ISSN 1978-323X Vol 08 No. 1 June 2015 The Indonesian Journal of Communication Studies Vol.8 No.1 June 2015

Youth, Creativity, Copyright, and Cultural Nuance in the Digital Age Sherly Haristya

Representation of Beauty on Indonesian Teenagers’ Television Drama Series Hendriyani dan B. Guntarto

Culture, Media and Power: Understanding Community Service through Media Representation Irish D. Bautista

Buying Contact Lenses Online: An Undergraduate Students’ Perspective Neemit Klinthong Chon

Western Heroism as Culture Ideology in The Avangers Feni Fasta, Christina Arsi & Lestari

Study on Symbolic Meaning Interaction on Ethnic Difference in Inter-Cultural Communication Among New Settler Inhabitat in Yogyakarta Sigit Tripambudi & Ida Wiendijarti

Lifestyle and Fashion as Communication (Semiotics of Lifestyle and Fashion as shown for Self-Identity Yogyakarta Teenager) Retno Hendariningrum & Agung Prabowo

Understanding Indonesian News Media Culture in Representing Divisive Issues Prayudi

V Local Wisdom As Alternative Of Disaster Communication ol. 8 No. 1 June 2015 Management In MountSinabung, , North Sumatera, Puji Lestari, Eko Teguh Paripurno, & Sari Bahagiarti Kusumayuda ISSN : 1978323x Vol. 8 No. 1 June 2015

TABLE OF CONTENT

Editor in Chief Youth, Creativity, Copyright, and Dr. Subhan Afifi, M.Si Cultural Nuance in the Digital Age ...... 3 Sherly Haristya Associate Editors Representation of Beauty on Indonesian Prayudi, MA., Ph.D Teenagers’ Television Drama Series ...... Dr. Basuki A. Suparno., M.Si 13 Hendriyani dan B. Guntarto Agung Prabowo., M.Si

Culture, Media and Power: Editorial Advisory and Review Board Understanding Community Service through Media Representation ...... 22 Prof. Dr. Dedi Mulyana Irish D. Bautista (University of Padjajaran, Indonesia)

Prof. Ibnu Hamad Buying Contact Lenses Online: An (University of Indonesia, Indonesia) Undergraduate Students’ Perspective…… 33 Dr. Brian Morris Neemit Klinthong Chon

(RMIT University, Australia) Western Heroism as Culture Ideology in The Avangers ...... Dr. Jessica Raschke 50 (University of Melbourne, Australia) Feni Fasta, Christina Arsi & Lestari

Dr. Mike Hayes Study on Symbolic Meaning Interaction (Mahidol University, Thailand) on Ethnic Difference in Inter-Cultural Dr. Ana Nadya Abrar, MES Communication Among New Settler (University of Gadjah Mada, Indonesia) Inhabitat in Yogyakarta ...... 61 Sigit Tripambudi & Ida Wiendijarti

Marketing Lifestyle and Fashion as Communication Winantiyo, S.Sos (Semiotics of Lifestyle and Fashion as shown for Self-Identity Yogyakarta

Teenager) ...... 70

Retno Hendariningrum & Agung Prabowo Editorial Office Department of Communication Studies, Faculty of Social and Political Sciences Understanding Indonesian News Media Universitas Pembangunan Nasional “Veteran” Culture in Representing Divisive Issues .. 84 Yogyakarta Prayudi Jl. Babarsari 2 Yogyakarta 55281, Indonesia Phone. (62 274) 485268; Fax. (62 274) 487147 Email: [email protected] Local Wisdom As Alternative Of Disaster Communication Management In Mount

Sinabung, Karo Regency, North

Sumatera, Indonesia ...... 101 Puji Lestari, Eko Teguh Paripurno & Sari Bahagiarti Kusumayuda

LOCAL WISDOM AS ALTERNATIVE OF DISASTER COMMUNICATION MANAGEMENT IN , KARO REGENCY, NORTH SUMATERA, INDONESIA

Puji Lestari Eko Teguh Paripurno Sari Bahagiarti Kusumayuda

Department of Communication Studies, Faculty of Social and Political Sciences Universitas Pembangunan Nasional “Veteran” Yogyakarta Email: [email protected]

Abstract This research has objective to describe local wisdom as alternative of disaster communication management in Mount Sinabung in Karo regency, North Sumaera. This research used descriptive qualitative method. And for data collection, it used; interview, focus group discussion (FGD), observation, dan documentation. The subject of this research was the people of Sinabung disaster, Local government of Karo, local leader, NGO, reporters, and etc. It used purposive and snowball sampling as the research sample. This research has finding that the people of Sinabung has some implemented local wisdom: 1). Local wisdom such as Karo language; (2) ; (3) Philosophy, (4) Ecology; (5) Family system; (6) Work year. The result of this research recommended; (1) the government needs to raise the understanding, conscience, careness, and the people participation to use Karo language wisely and ethically, (2) must keep the philosophy, (3) People are obligated to care with their environment, and keep the clarity and purity of Mount SInabung, and (4) Government must provide them the law through making the village rules related to the usage of Jambur as refuge, (5) People must maintain the work year ethic and family system that support the communication of Sinabung disaster. Keywords: Local wisdom, disaster communication of Sinabung Introduction January 2014, 10,406 hectares was failed to Mount Sinabung (in Karo language: give results, that impacted on 712,2 million Deleng Sinabung) is the volcanic mountain in losses. It can be seen in 4 sub-districts; Karo highland, Karo regency, North , Simpang Empat, Payung and Sumatera, Indonesia. Sinabung, along with Tigandreket. Every problem can be reduced if Sibayak in its rear are the two active disaster communication management can be volcanoes in North Sumatera and become the functioned properly. highest peak of it. The height of this 1-2 November 2013, activity of Mount mountain is 2,460 meters. It is noticed that Sinabung was raised that the status of it was this mountain is never erupted since 1600 but raised from level II into level III on 3 it become suddenly active on 2010 and 2013. November 2013 at 03.00 of Western of There were 17 victims (until 11 February Indonesia Time. That kind of condition, 2014), total of refugees on Wednesday disaster potency until May 2014, were; (1) 15/1/214 was about 26,174 people (8,161 Eruption is potentially happened, and the HH), spread in 39 refuges. According to ashes of it can harm the plants in the Agriculture and Plantation Service on 6 surroundings; (2) hot cloud is dangerous

The Indonesian Journal of Communication Studies| 101 because it consists of high degrees (>200 C) Sigarang-garang village. (5) The height of volcanic materials (ashes, gas, and stones) eruption columns and thundering sound that may harm the people and burn causes the people there panicky, therefore everything it passes. (3) Lahar is quite socialization is needed and implemented in potentially happened, because of tons of Kutanunggal and Payung village. (6) During ashes/eruption materials and high the increasing activity of Mount Sinabung, precipitation. Lahar can be occurred in every Response Team also provided socialization in river valley that started from the mountain every village that included in Disaster Prone peak. (4) The potency of avalanche in the Area and as area that included as the way of northern slope of Mount Sinabung (Lau opened-crater (Sukameriah, Simacem, and Kawar) is high because of detour hole of new Bekerah). fumaroles and it happened several times in two locations in it. It can harm the houses in Lau Kawar, Kuto Gugung village and

Figure 1 Eruption of Mount Sinabung, 16 September 2013, 18:54 Western of Indonesia Time (Source: Rendra Saputra, http://sports.sindonews.com/read/2013/09/16/24/783744/gelombang-pengungsi- gunung-sinabung-terus-bertambah.

Figure 2 Lahar on 15 November 2013 in Gurukinayan village (Source: sumber: www.vsi.esdm.go.id)

According to the secretary of Local Agency Johnson Tarigan (interview of the writer on of Disaster Management of Karo Regency, 15 April 2014), there were 17 victims

The Indonesian Journal of Communication Studies| 102 because of Sinabung disaster. This miserable Therefore, ethics can be understood as the experience should not be happen if we always rules on how a person being must living well keep the carefulness. It is not easy, as local as human being and ethics must be wisdom and recent technology are needed in understood as the knowledge on what is good order to avoid the negative effect of this or bad of human habit. eruption. Two eruptions on 17 September The meaning of local wisdom 2013, in the midday and afternoon, with hot (tradition) is all of the knowledge, beliefs, cloud and volcanic ashes created anxiety for understandings, and habits and ethics that the people around Sinabung. At that time, guide human behavior in their life within there was no such technology that can record ecological community (Keraf, 2010). There and there were no early warning system that were researches on local wisdom, such as; can be delivered to the people. Fortunately, Siswadi, Tukiman Taruna, Hartuti Purnaweni people around there were already evacuated. (Jurnal Ilmu Lingkungan, Volume 9, Issue 2: This is one of Karo people’s local wisdoms. 63-68 (2011). They found that local wisdom in terms of values, ethics, moral, and norms, Local Wisdom was used as habit and behavior principles of Local wisdom is a social value and has the people in preserving water in Purwogondo function as the principle, control, and village, Boja subdistrict, Kendal regency. rules/mores for defining the habit in That local wisdom was implemented in every maintaining the nature sources. Local wisdom physics or non-physics activity (environment, is important to be understood and facility, prayers, sacrificial things, incense, implemented in a community in order to keep and etc.), routinely or accidental, therefore the environmental balance and preserve it as such of those can prevent the environmental well (Supriatna, 2008) damage. According to the summary from social department/Departemen Sosial, (now Disaster Communication Management Ministry of Social Affairs), local wisdom can It is a production process of the be defined as the point of view and message or information about disaster, from knowledge and living strategy in shape of the pre-disaster, whilst-disaster, or post-disaster. people’s activity in overcoming their problem Some research on disaster communication (Departemen Sosial RI, 2006). has been done before, from; Lestari, Puji The research on local wisdom was (2007); Badri, Muhamad (2008); Nugroho implemented by Kaiar ( jurnal EKOSAINS | (2008); Lestari Puji, Susilastuti, Retno Vol. V | No. 1 | March 2013) Basically, local Hendariningrum (2009); Junaedi, Fajar or traditional wisdom is the part of the ethics (2011), Noviani, Ratna (2012), and Hidayat or morality that can help human being to (2012), Lestari Puji, Agung Prabowo and answer what kinds of morality that they Arif Wibawa (2012), Lestari Puji, Icha Dwi should do, how they should do, especially in Sembiring, Agung Prabowo, Arif Wibawa, managing the environment and resources. and Retno Hendariningrum (2013). Ethics means ‘’habit’’ or ‘’behaviour’’, According to Lestari, Disaster which can be defined as good-living, good- Communication Management in Gantiwarno habit, whether in personal or in a group. This subdistrict, was the process of planning, good habit is implemented and become a organizing, implementing, evaluating of the legacy from generation to generation (Keraf, govenrment’s policy related to 2006 2010). This good habit then is changed into earthquake disaster. rules, norm, that is delivered, understood, known, and reachable in the community.

The Indonesian Journal of Communication Studies| 103

During that, Gantiwarno was not really show. There were three story that is been caught their attention. Therefore, there were surfaced at that time; Merapi eruption as so many conflicts between community, disrupting moment, panic moment, dan between individual, within group, between uncertain moment. group, or even among govenrment, especially Researcher also assess the model of post-disaster, in emenrgency situation, in disaster communication management in reconstruction and rehabilitiation period. Mount Sinabung 2010 (Lestari, et al, 2013: Then, local genius was implemented to 155). The model of it was so topdown, lack resove the conflict, for example, through of mass media and communication musyawarah mufakat, guyub rukun (gotong involvement. Although there are so many royong), which both of that can be seen as local wisdoms seen in Karo, that may working together as one. decrease the level of disaster management, Nugroho (2008:2) states that disaster disaster communication that based on local communication management via investigation wisdom was not really caught much attention. on disaster-prone territory needs teamwork Those research was the evidence that and coordination between governmental disaster communication is an important institutions. Without that, it is only a matter activity that must be done to reduce the risk. of reactive action. Lestari, Susilastuti, dan Local wisdom is one of the alternative that Retno Hendariningrum (2009) states about can be implemented and developed in Karo earthquake disaster conflict management in regency, North Sumatera (Ronda Tarigan on Bantul, Yogyakarta, 2006. Yogyakarta FGD in BPBD, Karo regency, 17 April implemented local wisdom, which were 2014). javanese culture, such as guyub rukun, gotong-royong, nrimo ing pandum (accepting Research Method for what it is), and etc. This research used qualitative method Badri (2008) also researched the and practiced the development of the disaster communication management in previous research, which was disaster Bantul, Yogyakarta. It states that management communication model in Mount communication with the people during Sinabung, Karo, North Sumatera, that erupted disaster was to accelerate the process of in 2010 and 2013. The research used disaster reduction by involving local wisdom, descriptive-qualitative method. The especially musyawarah mufakat (gathering) researcher described local wisdom-based that lead by the speaker. Badri also found disaster management communication to about participative disaster communication reduce disaster risk in Mount Sinabung 2013. management in managing the earthquake disaster in Bantul 2006. Results and discussions Junaedi (2011:213) states that Local wisdom of Karo tribe commucation in the context of disaster, Karo tribe has a habit, hundred years especially broadcasting, is important to tradition, that taught so many daily things, on deliver the information about disaster to the what and how to behave. The wisdom is poeple, including to the broadcast depicted in so many ways within the tribe; communication managed by radio 1. Language community. Noviani, Ratna (2013) states that Karo tribe is so preserve with their Breaking News in Metro TV about Merapi culture, such as Karo language-using in daily disaster in 2010 tends to transform objective activities or even in disaster condition. When reality from the news into a mere television communicates with people outside Karo, they

The Indonesian Journal of Communication Studies| 104 somewhat little bit difficult to speak in Bathroom, clean water, kitchen Bahasa, especially those who lived deep in utensils, and other thing were provided in the village and rarely seen in the city. Even, jambur. When Mount Sinabung erupted in there was an event in FGD (17 April 2014, 2010, jamburs in every village can Karo), when a leader of a village speak to the accommodate 12,000 refugees. Therefore, audiences with high tone and, anger-seen refugees were not in refugee camp. In the intonation, little bit unethics. That is the local midday, men went back to the village to take wisdom of language that is seen as the care of their paddy field and their livestocks symbol through the voice, accent, or idioms and clean their house as well, and went to the that used in the process of disaster jambur in the evening. Police has been communication management of Mount deployed to secure the houses that were Sinabung. empty.

2. Jambur 3. Philosophy Mount Sinabung refugees were Karo tribe has principle ‘’giving first, gathered in Jamburs. According to Kepala receiving later’’. This is their principle in all Pusat Data Informasi dan Humas Badan aspects of their life. This philosophy can be Nasional Penanggulangan Bencana, Sutopo seen from other quotes, which is mangkok Purwo Nugroho (16/9/2013), all refugees lawes mangkok res, which means ‘’they who were spreaded in 8 points of refuges, which give, will receive what they have given’’. For were in Jambur Sempakata, Jamin Ginting, Karo tribe, every action has its own after PLN (2,730 people), Klasis consequence, as seen in a quote, adi ngalo la GBKP, Kiras Bangun Kabanjahe (590 rido, nggalar la rutang, ‘’if you receive people), GBKP Kota Jalan Kiras Bangun something illegal, it will be a danger’’. There Kabanjahe (600 people), Jambur Payung is another quote, too; pangan labo ate keleng, Jalan Tigan Derket (420 people), Jambur tapi angkar beltek, which means, ‘’you can Taras Berastagi Jalan Jamin Ginting do anything as long as you consider what Berastagi (1.574 people), Agung Mosque, happen later on’’. (http://mountsinabung. Veteran road simpang 3 Kabanjahe (170 blogspot.com/2010/12/kearifan-lokal-masya- people), Sentrum (PPWG Kabanjahe) rakat-karo.html). Nabung Surbakti (88 people) and Catholic Philosophical values of Karo people Church in Jalan Irian (87 people). "The also reflected from the design of their refugees in Posko Jambur Taras Berastagi traditional home, which is resistant to was moved to KWK Jalan Udara Berastagi. earthquake. It can be lasted until hundred Sutopo explained that Jambur is a local years without using single nail as seen in wisdom, which is open-air building, like a Lingga village. It can be seen from the village hall or sanggar that usually used for a ornament on it. According to Bapak Putra meeting, traditional ceremony, and other Sitepu (interview on 21 April 2014), Lingga activities. Jambur shaped like traditional is a unique Batak Karo village, that has 28 house, much bigger without wall. Jambur is a traditional houses, which of those are special place to hold a party, gathering, and approximately about 250 years. Its name is in the past, it was used as execution place for Siwaluh Jabu. Waluh means ‘’eight’’ and those who disobey the king. ‘’If there is no Jabu means ‘’house or main room’’, but that event, it is used for the youngsters to gather house is already nowhere, extinct, only some around, for badminton arena, and etc.’’, said of them still exist until now. Bapak Putra Sitepu (21 April 2014).

The Indonesian Journal of Communication Studies| 105

Siwaluh Jabu is resided by 6-8 families made of straw, only two doors; west and east, that still have family relation. It is more and both of them has a veranda called unique that, the house does not have any ‘’ture’’, made of circular bamboo, without a border line between the room, the roof was nail. What a wonderful local wisdom there.

Figure 3. Traditional House of Lingga (source: Puput Julianti Damanik, http://www.medanmagazine.com/desa-budaya- tersembunyi-di-balik-gunung-sinabung/

All of the ornaments are placed in ayo- anakberu (cloud’s shadow in the bottom). ayo (front part of the house), dapur-dapur Kalimbubu is the protector of anakberu in (kitchen), and in derpih (wall), and on the terms of Karo community relationship. roof, two or four heads of buffalo with its Cloud’s shadow will move following the tusks are placed as the symbol of strength. cloud above as the function of kalimbubu. The ornaments placed there are like: Bindu Matoguh is the diagonal line, square- Pangeret-ret, Embun Sikawiten, Bindu shaped ornament that symbolizes self-belief Matoguh, Tupak Salah Silima-lima, and of Karo people to behave well, fair, obey, and Tapak Raja Sulaiman (Asmyta Surbakti, not deceiving others (encikep si mehuli). The 2010). Pangeret-ret is the straw-made value of encikep si mehuli is as the good- ornament that is extended and bonded into merit if human always being good and honest the front wall as the replacement of nail. The to the others. hole is placed in accordance with the picture, Tupak Salah Silima-lima is to strengthen the board, to make it firm. It is geometrical/natural ornament in linear star- believed that lizard pattern can make shaped that brighten the earth in the night wretched spirit that intrude the house run sky. It symbolizes the unity of merga silima away. This ornament symbolizes strength, (five clans) as respected and honoured Karo evil repellent, carefulness, and unity of the social system. Unity is defined as the strength family. as the strength of Karo people is seen in the Embun Sikawiten is the nature-pattern unity. Those five clans are the main clan that ornament that is the imititation of triangle- has social structure and inseparable relation shaped flower-alike cloud chains. It has between one and the others. The ornament is function as the relation clue between used as the protector of evil deeds that come kalimbubu (thick cloud in the above), and to merga silima.

The Indonesian Journal of Communication Studies| 106

Tapak Raja Sulaiman is geometrical is also prohibits their people to cut the grass ornament in form of line, square, and floral around 50 meters, and prohibit to cut the trees pattern-alike. The name of the ornament itself around 100 meters from water, in order to is taken from the name of almighty king that keep it safe. (http://mountsinabung.blogspot. the devil afraid of. As the highest king, com/2010/12/kearifan-lokal-masyarakat-karo. Sulaiman is the most respected and the most html) terrific as well. Karo people believe that this ornament will prevent them from bad deeds. 5. Family System The meaning of this ornament is about unity People of Tanah Karo are very lucky to and strength. have such a local wisdom named deliken sitelu, that each clan has relation of 4. Ecology. kalimbubu, sembuyak dan anakberu. Karo People around Sinabung always raise people are quite better in understanding their emergency response and local wisdom. multisocial. Sentiment on the religion is not That local wisdom is such, always paying really seen as they have commitment to live attention to environment signs as the results together as deliken sitelu that consists of of volcanic activity. For example; from frogs, kalimbubu, sembuyak and anakberu suggest. birds, that goes downhill from the mountain. It is seen clearly in their daily life. When the They want to save themselves. This kind of writer visited Karo government office, wisdom is seen until now, because it can deliken sitelu was clearly seen there. The way make people aware about disaster and its of speaking and habit are heavily influenced accuracy is quite high. Another example is by deliken sitelu. Calls such as Abang, kakak, the heat of Lau Kawar in the slope of Mount eda, kila, bibik, mama, mami, nande, bapak, Sinabung. Water is usually cold there, but turang, and many more of them, is the way to when it is warm, it can be a sign that there get closer and comfortable, even when one or will be a disaster in Sinabung later (source: two does not know each other, they will interview with someone in a village near Lau quickly adapt with this wisdom. Kawar, Mount Sinabung, 22 April 2014). By raising the awareness, it can prevent 6. Work Year the worst thing. People should not only wait This is seen as the principle of for the information from the government or togetherness in Karo. There is yearly event PVMBG (source: Head of Local agency for called Kerja Tahun Ngerires on the date of disaster management of North Sumatera, cukradudu (Karo calendar), or in a good Asren Nasution, Wednesday 6 November days. Each village has different good days. 2013). Every year, the people are being busy Local wisdom of Karo on their together with their farming. The results of it environment can be seen through the will be enjoyed together, too. In a work year, reservation of the forest by the government. all of the people share their happiness without The wood there is only available for daily any restrictions. It reflects the independence need, not to be sold. If they want to sell it, of the people, in terms of food agriculture in they must plant it first. Karo people are Karo. Farming pattern always concern on already understands about land conservation, their people’s need of foods. Foods allocation through terraserring (tambak-tambak) that as the ceremony in work year and strong can make the land fertile and good. To avoid logistic system are undoubtedly a good local erosion or avalanche of the river’s wall, wisdom. According to the chief of bamboo trees are planted there. Karo tradition Batukarang village, Roin Andreas Bangun,

The Indonesian Journal of Communication Studies| 107 http://harianandalas.com/kanal-sumaterautara sensibility on volcanic disaster of Sinabung /pesta-budaya-batukarang-di-bawahgempu that can be occurred everytime. The other ran-erupsi-sinabung Wednesday (15/1 2014), local wisdoms are also seen in deliken sitelu ‘’This work year is different. One of the that branches into kalimbubu, sembuyak dan reasons is because of Sinabung eruption. anakberu. Besides that, economic life of the villagers Tanah Karo has a tradition as around Sinabung is down at this time. The harmonious people. FKUB of Tanah Karo is impact of this eruption is very cripple. Our expected to have bigger role uniting the village is about 7 kilometers from Mount people through religion, languages, and SInabung, but as volcanic ashes happen, all cultural approaches. The tradition of aron of the villagers cannot do their activities. All concept should become a vessel to strengthen plants such as chili, tomato, paddy on the it. Tanah Karo is very luck to have deliken field, and tobacco, and so on, are damaged. sitelu that can strengthen the bond of every Hectares of farming land are certainly failed family. The use of language is need to be to be harvested. It is almost three months that understood, too. It is prohibited for a person the villagers of Batukarang cannot do their to communicate with certain person daily occupations. It is because of Sinabung regarding to his/her social/traditional level. volcanic eruption that gives us quite big For example, erturang, the children or law in problem.’’ different gender should not speak to each other. This communication pattern is used to Discussion avoid negative relation between them, but in Local wisdom was proven to be social life, they have aron as the symbol of effective to prevent disaster, such as Jambur togetherness. for the refugees. Basir Sinulingga explained Each group of society has its own local that Jambur is like a traditional house without wisdom as strategy to adapt with their any walls. It is a local wisdom, which is environment. It can make them succeed to open-air building, like a village hall or adapt with their life. It cannot be separated sanggar that usually used for a meeting, from the legacy of their own culture from traditional ceremony, and other activities. generation to generation. As studied by Jambur shaped like traditional house, much Raden Cecep Eka Permana, Isman Pratama bigger without wall. Bathroom, clean water, Nasution, and Jajang Gunawijaya (Journal of kitchen utensils, and other thing were MAKARA, SOSIAL HUMANIORA, VOL. 15, provided in jambur. NO. 1, JULY 2011: 67-76), it found that; (1) Local wisdom can go together with Baduy people do cut and burn of the forest to some modern EWS. One of the wisdoms make a field, and fire have never been were seen when the animals go downhill to occurred there. (2) Baduy people lives near avoid disaster. It was proven highly accurate the river, no floods occurred, (3) House of and effective. Now our task is to realize local Baduy people made of flammable materials wisdom to save the people. Therefore, it is (wood, bamboo, sago, fibers), no case related great when the government tries to combine to fire there, (4) Baduy is an earthquake- local wisdom and modern science and prone area, but no damages cause by it. Those knowledge as the effective guidelines for kinds of cases are based on pikukuh (rules of disaster in Indonesia. We can avoid tradition) of Baduy as the base of act and unexpected disaster through local wisdom belonging. Pikukuh is the basic of traditional and modern technology. Karo government is knowledge, which are being capable and asked to raise local wisdom related to the wise, especially in avoiding disaster.

The Indonesian Journal of Communication Studies| 108

namely as feedback or causality of Basically, wiseness of the forest is reciprocity (David Kaplan and Robert A. based on the harmonious life between human Manners, 2005 in http://mountsinabung. and nature. People there always try to keep blogspot.com/2010/12/antropologi-bencana- their environment intensively. Baduy, with all alam.html accessed 1 May 2014. of their greatness, successfully preserve 5,635 Between human and nature hectares of forest in Ciujung river of Lebak relationship, cultural ecology paradigm sight regency. It benefits not only for Baduy, but that nature influences the culture of the also the households that get clean and people. From this point of view, nature and streamlined dropping of water from 120 human might have mutual effect. For rivers and the main river of Ciujung. Because example is seen among the people in a of that, Baduy awarded with Kehati Award, volcanic area. The countour of the mountain in “Prakarsa Lestari Kehati” category, from enables them to work as farmers. The land Yayasan Kehati (Kehati, 2009). there has great fertile because of natural Julian Steward, in his work ‘’The process of volcanic eruption. Meanwhile, the Concept and Method of Cultural Ecology’’, position of the mountain is considered as a states about materialism paradigm that has sublime thing that becomes the beginning of relevancy with cultural ecology of the aspect rituals to regard it and to prevent disaster. between human and environment. He states That kind of ritual is also seen in Tengger in that Cultural ecology differ from human and Mount Bromo, East Java, and Mbah Maridjan social ecology in seeking to explain the on Mount Merapi, which is finally erupted. origin of particular cultural features and patterns which characterize different areas Conclusion (recommendation) rather than to derive general principles Local wisdom of Karo as the legacy apllicable to any cultural-environmental should be understood more, in order to save situation. them. Our task is to enhance local wisdom to Cultural ecology is different with safe the people. Government may combine human ecology and social related to those local wisdom with modern technology for function in explaining the beginning, the making effective guidelines of disaster patterns, features, that marks the various communication management in Tanah Karo. fields to gain the general principles that Therefore, we can prevent unexpectable canbe applied to every environmental or disaster through it. cultural situation (Steward, 1988 Results of the research recommends; http://mountsinabung.blogspot.com/2010/12/ (1) government needs to raise the people’s antropologi-bencana-alam.html accessed 1 understanding, awareness, compassion, and May 2014). Ecology as a knowledge grew on participation ethically and wisely, (2) Karo 20th century, but limited only to the study on people need to keep their philosophy, (3) plants and animals, more than on human People needs to preserve and care about their being. Ecological aspect has important environment, (4) Government need to position in anthropology that has been provide them with law related to the use of expressed on 1930’s by Julian Steward. jambur as refugee camp in Sinabung, (5) Perhaps, the biggest piece of ‘’ cultural People of Sinabung need to maintain their ecology method ‘’ that he found is that, work year culture and family system that can environment and culture is not a different support the communication system of two fields, but both of them are related and Sinabung. involved in dialectical relationship, or

The Indonesian Journal of Communication Studies| 109

Nomor 3, September-Desember Reference 2007:197-209. Badri, Muhammad, 2008, “Pemberdayaan Komunikasi Pemuka Pendapat Dalam Lestari, Puji, Susilastuti, dan Retno Penanganan Bencana Gempa Bumi Di Hendariningrum, 2009, Manajemen Yogyakarta (Kasus Kabupaten Konflik berbasis Budaya Lokal sebagai Bantul)”, Tesis Sekolah Pascasarjana Upaya Meningkatkan Jati Diri Bangsa Institut Pertanian Bogor, Bogor. Indonesia, Jurnal Komunikasi Ikatan Daungthima, Wittaya; Hokao, Kazunori, Sarjana Ilmu Komunikasi 2013, Analysing the Possible Physical (ISKI),Volume I nomor 1, Oktober Impact of Flood Disasters on Cultural 2009: ;73-96. Heritage in Ayutthaya, Thailand, Lestari, Icha, Agung Prabowo, Arif Wibawa, International Journal of Sustainable Retno Hendariningrum,2013, Future for Human Security, J- Manajemen Komunikasi Bencana SustaiNVol. 1, No. 1: 35-39. Sinabung 2010 Saat Tanggap Darurat, Departemen Sosial RI, (2006) Jurnal Ilmu Komunikasi Vol 10 nomor Memberdayakan Kearifan Lokal bagi 2, Desember 2013, Prodi Ilmu Komunitas Adat Terpencil. Komunikasi Universitas Atmajaya Junaedi, Fajar, 2011, Manajemen Penyiaran Yogyakarta:139-158. Berita Bencana, bagian dari buku Nugroho, Heru, 2008, Bencana Alam dalam Komunikasi Bencana, editor Setio Budi Perspektif Sosio Kultural Menuju HH, Penerbit Buku Litera kerjasama Politik Bumi yang Melestarikan dengan ASPIKOM dan Perhumas, Lingkungan, Jurnal Dialog Kebijakan Yogyakarta. Publik, Edisi 1 / Juni / Tahun II / 2008, Keraf, S. Sonny, 2010, Etika Lingkungan. penerbit Departemen Komunikasi dan PT. Kompas Media Nusantara. Jakarta. Informatika, Jakarta. Kehati. (2009). Kehati award 2009. Noviani, Ratna, 2012, Bencana dalam Narasi Downloaded on 23 Media: Kajian Naratif Berita tentang www.kehati.or.id/files/pdf/Brosur- Erupsi Merapi 2010dalam Program KEHATI-Award-2009.pdf. Breaking News di Metro TV, dalam Kaiar, Frans P, 2013, Kearifan Lokal Suku buku Merapi dalam Kajian Amungme Dalam Pengelolaan Sumber Multidisiplin,Editor: Hasse, dkk., Daya Alam Dan Lingkungan Di Sekolah Pascasarjana Universitas Kabupaten Mimika Papua, Jurnal Gadjah Mada, Yogyakarta. EKOSAINS | Vol. V | No. 1 | Maret Paripurno, Eko Teguh, 2008,Manajemen 2013, Program Studi Pendidikan Kimia Resiko Bencana Berbasis Komunitas: Universitas Cenderawasih, Jl. Kamp Alternatif Dari Bawah, Jurnal Dialog Wolker Perumnas III Waena Jayapura, Kebijakan Publik Edisi 1 Juni, Tahun Papua 99351. II, 2008, Departemen Komunikasi dan Lestari, Puji, 2007, Manajemen Komunikasi Informatika, Jakarta. Bencana di Daerah Rawan Bencana Permana, Raden Cecep Eka, Isman Pratama (Studi pada bencana gempa bumi di Nasution, dan Jajang Gunawijaya, Kecamatan Gantiwarno Klaten), Jurnal (2011). Kearifan Lokal Tentang Ilmu Komunikasi Terakreditasi Mitigasi Bencana Pada Masyarakat UPN”Veteran” Yogyakarta, Volume 5, Baduy, Jurnal MAKARA, SOSIAL HUMANIORA, VOL. 15, NO. 1, JULI

The Indonesian Journal of Communication Studies| 110

2011: 67-76, Program Studi Arkeologi, Sinabung, Focus Group Discussion Fakultas Ilmu Pengetahuan Budaya, (FGD) di BPBD Kabupaten Karo, 17 Universitas Indonesia, Depok 16424, April 2014 Indonesia. Eureka,http://mountsinabung.blogspot.com/2 Rod SK., Botan Carl, Holen Are, 2012, Risk 010/12/antropologi-bencana-alam.html communication and the willingness to accessed 1 May 2014. follow evacuation instructions in a Puput Julianti Damanik, http://www.medan natural disaster, Health, Risk & magazine.com/desa-budaya tersembunyi Society, Vol. 14, Routledge,N0 1: 87– -di-balik-gunung-sinabung accessed on 99. 2 Mei 2014. Siswadi, Tukiman Taruna, Hartuti Purnaweni, http://mountsinabung.blogspot.com/2010/12/ 2011. Kearifan Lokal Dalam kearifan-lokal-masyarakat-karo.html) Melestarikan Mata Air (Studi Kasus accessed 2 May 2014. Di Desa Purwogondo, Kecamatan http://harianandalas.com/kanal-sumaterautara Boja, Kabupaten Kendal), Jurnal Ilmu /pesta-budaya-batukarang-di-bawah- Lingkungan, Volume 9, Issue 2: 63-68 gempuran-erupsi-sinabung Rabu (15/1 (2011) ISSN 1829-8907, Program Studi 2014). Ilmu Ilmu Lingkungan, Program Rendra Saputra, http://sports.sindonews. Pascasarjana Universitas Diponegoro com/read/2013/09/16/24/783744/gelom Semarang. bang- Supriatna, J. 2008. Melestarikan Alam pengungsi-gunung-sinabung-terus-bertambah Indonesia. Yayasan Obor, Jakarta. Monday, 16 September 2013 . Solihin Agus, Potensi Bahaya Dan Kondisi Sukirno,http://www.waspadamedan.com/inde Terkini Gunung Sinabung, Makalah x.php?option=com_content&view=artic Pelatihan Manajemen Bencana le&id=6555:makna-sosial-gunung- Sinabung 16 April 2014, Kementerian sinabung&catid=59:opini&Itemid=215 Energi Dan Sumberdaya Mineral Badan accessed 2 May 2014. Geologi Pusat Vulkanologi Dan http://www.karokab.go.id/w/index.php/gunun Mitigasi Bencana Geologi, Inc; 2014; g-sinabung-2013/1402-info-erupsi- 3,8,28 gunung-sinabung accessed 15 April Tarigan, Ronda, 2014, Manajemen 2014. Komunikasi Bencana Gunung

The Indonesian Journal of Communication Studies| 111