Libraries at University of Nebraska-Lincoln

 

Date of this Version

Fall 12-20-2019

Citation

References

Adnan, & Solihin. (2018). Keyakinan masyarakat adat dan modernisasi di kampung adat masyarakat cireundeu Kota Cimahi. Jurnal Socio Politica, Volume 8 no 1,

Budyanta, & Ganiem. (2011). Teori Komunikasi. Jakarta: Kencana Prenada Media Group.

Devito, J. (1990). Message : Building Interpersonal Communication Skilss. New York: Harper and Row.

Ekadjati, E. (1995). Kebudayaan Sunda (Suatu Pendekatan Sejarah). Jakarta: Dunia Pustaka Jaya.

Fadhilah, A. (2014). Budaya Pangan Anak Singkong dalam Himpitan Modernisasi Pangan : Eksistensi Tradisi Kuliner Rasi (Beras Singkong) Komunitas Kampung Adat Cireundeu Leuwi Gajah Cimahi Selatan Jawa Barat. Al Turas, Vol XX no 1 Januari .

Fitriyani, A., Suryadi, K., & Syam, S. (2015). Peran Keluarga dalam Mengembangkan Nilai Budaya Sunda (Studi Deskriptif terhadap Keluarga Sunda di Komplek Perum Riung Bandung). Jurnal Sosietas, Volume 5 No 2.

Halawa, O., Nurhayati, S., & Rochana, S. (2019). Pemberdayaan untuk meningkatkan taraf hidup di kampung adat Cireundeu Cimahi. Jurnal COM-EDU, Volume 2 Nomor 3, September .

Indrawardhana, I. (2014). Berketuhanan Dalam Perspektif Kepercayaan Sunda Wiwitan. Melintas, 105-108.

Kodiran. (2004). Pewarisan Budaya dan Kepribadian. Jurnal Humaniora, Volume 16 No 1, Februari.

Koentjaraningrat. (1990). Teori Ilmu Antropoligi II. Jakarta: Universitas Indonesia.

Masturi, A. (2010). Membangun Relasi Sosial melalui Komunikasi Empatik (Perpektif Psikologi Komunikasi). Jurnal Komunika, Volume 4 No 1, Juni.

Niglio, O. (2014). Inheritance and identity of Cultural Heritage. Advances in Literary Study, Volume 2 No 1.

Novianti, R. D., Sondakh, M., & Rembang, M. (2017). komunikasi antarpribadi dalam menciptakan harmonisasi keluarga didesa sagea kabupaten halmahera tengah. Jurnal Acta Diurna, Volume VI. No. 2. .

Patriana, E. (2014). Komunikasi Interpersonal yang Berlangsung antara Pembimbing Kemasyarakatan dan Keluarga anak pelaku pidana. Journal of Rural and Development, Volume V No. 2 Agustus .

Putranto, K., & Taofik, A. (2014). Food Consumption Diversification Pattern in the Indigenous Village of Cireundeu Cimahi, the District City of Cimahi, West Java Province. Jurnal Istek, Volume VIII no 1, July.

Ruben, B., & Steward, L. (2013). Komunikasi dan Perilaku Manusia. Jakarta: PT. Raja Grafindo Persada.

Saleh, F., Soejadi, & Lasiyo. (2013). makna “silas” menurut kearifan budaya sunda perspektif filsafat nilai: relevansinya bagi pemberdayaan masyarakat miskin. Jurnal Sosiohumaniora, Volume 15 no. 2 Juli 2013: 158 - 166, Volume 15 no 2.

Sanad, R. M. (2017). Keterbukaan Diri Seorang Gay Di Dalam Keluarga. Surakarta: Universitas Muhamadyah.

Setyowati, Y. (2005). Pola Komunikasi Keluarga dan Perkembangan Emosi anak(Studi Kasus pada penerapan pola komunikasi keluarga dan pengaruhnya terhadap perkembangan emosi anak pada Keluarga Jawa. Jurnal Ilmu Komunikasi, Volume 2 No 1, Juni.

Tendi. (2015). Sejarah Agama Djawa Sunda Di Cigugur Kuningan 1939 - 1964. Jakarta: Fakultas Adab dan Humaniora, Universitas Islam Negeri Syarif Hidayatullah.

Warnaen, S. (1988). Pandangan Hidup Orang Sunda, Masyarakat dan Kebudayaan. Jakarta: Djambatan.

Yin, R. K. (2011). Studi Kasus: Desain dan Metode. Jakarta: Rajagrafindo Persada.

Yuliasari, I. (2013, Mei sabtu). Dinamika Interaksi Komunikasi Dalam Keluarga. Komunikasi, pp. 1-4.

Abstract

Abstract

The people of Cireundeu Village are known to hold firm Sundanese wiwitan customs and traditions of ancestral heritage that contain local wisdom. The tradition of eating cassava rice has been carried out by indigenous peoples for a hundred years since 1918 for generations. The process of introducing and applying the tradition of eating cassava rice was started by this traditional family in carrying out the inheritance of giving culture to the village of Cireundeu.

This research uses a qualitative method with a case study approach to three indigenous families in Cireundeu village who have different beliefs and birthplaces. As parents in the family communicate the tradition of eating cassava rice or shortened constellations to children or young people as recipients of cultural heritage. The purpose of this study was to find out 1) Why the tradition of eating constellations was maintained and passed on to children. 2) How is the pattern of communication of indigenous families in applying the tradition of eating constellations to their children

The results showed that 1) Children are the younger generation who are expected to be the successors to the tradition of eating racial food (cassava rice) because it bequeathed this tradition so that children have self-identity, self-confidence, and pride in having a local culture that is characteristic of food security in the village of Cireundeu. 2) Communication patterns of inheritance of the tradition of eating constellations in indigenous families are carried out with an interpersonal communication approach (openness, empathy, equality, positive attitude and support) to children. The communication process occurs because of tolerance. Tolerance creates cooperative behavior, wise behavior and adapted behavior among family members

Share

COinS
 
 

To view the content in your browser, please download Adobe Reader or, alternately,
you may Download the file to your hard drive.

NOTE: The latest versions of Adobe Reader do not support viewing PDF files within Firefox on Mac OS and if you are using a modern (Intel) Mac, there is no official plugin for viewing PDF files within the browser window.