Health Communication in Local Perspective (Critical Study of the Cultural Effects on the Healthy Lifestyle of Communities on the Flores Island)

Traditional societies have cultural wisdom to maintain their health, and care for themselves when sick. Purpose.reveal the facts, circumstances, phenomena of Cultural Influence on the Healthy Lifestyle of Communities on the Island of Flores, East Nusa Tenggara. Method.Qualitative descriptive, by uncovering the facts as they are, interpreted and concluded.Results. The traditional community's belief in Flores that health and sickness is determined by an invisible supernatural power. Worship is done through traditional rites to keep the community healthy, or to do spell prayers by the traditional healer in the process of healing the patient. Communication during health care uses traditional methods based on local culture. Their hope is that medical staff will also use local wisdom-based health communication patterns in modern medical care. Conclusion. Medical staff need to study local culture-based health communication in the modern health service process. In the future, it is necessary to include strategies and development of local culture-based health communication in medical care for patients in Indonesia.

there are also fairy tales why it causes wind, earthquakes, why it punishes the moon with a lunar eclipse, and how it uses lightning to punish the jinn. There are also some tales that tell or explain how he helped people (Anonim, 2018), punished those who broke customs, and those who sinned for killing, opposing parents, or for ignoring their obligation to perform ceremonies.
The medical treatment efforts of the ethnic groups in Flores are carried out through the reading of mantras by shamans (rawin and atambeko in Manggarai) to ask to be kept away from various diseases as a form of local and primitive health communication. While the efforts of a group of people in various big cities in Indonesia who flocked to Singapore to seek treatment, indicated that health communication in a modern country like Singapore can influence human behavior to find better, more sophisticated, more modern health care alternatives.
The purpose of this study is to uncover the facts, circumstances, phenomena of Cultural Influence on the Healthy Lifestyle of Communities on the Island of Flores relating to traditional care patterns in accordance with the traditional beliefs of the people of Flores, East Nusa Tenggara.

Methodology
The method used in this research is descriptive qualitative method. This type of research whose findings are not obtained through statistical procedures or other forms of calculation. The result comes from understanding and interpreting the meaning of an event of human behavior interaction in certain situations according to the researchers' own perspective. Done in a reasonable setting (natural setting). The qualitative method is based on the phenomenological nature that prioritizes comprehension (DominicusDionitiusPareiraKondi, et al, 2008). seen through a way of life and respect for oneself, attention to self and all normative elements for self-formation. In relation to relations with the natural world, this cosmic harmony must be demonstrated through the attitude of loving the world environment, natural order, loving life and not death, preserving and making this world more beautiful and what it is. Cosmic harmony with the world of the environment must also be revealed through the attitude of not making the earth barren and not bringing benefits and goodness to humans, not eradicating forests as they pleased. They assume that the spirits as an invisible form of the divine also need a quiet, safe and uninterrupted area.
Cosmic harmony in relation to the divine being must be proven by their religious attitudes and worship through rites seen as ways of relating to the divine. There are various rites made whether the rites reconcile the relationship with the divine, avoiding illness, disaster or disaster, the rite of condemnation of people who live poorly, the rites asking for divine help and support in warfare, and various other kinds of rites according to their needs and their desires. There the Divine is seen to be very anthropomorphically; that he is the Father who sees everything that happens in the human world, he can punish the guilty but at the same time reward for those who do good. He can see something secret or hidden in humans and can determine the fate of people. In this connection people speak of torture and curses or also disasters for those who do bad and blessings for those who do good.
In connection with a life free from illness believed to be the curse of the spirits or spirits of the ancestors, the Sikka-Krowe (Sikka People) on Flores Island, NTT has a set of beliefs, values, as well as verbal and non-verbal communication.
If the spell is interpreted, values will be shared collectively by Sikka-Krowe people who inhabit Flores Island. The Sikka-Krowe people believe that the spirits of their ancestors lived with them in a corner of the house (higungpitu). If the occupants of the house do not pay attention to their obligation to offer offerings, the ancestral spirits become angry. Anger ancestors that cause illnesses that can be suffered by residents of the house. Garden products obtained must also be offered to the ancestors through offerings (tungpiong). If this obligation is violated, then there will be a disease suffered by residents of the house.
To overcome the illness, the head of the tribe can act as a shaman (rawin) or someone appointed by the head of the tribe to act as a shaman who casts spells while offering offerings as a form of reconciliation and can heal the sick (patient). Usually this ritual is carried out collectively, involving all members of the tribe consisting of 10-20 family heads.
In addition, the emergence of a disease in the Sikka-Krowe community (da Silva Nita tribe) on Flores Island is believed to have violated the restrictions (pire) to consume certain plants or animals. The disease that is believed to arise due to breaking this taboo is a type of skin disease that causes itching to infection. The Sikka-Krowe people on the island of Flores are forbidden to consume banyan tree leaves and dog meat (kuatbaonorakuatahu). This belief stems from the mythological understanding of the Sikka-Krowe community whose ancestors had promised not to eat the leaves of the banyan tree when the banyan tree was originally their home. They are also not allowed to eat dog meat, because dogs are animals that have helped their ancestors in hunting and surviving. Ancestors of the Sikka-Krowe people have promised the banyan tree and the dog that they and their descendants will never eat the banyan tree leaves and dog meat. Usually in the big banyan tree in the middle of the Sikka-Krowe village there is a place to place offerings called watumahe, which are whole stones shaped like a table and some oval shaped stones placed under large trees or sacred places , which is believed to be the ancestral dwelling place.
The task of a shaman (rawin) is an important task. A shaman is usually respected by a citizen of a tribe or residents of another tribe. The greatness of a shaman is seen from how many people he managed to cure from various types of diseases. If during the treatment process, the sick person dies, it is believed that it is not because of the shaman than seeing a doctor; (3) Verbal communication. Language is relative. Words cannot be translated into other languages with the same accuracy. Differences in understanding of words will be even more complicated if people use different mother tongues. For example, common colds are not known in the West. Likewise how to treat it by scraping the body with coins. An anecdote describes: an Indonesian executive who flew abroad whose body was reddish after being scraped off was released by a white terrorist group who thought he was suffering from an infectious disease; and (4) non-verbal communication. In Indonesia, nodding your head doesn't always mean yes and shaking your head doesn't always mean no. Indonesian doctors must critically interpret this cryptic patient message. For example, if the doctor expects the patient to come back to see him next week, after the doctor gives the medicine, nodding the patient's head does not automatically mean consent. The patient nods, but he may not intend to return to see the doctor. Whereas further consultation is important for patient health. Another example from Flores, when the government intensified the Family Planning program in the village, a problem arose when the officers misunderstood the use of condoms displayed on the index finger. As a result the husband was confused that what had been done according to instructions turned out to make his wife pregnant again. Elsewhere, a similar case also occurred but using banana props which happened to be presented to the Family Planning officers who came. Because they try to maintain politeness, the officer does not clearly state that condoms must be placed on the husband's genitals.
The psychological touch aspect becomes another part of the patient's needs. Research in health communication shows that patients' needs for psychological touch have not been met by medical professionals. The pat and smile of a doctor and nurse produce a positive effect on patients who are hospitalized (Venus & Maulana, 2012). But of course, medical professionals also need to pay attention to the shape, frequency, location of touch, gender, culture, and religion of the patient so that the patient feels comfortable with the touch.
Hand signals can be a source of problems. A medical professional who calls an adult patient in Ethiopia or in East Africa with a finger has made a big mistake. Because in that country, these cues are only used to call children or dogs.
Spatial planning also needs to be considered. Doctor Abraham White conducted an informal experiment to find out whether the table that restricted the doctor and his patient affected their consultation. The doctor found, when the dividing table was removed, 55.4% of the number of patients sat relaxed. If the table is in place, only 10.8% of the number of patients who sit relaxed (Knapp &Judithl, 2002).

Conclusion and Recommendation
Health communication in Indonesia is not yet part of modern health services. Many medical staff have not yet realized the importance of building effective local culture-based communication from patients. Medical staff need to learn local culture-based health communication in order to assist the modern health service process.
In the future, health communication experts need to think about to incorporate strategies and development of local culture-based health communication in the medical care of patients in Indonesia.

Research Limitations
This research uses descriptive method, the possibility of experiencing a bias in connecting one fact with other facts in a social reality composed of various factors, multidimensional, and interrelated aspects merges. However, researchers believe that data and information are guaranteed accuracy and validity because researchers are also part of the population in the study area who experience everyday phenomena. If there are other researchers who want to explore deeper about culture-based health communication, please use this research data and information as basic knowledge before going to the research field.