TRADITIONAL COMMUNICATION MODEL OF TRADITIONAL LEADERS IN MAINTAINING LOCAL WISDOM IN CUSTOM TRIBE, KASEPUHAN CISUNGSANG, SOUTH BANTEN, BANTEN PROVINCE, INDONESIA
Dr. Naniek Afrilla Framanik, Dr. Rahmi Winangsih, Dr. Idi Dimyati, Darwis, M.Ikom.
Sultan Ageng Tirtayasa University,
Abstract
This study focuses on the traditional communication model of traditional leaders in the indigenous tribe Kasepuhan Cisungsang, namely an indigenous tribal community, in Banten Province, the westernmost part of the island of Java in Indonesia. The Kasepuhan Cisungsang indigenous tribe has existed since the 13th century. The presence of modern culture also changes the values of life adopted in the Cisungsang tribe. There is concern among indigenous leaders, that the values they believe in from generation to generation will change and even be damaged by changing times. This study focused on three objectives, namely: (1) finding traditional communication models in maintaining local wisdom in the Cisungsang tribe, (2) finding the self-concept of indigenous leaders in terms of: the rights and obligations of indigenous leaders to make decisions for themselves and their environment . (3) Finding patterns of support for indigenous peoples, in terms of their attitude of religiosity and democratic attitude. This research is based on pragmatisms philosophical roots, uses cultural social traditions, symbolic interactionism theory (mind, self and society) -Herbert Mead, constructivist paradigm, qualitative-exploratory research approaches, and ethnometodology methods. The level of data validity is based on credibility, transferability, dependability, and confirmability. The results of this study are, (1) traditional leaders carry out traditional communication in the form vertical communication methods, which are carried out from indigenous peoples to traditional leaders, called reporting (nyarita). The second traditional communication method is horizontal communication, namely communication between traditional leaders, called discussion (adu renyom). (2) The next stage is to the self-concept of traditional leaders. Traditional leaders carry out their duty to maintain cosmic order. Customary leaders in carrying out their roles have competence. They are creative, wise, responsible, alert, ready, understanding, intelligent, skilled, agile, caring, fast, responsive and the ability to maintain self-esteem. Traditional leaders have the ability to place themselves, can absorb social values. This ability is achieved by meditating and maintaining the sanctity of behavior. The self-concept of traditional leaders has a tendency to the aspects of "the Me" and not on "the I". (3) Indigenous peoples support for local wisdom in Kasepuhan Cisungsang is to maintain and carry out religious ritual activities and trust in Sri Devi. They respect and loyal to the traditional leader. From the aspect of the attitude of democracy, if they marry outside people, then the traditional leader allows them. After marrying and moving home, they are not given the obligation to follow customary regulations. Keywords: traditional leaders, discussion (adu renyom), reporting (nyarita), content (eusi), container (wadah), indigenous communities.
Keywords: traditional leaders, discussion (adu renyom), reporting (nyarita), content (eusi), container (wadah), indigenous communities.
Topic: Education and Social Change