Cucupatian Banjar: Analisis Struktur, Fungsi, dan Nilai Budaya

Results of an early observation shows that cucupatian (riddles), one of the pillars of the Banjar cultures that has been ignored by Banjar communities and in the brink of
extinction. In order to prove this issue and observation, the research using qualitiative approach where the researcher functions as a human instrument. The research uses the theory of transfomation generative-grammar, theory of folklore (especially theory pertains to the structure of folklore, functions as well as cultural values), and theory of pragmatics. The main location of the study is Kota Banjarmasin, Kabupaten Hulu Sungai Utara, and Kabupaten Hulu Sungai Tengah. Data collection carried out using a
participant-observation method and in-depth interviews. Search informant commences with four Banjarian culturalists. From two informants, information about other
informants who liked to cucupatian was gathered. Snowball technique was laid off after getting the tenth informant as information gathered for this research has been enough and
did not get any new additional information. To avoid qualms on the data that have been accumulated, the researcher conducted the validity of the data by using triangulation.
Analysis of the data was carried out with the way proposed by Miles and Huberman(1992), begin with data reduction and extended with data presentation and conclusion retrieval. Based on the analysis of data, this research has produced the following: (1) Banjar's cucupatian Banjar is divided into tatangguhan dan mahalabiu. (2) Tatangguhan is rooted in old community/traditional while mahalabiu is rooted in the current modern society. (3) Tatangguhan is rarely found, can be said to be in the brink of extinction.Today's era is the era of mahalabiu, a variation of tatangguhan which stresses on joke aspect with the use of words, phrases, or sentences which are ambiguous. (4) There are five functions of tatangguhan, that is knowledge system, mediation system, participation system, communication system, and practice system. From these functions, knowledge and mediation system are more dominant in tatangguhan. (6) Cultural values of tatangguhan revolve around social values, ethics, philosophies, religions, and
aesthetics whereas the values of mahalabiu besides being sosial values (especially social critics) is also having religious values. (7) The structure of tatangguhan inclines not to follow the inner structure method of Banjar language and it has surface structure (transformation of sentences) that has 11 forms of transfromation of sentences;
FN+FPrep; FN+FAdj; FN+FNum; FNum+FAdj; FV+Fadj; FAdj+FV; FV+FPrep;FAdj+FAdj; FV+FN; FPrep+FPrep; FAdj+FAdj. (8) Structure of mahalabiu inclines to follow the sentence's inner structure of Banjar language. Occasionally, to explain
sentence information, mahalabiu is made to be a discourse. Cucupatian contains many cultural teachings. Hence, it is suggested that every societal member, in particular the
local government and scholars need to strive in order to save cucupatian from extinction.