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Investigations on kidungan, a form of traditional Javanese poetry, have been gaining momentum. However, there is a lack of comprehensive reports exploring the value of Javanese cultural wisdom in relation to social dimensions, symbolic politics, and educational values as reflected in kidungan. This study aims to address this gap by delving into the social dimension, symbolic politics, and educational value embedded in traditional Javanese poetry, specifically in kidungan ludruk. The research data for this study is sourced from ludruk performances broadcasted by Radi Republik Indonesia (RRI) East Java and expert interviews. The data collected were then analyzed using qualitative descriptive techniques, employing an ethnolinguistic research approach. The findings of this study revealed that ludruk kidungan serves as a social representation of traditional society, encompassing various aspects of social dimensions, symbolic politics, and educational values. An important implication of this study is that kidungan has the potential to contribute to the development of sustainable knowledge, particularly in the fields of culture, politics, and education.

This research aims to describe the curriculum design in Pondok Tremas; to measure the concept of nationalism in Pondok Tremas; to describe the nationalism education design of curriculum at Pondok Tremas; and make a model for strengthening nationalism in Pondok Tremas. This research is a grounded research model developed by Noeng Muhadjir with the naturalistic paradigm of Guba and Lincoln. The research sample was taken by using purposive sampling in Pondok Tremas Pacitan. The results showed that the curriculum design at Pondok Tremas is a salafiyah style (traditional) leading to seven santri daily activities, including: religious book reading, religious practices, musabaqah, implementation of reward and punishment, discussion, khitābiyah forum, and study of bahts al-masāil. The concept of strengthening nationalism in Pondok Tremas is carried out through the study of Kitab Kuning. The design of nationalism education in Pondok Tremas curriculum uses Ralph W. Tyler's development model theory, expressed through: thought (a study of Kitab Kuning), heart (in the form of wirid and istigatsah); feel (in the implementation of students’ five souls, including; simplicity, independence, brotherhood, freedom, modesty); and work (in the form of various community activities). The model of strengthening nationalism in Pondok Tremas is carried out through two domains: strengthening nationalism in the form of thought and strengthening nationalism in the form of action

This study aimed at exploring the starting point of Islam Abangan and nationalism among Samin community in Blora regency. This research also aimed at exposing the resistance of Samin community Blora in recent time. For this research, qualitative approach and e phenomenological method were both used to get the accurate results. Relation between Islam Abangan and nationalism among Samin community in Blora were coherently intertwined and in harmony. The harmony were manifested through the daily practices of Samin community containing the teachings of Ki Samin Surosentiko. The c onsistency of the community in carrying out the teachings of Ki Samin Surosentiko caused them still exist to survive amid the onslaught of modernism currents. Thus, local culture, and Javanese Islam were the means to strengthen the attachment of humanity, to strengthen the humanity affinity as well as the seeds of nationalism spirit, in the regional locality, including in Blora. *** Penelitian ini bertujuan untuk mengeksplorasi titik pangkal Islam Abangan, dan nasionalisme di komunitas Samin Kabupaten Blora. Selain itu, riset ini juga bertujuan untuk mengekspos daya tahan eksistensi komunitas Samin Blora yang masih hidup hingga kini. Agar menemukan hasil yang akurat riset ini menggunakan pendekatan kualitatif dengan metode fenomenologi. Relasi antara Islam Abangan, dan nasionalisme di kalangan komunitas Samin Brola terjalin padu, dan harmoni. Keharmonian keduanya terejawantahkan melalui praktik-praktik keseharian mereka yang merupakan nilai ajaran Ki Samin Surosentiko. Konsistensi komunitas Samin dalam menjalankan ajaran Ki Samin mengakibatkan mereka tetap eksis bertahan di tengah gempuran arus modernisme. Dengan demikian, kebudayaan lokal, dan Islam (Jawa) Abangan menjadi sarana untuk memperkokoh kelekatan kemanusiaan, sekaligus penyemai jiwa nasionalisme di bilik-bilik lokalitas kedaerahan, tak terkecuali di Blora.

Abstract: There is an increasing concern as if discussing politics in pesantren (Islamic Boarding School) was uncommon. This oddity is due to the conception of a person who puts pesantren merely a decontextualised scholarly reproduction of an-sich (from the real world problem or real politics) and not as an agent of change. In fact, pesantren is a replica of life integrating various life skills, including politics. The most interesting finding was that the diverse activities of life in the boarding school had raised the seedling of students’ political sense. This article also recommends the presence of political boarding school establishment, as a political incubator for Islamic activists as the continuity of conditioning political awareness in pesantren. Its realization is believed to be able to trigger the acceleration of the Islamic ideal leader candidate in Indonesia.

Penelitian ini bertujuan untuk: (1) mengkaji dan menganalisis adaptasi yang dilakukan Pesantren Tremas terhadap tuntutan perubahan kehidupan, mulai dari pergeseran nilai-nilai, politik, ekonomi, bahkan sosial budaya di era globalisasi, dan (2) mengkaji dan menganalisis respon yang dibangun di Pondok Tremas, sehingga ia tetap bertahan di tengah himpitan arus perubahan sosial era globalisasi. Jenis penelitian ini adalah kualitatif, dengan menggunakan pendekatan fenomenologi. Model penelitian ini menggunakan interaksi simbolik. Interaksi simbolis mengejar makna dibalik yang sensual, mencari phenomena yang lebih esensial daripada sekadar gejala. Fokus penelitian ini adalah Pondok Pesantren Tremas, di Kecamatan Arjosari Kabupaten Pacitan. Key informan sekaligus kiai yang diamati di Pesantren Tremas adalah KH. Fuad Habib, dan KH. Luqman Harist Dimyathi. Metode pengumpulan meliputi tiga tahap, yakni: (i) tahap pra lapangan; (ii) tahap di lapangan; dan (iii) tahap analisis data. Analisis data melalui intensionalitas; intersubjectivity; refleksi atau intuisi; dan transendental logic. Penelitian di rancang selama satu tahun mulai dari pembuatan proposal, pelaksanaan sampai laporan penelitian. Hasil penelitian ini menemukan dua hal dasar. Pertama, bahwa adaptasi Pondok Tremas dalam mewarnai modernisasi dilakukan dengan dibukanya pendidikan formal mulai dari Taman Kanak-Kanak, MTs, MA Salafiyah hingga community college, dan Ma’had Aly. Eksistensi pendidikan formal di lingkungan Pondok Tremas yang dimulai pada tahun 1952 seolah mempertegas keberpihakan para kiai terhadap modernisasi, sekaligus tanggap atas kebutuhan masyarakat sekitar atas pendidikan formal. Kedua, respon Pondok Tremas dalam menghadapi era globalisasi dilakukan dengan pembagian peran dan tanggung jawab, yakni KH. Fuad Habib Dimyathi menjadi penjaga kedalaman Pondok Tremas, khususnya urusan domestik, terkait masalah pendidikan dan pengajaran, sedangkan KH. Lukman Hakim bertanggung jawab sebagai jangkar penggerak pelbagai modal yang berada di luar pesantren (networking dan hubungan sosial kemasyarakatan). Sementara itu, keluarga besar pondok bertugas sebagai penjaga keadaban pondok, yakni nilai-nilai kebaikan, tata susila, tradisi-tradisi, budaya pondok yang telah dibangun dan diwariskan.

Abstract: The dominance is a term that is owned by a variety of entities ranging from the lowest social strata up to those who have the highest power in public domain, even in the global public organization. The domination of the lowest domain up to the highest one can be transformed into a variety of issues including the role of someone in the public domain. Problems will arise when the role of men are much more dominant than women as shown in Samin community in Blora. Based on the concept of gender, this study tried to dismantle and explore the myths of Samin community and the commodity of Saminisme in Blora. The women of Samin were still placed as a sub-ordinate of men, that is, the Samin community in the village of Kelopo Dhuwur, called Wong Sikep (people of Sikep); Wong Samin who, in a particular level, still showed strong patriarchal culture in daily life, especially the issue of the concept of matchmaking in marriage and marriage itself. This condition was as a result of low level of their education which led to weakness of involvement of Samin women in public spaces. The local culture of this community had constructed domestication of women. Samin women's empowerment efforts had been done in two ways by its stakeholders, namely, Samin myth demolition and removal Saminisme commodities. The success and the positive effect of these two efforts had reached their attainment, although the results still showed the minimum ideal outcome.الملخص :إن موضوع "الهيمنة" أصبح لشتى الجهات من المجتمعات، من الجهة الإجتماعية السفلى إلى ولاية السلطة العليا بل وفي المنظمات العالمية. ظهرت هذه الهيمنة – من المستوى السافل إلى العالي – في شتّى الأشياء ومنها دور المرء في المجتمع. نشأت المشكلة إذا كانت هيمنة الرجل على المرأة أشد بالنسبة للمرأة، كما وقع هذا في المجتمع "سامين" بلورا. حاولت هذه الدراسة – بالمنظور الجنسي- كشف وعرض ودراسة أسطورة مجتمع "سامين" وبضاعة "السامينية" في بلورا. -كانت المرأة في المجتمع "سامين " إلى الآن تحت هيمنة الرجل . أظهر المجتمع الساميني في – جوانب خاصة – قوة ثقافة الهيمنة في حياتهم اليومية، خاصة في اختيار الزوجة والنكاح. وقع هذا بسبب قلتهم الحصول على التربية وأدى إلى ضعف دور المرأة السامينية في المجتمع. صوّرت الثقافة المحلية لهذا المجتمع " أن المرأة ربّة البيت". توالت المحاولات من الجهات المعنية لترقية النساء السامينيات عن طريقتين، 1) نسف وإزالة أسطورة "السامين"، 2) وإزالة بضائعية السامين. نجحت هذه المحاولات إلى حدّ ما، لكن لم يكن مقنعا للجميع.Abstrak: Dominasi merupakan terma yang dimiliki oleh beragam entitas dari mulai ranah sosial terendah sampai pada wilayah kekuasaan tertinggi, bahkan dalam ranah oraganisasi global. Dominasi dari ranah terendah sampai tertinggi ini dapat menjelma dalam beragam hal termasuk peran seseorang dalam ranah publik. Problem akan muncul ketika dominasi peranan kaum laki-laki begitu kontras dibandingkan kaum perempuan sebagaimana nampak dalam masyarakat Samin di Blora. Melalui konsep gender kajian ini mencoba untuk membongkar dan megeksplorasi mitos masyarakat Samin dan komoditi Saminisme di Blora. Kaum perempun Samin hingga kini masih ditempatkan sebagai sub-ordinat laki-laki. komunitas Samin di Desa Kelopo Dhuwur, yang disebut dengan Wong Sikep, Wong Samin dalam tataran tertentu masih menampilkan kuatnya budaya patriarki dalam kehidupan keseharian khususnya persoalan perjodohan dan perkawinan. Kondisi ini akibat dari rendahnya tingkat pendidikan yang memicu lemahnya keterlibatan perempuan Samin di ruang publik. Budaya lokal komunitas ini mengkonstruksikan domestikasi perempuan. Upaya pemberdayaan perempuan Samin oleh para pemangku kepentingan masih tetap dilakukan melalui dua cara, yakni pembongkaran mitos Samin, dan penghilangan komiditi Saminisme. Keberhasilan dan efek positif dari dua upaya ini telah terbukti, walaupun belum menunjukkan capaian yang ideal.Keywords: domestifikasi perempuan, Samin Surosentiko, Blora, Islam modern.

The de-radicalization of Islam in Tremas Islamic boarding school was found to have its continuing momentums from generation to generation. Through cultural practices as: scientific culture, religious culture, social culture, and political culture the seeds of such de-radicalization were disseminated. However, the dynamic fluctuation of extremism both transnationally and internationally became a specific challenge. Furthermore, the massive development of Information and Com­muni­cation Technology (ICT) significantly impacted on the mindset of Tremas boarding school community. Applying qualitative approach and pheno­meno­logical method, this article revealed how the religious de-radicalization in Tremas boarding school was knitted and framed in the practices of daily culture. Such practices were carried out in order to make Islamic generations may wisely behave and act. Moreover, Islam might ocupy as it should be, namely Islam as raḥmatan li ’l-‘ālamīn, love peace, promoting love and affection, as well as non-violence. *** Deradikalisasi agama Islam di Pondok Tremas dari generasi ke generasi se­nantiasa menemukan momentum. Melalui praktik budaya Pondok Tremas yang meliputi: budaya keilmuan, budaya keagamaan, budaya sosial dan budaya politik benih-benih deradikalisasi agama Islam disemaikan. Namun demikian, pasang surut paham ekstremisme yang berkembang di transnasional, dan inter­nasional menjadi tantangan tersendiri. Apalagi masifnya perkembangan media teknologi dan informatika berekses secara signifikan pada pola pikir warga Pondok Tremas. Dengan menggunakan pendekatan kualitatif, dan metode fenomenologi, artikel ini menjelaskan bagaimana deradikalisasi agama di Pondok Tremas dirajut, dan dibingkai dalam praktik-praktik budaya keseharian. Hal itu, dilakukan agar generasi Islam dapat bijak dalam bersikap dan bertindak. Lebih dari itu, agar agama Islam dapat menempati area yang semestinya, yakni agama raḥmatan li ’l-‘ālamīn, tanpa kekerasan, cinta perdamaian, dan mengedepankan cinta kasih.

The result of this study —library research— showed that the values of Islamic education are contained in the Holy Qur’an surah Luqman verses 12-19. There are at least three basic education, namely aqidah education, syari’ah education and character education. Aqidah education, there are two things: (1) prohibition of associating partners with Allah. Luqman al-Hakim himself had to prioritize monotheism education (tauhid) to his children, (2) believe in the place of hereafter. Luqman ordered his children to believe the reward of all his deeds. Especially retaliation for our gratitude to Him for every blessing and our sense of respect for both parents. Syari’ah Education, there are two things, namely a command set up prayer and amar ma‘rūf nahy munkar. Character education, which is the command to ingratitude towards Allah SWT. For all the blessings and grace of God, we should be grateful to Him. *** Artikel ini merupakan penelitian kepustakaan. Penelitian menunjukkan bahwa pendidikan Islam termuat dalam al-Qur’an Surat Lukman 12-19. Setidaknya ada tiga tingkatan yaitu pendidikan aqidah, pendidikan syari’ah, dan pendidik­an karakter. Pendidikan aqidah meliputi dua hal: (1) larangan mensekutukan Allah. Lukman Hakim memprioritaskan pendidikan tauhid kepada anak-anak; (2)mempercayai hari akhir. Lukman Hakim mengajarkan kepada anak-anaknya untuk mempercayai balasan atas perbuatan yang dilakukan di dunia. Pendidikan syariah meliputi dua hal, yaitu mendirikan sholat dan amar ma‘rūf nahy munkar. Pendidikan karakter meliputi perintah untuk bersyukur kepada Allah atas semua karunia-Nya.