Imam Suprayogo, - (1998) KYAI DAN POLITIK DI PEDESAAN Suatu Kajian tentang Variasi dan Bentuk Keterlibatan Politik Kyai. Disertasi thesis, UNIVERSITAS AIRLANGGA.

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Abstract

The research is supposed to find the variations and forms of political involvement of kyai in rural societies. It is interesting because : (1) different understanding about kyai is still found among researchers though several researches of the similar topic have often been conducted. (2) modernization process is estimated to result in declining roles of kyai as a religious elite. In reality, however, the role of kyai shows the opposite. The research was conducted in one of areas of Malang . regency. The data were collected through participatory observation in the field for almost a year long. Due to some consideration, rural societies with a number of Pondok Pesantren (religion schools) were intentionally taken as research setting. Having been analized, it is found out that, based on the places, activities, and roles they are playing, kyai in rural societies can be categorized not only as kyai pesantren, kyai langgar, kyai tarekat, kyai politik and kyai panggung as found by D1rdjosanjoyo in his research in Muria and Turmudi in Jombang, but also as kyai spiri-tual (Spiritual kyai), kyai politik (political kyai), and kyai advokatif (advocate kyai). Hence, a long debate between Geertz and Deliar Noor on the one hand which assumes kyai as static and conservative religious leader which is then opposed by Dhofir and Horikosi on the other who state that pesantren (religion schools) and kyai are dynamic could be understood. This is due to the fact that each side has its own strong argument to conclude that kyai (religious leaders) are varied. Besides, the research also finds variations and forms of political involvement of kyai as well. Kyai advokatif (advocate kyai) and kyai pol! tik adaptif (adapted and political kyai) often make calculated participation in politics and in elite recruitment. The difference lies on the fact that advocate kyai is neutral in politics, while critical and political kyai is the opposite. Different from kyai spiritual (spiritual kyai) who are normative and passive in their political affiliation and elite recruitment, kyai politik mitra kritis (critical and political kyai) are active in political participation. In terms of education development, kyai of all types play the same roles : ideology rivals toward government. Clear differences also lie on the fact that both kyai advokatif (advocate kyai) and kyai pol! tik (political kyai) are responsive to changes, while kyai spiritual (spiritual kyai) and kyai politik mitra kritis (critical and political kya1) have not shown clear responses to changes. In economic development, it is found out that only kfai advokatif (advocate kyai) play creative and pro-acti ve roles.

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