A comparison of cultural meanings in Sundanese and Korean traditional children's songs: An anthropologist study

Traditional children's songs are a literary heritage that contains cultural values and noble norms that are meaningful in people's lives. This research aims to describe the (1) comparison of the linguistic units, and (2) comparison of cultural meaning in Sundanese and Korean traditional children’s songs. The data were taken from four Sundanese and Korean children folk songs’ lyrics. This research method is a qualitative descriptive based on an anthropolinguistic approach, and the data were collected by downloading the lyrics on youtube. The data were analyzed using the distributional and identify method. The results show that both in Sundanese and Korean traditional children’s songs lyrics consist of linguistic units words, phrases, clauses, sentences, and discourse. In the realm of anthropolinguistics, the results show similar cultural meanings in (1) Ayun Ambing and Jajang Jajang Uri Aga ( 자장 자장 우리 아가 ) which is the cultural meaning of cradling a baby, family love and respect for parents. (2) in Bulantok and Dal-dal Museun Dal ( 달달 무슨 달 ) include the meaning of being grateful for the beauty of nature, (3) in Cing Cangkeling and Saeya-saeya Pharangsaeya ( 새야 새야 파랑새야 ) shows the meaning of vigilance against colonizer, (4) in Oyong-oyong Bangkong and Dukkeoba-dukkeoba ( 두껍아 - 두껍아 ) contains cooperation and life guidance. This research is expected to be used as a means of preserving language and culture through traditional songs.


INTRODUCTION
Traditional children's songs are songs that generally develop in certain communities and are performed by children while playing with their friends.Oral traditions, especially traditions that have verbal elements such as the tradition of mantra, folk storytelling, riddles, traditional speeches, chanting, praying, and folk games accompanied by singing can be studied from an anthropolinguistic approach, according to Sibarani (2015).Among many countries, for instance, two regions still have a repertoire of traditional children's songs, namely Indonesia and Korea.
Concluded from Yulianeta in the thesis entitled "Lullaby songs as a medium of cultural education: A gender perspective" in 2014, traditional songs play an important role as one of socio-cultural information and can be used as a medium for cultural education for children to preserve their mother tongue.It is concluded from what Setiowati (2020) said that folk songs reflecting positive attitudes will make it easier to be absorbed in developing good character.However, the Sundanese and Korean regions, as examples of the owners of traditional children's songs, have different languages and cultures that affect the different mindsets of the people in both countries.Therefore, it can be assumed that although both Sundanese and Korean have similar themes in their traditional songs, they do not necessarily mean the same if we analyze the lyrics of the song in depth.
Based on information obtained from previous research by 조진희 (Jo Jin-hee) entitled Barudak in Kuta Indigenous Village) in 2016.both in Sundanese and Korean regions, there are several songs with a similar theme to one another.The song kaulinan barudak as concluded by Mulyati and Husen (2013) is a traditional Sundanese children's game in daily life that reflects the cultural values of the community with children as the actors.Sundanese traditional children's songs, according to Sunaryo (2016), represent one of the literary works of past artists, which are generally anonymous.Meanwhile, from the form of the game and the meaning of the lyrics, there is an implied depiction of the cultural characteristics of Sundanese society that are conveyed through the practice of play.Traditional children's songs are also passed down from generation to generation and generally can be sung when the children are doing activities that correlate with the natural surroundings.In a literal sense, the expression of the lyrics in the song can be understood.However, this will appear to be different when examined from the contextual aspect related to the culture of the community in both countries.
For instance, in the traditional Sundanese children's song, the song "Bulantok" (YouTube in This phenomenon motivates the researchers to discover evidence of whether or not, indeed, the elements caused by cultural and perspective differences manifested in the lyrics of traditional children's songs in Korean and Sundanese society can lead to different perceptions of meaning and philosophical values in the song.
The urgency of this research is that traditional Sundanese and Korean children's songs were chosen as even though they are one of the main learning media and are first obtained by a child from an early age, there are many values and philosophies of life that can be taken from this medium.This research can also be used as a means of preserving and enhancing the knowledge of the culture and languages contained in the two countries concerned.Therefore, the problem formulation in this study is to compare the forms of lingual units and cultural meanings in the traditional Sundanese and Korean children's songs This study applies the anthropolinguistic theoretical approach elaborated as explained by Foley in the book entitled "Anthropological linguistics: An introduction" in 1997.It is stated by Foley (in Ola, 2009) that anthropological linguistics, culture, and language find the meaning behind its use.In other words, anthropological linguistics is a discipline that further explores language to find cultural understanding.Anthropolinguistics examines language from the point of view of anthropology, culture, and language to find the meaning behind its application.through Semiotics Analysis.in 2016, is a science that can be seen through signs and the culture contained within its scope.This study uses Riffaterre's semiotics principle (in Endraswara, 2013) which pays attention to three things called the indirectness of expression (displacing of Meaning, distorting of meaning, and creating of the meaning).Riani (2012) in her research "Inflectional Plural Markers in Sundanese" concluded that morphology is divided into two, lexical morphology and inflectional morphology.inflectional morphology.Polymorphisms in Sundanese are found in word phrases, compound words, idioms, or clauses.(Lyra, 2016) According to Aras, (2016) the morphemic process is the process of forming words from other units which are the basic form.The morphemic process is divided into three, namely affixation, reduplication, and merging.
Studying and observing the existence of traditional children's songs in both the Sundanese and Korean ethnic communities is something new and different from research with similar themes by other researchers.Through this research, we will indirectly study the culture and the content of meaningful local wisdom values implied in it as this can be expressed based on anthropolinguistic theory which in this research anthropolinguistics is based on an understanding of the theory of lingual unit form, semantics, and semiotics.In addition, because this research was conducted by comparing songs that have the same theme, then through this research we can find out more about the cultural meaning of traditional songs from two countries.

METHODS
The design of this research is qualitative methods.According to Bogdan and Taylor as explained by Moleong in the book entitled "Metodologi Penelitian Kualitatif " in 2018, qualitative research methods are procedures that produce descriptive data in the form of written or spoken words from people and observed behavior.As Mulyadi (2011) states in the qualitative tradition, researchers must use themselves as instruments.The data in this study were lyrics containing similar themes in the traditional Sundanese and Korean children's songs that the researchers obtained from documented sources, such as music sites and books that present the discussion of these children's songs.

RESULTS AND DISCUSSION
In this study, two parts are elaborated, which consist of (1) a comparison of lingual unit forms and (2) a comparison of cultural meanings.

a) Comparison of Lingual Unit Forms
The comparison points of the forms of lingual units in this study are 1) based on the same unit and meaning, 2) based on the same unit but has a different meaning, and 3) based on a different unit but has a similar meaning.Other than that, the lingual units were analyzed based on their denotative and connotative meanings.Some of these lingual units can have denotative and connotative meanings.However, it may only have a denotative or connotative meaning.The general description of the data can be seen below.

1) 자장자장 우리 아가 (Jajang-jajang Uri Aga) and Ayun Ambing
자장 자장 우리 아가 (Jajang-jajang Uri Aga) has a total of 32 lingual units.Meanwhile, the amount of lingual unit forms in Ayun Ambing has a total of 37 units.the following is the number of the lingual units of the songs.The song is divided into lingual units of words, phrases, clauses, and sentences.a) Based on the same unit and meaning Some of the same expressions between the song 자장 자장 우리 아가 (Jajang-jajang Uri Aga) and Ayun Ambing can be seen in the word jajangjajang (자장 자장), which according to the dictionary, is polymorphemic means 'the singing-like voices made when putting a child to sleep'.Meanwhile, This is different from the phrase 'ulah rungsing' in the line 'hidep omat ulah rungsing' in the Ayun Ambing song, which means 'don't cry easily'; The phrase 'ulah rungsing' is a modality verb phrase (frasa pagawéan modalitas) because it consists of the word 'ulah' and is a feature of modality verb phrases where this phrase is related in meaning between its elements and shows properties.it has a connotative meaning about the advice parents give to their children to grow up strong and be ready to face any obstacle that exists in the future.c) Based on a different unit but has a similar meaning The phrase 'uri aga' (우리 아가) in the 자장 자장 우리 아가 (Jajang-jajang Uri Aga) refers to Uri (우리) is a pronoun / daemyeongsa (대명사) which means we / us, while Aga (아가) is a noun which means baby.This word in Korean is a unit formed from two nouns.The word Uri (우리) itself for Korean people has a very deep meaning because it means that there is a very close relationship.So when you look back at the lyrics of the song Jajangjajang Uri Aga / , it shows a very close relationship between a mother and her child.Meanwhile this word has a similar meaning to the word 'hidep' in Ayun Ambing, which means 'a nickname of endearment for children that many parents use every day.

2) 달달 무슨 달 (Dal-dal Museun Dal) and Bulantok
It can be seen that the song 달달 무슨 달 (Dal-dal Museun Dal) consists of 18 lingual units.On the other side, Bulantok's lingual unit form has a total of 16 lingual units.The song is divided into lingual units of words, phrases, clauses, and sentences.As for the Bulantok song, the phrase 'Aya, bulan sagede batok' means 'there is a moon as big as a coconut shell'.These clauses and sentences contain similar meanings because they describe the moon in the first stage, which is small.This clause is an adjective clause because the bound clause occupies an adjective function that fills the same column in the clause structure.The word 'sagede' is followed by the word 'batok' which when concluded as 'sagede batok' means 'as big as the shell'.
According to Shin Chanmi (in an interview, November 19, 2020) it can be seen that Pharangsae (파랑새) has a double meaning, namely about good news and hope.But on the other hand, Pharangsae (파랑새) means 'Japan's blue army (army).This is related to the events that occurred in 1894 regarding the movement of the Donghak farmers located in Gobu led by Jeon Bongjun (전봉준), but the Japanese troops defected and harmed the Gobu farmers.Therefore Pharangsae (파랑새) is included in the change in the meaning of the symbolization / sangjing (상징).
In the Cing Cangkeling song, the word 'manuk' means 'bird', but connotatively, it refers to the figure of a Dutch leader who colonized the Sundanese region in ancient times.The word 'manuk' is an indirect expression of changing meanings, namely metaphorical (lalandian) language style and the description of 'humans who understand the conditions of their area and are steadfast in facing all kinds of problems.This is also reaffirmed as stated by Kusumah and Agus in the book entitled (2015), that the word 'manuk' is a description of 'human body and spirit'.Meanwhile, Uus Karwati and Diah Latifah in the conference proceedings entitled Musical Creativity-Based Ornament Learning Model of Cianjuran Sundanese Songs in 2020, revealed that 'manuk' is a pronoun or symbol from the Dutch who colonized the Sunda region in ancient times.b) based on a different unit but has a similar meaning The phrase nokdubache anji mara (녹두 밭 에 앉지 마라) means 'don't sit in the green bean field'.Implicitly, the meaning of this line would be "do not occupy and exploit the Gobu territory", which refers to an order given to the Japanese army.The word nokdubache (녹두밭에) consists of nokdubath (녹두밭) which according to the online Naver Korean Dictionary (2020) means "mung bean field" and this word is attached with the adverb particle namely 'e' (에 ) which means "at", so when combined it means 'in the green bean field'.Then behind the word nokdubache (녹두밭에) there is the verb anji mara (앉지 마라 ) which means 'don't sit down'.The word anji mara (앉지 마라) is formed from the word antta (앉다) including the auxiliary verb / bondongsa (본동사) and according to the Korean-Indonesian Naver Online Dictionary (2020) it means 'to sit'.
Then the word '~ji mara' (~지 마라 ) includes the auxiliary predicate / bojo yong-eon (보조용언) which means 'don't', this word has the characteristics of being part of the verb phrase / dongsagu (동사구).Based on this information, the phrase nokdubache anji mara (녹두밭에 앉이 마라 ) means 'don't sit in the green bean field'.Subsequently, in the Cing Cangkeling song, the phrase 'Keun anu déwék ulah pati diheureuyan' means 'let it be mine and do not mess with it.'The phrase 'anu déwék' belongs to the phrase belonging to owner 2 (the phrase belonging to property) because it has the characteristic of being built by the partike 'nu' as an adverb of 'belonging' and is followed by the noun 'déwék'.The phrase 'anu déwék' means 'mine'.The phrase 'anu déwék' relates to the history of the 17th century Sundanese people when Bandung was under Dutch rule and there is a famous coffee plantation led by Abraham Van Riebeek.Meanwhile, at that time, many local people were made laborers.So, this phrase has a contextual meaning of 'do not disturb the life of the local community that was directed to the Dutch rule at that time.

4) 두껍아-두껍아 (Dukkeoba-dukkeoba) and Oyong-oyong Bangkong
Based on the identification results obtained, it can be seen that the song 두껍 아 -두껍 아 (Dukkeoba-dukkeoba) consists of 24 lingual units.On the other side, Oyong-oyong Bangkong has a total of 51 lingual units.already in the snake's stomach, the snake died too.In the end, the children of the frog mother who grew from the mother frog's back survived and were born and then ate the snake's body along with the frog mother so that the frog children could grow up healthy and strong.This word refers to the character of a dead frog mother in the Korean folk tale called Omdukkeobi (옴 두꺼비), which is the story where this song was originated.
In Oyong-oyong Bangkong, the word 'bangkong' that means 'frog' is a personification figure and a substitute for the image of 'human/society'.According to the General Sundanese Dictionary, the word 'bangkong' means 'animal that lives on land and water and jumps on its way'.The word 'bangkong' is an indirect expression of the personification figure of speech (mijalma).This is because, the word 'oyong-oyong' is an adjective that shows 'a common path and one goal, while 'bangkong' is a change from the image of 'human/society'.b) Comparison of Cultural Meanings Cultural meanings can have a similar implicit message but can also contain different meanings, depending on how the origins of the traditional Sundanese and Korean children's songs were created.Therefore, the following elaborates further on the comparison of these cultural meanings.

자장자장 우리 아가 (Jajang-jajang Uri Aga) and Ayun Ambing
There are several similarities in the implicit cultural meanings within the song lyrics following the function of the song itself, which is used to sing while cradling a baby who is about to fall asleep.
However, these two traditional children's songs also have different cultural meanings due to a variety in culture and customs that are affected by the background of how the songs were created.Children's Character Building in South Sulawesi" in 2020, the singing of a mother when cradling her child can be found in various traditions or regions.However, due to differences in time, region, and traditions between cultures, there are differences in the way of delivery and messages contained in the children's song.This can be seen in the lyrics a) 'jajangjajang uri aga jajangjajang uri aga' (자장 자장 우리아 가 자장 자장 우리아 가), which means 'cradling my baby' and generally these lines are sung by parents when they dandle their baby.Similarly, b) Ayun Ambing has the lyrics 'Ari.
This lyric is sung when parents cradle their baby who is going to sleep, or in Sundanese called mépéndé.This expression is a common interjection that is passed down through generations and is used by parents to calm their children who are about to fall asleep.
The second is 2) the cultural meaning of family affection.In the song Ayun Ambing, it can be seen that line a) 'Apan bapak anu ngaping' means 'isn't your father who takes care of you', which describes the role of a father as a family leader.The character of the father, who is tireless and always steadfast in accompanying and guiding the child from an early age to adulthood in facing the child's 위한 한국 전래동요의 분석 및 적용 탐색(Exploring the analysis and application of Korean traditional nursery rhymes for infants in 2012, which discusses the character of traditional Korean children's songs, as well as the research of traditional Sundanese children's songs by Ridwan and Resti Juniar in the conference proceedings entitled "Konsep Revolusi Mental dalam Kawih Kaulinan Barudak di Kampung Adat Kuta (The Concept of Mental Revolution in Kawih Kaulinan a) Similar cultural meanings Similar cultural meanings contained in the songs Ayun Ambing and Jajang-jajang Uri Aga (자장 자장 우리 아가) are 1) the cultural meaning of cradling children.It is concluded from as explained by Tami and Yulianeta in the conference proceedings entitled "The Role of Yabelale Lullabie as DOI: http://dx.doi.org/10.17509/xxxx.v6ixp-ISSN 2776-4486 e-ISSN 2776-4494 into words, clauses, and sentences.Meanwhile, the song Dal-dal Museun Dal (달 달 무슨 달) is divided into words, clauses, and phrases.The comparison is that there is one same lingual unit with a similar meaning and three different lingual units with similar meanings.The lingual units in the Cing Cangkeling song are divided into words, phrases, and sentences.Meanwhile, Saeya Saeya Pharangsaeya (새야 새야 파랑새 야) consists of words, phrases, clauses, and sentences.The comparison in these songs discovered that there is one same lingual unit with a similar meaning and two different lingual units with similar meanings.Meanwhile, the song Oyong-oyong Bangkong consists of lingual units in the form of words, phrases, clauses, sentences, and discourses.Moreover, the song Dukkeoba Dukkeoba (두껍 아 두껍 아) consists of words, phrases, clauses, and sentences.The comparison found one same lingual unit with a different meaning.In the song with the theme of cradling a baby, Ayun Ambing from Sunda and Jajang Jajang Uri Aga (자장 자장 우리 아가) from Korea have a similar cultural meaning, namely the culture of cradling a baby, family love, and respect for parents.The song Dal-dal Museun Dal (달달 무슨 달) and Bulantok have similar characteristics; the songs tell about how Korean and Sundanese people are grateful for the natural beauty they have had since ancient times, which is the beauty of the moon.The songs Saeya-saeya Pharangsaeya (새야 새야 파랑새 야) and Cing Cangkeling are implicitly related to the colonial times that occurred in the two countries.Therefore, there is a similar cultural meaning, namely the vigilance towards the colonialism.The songs Dukkeoba-dukkeoba (두껍아 -두껍아) and Oyong-oyong Bangkong denotatively tell the behavior of frogs.In the cultural sense, these two songs contain the meaning of cooperation and life guidance.The different cultural meanings in the Sundanese and Korean traditional children's songs with similar themes are influenced by the historical background of how the songs are composed as well as the differences in their respective cultures.
(YouTube in 2020 https://www.youtube.com/watch?v=iF2MexJzDp4) possesses a significantly meaningful repute as it relates to the customs of the people.It can be seen that both songs have a moon theme.Based on linguistic studies, children's traditional songs are easy to imitate.However, studies on the meaningful value of the moon-themed song in Sundanese and Korean society are still vague and certainly contain different meanings.

comparison of cultural meanings in Sundanese and Korean traditional children's songs: An anthropologist study | 56
were the distributional method and identity method.As for this study, the researchers conducted validity and reliability tests based on the triangulation concept by Patton et al. in the book entitled "Qualitative and evaluation methods" in 2015, that were divided into several steps, namely with the sources, research methods, researchers, and theories.

comparison of cultural meanings in Sundanese and Korean traditional children's songs: An anthropologist study
in Sundanese, when joint together as in compound words / bokhab-eo (복합어).It does not have a specific meaning when viewed from the dictionary.As for the Sundanese tradition, 'Ayun Ambing' is an activity carried out by parents when putting their baby to sleep, it means 'to move/swing the child'.b) Based on the same unit but has a different meaning, In the자장 자장 우리 아가 (Jajang-jajang Uri Aga) song, within the line kkokko-daka Uji mara uri aga jameul kkaela (꼬꼬 닭아 우지 마라 우리아 가 잠 을 깰라), the phrase Ulji mara / 울지 마라, refers to the subject kkokko-daka (꼬꼬 닭아), and the meaning of the phrase is 'hey cock, don't crow'.the word Ulji mara (우지 ) means 'Don't cry.' it can be concluded that the word 'Ulda' (울다) belongs to the auxiliary verb / Bondongsa (본동사) and '~ji mara' (~지 마라) belongs to the auxiliary predicate / Bojo Yong-eon (보조용언) which means this word has the characteristics of being part of a Verb Phrase or in Korean called Dongsagu (동사.

Table 4 두껍아-두껍아 (Dukkeoba-dukkeoba) and Oyong-oyong Bangkong
, refers to the character of the mother frog who was attacked by a poisonous snake.Not staying still, the mother frog also secreted poison from her back so that even though she wasNurkhazanah, L. A., Yulianeta, Y., Samsudin, D., A