The Relation Between Sasak and Samawa Folktales: Comparative Literature to Multicultural Education

There are three problems which would like to be answered. They are (1) relation between Sasak and Samawa folk folktales; (2) the description of Sasak and Samawa people based on the folktales; and (3) the use of the folktales' relation which gives the description of both people as the basis of the application of multicultural educational values. Problems answered using Levi-Strauss structural theory which says that tale is the gate of understanding the people. The folktales used as data are (1) Batu Goloq (Sasak) and Batu Plantolan (Samawa); Mandalika (Sasak) and Lala Buntar (Samawa); and (3) Tegodek dait Tetuntel (Sasak) and Ne Bote Ne Kakura (Samawa). Data gathered through library research followed by triangulation by reconfirming to the respondents to have more valid data. Data were analyzed using Levi-Strauss steps: (1) determining the miteme, (2) arranging the miteme syntactically and paradigmatically, (3) comparing the miteme to see the similarities and differences, (4) interpreting using those groups by using logical reasoning of both people, and (5) making different logical reasoning as the material of the application of multicultural educational values. It is found that the relation of each group of tales showed a consistency in similarities and differences. Batu Goloq and Batu Plantolan give a description that Sasak people tend to solve the problems by themselves as the consequence of the closed, while Samawa people tend to invite others as the consequence of the opened. The same characters found in Mandalika and Lala Buntar specifically in miteme processing in taking a decision and solving problems. Mandalika told as a closed one, while Lala Buntar is opened one in deciding and solving her problems. The comparison toward Tegodek dait Tetuntel and Ne Bote Ne Kakura describe hidden protest of Sasak and Samawa. It is the manifestation of the same view toward refusal and disagreement to the oppression done by high-status people. These descriptions of Sasak and Samawa could be used as the material of application of multicultural educational values to students through careful guiding of finding a description of comparison of Sasak and Samawa folktales