Migrant entrepreneurs rely on ethnic networks when formal support is limited. Existing network-based explanations give insufficient attention to the cultural commitments that sustain trust and economic adaptation. This study examined how Madurese cultural capital and Ethnic Network Activation were associated with the economic resilience of Madurese Muslim entrepreneurs in Malaysia. An exploratory sequential mixed-methods design was used. The qualitative phase involved thematic analysis of interviews with 15 participants and informed the construction of preliminary survey measures. The quantitative phase analyzed responses from 124 entrepreneurs using descriptive statistics and hierarchical regression with HC3 robust standard errors. The interviews identified three cultural dimensions: harga diri as reputation-based social collateral, etos akerre as persistence and livelihood flexibility, and Etos Santri as the moral basis of trust and cooperation. The final regression model explained 52.2% of the variance in economic resilience. Pious Ethos had the largest standardized association (β = .302), followed by Ethnic Network Activation (β = .240), Madurese Pride Ethic (β = .209), and Unyielding Work Ethic (β = .176); all associations were statistically significant (p < .05). The findings suggest that cultural dispositions and ethnic networks are interdependent resources. The cross-sectional design does not support causal or mediational claims.
Climate change poses serious ecological and socioeconomic challenges to coastal communities, particularly in vulnerable regions such as Serdang Bedagai, North Sumatra. This study examines how Malay Muslim communities integrate Islamic environmental ethics (Eco-Islam) and Malay coastal traditions into community-based climate change adaptation through mangrove conservation. Using a qualitative descriptive approach, data were collected through in-depth interviews, participant observation, and institutional documentation involving members of the Tunas Baru and Muara Baimbai mangrove groups. The findings demonstrate that mangrove conservation is not merely an environmental management initiative but is deeply embedded in Islamic ecological principles of khalifah (stewardship), amanah (trust), and mizan (ecological balance), which reinforce collective responsibility for protecting coastal ecosystems. These ethical values are further strengthened by Malay customary traditions emphasizing harmony between humans and nature. Consequently, community agency extends beyond ecological restoration to include institutional strengthening, social forestry management, environmental education, and sustainable livelihood development. This study contributes to the literature on community-based climate adaptation by demonstrating that the integration of Eco-Islam, Malay cultural values, and local social actors provides an indigenous model of climate resilience applicable to other Muslim coastal communities.
The eighteenth-century crisis of political legitimacy in the Mataram Sultanate intensified the strategic role of religious authority in sustaining state power, making religious disputes inseparable from broader processes of political consolidation. Within this historical context, Serat Cebolek represents not merely a theological controversy but a narrative arena in which competing claims to religious authority are constructed, negotiated, and legitimized. This article examines how the text narratively configures the contestation between Kiai Mutamakkin and Ketib Anom as a mechanism for producing political legitimacy. Employing a qualitative textual approach, the study applies Paul Ricoeur's narrative hermeneutics through the three stages of mimesis as its principal analytical framework, while Pierre Bourdieu's concept of the religious field and Michel Foucault's notion of discourse and power/knowledge are employed as subsidiary analytical tools. The findings reveal that Serat Cebolek constructs two competing models of religious authority: institutional authority represented by Ketib Anom and culturally grounded authority represented by Kiai Mutamakkin. Rather than depicting a purely theological dispute, the narrative configures religious conflict into a mechanism through which political legitimacy is produced and stabilized. This study proposes a narrative-political model of religious legitimacy, demonstrating that religious literary texts function not merely as representations of historical religious conflicts but as sites where religious authority and political legitimacy are narratively produced, negotiated, and reconfigured across historical context.
This article examines the role of Kiai Hasan Maolani (1782–1874) in introducing and developing the Syattariyyah Sufi order in Kuningan, West Java, during the pre-exile period. Previous studies have tended to emphasize Maolani’s exile and later reputation as a religious figure, while giving limited attention to the formative phase of his religious authority before exile, particularly his activities at the Lengkong pesantren. Addressing this gap, the study asks how Maolani transmitted, localized, and institutionalized Syattariyyah teachings within the local Islamic community. Using historical research methods heuristics, source criticism, interpretation, and historiography. This study reconstructs Maolani’s intellectual, spiritual, and educational influence through available manuscripts, local traditions, and relevant historical sources. The findings show that Maolani’s pesantren functioned not only as a center of Islamic learning but also as a key institution for the dissemination of Syattariyyah doctrine. A distinctive finding is the articulation of a four level dhikr hierarchy, which reflects a structured spiritual pedagogy adapted to local religious needs. This hierarchy demonstrates how Syattariyyah teachings were transmitted through gradual stages of remembrance, discipline, and spiritual refinement. The article argues that Maolani’s pre-exile activities were crucial in shaping the continuity of Syattariyyah in Kuningan and contribute to broader discussions on the localization of Sufi orders, Islamic education, and religious-cultural continuity in Southeast Asia.
This study aims to reconceptualize pesantren and local wisdom as ethnopedagogical models through a systematic review of academic literature published between 2015 and 2025. Using a systematic literature review guided by the PRISMA framework, this study examines Scopus-indexed articles to identify how pesantren and local wisdom are represented in the scholarly literature. It explores the foundations of ethnopedagogy, emerging research trends, thematic patterns, and pedagogical models that arise from integrating Islamic teachings with local cultural practices. The findings indicate that pesantren are increasingly understood not merely as religious educational institutions, but as culturally embedded learning ecosystems. Within these ecosystems, knowledge production, value transmission, and pedagogical practices are shaped by the interaction between Islamic epistemology, local wisdom, and lived social practices. Three interrelated pillars consistently sustain pesantren-based ethnopedagogy: culturally grounded epistemology, experiential pedagogical practices, and value-based social learning. Based on this synthesis, the study proposes a pesantren-based ethnopedagogical model that comprises an epistemological foundation, culturally embedded pedagogical practices, and the internalization of values through lived experience. The study contributes theoretically by extending ethnopedagogical discourse to religion-based education and practically by offering a conceptual framework for culturally responsive Islamic education.
