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"[ABSTRAKTesis ini membahas peran modal sosial dalam memenuhi sumberpenghidupan pada Komunitas Adat Dayak Ngaju di Manusup KalimantanTengah. Penelitian ini adalah penelitian kualitatif dengan desain deskriptif. Hasilpenelitian ini menunjukkan bahwa modal sosial mempunyai peran penting danberfungsi dalam memperluas hubungan kerjasama, baik hubungan dalamkebutuhan sosial maupun hubungan dalam kebutuhan sumber penghidupan.Hubungan dalam kebutuhan sosial berfungsi melahirkan solidaritas sosial yangterbentuk melalui institusi sosial keadatan maupun agama. Sedangkan hubungandalam kebutuhan sumber penghidupan berfungsi menopang ketahanan ekonomidengan cara membuka interaksi dalam penguatan jaringan yang salingmenguntungkan, baik yang bersifat bonding, bridging dan linking capital.Bonding capital berperan membentuk kebersamaan dan kerekatanhubungan emosional dan mampu memperkuat pertalian intarnal. bridging capitalmampu membuka jalan dan menstimulasi perkembangan komunitas. Sedangkanlinking capital membawa manfaat yang besar terhadap kemajuan desa Manusup,yaitu kemajuan sarana pendidikan desa dan pengembangan potensi keahlian yangdimiliki dalam mendapatkan sumber penghidupan.

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ABSTRACTThe thesis explains the role of the social capital to fulfill the life source at thetraditional community of Dayak Ngaju in Manusup, Central Borneo. Thisresearch is a qualitative one with a descriptive design. The result shows that socialcapital has important role and functioned itself to expand official relationship forsocial and fulfill the life needs. The relation on social needs was meant to born thesocial solidarity which was build social institution and/or religion, while therelation of life resources was meant to hold the economy hall by opening theinteraction on social network mutualism for bonding, bridging and linking capital.Bonding capital rolled as an institution to build togetherness andemotional relationship, and give the internal brotherhood bound stronger.Bridging capital could open the way and stimulate the community development,while linking capital bring big advantages for Manusup?s development, i.e.village?s education and human resources development which had by liferesources.;The thesis explains the role of the social capital to fulfill the life source at thetraditional community of Dayak Ngaju in Manusup, Central Borneo. Thisresearch is a qualitative one with a descriptive design. The result shows that socialcapital has important role and functioned itself to expand official relationship forsocial and fulfill the life needs. The relation on social needs was meant to born thesocial solidarity which was build social institution and/or religion, while therelation of life resources was meant to hold the economy hall by opening theinteraction on social network mutualism for bonding, bridging and linking capital.Bonding capital rolled as an institution to build togetherness andemotional relationship, and give the internal brotherhood bound stronger.Bridging capital could open the way and stimulate the community development,while linking capital bring big advantages for Manusup?s development, i.e.village?s education and human resources development which had by liferesources., The thesis explains the role of the social capital to fulfill the life source at thetraditional community of Dayak Ngaju in Manusup, Central Borneo. Thisresearch is a qualitative one with a descriptive design. The result shows that socialcapital has important role and functioned itself to expand official relationship forsocial and fulfill the life needs. The relation on social needs was meant to born thesocial solidarity which was build social institution and/or religion, while therelation of life resources was meant to hold the economy hall by opening theinteraction on social network mutualism for bonding, bridging and linking capital.Bonding capital rolled as an institution to build togetherness andemotional relationship, and give the internal brotherhood bound stronger.Bridging capital could open the way and stimulate the community development,while linking capital bring big advantages for Manusup’s development, i.e.village’s education and human resources development which had by liferesources.]"

"Tesis ini merupakan studi yang memfokuskan pada konsep agama terhadap pembentukan ruang kota di Martapura Kalimantan Selatan. Hasil studi ini menunjukkan bahwa Martapura sebagai kota yang menyandang gelar Kota Serambi Mekkah tidak terlepas dari pengaruh sejarah dan keberadaan para tokoh agama yang mampu memberikan pandangan hidup kepada masyarakat kota Martapura yang dalam tesis ini disebut sebagai ?Urang Banjar?. Besarnya pengaruh Islam menjadikan Kota Martapura memiliki ciri yang dapat diidentifikasi melalui penggunaan simbol-simbol dan atribut keagamaan dalam kehidupan masyarakatnya. Perkembangan Kota Martapura sebagai kota yang Agamis tidak terlepas dari pengaruh Pemerintah dengan diterbitkannya beberapa peraturan daerah yang bertujuan untuk tetap menjaga eksistensi Martapura sebagai Kota yang Agamis. Pada akhirnya pola kehidupan etnik Banjar dan pemahaman masyarakat Martapura terhadap Islam membentuk batas teritorial dan batas sosial etnik Banjar yang mendiami Kota Martapura.

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This thesis focuses on building urban space through religion concept in Martapura South Borneo. The results of this study show that Martapura as a city of Serambi Makkah is inseparable from the history and influence of the presence of religious leaders who are able to provide a view of life to the people of Martapura that in this thesis called "Urang Banjar". The magnitude of the influence of Islam makes Martapura has a characteristic that can be identified through the use of symbols and religious attributes in the lives of its people. Development of Martapura as a religious city can not be separated from the influence of the Government by issuing some local laws that aim to keep the existence of the Martapura as a religious city. At the end, the life pattern of ethnic Banjar and understanding of Islam forms territorial boundaries and social boundaries of ethnic Banjar that live in Martapura City."

"In South and Central Kalimantan (southern Borneo) there are some unusual linguistic features shared among languages which are adjacent but do not belong to the same genetic linguistic subgroups. These languages are predominantly Banjar Malay (a Malayic language), Ngaju (a West Barito language), and Ma’anyan (a Southeast Barito language). The same features also appear to some degree in Malagasy, a Southeast Barito language in East Africa. The shared linguistic features are the following ones: a grammaticalized form of the originally Malay noun buah ‘fruit’ expressing affectedness, nasal spreading in which N- not only nasalizes the onset of the first syllable but also a *y in the next syllable, a non-volitional marker derived from the Banjar Malay prefix combination ta-pa- (related to Indonesian tər- + pər-), and the change from Proto Malayo-Polynesian *s to h (or Malagasy Ø). These features have their origins in the various members of the language configuration outlined above and form a Sprachbund or “Linguistic Area”. The concept of Linguistic Area is weak and difficult to define. Lyle Campbell (2002) considers it little else than borrowing or diffusion and writes it off as “no more than [a] post hoc attempt [...] to impose geographical order on varied conglomerations of [...] borrowings”. While mindful of its shortcomings, the current author still uses the concept as a useful tool to distinguish betweeninherited and borrowed commonalities. In the configuration of languages currently under discussion it also provides a better understanding of the linguistic situation in South Borneo at a time prior to the Malagasy migrations to East Africa (some thirteen centuries ago)."

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