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"Pesantren telah menjadi bagian tradisi keislaman di Indonesia, yang menggabungkan kajian dan budaya Islam Timur Tengah dengan tradisi lokal. Penggabungan tradisi ini menciptakan Islam Indonesia memiliki karakter berbeda dengan Islam di Timur Tengah. Tulisan ini melihat peran pesantren lebih dekat dengan studi kasus pesantren Salafiyah Syafi’iyah Situbondo, Jawa Timur. Pesantren ini telah menjadi salah satu pesantren tertua di Indonesia, dengan peran strategis mengembangkan perdamaian dan mewarnai perjalanan peradaban di sekitarnya. Kiprah tiga pesantren menjadi perhatian utama: memediasi hubungan antar agama pasca kerusuhan Situbondo 1996, mendamaikan hubungan antara petani dan perusahaan perkebunan negara dalam pendayagunaan tanah di Bunengan dan konflik tanah"

"ABSTRAKSalah satu aspek yang penting dari pembangunan pertanian berkelanjutan adalah sumber daya manusianya. Oleh karena itu, regenerasi petani menjadi hal penting untuk dilakukan, terutama dalam menarik pemuda desa yang produktif untuk melanjutkan usaha di sektor pertanian. Akan tetapi, dalam kurun waktu belakangan ini, jumlah tenaga kerja petani yang berusia muda semakin menurun. Pemuda desa lebih memilih untuk migrasi ke kota untuk mencari pekerjaan. Studi-studi sebelumnya menyebutkan bahwa para pemuda memiliki persepsi negatif terhadap sektor pertanian seperti pekerjaan kotor, pekerjaan orang tua, dan pendapatan rendah. Studi-studi lain juga menyebutkan bahwa status sosial ekonomi dan lingkungan turut mempengaruhi pilihan pemuda untuk meninggalkan sektor pertanian di desa. Penelitian ini mengambil studi di Desa Pulosaren Kabupaten Wonosobo Jawa Tengah yang berfokus pada keluarga petani hortikultura dengan menggunakan metode kualitatif yang didukung pengumpulan data berupa wawancara mendalam dan observasi. Di Desa Pulosaren, struktur agraria mengalami perubahan yang ditandai dengan fenomena penyewaan lahan kepada perusahaan. Hasil lain dari penelitian ini adalah proses regenerasi petani terjadi karena ketimpangan struktur agraria yang ada di Desa Pulosaren, di mana keluarga yang memiliki akses dan kepemilikan lahan yang lebih dari 2.000 meter persegi memiliki kesempatan untuk meregenerasi keluarganya, baik itu mengelola lahannsendiri atau sebagai petani penggarap di perusahaan.

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ABSTRACTOne of the important aspects of sustainable farming development is its human resources. Therefore, the regeneration of farmers becomes an important thing to do, especially in attracting the productive village youth to continue their efforts in the agriculture sector. However, over the recent period, the number of young farmers workforce is declining. The village youth prefer to migrate to the city to find work. Previous studies have mentioned that young people have a negative perception of agriculture sectors such as dirty work, parental work, and low income. Other studies have also mentioned that socio-economic and environmental status have influenced young peoples choices to abandon the farming sector in the village. This study took a study in Pulosaren village in Wonosobo Central Java that focuses on the family of horticultural farmers using qualitative methods supported data collection in the form of in-depth interviews and observations. In Pulosaren Village, the agrarian structure has undergone changes marked by the land rental phenomenon to the company. Another result of this research is the process of regeneration of farmers occurs because of the inequality of agrarian structures existing in the village Pulosaren, where families who have access and land ownership of more than 2,000 square meters have the opportunity to Regenerate their families, whether they manage their own land or as a farmer in the company."

"ABSTRAKPetani sebagai suatu klas, merupakan bagian dari masyarakat Indonesia yang hampir dalam seluruh aspek kehidupannya terpuruk. Dalam perjalanan sejarahnya, petani selalu menghadapi permasalahan dengan ketersediaan lahan untuk kepentingan mata pencahariannya. Salah satu strategi perjuangan untuk mendapatkan jaminan ketersediaan lahan adalah melalui tekanan kepada pemerintah untuk menerapkan program land reform.Indonesia sebagi salah satu negara eks jajahan Belanda juga menyisakan persoalan penanahan yang sangat serius bagi petani, yakni ketidak-jelasan status kepemilikan tanah yang pernah diberikan kepada nenek moyangnya pada jaman penjajahan Jepang dan pada periode agresi Belanda ke-II. Ketidak-jelasan status tanah itu semakin diperparah dengan kurang berhasilnya penataan agraria oleh pemerintah Indonesia.Gerakan petani Kalibakar adalah bagian dari dinamika petani Indonesia yang menginginkan bagi diterapkannya aturan land reform atas tanah eks HGU perkebunan Belanda, sehingga status tanah yang ditempati menjadi jelas. Gerakan ini tidak hanya melibatkan petani Kalibakar saja., tetapi juga orang-orang dan institusi di luar petani.Penelitian ini memberikan kategori, bahwa gerakan petani Kalibakar telah terjadi pada empat era, yakni era ?jaringan terbatas? (tahun 1992-1993), era ?perluasan jaringan? (tahun 1996-1997), era ?puncak jaringan? (tahun 1998-2000), dan era ?deklinasi gerakan? (tahun 2001-2005). Melalui strategi reklaiming (istilah petani) atau penjarahan (istilah perkebunan), para petani Kalibakar akhirnya berhasil menduduki sekitar 94% dari areal perkebunan seluas ± 205 0,50 ha.Temuan lapangan dari penelitian ini dianalisa dengan dua teori, yakni teori Smelser (1962) tentang the important determinants of collective behavior dan teori Charles Tilly (1978) tentang the main determinants of collective action. Teori Smelser lebih dipergunakan untuk menganalisa posisi aktor gerakan yang menginginkan bagi diterapkannya norma penataan tanah, sedang teori Tilly dipergunakan untuk mengkaji poisis aktor yang mengejar interest berupa aset tanah dan ?kekuasaan sosial-politik' Peneliti mencoba mengkawinkan atau mengkonvergensikan kedua teori tersebut untuk menganalisa kasus Kalibakar.Tujuan penelitian ini adalah untuk mengetahui formasi dan struktur gerakan sosial yang dilakukkan oleh petani Kalibakar. Penelitian ini mempergunakan pendekatan kualitatif dengan analisa grounded theory. Sampai dengan akhir penelitian, diketahui bahwa subyek penelitian ini berjumlah 37 orang yang berasal dari: para pemimpin dan anggota gerakan petani, pimpinan dan karyawan perkebunan, pemerintah, institusi agama, LSM , para free riders, Serta beberapa anggota masyarakat Kalihakar.Berdasarkan pengembangan penelitian akhimya ditemukan tiga tipe aktor gerakan. Pertama, tipe ?idealis?, yakni mereka yang lebih berorientasi pada norma land reform (norm-oriented). Aktor tipe ini berasal dari para pimpinan gerakan, LSM, dan kalangan mahasiswa. Kedua, tipe ?materialis?, yakni mereka yang lebih berorientasi pada resources yang berupa tanah (resource-oriented). Aktor tipe ini berasal dari para pengikut gerakan foIlowers), yakni petani biasa. Ketiga, tipe ?opportunis?, yakni mereka yang lebih berorientasi pada kekuasaan sosial-politik dan ekonomi (?socioI-political power? and economic oriented). Aktar tipe ini berasal dari para free riders, aktivis partai politik, dan pejabat pemerintah. Studi ini manemukan data, bahwa dalam satu peristiwa yakni reklaiming/penjarahan Kalibakar, ternyata orientasi dari para aktomya berbeda-beda.Berdasarkan kerangka teori yang ada, diketahui bahwa formasi dan struktur gerakan sosial petani Kalibakar ditentukan oleh aspek-aspek: 1) ideologi tentang tanah dan program land reform, 2) kondusifitas struktural, 3) ketegangan struktural, 4) tumbuh dan berkembangnya kepercayaan umum (belief), 5) interest, 6) jaringan dukungan (organisasi dalam, free rider; dan organisasi luar), 7) mobilisasi, 8) kekuasaan, 9) kontrol sosial atau tingkat represi, 10) peluang, dan 11) aksi atau perilaku kolektif itu sendiri.Teori yang ditemukan dalam penelitian ini merupakan bagian dari teori sosiologi makro yang menaruh perhatian pada aksi atau perilaku kolektif dari suatu gerakan sosial petani. Teori ini mempergunakan konsep ?nilai tambah? dalam menjelaskan bagaimana ?penentu-penentu penting? saling memberikan kontribusinya masing-masing sehingga terjadi tindakan atau aksi kolektif. Di luar the important atau Ihe main determinants dari Smelser dan Tilly, peneliti melihat pentingnya menempatkan aspek networking sebagai salah satu elemen tambahan, serta penekanan pentingnya penjelasan tentang hukum aktivasi dan kontrol sosial dalam setiap tahapan proses teljadinya aksi atau tindakan kolektif.Berdasarkan temuan lapangan maupun teoritik di atas, peneliti diantaranya memberikan rekomendasi sebagai berikut: 1) studi terhadap gerakan sosial atau pun petani sebaiknya tidak terbatas pada kajian literatur, namun sebaiknya langsung di lapangan. Hal ini akan membuka peluang untuk diketahuinya segenap sistem nilai dan norma yang laten, serta untuk mengukur aktualitas teori yang selama ini dijadikan pedoman, 2) agar setiap ada penyalahgunaan tanah negara, segera dilakukan penertiban. Jika tidak maka permasalahannya akan semakin akut dan sulit diselesaikan secara baik- baik, 3) agar setiap penyelesaian permasalahan antara petani dengan perkebunan selalu memperhatikan pertimbangan-pertimbangan hukum formal, kesejarahan sosial, dan tingkat kedalaman konflik yang tengah berlangsung. Pemerintah, perkebunan, dan petani harus kembali pada posisinya masing-masing, sehingga menjadi jelas hak dan kewajiban mereka dalam pross penyelesaian masalah itu.

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Peasant as a class is part of Indonesian society which almost of all its life aspect is miserable. In the history, peasants always have to face problem about the limitation of land cultivation for his living hood. One of the strategies that peasants take to have the cultivation right is by making a pressure to the government to pursue land reform program.

Indonesia as one the former Netherlands colonies also has to heritage many serious problems and of legal-uncertainty about the fair of ownership of the land that the peasants got from their ancestor in the time of the Japanese rule and the second Netherlands aggression. The unsuccessful agrarian management that is being done by Indonesian govemment worsens this legal- uncertainty.

The peasant movement in Kalibakar can be said as part of dynamics of Indonesian peasant movement who demanded Indonesian govemment for the implementation of land reform over the former Netherlands? plantation area in for its legal certainty. The movement itself however has not only involved the peasants of Kalibakar, but also has involved individuals and institutions from the outside of area.

This research categorizes that the movement of the peasant in Kalibakar has been in four periods. The first is ?the limited networking? period (year 1992-1993). The second is, ?the expansion of networking? period (1996-1997). The third is ?the peak of the networking? period (1998-2000), and the fourth is ?the declination of the movement? period (2001-2005). By the strategy of namely ?reclaiming? (as the peasants called it) or plundering (as the PTPN called it), finally the peasants of Kalibakar has been successfully taking over the cultivation right about 94% of the 2050.50 ha plantation area.

The Endings is mainly analyzed by the two theories, which are the Smelser theory (1962) on the important determinants of collective behavior and the Charles Tilly theory (1978) on the main determinants of collective action. Smelser theory is used to analyze the position of the actors of the peasant movement who fought for the implementation of land reform policy, whereas Tilly theory is used to analyze the position of the actors of the peasant movement who sought their interest in the form of land asset and socio-political power. The thesis tries to combine or to bring together the two theories over the Kalibakar case.

The objective of this research is trying to explain about the formation and of tlte structure of social movement that was carried out by the Kalibakar peasants. The research uses a qualitative approach with a grounded theory analysis. lt is noted that the research informants are 37 people which are the leaders of the movement and of the membership ofthe peasant movement, as well as the executive and employee of PTPN plantation, the government officials, the religious institution, NGO?s. a group of so called free riders, and from the member of people of Kalibakar.

From the analysis, it is found that there have been three types of movement actors. First. ?the idealist type?, that is those who are more norm-oriented on the land-reform issue. This type consists of the leadership of the movement, NGO?s, and university students. Second, ?materialist type", that is those who are more land ownership -oriented. This type consists of the followers of the movement. which are the peasant them selves. Third. ?the opportunist type", that is those who are more social-political power and economy oriented. This type consists of the free riders, political parties activists, and govemment oflicials. This research founds that in the reclaimingfplundering events most ofthe many actors have different orientation.

Based on the theory, it is found that the formation and the structure ofthe social movement of the peasants in Kalibakar is determined by several aspects: 1) the perceived ideology of the land and the impact of land-refomt program, 2) the structural conduciveness aspect of the conflict, 3) structural tension, 4) the development of common belief. 5) the public interest, 6) supportive network (internal organization, free-rider, and external organization), 7) mobilization, 8) power, 9) social control or repression level, 10) opportunity, and 11) collective action or behavior itself.

The theory that is lbund by this research is seen as part of macro-sociological theory, which give attention to the collective action, or the behavior aspect of the peasant?s social movement. This theory uses ?the added value? concept in explaining about how ?decision-makers? share their contribution each other, which resulted in the collective action. Out ofthe Smelser?s important derernnnants and '1`illy?s main determinants, the thesis indicates the importance of networking aspect as one of the complement element. And this research is also emphasizing the importance of explanation about the activation law and social control in the every phase ofthe collective action.

From the field finding and based on theoretical consideration, the thesis recommends that: 1) study on the social movement or the peasant movement should not only carried out based on the literature research level, but must be complemented by lield research and deep investigation. By this, it could promise a more deep knowledge about the hidden meaning and norm systems. and also to contextualize the actuality ofthe theory that is used as guidance of the research. 2) ln every cases of the misuse of the state-owned land- there should be a quick problem solving. Otherwise, the problem may invite more complicated and make it hard to be solved. 3). ln every problem solving over the conflict between peasant and the state authority, it should consider the fonnal legal basis aspect, the social history setting. and level conflict of in the on going different case. ln this, the govemment, plantation management, and peasant should be in their own position. so that it is clear about their respective rights and duties on the conflict solution."

"ABSTRAKDesa Cisitu di Kabupaten Sukabumi merupakan salah satu desa yang masih mempertahankan sumber penghidupan sebagai petani teh.  Keberlanjutan sumber penghidupan sebagai petani teh menghadapi masalah musim kemarau yang panjang serta naik turunnya harga daun teh. Hal tersebut menyebabkan kebun teh di Desa Cisitu dimanfaatkan juga untuk ditanami jenis tanaman lain selain teh. Pengukuran keberlanjutan sumber penghidupan dilakukan dengan metode kualitatif. Keberlanjutan sumber penghidupan diukur melalui 5 aset utama yaitu aset alam, aset keuangan, aset fisik, aset manusia serta aset sosial. Aset alam diukur melalui terdapatnya lokasi perkebunan, pelayanan lingkungan serta bencana alam. Aset keuangan diukur melalui modal, aset kehidupan lain serta luas lahan pertanian. Aset fisik diukur melalui mekanisme pertanian, alat penunjang pertanian, teknologi pertanian serta aksesibilitas. Aset manusia diukur dengan kemampuan dan pengetahuan serta ketersediaan tenaga kerja. Aset sosial diukur dengan keikutsertaan dalam kelompok tani serta keterikatan dengan lembaga lain. Hasil dari penelitian ini menunjukkan bahwa tidak ada lagi petani yang mampu bertahan hanya sebagai petani teh saja. Semua petani telah memiliki sumber penghasilan lain, baik dengan mengalih fungsikan kebun tehnya maupun dari sumber bukan pertanian. Petani yang masih mengelola kebun tehnya dengan baik adalah mereka yang memiliki aset keuangan yang memadai, serta mendapatkan bantuan dari pemerintah. Profil petani menjadi kunci dari kesempatan untuk mendapatkan bantuan dari pemerintah.  Kesimpulan penelitian ini menunjukkan bahwa kehidupan petani teh dapat berlanjut sebagai sumber penghidupan jika ada bantuan dan bimbingan dari pemerintah yang dilakukan sesuai dengan profil petaninya.

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ABSTRACTCisitu Village is one of the villages where tea farming is a livelihood. Tea farmers in Cisitu Village utilized their own land as a source of livelihood. The sustainability of tea farming is facing a long dry season and the unstability of tea leaves price. With this situation, farmer cultivate other kind of plant on the tea plantation land. To measure the sutainability livelihood, this research was conducted by qualitative methods. The sustainability livelihoods was measured by five assetes, namely natural assets, financial assets, physical assets, human assets, and social assets.  Natural assets were measured through the location of plantations, environmental services, and natural disasters. Financial assets were measured through capital, other life assets, and the area of their land. Physical assets were measured through farming mechanisms, agricultural supporting tools, technology, and accessibility. Human assets were measured by the ability and knowledge, and availability of labor. Social assets are measured by participation in farmer groups and collaboration with institutions.  The results shows that tea farmers could not depend on tea as their main source. All farmers has other livelihood sources, either by changing some parts of their tea plantation or other financial source different than agriculture. Farmers that well manage their tea plantation are the one that have better financial assetes, and support by the government program.  Farmer profile is the key to have the chance to the government program. The conclusion of this study shows that tea farming as livelihood could be sustain if support and guidance from the government carried out base on the farmer profile.

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"Ibu rumah tangga tak sekedar sibuk di rumah, mereka juga peduli dengan lingkungan bahkan berjuang untuk menjaganya...."

"Ketahanan pangan seringkali dipadankan dengan swasembada pangan , bahkan lebih disederhanakan menjadi swasembada beras dalam arti bahwa produksi pangan/beras di dalam negeri mampu mencukupi seluruh kebutuhan dalam negeri....."

"Kias merupakan tradisi lisan yang hanya dapat dijumpai di Desa Palembapang, Kecamatan Kalianda, Lampung Selatan. Lantunan syair-syair Kias bersifat naratif, ditampilkan dalam berbagai kegiatan adat. Fenomena ini menarik karena memperlihatkan kekhasan; sebuah desa kecil memiliki kreasi yang tidak diikuti oleh desa-desa lain di sekitarnya. Penelitian ini bertujuan untuk mengungkapkan struktur dan unsur-unsur puitika dalam tradisi lisan Kias. Tinjauan etnopuitika digunakan untuk melihat identitas masyarakat Kalianda dalam tradisi lisan Kias. Data yang digunakan dalam penelitian ini adalah naskah-naskah Kias yang ada serta informasi yang diperoleh melalui rekaman langsung dan wawancara dengan berbagai pihak dalam Program Kepedulian Masyarakat Universitas Indonesia. Metode yang digunakan dalam penelitian ini adalah metode etnografi. Melalui etnopuitika, Peneliti ingin menjelaskan struktur puitika dalam tradisi lisan Kias dan pembentukan identitas masyarakat Kalianda. Hasilnya diharapkan mampu memberikan pemahaman bahwa sebuah fenomena tradisi lisan dapat dijadikan bagian dari identitas suatu masyarakat.

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Kias is an oral tradition found only in Palembapang Village, Kalianda District, South Lampung. The chanting of Kias's poems is narrative in nature, displayed in various traditional activities. This phenomenon is interesting because it shows uniqueness; a small village has creations that no other village around it has followed. This study aims to reveal the structure and elements of poetry in the Kias oral tradition. Ethnopoetic review is used to see the identity of the Kalianda people in the Kias oral tradition. The data used in this study were obtained through live recordings and interviews with various parties in the Community Care Program at the University of Indonesia. The method used in this study is the ethnographic method. Through ethnopoetics, the researcher wants to explain the poetic structure of the Kias oral tradition and the formation of the identity of the Kalianda people. The results are expected to be able to provide an understanding that an oral tradition phenomenon can be made part of the identity of a society."

"[ABSTRAKTesis ini merupakan penelitian mengenai tradisi lisan Gaok di Majalengka.Penelitian ini bertujuan untuk mengungkapkan fungsi dan makna Gaok bagikehidupan masyarakat Kulur Majalengka serta proses pemertahanan Gaok yangdilakukan dalang Rukmin. Sumber data diperoleh dari data lapangan dan studipustaka. Penelitian menggunakan beberapa konsep dan teori pertunjukan tradisilisan, kelisanan, teori struktural Propp dan pengelolaan tradisi lisan.Metode penelitian menggunakan metode etnografi (salah satu pendekatanKajian Tradisi Lisan). Hasil penelitian menunjukan bahwa Gaok memiliki maknadan fungsi bagi masyarakat Kulur Majalengka. Fungsi Gaok bagi masyarakat Kulurmeliputi: fungsi hiburan, media doa, dan fungsi penjaga nilai-nilai pendidikan.Makna Gaok meliputi: Representasi nilai-nilai spiritualitas, Representasi nilaiperempuan, representasi tradisi riungan dan pesta makanan, representasi normahukum, dan representasi sejarah Majalengka.Sedangkan upaya pemertahanan dilakukan oleh dalang melalui kreativitasmembuat Giok kombinasi, mengelola sanggar, dan menyimpan wawacan. Namundemikian upaya tersebut berjalan kurang optimal karena keterbatasan kemampuandan dana yang dimiliki Rukmin serta kurangnya dukungan dari pihak eksternal yaknipemerintah dan masyarakat. Akibatnya proses transmisi dan pewarisan melaluipengajaran terhadap generasi muda tidak berjalan.

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ABSTRACTThis thesis indicated a research about Gaok 's oral tradition in Majalengka. Theresearch aimed to disclose a function and Gaok's meaning for society life of Kulur,Majalengka. As well as the survival process of Gaok which was done by "dalang"(the master) Rukmin. Data sources was obtained by field study and literary study.This research used various of concepts and the theories of oral tradition performance,orality, Propp structural theory and the management of oral tradition.The research method used ethnography method (one of the approaches of OralTradition Study). The research result showed that Gaok had meaning and function forKulur society. The function were: entertainment,praying media, as well as forkeeping education values. The meaning of Gaok were: Representatives of spiritualvalues, Representatives of women values, Representatives of "Riungan" tradition andmeal party, Representatives of law values, Representatives of Majalengka's History.The effort to converse was done by "dalang" Rukmin through the creativity ofrrraking combination of Gaok, managing a Sanggar (club) and saving wawacan(texts.) However those efforl was not optirnal enough due to the lirnitation of abilityand fund which was owned by Rukrnin and lack of support from external sidesnamely government and society. As a result, transmission process and inheritancethrough teaching to young generation were not carried out.;This thesis indicated a research about Gaok 's oral tradition in Majalengka. Theresearch aimed to disclose a function and Gaok's meaning for society life of Kulur,Majalengka. As well as the survival process of Gaok which was done by "dalang"(the master) Rukmin. Data sources was obtained by field study and literary study.This research used various of concepts and the theories of oral tradition performance,orality, Propp structural theory and the management of oral tradition.The research method used ethnography method (one of the approaches of OralTradition Study). The research result showed that Gaok had meaning and function forKulur society. The function were: entertainment,praying media, as well as forkeeping education values. The meaning of Gaok were: Representatives of spiritualvalues, Representatives of women values, Representatives of "Riungan" tradition andmeal party, Representatives of law values, Representatives of Majalengka's History.The effort to converse was done by "dalang" Rukmin through the creativity ofrrraking combination of Gaok, managing a Sanggar (club) and saving wawacan(texts.) However those efforl was not optirnal enough due to the lirnitation of abilityand fund which was owned by Rukrnin and lack of support from external sidesnamely government and society. As a result, transmission process and inheritancethrough teaching to young generation were not carried out., This thesis indicated a research about Gaok 's oral tradition in Majalengka. Theresearch aimed to disclose a function and Gaok's meaning for society life of Kulur,Majalengka. As well as the survival process of Gaok which was done by "dalang"(the master) Rukmin. Data sources was obtained by field study and literary study.This research used various of concepts and the theories of oral tradition performance,orality, Propp structural theory and the management of oral tradition.The research method used ethnography method (one of the approaches of OralTradition Study). The research result showed that Gaok had meaning and function forKulur society. The function were: entertainment,praying media, as well as forkeeping education values. The meaning of Gaok were: Representatives of spiritualvalues, Representatives of women values, Representatives of "Riungan" tradition andmeal party, Representatives of law values, Representatives of Majalengka's History.The effort to converse was done by "dalang" Rukmin through the creativity ofrrraking combination of Gaok, managing a Sanggar (club) and saving wawacan(texts.) However those efforl was not optirnal enough due to the lirnitation of abilityand fund which was owned by Rukrnin and lack of support from external sidesnamely government and society. As a result, transmission process and inheritancethrough teaching to young generation were not carried out.]"