FINAL PAPER

TRANSFORMATION OF THE ROLE OF PESANTREN FOR THE INDONESIAN

DEVELOPMENT IN THE GLOBALIZATION ERA: CASE STUDY IN PONDOK

PESANTREN KRAPYAK (PP AL-MUNAWWIR AND PP ALI MAKSUM)

Written by

HADZA MIN FADHLI ROBBY

10/298963/SP/24025

DEPARTMENT OF INTERNATIONAL RELATIONS

FACULTY OF SOCIAL AND POLITICAL SCIENCES

UNIVERSITAS GADJAH MADA

YOGYAKARTA

2011

TRANSFORMATION OF THE ROLE OF PESANTREN FOR THE INDONESIAN

DEVELOPMENT IN THE GLOBALIZATION ERA: CASE STUDY IN PONDOK

PESANTREN KRAPYAK (PP AL-MUNAWWIR AND PP ALI MAKSUM)

HADZA Min Fadhli Robby1

ABSTRACT

In the process of globalization, the involvement of educational and social institutions among

the Indonesian society is important to be look for and analysed. Pesantren, as one of those

institutions that has been existed and known throughout the Indonesian society. It has a big

role to contribute toward the community around, therefore ensuring the development of

Indonesia as its social responsibility. Although there is still branding of people about

pesantrens, such as ‘traditional’, ‘conservatives’, and ‘vile’, but throughout this decade,

pesantrens tried to move out and transform its role to be modernized and to be an agent of

change for its society.This paper would like to show how pesantren transform in this era.

Keyword: pesantren, community development, globalization

I. Introduction: Indonesia and Globalization

In the 21st century, Indonesia is faced with greater challenge than before. The challenge,

which is globalization, has occurred in Indonesia for about a decade. The infiltration of global

culture, transfer of technology and increasing trade activities – are the main indicator of

globalization process, and those indicators has evidence that could be seen clearly in

Indonesia. To face this challenge, it is an objective for the Government of Indonesia to

educate its people to be prepared for the globalization and maintain the right track to develop

this nation to be ready for the global competition. Nowadays, Indonesia has played several

strategic roles in global scope, e.g. Indonesia’s involvement in G-20.

In Indonesian’s society itself, most of peoples have been adjusting their behavior with the

globalization values. This trend can be seen throughout the country, where it seems that

global culture is spread around the nation with music, films, and lifestyle, that some people

sees it as a threat to the original Indonesian culture. It is also amazing to look at the

infiltration of internet in Indonesia, which has covered almost all cities from Sabang to

Merauke, and the emerging economics of Indonesia. But still, there is many problems among

1 Undergraduate student of Universitas Gadjah Mada, majoring in International Relations, year 2010. Email: hadza.fadhli@yahoo.com

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the Indonesian society when facing the challenges of globalization. Lack of educational

exchange, socio-political crisis, instable condition of domestic economy in facing the threat

of global economy has made the progress of Indonesian preparedness to face the

globalization to be stagnant.

Therefore, to overcome all of these problems, there must be a change that is started within the

Indonesian society. Government bodies is not the only one who are responsible to be the

drive for change, but also the institutions that has legitimation and recognition from the

society. Usually, these institutions have been existed for a long time and have been

contributed for the communities around. Pesantren, as one of the religious and socio-cultural

institution in the society, has a big influence among the society, therefore the role of

pesantren to empower the society could not be neglected. Throughout this paper, the analysis

would be focused on the important role of pesantren to develop their community and

increasing their quality to be ready for the global competition.

A. Conceptual Framework

Theory of Globalization

According to Velho, globalization is a direction in which the world considered as a whole in

moving.2 Thus, referring to this definition, all of the diversities that existed among nations in

the world become nothing, since the globalization unites all of these different visions to

become one. Since 1990s, the world is began to start moving to that way, with the increasing

involvement of various international organization to promote free trade and political

reformation all along the way, and also with the rapid pace of technological development in

both the East and the West. But, globalization is not always talking about how hegemony

dominates in the world, but how also the counter-hegemony works. The problem of poverty,

human rights, and anti-capitalism that is emerged within networks of non-governmental

organizations (NGOs) are also considered the process of globalization itself.

The parameter of globalization, according to Robertson and White, could be measured with

two indicators, which are increasing connectivity and global conciousness.3 Increasing

connectivity means that globalization could make distance closer, and more people from all

over the world could be involved and communicated with each other at one time. Meanwhile,

2 Roland Robertson and Kathleen E. White. “What Is Globalization?”, in The Blackwell Companion to Globalization, ed. George Ritzer (Oxford: Blackwell Publishing, 2007), p.55.3 Roland Robertson and Kathleen E. White. “What Is Globalization?”, p.56.

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global conciousness means that when people around the world have interact with each other

intensively, afterwards there would be created a conciousness of being a global citizen among

these people.

Theory of Politics of Education

Politics of education is about how the government controls the educational system within its

country. Government should be able to provide good quality of education for its people to

ensure the development of human resource capital and intellegence in the country. There is

five indicator on how the educational system based and then how the government run the

system on that basis. Those indicator are: who should go to the school, who should be the

purposes of schooling, what should children be tought, who should decide on school’s policy,

and who should play for school.4 The theory of politics of education is important to be used

as conceptual framework in this paper since it can measure what government has actually

done for the welfare of its citizen.

Correlation between globalization process with education is dynamic. The policy of

education will always be developed to face the unstoppable progressive tensions that

happened within globalization process. These tensions usually come up from people’s

aspirations, increasing demand from institutions, and also the increasing complexity of

educational system interest. These tensions creates a pressure effect toward the politics of

education in a country, that the educational policy will always have to adjust with these

demands and tensions.5

In Indonesia, politics of education is regulated in a legal product, which has been existed

since 2003, in form of UU Sisdiknas (National Education System Regulation) No. 20.

4 Robert T. Stout, Marilyn Tallerico, Kent Parabes Schreiber. “Values: the ‘What’ of the politics of education”, in the Politics of Education Association Yearbook 1994, ed. J. Scriber & D. Leyton (Florida: Falmer Press), p.5.5 Muchlis R. Luddin, “Globalisasi, Politik dan Kebijakan Pendidikan”, Jurnal PDII LIPI: 2.

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Theory of Development

Term of development itself, according to Heinz Werner, could be defined as “increasing

differentiation and hierarchic integration”.6 Development could sustain a system by

integrating each part of it to work together as a unity and therefore creating new ideas and

product. A system usually would be easily to reform theirself and creating a new culture if

the development which they have done is successful. In the issue of globalization,

development plays an important role. The role of development is to help nations in the world

to be adaptable toward the process of globalization.

Most of the developing countries adpot modernization paradigm in approaching and

interpreting development theory. Modernization paradigm emphasizes on the cultural and

structural transformation of the society from traditional to modernized society.7 According to

Smelser, there is also need for social differentiation on development, by which the role of

actor should be differentiated so that the goal of the development could be achieved

effectively and efficiently in the era of modernization.8 External factors, such as international

trade environment, play big role in this modernization paradigm of development.

B. Research Question

This paper is written to solve a question on how pesantren develop its surrounding

community to enhance the development in Indonesia.

C. Research Methods

The research method that would be used to conduct this research is a descriptive research.

Descriptive research is used to obtain information concerning an object (or limited number

object)9 or a phenomenon to explain the existing feature and therefore correlating it toward

certain variables or condition in a situation. This method includes surveying toward the

environment of the object, and after that, the survey result is investigated with the correlation

of certain variables or theories that has been chosen.

6 Hayne W. Reese and Willis F. Overton. “Models of Development and Theories of Development”, in Life-Span Developmental Psychological Research and Theory (New York: Academic Press Inc., 1970), p.12.7 Darmawan Salman, “Reinvensi Paradigma Pembangunan: Akhir Sains Modern dan Awal Sains Baru”, Analisis Pascasarjana UNHAS (2005): 28 N. Smelser. “Toward a Theory of Modernization”, in Social Change, ed. A. Etzioni and E. Etzioni (New York: Basic Book,1964)9 “Descriptive Research Methods”, accessed July 23, 2011, http://homepage.psy.utexas.edu/homepage/faculty/Burnham/III-03%20Descriptive%20.htm

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II. CONTENTS

A. Brief Introduction to Pondok Pesantren Krapyak

Pondok Pesantren Krapyak was founded in November 15th, 1910 by an Islamic

traditionalist cleric, Kyai Haji Moehammad Moenawwir. At first, after KH Moehammad

Moenawwir came back from Makkah in 1909, he began to preach Quran in a langgar10

nearby his residence in Kauman. In 1910, he moved to Krapyak after his new residence and

the pesantren building has been built. After that, the teaching in the pesantren began with

the leadership from KH Moehammad Moenawwir himself, and also KH Mudzakir as his

brother and KH Abdul Jalil as his colleague.

The development of Pondok Pesantren Krapyak continues over time. Main infrastructures

for pesantren, such as boarding house for santri, road access and also mosque is constructed

until the year of 1930. In his leadership, KH Moehammad Moenawwir is focused strongly

on Quranic studies and Islamic basic teaching which consists of aqidah (theology), akhlaq

(ettiquetes), and fiqh (Islamic jurisdiction). Also, in his leadership, Muhammadiyah was

already existed. Although Muhammadiyah has included modern science and contemporary

teaching toward its madrasah curicculum, but Pondok Pesantren Krapyak still sustain

because of the loyalty from its students.

When KH Moehammad Moenawwir died in 1942, actually the leadership of the pesantren is

being inherited to his 2 sons and his 4 son-in-laws. But, because of certain circumstances,

Pondok Pesantren Krapyak’s leadership is given then to 3 main figure, which are: KH. R.

Abdullah Affandi, KH. R. Abdul Qodir Moenawwir, and KH. Ali Ma’shum. All of these

three figures develop the system and the curriculum for pesantren’s educational process. In

1976, Pondok Pesantren Krapyak was renamed as Pondok Pesantren Al-Munawwir

Krapyak, in honor to the founder, KH. Moehammad Moenawwir. The curicculum of

academic system is also developed to be diversified into many branch of knowledge, aside

of Quran and Islamic studies, such as modern science and the study on kitab kuning11, which

discuss not only about Islamic studies, but also on Arabic literature, etc.

10 Langgar is a place where Muslim gathers to learn about Islam and Quran, and also for praying in a small group of people11 Kitab Kuning (Yellow Book) is a book that used by santri to learn about Islamic studies and Arabic language, usually made with yellow paper sheets and written in Arabic/Jawi script.

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After several years, in 1989, when KH. Ali Ma’shum was died, the operational system of

Pondok Pesantren Krapyak was given and handled into a legal body which is called as

Yayasan Ali Maksum Pondok Pesantren Krapyak Yogyakarta (Ali Maksum Foundation). In

this foundation, Pondok Pesantren Krapyak is divided into two parts, which are: Pondok

Pesantren Ali Maksum and Pondok Pesantren Al-Munawwir. Pondok Pesantren Ali

Maksum is focused on giving the integrated system of modern-style and conventional-style

education for young students and they are using combined curicculum from both Minister

of Religious Affairs and Minister of National Education.

The system that Pondok Pesantren Ali Maksum used has a reason. The integration between

conventional-style and modern-style education is caused by demand from community for

the need of young Muslim scholars that can give contribution to guide and develop the

society. Pondok Pesantren Ali Maksum has 8 educational institutions, which are: Madrasah

Tsanawiyah (Secondary School), Madrasah Aliyah (Highschool), LKIM (Islamic Study

Center for Varsity Students), Ma’had Ali (College), Madrasah Tahfidzil Qur’an (Quran

College), Madrasah Diniyah (Islamic Study Course), SMP Ali Maksum (Non-boarding

Secondary School) and TPQ Plus (Quran Education School for Children).

Meanwhile, Pondok Pesantren Al-Munawwir tend to preserve the conventional culture,

which is also known as salafi education style. In salafi style, the teaching of Quran is

conducted in more informal session, that is directly between the Kyai and the santri. Pondok

Pesantren Al-Munawwir’s curicculum is not integrating itself with the modern curiccula,

rather than that, it is focused strongly on the Islamic studies. The santri who are studied

there are prepared to be religious clerics and experts (ustadz/ustadzah). Pondok Pesantren

Al-Munawwir also has several educational institutions, which are: Madrasah Huffadz

(School for Quran Memorizer), Madrasah Salafiyah (Salafi School), Al-Ma’had Al-Ali fi

Asy-Syari’ah (College for Islamic Jurisprudence), and Majlis Ta’lim (Islamic Education

Counselling Board).

The preservance of salafi style in Pondok Pesantren Al-Munawwir is said to be the way to

give a balance toward the modern development. According to Kyai Zaenal, the senior kyai

of Pondok Pesantren Al-Munawwir, pesantren should put the religious education into the

first priority, because learning fiqih is a basic knowledge to master another science,

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including the modern one.12 But, furthermore, Pondok Pesantren Al-Munawwir doesn’t

close its door to change for modernity. This has been proven by the establishment of SMK

Ma’rifat Munawwir (Ma’rifat Munawwir Vocational High School) which is under the

supervision of the executive board of PP Al-Munawwir. SMK Ma’rifat Munawwir adopting

and integrating both curicculum from both pesantren’s salafi curicculum and also vocational

school’s curicculum.

Pondok Pesantren Krapyak, which based its teaching on Nahdlatul Ulama, also maintain

harmonious relations with Muhammadiyah, major Islamic group in Jogjakarta. Although

these two group doesn’t have formal relations and cooperation background at regional level,

but Nahdlatul Ulama and Muhammadiyah sometime conducting workshop together, for

example religious education workshop for Muhammadiyah elementary school students in

Ramadhan. Both also conducting a national conference, cooperated with Religious Regional

Office (Kantor Daerah Kemenag) inviting all kyai and ulama, mainly from Central Java

and DI Yogyakarta area.

B. Case Study: Involvement of Pondok Pesantren Krapyak in Community Development

Pondok Pesantren Krapyak has several misions that correlates with the value of community

development. As stated on its foundation decree, the misions of Pondok Pesantren Krapyak

are:

1. To educate and enlighten the society with the education and development program from

pesantren

2. To guide the community to become conscious and educated people, so that the people could

master science and technology in order to do his job and obligation in religious affairs, in

their community and for their nation and country.

Pondok Pesantren Krapyak has 3 main program, which are:

1. Increasing the quality of education and teaching system and also initiating new educational

institutions that matches with the demand from the public society and the contemporary era

2. Intensifying the service toward the society

12 Hadza Min Fadhli R., interview with Ustaz Hassan, at Pondok Pesantren Al-Munawwir, Krapyak, DI Yogyakarta, Indonesia, 21 July 2011

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3. Building cooperation with many parties and organizations, and also giving chance for the

society to involve and participate in the development of Pondok Pesantren Krapyak with

cooperative and friendship value.

To realize all of these misions, Pondok Pesantren Krapyak has created several institution

that works within the community around pesantren. These institutions are created as

medium for Pondok Pesantren Krapyak to serve and develop the community. Mainly, these

public service institutions cover 3 main aspects, which are: public health service,

educational service, and economic development.

In public health service, Pondok Pesantren Krapyak has a public health clinic for santri and

community surrounding the pesantren area. At first, this clinic was built as health facility

for the board and students of Pondok Pesantren Krapyak. But, as time passes, public

community also used this facility, and now the facility is open for public. Public health

clinic that is provided by Pondok Pesantren Krapyak is cheap, so it is accessible for lower-

middle class to check-up their health if needed. Sometimes, if these lower-middle class

family doesn’t have money at all, the clinic could give a waiver to help the patient. The

health facility itself is supported with pharmacy unit and drugstore. The pharmacy unit

usually act as health advisor for the public to choose medicines and also act as mediator

between physician and the people.

In educational service, Pondok Pesantren Krapyak has several programs to educate the

society in religious affairs, for example: the activity within Majlis Ta’lim (counselor board)

which always discussing about Islamic religious issues. Pondok Pesantren Krapyak often

conduct pengajian (sermon) during Jum’at Legi (on Friday). The Jum’at Legi sermon is a

routine agenda from the pesantren, and the sermon is always flocked with peoples from

Yogyakarta, especially women. The sermon is led by prominent and senior kyai from the

pesantren that will give lecture and led prayer for the people. The kyai will also open the

session for question and answer on religious matters for the public audiences.

Pondok Pesantren Krapyak also provide scholarship for santri who doesn’t have enough

money to continue their education. Usually, these santri is coming from poor family and

from the surrounding area of the pesantren. The scholarship can be given in various

methods, from the reduction of educational fee until free educational fee from the

pesantren’s executive board. Pondok Pesantren Krapyak also give opportunity for

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institutions and foundations to collaborate and contribute for providing the scholarship, as

the demand for scholarship is high.

In the term of economic development, Pondok Pesantren Krapyak has contributed a lot for

the community. The existence of Pondok Pesantren Krapyak since 100 years ago has been

the factor of the emergence of Krapyak and its surrounding area. The coming of santri from

all over the Indonesia, and also from overseas countries, such as Thailand, Malaysia and

Brunei, has enhance the economic activity in the area. The prove for this enhancement is

that many of these small-medium enterprises is growing up. These small-medium

enterprises usually serve in basic needs for the santri, such as daily good store,

telecommunication ward, barbershops, and so on.

Pondok Pesantren Krapyak has build a cooperative store on its Al-Munawwir complex. The

cooperative store has been established since July 1st, 1983. The establishment of the

cooperative store is basically come from the demand of santri to fulfill their daily needs and

to develop their ability to handle economy for the society. After the establishment in 1983,

the cooperative store is began to growing exponentially. Involvement of santri in this

cooperative store has resulted in good support from pesantren’s executive board that finally

decided to legalized the cooperative store in 1994. Now, the cooperative store has been

coordinated with the Ministry of Cooperative and SME Economics to develop their

cooperative system with modern standard. The cooperative store itself has succeded to make

revenue of IDR 5 Million Rupiahs daily.13

C. Analysis: Comparing the Fact and Theory

After seeing the fact in the field, we can see that Pondok Pesantren Krapyak has tried to

actively engaged to develop the community. In accordance to their missions, Pondok

Pesantren Krapyak as one of the socio-religious and community-based institution felt that

they have certain responsibilities that they need to be accomplished. Pondok Pesantren

Krapyak has done something to educate and guide the community in religious matters. But,

when globalization emerge in 1990s, pesantren has realized that they need to transform they

role. In 1960s and 1970s, there is still no kind of social intiatives that is being made by non-

governmental institutions or organizations, including pesantren. Now, facing the emergence

of globalization, participation of pesantren is urgently needed by the community.

13 Kopontren Al-Munawwir. “Mini Market”. Accessed July 19, 2011. http://kopontrenalmunawwir.blogspot.com

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Kyai ―as the senior leader of pesantren― only known for their religious and culutral role

for the society in the past. Now, as the era has been progressed, eventually kyai should not

act only in his structural position, but kyai should also take the role of ‘participative-

transformative’ kyai in his society.14 In globalization era, kyai should exercise his important

structural role to start an initiative that could enhance social development in the society.

According to Kyai Sahal Mahfudz, one of the prominent kyai in Indonesia, and also the

Rais ‘Am (General Director) of Nahdlatul Ulama, considers that the role of kyai should be

actualized in this era. The concept of da’wah (preaching) should not be done only with the

conventional method, which is in the form of giving sermon.

Kyai Sahal Mahfudz emphasizes the role of kyai to help mustadh’afin (lower-class society)

with real community development programs. Actualization of da’wah Islamiyah (Islamic

religious preaching) throughout the da’wah bil-hal (religious action in social programs)15 is

considered relevant and important toward the social demography of Indonesian society

nowadays.16 This concept that he proposed is well-known as fiqih sosial (involvment of

Islamic jurisprudence on social issues), and used as the benchmark for other pesantren to

become their basis to develop the community.17 Kyai Sahal Mahfudz has done his effort to

maximalize the role of Pesantren Maslakul Huda, the pesantren that he led in developing

the community by creating a bureau called Pesantren and Community Development Bureau.

Kyai Sahal Mahfudz’s concept is interesting in the context of development, as the concept

correlates positively with the modern paradigm of development theory. Although Nahdlatul

Ulama has traditional religious and ideological basis, but they are not rejecting value of

modernity at all. Kyai Sahal Mahfudz wants kyai to diversify their role to improve their

capacity to face this modernized and globalized era. This statement has the same point with

Smelser’s theory, which said that development needs the diversification of actor’s role so

that the goal of development could be reach effectively.

14 Nur Syam, “Pengembangan Komunitas Pesantren” , in Dakwah Pemberdayaan Masyarakat: Paradigma Aksi Metodologi, ed. Moh. Ali Aziz, Rr. Suhartini and A. Halim (Yogyakarta: Pustaka Pesantren, 2005), p.122.15 KH MA Sahal Mahfudz, Nuansa Fiqih Sosial (Yogyakarta: LKIS, 2003, 2nd edition), p.119.16Dr. Zubaedi, M.Ag., M.Pd., Wacana Pembangunan Alternatif: Ragam Perspektif Pengembangan dan Pemberdayaan Masyarakat (Yogyakarta: Ar-Ruzz Media, 2007), p.222.17 Muhammadun. “Spirit Fiqih Sosial Untuk Pemberdayaan Masyarakat”. Accessed July 20, 2011. http://www.jurnalnet.com/konten.php?nama=Popular&topik=10&id=92

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Pondok Pesantren Krapyak as one of the Nahdliyyin pesantren (pesantren that follow the

teaching from Nahdlatul Ulama) also in the line with Kyai Sahal Mahfudz’s concept on

fiqih sosial. Pondok Pesantren Krapyak that was originally founded only for Quran and

Islamic textual studies, now moving to become more contextualised in their teaching to face

the globalization era. Correlating to Velho’s definition which said that globalization is a

process of all entities in the world moving as one, so does this applied with pesantren.

Eventhough pesantren is known for their main prejudice such as traditional and

conservative educational institution, pesantren should break all of these people’s

presumption.

As pesantren facing globalization, there should be several adjustments of their function. In

Krapyak’s case, this has been done by inserting modern curicculum that teach about

science, technology and multiculturalism in Pondok Pesantren Ali Maksum. The students in

Pondok Pesantren Ali Maksum also involved in student exchange, for example, YES

(Youth Exchange and Study) programme.18 These change that has been happening in

pesantren all over Indonesia, including Pondok Pesantren Krapyak (both Al-Munawwir and

Ali Maksum), in last 10 years, doesn’t have any mean to erode the basic pesantren value,

that is standing upon the Islamic principle. The supervision from kyai prevents all bad

effects from globalization to penetrate the pesantren. This is why many parents are sending

their children to study in pesantren as a way to educate their children in a good manner and

guided in such religious environment.19

The educational process that happened in Pondok Pesantren Krapyak have met the vision of

national education strategy which is stated clearly on National Education System Regulation

(UU No. 20/2003). In this regulation, national education in Indonesia has a function to

develop human capital, shaping both character and national civilization, which furthermore

envisioned the potential ability of Indonesian students to be faithful to God, behave in such

good ettiquetes, healthy, knowledgeable, independent, and finally become a democratic and

responsible citizen.20 These values is important to be cultivated in schools of Indonesia,

18 Humaid. “Seminar Prospek Beasiswa Pelajar ke Luar Negeri”. Accessed July 20, 2011. http://www.krapyak.org/2011/03/87219 Rahmat Pulung Sudibyo, “Integrasi, Sinergi dan Optimalisasi Dalam Rangka Mewujudkan Pondok Pesantren Sebagai Pusat Peradaban Muslim Indonesia”, Jurnal Salam (2011): 61. Accessed July 20, 2011. http://ejournal.umm.ac.id/index.php/salam/article/view/46520 DEPDIKNAS RI. Undang-Undang Republik Indonesia Nomor 20 Tahun 2003 Tentang Sistem Pendidikan Nasional. (Jakarta: DEPDIKNAS RI, 2003), p.24.

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from public, private and religious school, because these values could be a good modal for

Indonesian student to face the globalization process.

Beside that, the role of Pondok Pesantren Krapyak in shaping the local economy has been

shown, with the Ministry of Religious Affairs, through its Office of the General Director on

Religion Guidance for Community has stated that pesantren should encompass the value of

community-based econony in cooperative way.21 Islamic value of ukhuwwah (social bond)

and ta’awun (cooperation) become the important point for pesantren to initiate a social

cause to help poor people and enhance the development in the village around pesantren.

This notion of cooperative program is welcomed warmly in many pesantren, including

Pondok Pesantren Krapyak, with the existence of Kopontren Al-Munawwir. In some

pesantren, their cooperative program includes the soft-skill training for unemployed people

in surrounding area. The soft-skill training including farming, carpentry, and so on.

Nowadays, after 1998 Reformation, decentralization becoming the new policy of

development in Indonesia. Decentralization means that the development program is not

centralized and wholly controlled anymore by the central government. Rather, with this

decentralization policy, all of provinces and regions in Indonesia have their autonomy to

make their own regulation regarding economic, education, and cultural issue. At first, this

policy was made to close the gap between the regions in Indonesia, so that all regions could

cooperate with each other. The decentralization itself has been legalized in Local Autonomy

Act (UU No. 32/2004). Therefore, since the local autonomy has been started in 2002, local

actors are playing bigger role than before. In this decade, local actors, such as prominent

local figures (putra daerah), cultural figures (pemuka adat), local entrepreneurs and

religious institutions is positioned strategically in regional-level policy-making and also

playing a big role to contribute and exercise their role to develop the society.

In DI Yogyakarta province, the local government has provided certain instruments and

measures for this local autonomy policy. Such measures is prepared to help local

institutions to grow and develop based on plan-projects that has been made by local

government. In Pondok Pesantren Krapyak itself, local government has prepared a lot to

improve the facility of the pesantren. Local government has provided funding for pesantren,

21 Drs. H. Kafrawi, MA., “Kewiraswastaan dan Kekoperasian Pondok Pesantren”, in Kapita Selekta Pondok Pesantren 1, ed. Suparlan Suryopratondo, et al. (Jakarta: PT Paryu Barkah, 1976), p.79.

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such as funding alocation for pesantren’s infrastructure, e.g. public health center. The local

office of the Ministry of Religious Affairs also provide training for pesantren officials. The

training is consisting of pesantren communication forum, entrepreneurship workshop and

also information technology classes.

III. CONCLUSION

Upon the facts and analysis that has been written before, there are several important

conclusion that we could withdraw:

1. Pesantren, as one of the main and influential religious institution, plays a big role and

contributes a lot for community development surrounding their area

2. Although pesantren was known as traditional-based and religious institution, it doesn’t

reject the existence and the value of modernity

3. In the era of globalization, pesantren act as the moral guardian of the society, and also

the agent of change that will drive the society into a more developed stages

4. Local government involved in the process of improving religio-educational institutions,

such as pesantren, in order to face the globalization and the modernization, so that

pesantren could be an actor that could enhance the development in the region

BIBLIOGRAPHY

Aziz, Moh. Ali, et al (ed), Dakwah Pemberdayaan Masyarakat: Paradigma Aksi Metodologi,

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