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 Robby 1 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. Indonesias involvement in G-20. In Indonesians 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

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

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

over the world could be involved and communicated with each other at one time. Meanwhile, 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 schools 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 peoples 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 ex isted since 2003, in form of UU Sisdiknas (National Education System Regulation) No. 20.

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.

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.
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): 2 8 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 langgar 10 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 Krapyaks leadership is given then to 3 main figure, which are: KH. R. Abdullah Affandi, KH. R. Abdul Qodir Moenawwir, and KH. Ali Mashum. All of these three figures develop the system and the curriculum for pesantrens 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 kuning 11 , which discuss not only about Islamic studies, but also on Arabic literature, etc.

Langgar is a place where Muslim gathers to learn about Islam and Quran, and also for praying in a small group of people 11 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 Mashum 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), Mahad Ali (College), Madrasah Tahfidzil Quran (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-Munawwirs 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-Mahad Al-Ali fi Asy-Syariah (College for Islamic Jurisprudence), and Majlis Talim (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 doesnt close its door to change for modernity. This has been proven by the establishment of SMK Marifat Munawwir (Marifat Munawwir Vocational High School) which is under the supervision of the executive board of PP Al-Munawwir. SMK Marifat Munawwir adopting and integrating both curicculum from both pesantrens salafi curicculum and also vocational schools 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 doesnt 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

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 institu tion 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 lowermiddle class to check-up their health if needed. Sometimes, if these lower-middle class family doesnt 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 Talim (counselor board) which always discussing about Islamic religious issues. Pondok Pesantren Krapyak often conduct pengajian (sermon) during Jumat Legi (on Friday). The Jumat 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 doesnt 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 pesantrens executive board. Pondok Pesantren Krapyak also give opportunity for

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 pesantrens 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 nongovernmental 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 participativetransformative 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 dawah (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 mustadhafin (lower-class society) with real community development programs. Actualization of dawah Islamiyah (Islamic religious preaching) throughout the dawah 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 Mahfudzs 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 Smelsers theory, which said that development needs the diversification of actors role so that the goal of development could be reach effectively.
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. 16 Dr. 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 Mahfudzs concept on fiqih sosial. Pondok Pesantren Krapyak that was originally founded only for Quran an d Islamic textual studies, now moving to become more contextualised in their teaching to face the globalization era. Correlating to Velhos 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 peoples presumption.

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

Humaid. Seminar Prospek Beasiswa Pelajar ke Luar Negeri. Accessed July 20, 2011. http://www.krapyak.org/2011/03/872 19 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/465

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

DEPDIKNAS RI. Undang-Undang Republik Indonesia Nomor 20 Tahun 2003 Tentang Sistem Pendidikan Nasional. (Jakarta: DEPDIKNAS RI, 2003), p.24. 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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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, such as funding alocation for pesantrens 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 doesnt 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

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BIBLIOGRAPHY Aziz, Moh. Ali, et al (ed), Dakwah Pemberdayaan Masyarakat: Paradigma Aksi Metodologi, Yogyakarta: Pustaka Pesantren, 2005 DEPDIKNAS, Undang-Undang Republik Indonesia Nomor 20 Tahun 2003 Tentang Sistem Pendidikan Nasional, Jakarta: DEPDIKNAS, 2003 Etzioni, A. and Etzioni, E., Social Change, New York: Basic Book, 1964 Mahfudz, Sahal, Nuansa Fiqih Sosial, Yogyakarta: LKIS, 2003 Ritzer, George (ed), The Blackwell Companion to Globalization, Oxford: Blackwell Publishing, 2007 Suryopratondo, Suparlan (ed), Kapita Selekta Pondok Pesantren I, Jakarta: PT. Paryu Barkah, 1976 Scriber, J. (ed), Politics of Education Association Yearbook 1994, Florida: Falmer Press, 1994 Zubaedi, Wacana Pembangunan Alternatif: Ragam Perspektif Pemberdayaan Masyarakat, Yogyakarta: Ar-Ruzz Media, 2007 Pengembangan dan

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