Indonesia is a nation with cultural diversity and area. This caused a lot of the uniqueness of culture in everyday life. This uniqueness was generally a positive value to maintain the harmony of human beings and nature. The discussion of this article was the verbal communication, the study of the wisdom of the nation speech-language Indonesia, and local wisdom in civilization. The words expressed in the local wisdom among others are fearless (need fear only God Almighty), self-sacrificing or spirit of nationalism (patriotism), orderly, loyal, affectionate, hardworking, consensus, mutual help, and creative. Positive values here needed to be crystallized in people’s lives; it would be the identifier of the Indonesian people. This research was conducted in five districts of Pagaralam, South Sumatra. The method used was qualitative. Data collection techniques included participant observer/observation, observation without participation, in-depth interviews, and documentation. This article finds that if local wisdom actually exists in everyday life, the nation of Indonesia has carved beauty behave in civilization itself. The local wisdom of the nation begins values, the rule in the family, and then developed in the community. A positive value of local wisdom is the identifier of civilized society and the need to preserve Indonesia.

The traditional wisdom of tunggu tubang has shifted  due to economic needs, lack of agricultural land, job mobility, marriage with other than Semende tribe, which impacts the rights fulfilling and obligations of tunggu tubang. However, this shift has been  responded to by innovations so that this traditional wisdom persisted. This research  is to describe innovations in maintaining the traditional wisdom. This research uses descriptive quantitative method with 40 randomly chosen respondents. Data were taken from interviews using a questionnaire, and  interviews with key informants. The data were analyzed quantitatively with frequency tables, given the meaning with the structural functional approach of Talcott Parson, that traditional wisdom still functions when able to adapt,  goal attainment, integration, latent maintenance. The results showed:  92.5% tunggu tubang to get rights to houses, gardens, fields and carrying out their obligations, but 7.5% without these rights (tepang bangkang) so they cannot carry out their obligations, namely occupying an inheritance house, taking care of their parents and their younger siblings. Tunggu tubang property sold out.This violation is tolerated because of economic necessity. But tepang bangkang still the decision maker in the family and  can give the right for the next tunggu tubang. If tunggu tubang married to someone other than Semende tribe, her husband follows it.If working outside the city, rights are still given while obligations are carried out indirectly. This adaptation makes the  traditional wisdom survive, be the goal of life, carries out the function of integration, but the function of pattern maintenance is getting weaker.

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Social media has developed very rapidly, there are many new phenomena that have emerged so that many people express themselves through online media applications. The emergence of the foodstagram phenomenon where someone who is called likes to take photos of food is then published on social media. This study aims to reveal the communication experience and self-concept of foodstagrammers in Bandar Lampung City which is seen through the context of physical, psychological, and social characteristics. The approach in this research is a qualitative approach with the type of phenomenological study. Subjects in this study were selected purposively. Data collection was obtained through in-depth interviews, observations or observations and literature studies. The results of this study found that the self-concept of the foodstagrammer is a positive self-concept because all informants feel comfortable and open with themselves and the activities they do as foodstagrammers. On the physical aspect, all informants have positive and negative self-concepts. On the positive self-concept is where they show the advantages possessed by each of them. In the psychological aspect, all informants have a positive self-concept including thoughts, feelings, and attitudes they have. Then, in the social aspect, the self-concept obtained is positive because their environment and social fully support their activities.

Street children are an asset to the country. The problem of street children in the State of Indonesia is not just in the economic, environmental and educational inequality matters, but also in the national pride that must be maintained. Street children are a problem in every city, without exception in the city of Bandar Lampung. Many things can cause a child becoming street children. One of the reasons is the economic factor. Some cases explain that a street child actually directed by his parents to sing and beg in order to ease the economic burden of the family. Of course this is not good for the development of children’s education. Starting from the concept of the mapped problems of street children, this study focuses on perspective of socio-cultural. Ethnography of Communication Theory is a guide to map out this concept. Ethnography of communication patterns of children are begging and singing by not giving share and giving share to the individual/ specific thugs; begging and singing intentionally or unintentionally by using others as an attraction; and begging and singing intentionally or unintentionally by exploiting weaknesses/physical disability.