COMMUNICATION CULTURAL INTEREST IN MEETING THE NUTRITIONAL BAJO FIVES ST.

HARMIN JURUSAN ILMU KOMUNIKASI FAKULTAS ILMU SOSIAL DAN ILMU POLITIK UNIVERSITAS HALU OLEO KAMPUS HIJAU TRIDHARMA ANDUONOHU JL.E.A. MOKODOMPIT KENDARI SULAWESI TENGGARA

ABSTRACT: This paper aims to reveal the patterns of communication in the public interest related to the fulfillment of Bajo Toddler Nutrition. This study focused on mothers who have children Bajo tribe children in the village of Bajo Indah and Leppe village, district Soropia, Konawe, Sulawei Southeast, using ethnographic methods of communication. The results showed that the patterns of communication in society related to the fulfillment of Bajo tribe nutrition consists of several communication patterns, namely: (1) Batih family communication patterns (communication of the nuclear family) consists of father, mother and child, (2) Family communication patterns maluah (extended family), which consists of father, mother, child, parent, in-law, sister-in-law, grandfather, grandmother, uncle and aunt. (3) asadiri family communication patterns (a mixture of family communication) consisting of Batih family (nuclear family), maluah family (extended family), dam of the family from the outside (4) communication patterns toddler care, (5) the pattern of communication with neighbors, (6) patterns of communication with health care, (7) the pattern of communication with community leaders. In compliance with nutrition, family place of understanding in each communication event, ranging from food preparation, food processing up to the giving or bribery toddlers. Ongoing communication is interpersonal communication (interpersonal communication) with great dialogue. In addition, the activity showed different communication because the communication and location of the meeting so that the nutrition situation is also different, events and communication acts differently in each place, for example, the rail madialang house (communication in the home), railing maijja house (communication in addition to the house), railing mabunda house (communication in front of the house), railing mabuku house (communication behind the house), even railing madilao '(communication at the seaside).

Keywords: ethnography of communication, cultural communication patterns

Bajo tribe community, Nutritional Fulfillment toddlers.

Realities of human life as a social being is inseparable from human communication. Therefore, communication is very important for humans to interact to make ends meet. According to Grace (1996:2), that communication is essential for the growth of human personality, even Litlejohn (1989:1), said that communication is a central part and touch all aspects of human life. Departing from the above opinion, can be seen that the communication is part of a whole series of human activities, either individually or in groups within a particular community. Moreover, any human activity that made it a habit to wake up a continuous culture. Thus, communication and culture are closely related, there is a culture where there are no communication. Bajo who live in coastal areas Konawe Soropia district, in general is still quite poor so that their lives are vulnerable to various health problems, especially problems of nutrition and family will have an impact on toddler nutrition. In the case of children under five most strategic position and importance in the development of human resources in the future. Therefore, issues such as the above is quite interesting to examine for a healthy child growth and development as well as increasing the physical and intlektualnya. Not only that, but parenting a child about nutrition fulfillment needs serious attention. Attention is the start of the selection of food ingredients, processing, presentation, hygiene in the preparation until the time of disbursement or food service according to age babies. Because of these factors can affect the level of morbidity and child mortality, which is economic, educational and cultural co-influence in it. This is where the importance of communication studies to address and take part in handling the fulfillment of nutrition, as one element to disseminate the ideas of health development in Indonesia, particularly the handling of the problem of malnutrition in young children Bajo tribe in Southeast Sulawesi Konawe. The purpose of this study is to investigate and find and examine the patterns of cultural communication in fulfillment Bajo Konawe nutrition in Southeast Sulawesi. Expected to contribute to the development of science communication in cultural communication studies Bajo tribe and as investment in human resources. In addition it is expected to help solve health problems, especially children under five malnourished children under five in the Bajo tribe and surrounding communities. Communication and culture are inseparable, there is a culture where there was no communication, no communication where there are no culture as expressed Mulyana (2005:19), that as a consequence the culture is the foundation of communication. Ethnography itself that as revealed by Mulyana (2001:161) that the term comes from the word ethno ethnography (nation) and graphy (outline). Spradley (2007: VII) views ethnography as a typical kind of research

myself and said, "Ethnographic fieldwork is the hallmark of cultural anthropology." (Ethnographic fieldwork is the cornerstone of cultural anthropology). In short, ethnography means learning about the heart of anthropology, social anthropology in particular. Characteristics of ethnographic field research method is its holistic, integrative, thick description, and qualitative analysis in order to get a native's point of view. Koeswarno (2008:1) revealed that the ethnography of communication studies is the development of linguistic anthropology is understood in the context of communication. This study was first introduced by Dell Hymes in 1962, as a critique of linguistics focusing on the physical language only. Definition of ethnography of communication itself is the assessment of the role of language in communicative behavior of a society, namely the ways in which language is used in the different culture. Ethnography of communication (Ethnography of communication), also known as one of the branches of the science of anthropology, particularly derivatives of Ethnography Speaking (Ethnography of speaking). Called the ethnography of communication as Hymes assume that the terms of reference to provide in a culture where the language should be focused on communication rather than on language. Living language in communication, language will have no meaning if it is not communicated. Understanding the ethnography of communication in both the theoretical basis of communication and as a research approach, is inseparable from a series of concepts of language, communication and culture. However komunikasilah which became the core of human interaction that uses language in a particular culture, as expressed in Kuswarno Hymes (2008:37), that as a first step to describe and analyze the communication patterns that exist within a society by identifying the communication events that occur repeatedly, the next step is to build an inventory of the components of communication events, and then find a relationship between the parts. The next major concern in the ethnography of communication according to Hymes (Ibrahim, 1992:90), that consists of several topics and function of communication patterns (pattern and function of communication), the nature and definition of speech community (nature anf definition of speech community), communication means (means of communicating), the components of communicative competition (components of communicative competence). Relationship with the language and world view of social organization (relationship of language to world and social organization), and the universe and the linguistic and social inequality (linguistic and social Universals and Inequalities). Then actually in the process of interacting in there also occurs a process of communication. Namely the process of delivering a thought or feeling by one person to another in the form of symbols (Effendy, 1998:14). In order social interaction and the exchange of

symbolic messages, both of these can be generalized in two important ways that communication and culture. Based on the above explanation, as said Geert Hosfstede in Mulyana, (2004:3), symbols are words, jargon, gesture, image, style (clothes, hair), and the object (symbol status) that contain a specific meaning that only recognizable by those who embrace a culture. It is clear Mulyana (2007:65), revealed that the communication as a process of creation of meaning between two people, while Pace and Faules, this is consistent with Tubbs and Moss opinion that they think that there are two common forms of action taken in communicating the message creation and interpretation message. Furthermore a brief and concise expression of Mulyana (2007:117), that effective communication is the communication that results in accordance with the expectations of its participants (those who are communicating). Characteristic of communication in the study of ethnography of communication is kentalnya sociocultural and environmental studies in which communication takes place in conjunction with the formation or activity of a culture. As Kuswarno, 2008:36), argued that ethnographies also initiate investigations to identify the communication behaviors are typical, and then end it with an explanation of the patterns of communication course in a sociocultural context. Furthermore, to describe and analyze communication events in the ethnography of communication required an understanding of discrete units of a communication in accordance opinion Hymes (Kuswarno 2008:41) that there are three discrete units of communication activities, namely: a). Communicative situation or context of communication, b). Communicative events or all components of a complete device that starts with a general purpose communication, the same general topic, and involve participants who generally use the same language variety, maintaining the same tone, and the same rules for interaction, in the same setting . A communicative event was declared over, when the participants change, the period of silence, or changes in body position. C). Follow-communicative, ie a single interaction functions, such as statements, requests, commands, or non-verbal behavior. Also still in the opinion of Hymes (Kuswarno 2008:14) on the Ethnography of Communication study in detail described the importance of: (1). Patterns and communication functions (patterns and functions of communication). (2). The nature and definition of speech community (nature and definition of speech community) (3). Ways of communicating (means of communicating). (4). Communicative competence components (components of communicative compotence) (5) Relationship with the language and worldview of social organissi (relationship of language to world view and social organization). (6) and the universal linguistic and social inequality (linguistic and universal social and inqualities). Hymes further revealed that two important issues in the ethnography of communication, namely: (1) particularistic, that explain and understand the communication behavior in a particular culture, so that the limited nature of explanation in a context of place and time. (2) Generalizing, namely to formulate concepts and theories to the development needs of global

metatheory of communication between people. In addition, the firm also revealed by Kuswarno (2008:41) that the ethnography of communication in a communication event is tantamount to identify events or processes of communication and communication.

Communication and the Creation of Cultural Meaning Humans are unique and mysterious as any form of message delivery pattern associated with the circumstances because, according to Siahaan, (1990:63), that "The pattern is associated with a message regarding the situation and condition refers to something that wraps the message itself. "every community will have its own communications system, then by itself for survival, every community can shape the culture. According to Susanto (Kuswarno, 2008:8). Language became the core of communication as well as opening reality for humans. As Galvin and Brommel, (1986:50) states that communication patterns can be realized through movement, touch, caress, a smile, mimic, or expression of words. Different communication patterns for each family. This communication pattern will also affect the development of personality. Culturally influenced communication patterns in families. Soekanto (1996:188) states, "Culture is a complex that encompasses knowledge, belief, art, morals, laws, customs, kemampuam-earned skills and habits, and cultural elements are: 1) equipment and survival supplies, 2) the eye livelihoods, 3) social system, 4) language, 5) art, 6) systems of knowledge, and 7) religion. "Therefore it will be explained more about the fulfillment of nutrition-related communication as follows; a. Inter-Personal Communication Interpersonal communication is considered the most effective in changing attitudes, opinions, beliefs and behavior because of its dialogical form of conversation. As revealed Cangara (1998:32) interpersonal communication in question here is the process of communication that takes place between two or more people face to face, as stated by R. Wayne Pace, that: "Interpersonal communication is communication in volving two or more people in a face to face setting." If by their nature, interpersonal communication can be divided into two types namely dyadic communication (dyadic communication) and small group communication (small group communication). Dyadic communication is a communication process that takes place between two people or more in the situation face to face. According to Pace can be done in three forms, namely: conversation, dialogue and interviews. The conversation took place in a friendly and informal atmosphere, the dialogue takes place in a situation that is more intimate, deeper and more personal. While the interview is more serious that the dominant party in a position to ask and answer the other. In Goldberg (1985:9) who dibahasakan by Soemiati, that interpersonal communication is actually no need to be drawn a line dividing the two fields overlap and because many of them

face to face situations have in common that both group communication and interpersonal communication involves two or more individuals who physically close together and that convey messages and respond both verbally and non verbally. However, interpersonal communication is usually associated with a meeting between the two, three or maybe four people that occurred in a very spontaneous and unstructured.

b. Communications Group Pace in Cangara (1998:32), in principle, not separating the two forms of communication, the communication between individuals and groups, there is no limit to determine unequivocally how much members of a small group is usually between 2-3 people, and some have develop up to 20-30 people, but not more than 50 people as found in the study and discussion groups. Goldber (1985:9) explains that the group communication occurs in a more structured atmosphere in which the participants are more likely to see themselves as a group and have a high awareness of common goals. Group communication is more likely done on purpose as compared to interpersonal communication. In general the participants more aware of their roles and responsibilities of each. Interpersonal communication in general, commonly used in the family, it's him, is specifically expressed Mulyana and Grace (1990:31) that: "The family, though the smallest of social organization in an important cultural influence, most families that play a role in developing the child during the period- formative period in his life, giving the family a lot of cultural influences to children, even since the establishment of its first position until the election stuff toys. Families also guide children in using the language began to get word to the dialect, the family also gave approval, support rewards and punishments that affect a child's values and goals developed that he wanted to accomplish. As expressions of Mulyana (2005:19) that the communication and culture are inseparable because culture not only determines who is talking to whom, about what, and how people encode messages, meaning he has for the message, and the conditions for the post, pay attention and interpret the message. Actually, the entire treasury of our behavior is very dependent on the culture in which we grew up. Consequently, culture is the foundation of communication. When the diverse culture, it is also a wide range of communication practices. Therefore, the meaning of the opinion that culture is man's medium, none of the dimensions of human life without being touched and changed by cultural factors. Furthermore Samovar, Poster and Jain (1985:23 and 134) revealed the following: "Cultur is men's medium. Ther is not one aspect of human life That is not touched and altered by culture. This means personality, how people express them selves (including showshof emotion), the way They think, how They move, how problems are solved, how cities are planned and Their

laidout, how tranportation system function and are organized, as well as how economic and government systems are put together and function. " "Any verbal or non verbal language uses symbols stand for or Represent That Various concrete and abstract parts of our individual realities. These symbols in turn are governed by rules That tell us how to use them in order to best Represent our experiences " Communication through verbal communication participants can share experiences and build up experience and be involved with have experience in their respective Toddler Nutrition Standards Compliance. In compliance with the standards of nutrition known 4sehat 5 health is perfect or balanced diet. Therefore, a toddler must meet these standards. Some fields of science are equally geared how food affects the body through the process of interaction between humans and the satisfaction of psychological and physiological aspects, which in the end Berg, Alan (1986: 231) divides the nutrients into six major groups namely; (1) carbohydrates, (2) fat, (3) Protein, (4) vitamins, (5) Minerals, and (6) Water. This is the required number of children under five. Childhood Growth and Development Children under five is the age group 0-5 years are very susceptible to various diseases. If children are prevented from obtaining sufficient food and nutrients that are important then the physical growth and mental development, they will be disturbed. The growth and development of children under five age-appropriate skills (Abdurahman, 2009:78) as follows: (1) age birth to 3 months, crying, (2). 3-6 months, emits no sense at all, (3). 6-8 months mengungkapkankan words such as mama, mam, ta-ta-ta (bubling), (4). The age of 12 months can be clearly say mama-papa, (5). 18 months can say the word "eat, drink" (6) .2-4 years can make a simple sentence "brother to eat", (7). 5 years are familiar with good manners. The characteristics of the development of 0-5 years: (1) Physical development, at the end of the age of 3 years of growth of children in this age, children become stronger muscles and bones grow into large, the brain has grown to about 75% of the adult brain weight, merrupakan teeth baby teeth and still be changed in the next stage with permanent teeth. (2). Motor development. Not only motor development, walking and running, jumping, but also involves things like drawing, mencort-scratch and others, (3) The development of intelligence, at the age of this curiosity is a good emotional konisi of the child and encouraged to explore and learn from it new ones, which need to be pressed bhwa curiosity is under control and start asking questions, because it is also called the age of 3-5 years of age Questioning age, (4) social development in usia3-5 years, children begin to learn social contact with people which is in the house, especially the child's peers, for that in this age range are called Pre Gang age.

The focus of research

Subjects were mothers of children under five in the Bajo tribe who have toddlers ages 0-5 years. Thus, the focus on "cultural communication How Bajo tribe in the fulfillment of nutrition in their communities". For more details, then the focus of this study, formulated the following research questions; 1.Bagaimanakah communication activities related to the fulfillment of toddler nutrition in the public interest that melipui Bajo; a. Communicative situation, b. communicative events c. communicative acts of 2. What are the components that make up the event-related communications in community nutrition pemenuhn Bajo tribe. 3.Bagaimana relationship between components of communication in an event-related communications in community nutrition fulfillment Bajo tribe. paradigm Research Method is the way in which researchers in finding a focus and understanding in line with its intended purpose. This study the authors use ethnographic research paradigm of communication, namely the application of ethnographic methods in the patterns or ways of interacting or communicating in any event or the communication process of a family or tribal groups Bajo. In Kuswarno Creswell (2007:15) called ethnography as "tradition". In the event contexts of communication and interaction processes that take place. Meanwhile, according to the Seville-Troike (Kuswarno 2007:15), which became the focus of an ethnographic study of communication is the speech (speech community), covers: a.) The ways in which communication is patterned and organized as a system of communication events. b). Ways in which communication is to live in interaction with other components of the culture system. The research method This study uses ethnographic methods of communication that is considered most appropriate to assess and analyze the Bajo tribe cultural communication in fulfillment of toddler nutrition. According to Nason and Folding, (Mulyana, 2002), the roots of anthropology that ethnography is essentially a research activity to understand the people they interact and cooperate through the phenomena observed in everyday life. So the aim of ethnography describes a culture that is thoroughly all aspects of culture, both material such as cultural artifacts

(tools, clothes, food, buildings, etc.) which are abstract such as experience, beliefs, norms, value system of the study group. According to Marvin Harris, (Spradley, 2007:5), the translation Misbah 'that the concept of culture in Tampakan in a variety of behavior patterns associated with specific community groups, such as "custom" (custom), or a way of life ". Specifically Bronislaw Malinowski (Spradley 2007:6) describes well the behavior patterns, customs and way of life of society, all of which can be defined, interpreted, and described from various perspectives for the purpose of ethnography is to understand the native point of view. Source of ethnographic data communications The choice of research are mothers who have young children as research subjects, this study intended to produce an original ethnographic description of the approach to communication studies. This study uses a reference from James P.Spradley in (developmental research sequence) that must be traveled by ethnographic research. Research measures (modification of Spradley, 1997, 297-132) are: a. Setting the key informants. b. Melakuakan open interviews of informants. c. Descriptive questions. d. Creating a domain analysis, by way of summarizing. e. Asking questions of structural, which can explore a variety of important information from informants and cultural actors who can show a consistent view. f. Creating a taxonomic analysis, by way of sorting out the data obtained in accordance with aspects of the studied g. Discover the themes of culture, who pursued through a very deep conversation and engagement as well as an intimate rapport h. Writing reports ethnography of communication. Bajo tribe research focus is located on the coast Konawe, Southeast Sulawesi province, especially in Sub Soropia. the Village Leppe and Bajo Indah because the villages are still 99% Bajo, while other villages are very varied ethnic tribes that inhabit the Tolaki, Buton, Raha, Bajo and Bugis Makassar. This study took 15 months including the initial observation of the study. Activities include research, data collection, validation, and Reliability of data, field data processing, script writing research reports.

In the ethnographic data collection methods of communication (Abraham, 1994:181), stated that generally the domain of culture is participant observation and interviews, but the author combines the opinion of some communications experts, is expected to be applicable as described by Mulyana peneliti.Sebagaimana (2001:166 ) that "participant observation, often referred to as ethnography or field research that is" going spaciousness "that far from civilization or of the laboratory. Notoatmodjo (2005:92), reveals that the act of observation is a result of the soul actively and attentively to be aware of the stimulation. At first, the sensory stimulation from the outside, and there was sensing, but when it attracted the attention of stimulation will proceed with the observations. In addition, the study documents the fulfillment of their nutrition. Although the researchers used the stages of ethnographic research for the perfection of communication but it is modified according to Lofland and Lofland (Kuswarno, 2009:60), that the main source of data in qualitative research is the words and actions, the rest is additional data, like documents and other. Creswell (1998:110), suggests that in ethnography, ethnographers gather explanations of the behavior under study, through observation, interviews, documents and artifacts, so that a qualitative researcher should conduct a series of events or activities on data collection. Successively described as follows: Phase Locating site of Individuals, investigators determined that the Community Bajo Bajo Indah Village and Village Leppe as a research location. Gaining Access and Making Stage Rapport, researchers tried to gain entrance through the licensing of local government (Regent, subdistrict, and village heads). Purposefully stage sampling, investigators identified the informant in accordance with the objectives and purposes of this study that purposively. Collecting Data phase, researchers conducted data collection through interviews, participant observation and document analysis. Thus, the data obtained form interviews, and document data in the form of a data recording form, the form of observations or data in the form of artifacts. Phase Recording Information, investigators conducted a data recording techniques through field notes, via tape Recorde, photo (portrait) to events or objects. Resolving Issues Field stage, researchers are trying to get the data yanag common especially with regard to field issues. General data is obtained through in-depth interviews and observation. Storing Data stage, researchers try to save the data in a certain way. Activity data storage is expected to maintain the validity of the data and otentitasnya include archiving, transcription, computer file.

Data Collection Procedures

Locating Site/individu Storing Data Gaining Acces and Making

Purposefully Resolving field

Recording

Collecting Data

Gambar 1. Lingkaran Aktivitas Prosedur Pengumpulan Data. Sumber: Creswell, Qualitative Inquary and Research Design 1998:11 Researchers analyzed the data according to the opinion Hymes (Kuswrno, 2008:4). That there are three discrete unit of a communication is the communicative situation, communicative events, and communicative acts. Ethnographic research design appropriate communication that define the key informants as sources of information that is considered valid, ie choosing the people who obviously have a deep understanding and experience related to the focus of the study, including language as a means of public communication and culture. Of all infoman, relatively young, aged between 20-28 years, and the average toddler having two 0rang, there are even three buckle unless the informant aged 40 years, had 8 children but only one person toddler. All informants are Muslims. In terms of education informant, had not completed primary school as many as 14 people and only one informant informants who completed the first High School Renawati informant. The language used every day is a Language Bajo and Bugis language. Husbands were also interviewed informants sober as a complement to the research needs as well as responsible in the fulfillment of nutrition. In general they work or their daily livelihood as fishermen fishing in the sea Corresponding results of key informant interviews, the lay out as follows: (1) NARTI explained to investigators that the number of children 2 people. (2) Nanna family that often hold the rail madialang maluah family homes (extended family communication in the home) if the family came to visit home, or if there is an important issue discussed is mainly related to the daily diet is increasingly difficult to obtain due to uncertainty over the season (3). Prisma, when he met with investigators, his son while eating

corn on the cob), After talking with a variety of researchers, Prism said that because her husband has a private boat, so sebebasnya sea. But lately there are no results sometimes take home so trying in any way to meet the food needs of children and their families in the house). Further it is said that anxiety sometimes appear to meet the needs of family life, because kids love to snack all (4) . Renawati have different models of the household as it consists of only the nuclear family, which own Rena, her husband and son named Nurul mutmainnah) as Rena's husband has a small shop, so do not be surprised if the attached garage dipapan Mutmainnah name even if the size of the countless workshops in the city . (5). couple Rosa and Aspar, who has been blessed with three children. The first child is a single male and the second pregnancy was also born twins both men. (6). Ety, I was so rampant the other toddlers eat porridge SUN, so Ety discussion about the funding needs of her husband then began to be fed porridge SUN, without considering the age of the child. (7). Informant Mrs. Maryani, her two children go to the side of his mother, not the same as other informants that children sometimes try to stay away from the researchers even hiding behind his mother's back, or just shy smile (8). Nurlia earlier expressed his pocket problem, according to informants only snack food additives that are successively expressed investigators that her son like garoppo snacks (crackers), jely, biscuits, drinks purtamin (drink a glass), Naruto, ijizan, zirsak, noodles tasty and so on. If there are children crying, especially if accompanied nupa 'nupa' dindeh lanu malaku doi '(banging on the walls or the other as a sign asking for money), code / nonverbal cues such means totoana nggai doi (the child's parents really do not have the money again). Thus one characteristic of the Bajo ma nana old cry balanja but Nissa doi (when the sound of children crying a long time meant that parents had no money) because the child is like shopping / eating snacks. (9). Buckle is to the nine informants who had lived for over forty years and have eight children, children under the age of four years, and fed for three tahun.Timang fresh look healthy even if the child is eight. Even the researcher, as if not believing that the mother was named buckle had many children. And speak never felt uneasy about complementary feeding or infant and toddler foods. (10). Sarlina in expression, the more anxious about the fate of her son "just now getting no windfalls. Sarlina frequent discussions with him that the way of what needs to be achieved if the situation like now, the season of the waves and strong winds are no longer predictable, while the needs of children who are three people, was very difficult to allowance dipenuh. (11). Fitri, another than other children. Fitri child named Febri, the child since the age of four months has been eating porridge SUN until the age of nine months, then regular rice porridge mixed with vegetable sauce or fish sauce just until today .. If the age of two years have been free to eat anything for your child's teeth is to eat porridge SUN. (12). Kaye, (13) Hasna same problem with an informant 11dan (14). Fatma (Selty) is different from other informants because of lazy kids to eat and just drink tea and eat biscuits or other snacks, (15). Linda, do not miss also speak about her husband that in addition to the fishermen catch fish in the sea every day, as well as collectors octopus. Tesebut octopus collected from fellow fishermen and sold to specific buyers penada octopus, which occupied this job to supplement household income in Linda, primarily to meet nutritional needs of babies in the form of snacks children.

Appropriate observations and interviews of researchers, that the fulfillment of nutrition among the Bajo tribe is relatively the same in the "fullness of meaning is important and there is allowance for the child", to satisfy hunger, desire to eat or to keep the body strong child. The dish is not a problem but a toddler snack activity goals uwwa parents (father) and the umma (Wife) and other families. Hawker children as a means of cultural and family communication as the most jajananlah expressed in nginong-nginong railing and railing along nginta (kommunikasi when drinking hot water and communications while eating together. Culture nginong-na nginong nginta (drinking culture, accompanied by a treat cake and meal together) is by way of a circular sitting face to face, for the Uwwa (dad) is sitting bersilah, while the women sit cross-legged manner. It was then that young children accompany their parents to sit down and educate the child, how to eat and should not precede the elderly, especially uwwa (father), if the child is already able to speak to. Because it seems that the parents among the Bajo tribe, since they have small children ditrasmisikan wide range of everyday behaviors. Further findings of researchers, from both the results of key informant interviews and direct observation of the informant and researcher support, the researchers found some of the rules and communication patterns related to the fulfillment of Bajo tribe nutrition, consisting of some of the things summarized as follows;

1) The fulfillment of the first nutrition, with the introduction of universal golla bekke na boe or golla Cani (providing drinking water mixed with honey from bees forest). To mean that the water source means the source of life and fortune, then the honey is so powerful medicine and the other meaning is to start life with a sweet, then the child will be able to live in the water. And honey itself is believed that honey bees are sourced from the forest is the only drug listed or narrated in the Quran. Then the honey should be given to her son for four days while waiting for their mother's milk.

2) The fulfillment of the following nutrients is through Indo'pasusu (prepare to be breast-feeding mothers from their relatives who are having children who were breastfed as well). That, too, must go through the family communication nia boe susuna henna, henna na panusu sincere, henna supposed 'appanusu, If no one answered and there was sincere because the agreement then that is what will be the Indo pasusunya to wait for the milk from her own mother. 3) direct Nanges nginta (if the child cries direct feed) Baby's cry will be responded by the mother and her family that she was hungry, and not interpreted by others such as waste water or hot weather or because there is a mosquito bite or other type.

4). Piddi-na piddiang nggai direct nginta Sanro (if sick and lazy fed directly looking shaman)

5). Punna Anana 'piddi-rail direct pidiang madialang home (if sickly child then directly communicate with the deliberations in the house).

6) The event ritual at sea, if the child is sick old telalu

7). Mappakaengka Pesse life / wattang na sibawa kabbeti alemu (The principle of empathy brings a feeling of family and neighbors).

8) Pennopi or genneppi isinna inappa manre nanre (after a full or complete dentition of children, only allowed to eat rice).

Kompeh mugei nginta tambaang nggai Loho (snacks as food supplements rather than porridge or other food)

9) Nanges doi smack 'to kompeh (crying smack money for snacks).

10) Mappanre ana sibawa maccurita (give food to children he took to tell

11). Ade tudang sipulung (custom curled up together), if the child is can be invited to sit, to eat together. Then the child should have can be taught how to sit politely, by the way, if the child the man then he will be taught and if the child sits bersilah women so he would be taught to sit crosslegged.

12). Pemmali manre mabbicara sala, (abstinence from eating while talking to inappropriate or fissure something menyijikkan eg food or the other.

13). Mabbuju mabbere gift mappuji na (persuade to give a gift or praise), if a child before or eating.

14). Magguru bissajari nappa manre (children are taught to wash hands before meals) while educating him to know as early as possible how to eat clean, although guided by his mother or wrong a family member.

15). Mabismilla 'na paccappureeng Alhamdulillah (read basmalah if begin to bribe her to remember the giver of food and Thank God the end the feeling is still there to eat sukur the provision of God).

16). Mappatinro na prayer (after a meal accompanied by a child to sleep prayer). Lull children, who are still in the hands or arms of his mother while their parents pray that Satan will not be disturbed or evil spirits.

17). Mattojang na elongkelong paseng (swing and song as a message)

18). Mappalenne penne (Learn to help put down the plate to serving food, if the child was aged 4-5 years) although just a piece / a plate, so that children used to help parents both men and women.

19). Masserring (sweep) after the end of the meal with a compliment to If there are diligently cleaning the dirty.

20). Anana mappadeppungeng penne (after the child is 4-5 years instructed to collect the dirty dishes to be cleaned after finished eating)

21). Maccoe there tomacoa na makkita sibawa pahang tanra ana'seha 'Following the advice of parents and the schools are good and healthy children according to the sign of a healthy child standard Bajo tribe as had been indicated on page sebelumnya.1). Nia cahayana the stars in the eyes Anana '(no visible light of the stars in the eyes of the children) 2). Mawatang na gaggah (active movement and not rumpled look at their faces, looked dashing), 3). Gaggah nginta' (solid food) .4). Strong nanges (strong crying), 5). Signs Anana 'palele in umuru'na (kids can crawl according to age), 6). sign in umuru'na anana'ningge (no sign will stand until he could stand up according to age), 7 ). sign in umuru'na Dumelang (like road signs until she can walk), 8). Taituko dumalang (if your children are calling here would make the child stepped on request), 9). Tubuna gaggah (good or heroic form body), 10), lancarameana or kummina (smooth urination). In addition, the custom of the tribe Bajo dikalaangan starting reinforcements for healthy mothers and children. The custom of reading prayers in the house, and immerse offerings in the sea or kept in the mountains, with the requirements; rice, siri leaf, salt candles, coconut cut or sliced, rolled tobacco with nipa leaves and lamps made of bamboo and then placed on top of hazelnut shells. Also, still has its own habits in building and preserving their culture. (1). Habits

admonish one another (greeting), for example, Meru Aidipugeidi togethers? (What else gathered there.?), Aidipugeidi again sangang? (What else gathered there in the morning?), Nakapengge kite? (You going?) Ai jemete (you / us what the job). (2). Deliver food habits among each other (3). Habits of intimate interaction distances. Ma'dampeng-dampeng, sikaddaoi na majjama tangang, sitana-tanai ana'na or wijanna state (if it met his relatives, shook hands, sorry forgive each other and embrace each other and ask each other objec children and families). (4). Telling a child, chanting, sweeping, bathing, eating, nginong, meti-meti, (5). For parents / informants, each of them sent their regards and tell each other to send or exchange of clothing as a form of connecting silaturrahmi among residents Bajo tribe on the island although the other. (6). For parents / informants each telephone call between them as needed, either at close range in the area of Bajo Indah, or between islands or between countries (the Philippines, Australia, Malaysia. Communication With Neighbors Communication that takes place every day at Bajo tribal society, in addition to communication within the family as well as communications between neighbors. One human satisfaction if he is in a group. Groups also described the desire that man is a creature who wants to work and interdependence. Because it is a container humans live in groups to communicate about its survival one of which is communication with neighbors. Communication with the health of mothers toddlers Humans as social beings will always try to communicate with other human beings to express ideas and feelings through language, both verbal and nonverbal language to meet the needs of life and responsibilities. As well as a group of people who actively participate are communicating with the public health, namely: doctors, midwives, nurses including posyandu. Therefore, in Liliweri (2008:4) described that communication is an interpersonal interaction using linguistic symbols, such as the system of verbal symbols (words) verbal and nonverbal. The system can be disseminated directly to the face to face or through other media (writing, oral and visual). Communication With The Community Leaders moms Toddlers Form of unity Bajo tribe consists of setting and managing system of government and religion and customs. Especially the religious problem is the village priest and chairman of indigenous customs, all of which work together in a mutually agreed rules. That regulate issues related to indigenous people under the agreement during the period, with rules and requirements of the selection based on the example to be followed by the Bajo tribe, although education is considered to be inadequate but the elder and experienced enough. Bajo tribe culture is the culture or the rules and regulations among the Bajo tribe, then the rule that has been agreed and upheld by the citizens themselves, and comply in all activities of daily living, including nutrition compliance issues.

The results and discussion Fulfillment of nutrition communication activities. Hymes in Ibrahim (1994:35) mangungkapkan that there are three discrete units of communication events, ie situations, events and acts of communication. Communication activities that the authors are referring to is an activity that takes place in any process of communication in the family or community related Bajo nutrition fulfillment. In other words, that these interactions are interpersonal communication is the communication of meaning cultural creation nutrition fulfillment. Interpersonal communication (interpersonal communication) in exchange activity messages fulfillment nutrition in every single family and between families can be done through face to face communication (face to face communication) to achieve a culture of understanding the meaning of nutrition fulfillment. Every day, mothers with toddlers communicate papalele / pagandeng (vegetable seller) and in addition it also communicates with family members and other toddler as well. The language used to communicate any language is the language of Bajo and Bugis, both in dialogue form of communication, conversations (verbal) and nonverbal facial expressions, gestures speak to express his heart and mind of each (gesture) and moved her hands to emphasize the word ( gesticulate), to obtain of understanding between the two parties are communicating. Communicative situations related to the fulfillment of nutrition. Corresponding author's observation during his stay at the study site, that every family on the move and communicate, and take place with dialogue and harmony, which indicated the existence of understanding every topic, especially related to nutrition fulfillment. Communicative situations that occur on the informant in each family, reflected in the patterns of communication in every interaction between the family and family. Appear different atmosphere if such a situation different locations intraksinya Ipupo madialang railing home (come together to communicate in the house) is different if the outside railing Ipupo marumah, (gathered communicate conducted outside the home), because if there is communication in the home appears to be more calm and more shows that very harmonious and relaxed, especially if accompanied nginong nginong boe-hot (hot water to treat the cookies) with your family (parents, wife, husband, son, uncle, aunt, younger sister). While the communication situation that occurred outside the home, it seems different because of the influence of many-factors, such as the eyes of the day the heat factor, or the wind, waves and a variety of human character passing communication activities around the site, thus affecting the communication situation. The informants consisted of several fringe groups (gather) because of the proximity of the house, the location was different as they say Mother ipupo railing home (come together to communicate in front of the house) is, in the group communication is less communicative situation as an open area facing the street and the general public Bajo or as a means of passing other people and greet means say hello, what else with eyes blazing hot day.

While the informant Nurlia, Nanna and the buckle is ipupo Maija railing home (next to the house gather to communicate), it seems the group communication, seems to look familiar atmosphere and especially communication fluently discuss their child's pocket, the atmosphere can still be categorized as communicative situation because communication with the atmosphere relaxed and their seat location or support, because it protected from the scorching heat and disorder passers. Then some communication situations that are not communicative, because when communication is at seat locations are not shielded from the hot sun, and especially if there is communication on the beach looks very perbedan atmosphere, although the location is quite beautiful but when the interaction between families or between neighbors, not ensure komunkatif situation because of the influence the sound of waves or strong winds. In such circumstances, nonverbal communication seems less communicative as unreadable as he spoke a variety of facial features also helped to communicate such a contract style or face with a rather narrow eyes and directs her ear next to the person to talk to often repeat the same petanyaan, but not answered sempurnah then such a situation, it is not communicative. Communicative situation is the context of communication, as exemplified by Ibrahim (1994:36) that the situation remains the same even though it can be changed as in the train, bus or car, or could change anything in the same location where different activities take place at the premises at when a different example of a busy street corner in broad daylight will not provide the same communicative context as a street corner in the middle of the night, so the auction will not provide the same context as what when closed for business as well as where binge drinking can not give the context of communicative functioned as a place where a family mingle, the same situation when maintaining a common configuration that is consistent on the activity, ecology is the same in the communication. Expression was confirmed by Hymes in Ibrahim (19994:267) that describes the situation said the situation is connected with (or marked by lack of) language, and said the situation is not purely communicative. This communication may consist of communicative events, as well as others that are not pristiwa communicative. Language situation is not by itself be affected by the rules of speaking, but could diacuh by using the rules of speaking that as a context. Further disclosed also that the hierarchy circumference (nested hierarchy) that the speech act (speech ach) is part of the speech event (speech event) and said the incident was part of the situation said (speech situation). Communicative events related to the fulfillment of nutrition More important issues about the analysis of patterns of communication in any communicative event, Ibrahim (1994:162), states that the initial step in the description and analysis of communication patterns include the identification of events that occur repeatedly (recurrent events), and the next step is inventory of the components that build the communication event, and find relationships between the components and between peritiwa as well as other aspects that exist in that society.

Fit the facts on the ground that the communicative events that can be identified are all ongoing communication activities with clear boundaries of each communication event, such as a sudden halt as winds and waves in the ocean or the cry of their children or the situation changes and there was silence, both indoors and outdoors. Communication outside the home, in the sense of family communication, between families or between neighbors, health workers, community leaders and traditional healers. All of them are the participants of communication in terms of nutrition fulfillment. Communicative acts of nutrition-related compliance As noted previously that the communicative act consists of referential statements such as: orders, requests and advice or recommendation. Therefore, the act of communication in fulfillment of nutrition, it was found starting at the time of provision of food, food processing up to the time distribution of food and bribery, for more details described as follows Communicative acts of way orders. In general, interactive communications among participants ongoing communication among family members. Nutrition is central to the fulfillment of communications with other words that communicative acts carried out against brother, son and other family members as an example; Mugei Loho ko savage (make plain porridge), Palinggesnu dayah mania 'Mairu (clean the fish that were there), Papparanu boe dayah if nabillanu to sabbow nanre na Loho (multiply the broth when cooking fish to water / mixed rice and porridge), ko Mugei kapuru (make food kapuru). Ttunu ko na pissah (bake banana) Follow-communicative in the form of demand

Of all the seemingly similar informants about the words or the words expressed by mothers to their husbands, especially the interests of the child snacks with various phrases such as; Mabicara na uwwa (present husband), for example pabilliangnu memong neje dalle'nu what still nia persiapanlao'marumah to kapantinga kompeh Anana 'na kabutuhang lainna (if any marine products to be sold later it all because there's preparation at home, for the benefit of children and other snacks in the house). and on average responded with words iyye (yes). In addition, doi Iru nipabilliangmi malaku kompeh Anana '(the money I have to buy a cake of children). Anana 'nupa-nupa' dindeh lanu malaku doi (the children banging on the walls when asking for money). Ana 'malaku dudumalang accepts nginta (kids ask for Roads, and then eat). Follow-communicative form of advice / recommendation Advice and suggestions on the Bajo tribe in the family, a hereditary communications delivered to the informant, therefore, is a form of communication for example; Lanu gaggako cold Tako naseha bo '(if the child then the child will diligently eating healthy) as well as if the child cries mean hungry and do not be late papeda feed slurry and not only that, there are still

different types of advice / abstinence for example should not eat a type of shellfish, shrimp, crab, because it will cause white spots on Lida children Communication is not just limited to that, but there are also communication pad at meals accompanied by a story from one of the narrator; Of the parents, grandmother, grandfather, uncle, aunt, and neighbor was the content of the message; Anana 'Umuru 4-5 Taung harusu na parallu angngaji children aged 4-5 years old should and should mangaji na ma'bantu tumatoa (read the Quran and helping the elderly). From a variety of communicative acts mentioned above is the interpersonal communication (interpersonal communication) in the form of dyadic (dyadik) is a conversation with a face to face (face to face) the physical distance between one person close to one another as well as small group communication (small group communication), namely communication that lasts between two people or more, in the situation face to face communication (face to face communication) is also in the disclosure and establish the creation of common sense (meaning) the fulfillment of nutrition as Bajo tribe culture. Components that make up the communication of communicative events related to the fulfillment of nutrition Bajo. Clearly in Kuswarno (2008:42) that via component komunikasilah a communication event can be identified, and communications components according to the perspective of ethnography of communication, because it is described as follows; A. Genre, the type of communicative event is a form of story or conversation and greetings. 2. Topic is the communication of communicative events related to the fulfillment of nutrition 3. The purpose and function of events in general and also the function and purpose is for participants to individul nutrition fulfillment. 4. Settings, including location, time, seasons and other aspects of the physical situation, namely communication, both within the home and outside the home or on the beach. 5. Participants were fathers, mothers, children, law, grandfather, grandmother, uncle, aunt, brother, sister, and other families. Moreover, the health workers, community leaders, traditional healers and other community (depending on settings). 6. Form of messages, good nutrition is the fulfillment of non-verbal channels of vocal, nonverbal, using language Bajo and Bugis language. 7. Content of the message includes the fulfillment of nutrition, began preparation of food, food processing, to the story while feeding 8. Action sequences, or sequences of communicative acts or speech acts, are all forms of conversation from food preparation to food bribery sapai 9. Rules of interaction are all acts of communication events in each interaction among participants related to the fulfillment of nutrition communication. 10. Norms of interpretation, including general knowledge, cultural habits, values and norms are adhered to, taboos that must be avoided, and so on such a taboo for many

nursing mothers and young children themselves, as well as things to be recommended for consumption. Attach information to a variety of nutritional abstinence from generation to generation ever to cultivate ideas and activities of the mothers under five every day, then it is as a result of the transmission of values, customs and habits, especially related to the fulfillment of Toddler nutrition, as has been described previously that many of the ( grandmother, grandfather, parents, in-laws, neighbors, family, friends and others). Moreover, because the level of education that does not exist, as well as economic issues are still fairly limited and isolated areas. To that end, the messages nutrition fulfillment of various parties can also be viewed as the process set forth in the following figure;

NENEK/ KAKEK

ORANG TUA

MERTUA PESANPESAN TETANGGA

IBU-IBU BALITA (INFORMAN) ANAK-ANAK BALITA

KELUARGA UMPAN BALIK (TERIMA/DITOLAK)

TEMAN/ ORANG LAIN

Gambar 2. Model Proses Transmisi Nilai-Nilai, Adat dan Kebiasaan dalam Budaya Suku Bajo Terkait Dengan Pemenuhan Gizi Balita. Sumber : Pengumpulan Data, Agustus 2010- Maret 2011. The relationship between the components that make up the communication family communication patterns and the Bajo tribe In the previous section or chapter has been described in detail according to the guidelines and clarified by Ibrahim Kuswarno that the initial step in the description and analysis of communication patterns include the identification of events that occur repeatedly (recurrent events), and the next step is to inventory the components that build events communications, and find relationships between the components and between peritiwa as well as other aspects that exist in that society.

Such explanation emphasizes that the components of the building komunikasilah event that communication and relationships, or relationships between the components of the communication is through the implementation of communication or interaction that shape patterns of communication. In other words that identify the behaviors of individuals in every communication within the family, thus the identification of communication events, and an inventory of communications components and finally found an association between components of communication, in the end created a patterning of communication (communication patterning). The author's intent here is family communication patterns and the Bajo community, nutrition as related to the fulfillment of Bajo culture. If the communication process of understanding the meaning contained in the delivery of a message on the communication actors efektiflah Lustig and Koester tersebut.Sesuai communication (1999:25) states that, communication is a symbolic Proces in the which people create shared meanings. He said that there are three characteristics in the definition of communication is that there is a symbolic communication, then communication is the process and communication also includes the meaning is conveyed. It is also stressed by Liliweri (1997:12) that interpersonal communication has a uniqueness that is always started from the psychological relationship or affection toward each other with the result keterpengaruhan. Therefore, interpersonal communication in Batih family (nuclear family) receive less resistance as a form of communication is dialogical and instantaneous nature of the information can be obtained at the time of communicating, with a husband or children, for example in terms of meeting the needs of everyday kitchen problems, and determine the type of food and children and other snacks. Besides the family there is freedom in terms Batih reject and accept, without anyone intervening too much if there is a misunderstanding acceptance pesan.Begitu importance of communication and cultural activities at any event or family communications community, through life and human life. Man can not live and develop normally, without any communication. Communication in the absence of any specific activity is prevalent in a group then all will sirnah.Berbagai beentuk communication patterns is to be presented either in writing or in the form secra following figure; (1) communication patterns Batih family (nuclear family) Therefore, the form of family communication Batih (keluagra core) Bajo tribe are generally the same for all informants as expressed in the communication passage of several informants below; wife; mabicara na uwwa (present husband), that the mole tikka te'dangei madilao, (at how come home from the sea), if there sehahagian fortune selling it to the needs of a child snacks, kids banging Diding and so on. Of the various forms of family communication Batih; uwwa (father), Umma (the wife) and Ana '(child) communication both verbal and nonverbal communication related to the fulfillment of nutrition, can be seen following its interaction with the image;

Uwwah (Ayah)

Ummah (Istri)

Ana (Anak)

Gambar 3. Pola komunikasi keluarga batih (keluarga inti) Sumber : Pengumpulan Data, Agustus 2010-Maret 2011.

(2) Maluah family communication patterns (extended family) Family communication, not just the communications that took place on the nuclear family, but communication can also take place at some other family communication. As in maluwah family (extended family) consisting of husband, wife, child, grandmother, grandfather-in-law, uncle, brother in law. The family always communicate directly confront the Bajo language or sometimes also use the Bugis language, both verbally and nonverbally. Associated with the communication in the context of communication, very clear use of interpersonal communication (interpersonal communication) and small group communication (small group communication). In maluah family (keluargaluas), in general, informants who are still living together parents and other family , so that communication on compliance with nutrition and family nutrition necessarily carried out within the family together and help each other find solutions if there is something or a problem within the family, fulfillment of nutrition-related problems of children and families. Each individual since he was a toddler, have begun to be in a group, at least not in family groups. Family as one unit or smallest group in any particular race or tribe. Later in the family, the initial formation of communication and culture. As Littlejohn (1989 :) states that the central communication and touch all human life. Furthermore Sean MacBride, the Cangara (1978:38) reveals that the communication can be viewed in terms of the communication functions can not be interpreted as the exchange of news and messages but also as an individual and group activities on the exchange of data, facts and ideas, because it functions as a communication; (1) Information, (2) socialization, (3) motivation, (4) Material of discussion, (5) Education, (6) Promoting culture, (7)

Entertainment, (8) Integration of culture in fostering and strengthening the Nation. The role of family in social groups, has the function of each - one in the fulfillment of biological, psychological and social function, and consequently are always interacting with other humans for survival. Fulfillment of biological needs are required in order to eat at meal time (breakfast, lunch and dinner), and is psychologically fit to meet the desire to eat when hungry or the rules or want to eat and a sense of fulfillment in social functioning, eating together is a family member or the other. Effendy (1993:3), says that every person living in the community, since I wake up again by nature happy tiasa involved in communication and communication as a consequence of social relations (social relations). This means that anyone regardless of location and activity, not apart from the communication network; As well as the communication network in the tribal families in the enjoyment of Bajo toddler nutrition, is inseparable from the social relationships of the various elements. Network that has to do with the preparation of food ranging from the sellers of rice, sago, bananas, taro, vegetables, fish, snacks and so on, especially when processing food in the kitchen, as the smallest unit of the network to interact with all the family to meet the nutrition uses verbal language and non verbal language, such as swiping your index finger and thumb in front of the informant's husband as a sign asking for money for the needs kompeh when the railing, as is generally the rail or communicate when "ipupo madialang nginong home while nginong-boe 'hot again sangang" (gathered in the house and drinking hot water in the morning). Drinking hot water instead of hot water only, but has another meaning, meaning coffee or tea, it was accompanied by pissah dibillah and pissah disanggar (boiled bananas and fried bananas) Maluah family (extended family) seems very compactness, interactive and shared awareness and creativity, and interpret all forms of family-related messages in compliance with nutrition. Another interpretation of the family members' ability to respond to one form of behavior such as crying babies and screaming children, the child smiles or statements / request the child to eat or snack. Therefore, all forms of family communication in their interactions maluah is face to face communication situations (face to face), and also depends on the location of its communication. Such conditions are described in the following figure with circular groove interactions between two or more people can also be regarded as a form of small group communication within the family circle Maluah (extended family) related Bajo nutrition fulfillment. Interaction maluah family (extended family) is, illustrated by symbols as follows;

1 1

11 2

1 2

1 3

1 10

11 1

1 4

Gambar 4. Pola komunikasi Keluarga Maluah (Keluarga luas) Sumber : Pengumpulan Data, Agustus 2010-Maret 2011. Keterangan gambar; Suami, (2) Isteri, (3) Orang tua, (4) Mertua, (5) Kakak, (6) Adik, (7) Anak, (8) Ipar, (9) Paman, (10) Tante, (11) Kakek, (12) Nenek.

(3) Communication patterns Asadiri families (family mixtures / general) It was the custom of the mother, every family does not meet relatives or other children's food chat problems, only the number of people involved to communicate vary widely, as can happen only consisted of two people are communicating between an individual with other people, even though he was at the center people. In addition, communication is highly dependent on the amount involved during the communication process or activity. Small group communication categories (small group communication), may also occur in family communication Asadiri, although the amount can not be determined, if in the view Liliweri that communication in the context of the group is a communication that occurs between the number of people (if a small group of 4-20, large groups of 20-50 people) rapid feedback message, the message is a special adaptation, goal / purpose of the communication is structured. Asadiri family communication (mixed), as previous exposure to the nature of communication that can change if a different location. Maluah nuclear family and the family in every communication, there is usually relaxed and joked if implemented in the home, but if the communication is carried out Asadiri home or at special events that are somewhat formal communication will be different then the appearance and effectiveness. Asadiri family communication in general (mixed) are found in special events such as the

beach, in the well but mostly at weddings, Aqiqah or other events, even in markets such communication can occur. Sometimes asadiri communication does not know the time and circumstances, such as the core event though the marriage took place, there is still greet each other or ask questions about their family circumstances, such as greeting Prisma Maigga dikkinu ana (where the little ones / balitamu), relatives said madialang home (at home). Through communication with greet greet, finally revealing to each other and influence each other tertang brands and types of food children eat porridge for example, there are GS or SNM, and some children chew or eat bananas papeda of sago. Not only that includes eating plain rice porridge or brown rice porridge and others. Bajo tribe culture in any communication in whatever form, always show respect for each other communications. Of the three types of family groups in interaction seems always to use the word "iyye" (yes) whenever there is an answer in a conversation, as a token of appreciation, and understanding to anyone, whether the interaction of the child to a parent, brother with sister, son-in-law with or vice versa, included with others. Communication has always demonstrated an intimate atmosphere and a compact among them in various ways. Harmonious relationship suggests that the meaning is conveyed through symbols of words occur on the basis of mutual acceptance agreement (mutual understanding) and the agreement does not appear out of nowhere, but many factors that influence in it, including a relaxed or comfortable, you may use the same language , the same culture that will affect the perception of each communication, the more common field of experience (field of experience) between the parties that communicate the more efektiflah a communication. As Mulyana (2007: 214) that the greater the cultural differences between the two men, the greater the difference in their perception of reality and therefore no two people who have cultural values are exactly the same, then there never was two people who have exactly the same perception. As a family communications asadiri (mixed families), who uses interpersonal communication as a form of communication means the exchange of nutrition messages between two people or a small group of people who communicate with each other. Although involving people who have character, and character are different from one another, but as a man who likes to live in groups, then it must itself also comply with the character of the family or society in general as a form behaves the same. It is reasonable if there is awareness to greet each other even though the intensity is very different from the group meeting Batih family (nuclear family) and maluah family (extended family), which may be regarded as a permanent group, for more details asadiri family communication (mixed families) presented in the following figure ;

Orang Lain

Keluarga Maluah (Luas)

Gambar 5. Pola komunikasi keluarga asadiri ( keluarga campuran) Sumber : Pengumpulan Data, Agustus 2010-Maret 2011. (4) Patterns of Communication Services Toddlers Newborn babies can not live alone without any care and communication of parents and families, as well as in children under five who are still dependent care and parental and family communication. Most of the infant to use his time and expressed his desire to sleep by crying. Apparently there are different ways to cry that seemed too excited and there are just listless. Problem is a means of communication a baby crying for his mother or anyone who is around. Zulkifli (1992:6 and 22) said; Because the baby to the natural survival equip two abilities are called instinct and the instinct to suck and cry for 24 hours after birth, he had need of food. Body to obtain energy from food, but must be burned in order for mnghasilkan power. When the baby was healthy enough, several hours after birth as if he was ready to receive the food to be given to him. Her lips were stir-motion to suck. In addition, the newborn in addition to moving the lips and tongue, and spat a sucking motion. When infants are fed, the water is sweet, and so on, it sucks. When given the sour orange juice, a bitter medicine, he spitspit, remove objects that do not taste good. Cry to express feelings that are not happy, even he can be held against the light as well. Intelligence was gained from the intelligence of nature. Instinct is the ability to act properly, without a study, provided by nature. Later in the service of families that, people also started communication with parents through touch, and then is that communication takes place in a family environment so that it will get a variety of forms of communication skills and behavioral activity in his life. As described Mulyana (2007:17), that;

Keluarga Dari Luar

Keluarga Batih (Inti)

The first communication is learned behavior from the human touch in response to parental effort in order to fulfill its needs. Parents determine which efforts will be rewarded, and the children soon learn to stimulate the urge to create a satisfactory behavior of the pembelai mouth. In other words, the child replied stroking her parents. Children quickly adapt to his own mother. Based on the response of recurrent child, the mother finally be able to distinguish his voice, whether the child is upset, sick, hungry, lonely, or just plain bored. These messages are difficult to understand by people who are not his mother. Further it is said that at this stage, the mother and child communication is simple. Child communication is only adequate for a limited environment. And the next, the child entered the larger environment; relatives, families, groups of bet, the local community (neighborhood), school groups and so on. Basically, all key informants experienced the same thing as the above description, but when subjected to the growth and development of more advanced again, within the meaning of the child's age increases, the response rate and the more obvious forms of child communication, although the language is merely nonverbal. As researchers during observations in the study area, when children fed porridge by his mother or other family then sometimes suddenly shut child no longer wants to receive a mouthful of mush his mother, then the condition that the sign of the child has refused to eat. In addition it also found another way if the child refused to eat from her mother, such as when the bribery took place several times, the child reacted to hold the hands of his parents and immediately dispose of the food is accompanied by shaking his head. Care of a mother towards her child, not just prepare a meal, but most importantly how much is consumed by children and the quality and variety. Need to make special concern for parents in the event of a reaction lazy to eat at each feeding her child. Bajo tribe habits in the family, whatever the perceived problem in the family, then the railing (to communicate) as the best way to overcome the problem of deliberation, in the open. Joys and sorrows are shared by all the family. Therefore, to seek understanding in family communication, then communication is the communication that took place that always creates a harmonious atmosphere of openness and effective as possible. The concept of the effectiveness of communication in the opinion of De Vito in Liliweri (2001: 173), namely: (1) Transparency, (2) Empathy, (3) was positive, (4) Providing support, (5) Feeling balanced, the meaning of the same message in intercultural or interethnic communication; Further briefly explained that De Vito (1) The attitude of openness is the attitude of a person who opened the communicator of all personal information about the communicant, instead receiving all relevant information about and from the communicant in the context of interpersonal interaction, (2) Willingness person as a communicator to respond honestly to the messages coming from the communicant, (3) Think and feel that what is otherwise a communicator is the responsibility of the

communicant in a given situation. In particular the description Rakhmat with quote Rokeach (1954-1960) and Brooks and Emmert (1977) openness is the attitude of a person who: (1) Assess the message objectively using logic regularity of data, (2) differentiate easily, see the shades; ( 3) oriented content (4) seek information from various sources, (5) are more willing to change his beliefs provincional and (6) seeks to understand the message that does not comply with a series of beliefs. In simple terms of small group communication (small group communication) showed that contain a lot of cultural values are accommodated during the implementation of symbolic communication, such as respect for parents. Fulfilling way of food, in speaking of mutual respect, talk to each other, culture or habit of always saying we do not have a significant problem and so full. Also implied that the value of nutrients for them does not matter, what matters and not the full course of quality and variety of food for the fulfillment of the essential nutrients, but eating and satiety as a hope, that if children are eating healthy means. The relevance of communication as described by Galvin and brommel in the previous chapter that all the channels, everyone in the family can communicate with each other in an open, ongoing communication and effective in all directions, because all family members have in common and discuss issues and opportunities in responding to the other. therefore communication in Bajo tribe culture can be said that the communication patterns of fulfillment nutrition in every family has been working effectively, although it is recognized that the condition of education due to the average non-existent and culture that dominates the family, as well as the level of routine nutritional counseling health workers need special attention. Effectiveness can be maintained because there are always considerations that benefit families in order to avoid any misunderstanding and to be able to receive the messages delivered by any person acting as a communicator in their family. Therefore it is necessary and also foster a sense of empathy for any communication between them. Empathy can be implemented either in the communication between individuals in family groups as well as communication with other groups in the Bajo tribe families. Patterns of children under five years of service komuikasi described as follows;

Orang Tua

Kakek Nenek

Mertua

Kakak Adik

Tetangga

Tokoh Masyarakat

Komunikasi Budaya

Pemenuhan Gizi

Cerita Anak

Anak Balita

Gambar 6. Pola komunikasi pelayanan Balita. Sumber : Pengumpulan Data, Agustus 2010-Maret 2011. (5) Patterns of Communication With Neighbors Sometimes informants express their problems and show some daily needs change, since the day her husband's earnings are declining, due to high winds that never stop, so just sit pensive, complain, take a deep breath, depressed or not ceriah as usual. Her husband also were sometimes only shook his head as he smoked cigarettes, but not infrequently found in spontaneous language play and demonstrate the behavior in the form of familiarity each family group. Soeleman (1994:14) states the relationship between the traditional rural family suggests intimacy, and caring about each other. Soeleman opinion is very suitable for the observation of researchers in the area of research that habit or cultural authenticity Bajo tribe, it seems more viscous when the railing (communication) in different corner of the house, that is when the mothers waiting for her husband returned to sea as she nursed her child. And other infants were given only snacks are available around their homes. Such a situation is not only the course but the informant Bajo research in general, sometimes sitting together in a row there and some are face to face, and some are irregular. The important event of a communication or interaction between them with a variety of topics of conversation. Topics dominate the talk when his seat, do not miss about the husband's income related to the preparation of meals and snacks for their children.

Komunikasi Budaya

Model railing is built in a common life by each group and an ability to understand each other and love each other even mutual attraction between each other. T.Ribot, Hebert Spencer (Santoso, 1992:26), says that each individual's own self-love is not only to yourself but diujukan self love and self to other people love this to be the main basis on relationships between individuals. Furthermore Santoso own opinion, about the importance of a relationship between people on the basis of sympathy. Because sympathy itself (Sympathia) which means with the feeling, then the term has developed, which means "a Foundation of all social existence" means that the foundation of all social reality. then in santoso (1992:27) also expressed sympathy in that "a relationship of cooperation between two or more inividu that guarantees the presence of mutual understanding" that this sympathy is one basis for establishing social interaction. In addition each group communication module title of each story in turn even interrupt each other with each other but no sense of revenge and not knowing the time. The location of the rail (komuniksi) can be seen in the picture as follows;

2
KOMUNIKASI BUDAYA

Gambar 7. Pola komunikasi informan dengan Tetangga dan lokasi interaksi Sumber : Pengumpulan Data, Agustus 2010- Maret 2011 Caption; 1. Sarana madialang railing home (family communication in the home) 2. Maija railing means house (the house beside the communication) 3. Means mabuku railing home (back home communications) 4. Means railing home mother (in front of the house of communication) 5. Means of railing at the lao '(communication at the seaside

(6) The pattern of communication with her toddler health. The interviews and direct observation of researchers that the interaction between health workers and mothers of young children is likely to result in effective communication regarding the delivery of education content is not very well accepted, because of the language of communication among the parties who are not of understanding. So that, on average, people give their children with no additional feed is based on the advice of posyandu / Health Care workers, which is still more powerful family referrals, tetngga, healers, community leaders compared to health workers in counseling posyandu. Susanto in kuswarno (2008: 8) although it has been described in previous pages that become the core language of communication as well as an opening act for the human realities. Because of these factors so that health workers are considered bahasalah not been able to deliver nutrition messages maksisimal, especially because the culture of the tribal people who still mengkeristal Bajo. For more details the process of ongoing communication between health petugs posyandu in this case with the mothers of children under five are described as follows;

KOMUNIKASI BUDAYA

KOMUNIKASI BUDAYA

KOMUNIKASI BUDAYA

KOMUNIKASI BUDAYA PEMENUHAN GIZI BALITA

IBU-IBU BALITA (INFORMAN)

PETUGAS KESEHATAN

KADER POSYANDU

Gambar 8. Pola komunikasi informan dengan Petugas kesehatan Sumber : Pengumpulan Data, Agustus 2010- Maret 2011. (7) The communication pattern of community leaders with Mother Mother-Toddler Any individuals or groups of people in his life senangtiasa influenced by many things, at least three environments, namely the physical environment, cultural environment and social environment. All three play a role in all aspects of human life, and that the urgency is the fulfillment of human needs for food, both in terms of physical, psychological and social. Natural environment to satisfy human needs and the provision of various sources of food for humans. However, the natural environment is not enough to feed on humans, because not all food that is available dialam used as a source of food by humans. Because people still choose materials that are considered food by each family or group. While the material out of its perception as a food in clumps or groups of people, they are not regarded as food by the tribal community leaders Bajo. Referring of the various opinions which have been described on the previous page; the opinion of Melville J. Herkovits and Brownislaw Malinowski that everything contained in the society is determined by the culture which is owned by society itself. Therefore, in the explanation of Kluckhohn described how humans manage the environment as individual as the cultural environment. Kluckhohn (Kontjaraningrat ,1984:75-76), argues that the behavior is selective and discriminatory in the face of the natural environment are characteristics of the culture. Later in lingkunganlah as a reference to guide humans in the move and communicate in selecting food ingredients that are considered food. According to the authors that all matters relating to choose chose the problem of food, food ingredient processing and how to serve food, so eating is a culture. Then the condition select pick up food to eat that way is already included cultural environment. Nutrition fulfillment is not the only toddler in the family group itself but the communication related to health care as a primary source for delivering messages about the importance of compliance with the nutrition program as well as the responsible fulfillment of nutrition in the Bajo Region (Bajo Indah Village And Village Leppe ), then the next is the communication between neighbors, community leaders, traditional healers and other community members, who also worked together on the move and respond to each other about the importance of compliance with nutrition. In the context of the communication in fulfillment of the activity of nutrition, Bajo and is

using the language of the Bugis language as the language of every day, as well as their culture over the years. So there is a communication process in society, as in the figure presented as follows;

PETUGAS KESEHATAN

KOMUNIKASI

N MU KO

IK

I AS

BU

DA

YA

Keluarga Batih (Inti) Keluarga Maluah (Luas) Keluarga Asadiri (Campuran)

KO MU

NIK

AS

IB

UD

AY

KOMUNIKASI BUDAYA

Komunikasi Budaya Pemenuhan Gizi Balita

KOMUNIKASI BUDAYA

KO MU

KOMUNIKASI

NIK

AS

IB

UD

AY

Tokoh Masyarakat Kepala Desa Dukun, Imam Desa

MU KO

NIK

I AS

BU

DA

YA

Gambar 9. Proses Komunikasi Budaya Pemenuhan Gizi Balita Suku Bajo Sumber : Pengumpulan Data, Januari, 2010- Maret 2011. Authors have disclosed that the present study, using ethnographic methods of communication based on the analysis according to Hymes which uses three discrete unit of a communication is the communicative situation, and communicative acts of communicative events in which the implementation has been described above in a comprehensive manner. More detail can be seen in the picture Bajo tribe cultural communication patterns in the fulfillment of nutrition in a comprehensive manner, as follows;

TETANGGA

I S A K I N U M O K S A T I V I T K A

SITUASI KOMUNIKASI

PERISTIWA KOMUNIKASI

B A H A S A

BAJO U G

B I S

TINDAK KOMUNIKASI

KOMUNIKASI KELUARGA BATIH (INTI) Perintah Pernyataan Permohonan/ Meminta Nasehat langsung/Tak langsung KOMPONEN KOMUNIKASI DALAM PEMENUHAN GIZI BALITA

KOMUNIKASI KELUARGA MALUAH (LUAS)

KOMUNIKASI KELUARGA ASADIRI KOMUNIKASI PELAYANAN BALITA

KOMUNIKASI BUDAYA SUKU BAJO TETANGGA, TOKOH MASYARAKAT PETUGAS KESEHATAN

Gambar 10. Pola Komunikasi Budaya Suku Bajo Dalam Pemenuhan Gizi Balita Dalam Konteks Etnografi Komunikasi. Sumber : Pengumpulan Data, Januari 2010-Maret 2011.

conclusion The main objective of this study was to determine the ways or patterns of communication in fulfillment of the Bajo tribe nutrition in rural areas and villages Leppe Bajo Indah, using ethnographic research methods of communication and communication activities of the unit of analysis according to Hymes. . For more details, described as follows; Communicative Situation Communication situation, which the authors are referring to is the atmosphere that occurs when family members interact with each associated cultural fulfillment nutrition Bajo tribe in place or in different locations, both indoors and outdoors even on the beach. Corresponding author's observation during his stay at the study site, that every family in the move and communicate in a friendly and harmonious place, characterized by understanding each of the topics discussed there, specializing in nutrition fulfillment. Then everyone becomes a communicator between them, either alone or husband informant informants, as well as parents and others in the family, there is always a good interaction (interactive with each other) and the appropriate role of each function, for example, the informant told his brother that children preparing food, or parents advise their children in feeding it to her grandson and so on. Communicative situation appears different atmosphere if intraksinya different locations such as home situation madialang Ipupo railing assembly (communicate in the house) is different if the outside railing Ipupo marumah, (communicating gathered outside the house), because if there is communication in the home appears to be more calm and more shows a very harmonious and relaxed, especially if accompanied nginong boe-hot nginong suffi suffi-na (drink hot water to treat the cookies) and sat with the family (parents, wife, husband, son, uncle, aunt, brother, sister ). Under such conditions, the authors argue that the communication of communicative situations because there is no interference when communicating between them. While the communication situation that occurred outside the home, it seems different because of the influence of various factors, such as the eyes of the day the heat factor, or the waves and the various characters passing them around so that the influence of communication situation, so that according to the authors that such a situation called the situation is not communicative. Communicative events Communicative event is an entity that is bound on the boundaries of communication and is essential to be able to identify any communication event. Besides that the most convincing sign of a change event is change the code (code alternation) or change of use of one language consistently. Boundaries tend to occur together with the participants, the change in focus of the topic, or in changes in general communication purposes. Main link in the communication is characterized by a combination of verbal and nonverbal cues. Communicative event is a communicative event was declared over, when there is a change of participants, the periods of silence or a change in body position. Or other disturbance during the communication in each communication event such as sudden high winds or any of the sellers shouting or screaming kids cakes, banging on walls and such, because it is based on the fact that the field of communicative events can be identified within the limits of communication in each communication event such as the Batih family (nuclear family) talk to your husband or wife sebaliknya.Anak for food or snacks to the mother or the parents encouraged their children ayah.Orang. In Maluah family (extended family) are generally the same that existed at Batih

family (nuclear family), but the involvement of other family activities and communication as the participants are; grandmother advised to immediately feed the kids before bedtime grandchildren. Grandmother, grandfather gives his grandson to tell me the food My older brother told cook, or sister to ask and suggest things related to processing and feeding in infants. Brother-in-law helped in the kitchen as well as parenting balita.Kelurga Asadiri (campuran.Komunikasi family that goes to the fulfillment of nutrition-related, in addition to Batih family (nuclear family) and maluah family (extended family) are also asadiri families (family mixtures) are a family of outside the family home or outside the Bajo tribe and others. Communication asadiri families are generally found in special places such as in wells, at a party or event Aqiqah, in the market, on the beach or other places that are crowded. Communications asadiri family ( blended families) are generally found such conversations magaggah ana'nu nginta 'Loho what (dashing son what to eat porridge). In a communication event can be identified at the time; Meet neighbors at parties, events Aqiqah. The parent or grandparent, child or food story grandchildren with friends in the market or in other locations. Communicative acts of Communication activities in the stage act of communication that was discovered by researchers, starting at the time of provision of food, food processing up to the time distribution of food and food bribery, there is mutual acceptance and understanding of the meaning of messages of nutrition fulfillment. The mutual acceptance because of the similarity of experience (field of experience) between the communicating parties, good interpersonal communication (interpersonal communnication) in the form of dyadic communication (dyadic), which essentially involves only two people communicate eg pagandeng (vegetable seller) with a mother toddler , husband and wife, mother and son, brother and sister. and interpersonal communication (interpersonal communication) in the form of small groups (small group communication) is a group of people who communicate in person can still be identified and addressed directly by the participants of communication or other family members. Interpersonal communication (interpersonal communication) be effective if the location is in the house, because there are common sense (meaning) between the communicating parties and not having communication disorders. While the fulfillment of nutrition communication which is at a location outside the home is not always be effective because of the heat of eye disorders today, high winds and waves as well as various other disorders. In the communicative acts are speech acts as a central communication akativitas by various forms of related orders for food preparation, feeding children, or children demand food or snacks, advice and suggestions from various parties; such as parents, neighbors, healers, health workers and the other is a very situational from various aspects such as communication due to its location, time, age, season and even the emotional state of participants. According Mulyana (2001:236) that effective communication is the communication that results in accordance with the expectations of its participants (those who are communicating) as well as the socio-cultural background similar to the efektiflah communication. But in reality the others, when there is communication between the midwife or posyandu with mothers of toddlers neighbor Bajo tribe community nutrition fulfillment, not visible to the maximum understanding of the importance of supplementary feeding on the baby after the baby is 6 months old. When

contextualised Bajo tribe's society, the infant or toddler will be a lot of digestive disorders and nutritional deficiencies in toddlers. Feeding patterns in young babies too early and there are no rules, because every child crying is considered as an indication pesyampaian message to her mother that the child is hungry and must be quickly responded to her mother to be fed porridge papeda, though only two days without taking risks or tool balitanya digestion. Community leaders Communication With Mothers toddlers. Communication with community leaders mothers toddler nutrition-related fulfillment, in general, often conducted either intentionally or unintentionally. Communication within the meaning of the Bajo community kekeluargaannya properties are valued higher, the exchange of visits by visit, and each is more highlighted sapamenyapa every day. Additionally, discuss the condition of meeting the needs of families, especially the food and hard for a living or go to sea every day now, because of the weather is more unpredictable. Although this condition of community leaders to principally assume that nutrition is very important for children, only according to their understanding that nutrition is actually a good meal is the food like fish that has just lifted from the sea and then immediately processed, served and eaten. If fish or other species has been preserved or using ice cubes, then stored overnight meant no such thing anymore nutritious. Because the fish is fresh but still taste delicious fish that have been long dead, his blood is not good and nutrients are lost, as well as shrimp and crabs. If it's overnight or already dead, then the meat is turning means is a light, something like that then the meat is no longer nutritious. In addition, other foods should be freshly prepared and served immediately and dimakan.Makna additional food for toddlers Bajo tribe is just a mere snack alone, while the porridge given to infants aged 6 months and so on, are not given meaning as supplementary food as a staple food but a baby or child. Communications components that make up the culture of communication patterns in the fulfillment of community nutrition at Bajo tribe. As mentioned in earlier posts that consists of all components of the communication; 1). Genre components, or types of events, 2). Topic or focus of reference, 3) The purpose and function of the event in general, and 4) Setting including location, time, season and physical aspects of the situation. 5) Partisipan.6) The form of the message the message, including verbal and non verbal channel 7) The contents of the message, which is related to the fulfillment of nutritional communicated balita.8) The order of actions or sequence of communicative acts or speech acts. Is the start of food preparation, processing, or bribery peyajian food in children with cerita.9) interaction rules, which must be observed is that all acts of communication activity in infants of mothers related to the fulfillment of family and community nutrition, at each event komunikasi.10 ) norms of interpretation, including general knowledge, and culturally relevant, or the same understanding, that allowed what should be understood that the recommendation and what needs to be ignored or be restrictions on certain time for family Bajo tribe and others related to compliance nutrition. Of the ten components, the components of the order of acts, the form of the message, type of event by changing the settings (location or place of communication) as well as participants in the communication process takes place in each event communication. On other components such as goals or focusing on the fulfillment of nutrition communication and norms prevailing in the Bajo tribe or community groups meet nutrition-related

communication has not changed. The relationship between the components to obtain the communication patterning the fulfillment of cultural communication patterns Bajo nutrition, the authors find in the research area in the village and the village of Bajo Indah Leppe as follows; 1) The pattern of communication Batih family (nuclear family) 2) The pattern of family communication maluah (Family Area) 3) The pattern of family communication asadiri (mixed) 4) The pattern of communication with neighbors 5) Communication patterns of care and toddler care 6) The pattern of health communication with mothers of toddlers or informant 7) Communication Patterns community leaders, shamans with infants or mothers informant. The suggestions In accordance with the model theory approach to the ethnography of communication are used, according to Hymes accompanied by other theories, as a reference for the study of cultural communication in fulfillment of nutrition. Then the family communication patterns Bajo community, formed by the communication between two or more people face to face (face to face), or interpersonal communication (interpersonal communikation) and small group communication (small group communication) verbal and non verbal. In connection with the above authors suggest, that subsequent research can be more comprehensive in the sense of fulfillment is not only limited to nutrition, but can be examined more broadly, both from the aspect of cultural significance and meaning of communication, so if the methods of ethnography of communication that will developed still need more time and language appropriate to the everyday language used by the informant. To find out the communication patterns of tribal communities in the Bajo fulfillment toddler nutrition, especially in the rural village of Bajo Indah and Leppe. To the authors suggest the following; 1. Bajo still need serious guidance through continuous communication of sustainable, nutrition-related fulfillment, both of the officers / cadres posyandu, as well as from the government, or related agencies. In addition, recommendations were also made in order to develop the creative economy according to its natural potential, as the coastal areas, so that welfare can be increased Bajo tribe and finally did have an impact on increasing compliance with nutritional toddler. 2. It is recommended, so that health workers / cadres posyandu, in compliance with the provision of counseling on nutrition, in addition to the preprogrammed from the government is also expected, leading to better manage the environment or the utilization

of various sources of nutrition, which is sourced from the sea or from land, so that by gradually will change his habits better than ever. 3. It is recommended that mothers of young children Bajo tribe, to increase knowledge about the importance of nutrition, especially in fulfillment manage the environment, which is the best source of vegetable protein from the sea such as fish, shrimp and other shellfish as well as the nearest source of nutrition and the best for babies and no longer serve as abstinence when young children need the nutrients in the growth and development.

REFERENCES Abdurahman, Akhi, 2009, Cara Praktis Mengatasi Perkembangan Anak, Bandung, Three Publishing. Anderson, James A., 1996 Comunnication Theories, Epistemological Fondations, London The Guilford Press. Anwar, 2007, Manajemen Pemberdayaan Perempuan, Bandung, Alfabeta. Arifin, Anwar, 1988, Ilmu Komunikasi, Jakarta, Rajawali. Badan Pusat Statistik, 1999/2000. Indicator kesejahteraan Rakyat, Jakarta. Bahar, Burhanuddin, 2002. Pengaruh Pengasuhan Anak (Disertasi), Surabaya, Program Pascasarjana Universitas Airlangga Bahtiar, 2008, Perubahan Kebudayaan Suku Bajo di Kabupaten Muna, Disertasi, Bandung,Universitas Padjadjaran. Basrowi dan Sukidin, 2002. Metode Penelitian kualitatif Perspekttif Mikro, Surabaya, Insan Cendekia. Basrowi dan Suwandi, 2008, Memahami Penelitian Kualitatif, Jakarta, Rineka Cipta. Beebe, Steven A. Beebe, Susan J. Redmond, Mark V, 1994, Interpersonal Communication Relating to Others, USA : Allyn and Bacon. Berger, Peter L dan Thomas Luckman, 1990. Tafsir Sosial Atas Kenyataan, Risalah tentang sosiologi pengetahuan. Terjemahan Hasan Basari, Jakarta;LP3ES. Berg, Alan, 1986. Gizi Dalam Pembangunan Nasional, Jakarta, Rajawali. Burgoon, Michael and Michael Ruffner, 1978, Human Communication A Revision of Approaching speech/Communication Healt, New York. Burgin, Burhan, 2009. Penelitian Kualitatif, Jakarta, bumi Aksara. Creswell, John, W. 1998. Qualitative Inquery and Research Design, Choosing Among Five Traditions, London, Sage Publications. _______________. 2002. Desain Riset, Pendekatan Kualitatif dan Kuantitatif, Jakarta, KIK Press. Cangara, Hafied,2002, Komunikasi Pembangunan, Program Pascasarjana, UNHAS. Dahuri, Rokhimin, 2001. Pemberdayaan Masyarakat Nelayan, Yogyakarta, Media Pressindo. _____________, 2004. Perjuangan Anak nelayan, Jakarta, bening. Dahar Ratna Wilis, 1989, Teori-Teori belajar, Jakarta, Erlangga. Desmita, 2005, Psikologi Perkembangan, Bandung, Remaja Rosda Karya Departemen Kesehatan, RI 1999/2000/2001, Penelitian dan Pengembangan Kesehatan (Food an d Nutrition Research), Bogor. DeVito, 1997. Komunikasi Antar Manusia, terjemahan Agus Maulana, Jakarta, Professional Books. Effendy, Onong U. 1998, Ilmu Komunikasi Teori dan Praktek, Bandung, Remaja Rosdakarya. Fakih, Mansour, 2003. Runtuhnya Hari pembangunan dan Globalisasi, Yogyakarta, Insist press. Fisher, B. Aubrey, 1986 , Teori-teori Komunikasi, Bandung, Remaja Karya. Galvin, M. Kathelen, dan Bernard J. Brommel, 1982, Communication Family, Illionis; scott, Foresman and Company Galvin,Kathleen M,Bernard J Brommel,1982, Family Communication, Cohesion and Change, London: Scott, Foresman. Garna, Judistira K, 1999, Metode Penelitian, Pendekatan Kualitatif,

Bandung Primaco Akademika. ______________, 2007, Studi Perbandingan Etnografi, Bandung, Primaco Akademika. _______________, 2008, Dasar dan proses Penelitian sosial, bandung, Primaco Akademika. Golberg, Alvin, A. 1985. Komunikasi kelompok, Alih Bahasa Koesdarini, Jakarta, Universitas Indonesia. Gottman, Joan Declaire,1999, The Heart of Parenting atau kiat-kiat Membesarkan Anak yang memiliki Kecerdasan Emosional, terj. T.Hermaya, Jakarta: PT. Gramedia Hafidz, R. 2002, Sosiologi Pedesaan, pascasarjana, UNHAS. Hadiati, 2001. Tingkat perhatian dan Sikap Ibu Balita Terhadap Pesan-pesan Pendidikan Gizi Melalui Televisi Serta Hubungannya dengan Kualitas Perawatan Gizi Balita, Tesis, Pascasarjana, Makasar, UNHAS. Ibrahim Abd. Syukur, 1994, Panduan Penelitian Etnografi Komunikasi, Surabaya, Usaha Nasionalan . I Dewa Nyoman Supariasa,Bachtiar Bakri dan Ibnu Fajar, 2002, Penilaian Status Gizi, Jakarta, Penerbit Buku Kedokteran EGC. Ihromi, T.O. 1999, Bungan Rampai Sosiologi Keluarga, Jakarta, Yayasan Obor Indonesia. Koentjaraningrat, 1990. Pengantar Antropologi, Jakarta, Rineka Cipta. ______________, 2005, Pengantar Antropologi, Jakarta, Rineka Cipta. Kuswarno, Engkus. 2008, Etnografi Komunikasi, Widya Padjadjaran. _______________, 2009, Metodologi Penelitian Komunikasi, Fenomenologi, Widya, Bandung. Keesing, Roger. M, 1999, Antropologi Budaya, terjemahan Samuel Gunawan, Jakarta, Erlangga. Kusnadi, 2003, Akar Kemisikinan Nelayan, Yogyakarta, LKIS. _______, 2007, Jaminan Sosial Nelayan, Yogyakarta LKIS. Lapian, A.B. 1987. Orang Laut, Bajak Laut, Raja Laut : Sejarah Kawasan Laut Sulawesi Abad XIX, Disertasi, Universitas Gadjah Mada. Lapian, A.B. dan Kasufumi, Nagatsu,1996. Research on Bajau Communities Maritime people in Southeast Asia, Asian Research Trends : A Humanities and social science Review No.6. McElroy, Ann dan Patricia K.Towensend, 1994, Medical Anthropology in Ecology Perspective, Duxbury Press, North Scituate, Masschusetts Lenhart, Lioba, 1993, Orang suku laut, Conceps of the etnic self the construction of Basic and situational identities; International seminar on Bajau Comunities LIPI Jakarta. Lustig, Myron.W and Jole Koester, 1999. Intercultural Competence Interpersonal communication Across cultural, Third Edition.USA; Longman. Liliweri, Allo, 1991, Komunikasi Antar Pribadi, Citra Aditya Bhakti, Bandung. _______, Allo, 2003, Dasar-Dasar Komunikasi Antar Budaya, Yogyakarta, Pustaka Pelajar. Littlejohn, Stephen W., 1995. Theory of Human Communication, Fifth. Marsali,Amri, 2007,Antropolo dan pembangunan Indonesia, Jakarta, Fajar Interpratama. Maryaeni, 2005, Metode Penelitian kebudayaan, Jakarta ,Bumi Aksara

Mulyana, Deddy, 2000 Komunikasi Antar Budaya, Rosdakarya, Bandung. ____________, 2000 Ilmu Komunikasi Suatu Pengantar, Bandung Remaja Rosdakarya _____________,2007. Ilmu Komunikasi Suatu Pengantar, Bandung Rosdakarya ____________, 2003. Metodologi Penelitian Kualitatif, Paradigma Baru Ilmu Komunikasi dan Ilmu Sosial lainnya, Bandung, Rosdakarya. ____________, 2007, Metode Penelitian Komunikasi, Bandung Remaja Rosdakarya Mulyana, Deddy dan Jalaludin Rahmat, 1990/ 1993, Komunikasi Antar Budaya, Bandung Rosdakarya. Nasution, Zulkarimein, 1989. Ilmu Komunikasi Suatu Pengantar, Bandung, Remaja Rosdakarya. _________________ 1996, Komunikasi Pembangunan, Pengenalan Teori dan Penerapannya, Jakarta, Raja Grafindo Persada. Notoadmodjo, 1996, Ilmu Kesehatan Masyarakat, Jakarta, Rineka Cipta. Pepinsky and Pepinsky, 1951. Conselling Theory and Practice, Jakarta, Ronald Press. Poster,E.Richard And Larry A.samovar, 1985, Intercultural communication A Reader Four Edition, California: California publishing Company. Priyatno, dkk, 1999, Dasar-Dasar Bimbingan Konseling, Jakarta, Rineka Cipta. Pheng, Soon, Lee, dkk, 2003. Kehebatan ASI, Media Indonesia. Ramuson, 1988. Communication For Child Survival, United State Agency For International Development, June 1988, Washington D.C. Rogers, Everett, 1983. Diffusion Of Innovation, New York, The Free Press. Rogers,Everett dan Shoemaker,F.Floid,1997.Memasyarakatkan Ide-Ide Baru Diterjemahkan oleh Abdillah Hanafi.Surabaya.Usaha Nasional Rosady, Ruslan, 1997. Strategi Kampanye Public Relations, Jakarta, Grafindo Persada. Ruben, D. Brent, 1992. Communication and Human behavior, Prentice Hall Inc. Robet Zakot, Francois, 2008. Orang Bajo, Di Terjemahkan oleh Fida Mulyono, Jakarta, Paris, KGP (Kepustakaan popular Gramedia). Salim, Agus, 2006. Teori dan Paradigma Penelitian Sosial ; Buku Sumber Untuk Penelitian Kualitatif, Jakarta, Tiara Wacana. Salman, Dermawan, 2006, Jagad Maritim, Makassar, Ininnawa. Samovar; Larry A., Richard E. Porter and Nemi C. Jain, 1981. Understanding Intercultural Communication, California: Wadsaworth Publishing. Sanderson, Stephen K, 2000. Sosiologi Makro;, Sebuah Pendekatan Terhadap Realitas Sosial, Jakarta , Raja Grafindo Persada. Sendjaya, Sasa Djuarsa, 1994/1999, Pengantar Ilmu Komunikasi, Jakarta, Universitas Terbuka ________________, 1994. Teori Komunikasi, Jakarta, Universitas terbuka. Siahaan, SM, 1990. Komunikasi Pemahaman dan Penerapannya, Jakarta, Penerbit Bpk. Sudarma, Momon, 2008. Sosiologi Kesehatan, Jakarta, Salemba Medika. Suharto, Edi, 2005. Membangun Masyarakat Memberdayakan Rakyat. Bandung, Reflika aditama. Sediaoetomo, Achmad Djaelani, 1996. Ilmu Gizi dan Rakyat, Jakarta.

Soeleman,M.I, 1994 Pendidikan dalam keluarga Bandung , Cv Alfabeta. Susanto, Phil Astrid, S. 1985. Komuniikasi Sosial di Indonesia, Bandung, Bina Cipta. _______________, 1986. Komuniikasi Dalam Teori dan Praktek, Bandung, Bina Cipta. ______________, 1995, Sosiologi Pembangunan, Jakarta, Bina Cipta. Syam, Nina Winangsih, 2009, Sosiologi Komunikasi, Bandung, Buku Pendidikan, Humamora. Suhardjo, 1986, Pangan, Gizi dan Pertanian, Jakarta, Universitas Indonesia. _______, 2003, Berbagai Cara Pendidikan Gizi, Jakarta, Bumi Aksara. Soekanto, Soerjono, 1982, Sosiologi Suatu Pengantar, Jakarta, Raja Grafindo Persada. Spradley, James. P, 2007, Metode Etnografi, terjemah Misbah Zulfa E Yogyakarta, Tiara Wacana. UNICEF, 1996. Car For Live, GuidelinesFor Assessment, Analysis and Action to Improve Child Feeding, Surabaya. Zulkifli, 1992, Psikologi perkembangan, Bandung, Remaja Rosda Karya. Sumber-sumber lain 1. Departemen Kesehatan, Petunjuk Teknis Standar Pelayanan Minimal (SPM), Jakarta, 2004. 2. Departemen Kesehatan RI, Sistem Kesehatan Nasional, Jakarta, 2004. 3. Hafidz, Ahmad, R. Sosiologi Pendekatan, Diktat Program Pascasarjana Universitas Hasnuddin Makasar. 4. Jurnal Ilmusosial Ilmu Praktik, Peranan dan Kosntruksi Sosial tentang perepuan, Fisip. Universitas Gadjah Mada, 2004. Vol 7. No 3. 5. Sapta Sari,2009 Komunikasi budaya Belagham dalam keluarga masyarakat suku Serawai di Desa Seginin, Kabupaten Bengkulu Selatan,Tesis, Program Pascasarjana, Universitas Padjadjaran Bandung. 6.Soekidjo Notoatmodjo,1988 Pengaruh metode permainan dan ceramah dalam pendidikan gizi masyarakat terhadap status gizi balita Disertasi Program Pascasarjana Universitas Indonesia, Jakarta. 7 Sri Meiyenti,2001 Aspek Sosial Budaya tentang Gizi, studi kasus pengaturan makanan bayi dan balita pada empat rumah tangga di desa Ganting Kecamatan Sepuluh Koto, Kabupaten Tanah Datar Sumatra Barat, Tesis, Program Pascasarjana Universitas Padjadjaran, Bandung. 8 Suardi Lubis,1998, Komunikasi Antarbudaya dikalangan Etnik Batak Toba dan etnik Cina Hokkian di Kotamadya medan Propinsi Sumatra Utara, Disertasi,Program Pascasarjana Universitas Padjadjaran, Bandung. 9 La ode Dirman,1999, Orang Bajo Berese, Adaptasi pada pemukiman orang Bajo di wilayah pesisir Desa Holimombo Kabupaten Dati II Buton,Tesis, Program Pascasarjana Universitas Indonesia, Jakarta. 10 Lembaga Ilmu Pengetahuan Indonesia Komunikasi, Jakarta, LIPI Press, Anggota IKAPI, 2005. 11 www.Wikipedia org/wiki/budaya, 28 April 2009. 12 www.Republika.co.id.gizi. 20 April 2009.

13 www.kesehatan,kompas,balita gizi buruk, 29 April 2009. 14 www.theIndonesianIntitude.com/gizi buruk 16 April 2008.