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Abstrak :
This research is based on the mindset that any of heterogeneous in a society, they still could be identified based on the values or symbols that referred to them as an ethnic groups. The problem in this research comes from seeing the issues of Lampung ethnic as an experienced local ethnic domination that increasingly being desperate in their own cultural environment. Ambiguity and vagueness of identity as a local ethnic also reinforced by the attitude of immigrants towards them that affect the relationship between them and if it still left unchecked can potentially lead to conflict. This ethnography research aims to reveal how Lampung ethnic establish their existence of identity through cultural values of Piil Pesenggiri, which upholds the dignity contextually as Lampung identity which carried out in their actions as a strategy of contestation in the immigrant communities. The emergence of a awareness of their identity, reviving Piil Pesenggiri uphold the values of honour in local wisdom become a strategy and a capital that being used when they are dialing with immigrants. In their actualization, the reproduction of Piil Pesenggri still being based on its own basic values such as Pesenggiri, nemui nyimah, nengah nyappor, juluk adok, dan sakai sambayan. Contextually, Piil Pesenggiri become a strategy to manifested their existence as Lampung ethnic and it also used to change the stereotype that immigrants pinned to them with a new value such as (a) changing the work ethic that has been known so low that they are often associated with lazy, less ductile, weak competitiveness, and human resources are still limited; (b) are not stuck with the romance of the past as a landlord; (c) re-interpretation of the titles of nobility (juluk buadek) which has been become the pride and purpose to be achieved in the internal structure so that could be received in the external structure; (d) Piil Pesenggiri become an ethnic identity and politics identity. Piil Pesenggiri is a way of life how ethnic Lampung have to act and behave. For them, Piil Pesenggiri is an identity or reflects the identity so that their existence is recognized and valued in relation to immigrants. In order to confirm their identity as Lampung ethnics, then the actions and strategies they are doing is building a network through the structure of society, also using the idiom of kinship as a strategy to deal with the migrants so that their existence as an ethnic Lampung still got appreciation in accordance with the values of honour that contained in Piil Pesenggiri.

Abstrak :
[ABSTRAK
Tulisan ini mendeskripsikan tentang proses reproduksi identitas keluarga muslim Jawa. Dalam kasus ini, tulisan ini menjelaskan bagaimana keluarga muslim Jawa mengadopsi konsep ?bani? dari budaya Arab. Konteks sosial fenomena sosiologi ini adalah komunitas lokal di Jatibarang. Sebagian besar anggota komunitas adalah muslim dan sebagian besar mereka berafiliasi NU. Bani Ma'shum sebagai keluarga muslim Jawa melakukan tiga strategi untuk mereproduksi identitas mereka dalam arena sosial keagamaan, politik, dan ekonomi. Tulisan ini menggunakan metode kualitatif untuk menjelaskan ketiga strategi yang dilakukan oleh Bani Ma'shum. Konsep yang digunakan adalah konsep Bourdieu tentang habitus, arena, dan modal.

Temuan dari tulisan ini adalah mengungkapkan Bani yang mengidentifikasi keluarga muslim Jawa dalam dua hal, pertama meningkatnya kesadaran para anggota komunitas Bani Ma?shum sebagai keluarga besar. Kedua status sosial Bani Ma?shum diakui oleh masyarakat Jatibarang sebagai komunitas yang memiliki pengaruh besar dalam arena sosial keagamaan, politik, dan ekonomi. Dalam arena sosial keagamaan, strategi mereka menjadi pengurus masjid dan mushalla, guru ngaji, guru madrasah, dan penceramah di masjid. Arena ekonomi dan politik adalah reproduksi eksternal Bani Ma?shum. Sebagian besar Bani Ma?shum adalah pedagang dan menjadi identitas mereka dalam berinteraksi dengan masyarakat Jatibarang lainnya. Dalam arena politik, para sesepuh Bani Ma?shum cukup didengar dan disegani dalam pemilihan calon lurah dan pemilihan calon anggota legislatif. Aktivitas yang dilakukan oleh Bani Ma?shum untuk memperkuat identitas mereka adalah acara haul dan halal bihalal, pengajian ibu-ibu jam'iyyah sabtunan, dan pengajian bapak-bapak jam'iyyah mudzakaroh.

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ABSTRACT
This study is to describe the reproduction of identity process of Javanese moslem family. In this case, the study describe how this Javanese moslem family adopted concept of ?bani? from Arab culture. The social context of this sociological phenomenon is local community in Jatibarang. Most of members this community are moslems and large part of them is affiliated with Nahdhatul Ulama. Bani Ma'shum as Javanese moslem family conducted three strategies to reproduce their identity in social religious, political, and economic areas. This study used qualitative method to describe those three strategies conducted by Bani Ma'shum. The concepts used in this studi is Bourdieu concepts are habitus, field, and capital.

Findings of this study reveals then the adoption of Bani as concept that identify the Javanese moslem family result in the first the increasing awareness of members of Bani Ma'shum as an extended family. Second the social status of Bani Ma?shum is recognized by adhere members of Jatibarang as having more influence in social religious, political, and economic fields. Economic and political field are external reproduction of Bani Ma'shum. Most of Bani Ma'shum are traders and become their identity in a social interact with other society of Jatibarang. In political field, the elders of Bani Ma'shum are respected by candidates headman in the selection of legislative elections. The activities to reinforce their identity are haul and halal bihalal, jam'iyyah sabtunan, and jam'iyyah mudzakaroh.;This study is to describe the reproduction of identity process of Javanese moslem family. In this case, the study describe how this Javanese moslem family adopted concept of ?bani? from Arab culture. The social context of this sociological phenomenon is local community in Jatibarang. Most of members this community are moslems and large part of them is affiliated with Nahdhatul Ulama. Bani Ma?shum as Javanese moslem family conducted three strategies to reproduce their identity in social religious, political, and economic areas. This study used qualitative method to describe those three strategies conducted by Bani Ma?shum. The concepts used in this studi is Bourdieu concepts are habitus, field, and capital. Findings of this study reveals then the adoption of Bani as concept that identify the Javanese moslem family result in the first the increasing awareness of members of Bani Ma?shum as an extended family. Second the social status of Bani Ma?shum is recognized by adhere members of Jatibarang as having more influence in social religious, political, and economic fields. Economic and political field are external reproduction of Bani Ma'shum. Most of Bani Ma'shum are traders and become their identity in a social interact with other society of Jatibarang. In political field, the elders of Bani Ma'shum are respected by candidates headman in the selection of legislative elections. The activities to reinforce their identity are haul and halal bihalal, jam?iyyah sabtunan, and jam?iyyah mudzakaroh., This study is to describe the reproduction of identity process of Javanese moslem family. In this case, the study describe how this Javanese moslem family adopted concept of “bani” from Arab culture. The social context of this sociological phenomenon is local community in Jatibarang. Most of members this community are moslems and large part of them is affiliated with Nahdhatul Ulama. Bani Ma’shum as Javanese moslem family conducted three strategies to reproduce their identity in social religious, political, and economic areas. This study used qualitative method to describe those three strategies conducted by Bani Ma’shum. The concepts used in this studi is Bourdieu concepts are habitus, field, and capital. Findings of this study reveals then the adoption of Bani as concept that identify the Javanese moslem family result in the first the increasing awareness of members of Bani Ma’shum as an extended family. Second the social status of Bani Ma’shum is recognized by adhere members of Jatibarang as having more influence in social religious, political, and economic fields. Economic and political field are external reproduction of Bani Ma'shum. Most of Bani Ma'shum are traders and become their identity in a social interact with other society of Jatibarang. In political field, the elders of Bani Ma'shum are respected by candidates headman in the selection of legislative elections. The activities to reinforce their identity are haul and halal bihalal, jam’iyyah sabtunan, and jam’iyyah mudzakaroh.]

Abstrak :
Etnifikasi atau proses peminggiran penduduk lokal sebagai akibat migrasi di Lampung menyebabkan ulun Lampung menjadi minoritas di tengah-tengah heterogenitas budaya pendatang. Dalam menghadapi marjinalisasi ini, mereka membangkitkan tradisi (invensi tradisi) dalam rangka memperkuat kesadaran kolektif melalui pemaknaan piil pesenggiri (harga diri) yang direproduksi dan diartikulasikan sebagai representasi identitas. Penelitian ini bertujuan menjelaskan pemaknaan piil pesenggiri sebagai kedayatahanan identitas ulun Lampung yang mereposisi identitasnya, terkait dengan bagaimana piil pesenggiri diolah sebagai modal budaya dan strategi budaya di dunia sosial mereka. Sebagai penelitian kualitatif, data diperoleh melalui wawancara mendalam dengan sejumlah informan untuk mendapatkan gambaran lengkap tentang piil pesenggiri berdasarkan pengalaman dalam dunia sosial yang dijalaninya. Temuan penelitian ini, bahwa rekonstruksi identitas ulun Lampung tidak terlepas dari perkembangan dinamika politik dan budaya dalam ruang dan waktu. Produksi dan reproduksi piil pesenggiri sebagai invensi tradisi, yang diolah menjadi modal budaya dan strategi identitas merupakan resistensi terhadap pendatang sebagai reteritorialisasi dan identifikasi diri. Mengubah stigma negatif piil pesenggiri yang selama ini dijadikan "perisai budaya" dalam berbagai tindakannya adalah konstruksi ulun Lampung dengan citra baru melalui pendidikan, simbol budaya maupun jalur politik, merupakan proses untuk diakui identitasnya dalam struktur sosial. Reproduksi piil pesenggiri menunjukkan piil sebagai identitas bukan produk yang statis tetapi kontekstual dan tidak dapat dipisahkan dari habitus ulun Lampung.

Etnifikasi or marginalize the local ethnic as result of migration process in Lampung has caused ulun Lampung?s to became a minority amidst of the cultural heterogeneity immigrants. In response to this marginalization, they re-invented tradition in order to strengthen their collective consciousness through the meaning of piil pesenggiri (self esteem) that's reproduced and articulated as a representation of identity. The study aims to explain how the meaning piil pesenggiri has been reproduced in the repositioning of ulun lampung's cultural identity, related to how ulun lampung interpret piil pesenggiri as a cultural capital and strategy cultural. The data were obtained through in-depth interviews from a number of informants to obtain a comprehensive description of piil pesenggiri based on their experiences in the social world. The results showed that the reconstruction of Lampung ulun identity is inseparable from the development of the political and cultural dynamics in space and time. The production and reproduction of piil pesenggiri as an invention is processed to serve a cultural capital and identity strategy on the social structure vis-a-vis migrants can be viewed as a reteritorialization of identity. Changing the negative stigma that has piil pesenggiri used as cultural "shields" manifested in the various actions is the construction of ulun lampung with a new image through field of education, cultural symbols, or political field, and a process for gaining recognition in terms of their existence identity in the social structure. The reproduction of piil pesenggiri in social structure Lampung society shows that piil is not a static entity but an ever-changing one and it is inseparable from the ulun Lampung?s habitus.