JTUS, Vol.
02, No. 10 October 2024
E-ISSN: 2984-7435, P-ISSN: 2984-7427
|
DOI: https://doi.org/10.58631/jtus.v2i10.122 |
Aqsal Rizki Sapatulloh1*, Ade Muhammad Ucu Nur Alam2,
Mukarto Siswoyo3, Dedet Erawati⁴
Universitas Swadaya
Gunung Jati, Indonesia
Email: [email protected]1, [email protected]2,
[email protected]3, [email protected]4
|
Abstract Sunda Wiwitan in
Cigugur Kuningan maintains respect for the traditions and customs that have
become an integral part of their culture. Along with the rapid changes in
communication technology, this research aims to understand the development of
communication technology in the Sunda Wiwitan community and how they preserve
their culture in the modern era. The research method used is a descriptive
qualitative approach, which includes interviews and content analysis to
collect data from key informants. The results showed that although the Sunda
Wiwitan community quickly adopted modern communication technologies such as
the internet and social media, they also needed time to develop appropriate
usage guidelines. The research revealed that despite accepting new technologies,
this community remains committed to maintaining their cultural values and
traditions, including the use of traditional clothing to filter out foreign
cultural influences. The implications of this research suggest that
technology can be integrated into indigenous communities without erasing
their cultural identity. In addition, the results highlight the importance of
developing policies that support cultural preservation in the midst of
technological advances, as well as the need for education for community
members to optimize the use of technology while still respecting and
preserving their traditions. Keywords: Sunda Wiwitan
Community, Cultural Preservation, Communication Technology, Cultural Lag
Theory. |
INTRODUCTION
Religion is an important
element in society because it serves as a moral guide and life guide for its
people (McKay
& Whitehouse, 2015). Each religion has its own
rules to govern life, and religious understanding is considered to be the
teaching of God that directs people to salvation and prosperity in the hereafter and in
this world. In addition, religion also has a role in controlling
people's behaviour, affirming the difference between right and wrong, and
strengthening moral values, which are also reflected in the family as the most
basic unit of society after marriage (Jati,
2016).
Sundanese Wiwitan is a
religion that plays a role and functions in Sundanese society in particular.
Like other religions, Sunda Wiwitan provides moral direction and life
principles for its followers. In addition, Sundanese Wiwitan adherents also
provide a deep understanding of the origin and identity of the Sundanese
ethnicity, which is an important part of their culture and beliefs. The word
"Sundanese Wiwitan" comes
from "Sunda", which refers to the Sundanese ethnicity or
nation, and "Wiwitan", which means "origin". Briefly, Sunda
Wiwitan refers to the origin or authenticity of Sundanese. According to
Sundanese Wiwitan beliefs, ancestors have a direct relationship with Adam (the
First Man) and the religion they follow. The term Sundanese Wiwitan is used to
strengthen the beliefs or belief system of the Sundanese people, who still
respect the spiritual teachings of their ancestors. Although this term is not
always used by all Sundanese Wiwitan, it is generally attached to Sundanese
people who maintain the culture and spiritual beliefs of their ancestors (Indrawardana,
2014).
The
presence of a belief system in society is very simple. When humans interact
with the universe, they begin to realise their relationship with that nature.
Humans are so dependent on the universe that the concept of belief systems
evolved from their understanding of the universe. Koentjaraningrat states that
the belief system in religion is people's idea of their beliefs and views about
the supernatural, the origin of the universe, the afterlife, and supernatural
forces (Koentjaraningrat, 1987).
The
belief system can play an important role in interpersonal communication,
especially in the family. Shared values and beliefs help family members
understand each other better, encourage more open and honest communication, and
strengthen relationships and communication effectiveness. Communication between
nuclear families, for example, between parents and children, between husband
and wife, between brothers and sisters, and between children, can be classified
as interpersonal communication. According to Galvin & Brommel, a family is
a group of people who have close relationships, build a sense of togetherness
and group identity, with strong bonds in terms of loyalty and emotion, and
experience a shared history and plan for the future (Ganiem, 2011).
A
way of life that develops and is passed down from generation to generation by a
group of people, similar to culture, is an essential part of the human being
and is often considered genetically inherited. Communicating with people from
different cultures and adjusting to the differences shows that the culture is
learned. Therefore, we need to be ready to face the influence of communication
technology on all aspects of culture in the life of the nation (Purwasito, 2003).
In
the era of rapid technological development revolution, social interaction and
cultural change have become the main focus in various parts of society. People
from indigenous peoples are feeling the great impact of these changes (Mutaqin & Iryana, 2018);
(Widowati & Wijaya, 2014).
Indigenous peoples, who have a rich cultural history and traditions, are in the
middle between maintaining their cultural heritage and adapting to the
influence of digital technology (Telaumbanua et al., 2020).
Digital
technology, especially smartphones and the internet, has changed the way people
interact, speak, and get information. According to (Ode, 2015),
this change can change the social and cultural dynamics in indigenous peoples
that have been passed down since time immemorial. The extent to which these
changes have an impact on the values, norms, and cultural practices of
indigenous peoples still needs further research (Suarsana, 2020).
Advances in communication technology in the
digital era require all aspects of communication to adapt to existing
developments. Developments in this field can be used as a tool to disseminate
information and as a promotional medium (Dedet Erawati et al., 2021).
Social media attracts people's attention
because it is considered practical for communicating and sharing information.
With just one handful of gadgets, we can communicate with anyone without being
limited by time, place, and distance. The presence of social media as a means
of communication allows people to share their viewpoints, understandings,
experiences, and responses with each other (Agni et al.,
2020). The development of communication technology
has a huge impact on the pattern of communication behaviour in today's society.
Even mass media such as television, newspapers, and books are rarely glanced at
by many people because they are fully summarised in one smartphone.
A
thorough research of social change and social interaction in indigenous peoples
is essential to understanding how communication technologies and the digital
age affect their cultural identity. Therefore, thorough research on the
consequences of social change in indigenous peoples is very important (Wignjosasono, 2022);
(Polnaya et al., 2023).
This
research will discuss the Development of Communication Technology in the
Sundanese Community of Wiwitan Cigugur Kuningan. Although various scientists have different understandings
of communication technology, it is undeniable that its development has been
very rapid in the last ten years. This happens because the world has entered
the era of the information society, where information is the main need and has
economic and strategic value. Because of the importance of information, people
no longer have to worry about the cost of keeping up with the development of
communication technology. The definition of several criteria for the
development of communication technology, according to (Webster,
2014), is, first of all, technology; the information society will be highly
dependent on the continuous advancement of technology. Second, the economy: the information society consists of five
industries: education, communication media, information machines, and
information services, as well as other information activities, such as research
and social activities. Third, employment: changes in the information society are
changing the availability and need for labour in this field. Fourth, spatial
information society consists of networks that are connected to locations and
have an impact on the regulation of space and time. Fifth, culturally, the
information society has undergone changes in daily social and cultural
circulation as a result of the many available media channels.
Meanwhile, what is meant by the Sundanese Wiwitan
community (Hisyam, 2004), Pengadheent,
also known as Sundanese Wiwitan Cigugur adherents, is a local religion whose
teachings are based on the principles of ancestral traditions. The Paseban Tri
Panca Tunggal cultural heritage, which was established in 1840 and is still
used for traditional cultural activities of the Sunda Wiwitan faith, shows the
history of the origin of Sunda Wiwitan to the present day. The name
"Sundanese Javanese religion" refers to the term "outsider",
which refers to the teachings of Prince Madras. "Andjawat and Andanswer
Spirit of Array�stacking Kang den Tada," which means selecting and
filtering the vibrations of the universe that are constantly interacting and
impacting human life, is the basis of the teachings of ADS.
In
working on this journal, the author uses several journal references as
reference materials, including (1) Hesse Jubba, 2021, entitled "Sunda
Wiwitan in the Post Era - Truth: Survival Strategies for Local Communities in
the Era of Globalization". This research analyses the existence of the
Sundanese Wiwitan community in the Cireundeu Traditional Village, which is
threatened by significant technological advances. (2) while according to
research by Fauzian Ahmad, 2021. The one is entitled "The Symbolic Meaning
of Sundanese Wiwitan in the Cireundeu Traditional Tradition". In Cireundeu
Village, Leuwigajah Village, South Cimahi District, Cimahi City, the purpose of
this research is to find out the process of cultural inheritance that has
occurred since ancient times about the very famous Sundanese Wiwitan people.
The goal is divided into three components: the way of communication, the
communication system, and the act of sharing fantasies carried out by the
adherents of the Sundanese Wiwitan faith to spread their culture in a
descending manner. Ernest Bormann's Theory of Symbolic Convergence is used as
the basis for this research. (3) According to Babul Bahrudin, 2021. In his research
entitled "Cultural Dynamics of the Baduy Tribe in Facing Global
Development in Kanekes Village, Leuwidamar District, Lebak Regency, Banten
Province". The purpose of this research is to see how the culture of the
Baduy tribe changes along with the development of the world. The location of
this research is Kanekes Village, which is located in Leuwidamar District,
Lebak Regency, Banten Province. Bourdieu's theory of habitus and arena also
underlies the qualitative methodology used in this research. This research
focuses on how the Baduy people are facing global changes in terms of
knowledge, living utensils, and technology, as well as livelihoods. (4)
Research by Tiara Polnaya, 2023. The one is entitled "Cultural Change and
Social Interaction in Indigenous Peoples Impact of the Influx of Digital
Technology".
Getting to know smartphones and the internet has
changed the values and habits of families in the indigenous people of Hatusua.
Observations, documentation, and in-depth interviews are used to collect research
data. Previous studies have shown that the internet and mobile phones can
change societal values and norms. This research supports these findings and
confirms that with the entry of mobile phones and the internet in this digital
era, the people of Hatusua have experienced changes in values and norms.
Participants who previously communicated face-to-face are now switching to
indirect communication due to the availability of smartphones. This
research provides additional insights into how digital technologies affect
indigenous peoples, especially in social interactions and conventional values.
(5) According to research by
Novi Yona Sidratul Munt, 2020. The one is entitled "Analysis of the Impact
of Information and Communication Technology Development in the Field of
Education". Information technology is a tool used to process data and obtain
information, which greatly affects the community environment with positive and
negative impacts depending on its use. The development of information
technology began with the advancement of computers, which were originally used
to write, graph, and store data but have now developed into a global
communication tool. This is inseparable from the need for humans to
communicate, which allows interaction between humans around the world. The
internet, as a result of the development of information technology, not only
opens access to the culture of certain regions but also has an impact on the
culture and environment of the community. The rapid development of information
and communication technology affects the culture and environment of the
community, both beneficial and detrimental, with one of the impacts being a
shift in the culture and environment of the community.
Based
on these references, the difference between this research and other studies
lies in the different theories used. Researchers use the Cultural Lag theory (Ogburn, 1950),
which explains that social change does not occur evenly. Material cultural
elements such as technology and infrastructure tend to change faster than
non-material cultural elements such as values, norms, ideas, and social
institutions.
Based
on the above background, the purpose of this study is to understand the
development of communication technology in the Sunda Wiwitan community and how
they preserve their culture in the modern era. This research aims to explore
the factors that influence the development of communication technology in this
community, as well as the impact of these developments on their cultural
values, norms and practices. The benefit of this research is to provide
valuable insights for academics, practitioners, and policy makers in
understanding the dynamics of the interaction between communication technology
and local culture. The results are expected to be used as a basis for
developing strategies that support cultural preservation in the midst of rapid
technological development, as well as providing recommendations for indigenous
communities in utilizing technology to strengthen their cultural identity. This
research can also serve as a reference for further research related to the
impact of technology on indigenous peoples and broader social change.
METHOD
This
research adopts a descriptive qualitative approach, which aims to provide a
comprehensive picture and explain a social phenomenon or situation in detail (Creswell
& Creswell, 2017). This research
uses the Cultural Lag theory (Ogburn, 1950),
which explains that social change does not occur evenly. Material cultural
elements such as technology and infrastructure tend to change faster than
non-material cultural elements such as values, norms, ideas, and social
institutions. The techniques used in data collection include interviews, which
are conducted directly by asking questions to the resource person through
face-to-face or intermediary media. The informants in this research are (1)
Chairman of the Sundanese Wiwitan Traditional Pupuhu P. Gumirat Barna Alam as
the Prince of the Sundanese Wiwitan Paseban Tri Panca Tunggal Kingdom, (2)
Girang Pangaping Sundanese Customary Pupuhu Wiwitan R. Juwita Jati Putri as the
Princess of the Sundanese Wiwitan Paseban Tri Panca Tunggal Kingdom, (3) Girang
Pangaping Sunda Wiwitan R. Dewi Kanti Setianingsih as the Princess of the
Sundanese Wiwitan Paseban Tri Panca Tunggal Kingdom. As for completing the
interview research was carried out by paying attention to the interaction of P.
Gumirat Barna Alam in an interview session and content that reviewed the
Sundanese Wiwitan Believers community and communication technology on the
Paseban Tri Panca Tunggal website and social media. Research data was obtained
from literature studies through books, scientific journals, online articles,
and scientific works relevant to the development of communication technology in
the Sunda Wiwitan belief community in Cigugur District.
To
ensure reliability and validity, the triangulation method will be used by
considering the results of observation, analysis, and interview of documents.
In addition, resource persons will be given a session to provide feedback on
the results of the analysis. This research is intended to provide in-depth
knowledge about cultural changes and social interactions in Indigenous peoples
after getting to know communication technology through a qualitative approach
that uses phenomenological methods.
RESULT AND DISCUSSION
Furthermore,
based on the results of interviews and observations conducted on informants
with the aim of obtaining the information needed in this research, one of which
is to find out the development of communication technology in the Sunda Wiwitan
Cigugur Kuningan community and how they maintain and continue to preserve
ancestral customs and culture in the era of communication technology
development. Admiration
for the past owned by the Sundanese people of Cigugur is admiration for the
habits of old culture or customs that have existed for a long time, which
sometimes makes it difficult for people to forget them. This is because
cultural customs or past customs are considered to have merged with the behaviour
and culture of the environment (Ogburn,
1957).
The
Sunda Wiwitan community in Cigugur District, Kuningan Regency, utilises modern
communication technology to improve communication between individuals, which
was previously limited only to receiving and conveying information. These
technologies, such as the internet, smartphones, social media, and instant
messaging apps, are adopted and used by the Sundanese Wiwitan people while
still maintaining their traditions and cultural values. Although new
technologies are often adopted quickly, it takes longer for society to develop
the social rules and norms that govern their use. This can be seen in the rapid
development of the internet and social media, but ethical and legal rules
related to privacy, data security, and online ethics are still evolving to keep
up. This is in line with the
Cultural Lag theory, where the theory states that social change does not
occur evenly. Cultural elements, both material and non-material, will affect
the occurrence of change.
The material culture of the Sundanese people of Wiwitan
Cigugur Kuningan
There
are two elements in material culture, namely technology and infrastructure
where the Sunda Wiwitan Cigugur community does not blame the existence of communication technology where the era
of increasingly sophisticated communication technology, such as social media
and instant messaging applications, provides opportunities for the Sunda
Wiwitan people to stay connected and maintain traditional and cultural values
so that local traditions and wisdom can be inherited and promoted to
generations to come without distance and time restrictions. The infrastructure
maintained by a cultural heritage is very important to preserve the
authenticity and historical value of the site. One of them is the Paseban Tri
Panca Tunggal building, which ensures that the environment remains functional
and well-maintained for future generations because this is a material cultural
heritage of the traditional Pupuhu of Sunda Wiwitan and the Sundanese Wiwitan
people. As stated by Prince Gumirat Barna Alam in an interview session
conducted on March 8, 2024.
"Since
the establishment of Paseban Tri Panca Tunggal in Cigugur District, Kuningan
Regency, the Indigenous Pupuhu and the Sundanese Wiwitan community have lived
like the community in general. Especially now that they are following the
development of communication technology, such as radio, television, mobile
phones, and social media platforms, which makes it easier for them to introduce
the traditional culture of Sundanese Wiwitan". (Interview: P. Gumirat
Barna Alam, 08/03/2024).
The
Cultural Lag Theory according to William F. Ogburn explains the phenomenon of a
time gap between technological advances and cultural adaptation or social norms
in a society. This gap occurs when technological developments progress faster
than society's ability to adapt to change. In the Sundanese Wiwitan community,
the development of communication technology goes hand in hand with their
customs, culture, and habits. This allows communication technology to be well
received by the community and Sundanese Wiwitan, encouraging them to adapt to
various technological advances that are increasingly rapid.
Non-material culture of the Sundanese people of Wiwitan
Cigugur Kuningan
There
are four elements in non-material culture, namely values, norms, ideas, and
social institutions, in the Sundanese Wiwitan Cigugur Kuningan community.
The
values upheld by the Sundanese Wiwitan Cigugur community include respect for
nature, ancestors, and others. Spiritual values and local wisdom are also very
important, directing people's behaviour and outlook on life in interacting with
their environment and community.
The
norms in the Sundanese Wiwitan Cigugur community include customary rules that
govern daily behaviour. This includes procedures in traditional ceremonies,
norms of politeness, and rules in social interaction that maintain harmony and
order in the community.
The
ideas or ideas that underlie Sundanese Wiwitan culture include belief in the
spiritual power of nature and ancestors, as well as belief in supernatural
entities. The idea of balance and harmony with nature is also central to their
ideology, which is reflected in their daily practices and traditional
ceremonies.
Social Institutions: Social institutions in Sundanese Wiwitan society
include traditional leadership structures, social organisations, and ritual
groups. Traditional leaders or elders have an important role in leading
traditional ceremonies and maintaining the continuity of traditions. In
addition, there are groups that are in charge of various aspects of social life
and rituals.
In
their daily lives, the Sundanese people of Wiwitan Cigugur Kuningan apply these
values and norms consistently, maintain cultural ideas inherited by their
ancestors, and rely on social institutions to maintain their cultural identity in the midst of
changing times. As
stated by Prince Gumirat Barna Alam in an interview session conducted on March
8, 2024.
"We
do have a filter to filter the absorption of foreign cultures or subcultures of
western culture because it will affect or degrade the values and norms of our
spiritual culture have limitations and filter them, for example, such as
clothes, we always wear traditional Sundanese traditional clothing"
(Interview: P. Gumirat Barna Alam, 08/03/2024).
CONCLUSION
The
conclusion of this research provides the results of interviews and
observations, this research shows that the development of communication
technology in the Sunda Wiwitan community of Cigugur Kuningan goes hand in hand
with their efforts to maintain their ancestral customs and culture in the era
of modern technology. The Sunda Wiwitan community utilizes modern communication
technologies, such as the internet, smartphones, social media, and instant
messaging applications, to improve interpersonal communication, while
maintaining their traditions and cultural values. Although new technologies are
adopted quickly, these communities take time to develop social rules and norms
that govern their use. This research confirms the importance of the balance
between technology adoption and cultural preservation in the context of
indigenous communities. Although the Sunda Wiwitan community adopts modern
technology, they still cling to the use of traditional clothing as a way to
filter out foreign cultural influences. The contribution of this research can
serve as a basis for developing policies that support cultural preservation in
the digital era, as well as encouraging further research on the impact of
communication technology on social and cultural practices in other indigenous
communities.
REFERENCES
Agni, A. D. L., Erawati, D., & Andriany, D. (2020). Penyuluhan
Perilaku Bullying Melalui Media Sosial Bagi Siswa.
Creswell, J. W., & Creswell, J. D. (2017). Research
design: Qualitative, quantitative, and mixed methods approaches. Sage
publications.
Ganiem, M. B. & L. M. (2011). Teori Komunikasi.
Kencana Prenada Media Group.
Hisyam, M. (2004). Agama Jawa-Sunda� dalam Ibnu Qoyim. Religi
Lokal & Pandangan Hidup. Jakarta: LIPI [Lembaga Ilmu Pengetahuan Indonesia]
Press, Hlm, 137�173.
Indrawardana, I. (2014). Berketuhanan dalam perspektif
kepercayaan sunda wiwitan. Melintas, 30(1), 105�118.
Jati, P. (2016). Fungsi filsafat, agama, ideologi dan hukum
dalam perkembangan politik di indonesia. Yuridika, 31(1).
Koentjaraningrat. (1987). Sejarah Teori Antropologi.
UIN-Press.
McKay, R., & Whitehouse, H. (2015). Religion and
morality. Psychological Bulletin, 141(2), 447.
Mutaqin, Z., & Iryana, W. (2018). Perubahan sosial budaya
masyarakat kasepuhan adat banten kidul-kabupaten sukabumi. Jurnal Studi
Agama-Agama Dan Lintas Budaya.[Internet].[Dikutip 2018 Desember 04], 2,
92�106.
Ode, S. (2015). Budaya lokal sebagai media resolusi dan
pengendalian konflik di Provinsi Maluku (Kajian, tantangan dan revitalisasi
budaya Pela). Politika: Jurnal Ilmu Politik, 6(2), 93�100.
Ogburn, W. F. (1950). Social change with respect to
culture and original nature. BW Huebsch, Incorporated.
Ogburn, W. F. (1957). Cultural lag as theory. Sociology
& Social Research.
Polnaya, T., Murwani, P., & Pariela, T. D. (2023).
Transformasi Budaya dan Interaksi Sosial dalam Masyarakat Adat: Dampak Masuknya
Teknologi Digital. Baileo: Jurnal Sosial Humaniora, 1(1), 1�14.
Purwasito, A. (2003). Komunikasi multikultural.
Universitas Muhammadiyah Surakarta.
Suarsana, K. (2020). Ketahanan pangan berbasis adat
(tantangan penanganan covid-19 di bali). Prosiding Webinar Nasional
Universitas Mahasaraswati Denpasar 2020.
Telaumbanua, S., Zega, Y. K., Nehe, L., Sahensolar
Kristiantoro, S. C., & Momongan, C. M. (2020). Tema-Tema Dalam
Perjanjian Lama Dan Implikasinya Dalam Pendidikan Agama Kristen. Uki Press.
Webster, F. (2014). Theories of the information society.
Routledge.
Widowati, T., & Wijaya, H. B. (2014). Variabel Penentu
Harga Lahan di Perumahan Sekitar Kawasan Pendidikan Universitas Diponegoro
Semarang. Teknik PWK (Perencanaan Wilayah Kota), 3(1), 60�70.
Wignjosasono, K. W. (2022). Transformasi Sosial Budaya
Masyarakat Pasca Pandemi Covid 19. Sebatik, 26(1), 387�395.
|
Copyright
holder: Aqsal Rizki
Sapatulloh, Ade Muhammad Ucu Nur Alam, Mukarto Siswoyo, Dedet Erawati (2024) |
|
First publication right: Journal
of Transnational Universal Studies (JTUS) |
|
This article is licensed under: |