceh realized his mistake and promised not to repeat it.

b. Establishing Social Control
The folklore of Kamang Mudiak also serves as a means of social control. From folklore myths are formed based on requests for old myths. In this condition, the community gains another understanding of how to exercise social control over the social system and social system. Based on the results of the study of the folklore of Salodang.
That Haji Salam who went to Mecca using Salodang through a stream of water from a 7-storey sarasah. From the story, social control is obtained about people's beliefs about the journey that has been carried out by Haji Salam with Salodang. There an incident occurred that was beyond reason and made people confused. Therefore, the story is made that nothing is impossible if Allah has willed then all of that will happen even though it is beyond reason and logic. This can be seen from the following quote.
From the quote, that the social control that occurs in society is to believe in Haji Salim who made the trip to Mekah by using Salodang even though it doesn't make sense. Because the journey to Mecca is not as easy as one thinks. However, it can be accepted that the community believes in Haji Salim journey as a kyai and is religious and community leader.
Furthermore, the folklore of Lasuang 3 Indu which tells about 3 lasuang of mortar that cannot be separated from each other. If that is done, there will be disastrous and unreasonable things. This can be seen from the following quote.
From the quote, that social control occurs in society regarding the relationship between mother and child as well as leaders and subordinates who must work hand in hand and together. If they do not help each other and have the same or separate ideas, there will be disaster and chaos in the family or society.

c. Social Solidarity Affirmation
The view which assumes that the common people can be wiser than their leaders leads to new understanding and can strengthen social solidarity. This can provide an understanding that in living the various challenges of life in society, social status does not affect a person to be wise and fair. This view raises awareness in the community that wisdom in dealing with life is not determined by social status, but by self-understanding. The folklore of the Kamang Mudiak community also serves to strengthen social solidarity. This can be seen in the folklore of Lake Tarusan. This folk tale tells of a man who is looking for water for his wife and for them to live a better life and not lack. So the man went down the hill and kept looking until he found a lake and it was called Lake Tarusan because he was looking for it constantly. Then bringing the water for his wife, it turns out that the wife has given birth and they come down from the hill and live on the shores of Lake Tarusan. This can be seen in the following quote.
The folklore of Lake Tarusan serves to strengthen social solidarity that life requires struggle, an earnest effort to obtain a decent life and is recognized by the community. Even if life is felt to be poor and deprived due to persistence, all of that will be overcome with sincerity and strong determination.

d. Group Identity
Folklore functions to form group identity. With the existence of folklore, it is possible to know the characteristics of certain people based on their way of thinking, lifestyle, and social conditions. Based on the research that has been done, the folklore of the Kamang Mudiak community serves to form the identity of the community. This can be seen in the folklore of the Harimau Nan Salapan in the folklore that illustrates how the people of Kamang Mudiak believe Tuanku Nan Renceh as the leader of the Harimau Nan Salapan in defending their country and society from invaders. Even though Tuanku Nan Renceh also has his shortcomings, this is not an obstacle to making him a brave leader who knows no fear or defeat. This can be seen from the quote from the story.
Furthermore, the folklore of the Asal-Usul Limo Sungai which tells the story of five rivers and the characteristics of the people or people who live in the river. This shows the identity of a group in each region and shows the nature and character of the community according to the naming of the river. This right can be seen from the following quote.
Dahulu ada pauah besar. Maka dinamakanlah lurah pauah, lurah pauah ini terletak di asal mula Nagari Pauah dari mangga pauah, yang namanya kolam. Based on the story that the origin of the name of the river is based on the character and identity of the people. This shows the identity of the existing group in the community from the naming of the river.

e. Communal Harmonization
Folklore can provide nuances of harmonization. An understanding that the glory of a person or group of people is not determined by lineage, but by the quality of himself which is formed through the educational process, fostering communal harmonization. This can be seen in the folklore of the Kamang Mudiak community with the title Makam Panjang. This can be seen from the connection of each grave so that it forms a unified whole in the relationship between families so that people think that each grave is located in each different area, if a straight line is taken it will be related. This can be seen from the following story.
From the story, there is a connection between one grave and another because they have a bloodline relationship. Strange things that happen indicate that an event or disaster will occur in the surrounding community by the sound of booming voices from each grave. This actually shows the communal harmonization that occurs because the cemetery has a family relationship. And those people are the leaders of that society.

Conclusion
From this explanation, it can be concluded that the presence of folklore in society is not only a recounting of events in the past, as well as questioning whether or not the event occurred. The presence of folklore in society has a positive impact on the community in carrying out life activities between one another, because in the Kamang Mudiak folklore text it contains social functions such as: developing community integration, social control tools, strengthening social solidarity, group identity, harmonization communal for the surrounding community and become a marker for their respective areas. As well as being used as a confirmation of the local cultural heritage in Kamang Mudiak.