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"Pondok Pesantren Tassbeh Baitul Qur’an adalah salah satu pondok pesantren yang terkenal dengan program pengabdiannya terhadap masyarakat di Pinrang Sulawesi Selatan. Pondok Pesantren Tassbeh Baitul Qur’an merupakan pesantren modern (khalafiyah) yang dalam proses pendidikannya terdapat pendidikan formal dan non formal. Metode yang digunakan dalam penelitian ini adalah metode kualitatif dengan wawancara secara langsung serta observasi. Fokus bahasan dalam penelitian ini adalah sejarah dan perkembangan Pondok Pesantren Tassbeh Baitul Qur’an, bagaimana kondisi pesantren saat ini, dan program pendidikan apa saja yang ada dalam Pondok Pesantren Tassbeh Baitul Qur’an. Tujuan penelitian ini adalah untuk mendeskripsikan pesantren modern yang terdapat di Kabupaten Pinrang dengan melihat program pendidikan yang diselenggarakan oleh pesantren tersebut. Teori yang digunakan adalah teori pendidikan pesantren menurut Achmad Muchaddam Fahham dan juga teori lima elemen dasar pondok pesantren seperti yang dikemukakan oleh Zamakhsyari Dhofier . Temuan dari penelitian ini adalah Pondok Pesantren Tassbeh Baitul Qur’an dibangun atas dasar inisiatif serta swadaya dari masyarakat, adapun program pendidikan formal yaitu Madrasah Tsanawiyah Tassbeh. Kemudian Program pendidikan non formal yaitu program binaan pondok dan kegiatan ekstrakurikuler.

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Tassbeh Baitul Qur'an Islamic Boarding School is an Islamic boarding schools that is famous for its community service programs in Pinrang, South Sulawesi. Tassbeh Baitul Qur'an Islamic Boarding School is a modern Islamic boarding school (khalafiyah) which in its educational process includes formal and non-formal education. The method used in this study is a qualitative method with direct interviews and observation. The focus of the discussion in this research is the history and development of the Baitul Qur'an Tassbeh Islamic Boarding School, what is the current condition of the pesantren, and what educational programs are in the Baitul Qur'an Tassbeh Islamic Boarding School. The purpose of this research is to describe the modern pesantren in Pinrang Regency by looking at the educational programs organized by the pesantren. The theory used is the theory of pesantren education according to Achmad Muchaddam Fahham and also the theory of the five basic elements of Islamic boarding schools as proposed by Zamakhsyari Dhofier. The results from this study are that the Tassbeh Baitul Qur'an Islamic Boarding School was built on the basis of initiative and self-help from the community, while the formal education program is Madrasah Tsanawiyah Tassbeh. Then the non-formal education program, namely the cottage program and extracurricular activities."

"Nation as a cultural-psychological phenomenon is best understood in terms of how a sense of nationhood operates in order to construct social identities or a social imagination about the modern nation-state (Anderson 1983). The forging of nationalism as a national identity cannot be seen in isolation ofthe rise of modernization and industrialization (Gellner 1987). Although the nation appears to be a modern phenomenon, Smith (1991) stresses that every nation preserves its own past historical artefacts, narratives, and symbols for present-day needs. This model needs to be elaborated further as it is insufficient to understand how a sense of nationhood operates among borderlanders of a state. This paper relates the story of Kalimantan?s Iban borderlanders who are officially registered as Indonesian subjects but live on the dividing line between two countries. This makes them appear to be ambiguous subjects who are torn between the two different historical timelines of British and Dutch colonial history (as well as postcolonial Malaysian-Indonesian history). They are marginalized in every aspect and are the forgotten subjects in the history of the broader picture of Indonesia?s so-called nationalism project. The explanation is twofold. The first explains how identity is constructed as multi-layered historical narratives involving local and national cultures, and second, how transnational borderlanders give meaning to nation as narrative. The primary data for this article were collected in 2002 through a series of interviews in the village of Benua Sadap, an Iban settlement on the Batang Kanyau River, close to the West Kalimantan (Indonesia) and Sarawak (Malaysia) borderline."