SUNDANESE FAMILY STRENGTH: A PRELIMINARY STUDY

Various studies related to family strength indicators have been carried out in various countries. However, research on family strength in Asia, especially in Indonesia, which has a variety of cultures is still not widely conducted. The purpose of this study was to properly explore key indicators of Sundanese family strength in Bandung City, West Java, Indonesia. This study used the qualitative approach specifically the phenomenology method. The participants were four Sundanese families in Bandung City, who identify its family members are Sundanese and are confirmed by the surrounding community as Sundanese. Data were analyzed with thematic analysis. The result uncovered five themes: 1) accommodating conflict strategy or “silih narima” 2.) positive communication 3.) the emotional intimacy 4.) knowing (philosophy of life) or “neang elmu” 5.) the social support of the family of origin. The implication of these findings is discussed.


A. Introduction
Research related to family strength with diverse cultural backgrounds is currently still developing in various countries (DeFrain, 2018). However, researchers still have not explored much of the family in Asia, which has diverse cultures (Medora, Larson & Dave, 2000). Previous research (Kim, Prouty, Smith, Ko, Wetcher, & Oh, 2014) shown that the importance of research is to use theories that are appropriate and under the context of family culture. Lestari (2012) and Afiatin (2018) also state that cultural context becomes an essential element that should be concerned with understanding various problems in the family.
The Sundanese are the second-largest ethnic groups in Indonesia who mostly lived in the region of West Java Province (Ekadjati, 1984). West Java is inhibited by more 49 million people and is currently the largest population in Indonesia (Kusnandar, 2019). West Javanese people are usually called urang Sunda (Sundanese) (Suryadinata, Arifin, & Ananta, 2003;Ekadjati, 1984). The Sundanese have a different language, culture, and history to the Javanese in central and eastern Java (Riyani & Parker, 2018).
The history of Sundanese shows that marriage and divorce due to polygamy and infidelity often occur either among functionaries or among society (Lubis, 2000), however, there are many other functionaries and society maintain the integrity of marriage. Some studies related to stereotyping on Sundanese men and women are conducted in the field of media (Prasetyo, 2013;Utaridah, 2015). Both studies conclude that the media affect the stereotype to Sundanese, especially negative stereotype related to the male-female relationship. Utaridah (2015) in her article states that a stereotype called "tukang kawin" or marrying maniac refers to Sundanese men because they are considered humorous, jolly, and polite so that many women feels comfortable and easy to fall in love to whom. Moreover, the stereotype to Sundanese women described by the myth is a negative woman due to their ideal physical appearance, materialistic, lazy, good at grooming, dependent on husband's income, a teaser, and a destroyer other people's romantic relationship (Prasetyo,

Sundanese Family Strength: A Preliminary Study
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2013; Siddik, 2015). Increasingly widespread of the stereotype of Sundanese men and women shows that there is a social and cultural aspect related to family problems.
Based on literature studies on literary works, Sundanese fiction and research related to Sundanese society, it is also known that some characteristics of Sundanese women with negative connotations are being reactive, more emotional and more easily influenced by their social environment (Suryani, Diria, Adipurwawidjana, Erlyane & Hudayat, 2002;Iskandar, 2012 families. Research related to "menak" women (aristocratic woman in the structure of Sundanese community) shown that the good husband-wifechildren interaction in the family was accomplished and therefore, family functioning was achieved (Marlina, 2006).
Understanding the Sundanese today is a great challenge to scholars (Roger, 1999). This is because Sundanese is an open and easily receptive society to outside influences which then absorbs the influence so it becomes its own (Rosidi, 1984). Keeping Sundanese culture alive amid globalization is a challenge for Sundanese, especially in family life to build a strong family.

B. Literature Review
According to Act No. 10/1992 on population development and constructing well-off family, the definition of family resilience is a dynamic condition of a family with tenacity, strength, material prosperity, psychological, mentality and spirituality to independently live, develop oneself and family to gain harmonic condition in Family strength by Moore, Chalk, Vandivere, & Scarpa (2002) is defined as the set of relationships and processes that support and protect families and family members, especially during times of adversity and change. Meanwhile, Trivette, Dunst, Deal, Hamer, Propst (1990) states that family psychological strength is competence and capability of all family members and family unit employed to face crisis and stress, to meet needs, and to promote, improve and strengthen functions of family system. Therefore, the core of family psychological strength is competence and capability of family members and family unit which are used to respond crisis and stress, to meet needs, to improve and strengthen family system. Even though there are various theories on family strength, Brotanek, Rocha, and Flores (2008) had different argument that study on family strength could be unseparated from one's cultural context. Those researchers thought the importance of tradition and culture helped parents to nurture their children (Brotanek, Rocha & Flores, 2008.). Most of the family strength researchers focused on white family than minority family (Lee, 2000;Littlejohn Blake & Darling, 1993;in Wong, 2012). According to other researcher (Medora, Larson & Dave, 2000) , the research on family strength Asia multicultural countries are still less explored.
Studying about family strength based on cultural or cross-cultural perspective could employ etic and emic approach (Setiono, 2011). Etic approach produces generalization, while the emic approach seeks for family uniqueness based on social-cultural condition. Surely, there is the controversy on both, however DeFrain & Asay (2007) choose the etic approach (universal). Community perspective on family's psychological strength is useful to ensure that meaning, value, norm of a culture can be a foundation to create an interpretation (Setiono, 2011). Brotanek, Rocha, and Flores (2008) also emphasize on context of family culture to understand family's psychological strength or family strength. Several studies related to indicators of family strength of various countries are shown in table 1.

Indicators of family strength
Stinnet (

C. Method
This research uses qualitative approach with phenomenology method. Data collecting techniques are interview and observation on four families, field notes and two crosscheck Informant in Bandung City. The participants in this research are obtained by using purposive sampling with criteria type (Creswell, 2014). Criteria of the participants are: 1. A family who identify its family members are Sundanese and are confirmed by the surrounding community as Sundanese (Suryalaga, 2009); 2. Being domiciled in Bandung City; 3. Undergoing the first marriage for minimum 20 years. The 20-year marriage refers to one of the indicators of successful family i.e. long-lasting (DeGenova, 2005); 4. At least has one adolescent child. It is based on the research by Sari, Kurnia & Sundaya (2016) that the highest divorce in Bandung City took place in a family who had adolescent kid; 5. Every family varies in term of address, total children, divorce or not divorce; Data analysis used thematic analysis. Thematic analysis is one way to analyze data with the aim to identify patterns or find themes through data that has been collected by researchers (Braun & Clarke, 2006). First,

Sundanese Family Strength: A Preliminary Study
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the researcher reread the interview transcript and listens to the recording of the interview. Second, researcher independently coded the data for each family. Third, researcher grouping the data into themes.

Results
This part shows the description of each family. As part of research ethic, pseudonym is used to protect the family's identity. The summary of the participants' socio demography can be seen in table 2. Adinda told she did not attach to her father. She only talked when it was important. Her father was rarely at home and often spent time with his friends. Adinda also told that when they walked around, and her father spent more time using his mobile phone. "...we rarely walked around together. We go to city square at very least.
But today, gadget becomes so good that the child can play, and my father keep being with his mobile phone wherever we go" (T.Q/261-263).

d. Having knowledge (philosophy of life) or neang elmu
In every family, some values are believed and taught by parents to their children. In Sarif's family, Sarif and Sinta often remember advice from their parents about family. In addition, they make their parents' behavior in facing problems, interacting with partner and nurturing children as a model. Sarif and Sinta also teach religion and Sundanese culture to Sasa. Sasa said her parents taught her to be equal and balance between religion and social behavior in community. "it is more about moral, relationship with human and God must be balance. You should not only do zikr and prayer to be a good person, but also you should be good to other people, being polite and having ethic and so on, my parents emphasize that. When talking to other people, we should be open-minded, we should not force our opinion, it will create conflict" (S.R.1/51-60). friends were from rich family (having money), but he had no mother. His mother passed away, and his parents got divorced " (T.1/25-31).

Discussion
The aim of this study was to explore the indicator of psychological strength of Sundanese family. Some indicators were same as the previous researches (DeFrain, 2018;Kryson, Moore & Zill, 1990;Wong, Wong & Obeng, 2012). The finding on accommodative conflict strategy or silih narima is the same as the ability of facing stress and crisis (DeFrain, 2018), adaptability (Olson, 2000), ability to adapt (Kryson, Moore, & Zill, 1990).

a. Having knowledge (philosophy of life) or "neang ilmu"
Seeking for knowledge and mastering some knowledge are necessary in philosophy of Sundanese (Warnaen et al, 1987). Having knowledge of family and teaching knowledge inside Sundanese family was stated by all participants. In Sundanese culture, there is a proverb "gede luang, legok tapak" (Warnaen et al, 1987). husbands are unable, they must try hard, it could be by asking others' help. The words above means that there is an obligation for Sundanese family to learn and seek for knowledge or "elmu" (Setiawan, 2011).
Setiawan (2011) also explains that literary work, namely wawacan Panji Wulung, tells about advice from parents to the younger generation to prioritize reasoning in act, consider the pros and cons of the consequences of their actions. In addition, it was emphasized that success can be achieved by learning and practice skills.
Mastering knowledge which is expressed in the Sundanese proverb above is basically addressed to knowledge on philosophy of life.
Sundanese must study the meaning of life that they undergo so that the knowledge is not just about the educational title held by the Sundanese.
The philosophy of life is also taught through the values of religion. It is in accordance with Sundanese proverb "Jelema teu cekap bageur wungkul da kedah beragama". It means an individual should only be ungood, but also be religious. It is also promoted by Sundanese tradition that said "Sundanese must get religious teaching" (Warnaen, 1986). In psychological studies it is known that religious rituals encourage positive relationships within the family (Jamil, 2019).
The philosophy of life in Sundanese family is taught by parents or social community through advice or good examples. According to Warnaen, Djiwapraja, Wibisana, Adimijardja, Sukmana & Rostoyati (1986), learning the philosophy of life could from a father, a mother, to people inside family, to knowledgable person or learning from the failure, the example, the book, the independent thinking, and matters found on the way.

b. Support from family of origin
Support from family of origin becomes a different theme from the previous research (see table 2 In Sundanese family, support from original family has been showed before the marriage is held. At first phase marriage "nanyaan" or "neundeun omong" (husband's family proposes wife's family), original family has known the bad and the good of that future partner. Sundanese people believe that the mechanism of proposing woman to be a wife should be done in a very decent way. Therefore, advice from parents or family should be well considered. Sundanese proverb says that advice from parents, teachers, and queen should be put on the top (Warnaen et al, 1987). Therefore, support from family of origin during marriage can determine the psychological strength of Sundanese family.
The themes which are same as the previous research (see table 2), like accommodative conflict strategy or silih narima, positive communication, and emotional intimacy, are also found in this study, but the forms of behavior are typical Sundanese.
c. Accomodating conflict strategy or silih narima Defrain (2018) states that accommodating conflict strategy or silih narima nearly resembles the ability of overcoming stress and problems.However, in Sundanese family, Sundanese people tend to solve problems by avoiding conflict. It is in accordance with the Sundanese proverb "laukna beunang, caina herang" which means that the fish get caught but the water is still limpid. It means that the importance of achieving the purpose by wise way without ruining the condition. In facing problems, Sundanese people usually find the best and wisest way. As the Sundanese proverb "bandung kandungan laer aisan" which means being wise in facing various problems. Therefore, the response of Sundanese people in facing the problem can be made by "malapah gedang" (step by step) or "malipir" not strictly to the problem. The "malapah gedang" or "malipir" strategy is used by Sundanese family to avoid conflict. Even though those strategies are not fully effective in overcoming the problem, those could be the assets because they can reduce the bigger conflict happening in Sundanese family. Therefore "malapah gedang" or "malipir" can be a way to extend time to think or soothe negative emotions emerging during the conflict to get good way to solve the problem.
However, the Sundanese proverb "caina heurang laukna beunang" is also undirected to the aim precisely, but it refers to the attitude and actions taken by Sundanese family in solving the problem. Sundanese people will see kinds or forms of the problem that they face, so that they can make right decision. It can be seen in the steps which are taken by an individual in making decision, it is written in Baruang Ka Nu Ngarora book i.e. "nista, maja, utama" (Ardiwinata, 2017). A piece of story in the book Baruang Ka Nu Ngarora shows that there are steps of one's mistake because doing bad things. However, the principles of "nista, maja, utama" can be understood that "utama" is a good action to take and "nista" is a bad action to take.
When solving the problem, one should focus on "utama". The better way," utama", should be taken from the conflict or the problems.

d. Positive communication
The participants also said the importance of positive communication.
The importance of communication is also stated in Sundanese proverb "hade ku omong goreng ku omong". It means it is more important to speak than to be silent when there is a matter or problem. Close behavior in communication can affect the relationship in Sundanese family. Beside the openness in communication, communication inside family is also related to how to convey information. It is in accordance to the Sundanese proverb "Nyaur kudu di ukur, nyabda kudu dungang." It means that all actions must be taken into consideration before they are conveyed, an individual also must have a selfcontrol in talking (Warnaen, 1986 in accordance with an the Sundanese proverb "kudu bisa metakeun ilat-ilat, metakeun duduga peryoga" (Ardiwinata, 2017).

e. Family's emotional intimacy
Family's emotional intimacy is showed by Sundanese family by meeting, spending time, joking, sharing and doing a happy activity with family so that the family can feel warmth and intimacy to one another. Family's emotional intimacy is in a way with guidance and values of Sundanese culture.
In Sundanese family, there are values which are related to the relationship in a family, specially for the husband and wife. The Sundanese proverb "ari nu laki rabi kudu runtut raut, ka cai jadi saleuwi, ka darat jadi salebak, sapapait, samamanis, sakanyeri sakapeuerih" (Ardiwinata, 2017) means that a husband and a wife must have the same words, suffer from the bad together, enjoy the sweetnees together, suffer from sickness and sadness together. It shows that there are the togetherness and attachment between the husband and wife because they togetherly run the family. Moreover, the husband and wife always love each other, live harmonically, and are respect each other.
Based on the explanation above, the researcher found that: 1) Five themes that become the indicators of psychological strength of Sundanese family; 2) There is an attachment between family of origin and nuclear family that cannot be separated in Sundanese family; 3) Positive characters of family members become factors that influence the psychological strength of family; 4) The closer the family is to Sundanese values and religion, the greater the chance of achieving a strong Sundanese family; 5) The number of children and the presence of children become a factor which can influence the psychological strength of Sundanese family.

E. Conclusion
This research found five themes that show psychological strength indicators of Sundanese family, as follows 1.) accommodative conflict To build a strong Sundanese family is inseparable from the understanding of Sundanese cultural values in the family. With the development of the times and issue of globalization era in the city of Bandung, it seems there is a cultural shift in the use of Sundanese language and understanding of Sundanese culture in family.
Based on this research, it can be suggested for further research to explore two family strength indicators are different from previous researches and build the concept of family strength di Sundanese family. Moreover, this research can guide professional families in developing culturally sensitive programs that will effectively enhance strengths in the Sundanese family in Bandung City.