KIAI DAN PERUBAHAN SOSIAL DI MADURA, 1935-1955

Research on social change in Madura is an attempt to reveal the role and struggle of the kiai by examining the influence and leadership patterns of the kiai, along with their impact on the socio-political life of the people in Madura in 1935-1955. The main problem of this research is the kiai as a setter in socio-political change in Madura. The typology of kiai adopted in this study is kiai Pesantren, because the type of kiai pesantren in Madura is more systematically measured in its influence on the wider community due to the religious role of the kiai, also driven by the genealogical network of knowledge of the kiai with his students or students and the genealogy of kinship. Obtained by the kiai from the inter-family marriage system (indogamy). This research is about social history, so a socio-political approach is used, especially with regard to the social and political relations of the kiai, in line with the context of social change in the Madurese community, (1935-1955). The concept and theory used is Selo Soemarjan's Theory of Social Change. This research was conducted using the following historical methods: heuristic stages of primary and secondary sources; the criticism or verification stage is carried out to test historical data to match the research topic (kiai-pesantren). Then the interpretation stage is carried out on textual sources to obtain several variant patterns regarding the general picture of social change, clarifying the position and role of the kiai. The historiography stage is carried out systematically, chronologically, diachronically and periodically. The results of this study indicate that: First, during the colonial period (1935-1941), the shift in the position of the kiai from being a religious leader to a political leader was driven by awareness of the kiai's political role which underwent social evolution; Second, in the era of the Japanese occupation (1942-1945), the role of the kiai in the fields of religion, economy and politics has brought a shift in the position of the kiai from structure to culture in the form of critical partners (bureaucracy); and Third, the role and pattern of kiai leadership as regulators or setters of socio-political changes have occurred in the social system unit. Post-independence (1945-1955), the kiai's religious capital which in turn brought the kiai to the top of the (pragmatic) platform of power politics, was the kiai's political-religious orientation as an effort to achieve positive cultural transformation