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W.S. Rendra in IV Cultural Congress in Jakarta, 29 October-3 November 1991, suggested that at least there are seven life force that must be owned by a culture. First, the ability to breathe. Second, the ability to digest. Third, the ability to coordinate and organize. Fourth, the ability to adapt. Fifth, mobility. Sixth, the ability to grow and develop. Seventh, the ability to regenerate.

The ability to breathe in the culture meant as the ability to process air into the prana, air cleanliness, mengharmonikan activity rhythm of life with breath, and eliminates the things that cause tension in the mind that is causing tightness in the breath of life. The ability to digest interpreted as the ability to assimilate the various experiences in life.

Ability to coordinate and organize interpreted as the ability to interact socially. Adaptability consciousness meant as the ability to creatively address the challenges of the situation, the challenge of time, and the challenges of social diversity. Mobility meant as a creative ability to create social mobility, political, and economic, whether it is horizontally and vertically. The ability to grow and develop awareness is defined as the ability to always forward, always become broader and deeper insights are always offering paradigms are fresh and new. Regeneration capability meant as the ability to encourage the emergence of a new generation of creative and productive.

In addition to the power of life, another element is also important in a culture is the quality of life. Quality of life is not perfect but it is more meant as fairness. There is also the fairness in human life is a harmony of three mustika, namely the obligation of responsibility, idealism, and spontaneity. Responsibilities to duty meant as an awareness to always perform the obligations in full accordance with its social responsibility. Idealism interpreted as a formula one's attitude in the meadow and through the jungle of life. Idealism and a source of one's inner satisfaction. Spontaneity interpreted as an expression of human instinct and intuition. Without spontaneity will cause life to be dry and tasteless.

Myth and Reality of Life Resources
Sundanese culture is one of ethnic cultures in Indonesia that old. Even compared with once Javanese culture, in fact Sundanese culture, including culture relatively older age, at least in terms of writing an introduction to the culture. "Glory" Sundanese culture in the past, particularly during Tarumanagara Kingdom and the Kingdom of Sunda, in its development and is often used as a reference in mapping the so-called Cultural Sundanese. Sundanese culture is an ideal one and is often associated as a culture of Sunda kings or leaders who identified with the king of Sunda. In this regard, be a figure of King Siliwangi serve as role models and pride because dimitoskan urang Sundanese Sundanese king who managed at once to provide welfare to its people.

In the most contemporary developments, Sundanese culture is now a lot of lawsuits again. Questions about the existence of Sundanese culture are often sticking to the surface. Is there Sundanese culture? If there are, who owns it? Questions about the existence of Sundanese culture that seems provocative is, when examined with a really cool question it's perfectly natural. Why? The answer is simple, because in reality Sundanese culture today is like a lost spirit or at least no clear direction and purpose. Want to be taken where the Sundanese culture?

Even if later seven Rendra creative life force is used to elaborate the contemporary Sundanese culture, then at least there are four life force that needs to be seen in the Sundanese culture, namely, adaptability, mobility, ability to grow and develop, and the ability to regenerate. Sundanese culture adaptability, particularly in response to various challenges that arise, both from within and from outside, it can be said that the display shows less encouraging. Even such Sundanese culture has no vitality when faced with challenges from outside.

As a result, it is not surprising that more and more elements of Sundanese culture is crushed by a foreign culture. The most obvious example, which is the Sundanese language Sundanese urang community seems less and less explicitly used by the owner himself, especially the younger generation of Sunda. More worrying again, using the Sundanese language in everyday communication sometimes diidentikan with "backwardness", not to say primitive. As a result, there is a sense of pride in the Sunda urang to use in her social Sundanese language daily. In fact, a sense of "prestige" is sometimes also found in those who actually are experts in the field of Sundanese, including to just admit that he is an expert or a background of expertise in Sundanese.

If the ability to adapt the display showing Sundanese culture is not very encouraging, it is also consistent with its mobility capabilities. Sundanese culture's ability to perform mobility, both vertical and horizontal, can be said to be very weak. For that reason, let alone outside of Sundanese communities, in their own communities Sundanese, Sundanese culture often seem strange. Even though there are elements of Sundanese culture that shows the ability for mobility, both horizontally and vertically, but in general the ability for mobile Sundanese culture can be said is still low so Sundanese culture not only look at the road but also go backwards.

Closely related to two previous ability, the ability to grow and develop Sundanese culture can also be said that the display shows no less concern. Never mind the talk of new paradigms, willingness to preserve what can be said to possess only very weak. In the case of folklore, for example, becomes a big question, the actual Sundanese community rich in folklore, how far has sought to keep preserve folklore in order to stay "grounded" in Sundanese society. Even if efforts to "Membumikan" inheritance is not guaranteed a new paradigm for making these folklore to be able to compete with foreign cultures can be almost non-existent or even possible, has never occurred at all. Let folklore into memories of the past and let the Sundanese urang folklore is part buried forever along with their supporters, so perhaps that says urang Sundanese helpless in conserving and patrimony.

With regard to the ability of regeneration, Sundanese culture, too, seemed less open space for the process, to say nothing of anti regeneration. Culture "kumaha akang", "teu langkung akang", "mango tipayun", which covers so thick everyday life can be said Sunda urang be one of the causes of vulnerability of Sundanese culture in the process of regeneration. As a result, be a stuttering Sundanese culture to regeneration. New generations of such Sundanese urang not given open space to compete with the healthy, simply because of seniority and kentalnya "too advanced" thinking of the new generation, which often conflict with the standard-standard that previous generations have. As a result of all that, it is not surprising that over the generations in various fields, walking with stilted.

If the observations of the vitality of Sundanese culture gave birth to the findings of a concern, then the same thing also happened when three mustika Rendra creation of quality of life used to explore the Sundanese culture, whether it mustika responsibility for liabilities, mustika mustika idealism and spontaneity. Weak responsibility for obligations not only caused by the lack of spaces and the freedom to implement and kewaijiban totally responsible, but also by weak capacity in carrying out a duty.

Hedonism that now plagued Sundanese culture has been able to shift the parameters in carrying out a duty. To carry out an obligation no longer based on the responsibilities he has, but more based on how much material would be obtained if a duty performed. If the size of the obligation it has shifted to things that are material, do not expect that in it there is what is called mustika idealism. The hedonic with material strength it has, intentionally or unintentionally, diminish the idealism of Sundanese culture. As a result, be a Sundanese community how difficult it is to find figures who worked with great idealism in advancing the Sundanese culture.

Sundanese Culture Power Off
Rests on the weak condition of life and quality of life Sundanese culture, the big question arises, what is wrong with the Sundanese culture? To answer this could be put forward many arguments. But two of them seem to be lifted to the surface as the most influential factor, is due to uncertainties in developing strategies and weaknesses in Sundanese culture tradition, reading, writing, and verbal (read: different opinion) among the Sundanese community.

The ambiguity of culture the right strategy and reliability in developing Sundanese culture was of the absence of "holding together" the birth of a process that put forward the principles of justice of the effort to preserve and develop more quality Sundanese culture. Sundanese culture seems to be allowed to grow wild, without any serious attempt to guide it to always be in the "straight path", especially when having to deal with foreign cultures that galibnya neatly organized and have attractive packaging.

Sundanese cultural elements are actually very potential to be developed, even to serve as a model of national culture and world culture was not getting enough touches. Take for example, many traditional foods that have urang Sundanese, from bajigur, bandrek, surabi, colenak, wajit, borondong, kolontong, ranginang, opaque, until the sweet potatoes cilembu, if any of the government's strategy for packaging with more responsibility in order to be accepted the wider community. If Colonel Sanders chicken can be so packed world, why can not urang Sundanese delivery Mang Ujang, Kang Duyeh, or Bi eha with food packaging are also traditional Sundanese worldwide.

Weak culture of reading, writing, and oral are also suspected to be the cause of the weakness of the vitality and quality of life Sundanese culture. The weak reading culture has led to weak writing culture. Weak culture of writing in Sundanese community indirectly represent all of the weakness of the writing culture of Indonesia. The most striking fact of all is the lack of written works about the culture of Sunda or paper written by urang Sundanese. In this regard, efforts to provide Rancage Foundation award in the tradition of writing needs to have the support of various elements urang Sundanese. Unfortunately, until now the growth of written tradition in the Sunda urang still low.

According to A. Chaedar Alwasilah (2003), at least there are "eleven verses false" that has caused weakness of writing culture. First, the assumption that literacy is the ability to read. Second, the assumption that students do not need to be taught how to write. Third, the assumption that mastery of the theory of writing would make students able to write. Fourth, the assumption that it is impossible to teach writing to large classes. Fifth, the assumption that writing can be taught when students have mastered the grammar. Sixth, the assumption that elusive essay the author shows the greatness. Seventh, the assumption that writing can be taught only when students are adults. Eighth, the assumption that writing narrative and expository essay should be taught earlier than other genres. Ninth, the assumption that language teaching is the responsibility of language teachers. Tenth, the notion that writing should be taught through the language courses. Eleventh, the assumption that the reading or the teaching of literature is only relevant for (college) students the faculty of arts.

Oral culture in Sundanese culture is a culture that has long been familiar with Sundanese community, even much older age compared with reading and writing culture. However, the oral culture in terms of capacity to express opinions and generous in the face of a different opinion is still the stuff is still very, very rare in Sundanese culture. Sundanese oral tradition seems to be able to appreciate the new model of communication instead of monologue and dialogue.

Consequently the ability to deliver opinions and to accept different opinions in the Sundanese culture is a very luxurious goods. In fact, the capacity to express opinions and to accept different opinions was one basis for the emergence of life and quality of cultural life of quality.

Capacity expressed the opinion basically a representation of the ability to breathe and digest, while accepting the mental capacity of a different opinion is more representative of the coordinating and organizational skills, adaptability, mobility, ability to grow and develop, and the ability to regenerate.