Ethnography of Communication in Sundanese-Javanese Bicultural

International Journal of Advanced Science and Technology Vol. 29, No. 5, (2020), pp. 11885-11898

Ethnography of Communication in Sundanese-Javanese Bicultural Society (A Study on the Adaptation of Javanese Migrant Society in Ciamis Regency, West Java Province-Indonesia)

Duddy Zein1, Wagiati2, *Nani Darmayanti3 1Faculty of Communication Sciences, Universitas Padjadjaran 2Faculty of Cultural Sciences, Universitas Padjadjaran 3Faculty of Cultural Sciences, Universitas Padjadjaran [email protected], [email protected], [email protected]

Abstract Ethnography of communication in Ciamis Regency shows the interesting symptoms both seen from the communication aspects or the others. This is caused by the condition of the society in Ciamis Regency, that is bicultural, namely Sundanese and Javanese. This condition caused the language used by the society becomes multilingual. This study examines the ethnography of communication in Sundanese-Javanese Bicultural Society in Ciamis Regency, West Java Province-Indonesia. This method used in this study is the descriptive-qualitative method. This study was conducted in three stages which are the data collection stage, the data analysis stage, and the data analysis results presentation stage. The analysis method used in this study is the qualitative method. This study was carried out in Ciamis Regency by choosing five districts as the observation sites which with the sites are determined by the wind direction. The sites are Sindangkasih District, Sukamantri District, Lakbok District, Banjarsari District, and Pamarican District. 30 people from various backgrounds scattered in those districts in Ciamis Regency were chosen as the informant. The research results show that (1) the interaction between Sundanese ethnic societies as the indigenous society, with Javanese ethnic society as the immigrant society occurred peacefully without horizontal conflict; (2) The mutual respect attitude between Sundanese ethnic societies and Javanese ethnic society is influenced by the cultural factors of the Sundanese ethnic society which put forward the attitude somѐah hadѐ ka sѐmah; (3) the interaction and communication between Sundanese and Javanese culture in Ciamis Regency is shown from several aspects, such as aspects of religion, aspects of marriage, aspects of language, and interethnic attitudes and behaviors.

Keywords — ethnography of communication, bicultural, Sundanese, Javanese, Ciamis Regency

1. Introduction Human being is a social being that is inseparable from his origin socio-cultural environment. Furthermore, a socio-cultural environment in which human beings are socialized influences the way they communicate and or the ways they interact with individuals, be it from the same environment or from different cultural environment. This humans’ behaviour then is called by the cultural behaviour. Cultural behaviour motivated by a cultural identity which later will determine the language and communication behaviour used by a person who joined in a particular cultural society. In addition, this cultural behaviour has functions, such as the cultural differentiator of communication actors between the others which comes from the different cultures. On the other words, people will behave according to their socio-cultural background which then becomes their special characteristic that distinguishes them from people who come from different socio-

cultural environments. Social identity itself can be defined as a person’s individual knowledge that makes him become a part of group members who have similar emotions and values (Hogg & Dominic, 1988). Condition that is slightly different from the condition that it should be, often take place in regions that are geographically close, but are culturally different. In such regional conditions, intercultural communication is very possible occur. Intercultural communication can be understood as a process of exchanging thoughts and meanings between people from different cultures (Mulyana & Rakhmat, 2005). In several administrative province-border areas in which the intercultural communication is possible occurs, the characteristic of society often show a variety cultural condition. This condition is called multicultural society. This kind of society can be found in the border area between West Java Province and Central Java Province, such as Cilacap Regency (Central Java Province) which directly borders Ciamis Regency (West Java Province); Brebes Regency (Central Java Province) which is bordered by Kuningan Regency (West Java Province). Indonesia is a country with pluralistic society because it consists of diverse ethnicities, languages, and cultures. The results of the collaboration betwwn BPS and ISEAS (Institute of South Asian Studies) formulated that there are around 633 tribes obtained from ethnic and sub-tribes grroupings in Indonesia (Pitoyo & Triwahyudi, 2017). Thousands of islands that lie in the territory of the Unitary State of the Republic of Indonesia prove that Indonesia is one of the countries in the world that have diverse ethnics and cultural backgrounds. Language is an integral part of a society’s culture (Fauziah, 2015). Hereafter, cultural factors such as rules, habits, and way of life of a speech community can be represented and expressed through the medium of language. The cultural system owned by a society is reflected in their language. Then it creates a variety of language styles that characterize the speech commutity. The language diversity can affect the communication, especially interpersonal communication which takes place between people from the different culture and language. Practically, this phenomenon will cause the difficulties and obstacles in the communication process in general. In the communication process, in addition to linguistic factors, there are also non- linguistic factors which determine the use of language as a medium of communication in any particular speech community. The abovementioned non-linguistic factors are social factors and situational factors (Sari & Medaswari, 2014). The phenomenon of language variation is caused by many factors, such as the social factors, the cultural factors, the situational and the condition of speech. This is caused by the situation and condition that language is inseparable from the social and cultural factors of the native speakers (speech community). Interethnic communication or also called intercultural communication can be understood as a relationship and relations between individuals of different cultures, for example between ethnicities, ethnicities, races, languages, and social (Regar, Kawung, & Tangkudung, 2014). Communication that takes place is basically verbal, so the ideas conveyed are more direct and real (have more sense of communication). In this type of communication, cooperation between parties is more tangible, interactive, reciprocal, and the communication process that takes place is more varied, especially those relating to the principles of cooperation, politeness, solidarity, and negotiation of meaning (semantics). Practically, in an interethnic communication there are norms and rules that must be obeyed together by the partisans of speech (Yohana, 2015). These norms and rules are something that is respected together. Hence, each speech member of the community feels bound by these norms and rules. The communication process carried out by each member of the speech community will always be bound by the intended norms and rules. That is why, in the communication process, partisans will always maintain and respect the norms and rules intended. This condition sometimes also influences the success and failure of the communication process.

This reality has confirmed that society and language are two inseparable things. Between society and language have relations and reciprocal relationships (reciprocal) (Helmanita, 2013). Under certain conditions, language can influence and shape people's behavior and attitudes, especially in aspects of thought patterns, perceptions, perspectives, and ways of getting along. This view is often known as deterministic theory of language. In contrast, in certain condition of situation, society (in this case are the mindset, perception, and interaction manner) can affect the aspects of language. This viewpoint is often called the instrumentalism theory of language (Chaer, 2009). A language reflects a society and a society can be reflected in the practice of language (N. S. Hidayat, 2014), that’s the hypothesis which has been adopted. The norms, rules, and values which exist in a speech community are realized and manifested in a language, such as through the words choices (diction), expressions, utterances, system of meaning, system of naming, pragmatic aspects, and semantic aspects. The issue of ethnicity is one of the most interesting issues to continue to study because most of countries in the world are multi-ethnics. Of all the member states of the United Nations (UN), there are only about 12 countries with which the population is categorized as homogeneous. Thus, ethnicity issues is an interesting global issues which is interesting to be continuously studied (Koentjaraningrat, 1993). Intercultural communication will occur if only there is an immigrant from one ethnic group region to another region which is a different ethnic group. From that process, then cultural communication will occur. When there are ethnic migrants who intend to stay as residents in a region which has the different ethnicity than them, all they need to do is called by adaptation, from the cultural aspects, language aspects, and customs. In the process, the migrants often face a series of adaptation difficulties, both cognitive and affective. Adaptation carried out by immigrants in an indigenous community of different cultures, will experience several processes. Long term Interactions occur with acculturation and resocialization (Gudykunst & Kim, 1992). Gradually, immigrants will find new patterns in thought and behavior. The intense interaction between immigrants and the indigenous population will cause immigrants to understand differences and similarities with their new environment. Entrants are beginning to understand their new environment and adopt some of the norms and values of indigenous community. However, under certain conditions, on the other hand, indigenous community who do not strongly maintain their socio-cultural values will face a condition called cultural degradation. The process of socialization and interaction between the two communities with different cultures takes place very complex. There are attractions and influences, be it aspects of culture, customs, and language. This mutual influence, sometimes, will more or less affect the environment of local community which in the future will experience such a thing as cultural degradation. However, other conditions will also allow this to happen. The existence of intercultural communication does not always lead to the cultural degradation, but instead it will bring up an intercultural understanding. This condition can be seen from the society of Ciamis Regency, especially in the eastern and southeastern Ciamis, which is directly adjacent to Cilacap Regency, Central Java Province. Ciamis is one of the districts in West Java Province with a high level of population complexity. One of the complexities is caused by the geographical location of Ciamis, which borders Central Java Province. This condition makes Ciamis as one of the enclave areas of the language in which it allows the intersection of two or more languages. Intersection between languages will bring complex lingual dynamics too. Ciamis Regency is predominantly Sundanese. However, because of one of the political policies of the New Order era, namely transmigration and even distribution of population in the territory of Indonesia, especially Java, caused many Javanese residents lived and settled in several areas of Ciamis Regency. This transmigration more or less has influenced the sociocultural and lingual dynamics in Ciamis.

The existence of socio-cultural and lingual contact between Sundanese and Javanese society in some parts of Ciamis areas has made a mixture of language, cultural behavior, and belief values in the lives of some people in Ciamis region. It was adjusted to the pattern of daily needs and the interaction manner among them, such as in the use of the language. Communities in the eastern and southeastern parts of Ciamis often present Sundanese Language patterns with accents, dialects and meanings of certain terms that are different from Sundanese Language in general. Such phenomena, symptoms and conditions also occur in Sundanese Language in Ciamis Regency. Sundanese Language in Ciamis Regency (hereinafter referred to as Sundanese Language Ciamis Dialect) has experienced language contact with other languages, especially Indonesian and Javanese. These languages influence one another, so glosses and other language elements were found having the same realization and the same etymon. These phenomena, symptoms, and conditions later are possible causing confusion about the status of languages in the region. The confusion and unclear status will be apparent if dialectometry calculations (in dialectological studies of language) are made to determine the status of languages and dialects in the region. In line with the abovementioned socio-cultural and lingual phenomena, this paper aims to describe the ethnography of communication in the Sundanese-Javanese bicultural community in Ciamis Regency. Specifically, this paper aims to describe the case of adaptation of the Javanese migrant community and the patterns of communication that exist in the Sunda-Javanese bicultural area in Ciamis Regency, West Java Province- Indonesia. This is where it becomes interesting and urgent to do a study, especially relating to the harmonization of socio-cultural identities that arise from people of different cultures without causing horizontal conflict. Based on the rationale of this study, the research problems can be identified as: how can the ethnography of communication that occurs in the Sundanese-Javanese bicultural community in Ciamis Regency, West Java Province-Indonesia be a harmonious social and cultural identity? This research was conducted in Ciamis Regency, West Java Province - Indonesia by choosing five districts as the observation area determined based on the direction of the wind. Each district is determined by four villages chosen based on the direction of the wind as well. The areas taken as research sites are Sindangkasih District (Sindangkasih Village, Wanasigra Village, Budiharja Village, and Budiasih Village); Sukamantri District (Tenggerharja Village, Mekarwangi Village, Sukamantri Village, and Cibeureum Village); Lakbok District (Kertajaya Village, Sidaharja Village, Cintajaya Village, Baregbeg Village); Banjarsari District (Banjarsari Village, Cicapar Village, Ciulu Village, and Kawasen Village); and Pamarican District (Kertahayu Village, Mekarmulya Village, Pamarican Village, and Sidaharja Village). Henceforth, Sindangkasih District is referred to as the Observation Area (OA) 1; Sukamantri District as an Observation Area (OA) 2; Lakbok District as an Observation Area (OA) 3; Banjarsari District as an Observation Area (OA) 4; and Pamarican District as an Observation Area (OA) .

2 METHODS This study focuses on the ethnography of communication in the Sundanese-Javanese bicultural community in Ciamis Regency, West Java Province-Indonesia. The approach used in this study consists of two approaches, namely theoretical approach and methodological approach. Theoretically, the approach used in this research is the communication ethnographic approach. As for the methodological, the approach used in this study is a qualitative-descriptive approach. Qualitative approach means that the data examined and the results of the analysis are obtained from records, observations, interviews, or written material and this data is not in the form of numbers (Djojosuroto & Sumaryati, 2004). Meanwhile, the descriptive approach is based on facts as explained by the speakers, which are empirically, so that the observation result shows the language as it

is. The data obtained from this type of research are the results of the authors' observations without assessing the true or false data found in the field (Sudaryanto, 2015). The method used in this study was taken and used on the consideration that this method can describe, explain, and build relationship of the categories and data found. This condition is in line with the purpose of the study of communication ethnography, which is to describe, analyze, and explain the communication behavior of a particular social group (Kuswarno, 2008). Research and studies on communication ethnography are also carried out to see patterns of communication with members, to interact with the community, to see the situation of conversation, the time of conversation, the rules of speech, and the function of speech in a communication (Littlejohn, 2010). The focus of this study is to study, to analyze, to explain, and to understand thoroughly and in detail about how the communication patterns and behavior of the Sundanese- Javanese community in Ciamis Regency, West Java Province-Indonesia as a speech community that occurs naturally; how the activities of daily communication processes society happens; and how the relativity of the language used can function as a pattern of communication that is steady and standard. Furthermore, this study is also designed for analyzing how a socio-cultural identity can be formed between the cultural and linguistic differences that exist in the community in Ciamis Regency and how the process of inheriting socio-cultural identity can be carried out to the next generation. This research was conducted in three stages, which are provision of the data, data analysis, and research result presentation. The research was begun with the provision of data which with techniques done are (1) Participation technique, (2) observation technique, (3) interview technique, and (4) intuitive data reconstruction and introspection techniques. At the stage of providing data, the first step taken is to determine the area that is used as the location of the research. Data collection in this study uses participant observation with introspection, in-depth interviews, and document review. To test the stability and validity of the data that has been successfully collected, this study uses data triangulation techniques. Data triangulation is an attempt to compare and check back the degree of trust in information obtained through time and different tools in qualitative methods (Moleong, 2007). In this study, researchers used source triangulation by comparing observational data at the study area which was done through interviews with informants, also by comparing interview results with the contents of a document such as demographic data and secondary sources in the form of historical data taken from Department of Culture of West Java Province and Central Java Province. The data analysis stage is carried out by using qualitative methods which means that the series of analytical activities performed in this study are directly related to the general patterns in the form and behavior of existing data that is being affected and present along with its contexts (Kholil, 2016). Penganalisisan data juga dilakukan dengan langkah- langkah berikut: Data analysis is also performed by the following steps: (1) data analysis and selection, (2) identification and data editing, (3) data categorization or classification, and (4) interpretation and explanation of data meaning. Data which has been analyzed are presented descriptively, i.e. the formulation and disclosure of the results of the analysis using words or sentences.

3. RESULTS AND DISCUSSION Ciamis Regency was formed based on Law number 13 of 1950 concerning district government in the environment of the Government of West Java Province. In its development, the administrative area of Ciamis Regency was reduced by Banjar City based on Law Number 27 of 2002 concerning the establishment of the Banjar City in West Java Province and then reduced again by the administrative area of Pangandaran which broke away into a separate regency based on Law Number 21 of 2012 concerning the establishment of Pangandaran Regency in West Java Province.

Based on the administrative location, Ciamis Regency is bordered by other regencies/cities, namely: a) north bordering Majalengka Regency and Kuningan Regency; b) to the west bordering the Regency of Tasikmalaya and Kota Tasikamalaya; c) to the east bordering Central Java Province and Banjar City; and d) to the south bordering Pangandaran Regency. Seen from the geographical condition, Ciamis Regency, especially in the east, is directly adjacent to the administrative area of Central Java Province. That means the intersection between languages and between cultures in the region is very dominant. The geographical position of the Sundanese ethnic community in Ciamis Regency, West Java as native speakers of Sundanese Language has a very strategic position. Being in a language enclave, Sundanese Language speakers in Ciamis allow contact with other language speakers, especially Javanese. Ciamis area is one of the border areas between provinces, namely West Java Province and Central Java Province. Each border area is often a transitional language, not only in administrative aspects but also in linguistic and cultural aspects. The tug and mutual influences between languages and between cultures are common in border areas. The Sundanese Language Ciamis Dialect interacts with Javanese Language. Severe areas using Javanese language are also commonly found in the Ciamis region, especially in the eastern and southeastern Ciamis regions, such as Lakbok District, Banjarsari District, and Pamarican District. Linguistically, although Javanese Language in Ciamis Regency is spoken by a small number of the people there, but overall, Sundanese Language Ciamis Dialect has the most potential to get language shifts. In addition to the insistence on Indonesian Language as the national language and English as the international language, Sundanese Language Ciamis DIalect also received insistence from Javanese ethnic populations who are continuously increasing in number in the administrative area of Ciamis Regency. Javanese society experienced a significant increase demographically. This condition is caused by many factors, ranging from economic, social, political, and cultural factors. Ciamis Regency, West Java-Indonesia Province, is a district in the West Java Province area where the majority of the population speaks Sundanese Language. However, along with its development, Ciamis Regency, especially in the eastern and southeastern regions, experienced quite complex development dynamics. These developments led to changes in the socio-cultural conditions of the community, which initially were monocultural (Sundanese ethnic) societies, then turned into bicultural, even multicultural, societies. This development is in line with the migration process or the migration of some ethnic Javanese people from regions in Central Java and East Java to the parts of Ciamis Regency areas. The condition of bicultural eastern and southeastern Ciamis Regency allows communication and interaction between cultures, namely Sundanese people as indigenous community with Javanese people as immigrant communities. This condition later will affect other aspects of life, such as culture, customs, language, and social. So far, in relation to intercultural relations in Ciamis, the interaction of Sundanese ethnic community as indigenous community with Javanese ethnic community as immigrant community has taken place without causing horizontal conflict. Communities in Ciamis Regency with diverse socio-cultural backgrounds, in their communication and interaction practices, respect each other for socio-cultural differences, so that the potential for horizontal conflicts between them can be overcome. This attitude of mutual respect between Sundanese and Javanese cultures is demonstrated by the willingness of the indigenous community, in this case the Sundanese ethnic community, to learn and to understand the language used by the immigrant population (in this case Javanese ethnic community), and vice versa. In addition, this attitude of mutual respect is also influenced by cultural factors of ethnic Sundanese community who put forward the attitude of somѐah hadѐ ka sѐmah which means friendly, kind, caring, entertaining and happy to welcoming the guests or each person even though not yet known (D. Hidayat & Hafiar, 2019). This cultural attitude made the Sundanese community open to all immigrants who immigrated to their territory. Sundanese community is known as polite people. That is

why, the Sundanese ethnic community is known as a generous and open-minded community. As a traditional society that has a cultural identity that is clanged to their selves, the community in Ciamis Regency cannot be separated from the complexity of human relations within it. The complexity is supported by the strategic geographical position, namely the meeting between two provinces with different cultures, namely West Java Province which with the ethnic is Sundanese and Central Java Province which the ethnic is Javanese. This condition has increasingly made the people in Ciamis Regency, especially in the eastern and southeastern regions, become bicultural or even multicultural communities which in the future will give effects on the typical and unique intercultural communication process. The process of interaction is an instinctive thing and cannot be avoided. With a variety of factors, people in Ciamis Regency were forced to interact and communicate with other communities, both the same ethnic or ethnically diverse communities. In the process, Ciamis community could not be limited in a particular entity that clearly distinguishes it from other cultural entities. The communication process may not only occur with the owner of the same cultural identity, but inevitably, it must expand and open up to interact and communicate with different cultural entities of society. Despite the differences in socio-cultural and lingual rules that exist in these communities, they will continue to try to equalize the rules and similarities in linguistic variation to be able to understand the contents of the message conveyed by each other's interlocutors (Hymes, 2003). The process of equalizing the rules and linguistic variations that occur in the communication of Sundanese and Javanese ethnic communities in Ciamis Regency reinforces the rule that communication is a symbolic activity. In the process, the use of symbols will be converted into words (verbal) to be spoken or written; or converted into nonverbal symbols to be demonstrated (Liliweri, 2013). The final process of exchanging symbols is the achievement of an agreement of symbolic meaning between the communication actors. This agreement and the similarity of symbolic meaning is the ultimate goal of the communication process, including the Sundanese-Javanese intercultural communication process in Ciamis Regency. Therefore, the existence of language becomes vital in the communication process. Language can be understood as a complex meaning system. As a complex meaning system, language is formed from a combination of processes and organization of symbols so that they have special meanings that are different from other symbols. The language skills are the differentiator between one speech community to another speech community. On the other hand, language also can unite and separate people from their groups or one society with other communities (Littlejohn & Foss, 2009). In the context of the socio-cultural life of the Sundanese-Javanese bicultural community in Ciamis Regency, the potential for conflict could actually occur. Horizontal conflict, among others, is caused by the high cultural differences that exist in the midst of society. And this is present and evidently present in the Sundanese-Javanese bicultural community in Ciamis Regency. In practice, someone who lives in a society with a different culture has challenges and obstacles that are high enough to adapt to the local culture. These challenges include differences in language, culture, values, customs, rules, community attitudes, belief systems, and social values that are very different from the previous (origin) environment. This condition was also experienced by Javanese ethnic community at the beginning of the migration process to the area in Ciamis Regency. As an immigrant community, Javanese ethnic communities try to adapt to environmental conditions in Ciamis Regency which incidentally has a different socio-cultural system. It is in this adaptation process that communities are required to respect each other's different sociocultural cultures. Cultural adaptation is a long process in the context of adjustment that the final stage is the achievement of feelings of comfort in a new environment (Martin & Nakayama, 2000).

Intercultural communication is closely related to stereotypes and ethnocentric attitudes. If these ethnocentric stereotypes and attitudes are being ignored without awareness and understanding between the two culturally diverse societies during communicating will be vulnerable to prolonged horizontal conflict. The immigrant community, in this case Javanese ethnic community, in Ciamis Regency admitted that at first they had difficulty establishing communication and interaction with the indigenous community, in this case Sundanese ethnic community in the Ciamis Regency. Various socio-cultural verdicts, such as different cultures, different values of life, language, and social, make them a little awkward to start communication and interaction with ethnic Sundanese communities. However, along with the development of time accompanied by massive education, communication between Sundanese ethnic community and Javanese ethnic community proceeded normally and performed without any obstacles at all. In addition, besides the education factors that increase community awareness to live in harmony with culturally diverse communities, the work diversification factors of Javanese ethnic community who migrated to the parts of area of Ciamis Regency, is also a factor that influences the harmonization of communication and interaction among the communities. The initial orientation of Javanese ethnic community to migrate to Ciamis Regency was the fertility of the land in Ciamis which made them compelled to grow crops and farm. However, further developments caused the industrialization process occurred among Javanese ethnic community in Ciamis Regency. This industrialization process was marked by a change in work orientation which initially focused on farming and farming, which eventually turned into an industrial business. Even so, in the beginning the industrialization took precedence, namely only on a micro and home scale, but in its development it became a larger industry. More and more the process of industrialization among the Javanese ethnic community in Ciamis Regency, made them have opportunities to improve their quality of life. In the context of communication between Javanese ethnic community and Sundanese ethnic community in Ciamis Regency, there are some significant obstacles that have occurred until present. The barriers are ethnocentric cultural attitudes between the two communities of different cultures in the region. Ethnocentric attitude will certainly make a group feel superior and look down on other ethnic communities. If this condition is being ignored will certainly give rise to stereotypes that make the relationship between the two ethnic communities tenuous. However, the stereotype and ethnocentric over time gradually began to decrease among the people in Ciamis Regency.

Ethnography of Communication in the Sundanese-Javanese Cultural Community in Ciamis Regency The following will explain the communication patterns of Sundanese ethnic communities as indigenous community with Javanese ethnic community as the immigrant community in Ciamis Regency, West Java Province-Indonesia. Interaction and communication between Sundanese and Javanese cultures in Ciamis Regency are discussed in several aspects, namely aspects of religions, aspects of marriage, and aspects of language, also attitudes that are developed in interethnic behavior. The Sundanese ethnic community and Javanese ethnic community in Ciamis Regency are united in many ways. One can be described is the similarity of the religion professed by them. Religion becomes the unifier of the two different cultural communities. In relation to the religious aspect, Sundanese and Javanese ethnic communities in Ciamis Regency often perform religious rituals simultaneously and it increases the cohesiveness among them. The rituals such as attending congregation prayer at mosques including Friday and Ramadan prayers, attending weekly (minggonan) recitation, tahlilan (an event to pray for the family or a neighbor who had died ) and other islam and other Islamic celebrations, such as Eid al-Fitr, Eid al-Adha, isra miraj, and rajaban. The Sundanese and Javanese ethnic communities in Ciamis Regency, when they attend the daily five-time prayers and Friday prayers, they seem to let go of their cultural identity

and merge into one unity through a religious approach. However, in some societies, religion is used as an entity whose position is higher than merely cultural and linguistic entities. Therefore, when they perform religious rituals, they merge and at that moment they communicate and interact one to another. Weekly routine of Quran recitation also becomes a potential factor as a means of integration between Sundanese and Javanese ethnic communities in Ciamis Regency. Weekly routine of Quran recitation is usually carried out with various segments, ranging from mothers, fathers, to children. Through this religious activity, Sundanese ethnic community and Javanese ethnic community communicate with each other intimately. Besides recitation, the children interaction such as the playtime also becomes a potential factor for cultural integration between Sundanese and Javanese communities in Ciamis Regency. In practice, the children there play with anyone without considering the status and ethnicity behind their friends. This condition is good enough for the process of cultural education, which in the future will increase community awareness in the midst of socio-cultural and lingual differences. Because of the two abovementioned activity, many of Sundanese children gradually understood the use of Javanese language, and vice versa. For children, playtime becomes the most potential stage to get to know and socialize with other children who comes from different cultures, so that later in adulthood, they have the awareness to respect the other ethnic cultures. Eid al-Fitr is a celebration of Islamic holidays that also has the potential to increase integration between Sundanese ethnic community and Javanese ethnic community in Ciamis Regency. During the Eid al-Fitr celebration, the interethnic community merges and attends the Eid Al-Fitr congregation prayers in the mosque or in the outdoor space. In several areas in Ciamis Regency, interethnic mixing was clearly seen when they held the Eid celebration. There is no partition between Sundanese and Javanese community. They all merged into one unit based on religious factors. On the Eid al-Fitr momentum too, the community tries to gather with family and relatives. On the journey to the home of relatives and family, it is not uncommon for them to meet with other elements of community who are of different ethnicity. This condition is also one of the factors that could increase cohesiveness between Sundanese ethnic community and Javanese ethnic community. In the aspect of marriage, initially Sundanese ethnic community and Javanese ethnic community were reluctant to carry out interethnic marriages. This condition is influenced by myths circulating among the two ethnic groups. This myth is still held firm by a handful of people. For them who violate these myths, they will be unhappy, destitute, the marriage is not lasting, and the bad things will happen to them. The myth is allegedly due to the Bubat war tragedy. Bubat War events began with the intention of King Hayam Wuruk who wanted to marry the Sundanese Princess, Dyah Pitaloka Citraresmi. It is said that Hayam Wuruk was keened on the princess due to the princess's painting was spread in Majapahit. The painting was secretly painted by an artist named Sungging Prabangkara. Hayam Wuruk indeed intended to marry Dyah Pitaloka driven by political reasons, namely to bind the alliance with the Sundanese State. With the blessing of the Majapahit royal family, Hayam Wuruk sent a letter of honor to Maharaja Linggabuana to propose to Dyah Pitaloka. Later, the wedding ceremony was planned to take place in Majapahit. Maharaja Linggabuana then left with his Sundanese entourage to Majapahit and was accepted and placed at Pesanggrahan Bubat. The Sundanese king came to Bubat with his consort and his daughter, Dyah Pitaloka, accompanied by a few soldiers. According to Kidung Sundayana, Mahapatih Gajah Mada's intention arose to control the Sunda Kingdom. Gajah Mada wants to fulfill the Palapa Oath he made before Hayam Wuruk ascended the throne, because of the various kingdoms in the archipelago that were conquered by Majapahit, only the Sundanese kingdom was not yet conquered. For this purpose, Gajah Mada made an excuse to assume that the arrival of the Sundanese entourage at Pesanggrahan Bubat was a form of surrender of the Sunda Kingdom to

Majapahit. Gajah Mada urged Hayam Wuruk to accept Dyah Pitaloka not as a bride, but as a sign of submission to the State of Sunda and recognition of Majapahit's superiority over Sunda in the archipelago. Hayam Wuruk himself was mentioned wavering over the problem, considering that Gajah Mada was the Mahapatih that was most relied on by Majapahit at that time. The myth of the marriage prohibition between the Sundanese and Javanese community member is based on the history of the Bubat War tragedy. Initially, Sundanese and Javanese ethnic communities in Ciamis Regency believed this and caused them to be reluctant to marry each other. However, along with the development of time and the existence of globalization, the myth finally disappeared by itself in the midst of society. Nowadays, Sundanese ethnic community member has done a lot of interethnic marriages with Javanese ethnic community member. The existence of mixed marriages between Sundanese community as indigenous community and Javanese ethnic community as immigrant community has shown that harmony between ethnic Sundanese and Javanese ethnic groups in Ciamis Regency has been strengthened by the presence of amalgamation in the form of marriage. The interethnic marriage couples bring their respective cultural values which in one time in the future they will collaborate to build a new culture without losing the original characteristics of their respective cultures. Seen from the micro level, there has been a cultural acculturation between the marriage couple. A child who is born from the interethnic family brings and inherits a new culture with new socio-cultural values as a result of the acculturation of Sundanese and Javanese cultures. People who conduct interethnic marriages (Sundanese-Javanese) generally master Sundanese and Javanese languages and cultures simultaneously, although sometimes there is still a tendency towards their original culture; it is an instinctive thing. The existence of interethnic marriages also affects the development of a multilingual society. However, children born from the interethnic marriages will learn two languages and cultures that are controlled by both parents. In the process of cultural and language inheritance from parents to their children, sometimes a variety of patterns are developed. However, in general, the process of inheriting culture and language from parents to children resulting from interethnic marriages will create a new culture. In the context of language inheritance, in general, children born from interethnic marriages can master both languages of their parents in various levels of mastery. One certain thing, Indonesian is often used as a mother tongue by families who engage in interethnic marriages. In the aspect of language use, there is a tendency for the Javanese ethnic community to give in to choosing to use Sundanese Language in the communication process with the Sundanese ethnic community. That is why, in Ciamis Regency, especially in the eastern and southeastern regions, many Javanese ethnic communities understand and can use Sundanese Language in their daily communication process. Unlike the case of Sundanese ethnic community, they only understand a part of the Javanese vocabulary, but they cannot use Javanese Language in their daily communication. This pattern generally occurs in interethnic communication patterns in Ciamis Regency. Nevertheless, naturally, Javanese language has also influenced the use of Sundanese Language in Ciamis Regency. This can be seen from the decreasing use of Sundanese Language by Sundanese speech community in the domains of its communication. The analysis can be seen in the following explanation. This section will show the verbal attitude of the Sundanese speech community in interethnic communication in Ciamis Regency. This study cannot be separated from the language attitude and language choices taken by speakers in each domain of communication. The analysis focused on aspects of the use of Sundanese language in the six domains of communication, namely the kinship, neighborhood, family, education, transactions, and government. As many as 30 people consisting of various groups in three age groups - ranging from adolescents, adults, and parents (aged 10 to 60 years) - scattered in several sub-districts in

Ciamis Regency were chosen as respondents. All respondents were asked to answer questionnaires containing questions about the conversation situation and the language used by them to gain respondents' confessions. Respondents were asked to answer what language was used in these situations. The language or type of language presented to be chosen is Sundanese Language, Indonesian Language and other languages, in this case Javanese Language. For each language in each domain of conversation, intensity of usage is determined by rating in the form of an intensity scale, which is always, sometimes, and never. Each scale is given a value of 20 (often), 10 (sometimes), and 0 (never). Sundanese language is used as a reference for evaluating its intensity. The more Sundanese language is used as a communication tool in every domain of communication, the attitude and retention of Sundanese Languagein that domain is getting better, and vice versa. From a number of respondents who have been studied, most of them choose to use Sundanese Language as a language of communication in the domain of communication. Of the six domains of communication, of the three domains of communication, namely kinship, intimacy, and neighborhood, the respondents prefer to use Sundanese Language as the language of communication. As for the transactions, education, and government domains, most of the respondents prefer to use non-Sundanese Language as the language of communication, in this case the language used is between Indonesian and Javanese. The following diagram shows the selection of Sundanese language in the six domains of communication.

Table 1 The Use of Sundanes Language in Ciamis Regency

No. Communication Domain Average 1 Kinship 16,98 2 Intimacy 14,33 3 Neighbourhood 15,70 4 Transaction 4,20 5 Education 5,78 6 Government 5,83

From the table above, it can be seen that the score of Sundanese Language selection in Ciamis Regency in six domains of communication. Scores were obtained from filling in the questionnaire of the use of Sundanese Language in Ciamis District - scores (20) for always, (10) sometimes, and (0) never. In some domains of communication, such as transactions, education, and government, respondents more often use Indonesian Language and/or Javanese Language as their communication language; it depends on the linguistic situation and the speech partner. Sundanese Language in the transactions, education, and government domain is rarely used. It is even closer to the score never, which is a score of 4.20 for the transactions domain, a score of 5.78 for the education domain, and 5.83 for the government domain. As for the kinship, intimacy, and neighborhood domains, Sundanese is still often used. Scores obtained in the four domains show that Sundanese Language is almost always used, namely a score of 16.98 for the kinship domain, 14.33 for the intimacy domain, and 15.70 for the neighboring domain. Furthermore, related to the attitude that is built in interethnic behavior, Sundanese and Javanese ethnic communities in Ciamis Regency have long lived side by side. During this time, the people of the two ethnic groups accepted each other as they were. The Sundanese ethnic community has adapted to the Javanese language and culture brought by immigrants to its territory, and vice versa, the Javanese ethnic community has adapted to the Sundanese language and culture. These conditions eventually led to the awareness of the two ethnic communities to coexist and understand each other's differences between cultures. In such conditions, it seems that there is nothing special that must be prepared when interacting between cultures among the people in Ciamis Regency. That is because

the people in the region have fulfilled the prerequisites needed in the process of intercultural communication, namely: a) the existence of mutual respect for different cultures; b) the attitude of wanting other cultures as they are, not as we would like; c) there is an attitude of respect for the rights of other cultural members to act differently from our actions; d) competent cross-cultural communicators who enjoy living together side by side with people of different cultures ((Rumondor dalam Anugrah & Kresnowiati, 2008).

4 CONCLUSION So far, in relation to intercultural relations in Ciamis, the interaction of Sundanese ethnic communities as indigenous community with Javanese ethnic community as immigrant communities has taken place without causing horizontal conflict. The communities in Ciamis Regency with diverse socio-cultural backgrounds, in their communication and interaction practices, respect each other for socio-cultural differences, so that the potential for horizontal conflicts between them can be overcome. This mutual respect between Sundanese and Javanese cultures is demonstrated by the willingness of the indigenous community, in this case the Sundanese ethnic community, to learn and to understand the language used by the immigrant community (in this case the Javanese ethnic community), and vice versa. The attitude of mutual respect is also influenced by cultural factors of ethnic Sundanese community who put forward the attitude of somѐah hadѐ ka sѐmah which means friendly, kind, caring, entertaining and happy to welcoming the guests or each person even though not yet known. This cultural attitude made the Sundanese community open to all immigrants who immigrated to their territory. Sundanese community is known as polite people. That is why, the Sundanese ethnic community is known as a generous and open-minded community. Interaction and communication between Sundanese-Javanese cultures in Ciamis Regency can be seen in several aspects, namely aspects of religious, aspects of marriage, aspects of language, and attitudes which are developed in interethnic behaviour. In connection with the aspect of religious, The Sundanese ethnic community and Javanese ethnic community in Ciamis Regency are united in many ways. One can be described is the similarity of the religion professed by them. Religion becomes the unifier of the two different cultural communities. For the aspect of marriage, The interethnic marriage couples bring their respective cultural values which in one time in the future they will collaborate to build a new culture without losing the original characteristics of their respective cultures In the aspect of language use, there is a tendency for the Javanese ethnic community to give in to choosing to use Sundanese Language in the communication process with the Sundanese ethnic community. That is why, in Ciamis Regency, especially in the eastern and southeastern regions, many Javanese ethnic communities understand and can use Sundanese Language in their daily communication process. Meanwhile for the attitudes that are built in interethnic behaviours, Sundanese and Javanese ethnic communities in Ciamis Regency have long lived side by side. During this time, the people of the two ethnic communities accepted each other as they are. The Sundanese ethnic community has adapted to the Javanese language and culture brought by immigrants (Javanese ethnic community) to its territory, and vice versa, the Javanese ethnic community has adapted to the Sundanese language and culture.

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