Civic Culture Paradigms
Bringing Sundanese Local Wisdom to Modern Society
Obby Taufik Hidayat and Dasim Budimansyah
Sekolah Pascasarjana, Universitas Pendidikan Indonesia, Jl. Dr. Setiabudi 229 Bandung 40154, Jawa Barat, Indonesia
Keywords: civic culture, foreign cultures, local wisdom, modern society, traditional cultures.
Abstract: As nowadays foreign cultures enter into community life, strong individual character is needed to create a
culture of harmony. Community independence and cultural power are built based on individual commitment
to values. This study aims to discover traditional activities that enhance civic culture through local wisdom in
Cireundeu, Indonesia. The qualitative approach with ethnographic method employed reveals the
consciousness of indigenous people in Cireundeu to engage in traditional culture practices by maintaining
inter-personal tolerance and maintaining harmony with modernization. Results show community solidarity
can help preserve traditional culture in modern life. However, in fact, foreign cultures are dynamic.
Understanding to what extent local culture are able to adapt to foreign influences and build community
harmony is important in the Indonesian context where many Indonesian and overseas culture interact on a
daily basis.
1 INTRODUCTION
Local wisdom in traditional Indonesia culture is often
dominated by foreign influences. Values of local
wisdom present in traditional cultures should be able
to compromise with foreign cultures in order to
maintain harmony with modernization. Inability of
communities to adapt to the foreign cultures may
have a bad impact since they slowly diminish
traditional cultures of Indonesia as a result of lack of
national insight and patriotism (Budimansyah, 2010).
Weakness of Indonesian people in mastering
technology, communication, and information leads
Indonesia as a potential targeted-market for
developed countries to influence this country
(Mubah, 2011). In the long term, a wise selectiveness
to accept foreign influence that keeps moving
dynamically is necessary for the sake of country’s
development.
Commitment from communities is required to
inherently maintain their local wisdom. Local
wisdom is of a set of knowledge founded or gained
by local community through accumulation of
experience throughout the life of the community that
integrates with their understanding of natural
environment and surrounding cultures. In addition,
local wisdom is dynamic of which functions are
created by and linked to global situation (Wagiran,
2012). Values of local wisdom present in traditional
cultures are perceived as attitude, view, and ability of
a community in managing its physical and spiritual
environments that provide it with resilience and
growing power at a region where the community
exists (Saini, 2010). Indigenous people who
implement values of local wisdom in their community
have self-identity on the basis of morals,
responsibility, and struggle (Sungkharat, et al. 2010).
A study on the preservation of traditional cultures
which are able to conform to global advancement was
conducted in an indigenous community in Thailand.
This one Thai culture had sufficient knowledge in
managing its political system or is independent by
means of strengthening each other people within this
community as well as mutually cooperate in
preserving their tradition (Mungmachon, 2012).
Meanwhile, another study conducted in West Java
explains that key factors resulting in “Kajang”
Sundanese traditional-culture able to be preserved in
the middle of globalization era are consciousness of
each individual to not accept modern technology, a
culture implementing strict sanctions for those
breaking rules, compliance of enacted rules in
accordance with Kajang tribe’s thoughts (Nursalam,
2015). Essentially, globalization does not only have
negative impacts such as threating existence of local
wisdom of people in every country, but also have
570
Hidayat, O. and Budimansyah, D.
Civic Culture Paradigms - Bringing Sundanese Local Wisdom to Modern Society.
In Proceedings of the 2nd International Conference on Sociology Education (ICSE 2017) - Volume 2, pages 570-577
ISBN: 978-989-758-316-2
Copyright © 2018 by SCITEPRESS – Science and Technology Publications, Lda. All rights reserved

positive impacts on development of political life, one
of which is for advancement of democracy (Kaltsum,
2014).
Different from above mentioned studies, the
present study would discover values of local wisdom
of Cirendeu customs enabling initiatives of
Indonesian citizens to elaborate civic culture of
community. Indeed, indigenous people of Cirendeu
strongly and sustainably preserve their traditional
cultures yet they have not isolated themselves from
global advancement or modernization. Traditional
cultures of Cirendeu depict harmonious adaptation
with foreign cultures entering into the community.
The underlying reason is commitment of indigenous
people of Cirendeu to conserve local wisdom values
of Cirendeu customs. Values of traditional cultures in
Cirendeu embed a character of togetherness between
indigenous people from generation to generation. A
study on values of local wisdom of Sundanese
customs has exhibited social characters of life, i.e.
hospitality, sincerity, maintaining the prevailing
norms, honesty, courtesy, mutual respect, and
religiousness (Hufad, Ardiwinata, and Purnomo,
2015).
2 RESEARCH METHODS
This paper employed a qualitative approach with
ethnographic methods to investigate and comprehend
ways of indigenous people able to harmoniously
adjust their traditional cultures with the influence of
foreign culture in Cireundeu Village. The village
located in West Java was chosen as a research
location as it has a unique traditional-culture. This
study incorporated indigenous peoples and non-
indigenous people in Cireundeu as informants in a
process of data collection. During five months of the
study, we firstly conducted observation, followed by
interviews, and documentation with informants in all
of their customary procedures, their knowledge, their
beliefs, and how they teach their customs to their
children. Results of data collection obtained then
were analyzed using Miles and Huberman model,
2012). The data obtain was subsequently validated
using techniques of source triangulation and data
collection.
3 RESULTS
F Results obtained from this research at Cireundeu
Village located at Hamlet 10 Leuwigajah Urban
Village, Cimahi City, West Java indicate that the
village did not met the criteria of traditional village as
not all residents who live there are indigenous people.
Therefore it is called as ordinary Sundanese village at
which community or indigenous people live.
Maintain sustainable civic-culture from generation to
generation has become source of pride for these
indigenous people. Civic culture applied by
indigenous people at Cireundeu includes engagement
and participation of their members in a political
system towards a modern democratic system. The
activities found in reflecting civic culture of
indigenous people at Cireundeu include: (1) the
indigenous people actively participating physically
and materially in things related to customary events
such as during a big day of satu suraan, and
preserving participation in sharpening creativity to
process food, (2) indigenous people caring about their
surrounding environment so as a harmonious
circumstance to appropriately support the civic
culture is created, eventually, and (3) indigenous
people showing the awareness to engage in
supporting a modern democratic-system.
Sustainable development of civic culture of
indigenous people at Cireundeu is supported by local
wisdom that they preserve from generation to
generation. Based on the study conducted, local
wisdom of indigenous people at Cireundeu includes
(1) maintaining ancestral hereditary-discourses
(wejangan) such as mutual cooperation,
volunteerism, and self-reliance, (2) loving traditional
cultures of Cireunde customs inherited by the
ancestors such as promoting youth to practice playing
Sundanese musical instruments martial arts (pencak
silat), (3) maintaining a life balance or maintaining
good relationship with other living creatures and the
natural surroundings, as well as (4) a culture of
tolerance that is always maintained in dealing with
differences. Some of the civic-cultural activities of
the community sustainably developed through the
local wisdom of indigenous peoples at Cireundeu are
actually engaging with modernization, participating
in various activities for public interest in their
community, actively participating in general
elections, and being citizens who engage themselves
in government programs but while staying firm on
their ancestral culture. This civic culture is preserved
by the community through local wisdom values of
Cireundeu customs that maintain and respect a
discourse from ancestral elders of indigenous peoples
at Cireundeu which to date are firmly embraced by
them, which is known as "Ngindung Ka Waktu” and
“Mibapa Ka Zaman". These principles mean that
indigenous people at Cirendeu have their own
Civic Culture Paradigms - Bringing Sundanese Local Wisdom to Modern Society
571

customs, characters and beliefs that they preserve and
never abandon because of inheritance of their elders
(Ngindung Ka Waktu), and their lifestyle is open to
the global advancement (Mibapa Ka Zaman) which is
showed by their modern buildings, use of technology
such as mobile phones (mobile phones), television,
and social media, and the fact that some citizens study
at university.
The other sustainable civic-culture activity is
carried out with an active participation in food-
processing creativity through local wisdom of
indigenous people at Cirendeu to maintain the
ancestral traditions of indigenous people at Cireundeu
village to avoid consuming rice. Starting from history
of Dutch colonial era, most rice fields planted with
rice once suddenly became dry, while supply of rice
from the Dutch government at the time was not
enough to meet needs of the community. It was
during these difficult times that the people of
Cireundeu Village began to think hard about
overcoming this problem so that the difficulty in
accessing foods making up their staple foods would
not be experienced by their children. In addition, the
ancestors of indigenous people at Cireudeu had
predicted that the supply of rice would decrease
inversely with an increased demand for rice in the
future. Therefore, to anticipate the fact that next
generation would rely on rice as their staple food, the
ancestors started to not eat rice and find a suitable
substitute for staple food.
During the period of not eating rice they tried to
replace it with yams, taro, potato and corn before
cassava was finally considered fit to be staple food of
the indigenous people, pioneered by Mrs. Omah
Asmanah (an ancestral elder). In 1918, indigenous
people in Cireundeu village began to get used to
eating cassava rice (rasi). Then, the elders of
indigenous people issued a discourse to not consume
rice and to switch to cassava rice (rasi). To date, the
discourse is firmly upheld on the basis of a life
principle of indigenous people at Cireundeu. The
principle is “Teu Nyawah Asal Boga Pare, Teu Boga
Pare Asal Boga Beas, Teu Boga Beas Asal Bisa
Nyangu, Teu Nyangu Asal Dahar, Teu Dahar Asal
Kuat” which can be interpreted as no issues to not
have fields, providing having paddy; no issues to not
have rice, providing having rice; no issues e to not
have rice, providing being able to cook rice; no issues
to not cook rice, providing being able to eat any foods,
and no issues to not eat, providing being strong.
An activity that reflect the civic culture of
indigenous peoples at Cireundeu is participation in
environment care. Development of this civic culture
can be performed sustainably through incorporation
of local wisdom to preserve a culture of harmonious
life or a culture of maintaining good relations with
other creatures and the natural surroundings. The
local wisdom is demonstrated by these indigenous
people by taking the values of a single belief, "Sunda
Wiwitan", which has a pattern of faiths or beliefs
from early Sundanese ancestors (mimiti). The belief
of sunda wiwitan was a tradition brought by Prince
Madrais from Cigugur, Kuningan. The belief of
Prince Madrais teaches all the Sundanese to have a
sense of pride in the identity of nationality and the
Sundanese ethnic with which they were born and live.
An activity associated with a sense of pride in the
indentity of their Sundanese, among others, is the
annual ritual of Satu suraan (sundanese new year)
which is a big day of Sunda wiwitan indigenous
people at Cireundeu Village. On Satu suraan, there is
a ritual ceremony making up an expression of
gratitude to the Almighty for all favors, inner health,
and gifts that have been received by indigenous
peoples accompanied by proverbs and praying
together led by elders of the indigenous people. After
the traditional ceremony, various arts and martial arts
of Sundanese customs are presented in front of the
indigenous people. The Audience is not only native
people who gather to enliven the event, but also other
indigenous people as well as ordinary people who are
welcome to join the event. In this Satu suraan event,
local-wisdom values showed are mainly gratitude and
friendship. Belief in Sunda wiwitan also encourages
its followers to keep a good relationship with or to be
friendly with other creatures and nature including
water, fire, sea, forest, animals, plants, sky, soil, etc.
This means that indigenous people at Cireudeu
Village are prohibited from damaging their
surrounding social and natural environments.
The other civic culture that exists in indigenous
people in Cireundeu Village is consciousness to be
involved in appropriately implementing a democratic
system l through indigenous local wisdom applied at
Cireundeu Village including their high tolerance of
different opinions and beliefs as well as freedom of
choosing a marriage partner. Harmony of different
beliefs in one family is found within the indigenous
people in Cireundeu. For example, parents embraced
the belief of Sunda wiwitan may have one of their
children has embraced a particular religion.
Moreover, indigenous people in Cireundeu respect
human rights of every individual to choose a marriage
partner. This means that an indigenous person in
Cireundeu is not required to marry another person
within the indigenous people. Indigenous people in
Cireundeu who preserve a culture of food self-
sufficiency, i.e. consumption of cassava rice (rasi) as
ICSE 2017 - 2nd International Conference on Sociology Education
572

their staple food from 1918, do not ferce other
residents to continuously not eat rice. An indigenous
person who has acceptable reasons many requests
permission from the elders and notifies other
indigenous people by a thanksgiving ceremony so as
it is permissible for him to consume rice and there is
no hatred from other indigenous people against him
who wants to channel his aspirations. Diversity and
distinction of each individual can be dealt by
deliberation and can be conveyed to traditional
leaders or elders with prevailing ethics (democracy).
Based on the above description, development of civic
culture in a sustainable manner through the local-
wisdom values of the Sundanese community is
presented in Table 1.
Table 1: Development of civic culture through Sundanese local wisdom.
No
Activities of Civic
Culture
Local Wisdom of Cireundeu
Customs
Method
1. Indigenous people
who actively perform
civic participation to
physically and materially
assist in things related to
customary events
• Keeping messages or discourses
from ancestors to every
generation then ensuring them
applied by the next generation,
such as messages about living
together or mutual cooperation
to help each other, volunteering
in activities useful for many
people, and having creativity in
independently processing foods.
• Method or means for sustainable
civic-culture development applied by
indigenous people at Cireundeu
through their local wisdom to be
actively participated as encouraged by
their ancestors, of which message is
not only delivered orally by the
parents, but is also practiced in daily
activities so as children would have
self-consciousness in maintaining and
preserving ancestors’ discourses to
shape solidarity in community
2. Indigenous people
who care about their
surrounding environment
resulting in aharmonious
relationship with nature
• Keeping life balance such as
having morally good characters
showed to all people, positive
thinking on all people, and not
destroying surrounding
environment
• Method or means for sustainable
civic-culture development applied by
indigenous people at Cireundeu
through their local wisdom from
which parents teach different things
by giving the reasons why so as
children would understand impacts of
learning being delivered as well as
would be committed to messages or
thoughts they accept
3. Indigenous people
that have civic
engagement in a modern
democratic-system on the
basis of existing
differences
• Culture of tolerance and
respecting each other that are
being kept while dealing with
differences
• Method or means for sustainable
civic-culture development applied by
indigenous people at Cireundeu
through their local wisdom delivered
with good communication while
dealing with differences and
upholding human rights and mutual
commitment
Civic Culture Paradigms - Bringing Sundanese Local Wisdom to Modern Society
573

4 DISCUSSION
Programs of civic culture in a modern social-life at
Cirendeu Village have been widely applied in the
social-life activities. Research findings suggest the
presence of active participation and engagement of
indigenous people in numerous mutual activities.
Activities of civic culture found at the community
depict their civic engagement and civic participation
in the public sphere (Burges, 2006). Provision of
assistance, volunteerism, and active participation in a
social organization are primary keys of social civic-
culture components (Reed and Selbee, 2001). This
civic culture describes behavior of socio-politic
relationship perceived as important for success of
modern democracy and emphasizes on community
able to obey all forms of prevailing rule and able to
participate in mutual projects for the sake of public
interest (Bhansaci, 1964). Development of civic
culture through local wisdom of indigenous people at
Cirendeu has existed for a long time. In order to
understand of civic culture, we will discuss it first.
The term of civic culture has a wider concept
suggested by surveys held in five countries, i.e.
United Kingdom, Germany, Italia, Mexico, and
United States describing that in addition to forming a
modern democratic-system, it reviews scope of
positive roles of citizens who are less concerned
about politics, including trust in others, ability to
cooperate among fellow citizens, as well as sincerity
to participate in family and public interests (Almond
and Verba, 1963).
Civic-culture development of indigenous people
at Cirendeu is able to be sustainable from generation
to generation since the indigenous people at Cirendeu
Village possess values containing-local wisdom in
their life activities. First, there is a culture of civic
participation that assists all forms of events or mutual
activities performed sincerely as a reflection of their
local wisdom to keep messages or hereditary
discourses from ancestral ancestors. These discourses
from ancestral ancestors require them to voluntarily
have a sense of togetherness or mutual cooperation.
Positive views on groups and participation of an
individual in groups or institutions are along with an
optimistic attitude towards a wider significance of
community (Uslaner and Conley, 2003). The purpose
of civic-culture development of a community is to
counter a crisis of low participation in Indonesia
democracy by its citizens (Linn, 2004). Methods
employed to achieve sustainable civic-culture in a
modern social-life are revitalization of values
contained in customs’ local-wisdom by means of
parents of indigenous people at Cirendeu educating
their children not only through oral communication,
but also through other methods handed dawn
ancestors in their practical life-activities.
Consequently, would be embedded consciousness of
expected characters in their children. Good characters
essentially would impact on academic success of a
person since all powers of character except for
courtesy are significantly related to academic success
of a person. Hope, diligent study, perseverance,
circumspection, gratitude, being principled, fighting
spirit, cooperation, creativity, open-mindedness,
social intelligence, loving each other, and courage or
self-confidence demonstrate strong correlation with
levels of academic success of a person (Weber and
Ruch 2012). Moreover, the other method used by
indigenous people at Cirendeu for sustainable civic-
culture is education of the historical struggle of their
ancestors. Historical consciousness means there is
interaction between creating the past experiences and
developing hope for the future. Time is perceived not
merely as technical action but also as a substance
close to a human and contains given significance and
moral issues (Ahonen, 2005). Methods or means
applied by indigenous people at Cirendeu in
developing their civic culture elucidate the existence
of community solidarity.
Second, indigenous people who are concern about
the environment of their neighborhood leading to
creation of harmonious environment are the other
form of civic-culture development at Cirendeu they
maintain life balance, such as good relationship with
fellow creatures and not destroying the natural
surroundings. Civic culture that has an interest in
knowledge, skills, and ethics showed in participation
of citizens in forms of pro-environmental activities is
the embodiment of an environmental-care character
(Prasetyo and Budimansyah, 2016). Healthy and
clean environment would be in favor of civic-culture
productivity. Society should have greening-related
programs, such as urban farming that potentially
becomes one of educational attempts of
environmental awareness, one implementation of
which is Bandung Gardening Community. The urban
planning is aimed at providing knowledge and skills
to society to enhance ecological intelligence so as
society has a sense of responsibility in appropriately
preserving the environment to prevent its damage
(Prasetiyo, Budimansyah, and Roslidah, 2016). Such
a program has been implemented by indigenous
people at Cirendeu Village, e.g. the presence of
farming community that carries out reboisation
according to mindset derived from Cirendeu customs
to always be nature-friendly. Method used for
sustainable civic-culture in a modern social-life
ICSE 2017 - 2nd International Conference on Sociology Education
574

through local wisdom at Cirendeu is a self-
consciousness embedding-model. In this case,
development of AIDDA (Awareness, Desire,
Decision, and Action) to create efficient and good
environment in line with expected goals is necessary
(Budimansyah, Sundawa, and Fitriasari, 2016).
Furthermore, each parent of indigenous people at
Cirendeu Village teaches numerous things through
giving the reasons why. Therefore, children would
understand impacts of learning being delivered. The
impacts comprise of a reflection of revitalization
attempt of local-wisdom values for the sake of
community commitment to preserving and
concerning the environment.
Third, civic culture found in the indigenous
people is characterized by their consciousness of civic
engagement in a modern democratic-system in
existing differences. The concept of civic culture or
Pancasila culture for Indonesia is closely related to
development of democratic civil-society or Pancasila
independent society that requires the citizens to
conduct an individualization process. The
individualization process mentioned means that
people must learn how to look at themselves and
others as individuals who are independent and no
longer tied to specific attributes in contexts of
ethnicity, religion, and classes in society
(Winataputra and Budimansyah, 2012). Local
wisdom sustaining these civic cultures through
cultures of tolerance and mutual respect is always
maintained when dealing with differences. This
tolerance is interpreted as principle of indigenous
people at Cirendeu Village that has been preserved to
date manifesting in viewpoints on global
advancement and effective delivery methods of
cultures from generation to generation thereby being
able to be preserved consistently (Sumiati and Hufad,
2015). Society should be able to revive values of
indigenous/local life with novel ideas and ways
without destroying existing traditions and customs.
Accordingly, this would compel society to have
certain techniques in dealing with globalization of
which influence may give opportunity to some people
to take benefit (Mungmachon, 2012). In fact,
advancement of information technology is capable of
improving performance and enabling different
activities to be performed more quickly,
appropriately, and accurately, thereby improving
productivity of society (Wardiana, 2002). The
principle of indigenous people in Cirendeu holding
values of their local wisdom should represent
capability of cultures to preserve their existence in
case of an influx of foreign cultures (Rosidi, 2011).
Methods applied by the Cirendeu people to develop
their civic culture in a modern society is revitalization
of their local-wisdom values by incorporating people
in democracy and dealing with differences through
engaging good communication. All forms of learning
should be more effectively delivered with good
communication early on by parents, in particular
mother for her closeness to children (Jackson,
Bitjstra, and Bosma, 1998). Accordingly, good
communication is able to create a democratic system
allowing a family to have freedom of expression,
belief, and choosing a marriage partner despite all the
different customs. These methods reflect that
indigenous people extremely respect for individual
rights and mutual commitment in civic engagement.
Values of traditional cultures being adapted to
foreign cultures that are implemented by indigenous
people at Cirendeu enable them to be possibly
implemented into our life to create socio-politic
relationship that is sustainable and improved through
solidarity and commitment to mutual interests so as
we would cling firmly upon the prevailing rules or
ideology of the country. Citizens who are able to
develop their civic culture are (1) those who
participate in politics and governance; (2) these who
a have legal status as citizen (officially admitted by
the country); (3) those who have political
organization or community; as well as (4) those who
struggle for public services (Smith, 2002). In
addition, Smith suggests there are different ways to
be a modern citizens, including (1) participating in
election of parliamentarians, (2) participating in
formulating pubic policies; eradicating feudalism and
racism from social life; and directly monitoring
employment in social and personal dimensions. All
activities suggested by Smith are closely related to
competency of modern citizens (Budimansyah,
Dharmawan, and Suryadi, n.d).
5 CONCLUSIONS
Indigenous people in Cirendeu exist as citizens
responding to sustainable civic culture through
Sundanese local wisdom. These indigenous people
have managed to sustainably implement a number of
civic culture programs in systems of modern
democratic society, such as civic participation, a civic
sense of care, and civic engagement with an objective
to give viewpoints to Indonesian citizenship to
consistently implement civic culture in the
globalization era. Local culture activities of
indigenous people in Cirendeu that have improved
their civic culture are successfully preserved in the
presence of foreign cultures. Methods performed by
Civic Culture Paradigms - Bringing Sundanese Local Wisdom to Modern Society
575

the indigenous people in Cirendeu through carrying
values of local wisdom include embedding a value of
solidarity, a value of mutual commitment, and a sense
of care for their community. There is relationship
between civic education (PKn) and success of
methods applied by indigenous people at Cirendeu for
their solidarity and commitment to participation,
sense of care, and sustainably contribution to their
community through local wisdom values of Cirendeu,
which constitute the learning objectives of the civic
education. Hence, this present study suggests that
sustainability of civic culture in a modern life is able
to be improved from generation to generation.
REFERENCES
Ahonen, S. 2005. Historical Consciousness: A Viable
Paradigm For History Education. Journal of curriculum
studies, Retrieved 10 November 2011.
Almond, G. A., Verba, S. 1963. Civic Culture: Political
Attitudes and Democracy in Five Nations. California.
Sage Publication.
Amin, S. 2011. Ending the Crisis of Capitalism or Ending
Capitalism. Nairobi: Pambazuka.
Bhansaci, K. G. 1964. The Civic Culture by Gabriel A.
Almond and Sidney Verba. The South Social Science
Quarterly, 45(2), 195-196.
Blackwell, G. A., Colmenar, R. 2000. Community-Building
From Local Wisdom to Public Policy. Sage
Publications. 115(2), 161-166.
Budimansyah, D. 2010. Tantangan Globalisasi Trerhadap
Pembinaan Wawasan Kebangsaan dan Cinta Tanah
Air di Sekolah. Kamus UPSI, Tanjung Maling, Negeri
Perak Malaysia.
Budimansyah, D. Darmawan, C., Suryadi, K. (Tanpa
Tahun). The Special Status, Political Discourse and
Social Construction of Yogyakarta Based on Western
Theory. Citizenship Education Studies, Faculty of
Teacher Education, Universiats Sebelas Maret. 96(8),
2571-2584.
Budimansyah, D., Fitriasari, S., Sundawa, D. 2016. AIDDA
Model and Behavior Change Among Students: An
Analysis in Regards To Garbage Littering Within A
School Environtment. Muk Publication. 3(3), 31-40.
Budimasyah, D., Suryadi, K. 2008. PKn dan Masyarakat
Multikultural. Bandung: Program Studi Pendidikan
Kewarganegaraan Sekolah Pascasarjana, Universitas
Pendidikan Indonesia.
Burgess, dkk. 2006. Everyday Creativity as Civic
Engagement: A Cultural Citizenship View of New
Media. InCommunications Policy and Research
Forum, Sep 25-26, Sydney.
Hufad, A., Ardiwinata, J. S., Purnomo, A. 2015. A Model
Of Cultural Survival of Sundanese Ethnic Community.
1st Internatinal Conference on Sociology Education
(UPI ICSE).
Jackson, S., dkk. 1998. Adolescent Perception of
Communication with parents relative to specific aspect
of relationships with parents and personal development.
Journal of Adolescence. 21, 305-322.
Kaltsum, U. H. 2014. Integrating Local Wisdom in the
English for Young Learner. Universitas
Muhammadiyah Surakarta.
Lim, M. 2004. The Internet, Social Networks, and Reforms
In Indonesia
Milles, M. B., Huberman, A. M. 2012. Analisis data
kualitatif: Buku sumber tentang metode-metode baru.
Jakarta: Universitas Indonesia Press.
Mubah, S. A. 2011. Strategi Meningkatkan Daya Tahan
Budaya Lokal Dalam Menghadapi Arus Globalisasi.
Departemen Hubungan Internasional, FISIP,
Universitas Airlangga. 24(4), 302-308
Muller, N. E. 1995. Civic Culture and Democracy: The
Question of Casual Relationships. The American
Political Science Associaton. 89(2), 447-458.
Mulyana, D. 2012. Komunikasi Antar Budaya. Bandung:
Rosda.
Mungmachon, R. 2012. Knowledge and Local Wisdom:
Community Treasure. Ubun Ratchathani University,
Thailand, 2(13).
Nalbandian, J. 2005. Professionals and The Conflicting
Forces of Administrative Modernization and Civic
Engagement.Sage Publications. 35(4), 311-326.
Nugroho, S. A. 2001. Korean Movies as Reflected in
Korean Movies Magazines. M.A. Thesis. Graduate
School of International Area Studies. Hankuk
University of Foreign Studies.
Nursalam,. 2015. The Resistance of Traditional Value at
Kajang Community in Globalization Era. 1st
Internatinal Conference on Sociology Education (UPI
ICSE).
Paden, N. J. 2005. Muslim Civic Culture and Conflict
Resulation (The Challenge of Democratic Federalism
in Nigeria). Washington, D.C. Brooking Institution
Press.
Prasetiyo, W. H., Budimansyah, D. 2016. Warga Negara
dan Ekologi: Studi Kasus Pengembangan Warga Peduli
Lingkungan Dalam Komunitas Bandung Berkebun.
Jurnal Pendidikan Humaniora, 4(4), 177-186.
Prasetiyo, W. H., Budimansyah, D., Roslidah, N. 2016.
Urban Farming as A Civic Virtue Development in The
Environmental Field. International Journal of
Environmental and Science Education. 11(10), 3139-
3146.
Rosidi. A. 2011. Kearifan Lokal (dalam Perspektif Budaya
Sunda). Bandung PT Kiblat Buku Utama.
Russen, J. 1987. The Didactics of History in West German:
Towards a New Self- Awareness of Historical Studies.
Wesleyan University. 26(3), 275-286.
Saini, K. M. 2004. Krisis Kebudayaan. Bandung: Kelir.
Selbee, K. L., Reed, B. P. 2001. The Civic in Canada:
Disporportionality in Charitable Giving, Volunteering,
and Civic Participation. Sage Publication. 30 (4), 761-
780.
Siregar, G. S. 2004. Evolution of Traditional Architectural
Form in The Post Traditional Era: A Toraja Ethnic
ICSE 2017 - 2nd International Conference on Sociology Education
576

House in Indonesia. International Association for the
Study of Traditional Environments (IASTE). 16(1), 14-
18.
Smith, A. M. 2002. Ballot Initiatives and Democratic
Citizen. The Journal of Political. 64(3), 892-903.
Sumiati, E., Hufad, A. 2015. Study of Indigenous People
Empowerment Model In Sundanese Village.
Spradley, P. J. 1979. The Ethnographic Interview.
California. Wadsworth Publishing Company
Sungkharat, U., dkk. 2010. Local Wisdom: The
Development of Community Culture and Production
Processes In Thailand. International Business and
Economic Research Journal. 9(11),
Uslaner, M. E., Conley, S. R. 2003. Civic Engagement and
Particularized Trust ( The Ties That Bind People to
Their Ethnic Communities).Sage Publication. 31 (4),
331-360.
Wagiran. 2012. Pengembangan Karakter Berbasis Kearifan
Lokal Hamemayu Hayuning Bawana. Jurnal
Pendidikan Karakter. 2(3), 329-339.
Wardiana, W. 2002. Perkembangan Teknologi Informasi di
Indonesia. Fakultas Teknik Universitas 78Komputer
Indonesia Jurusan Teknik Informatika.
Weber, M., Ruch, W. 2011. The Role of A Good Character
in 12 Year Old School Children: Do Character
Strengths Matter in the Classroom. Child Indicator
Research. 5, 317-334.
Winataputra, U. S., Budimansyah, D. 2012. Pendidikan
Kewarganegaraan Dalam Perspektif Internasional.
(Konteks , Teori, dan Profil Pembelajaran). Bandung:
Widya Aksara Press.
Winataputra, U. S., Budimansyah, D. 2007. Civic
Education: konteks, landasan, bahan ajar dan kultur
kelas. Program Studi Pendidikan Kewarganegaraan,
Sekolah Pascasarjana, Universitas Pendidikan
Indonesia.
Civic Culture Paradigms - Bringing Sundanese Local Wisdom to Modern Society
577