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Abstrak :
Partai Keadilan Sejahtera (PKS) merupakan partai politik Islam yang lahir dari sebuah gerakan sosial keagamaan yang sering disebut Tarbiyah. Universitas Indonesia merupakan salah satu kampus yang menjadi titik awal berkembangnya Jamaah Tarbiyah di Indonesia. Hingga saat ini Tarbiyah kampus masih menjadi salah satu basis sosial utama PKS. Skripsi ini membahas bagaimana Jamaah Tarbiyah UI sebagai basis sosial PKS melakukan proses kaderisasi terhadap anggotanya. Penelitian ini menggunakan metode kualitatif dengan teknik pengumpulan data wawancara mendalam. Skripsi ini memaparkan Jamaah Tarbiyah UI memiliki struktur organisasi yang berkoordinasi dengan PKS, namun hal ini disamarkan. Jamaah Tarbiyah UI membangun sistem mulai dari rekrutmen, kaderisasi, dan pembinaan yang sistematis. Hal ini tidak lain adalah strategi yang dilakukan PK dalam rangka mempertahankan basis sosialnya dari kalangan kaum muda terdidik. ......PKS is an Islamic political party which was formed by a social of religious movement named Tarbiyah. UI is one of Universities that becomes the starting point of Jamaah Tarbiyah development. Tarbiyah is still one of the main bases of PKS. This thesis use qualitative method with indepth interview. This thesis deals with how Jamaah Tarbiyah UI as the social base of PKS does the process of cadre formation to their members. It also discusses further that Jamaah Tarbiyah UI has an organization structure that is coordinated with PKS which is not officially published. Jamaah Tarbiyah UI also develops the system of the recruitment, cadre formation, and systematical training. All of these are the strategies done by PKS in order to maintain their social base of educated youth.

Abstrak :
ABSTRAK
Upaya-upaya dilakukan oleh berbagai pihak untuk memberantas korupsi, namun Indonesia masih tercatat sebagai salah satu negara terkorup di dunia. Korupsi yang telah mengakar di Indonesia ini menunjukan minimnya nilai, moral, dan agama dalam pembentukan perilaku yang antikorupsi. Sejumlah hasil kajian literatur menunjukan bahwa perilaku antikorupsi seseorang dapat dipengaruhi oleh sejumlah faktor, antara lain sosialisasi, religiositas, dan civic knowledge. Peneliti berargumen bahwa semakin tinggi religiositas seseorang, maka semakin positif perilaku antikorupsinya. Unit analisa penelitian ini adalah individu yaitu mahasiswa Universitas Indonesia. Data dalam tulisan ini didapat dari survei menggunakan kuesioner terhadap 160 responden. Adapun hasil penelitian ini menunjukan bahwa religiositas signifikan dalam memengaruhi perilaku antikorupsi dengan kekuatan hubungan yang lemah yaitu d=0,292. Hasil penelitian juga menunjukkan bahwa terdapat faktor lain yang memengaruhi perilaku antikorupsi yaitu normas sosial dan norma hukum.

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ABSTRACT
The efforts has made by variuos parties to eradicate corruption, but Indonesia is still listed as one of the most corrupt countries in The World. Corruption which has been rooted in Indonesia implicated lack of value, morality, and religion in the development of anti-corruption behavior. A number of literary studies show that somebody?s anti-corruption behavior can be influenced by some factors, such as socialization, religiousity, and civic knowledge. Researchers argue that the higher somebody?s religiosity, the more positive his anti-corruption behavior. Analysis unit of this research is the individual Universitas Indonesia?s students. The data of this script obtained from the survey questionnaire to 160 respondents. As for the results this research shown that religiosity is significant in influencing anti corruption behavior with low correlation?s strength d=0,292. The result of this study also show that there are some other factor that influence anticorruption behavior which are social norm and law norm.

Abstrak :
ABSTRAK Melihat pentingnya kinerja pegawai dalam mencapai tujuan organisasi menjadikan kinerja pegawai sebagai barang menarik untuk dikaji.Beberapa studi mencoba menggali kinerja dari faktor individual pegawai.Pendekatan ini di antaranya melihat pengaruh kepuasan kerja, motivasi dan tingkat kepercayaan kepada atasan terhadap kinerja pegawai. Di sisi lain mencoba melihat kinerja pegawai melalui pendekatan sistem organisasi seperti sistem manajemen kerja, imbalan, dan kontrol. Berbeda dari studi sebelumnya tentang kinerja pegawai, penelitian ini justru memberikan perhatian pada aspek sosial di dalam organisasi dengan menguji pengaruh modal sosial terhadap kinerja pegawai. Penelitian ini menggunakan metode kuantitaif dengan menggunakan kuesioner sebagai alat mengumpulkan data. Hasil peneltian menunjukan adanya hubungan antara modal sosial dengan kinerja pegawaipada organisasi pengelola zakat Dompet Dhuafa. Dari uji somers?d ditemukan hubungan kedua variabel tersebut lemah. Adapun dari kedua dimensi modal sosial (struktural dan kultural) diketahui bahwa dimensi kultural memiliki hubungan yang lebih kuat dibandingkan dengan dimensi struktural.

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ABSTRACT As the importance of the employee performances in achieving the goals of the organization was make it interesting under studied. Several studies have been tried to explore the performance of individual factors of employees. This approach tells us about the effect of job satisfaction, motivation and trustworthy on a leader to employee performance. On the other side it was trying to explain the performance of employees through a systems of organization such as labor management systems, rewards, and control. Unlike the previous studies abouct the employee performances, actually this study pays attention to the social aspects within the organization to examine the influence of social capital on employee performance. This study uses a quantitative method using a questionnaire as a tool in collects the data. The results of a study is showed a correlation between the social capital and the performance of employees in the zakat organization Dompet dhuafa. By somers'd test found a weak relationship between the two variables. The second dimension of social capital (structural and cultural) it is known that the cultural dimension has a stronger connection than the structural dimension.

Abstrak :
ABSTRAK
Fenomena dakwah yang tersebar di berbagai platform media sosial serta turut diproduksi oleh para pendakwah Islam (ustadz) saat ini tengah berupaya untuk merangkul pengikut dakwah yang berasal dari golongan muda. Organisasi Shift-Pemuda Hijrah yang dikelola oleh Ustadz Hanan Attaki bersama rekan tim adalah contoh bagaimana fenomena tersebut berlangsung. Studi-studi mengenai dakwah digital di media sosial terdahulu menjelaskan bahwa proses bekerjanya fenomena tersebut dilakukan melalui adanya tawaran berupa format konten dakwah dengan orientasi baru yang diproduksi di dalamnya. Guna memperkaya studi-studi sebelumnya, bagi peneliti, fenomena kemunculan dakwah digital di media sosial lebih dari sekedar penjelasan atas fenomena tersebut melalui format konten yang ditawarkan. Dalam penelitian ini, peneliti berargumen bahwa gerilya dakwah digital Shift-Pemuda Hijrah merupakan gerakan sosial yang dilakukan sebagai upaya guna mentransformasi struktur secara kultural lewat framing Islamisme pada pemuda. Melalui observasi, wawancara mendalam, serta data visual, peneliti menyimpulkan bahwa berbaurnya Shift-Pemuda Hijrah dalam penggunaan jaringan komunikasi di kegiatan dakwahnya, berbaur dalam ruang urban, serta mengikuti tren konsumsi, dapat membangun intepretasi atas aktivisme gerakannya dalam penguatan nilai-nilai Islam yang memungkinkan adanya mobilisasi atas berbagai representasi dan mampu mentransformasi struktur secara kultural.

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ABSTRACT
The phenomenon of Islamic preach that has been spread across various social media platforms and being produced by Islamic preacher (ustadz) itself is trying to embrace followers from the younger generation. The Shift-Pemuda Hijrah managed by Ustadz Hanan Attaki and his team is an example of how the phenomenon has took place. Previous studies explained that this phenomenon was carried out through a process of a preach form which offers new orientation within its production. However, this study argues that the propagation of Shift-Pemuda Hijrahs digital preach is a form of social movement as an effort to transform the existing structures with cultural aspects through Islamism as framing within its movement on youth. Through observation, in-depth interviews, as well as visual studies, this study finds that the use of the communication networks in the preach activities, blended in the urban space, and following consumption trends, could help the movement build interpretations in order to strengthening Islamic values within the youth lifestyle, which possibly mobilize various representations and transform the existing social structures through cultural aspects.

Abstrak :
Gaya hidup muslimah perkotaan melalui pilihan model berjilbabnya menjadi fokus kajian dari skripsi ini, khususnya yang dipraktekkan Hijabers Community, sebuah kelompok atau kumpulan muslimah muda berjilbab. Studi ini berupaya menggali bagaimana gaya berjilbab dan berbusana yang fashionable pada Hijabers Community dikonstruksikan dan kemudian digunakan sebagai simbol untuk merepresentasikan gaya hidup muslimah perkotaan. Penelitan ini dilakukan di Jakarta dengan metode kualitatif (studi kasus), yang didukung dengan data survey guna menggambarkan karakteristik maupun aktivitas gaya hidup anggota HC yang berjumlah 31 orang. Temuan penelitian menunjukkan bahwa di kalangan muslimah anggota komite HC terindikasi berkembang gaya hidup konsumtif yang melekat dengan budaya "leisure time‟ dilihat berdasar pilihan aktivitas, tempat dan strukturkonsumsinya. Kesamaan latar belakang sosial-ekonomi antar anggota komite HC berkontribusi pada kesamaan pilihan pola konsumsi, yang sekaligus jadi simbol status, serta gaya hidup anggota komite Hijabers Community. Pilihan ini juga berperan dalam pemaknaan anggota komite Hijabers Community terhadap gaya berbusana berjilbab yang fashionable, yang dibentuk oleh habitus prestise dan keislaman yang moderat. Nilai dan norma HC sebagai kelompok berperan dalam penanaman dan penyebarluasan nilai keislaman dalam berbusana, yang sekaligus menjadi modal simbolik Hijabers Community pada ranah kultur fashion muslimah perkotaan. Modal simbolik ini menjadi potensi berkembangnya modal ekonomi maupun sosial, bahkan kultural, karena gaya berjilbab dan berbusana HC yang fashionable dapat mengkonstruksi makna Islam dan Jilbab sekaligus merepresentasikan gaya hidup muslimah perkotaan. ......This study concerns the lifestyle of urban Muslim women shown by their style of veil, especially in Hijabers Community as a community for young Muslim women wearing veil. The purpose is to dig into styles of hijab and the fashionable clothings of the members used as a symbol to represent the lifestyle of urban Muslim women. This study conduct in Jakarta uses qualitative method and supported by survey data to describe lifestyle of 31 Hijabers Community‟s comittee. The data collected showed a consumptive lifestyle that comes along with "leisure time" culture of the Hijabers Community members, shown by activity choice, place dan consumption structure. Their homogeneous social-economic condition shapes a common selection of consumption among the committee members of Hijabers Community at the same time become a status symbol and lifestyle of Hijabers Community‟s comittee. This selections have a role in meanings of the committee members of Hijabers Community towards lifestyle and fashionable style ,were shaped by the habitus of prestige and moderate Islam. Group‟s values and norms takes a role at socializing Islamic values relating to clothing style and become symbolic capital for Hijabers Community in field of urban muslim women‟s fashion. This symbolic capital potentials to brings advantages to in accumulating their own social, economic even cultural capitals. Because Hijabers Community veiling style and fashionable clothings can constructs Islamic meaning and also represents urban Muslim women‟s lifestyles.

Abstrak :
Fungsi ayah dalam keluarga adalah sebagai pencari nafkah untuk memenuhi kebutuhan keluarga, sementara ibu berfungsi dalam mendidik anak (Hidayati, dkk, 2011). Ayah yang bekerja penuh waktu akan berkurang interaksinya dengan anak. Berdasarkan artikel menunjukkan bahwa ayah dan anak lebih sering berinteraksi pada saat hari libur dan ketika ayah sudah pulang bekerja yang hanya bergantung pada interaksi secara langsung. Disisi lain, teknologi komunikasi diciptakan untuk mempermudah interaksi antar individu. Artikel ini menjelaskan tentang interaksi antara ayah dan anak melalui teknologi komunikasi, khususnya smartphone ketika ayah sedang bekerja. Penelitian ini ingin mengetahui apakah smartphone dapat meningkatkan intensitas kedekatan interaksi antara ayah dan anak. Selain itu, penelitian ini juga ingin mengetahui apakah ayah dapat memberikan sosialisasi kepada anak melalui smartphone dan mengontrol keseharian anak. Artikel ini menggunakan persperktif fungsionalis. Pendekatan kualitatif digunakan oleh penulis dengan mewawancarai 3 ayah dan 3 anak berusia 20 tahun keatas yang sama-sama menggunakan smartphone di kota Depok. Temuan yang diperoleh penulis yaitu smartphone dapat merubah interaksi ayah dengan anak, dan ayah dapat memberikan kontrol sosial kepada anak dalam interaksi melalui smartphone. Dalam interaksi ayah dan anak, smartphone juga dapat digunakan ayah untuk mensosialisasikan nilai-nilai kepada anak.

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Function of a father is to support the finance of his family, while the mother functions as a nurturer for the child (Hidayati, et. al., 2011). A father that works full time will have his interaction with his child diminished. Based on an article, it's been shown that fatherchild interaction is more often to occur at holidays and at times when fathers have already got home from work, which depends solely on direct interaction. On the other side, communication technology has been developed to facilitate the interaction of individuals. This article describes the interaction between father and his children through communication technology, especially smartphones, on times when the father is at work. This research aims to uncover if smartphones can increase the intensity and closeness of interaction between father and his children. Also, this research aims to know if fathers can socialize on his children through smartphones by controlling daily activities of the children. This article uses functionalism perspective. The author used qualitative approach by interviewing 3 fathers and 3 children aged 20 and up that currently use smartphones and residing in the city of Depok. The author finds that smartphones can alter the interaction between father and his children, and the father can provide social control to the children in interaction through smartphones. In interaction between father and children, smartphones can also be used father to socialize norms and values to his children in his interaction.

Abstrak :
Penelitian ini bertujuan untuk melihat bagaimana jaringan sosial masih menjadi dasar bagi individu untuk memperoleh pekerjaan sebagai PNS di lingkungan Pemerintah Kota Bekasi, melalui: 1 Bagaimana cara PNS mendapatkan pekerjaannya saat ini, apakah dengan usaha sendiri, bantuan pihak lain, atau usaha sendiri dan bantuan pihak lain; 2 Bentuk bantuan apa saja yang PNS berikan kepada pihak lain yang telah membantunya dalam mendapatkan pekerjaan saat ini; 3 Siapakah pihak lain yang membantu PNS dalam mendapatkan pekerjaannya saat ini. Penelitian ini menggunakan metode kuantitatif dengan 46 responden yang berada di lingkungan pemerintah Kota Bekasi yang memiliki masa kerja minimal 4 tahun. Berdasarkan hasil survey yang diperoleh, jaringan sosial masih memiliki peran penting untuk memperoleh pekerjaan. Hasil Penelitian menunjukan sebesar 52,2 PNS di lingkungan pemerintah kota Bekasi mendapatkan pekerjaannya saat ini melalui usaha sendiri dan bantuan pihak lain, selebihnya, sebesar 41,3 melalui usaha sendiri dan sebesar 6,5 murni melalui bantuan pihak lain. Pihak lain yang membantu dalam mendapatkan pekerjaan yaitu 26,1 adalah keluarga, 8,7 adalah teman, dan 15,2 adalah kerabat. Dari hasil tersebut diketahui bahwa lapisan sosial yang terbentuk dari jaringan sosial yang ada di lingkungan pemerintah kota Bekasi adalah keluarga, teman, dan kerabat. Mereka saling memberikan dukungan dan bertukar informasi mengenai lowongan pekerjaan. ...... The purpose of this study is to have knowledge of how social networking became a basic idea for an individual to get a job as a civil servant in government office of Bekasi City, through 1 How civil servants got their job, whether by their own, help from others, or both of them 2 What kind of assistance granted to other parties whom assist civil servants in getting their job 3 Who are the other parties that assist civil servants for getting their job. This study use quantitative method with 46 respondents who were in the government office and had a minimum four year work time. The result of this study showed that social network still has an important role in order to get a job. The data showed 52.2 civil servants got the job through their own efforts and the help of others, 41.3 through their own efforts amounted, and 6.5 purely through the help of others. The other parties that help to got the job are 26.1 from families, 8.7 friends, and 15.2 relatives. From these results, it is known that social layers that formed from social network in the neighborhood of government office of Bekasi City are families, friends, and relatives. They support each other and exchange information about job vacancies.

Abstrak :
Penelitian ini bertujuan untuk menggambarkan voluntarisme dan modal sosial dalam komunitas virtual Karsa Cita. Studi sebelumnya mengenai mekanisme voluntarisme dalam komunitas dikelompokkan berdasarkan nilai altruisme, agama, budaya lokal, dan modal sosial. Peneliti sepakat dengan argumen yang diberikan oleh studi-studi tersebut. Meskipun demikian, belum banyak studi yang membahas mekanisme voluntarisme dan modal sosial dalam komunitas virtual. Oleh karena itu, penelitian ini bertujuan untuk menggambarkan voluntarisme dan modal sosial yang dapat menjaga eksistensi komunitas virtual Karsa Cita. Penelitian ini menggunakan metode kualitatif melalui teknik wawancara mendalam, observasi digital, dan tinjauan dokumen komunitas. Hasil penelitian menunjukkan bahwa sejak awal bergabung, anggota komunitas virtual telah memiliki jiwa voluntarisme. Pada akhirnya, partisipasi dalam voluntarisme memungkinkan para anggota untuk membangun modal sosial yang kuat, termasuk jaringan, norma resiprositas, dan kepercayaan. Selain itu, bonding, bridging, dan linking social capital secara signifikan mendukung pencapaian tujuan komunitas. Dengan demikian, terdapat keterkaitan timbal balik antara voluntarisme dan modal sosial sehingga mampu menjaga eksistensi komunitas virtual. ......The objective of this study is to describe the phenomenon of voluntarism and social capital within the context of the Karsa Cita virtual community. Previous studies on the mechanisms of voluntarism in communities were categorized based on values of altruism, religion, local culture, and social capital. The researcher concur with the arguments presented in these studies. However, there is a paucity of research discussing the mechanisms of voluntarism and social capital in virtual communities. Consequently, the objective of this study is to describe the voluntarism and social capital that maintain the existence of the Karsa Cita virtual community. This research employs qualitative methods, including in-depth interviews, digital observation, and a review of community documents. The findings indicate that since the inception of the virtual community, its members have exhibited a spirit of voluntarism. Ultimately, participation in voluntarism enables members to construct robust social capital, encompassing networks, norms of reciprocity, and trust. Furthermore, the presence of bonding, bridging, and linking social capital is conducive to the realization of community objectives. Consequently, there is mutual reinforcement between voluntarism and social capital, which serves to sustain the continued existence of virtual communities.

Abstrak :
[ABSTRAK
Penelitian ini hendak mengetahui perkembangan bosisme lokal di Indonesia pada era desentralisasi. Penelitian akan terfokus pada kemunculan Muhammad Andi Ali Baal Masdar sebagai bos lokal serta penguatan jaringan yang ia lakukan. Peneliti menggunakan metode kualitatif dengan pendekatan wawancara mendalam, observasi dan pengumpulan dokumen. Teori yang digunakan dalam penelitian ini yaitu teori mengenai orang kuat lokal, teori mengenai bossisme lokal, teori dinasti politik dan teori mengenai hubungan patron-klien.

Hasil penelitian menunjukkan bahwa kemunculan Muhammad Andi Ali Baal Masdar sebagai bos lokal dimulai sejak ia menduduki jabatan bupati. Selain itu, melemahnya kontrol DPRD Polewali Mandar turut mempermudah langkahnya untuk menjadi bos lokal. Muhammad Andi Ali Baal Masdar melakukan money politics atau political buying untuk mempertahankan kekuasaannya. Kekuatan politik Muhammad Andi Ali Baal Masdar didukung Partai Golkar dan Partai Gerindra di Polewali Mandar. Ia juga merangkul kalangan agamawan, jurnalis/pers lokal, jaringan birokrasi, hingga para pengusaha lokal dalam memperkuat kekuasaannya. Status kebangsawanan Muhammad Andi Ali Baal Masdar menjadi modal sosial di tengah masyarakat Mandar yang bersifat patrimodial, hal ini semakin meperkuat eksistensinya sebagai bos lokal di Polewali Mandar. Selain itu, Muhammad Andi Ali Baal Masdar juga mempunyai modal ekonomi yang kuat, ia di kenal sebagai keluarga yang kaya raya dan kontrol terhadap sumber-sumber ekonomi berupa proyek pemerintah.

Implikasi teori memperlihatkan bahwa kekuasaan Muhammad Andi Ali Baal Masdar tidak sepenuhnya memenuhi kriteria yang dimaksud dalam teori local strongmen atau local bossism. Salah satu kriteria yang tidak terpenuhi ialah penggunaan kekerasan, intimidasi terhadap lawan politiknya. Akan tetapi, hal ini tidak mengugurkan keberadaan Muhammad Andi Ali Baal Masdar sebagai bos lokal karena kekuasaan yang dimiliki sudah membentuk dinasti polit;This research seek to understand the development of local bosism in Indonesia during the decentralization era. The research will focus on the emerge of Muhammad Andi Ali Baal Masdar as local boss as well as his strengthening of the the network he conducted. This research was applying qualitative method with deep interview approach, observation and documents collecting. The Theory used in this research was a theory concerning local strong person, theory concerning local bossism, political dynasty theory and theory concerning patronge-client. The research result shows that the arising of Muhammad Andi Ali Baal Masdar as local boss began since he was appointed as Head of Regency (Bupati). Beside that, the weakening of control on Polewali Mandar Regional Representative (DPRD) contributed facilitating his steps to become a local bos. Muhammad Andi Ali Baal Masdar conducted money politics or political buying to defense his power. Muhammad Andi Ali Baal Masdar?s political power was supported by Golkar Party and Gerindra Party in Polewali Mandar. He also embraced religious prominent, journalists/local pers, bureaucrat network, until local businessman in strengthening his power. The nobility status of Muhammad Andi Ali Baal Masdar became a social capital among Mandar community which having patrimodial nature, this strengthened his existeance as local bos in Polewali Mandar. Beside that, Muhammad Andi Ali Baal Masdar also had a strong economical capital, he was prominent as a rich and welthy family and has a control on economical resources such as government projects. The theory implication shows that the power of Muhammad Andi Ali Baal Masdar did not meet the criteria mentioned in the teori local strongmen theory or local bossism. One of the criteria which did not met was the using of strength, intimidation to the opposite politicians. But, this did not vanishing the existance of Muhammad Andi Ali Baal Masdar as local boss since the power he owed had established a political dynasty supporting by three elements politicians, bureaucration, and businessman.;This research seek to understand the development of local bosism in Indonesia during the decentralization era. The research will focus on the emerge of Muhammad Andi Ali Baal Masdar as local boss as well as his strengthening of the the network he conducted. This research was applying qualitative method with deep interview approach, observation and documents collecting. The Theory used in this research was a theory concerning local strong person, theory concerning local bossism, political dynasty theory and theory concerning patronge-client. The research result shows that the arising of Muhammad Andi Ali Baal Masdar as local boss began since he was appointed as Head of Regency (Bupati). Beside that, the weakening of control on Polewali Mandar Regional Representative (DPRD) contributed facilitating his steps to become a local bos. Muhammad Andi Ali Baal Masdar conducted money politics or political buying to defense his power. Muhammad Andi Ali Baal Masdar?s political power was supported by Golkar Party and Gerindra Party in Polewali Mandar. He also embraced religious prominent, journalists/local pers, bureaucrat network, until local businessman in strengthening his power. The nobility status of Muhammad Andi Ali Baal Masdar became a social capital among Mandar community which having patrimodial nature, this strengthened his existeance as local bos in Polewali Mandar. Beside that, Muhammad Andi Ali Baal Masdar also had a strong economical capital, he was prominent as a rich and welthy family and has a control on economical resources such as government projects. The theory implication shows that the power of Muhammad Andi Ali Baal Masdar did not meet the criteria mentioned in the teori local strongmen theory or local bossism. One of the criteria which did not met was the using of strength, intimidation to the opposite politicians. But, this did not vanishing the existance of Muhammad Andi Ali Baal Masdar as local boss since the power he owed had established a political dynasty supporting by three elements politicians, bureaucration, and businessman., This research seek to understand the development of local bosism in Indonesia during the decentralization era. The research will focus on the emerge of Muhammad Andi Ali Baal Masdar as local boss as well as his strengthening of the the network he conducted. This research was applying qualitative method with deep interview approach, observation and documents collecting. The Theory used in this research was a theory concerning local strong person, theory concerning local bossism, political dynasty theory and theory concerning patronge-client. The research result shows that the arising of Muhammad Andi Ali Baal Masdar as local boss began since he was appointed as Head of Regency (Bupati). Beside that, the weakening of control on Polewali Mandar Regional Representative (DPRD) contributed facilitating his steps to become a local bos. Muhammad Andi Ali Baal Masdar conducted money politics or political buying to defense his power. Muhammad Andi Ali Baal Masdar’s political power was supported by Golkar Party and Gerindra Party in Polewali Mandar. He also embraced religious prominent, journalists/local pers, bureaucrat network, until local businessman in strengthening his power. The nobility status of Muhammad Andi Ali Baal Masdar became a social capital among Mandar community which having patrimodial nature, this strengthened his existeance as local bos in Polewali Mandar. Beside that, Muhammad Andi Ali Baal Masdar also had a strong economical capital, he was prominent as a rich and welthy family and has a control on economical resources such as government projects. The theory implication shows that the power of Muhammad Andi Ali Baal Masdar did not meet the criteria mentioned in the teori local strongmen theory or local bossism. One of the criteria which did not met was the using of strength, intimidation to the opposite politicians. But, this did not vanishing the existance of Muhammad Andi Ali Baal Masdar as local boss since the power he owed had established a political dynasty supporting by three elements politicians, bureaucration, and businessman.]

Abstrak :
Resiliensi masyarakat tampak dalam penanggulangan bencana. Resiliensi itu dipantik oleh peran dan kuasa para patron, khususnya tokoh agama. Keberadaan mereka menjadi kapasitas sosial penanggulangan bencana sebagaimana diharapkan pemerintah. Sayangnya, keterlibatannya memunculkan kontestasi cukup besar pada tataran personal dan afiliasi organisasi keagamaan. Penelitian bertujuan menjelaskan peran dan kontestasi kuasa para tokoh agama dalam penguatan resiliensi komunitas rawan bencana ganda di Tieng Wonosobo. Penelitian mengunakan metode kualitatif, yaitu etnografi post-kritis yang diimplementasikan di wilayah yang memiliki ancaman bencana ganda berupa banjir dan longsor. Penelitian menemukan bahwa kuasa tokoh agama diwujudkan dengan bentuk peran mereka dalam penanggulangan bencana dalam keseluruhan tahapan siklus manajemen bencana (pra, saat dan pasca bencana). Sementara kontestasi ditunjukkan dengan segala upaya pelibatan jaringan dan afiliasi organisasi keagamaannya (NU/Muhammadiyah) untuk menunjukkan peran menonjolnya. Proses sosial kontestasi tokoh agama itu selaras dengan teori Foucault (2017), bahwa kuasa tidak berasal dari luar lingkungannya, tetapi dari dalam komunitasnya. Kuasa menjalankan perannya melalui aturan dan sistem tertentu sehingga menghasilkan rantai kekuasaan. Penelitian juga menawarkan model penguatan resiliensi komunitas berbasiskan peran tokoh agama dalam kerangka kerja hubungan enam pihak (exi-helix), yaitu pemerintah, akademisi, masyarakat, industri, NGO, dan media. Dalam konteks ini, tokoh agama menjadi penghubung (enabler-mediator) dari program penanggulangan bencana yang diimplementasikan perbagai pihak. ......Community resilience is seen in disaster management. This resilience is fueled by the role and power of patrons, especially religious figures. Their existence becomes a disaster management capacity as expected by the government. Unfortunately, his involvement gave rise to considerable contestation at the personal level and religious cooperation. This study aims to explain the role and contestation of the power of religious leaders in strengthening the resilience of double disaster-prone communities in Tieng Wonosobo. The research uses a qualitative method, namely post-critical ethnography which is implemented in areas that have double disaster threats in the form of floods and landslides. The study found that the power of religious leaders is manifested by the form of their role in disaster management in the entire disaster management cycle (pre, during and post-disaster). Meanwhile, the contestation is shown by all efforts to involve the network and the cooperation of its religious organizations (NU/Muhammadiyah) to show its prominent role. The process of social contestation of religious figures is in line with Foucault's (2017) theory, that power does not come from outside the environment, but from within the community. Master the use of through certain rules and systems so as to produce a chain of power. The research also offers a model for strengthening the community based on the role of religious leaders within the framework of the six-party relationship (exi-helix), namely the government, academia, society, industry, NGOs, and the media. In this context, religious leaders become liaisons (enabler-mediator) of disaster management programs implemented by various parties.