Is the International migration fostering social capital?1033093/...Rafif Pamenang Imawan 6 2. Purpose and Research Question From theoretical point of view, this research will enrich

Master Thesis in Political Science (15 ECTS)

Spring 2016

Department of Government

UPPSALA UNIVERSITY

Is the International migration fostering social capital?A field study on the effects of international migration experience

on social capital in Javanese society in Bantul, Indonesia

Author:Rafif Pamenang Imawan

Supervisor:Sten Widmalm

Acknowledgment:

First and foremost, I would like to thank Professor Sten Widmalm for his kind supervision and suggestionin writing this thesis. Through his guidance and support, I am able to write and cope with difficult periodduring my thesis writing. I would like to extend my gratitude to Anne-Britt Stigsdotter, Anne Reuterhall,and Shannah Devynck for their kind assistance.

I would like to send my gratitude to the continuous support from my family (Herry Isminedy, Satria AjiImawan, and Arga Pribadi Imawan), Pratikno, Purwo Santoso, Cornelis Lay, Amalinda Savirani, RatihPratiwi Anwar, David Ekstam, and Nick Tobia. I would like to send my gratitude to the warm welcome ofpeople in Sanden, Diah BP3TKI, Supini, Tina, Rubiyah, Bayu, Fajar, and Reni. Special thanks for AstriIndirawati for her unconditional support.

I wish to acknowledge Erasmus Mundus Lotus III Scholarship for giving me a valuable opportunity tostudy and earn my master degree in Uppsala University.

Is the International migration fostering social capital?Rafif Pamenang Imawan

2

Abstract

This study investigates the international migration experience of returnees on their social capitalin Javanese society. In the seminal study by Putnam, it showed that international migration formedbonding social capital in United States (global north countries). Putnam’s study did not explore howinternational migration experience affects social capital in global south countries with traditional-agrariansetting such as Javanese society in Indonesia.

In regard to the methods, this study employs small scales survey and in-depth interview. Thesmall scale survey categorizes individual into three groups which are stayers, potential migrant, andreturnee. Each group consist 25 individual as a sample, controlling for the variable of economic status tosee the effect of migration experience. The in-depth interview sample was selected from the small scalesurvey respondent. There are 5 individual that had been selected from each group to be interviewed. Byemploying qualitative analysis, data triangulation from small scale survey and in-depth interview form themain approach to analysis.

The finding showed that bridging norm in the form of gotong royong (communal work) becomesthe factor that hinders bridging trust, network, and social organization. As the bridging norm obligates anindividual to participate in the communal activities, social alienation becomes the consequences ofavoiding the ‘obligation’. The international migration only affected the network dimension of returnee.This is showed that international migration brings a little modernization on returnee group. This finding isin line with Putnam’s propositions that international migration forming bonding social capital. However,this study showed that the bridging norms hinder individual freedom, which triggers the bonding tiesdimension of social capital. Bridging ties are not always ‘good ties’, as Putnam’s determinant views, if itis not followed with individual freedom.

Key words: Javanese Society, Returnee, International Migration Experience, Social Capital

Declaration of Originality

I declare that the work presented in this thesis is the result of my own independent research, except whereotherwise acknowledged in the reference list. This material has not been submitted either in whole or inpart, for a degree at this or any other university.

Rafif Imawan

Date: January 20, 2016


3

Table of Contents

1. Introduction........................................................................................................................................... 4

2. Purpose and Research Question............................................................................................................ 6

3. Theoretical Framework ......................................................................................................................... 6

a. The concept of Social Capital ........................................................................................................... 7

b. The concept of International Migration ............................................................................................ 9

c. The relationship between International Migration and Social Capital............................................ 10

4. Hypothesis........................................................................................................................................... 12

5. Methodology and Research Design .................................................................................................... 13

a. Case Study Selection....................................................................................................................... 13

b. Small-Scale Survey......................................................................................................................... 14

c. In-depth interview........................................................................................................................... 16

d. Delimitation and Potential Bias ...................................................................................................... 16

e. Outline............................................................................................................................................. 17

6. Javanese Social Setting in Sanden, Indonesia..................................................................................... 17

7. Empirical Result.................................................................................................................................. 20

a. Small-Scale Survey Analysis .......................................................................................................... 20

b. In-Depth Interview Analysis ........................................................................................................... 23

c. Triangulated Result ......................................................................................................................... 29

8. Conclusion and Important Remarks.................................................................................................... 30

9. Bibliography ....................................................................................................................................... 32

10. Appendix......................................................................................................................................... 35


4

1. Introduction

Migration and diversity has become two important issues in twenty first century since the

movement of people from global south to global north countries are often followed by diversity issues.

The migration flow showed a positive trend as OECD report in 2013 unveiled the increasing number of

international migrant in global North by around 53 million (65%) and global south by around 24 million

(34%) since 1990. It increased from less than 9% in 2000 to nearly 11% of total population in 2013. In

contrast to the migration flow to the global North, the proportion of international migration in developing

country was stable at the level fewer than 2% due to the significant population growth and higher return

(OECD, 2013, p.1-2). The figure in the report indicated the trend of the world that become more diverse.

This general trend is strengthened by the finding of World Bank which emphasized the migration

global trend. Further, the finding suggested the benefit of migration flow from global south to global

north, that significantly enhance the south through remittance from immigrants to their families back

home and also the transfer of technology and new ideas through immigrant networks (Putnam, 2007,

p.141). In this context, the role of ties/network becomes pivotal as a medium of the global south

development through remittance and transfer of ideology. The role of migration ties becomes the subject

of this thesis where the effect of migration experience of a returnee (migrant worker) on social capital in

the traditional-agrarian Javanese communities in Indonesia will be elaborated.

This thesis puts the social capital into the new social setting in the context of immigration, as

elaborated by Nannestad et al (2008, p.628). The proposition of the effect of immigration effect on social

capital has been investigated through various scholars, but this discussion puts the spotlight on Putnam’s

(2007) paper entitled “E Pluribus Unum: Diversity and Community in the Twenty-first Century” which

elaborates the challenge of diversity in global north countries as the consequences of migration flows.

Putnam (2007) argues that in the short run, immigration and ethnic diversity will reduce social solidarity

and social capital. While in the long run, the success of managing immigration and diversity will

positively affect cultural, economic, fiscal and development. His proposition focused on the challenge of

social cohesion in global North countries, however he did not elaborate on the modernization effect of

returnee in global South countries.

This study tries to fill the gap of Putnam’s proposition by investigating the effect of international

migration experience on returnee to the individual social capital in global South country, more

specifically in traditional-agrarian Javanese society. Returnee in this study refers to the migrant worker

who returns to home country after their period of working abroad. Even though most of the migrant

worker time was spent in the factory, but the social ties of migrant worker with their environment have


5

been significantly contribute to their personal modernization process during their times in advanced

industrial country.

This research conducted in Yogyakarta, Indonesia, of which this area known as the special

autonomous province that based on cultural values of Kraton (Javanese Kingdom) in its governance daily

practice. The status as special autonomous was granted in 2012 after the series of people mass action

which requested the central government to regulate the special autonomous into a law. As the following

occur, the special autonomous has been regulated in the law no. 13/2012 about Special Province of

Yogyakarta. This followed by special regulation in which there will be no local election and the king of

Kraton and his future heir perennially appointed as the governor of Yogyakarta.

This special regional status strengthens the Javanese culture as legal foundation in modern

government for day to day interaction among government and their citizens. Through this structure, the

modernization process in Javanese society become more difficult. As the traditional-agrarian setting, the

Javanese society have a strong social cohesion that maintain through some activities such as Arisan

(rotating credit association) as social mechanism to strengthen community solidarity (Putnam, 1994,

p.169). The space for individual aspiration is limited, since the needs of the society become the ultimate

goals and the role of cultural elite is dominant in public needs decision-making. This hierarchy (vertical)

structure is embedded in daily social interaction as this is a manifestation of Javanese power structure

tenet (Anderson on Holt, 2007, p.63). In this matter, this context is interesting to be studied since the

hierarchy and strong social cohesion may become the sample case of the closed society which is not

affected by modernization through cross-cutting interaction. Therefore put intervene of international

migration experience as the variable become crucial to see the effect on the social capital in closed

society.

Through this study, I will investigate the influence of migration experience on returnee to their

social engagement in their post mobility period. This case study may represent as an example on how the

migration mobility effect on social capital in the traditional-agrarian society that outweigh the social

cohesion over individual needs. Furthermore, based on data from BP3TKI (2014), the research site of this

study which located in sub-district Sanden in Yogyakarta is selected due the high number of returnee

compare to the other sub-district. By conducting the study on testing Putnam’s proposition in other

context, the author hopes to find the benefit of migration experience to the improvement of individual

social capital in a traditional society.


6

2. Purpose and Research Question

From theoretical point of view, this research will enrich the discourse on international migration

and social capital subject by filling the research gap through investigating the migration experience effect

on returnee’s social capital in traditional-agrarian setting. The previous research on this issue mainly

focus on how social capital influences international migration in Mexico or Post-Communist County in

Europe (Fussell, 2004, p.963; Massey & Espinosa, 1997, p.989; Massey & Riosmena, 2010, p.294;

Kalter, 2011, p.566). This study intended to investigate the opposite direction in the causal mechanism,

namely on how migration experience influences individual social capital, especially on assessing how

migration experience effect the feature of social capital. By investigating the opposite mechanism, we can

explore on how modernization process impacted on ties namely social capital, instead of putting social

capital (as independent variable) as the variable to explain people mobilization. By putting the study in

Javanese society, this study trying to see how the individual migration experience influences the density

of social capital which will indirectly bring positive effect on development in that area. Which it has been

explained that the Javanese society context sees as closed society setting.

From practical point of view, this investigation will provide benefit for local government and

BP3TKI in order to improve the migrant’s rural area and to propose more concise policy recommendation

based on existing social ties. This study will give a comprehensive description on how migration

experience influence individual density on social capital, as returnees potentially transform into the new

middle class in rural area. If the density of returnee social capital is thick, then the finding on this study

can lay the foundation for the discussion on whether migration experience on returnee will trigger the

growing of association. As the role of association become crucial in Putnam’s framework as the basic

measurement of the foundation of democracy and development. This is as proposed by the liberal

democracy tenet based on Tocqueville notion in undemocratic setting.

As this study aim to test Putnam’s proposition on migrant worker’s migration experience effect

on their social capital, the research question in this study is: to what extent does migration experience

effects on bonding and bridging social capital of returnee in Javanese society?

3. Theoretical Framework

This section divided into three parts. First part discusses the debate on the concept of social capital.

Second part discusses the debate on the concept international migration. In the last part, discusses the

debate on the relationship of international migration and social capital. This part elaborates the theoretical


7

debate surrounding Putnam proposition on social capital which become the proposition that has been

tested in this study.

a. The concept of Social Capital

Discussing social capital as a concept is problematic since each scholar has different definition

due to various epistemological standing. As a terminology, the first concept of social capital comes from

Lyda J. Hanifan (1916) studies on the importance of community involvement for a successful school. As

for him, social capital perceived as tangible substances that count in people daily lives, namely good will,

fellowship, sympathy, and social intercourse among individual and families which make social unit

(Putnam, 2001, p.19). Even though he brings the benefit of social ties (proxy social capital) but he did

not bring social capital into academic debate. The debate of social capital into academic debate brings by

two prominent scholars under Pierre Bourdieu and James Coleman (Häuberer, 2011, p.35), before it

developed under the study on the subject conduct by Robert Putnam.

As for Pierre Bourdieu, social capital defined as a relationship immanent capital that provides

useful support when it is needed. This relationship is stable, creates honor, and also reputation among

their members that build and maintain trust. Whereas the relationships among the group of members

(networks) sustained by material and/or symbolic exchanges as a social guarantee that institutionalize

them (ibid, p.38).. His notion on social capital is influenced by the capital notion in Marxist tradition.

However, unlike the term of social capital in Marxist which refers to economic sources, capital in

Bourdieu refers to the various forms of sources, such as social capital and cultural capital.

In Bourdieu conception, social capital has been seen as a network asset that belongs to society but

the resources is used by individual to change into economic capital. For Bourdieu, social capital is:

“made up of social obligations (‘connections’), which is convertible, incertain conditions, into economic capital and may be institutionalized inthe form of a title of nobility” (Bourdieu, 1986, p.47)

In contrast to Pierre Bourdieu, social capital by Coleman inheres in the relations between persons

and among persons (Häuberer, 2011, p.40). As Coleman framed social capital as functionalistic and

within rational choice theory where the ties also become the property of society and the individual use it

for their own benefit. By this mean, Coleman put his conception in economic terms, where if there is a

person helps other person it necessarily means that the other person will help them in return (reciprocity


8

principle). In order to make the reciprocity mechanism works, it needs trust and obligation as the sources

of social capital. For Coleman, social capital is:

“Social capital is defined by its function. It is not a single entity, but avariety of different entities having two characteristic in common: Theyall consists of some aspect of a social structure, and they facilitate certainactions of individuals who are within the structure.” (Coleman, 1990,p.302)

In contrary with Pierre Bourdieu and James Coleman, the notion of social capital by Putnam

gives the opposite mechanism. In previous study, social capital sees as society properties which used for

individual benefit. As for Putnam, social capital refers to individual properties which form society social

capital. His conception has an influence from new-institutionalism epistemology and especially rooted

from Tocqueville tradition. In his book entitled “Making democracy work: Civic traditions in modern

Italy”, Putnam (1994) investigated on how vertical and horizontal social structure influence civic culture

in northern and southern Italy. Based on his study, he came into conclusion that capitalism-industrial ethic

in Northern Italy has more positive effect on association as foundation for civic culture rather than

hierarchy kinship structure in Southern Italy.

In his study, Putnam mentioned the importance of individual engagement on social organization

as the measurement of people’s social capital density. For Putnam, social capital is

“Social capital here refers to features of social organization, such as trust,norms, and networks that can improve the efficiency of society byfacilitating coordinated actions.” (Putnam et al, 1994, p.167)

By this mean, social organization is not social capital, but social capital exists in social organization with

important feature on trust, norms, and network which influence on density of ties in social organization.

In his next study in “Bowling alone: The collapse and revival of American community” in 2001 and “E

Pluribus Unum: Diversity and Community in the Twenty-first Century” in 2007, Putnam come with more

lean definition of social capital as he referred it to the connections among individuals, with social

networks, the norm of reciprocity and trustworthiness that arise among them (Putnam, 2001, p.19; 2007,

p.137).

In Putnam work, he differentiated the inclusive and exclusive dimension of ties named as bonding

(exclusive ties - ties to people who are like you in some important way) and bridging social capital

(inclusive ties - ties to people who are unlike you in some important way) (Putnam, 2007, p.143). While

bridging social capital perceived as more important bond rather than bonding social capital, since


9

bridging social capital have more positive impact on society by bringing more sustainable democracy,

economic development, and maintain universal policy (Putnam, 1994, p.175-176, 2001, p.19, 2007,

p.144; Rothstein & Uslaner, 2005, p.70). Even though some study showed that bonding social capital

have a positive aspect as main sources of social movement (Widmalm, 2005, p.86; 2008, p.196).

This study uses Putnam’s definition on social capital which stressing the importance of norm

reciprocity, trust, and networks. By exercising this concept, this study avoids other epistemological stands

beside new-institutionalism such as Neo-Marxist epistemology which explore social capital more on

power relations on social construction (Hadiz, 2004, p.702; Cheong et al, 2007, p.25).

b. The concept of International Migration

The recent phenomena showed that international migration flows lead to the more diverse society

which becomes a challenge and opportunity in advance country (Putnam, 2007, p.139). From economic

theory, this trend provides an advantage because it expands global economy by moving labor from low-

productive country to high-productive country which improves efficiency (Hanson, 2008, p.201; Massey,

1999, p.318). Unfortunately, this migrant flows created a migrant cost which refers to the flow of illegal

immigration in advanced country (Hanson, 2008,p.201-202).

From the theoretical point of view, the discussion on migration can be layered into three levels,

individual decision-making level (micro), the web of ties (meso), and broader structural level (macro). In

the micro level, the discussion related to the autonomy of potential migrant on how they decide (rational

choice) to leave (migrate) or stay. On macro level, the discussion grasp on the aspect of economy-

political-cultural structure on the level of nation-state. In meso level, the discussion correlated with the

relational dimension concern on social and symbolic ties among stayers and migrant (Faist, 2000, p.2).

Based on these three layers, the dominant discourse on international migration is stressing the

discussion on state role (macro level). This discussion focused on state behavior on regulating the

immigration flow from poorer countries (Massey, 1999, p.318). The state role seen as an important factor

in the field of international migration to anticipate the effect of immigration, even though other study said

that labor export do not change the state macroeconomic policy and development design (Taylor et al,

1996b, p.203). In contrary, the migration flow effect the sending community economy (through

remittance) although they do not relate to the local development because ill-government policy (Taylor et

al, 1996a, p.410).


10

One of the problems on three layers of theory in migration relies on the insufficient rational

choice explanation on micro and macro level on understanding the migration decisions. This insufficient

explanation in micro and macro theory occurred because it views people as atomistic agents, whether be

they individual potential migrants, groups, households, organizations, and nation-states (Faist 2000, p.23-

24). Among these three layers, the gap of investigation on migration studies is in how social action

facilitated migration and the rule of social capital that people can muster to achieve goals (meso level).

Therefore, it needs to pursue a systematic investigation on meso level by putting the subject on migration

and post-migration process of returnee and their relationship with potential migrants (ibid, p.4, 24).

This study will examine the migration experience of returnee effect on the density of their social

capital. In this matter, this study explore on how the migration experience refers to people’s mobilization

across country from global south to global north industrial country. The mobilization refers to the migrant

worker who returns from more industrial country and its effect on individual social capital in home

country. In this matter, this study explores the meso level dimension on the discourse of migration

studies.

c. The relationship between International Migration and Social Capital

Discussion on the relationship between international migration and social capital become crucial

since it alters the focus of previous discussion on social capital as resources to solve the collective action

dilemma into new social setting in the context of immigration (Nannestad et al, 2008, p.628). By shifting

the discussion on the new context, international migration becomes more important variable that catalyze

individual’s form of bridging social capital which lead to the modernization effect.

This study tests Putnam (2007, p.137) proposition which argues immigration will reduce social

solidarity and social capital, but it will have a positive effect on cultural, economic, fiscal and

development if it can be managed in the long run. Related to his proposition, the role of ties is important

in order to form social solidarity. In his study, Putnam mobilized contact theory (bridging social capital),

arguing that the diversity erodes the in-group/out-group distinction and enhances out-group solidarity or

bridging social capital, thus lowering ethnocentrism. The conflict theory (bonding social capital)

suggested that diversity enhances the in-group/out-group distinction and strengthens in-group solidarity or

bonding social capital, which therefore increasing ethnocentrism (ibid, p.144). In his proposition, Putnam

stressed the migration effect on the diversity, but did not elaborate on how migration experience will

affect individual social capital in closed homogenous societies such as in the case of Javanese society. In


11

relation to this matter, this section consists of the debate on the relationship between international

migration and social capital variable.

The dominant discussion on international migration and social capital put social capital as the

independent variable which effect on international migration. Study by Fussell (2004) emphasize the

influence of social capital, as he showed the family relationships (bonding social capital) have positive

relationship on documented or undocumented Mexican migration to U.S. beside the variable of economy

who showed as influential factors. In this case, the rural employment steadily declined compare to the

urban area in Mexico (Fussell, 2004, p.963; Massey & Espinosa, 1997, p.989). Similar results occur in the

labor migration from Poland to Germany which trigger by family ties (Kalter, 2011, p.566). This study

has been challenged as the main factor for migration is not mainly through family relations. As the role of

paisanos (countrymen) which have a weaker ties compare to family and friends has become more crucial

in Mexican migration to U.S. (Flores-Yeffal & Aysa-Lastra, 2011, p.507; Wilson, 1998, p.401). In this

matter, weaker ties which seen as disadvantage become more important than kinship ties on determining

the migration (Palloni et al, 2001, p.1295-1296; Wilson, 1998, p.401). This is in contrast with the major

finding that mentioned bonding social capital as catalyst for migration. It is found that bridging social

capital (community ties) becomes the factor of Mexican migration flow to U.S. (Massey & Riosmena,

2010, p.294).

In contrast to the dominant discourse, the opposite mechanism by putting international migration

as independent variable that effect on social capital as dependent variable has been conducted. It showed

that the migration experience increases the participation of returnee to be an actively involved and

civically engage in their hometown’s institutions. The well-established social relations to the community

(bridging social capital) become the motive to make a difference back home. As the migration experience

put the moral obligation, privilege membership, and social expectation of stayers to returnee (Reichert et

al, 2014, p.221). In this matter, the communities’ ties (structural) become an important factor for the

social integration. The role of structural factor becomes the dominant aspect of social integration of

Cambodian-French and Cambodian-American in Cambodia. Current finding showed that bonding within

immigrant group become important sources for re-settlement (Wijers, 2014, p.1541), while the structural

factor hindering the creation of bridging social capital. It makes immigrant group becomes isolated and

marginalized based on the ethnic identity and stuck on institutional structures and conflicting ideologies

(Wijers, 2014, P.1540; Cheong et al, 2007, p.25, 42; Labrianidis & Sykas, 2012, p.1, 21).


12

The relation of Independent and Dependent Variable

This study is trying to test Putnam (2007, p.137) which argue that the migration will reduce the

social solidarity (proxy reduce social capital). His studies give the explanation on how migration effect on

the weak social cohesion in advanced country, but did not explore on how it will effect through returnee

in developing country. In more elaboration, Putnam studies put the setting in liberal heterogenic society

and did not explore in closed (undemocratic) homogenous setting as in Javanese society. Regarding to

this matter, this study will conduct research by constructing the variable relationship as a diagram above.

Javanese rural society has been chosen as the site of study since the site represents the traditional-

agrarian context. Based on historical trajectories, Javanese society’s cultural perspective has been seen as

undemocratic society which will displace cultural foundation to build democracy (Benda, 1964, p.454). In

short, Javanese power structure is monolithic, since it relies on the kingdom structure. This structure

affected the individual relations in Javanese society as they putting the ‘community needs’ as the first

priority. In order to maintain the social cohesion, the Javanese society has its own mechanism in rotation

credit called Arisan that maintain social solidarity (Putnam, 1994, p.169). This solidarity mechanism is

worked, even though the solidarity created based on intrinsic values rather than rational choice (Benda,

1964, p.454). In this sense, investigating on how migrant worker’s migration experience in more

industrial countries influences their social capital in home country will be interesting.

4. Hypothesis

Based on the theoretical elaboration on international migration and social capital, two hypotheses

are proposed. They are as follows:

H0: Migration experience is increasing returnee’s bonding social capital in Javanese society.

Ha: Migration experience is decreasing returnee’s bonding social capital in Javanese society.

InternationalMigration

(IV)

Social Capital

(DV)


13

5. Methodology and Research Design

This section divided in five parts which consist of case study selection, small-scale survey design, in-

depth interview design, delimitation of this study, and outline. Moreover, this study use the primary data

collected through field research by using small-scale survey and in-depth interview in Javanese Society.

In overall, this section elaborates the methods and methodological issues of this study.

a. Case Study Selection

This study employs the case study methods by focusing the investigation on one particular causal

factor (Gering, 2007, p.195) on how migration experience effect social capital. The case study methods

conducted in order to test Putnam (2007, p.137) proposition which argue that the migration will reduce

the social solidarity in other context. Putnam’s studies conducted in an advanced industrial setting which

becomes diverse society as the consequences of international migration. This study fill the gap by

Putnam’s study by investigate how migration experience effect returnee’s social capital in Traditional-

Agrarian setting. As the consequences of employing Putnam’s proposition, this study employs the new-

institutionalism epistemology on this study. Moreover, the qualitative research design applied in this

study in order to see whether the institutional aspect in social relations has been affected by migration

experience. However, besides trying to testing Putnam’s proposition in a different setting, there are

several reasons on why this research conducted in Javanese Society in Indonesia.

First, there are limited numbers of research on the relationship or effect on international migration

to social capital. The study conducted by Isham and Kahkonen (2002) investigated on how household

participation expressed their dissatisfaction on water management in central Java. It is found out that the

household participation is low in order to avoid disruption on the communal harmony (Isham &

Kahkonen, 2002, p.185). In Hugo’s work (1995), he showed that the family ties and decision making

become the crucial element of Indonesian migration to working abroad (Hugo, 1995, p.273). In his other

work, Hugo (2002) investigate on how labor international migration effect on family structure and

composition (Hugo, 2002, p.13). Hugo comes to the conclusion that labor international migration can

make people adopt ‘modern’ pattern and improving economic social status through remittance, but at the

same time it ruins social relations in family due to prolonged separation of parents (ibid, 2002, p.41). On

other studies, Olken (2009) showed an interesting study that the increased access to television signal led

to reduced participation in social group on the village level in Indonesia (Olken, 2009, p.31). His finding

is similar to what Putnam (2001) argues that the television become one of the factor that weaken social

cohesion. In other exploration, it is showed that household’s membership in local association effect


14

positively in the increased households welfare and reduced poverty (Grootaert, 1999, p.62). All in all,

these previous investigation did not investigate on how migrant worker’s migration experience effect on

their social capital in their home country, especially in the traditional-agrarian society.

Second, the Javanese society become one of the sample of traditional-agrarian society with strong

patron-client relationship which similar to Thailand (Zuhro et al, 1997, p.6). Despite the patron-client

relationship, the horizontal ties among individual which imposing the community needs above individual

needs is quite strong. At some occasion, this structure hindering individual autonomous for the sake of

harmonious society, the antagonism or disagreement becomes a taboo for society (Pye, 1999, p.768). In

this context, the social cohesion is not based on independent rational individual, instead it based on the

sacrificial of individual for communal harmony.

This study uses the primary data which collected through field research by conducting small-scale

survey and in-depth interview. These methods are conducted due to the limited existing available data in

international migration on Javanese society in general and Sanden sub-district in particular. The small-

scale survey conducted in order to capture the general picture of the condition of returnee and their social

interaction in the sub-district. While the in-depth interview conducted in order to explore and reconfirm

preconceptions of the social interaction in Javanese society. The literature review of this study is focused

on the books, journals, and articles that discuss international migration and social capital. These sources

will contain following keywords: migration, international migration, return migrant, bonding social

capital, bridging social capital, social capital, and trust.

b. Small-Scale Survey

One of the methods conducted in this study is small-scale survey as this method helps the

researcher to acquire the general picture of the population. In this matter, small-scale survey questions in

this study are similar to survey instrument of the 2000 Social Capital Community Benchmark Survey by

Harvard University which becomes the foundation of Putnam’s proposition. This study is designed as it

aimed at testing Putnam’s proposition on international migration and social capital. The respondents in

this study are divided into three groups. First group labeled as stayers group which consist of people who

do not plan to go abroad. Second group labeled as potential migrant group which consist of people who

plan to go abroad. While the third group labeled as returnee group, which consist of people who return

from working abroad.


15

The differentiation of groups in this study is intended to be able to investigate whether there are

any effects of international migration experience on individual’s social capital. In this study, the survey

control socio-economic background of the entire group. As the individual in stayers and potential migrant

group should have the similar socio-economic background at the time the study conducted, while the

socio-economic background of returnee group refers to their condition before they work abroad. If the

stayers and potential migrant groups showed a different result, then there is an effect of people mobility

on their social capital. While if the returnee group have more social capital than stayers and potential

migrant group , then the international migration experience influence the individual’s social capital.

This study use purposive sampling as this method helps the researcher to purposely choose

subjects who, in their opinion, are thought to be relevant to the research topics. In this case, the process of

sampling will involve identification of the informant and arranging time for the meeting (Sarantakos,

1993, p.152). Through this methods, the sample selection choosing through the significant individual in

the community, since the design of this survey is trying to capture the small scale sample. In this matter,

the individual selections by researcher strengthen the validity and reliability issue. In this small scale

survey, there are 75 people were examined, consist of 25 individuals from stayers, potential migrant, and

returnee group. The amount of representative sample across the group will be in the same proportion in

order to test the effect of migration experience. Hereby the differentiation of the representative of this

study:

Stayers Group: 25 individuals who do not plan to go abroad

Potential Migrant Group: 25 individuals who plan to go abroad

Returnee Group: 25 individuals who have returned after working abroad

This small-scale survey design enables the researcher to look on the general picture of the

population, even though the generalizability is not possible due to the small sample in this survey. In this

small scale survey, the relevant variables to be examined are trust, norm, network, and social

organization. Most of the research questions in this survey replicate the 2000 Social Capital Community

Benchmark Survey by Harvard University. The questions in this survey mostly examine nominal and

ordinal scales with the question such as generalize trust and income of the respondent. As this research

conducted in qualitative design, the data triangulation is examined through the analysis of small scale

survey and in-depth interview.


16

c. In-depth Interview

Beside small-scale survey, this study utilized in-depth interview as the primary methods to

investigate the effect of international migration experience to the individual social capital. The respondent

of this study which spread into stayers), potential migrant, and returnee group will become the informant

of this study. For the in-depth interview five informants from each group is selected and asked the

question regarding their social capital. The individual which selected in the interview based on several

criteria, such as role in the society and economic level. Moreover, this study employs two core questions,

which are:

Question 1 on Density Association:

What kind of association that you participate in? How the migration experience influences

your decision in joining association?

Are you joining multiple associations? Why do you decide to join multiple associations?

Question 2 on Trust, Norms and Network:

Do your migration experience affecting your perception of trust with other? In what way it

influences you?

Which network is more important, your family’s network or association’s network? Why it is

more important than the others?

These questions are intended investigate further the variable of trust, norm, network, and social

organization which become the parameter of social capital in Putnam’s conception. By examining the

‘kind’ and ‘density’ social organization, we can judge the density of individual social capital as social

organization consist multiple social ties. Also, this study sees how the individual of between these groups

perceived on another as the migration experience should (assume) modernize the returnee which effect

their social relations with others.

d. Delimitation and Potential Bias

This study has several limitations. First, this study used a single case study design. As the

consequences, it is hard to make a generalization. The proposition on this study may not be applied in

other case, since there will be other context and factors that can determine the results. Second, this

research investigates on marginal people ties in Javanese society. The focus on marginal ties brings

consequences on the ‘proper’ informant response on the interview that has been conducted. The quality of


17

data can be less ‘sufficient’ if we compare to the studies which put elite actor such as NGO as informant

of the studies. Third, the author preconceived notions from the initial interview and desk research. It may

lead the subsequent interview to specific direction desired by the author. To mitigate this, open-ended

questions is conducted so that informants have the freedom to explore and express more on their thoughts

which therefore reduce the bias in this research. Forth, this study employs one particular paradigm in

new-institutionalism. As the consequences of employing research that testing Putnam’s proposition, then

this research did not cover other paradigm such as neo-Marxism or feminism.

e. Outline

This study consists of nine chapters. First chapter consist the elaboration on the importance of

studying migrant worker migration experience on individual social capital in a more ‘closed’ society as in

Javanese Society. The short elaboration on Putnam’s theory as the foundation of this study has been

discussed in this chapter. Second chapter consist the academic and practical contribution and research

question conducted in this study. Third chapter of this study consist the theoretical framework of this

study. In this chapter, there are elaboration on social capital concept, international migration concept and

the debate on the relationship between international migration and social capital.

Fourth and fifth chapter will address the hypothesis and methodological issues in this study. In

this part, there is elaboration on the choices on why conducting small-scale survey, in-depth interview,

limitation study, and the paradigm that has been use in the study. Sixth chapter consist the profile of the

research site in Sanden sub-district, Bantul, Indonesia. This chapter consists on the geography and

secondary data of Sanden regarding to the migration flow in this area. Seventh chapter consist the

analysis of the empirical finding in this study. This chapter will elaborate how the small-scale survey

results and in-depth interview analysis. The last part of this chapter elaborates the data triangulation of

this study. Lastly, in chapter eighth and ninth, it will elaborate the conclusion and important remarks of

this study. Including the bibliography list that has been used this study.

6. Javanese Social Setting in Sanden, Indonesia

The research site of this study is located in Sanden sub-district in Bantul regency. This research

site is part of special province of Yogyakarta in Indonesia, which known as the province that has been

given the authority to implement the Javanese culture as the code of conduct to exercise the day to day

governance. This province consists of four regencies which are Sleman, Bantul, Kulon Progo, and


18

Gunung Kidul regency. Also this province has one city known as Yogyakarta itself. In total, this province

consists of 78 districts and 440 villages (BP3TKI, 2014, p.1). In term of population, this province consist

of 3.514.762 people with the highest density of people spread in Sleman with 1.114.833 people (31,71%)

and Bantul 927.956 people (26,40 %) from the total of population (Pemerintah Daerah DIY, 2014).

Interestingly, both of Sleman and Bantul as the highest density regency have a contrast setting.

Sleman known as urban-modern setting, while Bantul known as traditional-agrarian setting. This contrast

setting effected on the regency development plan and capitalism development. Sleman, like most urban-

modern regency, have developed more and attract people from different ethnic background to live in this

regency. As the consequences of people mobility, Sleman have a diverse society. In contrary, Bantul have

less capitalism development showed that this regency focusing more on how to manage the agricultural

sector. In other words, this differentiation causes the Bantul regency have thicker Javanese culture rather

than Sleman regency.

In more general, as a province, Yogyakarta has been granted as special autonomy province since

2012 which enable them to create fiscal and regulation capacity to maintaining Javanese culture. Through

the regulation in the law of 13/2012 on special province of Yogyakarta, this province enable to appointed

Javanese king to be a governor of the province. In this province, there existing the last Javanese kingdom

(Kraton) which ruling the local government for years. It is become a norm in the society that the king

should be the governor in this province. Through the law of 13/2012, the governor has given the

regulation capacity to formulate the public policy to maintain and strengthen the Javanese culture which

becomes the foundation of the special autonomy.


19

As it has been elaborated, from the structural point of view, Yogyakarta is more suitable to be the

research site province in regard to their special autonomy, existing Javanese kingdom, and the thicker

Javanese culture. Moreover, the decision to employ the study in Bantul rather than other regency based on

the statistical data from Balai Pelayanan Penempatan dan Perlindungan Tenaga Kerja Indonesia

(BP3TKI). As there are two regencies, Bantul and Kulon Progo, which are statistically showed the high

number of migrant worker. In 2009, Kulon Progo recorded to send 254 people followed by Bantul with

227 people. This number changed dramatically in four years, as Bantul recorded as the highest regency

that send 831 people in 2013. If we differentiate the migrant worker in Bantul based on formal (worked in

company and protected by law) and informal (domestic worker and mostly unprotected by law), it showed

that the formal worker has been dominate the statistic from 2009 to 2013. It can be shown, as the informal

sector send 2 people in 2009 and increase to 135 people in 2013 compare to formal sector which send 225

people in 2009 and rose dramatically to 696 people in 2013 (BP3TKI, 2014).


20

In summary, there are two factors that effected on the case selection, which are the thickness of

Javanese culture in traditional-agrarian setting and the high number of migrant worker in the area. To be

more focused, Sanden sub district is chosen based on the correspondence with the local authorities in

BP3TKI which statistically shown Sanden as the highest sending returnee among regency.

7. Empirical Result

The empirical discussion of this study divided into three sections. The first section consist the analysis of

small-scale survey in returnee, potential migrant, and stayers groups. Analysis in this part is conducted

through ANOVA analysis in order to see the variation within the groups. The second part of this section

elaborates the in-depth interview analysis to strengthen the general finding in ANOVA analysis. The third

part consists of the triangulated result of the study by seeing the confirmation between the variation in

ANOVA analysis and the in-depth interview results.

a. Small-Scale Survey Analysis

The analysis of the small scale survey conducted in this study uses the Analysis of variance

(ANOVA) in order to see the variation between groups of sample. By conducting ANOVA, we will

analyze on the mean of the sample in order to see the differentiation between sample groups. In order to

see the variation of ties, I construct the interval score of mean in 0 to 5 scales, where the middle mean

values (2.5) become the parameter that differentiated the form of bonding and bridging ties. If the testing

score showed that the mean of the group is fewer than 2.5, it means that the group form bonding ties. In

contrary, if the mean of the group above 2.5, then it means the particular group from bridging ties. It also

important to mention earlier that all the ANOVA analysis put the p-values at 0.05 or 95% confidence

level. By conducting the ANOVA analysis, we can see the total mean of each group in order see the

tendency of the sample.

As mentioned in the theoretical framework, this study employ Putnam’s concept on social capital

which refers to three important features which consist of trust, norm, and network. Another important

dimension on Putnam’s conception is the individual engagement on social organization. Social

organizations contain social capital as it is the manifestation of bonding or bridging social capital. All in

all, the small-scale survey conducted in this study control the same-economic status in the entire

respondent but with the differences on the migration experience.


21

Social Organization

Group Mean Std. Dev. F Prob > FStayers .2208889 .13416127

0.24 0.7870Potential Migrant .19636364 .14054205

Returnee .21163637 .10053302Total .20962964 .12500089

The first ANOVA analysis measures the engagement of people in social organization. In

Putnam’s framework, social organization sees as the media where social capital exists in the form of

bonding and bridging social capital. The ANOVA result showed that the people engagement on social

organization considered as low as all the group showed the mean score below 2.5. The score showed that

stayers group got score 0.220, potential migrant got score 0.196, and returnee got score 0.211. This means

that there are low people engagements in various social organizations. This data showed that people

engaged more on the association that have similar attribute with themselves. If we looked on the p-value

of the analysis, the score on 0.787 showed (> 0.05) that there are no variations of migration effect

treatment in the entire group at 95% confidence level. All in all, the ANOVA analysis on people

engagement on social organization is low as people are more forming bonding social ties. Therefore, it is

understood if the trust, norm, and network results showed under the mean score (under 2.5).

Norm

Group Mean Std. Dev. F Prob > FStayers 2.58 .54031884

0.14 0.8668Potential Migrant 2.5933333 .6384298

Returnee 2.66 .51252822Total 2.6111111 .55974398

In contrary to the assumption that the low engagement on social organization means the low trust,

norm, a nd networks, the ANOVA analysis on norms showed the high mean (above 2.5) in all groups. As

the stayers group score 2.58, potential migrant group score 2.59, and returnee group score 2.66. This

figure means that there are cross group norm (informal institution) that ties individual across groups. If

we looked at the p-value, it showed the score of 0.866 (> 0.05) which may means there are no differences

mean across the groups at 95% confidence level. The p-value reconfirms the finding that there are slightly

forming bridging norm in Javanese society. It is can be understood in the traditional society setting where

the community needs placed above individual needs. Conversely, it is surprising that the bridging norm

score is not as high as it has been expected in Javanese society setting.


22

Trust



Returnee 2.144 .4744119Total 2.088 .50322204

In opposing to the ANOVA result on norm, the mean on trust in all group showed slightly below

middle mean (2.5). As the result showed that stayers group score 1.92, potential migrant score 2.2, and

returnee score 2.14 with the p-value at 0.113 (> 0.05) which mean there are no differences result among

the group at 95% confidence level. This means that individual tend to form bonding trust, a trust that

created and worked within their closest ties. However, the mean result showed that the score of bonding

trust is nearby the middle values (2.5). This means that there are a potential to create the bridging trust as

the bonding trust is not so dominant compare to the people engagement on social organization mean level.

Network



Returnee 2.688 .59709791Total 2.43 .51198107

In contrast with other ANOVA analysis, the mean in network showed the differences as the p-

value score at 0.008 (< 0.05) or at 95% confidence level. Across the group that has been tested, only the

returnee group which showed the bridging network ties showing by mean score at 2.68 (> 2.5). Compare

to the mean score at stayer with 2.23 and potential 2.38 which all showed below the middle values (2.5).

This result means that there are effects of migration experience on individual network. As the returnee

created a bridging network, while the stayers and potential migrant create bonding network. This result

can be interpreted that international migration experience builds the awareness on building network. It is

unquestionable that this figure needs justification on how individual on these different categorization see

the utilities of networks.

Conclusion

In summary, based on these tests on the features of Putnam’s social capital and the engagement of

individual in social organizations, it is showed that international migration experience did not effect on

individual engagement to social organization. It did not either effect on the feature of social capital in


23

trust and norms, but it did effect on individual networks. From all the indicators, it can be assumed that

international migration experience has been modernizing individual on the utilization of networks. This

will be elaborate in the same Putnam’s categorical. The categorical intended to see the result of in-depth

interview analysis in more detailed explanation, to ensure that each feature has been addressed in this

research.

b. In-Depth Interview Analysis

This section contains the in-depth interview analysis to complement the small-scale survey

analysis in the previous section. If the previous chapter elaborate the general tendency, then this chapter

provide the answer on ‘why’ questions. The analysis flow is followed by the previous section

arrangement, by investigating the engagement on social organization, norm, trust, and network.

Social Organization

Result in ANOVA analysis showed that migration experience did not effected on individual

engagement on social organization. In fact, the individual engagement of stayer and returnee on social

organization showed the same result. The question that needs to ask is ‘why’ individual in all group

showed the same result. As the in-depth interview conducted to fifteen informants, it is concluded that

there are several factors that cause the low engagement of individual in social organization. It eventually

related to the patriarchy values of Javanese society in stayers group. In the interview with female stayers,

it is showed that the domestic preferences such as taking care of kids and understanding on gender role

become the main hindering of social engagement in social organization.

This occurs on stayers, such as Tina who said "I used to join many associations, but not anymore

as I have a kid right now. …. since my father passed away I have to earn an income and less active

anymore in the association" (Tina, 2015). This domestic preference also occur in other stayers, Khairun,

which said: "I seldom joined association as I have to take care of my children. Usually the activity of the

association is in the night, therefore I cannot join" (Khairun, 2015). From this interview, it showed that

the domestic preference become one of the main reason on female engagement in social organization.

Interestingly, the gender role in Javanese society seems to become the reason of the disengagement of

female in social organization. It occurs in the stayer interview with Rubiyah, which said "... As I said

previously, (that) for housewives has less interest in it (joining association) as it is not woman’s business

(domain). It is better the husbands and the youth who has more experience (to join)" (Rubiyah, 2015).

These interviews showed that the patriarchy values dominated stayer’s paradigm. It follows the fact that


24

mostly the social organization lead by men. All in all, in stayers group, the cultural factor has become

dominant factor of the disengagement to social organization.

In contrast to stayers group, the low individual participation on social organization in potential

migrant group is based on different motive. On the interview with Rina, it occurs that joining social

organization did not beneficial for her business. As she said: "Yes it is, I do not really like joining

association as I think it less beneficial for me. The discussion is not beneficial and less relevant for my

business" (Rina, 2015). In similar fashion, Aan Indra showed the less active in social organization. As he

said: "… I am the one who is less active (joining association). As my kid is still small and my wife already

tired from work. Therefore, I can’t be much active in association" (Aan Indra, 2015). In potential group

migrant, the engagement to social organization lies on rational-benefit motive rather than in stayers group

which imposing more on gender role in Javanese society.

In contrary to stayers and potential migrant group, informant whom categorize in returnee group

chose to not join social organization because of the lack of practical benefit of it. On the interview with

Iswantoro, it is occur that the unavailability of relevant social organization become the motive of his

disengagement with social organization. In this matter, the benefit of joining social organization becomes

the key factor. As he said, "No, I am not (active in association) as the association for this business is not

exist in this village. The association for this profession is located far from here so that I have difficulty to

join it" (Iswantoro, 2015). However, it is not merely the practical benefit of joining social organization

that trigger the disengagement. The result of interview with Supini showed that there are a social relation

issues. As social organization sees as unhealthy group, as she said: "Rarely (active in association), almost

never (joining association). I only take care of my warung (small street food restaurant). Sorry to say but

pengajian (Islamic association) in the village there is lack of integrity from the ustadz (a person who did

sermons in Islam), they just say it but not done it. ..." (Supini, 2015). The interview showed that it is clear

there are conflicting values between returnee with established social organization.

In summary, based on the in-depth interview on the three group in this study, it occurs that

joining social organization is not become the priority for the entire informant that has been interviewed.

However, these three groups that have been studied have different kind of reason on not joining

association. Stayers group fill the traditional Javanese society values that hindering them, while the

potential migrant and returnee based more on rational benefit choice. Based on these findings, it is

implied that social organization is not the form that been considered by Javanese society as beneficial.

The close individual ties seem to be more important in the Javanese society context.


25

Norm

Result in ANOVA analysis showed that the entire group formed a bridging norm with the score

slightly above 2.5 on stayers and potential migrant while returnee group score 2.66. This result is not

surprising but it can be interpreted as the reduction of bridging norm since it should be higher in

traditional society setting. This can be interpreted that there are slight decrease of social cohesion in

Javanese society setting.

The strong norm “obligation” to guard social cohesion showed on the interview with informant

from entire groups. As it showed in the interview with Nia, a returnee which used to worked in Korea, as

she said "(Regarding to relation with neighborhood) … we helped each other. For example, if I am

harvesting, I share some to the neighbors, vice versa" (Nia Lestari, 2015). There are informal institutions

(norm) which “obligate” individual to share their private matters to the public domain, such as harvest

product. This reciprocity mechanism becomes the code conduct in the daily interaction. As it is

mentioned by Lilis from potential migrant group, which said "Of course, in the community we help each

other. It doesn’t create any difficulties for me as everything is about give and take" (Lilis, 2015). In

similar fashion, Basuki from stayers group strengthen this dimension, as he said “… As this is a tradition,

we could not avoid. … There is a good side of it, which is the cooperation is really good. For example,

when there is an event people work together. Other case, if I want to build a house therefore the people

surrounding will help me free of charge" (Basuki, 2015).

These interviews showed that the social harmony is seem as taken from granted. This is the rules

that all of the individual in Sanden should obey on it. For individual whom violated the norm, they will

get punishment through alienation from society. This occur in the interview with Basuki (stayers group),

as he said "They will talk behind you, make a distance with you and they won’t invite you in any people

activities" (Basuki, 2015). These interview results reconfirm the bridging norm that has been formed in

the entire group. However, the in-depth interview analysis showed that there are hidden conflict within

returnee and stayers. As stayers see the freedom act that conducted by some returnee has violate the social

norm. This occurs in the interview with Tina (stayers group) which said "For social status they (returnee)

gain higher level. ... But there is also negative effect, such they like to drink alcohol. ... They said (that) in

abroad they free to drink, but here is different. Even though it is their rights, but here is inappropriate

(against norm) for that" (Tina, 2015). In similar fashion, Rubiyah from stayers group share the same

views, as she said:

"There are some differences (returnee), from the way they dress to being drunk.It is influence from abroad from people return from Korea and Malaysia, asthere are free to drink alcohol compare to here. ... It is bad influence fromoutside. ... It ruined young people mentality." (Rubiyah, 2015)


26

These interview results showed that at some point there are hidden conflict in the social relation as

returnee pictured as the individual whom has potential to do so or disturb the established norm.

To sum up, international migration experience had no measurable effect on building the bonding

norm. Conversely, the bridging norm formed in Sanden as it more imposed by structural factor rather than

individual’s rational choice. The structural factor uses the social punishment by alienating individual

whom did not participate or violate the established social norm. Even though, based on the interview, it

showed that there are conflicting values as the returnee bring their culture when they are working abroad.

All in all, the bridging norm is form as the structural factor is more dominating in Javanese society.

Trust

Result on ANOVA analysis showed that the entire group formed a bonding trust. This is an

interesting finding since the form bridging norm did not follow by the form of bridging trust. Based on

the interview with the entire group, it showed that the low trust related to the unhealthy social

organization and how the relational circle has been build. Interview with Basuki from stayers group

showed that the likely identity becomes the foundation to building trust, as he said "… If it is people from

mosque, I trust more as I am also from the same mosque. But if it is different religion, it depends on the

people" (Basuki, 2015). However, it is correlated with the low individual engagement to social

organization. It occurs in the interview with Khairun from the same group, as she elaborate "...

Sometimes, I hesitate to go outside as the women likes to gossips. Therefore, it is better for me to stay at

home" (Khairun, 2015). The close circle and the unhealthy in inter-individual relationship has been the

trigger on the low trust in the individual in stayers group.

In the interview with individual from potential migrant group, it showed more likely the same

form of bonding trust as in the stayers group. In the interview with Rina, it showed that the lack of

beneficial on building the interaction with other and building cooperation, showed the lack of trust as she

said "… I like to do my business by my own so that I can manage and responsible on my own business. It

is hard for me to cooperate with other people, as I am afraid of differences in opinion, vision and mission.

.." (Rina, 2015). The informant showed the more rational foundation on the social interaction than stayers

group. It is quite hard to find the elaboration in the trust level among the informant in potential migrant

group. Therefore the dimension on this group cannot be more elaborated.

In similar fashion, the informant from returnee group showed that the less willingness to

cooperate with other unlikely cooperation on returnee. It showed in the interview with Nia which said "...


27

I like to work by myself. … It is hard to accommodate many interests. If you work by yourself, it is okay as

the risk is smaller" (Nia Lestari, 2015). The lack of interest to cooperate with others can be seen as the

lack of trust with other. The interesting part is Supini from the same group which delivered an interesting

point as she said:

"... At that time, people went home after working abroad just stayed at home andnot involved in association. I have the will to establish an association as I seethose who return home after working abroad looks like losing direction of life.… I thought that their mindset is like those people in other country but I waswrong. When they return back to Indonesia, they get back to their Indonesianmindset. ... Therefore I am the tip of the spear for them (returnee). I have nosecretary but I can run the organization (Returnee Association). I don’t needsecretary or treasure. I think it is not necessary, if I employ them I will just makeit difficult for myself." (Supini, 2015)

The interview showed that there are lacks of trust, even among the returnee. The informant is choosing to

strengthen the relative close trust with their family rather than with other returnee. This can be seen that

the returnee identity is fading in the Javanese context.

In short, from the interview it implied that international migration experience did not affect the

bridging trust. The entire group form the bonding trust but with different foundation of reason. It seems

that the traditional values become dominant factor that make forming bonding trust in stayers group,

while the more rational choice foundation initiate the making of bonding trust in potential migrant and

returnee. Other interesting fact is the bonding trust is stronger in stayers group rather than the others

group.

Network

Result on ANOVA analysis showed that the network is the only feature that affected by

international migration experience on returnee. This finding is interesting to elaborate more on why

network is the solely feature that effected by international migration experience. Based on the interview

with Tina from stayers group, it seems that the economic capital become the main reason on building

network even though network is not based on economic capital. It occur when the interview reveal the

economic comparative advantage of returnee. As she said: "Yes, because they (returnee) have the capital

not like the other people. Usually for small business is done by individually, but for big business they join

with other people (other returnee)" (Tina, 2015). In similar fashion, Rina from the same group elaborate

discourage in building bridging network, as she elaborate "Not really, as Arisan not only talked about

business … IWAPI (Indonesian Women Entrepreneur Association) which talked about business, but I

have no intention joining them as I only a small business actor" (Rina, 2015). These two informants


28

interpreted the networking building based on economic matters. It resonates with the individual from

potential migrant group, as the interview with Dwi Iswanto reveal that he prefer to build network outside

the village, as he said:

"(I prefer involved in) Kuliningrat (returnee association in province), as in famergroup there is people from or made by government. Most of the meeting is hardto express. If it is in Kuliningrat, the meeting invitation is enough via SMS.Farmer group have too many meetings and waste the time, as the farmer notonly farm but also need additional income." (Dwi Iswanto, 2015)

Both of stayers and potential migrant group sees networking in economic terms, this implied that both of

group sees that networking should base on economic beneficial. It is implied that the bonding network is

more preferable in both of group, since both of the group limited the networking form on economic

matters.

Conversely with the network utilities in stayers and potential migrant group, individual in

returnee group sees the network building based practical reasons. As interview with Farid from returnee

group, it implied that individual from returnee group realize the important aspect of networks. As he said

in the interview:

"Joining association provides me an opportunity to meet friends and potentialnetworks (for selling). … The more you have friend the more people knowabout your business and you can promote your business to them. If you havemore friends, you can sell them almost everything" (Farid, 2015)

This interview showed that they are realizing the importance aspect of networking that have beneficial

with their economic possession. In contrast with stayers and potential migration group which rely more

on bonding network. In similar fashion, Supini from the same group, stressing that the network provide

the opportunity to gain resources. As she is mentioning on her relationship with local authorities, as she

become the head of returnee association, as she said "Yes, it is me (regarding to the middle man of

funding). The government official, Depnaker (Ministry of labor and workforce), directly contact me"

(Supini, 2015). The utilities of network is important to gain the fund from government project, which she

elaborate "Yes, (I am using link to submit the proposal) DPRD Bantul, where else. If you want to submit

to the province so you just go to DPRD province. ... If you just being passive (not contact your link), in

1000 years it won’t be approved" (Supini, 2015). These interviews showed that returnee realize that by

building bridging network, it has been giving the practical beneficial in the long and short run.

In summary, the motive for building bridging network from the group determine by the practical

use of network. It is implied that international migration experience seems effected on the individual


29

consciousness on how building network will give a practical beneficial in the long or short run. It also

related on how individual create the meaning of network. While the stayers and potential migrant interpret

network as in narrow meaning (economic matters), while the returnee interpret network in more wide

meaning.

Conclusion

In summary, the in-depth interview analysis reveal that there are slightly modernization process

that effected by international migration experience. In the stayers group, the traditional values become the

dominant factors that effected on how individual building their social capital. This point of view did not

occur in the potential migrant which are more slightly modernize. In the returnee group, there is more

rational foundation of individual on building their social capital. However, it reflected from the interview

that the structure is more dominant in dictating individual behavior. As in the Javanese society, the norm

that sustains the social cohesion has been placed in higher position in order to maintain the social

harmony. Even though, the interview showed that there are more tendency to rely more on the close

social relation (bonding social capital). This case is interesting, since as from the identity point of view,

the respondent have the same identity as Javanese people. But, it showed the different responses (motive)

on building their social capital. Even though, based on the interview, the entire group showed that all the

individual form a bonding social capital.

c. Triangulated Result

The ANOVA and in-depth interview analysis showed that there is not much effect of

international migration experience on social capital. As the small scale survey and interview result

showed that there are slightly modernization effects on returnee. If we compare stayers, potential migrant,

and returnee group, it showed that the potential group and returnee have more rational foundation in their

social interaction than stayers. The stayers group showed that there are more traditional values that

affected their behavior. However, the finding in this study showed that the structural factor is more

dominantly affected the social cohesion in Javanese society. The international migration experience did

not affect the form of bridging social capital, but it strengthens the bonding social capital. This finding in

some extent is strengthening the theory proposition by Putnam that international migration lead to

individual bonding social capital. But against the individual as agency that become the foundation of

Putnam analysis, the finding in this research showed that structural factor is more important to determine


30

individual behavior. All in all, international migration did not affect the forming bridging social capital,

since it only affected one dimension of social capital, which is network.

There are two features of social capital that interesting to elaborate, which are norm and

networks. In this research, it showed that norm in all the entire group form a bridging norm. The

manifestation of bridging norm in Javanese Society is Gotong Royong (communal work). The research

showed that the individual involvement in Gotong Royong is become the code of conduct in the social

relations as individual whom did not participate will be alienated from the social relations. In this matter,

it implied that the involvement of people in Gotong Royong is become the parameter of social cohesion.

This ‘obligation’ is the become the factor that the forming bonding trust and social organization, as

Gotong Royong which should rely on individual voluntary has been changed into obligation. This

structure limited the individual liberty. This is implied that the bridging ties (social cohesion) in Sanden

are in a fragile because individual are force to involve to social matters rather than based on their

consciousness. This effected on the formed of bonding network in stayers and potential migrant followed

by bonding trust and social organization. In contrary with returnee which formed bridging network, as the

consequences of slightly modernization which showed by the practical formed of networking.

In summary, this analysis showed that the international migration did increasing returnee bonding

social capital (H0) which in the in-depth interview analysis, showed that it has been triggered by the

limited of individual freedom. The finding in this study challenge Putnam’s theories on international

migration and social capital. In Putnam’s theory, agency is the pin point on understanding the form of

social capital through the individual interaction. However, Putnam did not explain the structural factor

that lead individual behavior. The finding in this study showed that the bridging norm have a negative

consequences on social relations that cause bonding social capital. Even though each group have different

foundation, as stayers have more traditional values, potential migrant and returnee have slightly

modernization values. The social punishment and diversity on values becomes the trigger to lower social

cohesion. It seems Putnam’s theory need to put emphasize on degree of individual freedom in order to see

the strength and weak of individual’s social capital.

8. Conclusion and Important Remarks

The research design in this study is intended to investigate the returnee effect on modernization in

the Javanese rural village. Putnam’s study focusing on how diversity issue that trigger by international

migration affected social capital in global industrial (north) country. In his study, Putnam proposes that

international migration will cause bonding social capital in the short run, before it will create a bridging


31

social capital in the long run through the identity construction. This study is trying to test Putnam

proposition by testing the effect of international migration experience on worker migrant (returnee) on

their feature of social capital. In other word, this study is intended to see the opposite mechanism, by

means the flow of people from industrial to traditional setting. This is the dimension that did not

elaborated by Putnam in his study.

In reference to that intention, this research focusing on the investigation on traditional-agriculture

setting in Javanese society where the concept that has been use in this research refers to the social capital

concept by Putnam which emphasize the important feature of trust, norm, network, and individual

engagement in social organization. The result showed that the international migration experience did

effect slightly on bringing modernization to potential migrant and returnee, while the stayers stick with

their traditional values. The result is interesting as it is tested in the Javanese society which is a

homogenous society. Challenging the Putnam’s study, this study showed that structure become important

factor that determines individual behavior.

In this context, the norm (informal institutional) become the factor that strengthen bonding social

capital as it strengthen bonding trust, network, and social organization. Since the bridging norm has

forced individual to obey the code of conduct to participate in the communal work or any social event in

order to avoid the social alienation. This mean that the individual freedom is limited, which caused the

bonding social capital. However, despite this general trend, the international migration experience did

effect on networking dimension of returnee. This due to the modernization values in returnee in which the

bridging networking can give the economic benefit. In this sense, this research is challenge the Putnam’s

proposition which did not explore the individual freedom and the over positive views on the utilities of

bridging social capital in his study.

Lastly, there are several limitations in this study. First, this study employ the single case study

design, therefore the generalization of the finding in this research is quite unlikely. Second, the

respondent of this study is a marginal people in the rural area. Unlikely the more ‘elite’ respondent, the

consistency and the ‘in-depth’ dimension of the interview become inadequate in some part. This is the

challenge of the interview process, since the level of education and the knowledge of informant become

the hindering factor on gaining the suitable data. However, despite these challenge, this research has

provide contribution on exposing the gap of Putnam’s proposition. Last but not least, there are lots of

research gap that can be investigated in the further studies. First, the research is on how the power

relations mechanism works in the Javanese society. This can be done by employing the neo-Marxism

perspective as it can be seen if there are a swift power structure in the social cohesion in Javanese society.

Second, the research is on how the role of women in the context of managing social capital in the


32

patriarchy society as Javanese society. Both of these further researches may scale up the results of this

study and contribute more on the study on international migration.

9. Bibliography

Aan Indra (2015, November 05). (R.P. Imawan, Interviewer)

Anderson, B. The idea of power in Javanese culture. on Holt, C. (Ed.). (2007). Culture and politics inIndonesia. Equinox Publishing.

Basuki (2015, November 18). (R.P. Imawan, Interviewer)

Benda, H. J. (1964). Democracy in Indonesia. The Journal of Asian Studies, 23(03), 449-456.

Bourdieu, P. (1986). Forms of capital, on J. G. Richardson (Ed.), Handbook of Theory and Research forthe Sociology of Education, Greenwood Press

BP3TKI Yogyakarta, (2014), Profil BP3TKI (Badan Pelayanan Penempatan dan Perlindungan TenagaKerja Indonesia) Yogyakarta, BP3TKI Yogyakarta

Cheong, P. H., Edwards, R., Goulbourne, H., & Solomos, J. (2007). Immigration, social cohesion andsocial capital: A critical review. Critical social policy, 27(1), 24-49.

Coleman, J. S. (1990). Foundations of social theory. Harvard University Press

Dwi Iswanto (2015, November 24). (R.P. Imawan, Interviewer)

Faist, T. (2000). A Review of Dominant Theories of International Migration. on Faist, T. (2000). Thevolume and dynamics of international migration and transnational social spaces.

Farid (2015, October 23). (R.P. Imawan, Interviewer)

Flores‐Yeffal, N. Y., & Aysa‐Lastra, M. (2011). Place of Origin, Types of Ties, and Support Networks inMexico–US Migration*. Rural sociology, 76(4), 481-510.

Fussell, E. (2004). Sources of Mexico's migration stream: rural, urban, and border migrants to the UnitedStates. Social Forces, 82(3), 937-967.

Gerring, J. (2007). Case study research: principles and practices. Cambridge University Press.

Grootaert, C. (1999). Social capital, household welfare, and poverty in Indonesia. World bank policyresearch working paper, (2148).

Hadiz,V. R. (2004). Decentralization and Democracy in Indonesia: A Critique of Neo‐InstitutionalistPerspectives. Development and Change, 35(4), 697-718.

Hanson, G. H. (2008). The economic consequences of the international migration of labor (No. w14490).National Bureau of Economic Research.

Häuberr, J. (2011). Social Capital Theory. Springer Fachmedien.

Hugo, G. (1995). International labor migration and the family: some observations from Indonesia. Asianand Pacific Migration Journal, 4(2-3), 273-301.

Hugo, G. (2002). Effects of international migration on the family in Indonesia. Asian and Pacificmigration journal, 11(1), 13-46.


33

Isham J., & Kahkonen, S., How do participation and social capital affect community-based waterprojects? Evidence from Central Java, Indonesia. On Grootaert, C., & Van Bastelaer, T. (Eds.).(2002). The role of social capital in development: An empirical assessment. CambridgeUniversity Press.

Iswantoro (2015, November 17). (R.P. Imawan, Interviewer)

Kalter, F. (2011). Social capital and the dynamics of temporary labour migration from Poland toGermany. European Sociological Review, jcq025.

Khairun (2015, November 15). (R.P. Imawan, Interviewer)

Larianidis, L., & Sykas, T. (2013). Social construction of community and immigration networks in ruralareas: towards a dynamic view of their importance to Balkan immigrants. Sociologia Ruralis,53(1), 1-25.

Lilis (2015, November 15). (R.P. Imawan, Interviewer)

Massey, D. S. (1999). International migration at the dawn of the twenty‐first century: The role of thestate. Population and Development Review, 25(2), 303-322.

Massey, D. S., & Espinosa, K. E. (1997). What's driving Mexico-US migration? A theoretical, empirical,and policy analysis. American journal of sociology, 939-999.

Massey, D. S., & Riosmena, F. (2010). Undocumented migration from Latin America in an era of risingUS enforcement. The Annals of the American Academy of Political and Social Science, 630(1),294-321.

Nannestad, P., Lind Haase Svendsen, G., & Tinggaard Svendsen, G. (2008). Bridge over troubled water?Migration and social capital. Journal of Ethnic and Migration Studies, 34(4), 607-631.

Nia (2015, November 24). (R.P. Imawan, Interviewer)

OECD. (2013). World Migration in Figures. Website: http://www.oecd.org/els/mig/World-Migration-in-Figures.pdf

Olkean, B. A. (2009). Do television and radio destroy social capital? Evidence from Indonesian villages.American Economic Journal: Applied Economics, 1(4), 1-33.

Palloni, A., Massey, D. S., Ceballos, M., Espinosa, K., & Spittel, M. (2001). Social Capital andInternational Migration: A Test Using Information on Family Networks1. American Journal ofSociology, 106(5), 1262-1298.

Pemerintah Daerah Istimewa Yogyakarta (Official Website of Yogyakarta Special ProvinceGovernment). (2014). Jumlah Penduduk. Website: http://jogjaprov.go.id/pemerintahan/kalender-kegiatan/view/jumlah-penduduk

Putnam, R. D. (2001). Bowling alone: The collapse and revival of American community. Simon andSchuster.

Putnam, R. D. (2007). E pluribus unum: Diversity and community in the twenty‐first century. The 2006Johan Skytte Prize Lecture. Scandinavian political studies, 30(2), 137-174.

Putnam, R. D., Leonardi, R., & Nanetti, R. Y. (1994). Making democracy work: Civic traditions inmodern Italy. Princeton university press.

Pye, L. W. (1999). Civility, social capital, and civil society: Three powerful concepts for explaining Asia.Journal of Interdisciplinary History, 29(4), 763-782.


34

Reichert, C., Cromartie, J. B., & Arthun, R. O. (2014). Impacts of Return Migration on Rural USCommunities. Rural Sociology, 79(2), 200-226.

Rina (2015, November 06). (R.P. Imawan, Interviewer)

Rothstein, B., & Uslaner, E. M. (2005). All for all: Equality, corruption, and social trust. World politics,58(01), 41-72.

Rubiyah (2015, November 17). (R.P. Imawan, Interviewer)

Sarantakos, S. (1993). Social research. Palgrave Macmillan.

Supini (2015, October 17). (R.P. Imawan, Interviewer)

Taylor, J. E., Arango, J., Hugo, G., Kouaouci, A., Massey, D. S., & Pellegrino, A. (1996a). Internationalmigration and community development. Population Index, 397-418.

Taylor, J. E., Arango, J., Hugo, G., Kouaouci, A., Massey, D. S., & Pellegrino, A. (1996b). Internationalmigration and national development. Population Index, 181-212.

Tina (2015, November 15). (R.P. Imawan, Interviewer)

Widmalm, S. (2005). The utility of bonding social capital. Journal of Civil Society, 1(1), 75-95.

Widmalm, S. (2008). Decentralisation, corruption and social capital: from India to the West. SAGEPublications India.

Wijers, G. D. (2014). Navigating a river by its bends: a study on transnational social networks asresources for the transformation of Cambodia. Ethnic and Racial Studies, 37(9), 1526-1545.

Wilson, T. D. (1998). Weak ties, strong ties: Network principles in Mexican migration. HumanOrganization, 57(4), 394-403.

Zuhro, S., et al, (1997), Demokratisasi di Indonesia, Thailand dan India. PPW LIPI


35

10. Appendix

ANALYSIS OF VARIANCE (ANOVA) SMALL SCALE SURVEY

SOCIAL ORGANIZATION

. oneway Organization Group, scheffe tabulate

| Summary of OrganizationGroup | Mean Std. Dev. Freq.

------------------+------------------------------------Stayers | .2208889 .13416127 25

Potential Migrant | .19636364 .14054205 25Returnee | .21163637 .10053302 25

------------------+------------------------------------Total | .20962964 .12500089 75

Analysis of VarianceSource SS df MS F Prob > F

------------------------------------------------------------------------Between groups .007669612 2 .003834806 0.24 0.7870Within groups 1.14859682 72 .015952734

------------------------------------------------------------------------Total 1.15626644 74 .015625222

Bartlett's test for equal variances: chi2(2) = 2.8768 Prob>chi2 = 0.237

Comparison of Organization by Group(Scheffe)

Row Mean-|Col Mean | Stayers Potential

| Migrant---------+-------------------------Potential| -.024525Migrant | 0.791

|Returnee| -.009253 .015273

| 0.967 0.913

TRUST

. oneway Trust Group, scheffe tabulate

| Summary of TrustGroup | Mean Std. Dev. Freq.

------------------+------------------------------------Stayers | 1.92 .58878407 25

Potential Migrant | 2.2 .40414517 25Returnee | 2.144 .4744119 25

------------------+------------------------------------Total | 2.088 .50322204 75


36


------------------------------------------------------------------------Between groups 1.09759987 2 .548799935 2.24 0.1138Within groups 17.6415996 72 .245022216

------------------------------------------------------------------------Total 18.7391994 74 .253232425


Comparison of Trust by Group(Scheffe)


| Migrant---------+-------------------------Potential| .28Migrant | 0.143

|Returnee| .224 -.056

| 0.284 0.923

NORM

. oneway Norm Group, scheffe tabulate

| Summary of NormGroup | Mean Std. Dev. Freq.

------------------+------------------------------------Stayers | 2.58 .54031884 25


------------------+------------------------------------Total | 2.6111111 .55974398 75


------------------------------------------------------------------------Between groups .091851911 2 .045925955 0.14 0.8668Within groups 23.0933336 72 .320740745

------------------------------------------------------------------------Total 23.1851856 74 .313313318


Comparison of Norm by Group(Scheffe)



|Returnee| .08 .066667


37

| 0.883 0.917

NETWORK

. oneway Network Group, scheffe tabulate

| Summary of NetworkGroup | Mean Std. Dev. Freq.

------------------+------------------------------------Stayers | 2.2366667 .53315969 25


------------------+------------------------------------Total | 2.43 .51198107 75


------------------------------------------------------------------------Between groups 2.40042224 2 1.20021112 5.08 0.0086Within groups 16.9967996 72 .236066661

------------------------------------------------------------------------Total 19.3972218 74 .26212462


Comparison of Network by Group(Scheffe)



|Returnee| .431333 .282667

| 0.010 0.128


38

SMALL SCALE SURVEY QUESTIONNAIRES

QUESTIONNAIRE FOR STAYERS AND POTENTIAL MIGRANT GROUPS

IS THE INTERNATIONAL MIGRATION FOSTERING SOCIAL CAPITAL?

A field study on the effects of international migration on social capitalin Javanese society in Bantul, Indonesia

Rafif Pamenang ImawanMaster Student in Political Science, Uppsala University, Sweden.

Date & Time :

Interviewer :

The information you write down below will be kept confidential and will only be used for researchpurpose.

A. DEMOGRAPHIC QUESTIONSPlease write down your personal information.

1. Name :

2. Age :

3. Address (specific) :

4. Are you male or female?

<SEX>1. Male2. Female

5. Would you say your religion is Islam, Christian, Catholic, Hinduism, Buddhism, or something else?

<RELIGION>1. Islam2. Christian3. Catholic4. Hinduism5. Buddhism6. Other


39

8. Don’t know9. Refused

6. Would you say your background is Javanese, Sundanese, or something else?

<ETHNIC>1. Javanese2. Sundanese3. Other8. Don’t know9. Refused

7. Would you say your occupation is labor, entrepreneur, farmer, civil servant, or something else?

<OCCUP>1. Labor2. Entrepreneur3. Farmer4. Civil servant5. Domestic worker6. Not working7. Other9. Refused

8. Are you considered your job as a full time, part time job, or currently not working?

<JOBTYPE>1. Full time2. Part time3. Not working8. Don’t know9. Refused

9. What is the highest grade of school or year of college you have completed?

<EDUC>1. Less than high school2. High school diploma3. Some college4. Assoc. degree (2 year) or specialized technical training5. Bachelor’s degree6. Some graduate training7. Graduate or professional degree8. Don’t know9. Refused

10. We are interested in how people are getting along financially these days. So far as you and yourfamily are concerned, would you say that you are very satisfied, somewhat satisfied, or not at allsatisfied with your present financial situation?


40

<ECONSAT>1. Very satisfied2. Somewhat satisfied3. Not at all satisfied8. Don’t know9. Refused

11. How much your nominal income per month?

<INCOME>

………………………………………………….

12. Please circle one or more items bellow that belong to you or your family properties?

<PROPERTIES>1. Bike2. Motorcycle3. Car4. Computer5. Laptop6. Telephone7. Smartphone8. Jewelry9. Television10. Other

13. What is your ownership status of your house?

<OWNERSHP>1. Owner of the house2. Renter3. Provide by employer4. User not paying rent5. Other8. Don’t know9. Refused

14. Do you or a member of your household has any agricultural land or do farming?

<LANDFARM>1. Yes2. No SKIP NO 15

15. What is your ownership status of your land?

<OWNERSHPLAND>1. I own and cultivate this land2. I own but don’t cultivate this land3. I rent this land from someone


41

4. I rent out this land5. I have a shareholder6. Other8. Don’t know9. Refused

16. Think POLITICALLY AND SOCIALLY, how would you describe your own general outlook --asbeing very conservative, moderately conservative, middle-of-the-road, moderately liberal or veryliberal?

<IDEO>1. Very conservative2. Moderately conservative3. Middle-of-the-road4. Moderately liberal5. Very liberal6. (VOLUNTEERED) Something else8. Don’t know9. Refused

B. INTERNATIONAL MIGRATION AND SOCIAL CAPITALPlease mark, circle or write in the column for the answer that best represent your view.

ON MIGRATION EXPERIENCE

17. Have you working aboard?

<ABROADEXP>1. Yes2. No

18. Do you make contact with returnee in your area?

<CONRETU>1. Yes2. No

19. Did the contact with returnee motivate your desire to going abroad?

<MOTRETU>1. Yes2. No

20. How often did you discuss the migration experience with returnee in your area?

<TIESRETU>1. Every week (or more often)2. Almost every week3. Once or twice a month4. A few times per year


42

5. Less often than that8. Don’t know9. Refused

ON ASSOCIATIONS OR MEMBERSHIP

21. What kind of activities that you do together with your families?

<FAMACT>

………………………………………

22. How often do you do the activities with your families?

<FAMACTFRE>

………………………………………

23. (Now I’d like to ask you a few questions about the local community where you live.) How manyyears have you lived in your community?

<LIVCOM>1. Less than one year2. One to five years3. Six to ten years4. Eleven to twenty years5. More than twenty years6. All of my life8. Don’t know9. Refused

24. Do you expect to be living in your community five years from now?

<STAY>1. Yes2. No8. Don’t know9. Refused

25. Overall, how would you rate your community as a place to live — excellent, good, only fair, or poor?

<QOL>1. Excellent2. Good3. Only fair4. Poor8. Don’t know9. Refused

26. Are you a member of a local church, mosque, or other religious or spiritual community?


43

<RELMEM>1. Yes2. No8. Don’t know9. Refused

27. Not including weddings and funerals, how often do you attend religious services?

<RELATEND>1. Every week (or more often)2. Almost every week3. Once or twice a month4. A few times per year5. Less often than that8. Don’t know9. Refused

28. In the past 12 months, have you taken part in any sort of activity with people at your church, mosqueor place of worship other than attending services? This might include teaching Sunday school,serving on a committee, attending choir rehearsal, retreat, or other things.

<RELPART1>1. Yes2. No8. Don’t know9. Refused

29. Now I'd like to ask about other kinds of groups and organizations. I'm going to read a list; just answerYES or NO if you have been involved in the past 12 months with this kind of group. Are you memberof or have you worked for (with or without salary) any other type of organization, for example

a. Youth association (example: Karang Taruna)

<GRPYA>1. Yes2. No

b. Women’s association (example: Arisan Ibu PKK)

<GRPWA>1. Yes2. No

c. Farmer association (example: Arisan Panen, Kelompok Tani)

<GRPFAR>1. Yes2. No


44

d. Traders’ association or business group (example: Kelompok usaha)

<GRPBUS>1. Yes2. No

e. Professional association (example: Assosiasi TKI)

<GRPPROF>1. Yes2. No

f. Cultural or religious association (example: Yasinan, Kelompok Hadrah/Rebana, KelompokJatilan, Kelompok Ketoprak)

<GRPCULREL>1. Yes2. No

g. Church, temple or mosque association (example: Kelompok Takmir Masjid)

<GRPREL>1. Yes2. No

h. A labor union (example: KSPI -Konfederasi Serikat Pekerja Indonesia-)

<GRPLAB>1. Yes2. No

i. Interest groups, political action groups, political clubs, or political committees (example:Nadhatul Ulama, Muhammadiyah)

<GRPPOL>1. Yes2. No

j. A political parties

<GRPPOLPAR>1. Yes2. No

k. And do you belong to any other kinds of clubs or organizations?

<GRPOTHER>1. Yes2. No


45

30. In the past twelve months, have you served as an officer or served on a committee of any local club ororganization?

<OFFICER>1. Yes2. No8. Don’t know9. Refused

31. Of all the groups that you are involved with (IF NECESSARY: including both religious andnonreligious ones) please think of the one that is most important to you and about the members of thisgroup you are involved with. (IF UNSURE ABOUT GROUP: Think of the group that you spend themost time on.)

a. About how many would you say are the same ethnicity as you — all, most, some, only a few,or none?

<BGRETHNIC>1. All2. Most3. Some4. Only a few5. None8. Don’t know9. Refused

b. And how many of them are colleges educated — all, most, some, only a few, or none?

<BGRPEDU>1. All2. Most3. Some4. Only a few5. None8. Don’t know9. Refused

32. I'm going to read a list of statements. For each, please tell me whether you agree strongly, agreesomewhat, disagree somewhat, or disagree strongly.

a. The people running my community don't really care much what happens to me.

<ALIEN1>1. Agree strongly2. Agree somewhat3. (VOLUNTEERED) Neither/Depends4. Disagree somewhat5. Disagree strongly8. Don’t know


46

9. Refused

b. Religion is very important in my life.

<RELIMP>1. Agree strongly2. Agree somewhat3. (VOLUNTEERED) Neither/Depends4. Disagree somewhat5. Disagree strongly8. Don’t know9. Refused

33. Many obstacles keep people from becoming as involved with their community as they would like.Thinking about your own life, are there any obstacles or barriers that make it difficult for you to be asinvolved with your community as you would like, or not?

<BARRIER>1. Yes2. No8. Don’t know9. Refused

I'd like you to tell me whether each of the following is a very important obstacle, somewhatimportant, or not at all important.

a. An inflexible or demanding work schedule or inadequate childcare

<BARJOB>1. Very important obstacle2. Somewhat important obstacle3. Not at all important obstacle4. Not applicable8. Don’t know9. Refused

b. Inadequate transportation.

<BARCAR>1. Very important obstacle2. Somewhat important obstacle3. Not at all important obstacle4. Not applicable8. Don’t know9. Refused

c. Feeling unwelcome.

<BARWELC>1. Very important obstacle


47

2. Somewhat important obstacle3. Not at all important obstacle4. Not applicable8. Don’t know9. Refused

d. Concern for your safety

<BARSAFE>1. Very important obstacle2. Somewhat important obstacle3. Not at all important obstacle4. Not applicable8. Don’t know9. Refused

e. Lack of information or Not knowing how to begin.

<BARINFO>1. Very important obstacle2. Somewhat important obstacle3. Not at all important obstacle4. Not applicable8. Don’t know9. Refused

f. Feeling that you can’t make a difference.

<BAREFF>1. Very important obstacle2. Somewhat important obstacle3. Not at all important obstacle4. Not applicable8. Don’t know9. Refused

ON TRUST, NETWORK, AND TOLERANCE

34. Please tell me how much you agree or disagree with each of these statements.

a. It is better for a country if almost everyone share the same customs and traditions.

<SAMETRAD >1. Agree strongly2. Agree3. Neither agree nor disagree4. Disagree5. Disagree strongly8. Don’t know


48

b. It is better for a country if there are a variety of different religions.

<DIFFREL>1. Agree strongly2. Agree3. Neither agree nor disagree4. Disagree5. Disagree strongly8. Don’t know

35. Now, I want to ask you some questions about how you view other people. Generally speaking, wouldyou say that most people can be trusted or that you can’t be too careful in dealing with people?

<TRUST>1. People can be trusted2. You can’t be too careful3. (VOLUNTEERED) Depends8. Don’t know9. Refused

36. Next, we’d like to know how much you trust different groups of people. First, think about (GROUP).Generally speaking, would you say that you can trust them a lot, some, only a little, or not at all?

a. People in your family

(CLARIFY IF NECESSARY): How about in general?

<TRFAM>1. Trust them a lot2. Trust them some3. Trust them only a little4. Trust them not at all5. (VOLUNTEERED) Does not apply8. Don’t know9. Refused

b. People in your neighborhood.


<TRNEI>1. Trust them a lot2. Trust them some3. Trust them only a little4. Trust them not at all5. (VOLUNTEERED) Does not apply8. Don’t know9. Refused


49

c. (How about) People you work with (would you say that you can trust them a lot, some, only alittle, or not at all?).


<TRWRK>1. Trust them a lot2. Trust them some3. Trust them only a little4. Trust them not at all5. (VOLUNTEERED) Does not apply8. Don’t know9. Refused

d. People at your church/mosque or place of worship.


<TRREL>1. Trust them a lot2. Trust them some3. Trust them only a little4. Trust them not at all5. (VOLUNTEERED) Does not apply8. Don’t know9. Refused

e. People with different religion.


<TRDIFREL>1. Trust them a lot2. Trust them some3. Trust them only a little4. Trust them not at all5. (VOLUNTEERED) Does not apply8. Don’t know9. Refused

37. Please answering these following questions

a. In your day-to-day life, have you EVER felt that people act as if they think you aredishonest?

<EXPDISC>1. Yes2. No8. Don’t know


50

9. Refused

b. About how often would you say this happens – very often, often, sometimes, or rarely?

<EXPDISCFRE>1. Very often2. Often3. Sometimes4. Rarely8. Don’t know9. Refused

38. Next I have a few questions about your IMMEDIATE NEIGHBORS. These are the 10 or 20households that live closest to you. About how often do you talk to or visit with your immediateneighbors — just about every day, several times a week, several times a month, once a month, severaltimes a year, once a year or less, or never?.

<NEISOC>1. Just about everyday2. Several times a week3. Several times a month4. Once a month5. Several times a year6. Once a year or less7. Never8. Don’t know9. Refused

39. In the past two years, have you worked with others to get people in your immediate neighborhood towork together to fix or improve something?

<NEICOOP>1. Yes2. No8. Don’t know9. Refused

40. What kind of activities that you do together with your community?

<COMACT>

………………………………………

41. How often do you do the activities with your community?

<COMACTFRE>

………………………………………


51

42. How strong is the feeling of togetherness or closeness in your village/neighborhood? Use a five pointscale where 1 means feeling very distant and 5 means feeling very close.

<NEITOG>1. Very distant2. Somewhat distant3. Neither distant nor close4. Somewhat close5. Very close

43. There are often differences in characteristics between people living in the same village/neighborhood.For example, differences in wealth, income, social status, ethnic background, race, caste, or tribe.There can also be differences in religious or political beliefs, or there can be differences due to age orsex. To what extent do any such differences characterize your village/neighborhood? Use a five pointscale where 1 means to a very great extent and 5 means to a very small extent.

<NEIVAR>1. To a very great extent2. To a great extent3. Neither great nor small extent4. To a small extent5. To a very small extent

44. Do any of these differences cause problems?

<NEIDIFF>1. Yes2. No SKIP NO 45

45. Which two differences most often cause problems?

<NEIDIFFCAU>1. Differences in education2. Differences in landholding3. Differences in wealth/material possessions4. Differences in social status5. Differences between men and women6. Differences between younger and older generations7. Differences between long-term and recent residents8. Differences in political party affiliations9. Differences in religious beliefs10. Differences in ethnic background/race/caste/tribe11. Other differences.

46. In our country there are people who have different ideas to the majority of the population; in youropinion what should these people do?

<DIFOPN>1. Obey what the majority wants and put their own belief to one side


52

2. Have their own ideas but not try to convince others3. Have their own ideas and try to convince others8. Don’t know9. Refused

47. When someone is saying something that contradicts your own way of thinking what do you do?

<TOLRN>1. Discuss2. Keep silent3. Ignore them4. Leave5. Something else8. Don’t know9. Refused

48. (From the scale 1-7, 1 refers to strongly disagree, 7 refers to strongly agree) What would you sayabout this following statement?

a. No matter what a person's political beliefs are, she or he entitled to the same legal rights andprotections as anyone else

<LEGRIGHTS>

……………………………

b. Group should not be prevented from holding public meetings

<PUBMET>

……………………………

c. I believe in free speech for all no matter what their views might be.

<FREESPECH>

……………………………

d. People should have the freedom to express their own opinions publicly.

<FREEOPIN>

……………………………


a. One of the big problems in this country is that we don't give everyone an equal chance.

<EQCHNCE >


53

……………………………

b. If people were treated more equally in this country, we would have many fewer problems

<EQFEWPROB >

……………………………

c. Our society should do whatever is necessary to make sure that everyone has an equalopportunity to succeed.

<EQSUCC>

……………………………

d. We should be more tolerant of people who choose to live according to their own moralstandards, even if they are very different from our own

<EQDIFFE>

……………………………

Thank you for your participation in this survey.


54

QUESTIONNAIRE FOR RETURNEE

IS THE INTERNATIONAL MIGRATION FOSTERING SOCIAL CAPITAL?

A field study on the effects of international migration on social capitalin Javanese society in Bantul, Indonesia

Rafif Pamenang ImawanMaster Student in Political Science, Uppsala University, Sweden.

Date & Time :

Interviewer :

The information you write down below will be kept confidential and will only be used for researchpurpose.

A. DEMOGRAPHIC QUESTIONSPlease write down your personal information.

1. Name :

2. Age :

3. Address (specific) :

4. Are you male or female?

<SEX>1. Male2. Female

5. Would you say your religion is Islam, Christian, Catholic, Hinduism, Buddhism, or something else?

<RELIGION>1. Islam2. Christian3. Catholic4. Hinduism5. Buddhism6. Other8. Don’t know9. Refused

6. Would you say your background is Javanese, Sundanese, or something else?


55

<ETHNIC>1. Javanese2. Sundanese3. Other8. Don’t know9. Refused

7. The question refers to the occupation before going abroad. Would you say your occupation is labor,entrepreneur, farmer, civil servant, or something else?

<OCCUP>1. Labor2. Entrepreneur3. Farmer4. Civil servant5. Domestic worker6. Not working7. Other9. Refused

8. After the period of working abroad, what is your occupation?

<RETOCCUP>1. Labor2. Entrepreneur3. Farmer4. Civil servant5. Domestic worker6. Not working7. Other9. Refused

9. The question refers to the job before going abroad. Are you considered your job as a full time, parttime job, or currently not working?

<JOBTYPE>1. Full time2. Part time3. Not working8. Don’t know9. Refused

10. After the period of working abroad, are you considered your job as a full time, part time job, orcurrently not working?

<RETJOBTYPE>1. Full time2. Part time3. Not working


56

8. Don’t know9. Refused

11. What is the highest grade of school or year of college you have completed?

<EDUC>1. Less than high school2. High school diploma3. Some college4. Assoc. degree (2 year) or specialized technical training5. Bachelor’s degree6. Some graduate training7. Graduate or professional degree8. Don’t know9. Refused

12. The question refers to the economic satisfaction before going abroad. We are interested in how peopleare getting along financially these days. So far as you and your family are concerned, would you saythat you are very satisfied, somewhat satisfied, or not at all satisfied with your present financialsituation?

<ECONSAT>1. Very satisfied2. Somewhat satisfied3. Not at all satisfied8. Don’t know9. Refused

13. After the period of working abroad, would you say that you are very satisfied, somewhat satisfied, ornot at all satisfied with your present financial situation?

<RETECONSAT>1. Very satisfied2. Somewhat satisfied3. Not at all satisfied8. Don’t know9. Refused

14. The question refers to the economic income before going abroad. How much your nominal incomeper month?

<INCOME>

………………………………………………….

15. After the period of working abroad, how much your nominal income per month?

<RETINCOME>

………………………………………………….


57

16. The question refers to the family properties before going abroad. Please circle one or more itemsbellow that belong to you or your family properties?

<PROPERTIES>1. Bike2. Motorcycle3. Car4. Computer5. Laptop6. Telephone7. Smartphone8. Jewelry9. Television10. Other

17. After the period of working abroad, please circle one or more items bellow that belong to you or yourfamily properties?

<RETPROPERTIES>1. Bike2. Motorcycle3. Car4. Computer5. Laptop6. Telephone7. Smartphone8. Jewelry9. Television10. Other

18. The question refers to the ownership status before going abroad. What is your ownership status ofyour house?

<OWNERSHP>1. Owner of the house2. Renter3. Provide by employer4. User not paying rent5. Other8. Don’t know9. Refused

19. After the period of working abroad, what is your ownership status of your house?

<RETOWNERSHP>1. Owner of the house2. Renter3. Provide by employer4. User not paying rent


58

5. Other8. Don’t know9. Refused

20. The question refers to the agricultural land before going abroad. Do you or a member of yourhousehold has any agricultural land or do farming?

<LANDFARM>1. Yes2. No SKIP NO 21

21. The question refers to the ownership status before going abroad. What is your ownership status ofyour land?

<OWNERSHPLAND>1. I own and cultivate this land2. I own but don’t cultivate this land3. I rent this land from someone4. I rent out this land5. I have a shareholder6. Other8. Don’t know9. Refused

22. After the period of working abroad, do you or a member of your household has any agricultural landor do farming?

<RETLANDFARM>1. Yes2. No SKIP NO 23

23. After the period of working abroad, what is your ownership status of your land?

<RETOWNERSHPLAND>1. I own and cultivate this land2. I own but don’t cultivate this land3. I rent this land from someone4. I rent out this land5. I have a shareholder6. Other8. Don’t know9. Refused

24. The question refers to the political ideology before going abroad. Think POLITICALLY ANDSOCIALLY, how would you describe your own general outlook --as being very conservative,moderately conservative, middle-of-the-road, moderately liberal or very liberal?

<IDEO>1. Very conservative2. Moderately conservative


59

3. Middle-of-the-road4. Moderately liberal5. Very liberal6. (VOLUNTEERED) Something else8. Don’t know9. Refused

25. After the period of working abroad, Think POLITICALLY AND SOCIALLY, how would youdescribe your own general outlook --as being very conservative, moderately conservative, middle-of-the-road, moderately liberal or very liberal?

<RETIDEO>1. Very conservative2. Moderately conservative3. Middle-of-the-road4. Moderately liberal5. Very liberal6. (VOLUNTEERED) Something else8. Don’t know9. Refused

B. INTERNATIONAL MIGRATION AND SOCIAL CAPITALPlease mark, circle or write in the column for the answer that best represent your view.

ON MIGRATION EXPERIENCE

26. Have you working aboard?

<ABROADEXP>1. Yes2. No SKIP QUESTIONS 27, 28, 29

27. Which countries that you go for working?

<ABROADDEST>1. South Korea2. Saudi Arabia3. Malaysia4. Singapore5. Brunei Darussalam6. Others

28. When did you start working abroad?

<STARTABROAD>

……………………………………

29. For how long did you work abroad?


60

<LONGABROAD>

……………………………………

30. Do you make contact with returnee in your area?

<CONRETU>1. Yes2. No

31. Did the contact with returnee motive your desire to going abroad?

<MOTRETU>1. Yes2. No

32. How often did you discuss the migration experience with returnee in your area?

<TIESRETU>1. Every week (or more often)2. Almost every week3. Once or twice a month4. A few times per year5. Less often than that8. Don’t know9. Refused

ON ASSOCIATIONS OR MEMBERSHIP

33. What kind of activities that you do together with your families?

<FAMACT>

………………………………………

34. How often do you do the activities with your families?

<FAMACTFRE>

………………………………………

35. (Now I’d like to ask you a few questions about the local community where you live.) How manyyears have you lived in your community?

<LIVCOM>1. Less than one year2. One to five years3. Six to ten years4. Eleven to twenty years


61

5. More than twenty years6. All of my life8. Don’t know9. Refused

36. Do you expect to be living in your community five years from now?

<STAY>1. Yes2. No8. Don’t know9. Refused

37. Overall, how would you rate your community as a place to live — excellent, good, only fair, or poor?

<QOL>1. Excellent2. Good3. Only fair4. Poor8. Don’t know9. Refused

38. Are you a member of a local church, mosque, or other religious or spiritual community?

<RELMEM>1. Yes2. No8. Don’t know9. Refused

39. Not including weddings and funerals, how often do you attend religious services?

<RELATEND>1. Every week (or more often)2. Almost every week3. Once or twice a month4. A few times per year5. Less often than that8. Don’t know9. Refused

40. In the past 12 months, have you taken part in any sort of activity with people at your church, mosqueor place of worship other than attending services? This might include teaching Sunday school,serving on a committee, attending choir rehearsal, retreat, or other things.

<RELPART1>1. Yes2. No8. Don’t know


62

9. Refused

41. Now I'd like to ask about other kinds of groups and organizations. I'm going to read a list; just answerYES or NO if you have been involved in the past 12 months with this kind of group. Are you memberof or have you worked for (with or without salary) any other type of organization, for example

a. Youth association (example: Karang Taruna)

<GRPYA>1. Yes2. No

b. Women’s association (example: Arisan Ibu PKK)

<GRPWA>1. Yes2. No

c. Farmer association (example: Arisan Panen, Kelompok Tani)

<GRPFAR>1. Yes2. No

d. Traders’ association or business group (example: Kelompok usaha)

<GRPBUS>1. Yes2. No

e. Professional association (example: Assosiasi TKI)

<GRPPROF>1. Yes2. No

f. Cultural or religious association (example: Yasinan, Kelompok Hadrah/Rebana, KelompokJatilan, Kelompok Ketoprak)

<GRPCULREL>1. Yes2. No

g. Church, temple or mosque association (example: Kelompok Takmir Masjid)

<GRPREL>1. Yes2. No

h. A labor union (example: KSPI -Konfederasi Serikat Pekerja Indonesia-)


63

<GRPLAB>1. Yes2. No

i. Interest groups, political action groups, political clubs, or political committees (example:Nadhatul Ulama, Muhammadiyah)

<GRPPOL>1. Yes2. No

j. A political parties

<GRPPOLPAR>1. Yes2. No

k. And do you belong to any other kinds of clubs or organizations?

<GRPOTHER>1. Yes2. No

42. In the past twelve months, have you served as an officer or served on a committee of any local club ororganization?

<OFFICER>1. Yes2. No8. Don’t know9. Refused

43. Of all the groups that you are involved with (IF NECESSARY: including both religious andnonreligious ones) please think of the one that is most important to you and about the members of thisgroup you are involved with. (IF UNSURE ABOUT GROUP: Think of the group that you spend themost time on.)

a. About how many would you say are the same ethnicity as you — all, most, some, only a few,or none?

<BGRETHNIC>1. All2. Most3. Some4. Only a few5. None8. Don’t know9. Refused


64

b. And how many of them are colleges educated — all, most, some, only a few, or none?

<BGRPEDU>1. All2. Most3. Some4. Only a few5. None8. Don’t know9. Refused

44. I'm going to read a list of statements. For each, please tell me whether you agree strongly, agreesomewhat, disagree somewhat, or disagree strongly.

a. The people running my community don't really care much what happens to me.

<ALIEN1>1. Agree strongly2. Agree somewhat3. (VOLUNTEERED) Neither/Depends4. Disagree somewhat5. Disagree strongly8. Don’t know9. Refused

b. Religion is very important in my life.

<RELIMP>1. Agree strongly2. Agree somewhat3. (VOLUNTEERED) Neither/Depends4. Disagree somewhat5. Disagree strongly8. Don’t know9. Refused

45. Many obstacles keep people from becoming as involved with their community as they would like.Thinking about your own life, are there any obstacles or barriers that make it difficult for you to be asinvolved with your community as you would like, or not?

<BARRIER>1. Yes2. No8. Don’t know9. Refused

I'd like you to tell me whether each of the following is a very important obstacle, somewhatimportant, or not at all important.

a. An inflexible or demanding work schedule or inadequate childcare


65

<BARJOB>1. Very important obstacle2. Somewhat important obstacle3. Not at all important obstacle4. Not applicable8. Don’t know9. Refused

b. Inadequate transportation.

<BARCAR>1. Very important obstacle2. Somewhat important obstacle3. Not at all important obstacle4. Not applicable8. Don’t know9. Refused

c. Feeling unwelcome.

<BARWELC>1. Very important obstacle2. Somewhat important obstacle3. Not at all important obstacle4. Not applicable8. Don’t know9. Refused

d. Concern for your safety

<BARSAFE>1. Very important obstacle2. Somewhat important obstacle3. Not at all important obstacle4. Not applicable8. Don’t know9. Refused

e. Lack of information or Not knowing how to begin.

<BARINFO>1. Very important obstacle2. Somewhat important obstacle3. Not at all important obstacle4. Not applicable8. Don’t know9. Refused

f. Feeling that you can’t make a difference.


66

<BAREFF>1. Very important obstacle2. Somewhat important obstacle3. Not at all important obstacle4. Not applicable8. Don’t know9. Refused

ON TRUST, NETWORK, AND TOLERANCE

46. Please tell me how much you agree or disagree with each of these statements.

a. It is better for a country if almost everyone share the same customs and traditions.

<SAMETRAD >1. Agree strongly2. Agree3. Neither agree nor disagree4. Disagree5. Disagree strongly8. Don’t know

b. It is better for a country if there are a variety of different religions.

<DIFFREL>1. Agree strongly2. Agree3. Neither agree nor disagree4. Disagree5. Disagree strongly8. Don’t know

47. Now, I want to ask you some questions about how you view other people. Generally speaking, wouldyou say that most people can be trusted or that you can’t be too careful in dealing with people?

<TRUST>1. People can be trusted2. You can’t be too careful3. (VOLUNTEERED) Depends8. Don’t know9. Refused

48. Next, we’d like to know how much you trust different groups of people. First, think about (GROUP).Generally speaking, would you say that you can trust them a lot, some, only a little, or not at all?

a. People in your family



67

<TRFAM>1. Trust them a lot2. Trust them some3. Trust them only a little4. Trust them not at all5. (VOLUNTEERED) Does not apply8. Don’t know9. Refused

b. People in your neighborhood.


<TRNEI>1. Trust them a lot2. Trust them some3. Trust them only a little4. Trust them not at all5. (VOLUNTEERED) Does not apply8. Don’t know9. Refused

c. (How about) People you work with (would you say that you can trust them a lot, some, only alittle, or not at all?).


<TRWRK>1. Trust them a lot2. Trust them some3. Trust them only a little4. Trust them not at all5. (VOLUNTEERED) Does not apply8. Don’t know9. Refused

d. People at your church/mosque or place of worship.


<TRREL>1. Trust them a lot2. Trust them some3. Trust them only a little4. Trust them not at all5. (VOLUNTEERED) Does not apply8. Don’t know9. Refused

e. People with different religion.


68


<TRDIFREL>1. Trust them a lot2. Trust them some3. Trust them only a little4. Trust them not at all5. (VOLUNTEERED) Does not apply8. Don’t know9. Refused

49. Please answering these following questions

a. In your day-to-day life, have you EVER felt that people act as if they think you aredishonest?

<EXPDISC>1. Yes2. No8. Don’t know9. Refused

b. About how often would you say this happens – very often, often, sometimes, or rarely?

<EXPDISCFRE>1. Very often2. Often3. Sometimes4. Rarely8. Don’t know9. Refused

50. Next I have a few questions about your IMMEDIATE NEIGHBORS. These are the 10 or 20households that live closest to you. About how often do you talk to or visit with your immediateneighbors — just about every day, several times a week, several times a month, once a month, severaltimes a year, once a year or less, or never?.

<NEISOC>1. Just about everyday2. Several times a week3. Several times a month4. Once a month5. Several times a year6. Once a year or less7. Never8. Don’t know9. Refused


69

51. In the past two years, have you worked with others to get people in your immediate neighborhood towork together to fix or improve something?

<NEICOOP>1. Yes2. No8. Don’t know9. Refused

52. What kind of activities that you do together with your community?

<COMACT>

………………………………………

53. How often do you do the activities with your community?

<COMACTFRE>

………………………………………

54. How strong is the feeling of togetherness or closeness in your village/neighborhood? Use a five pointscale where 1 means feeling very distant and 5 means feeling very close.

<NEITOG>1. Very distant2. Somewhat distant3. Neither distant nor close4. Somewhat close5. Very close

55. There are often differences in characteristics between people living in the same village/neighborhood.For example, differences in wealth, income, social status, ethnic background, race, caste, or tribe.There can also be differences in religious or political beliefs, or there can be differences due to age orsex. To what extent do any such differences characterize your village/neighborhood? Use a five pointscale where 1 means to a very great extent and 5 means to a very small extent.

<NEIVAR>1. To a very great extent2. To a great extent3. Neither great nor small extent4. To a small extent5. To a very small extent

56. Do any of these differences cause problems?

<NEIDIFF>1. Yes2. No SKIP NO 57


70

57. Which two differences most often cause problems?

<NEIDIFFCAU>1. Differences in education2. Differences in landholding3. Differences in wealth/material possessions4. Differences in social status5. Differences between men and women6. Differences between younger and older generations7. Differences between long-term and recent residents8. Differences in political party affiliations9. Differences in religious beliefs10. Differences in ethnic background/race/caste/tribe11. Other differences.

58. In our country there are people who have different ideas to the majority of the population; in youropinion what should these people do?

<DIFOPN>1. Obey what the majority wants and put their own belief to one side2. Have their own ideas but not try to convince others3. Have their own ideas and try to convince others8. Don’t know9. Refused

59. When someone is saying something that contradicts your own way of thinking what do you do?

<TOLRN>1. Discuss2. Keep silent3. Ignore them4. Leave5. Something else8. Don’t know9. Refused


a. No matter what a person's political beliefs are, she or he entitled to the same legal rights andprotections as anyone else

<LEGRIGHTS>

……………………………

b. Group should not be prevented from holding public meetings

<PUBMET>


71

……………………………

c. I believe in free speech for all no matter what their views might be.

<FREESPECH>

……………………………

d. People should have the freedom to express their own opinions publicly.

<FREEOPIN>

……………………………


a. One of the big problems in this country is that we don't give everyone an equal chance.

<EQCHNCE >

……………………………

b. If people were treated more equally in this country, we would have many fewer problems

<EQFEWPROB >

……………………………

c. Our society should do whatever is necessary to make sure that everyone has an equalopportunity to succeed.

<EQSUCC>

……………………………

d. We should be more tolerant of people who choose to live according to their own moralstandards, even if they are very different from our own

<EQDIFFE>

……………………………

Thank you for your participation in this survey.


72

IN-DEPTH INTERVIEW TRANSCRIPT

GROUP A

Date and time : Nov 06, 2015, 16.05 WIBInformant : Sujiyanti (Group A)

Rafif:Saya mau menanyakan beberapa hal ini bu. Dari kuisioner yang saya baca, ibu banyak bergabungdengan kelompok ya. Seperti arisan PKK, ikatan penjahit, masjid, dan lain-lain?I would like to ask a couple of things. From the questionnaire, you joined lots of association such asarisan PKK, Sewing Group, Mosque and others?

Sujiyanti:Iya mas, kalau pengajian itu hanya ikut mendengarkan saja. Kegiatan yang lain itu ya biasa-biasa saja,seperti masak-masak aja.Yes I am, for pengajian I just listener. The other activity is also just usual, such like cooking together.

Rafif:Kalau kerjasama ekonomi itu yang di KWT (Kelompok Wanita Tani) itu ya?For economic cooperation is the KWT (Kelompok Wanita Tani)?

Sujiyanti:Iya Kelompok Wanita Tani. Walau saya tidak menggarap ladang, tapi itu perkumpulan ibu-ibu yangpunya usaha. Fokusnya ya dengan orang yang mempunyai usaha tani. Tapi saya bisa gabung. Sayasenang saja bisa bergabung, karena bisa dpaat ilmunya seperti menanam cabe, terong, dan lain lain.Yes, KWT. Even though I am not farming but I belong to the group as business woman. The focus is forthe farmer woman. But I can join and I am hoppy to join, as I can gain the knowledge such as planting achili, egg plants and others.

Rafif:Paguyuban yang paling sering membantu ibu yang mana ya bu?Which association is help you the most?

Sujiyanti:Ya yang di KWT itu mas, yang paling sering membantu.The one in KWT helped me the most.

Rafif:Apa karena itu isinya pengusaha UKM ya bu?Is it because majority of them is the small business holder?

Sujiyanti:Iya masYes

Rafif:


73

KWT itu mulai ada sejak kapan ya bu?When is KWT established?

Sujiyanti:Waduh, sudah sejak lama itu mas.I think it is been a long time ago.

Rafif:Justru lebih produktif di KWT ya bu?So KWT is more productive?

Sujiyanti:Iya, karena dibantu juga oleh kelurahan atau pembiayaan dari kecamatan. Tapi saya juga berkontribusiuntuk KWT, misalnya berapa persen dari keuntungan usaha saya mas. Ada arisannya juga, tapi hanyauntuk memeriahkan. Di KWT itu kita saling berdiskusi mas. Terutama mengenai permasalahan usahaseperti kacang mete atau keripik pare. Paguyuban ini cukup membantu karena aktif saling memberikanmasukan supaya usaha bisa lebih maju.Yes, it is because the assistance from Kelurahan or funding from Kecamatan. But I also contributed toKWT, for some percent of my business profit. There is also arisan in KWT, but just to have fun. Wediscuss in KWT especially in business of cashew and pare chips. This association quite active as we gaveinputs to each other for the we can improved together.

Rafif:Apakah justru tidak ada persaingan kalau jenias usahanya sama?Is there any competition if you have similar business instead?

Sujiyanti:Tidak ada persaingan mas, malah bisa saling bekerja sama. Bisa saling mengambil dagangan apabilaada pesanan berlebih.There is no competition, but we cooperate. We can share our items if there is over order.

Rafif:Kalo pendidikan atau pelatihan dalam kelompok itu dananya dari mana bu?Where is the fund comes from for study or training in the association?

Sujiyanti:Swadaya mas. Tapi kalau ada pelatihan biasanya dibiayai dari kecamatan.Self-funded. But for training usually we are funded by the Kecamatan.

Rafif:Kalau di Sanden sendiri tidak ada ya bu? Maksud saya, paguyuban di Sanden yang sering membuatpelatihan.There is none in Sanden? I meant, the association in Sanden which held the training?

Sujiyanti:Ada mas, kan koordinatornya mbak Supini.Yes there is, the coordinator is Mbak Supini.

Rafif:Kalau mbak Supini kan hanya fokus di TKI bu, kalau di sini hanya KWT ya?


74

If Mbak Supini only focused for the TKI, but here is only KWT?

Sujiyanti:Iya mas, di sini tidak ada untuk TKI, hanya ada KWT.Yes, there is no TKI in here, only KWT.

Rafif:Kalau di KWT itu ada saling pinjam meminjam sesama anggota tidak bu?In KWT is there borrowing money among the members?

Sujiyanti:Tidak ada, tapi kalau ada informasi pinjaman dari luar akan disampaikan ke anggotanya. Misalnyapinjaman dari Telkom (Telephone company). Tapi kalo di KWT cuma pribadi antara sesama teman saja.There is none, but if there is any information from outside on the loan, it will be conveyed to themembers. For example loan from Telkom. But if in KWT only personal between friends.

Rafif:Kok tidak takut (percaya) untuk saling meminjamkan?Why you are not afraid to lend the money?

Sujiyanti:Tidak mas, kan bisa ketahuan tinggalnya ada dimana.No, because we know where we each other lives.

Rafif:Tapi kan setelah dipinjemin jadi ganti-gantian (norma)?But you need to return the favour?

Sujiyanti:Iya pasti ya, tapi ya tidak apa-apa. Saling membantu, biasanya saya bilang kalo ada order ya nanti sayaminta uangnya, dan biasanya mereka tahu dan langsung mengembalikan.Yes, must be but that is okay. We helped each other, usually I would say that I have an order and I needthe money and usually they understand and return the money.

Rafif:Mudah tidak bu, untuk anggota baru bergabung dengan KWT?Is it easy to join KWT?

Sujiyanti:Mudah banget mas, kan nanti iurannya ada arisan.Very easy, it haves membership contribution and arisan.

Rafif:Ibu sendiri, untuk pemasaran usaha itu biasanya melalui KWT atau dipasarkan sendiri keluar?For yourself, you market your business through KWT or by yourself outside?

Sujiyanti:Ya saling membantu untuk memasarkan mas.We helped each other to market our products.


75

Rafif:Tapi latar belakang anggotanya tidak semua petani ya?But the background not all farmers?

Sujiyanti:Iya tidak semua petani, tapi semuanya perempuan. Karena ini KWT mas, kalau laki-lakinya cumapetugas PPL tapi tidak ikut menjadi anggota. Hanya menjadi penyuluh PPL saja. Paling kalaukegiatannya ya pengajian bareng.Yes, not all farmers but all women. As this is KWT, the man is the PPL officer only but not a member.The activity is pengajian.

Rafif:Menurut ibu, apa keuntungannya bergabung di KWT?In your opinion, what is the benefit of joining KWT?

Sujiyanti:Ya tadi, yang tadinya tidak bisa menjadi bisa (dapat skill baru). Misalnya mengolah pisang, makanankecil menjadi usaha makanan. Kalau bagi saya keuntungannya ya, ibu-ibu jadi memesan kaos ke saya,itu untungnya buat saya karena saya berdagang kaos. Bisa menambah jaringan untuk usaha mas.As I said before, I cannot became I can (acquiring new skills). For instance, cooking banana, snacks andfood products. The advantage for me is that the members order their t-shirt from me, that is my benefit asI am the t-shirt business. I can extend my network.

Rafif:Kalau selain dari KWT, ibu mencari orderan dari mana?Besides KWT, where else do you get the order?

Sujiyanti:Ya dari SD, SMP sama PAUD, atau dari temen. Anak saya juga di SMK. Saya kasih harga murah juga.Tidak sama dengan di tempat lain.From the SD, SMP and PAUD or from friends. My kid is in high school, therefore I gave the order fromher lower price. Different to other place.

Rafif:Ibu mengerjakan ini sendiri atau punya karyawan?You do this by yourself or you have employee?

Sujiyanti:Dulu saya ada karyawan. Dulu saya pernah menyetor jahitan kaos ke Jogja oblong. Tapi setelah sayaterkena tipu investasi pembebasan lahan, uang saya hilang 200 juta. Mobil saya senilai 125 juta hilang,pinjam uang di bank 30 juta juga hilang, dan lain-lain. Ini saya baru mulai (usaha) dari awal lagi mas.Pelan-pelan saya sudah mulai mengumpulkan uang lagi dan alhamdulillah sudah mulai naik lagi.I used to have employees. I used to supply my t-shirt for Jogja oblong. But after I got cheated oninvestment on land, I lost 200 million. My car worth for 125 also lost., I borrow money in the bank 30million also lost and others. I just restart my business from the scratch. Slowly I started to saved moneyand Alhamdulillah the business going well.

Rafif:Untuk sekarang, ada tidak sih hubungan antara kelompok NU dengan Masjid?For now, is there any relations between NU group with Mosque?


76

Sujiyanti:Kalo lingkungan sini kurang minat dengan hal-hal seperti itu.In here, we have less interest on that matter.

Rafif:Tidak tertarik kerja di luar negeri?Don’t you get interested working abroad?

Sujiyanti:Ya dulu minat, namanya kerja keluar negeri. Pasti banyak uangnya. Tapi saya tidak mau dan suami sayajuga saya ganduli (pegang). Saya tidak mau satu keluarga berpisah, saya maunya sekeluarga kumpulterus. Selain itu saya tidak mendapatkan ijin dari orang tua saya, karena saya anak yang paling tua.I used to. As working abroad get more money. But I don’t want and I also told my husband not to go. Idon’t want to be separated as a family, I want we live together every day. Besides that, my parents wouldnot allow me as I am the oldest child.

Rafif:Awal mulai bergabung dengan KWT bagaimana bu?How do you first joined with KWT?

Sujiyanti:Saya dulu gabung di korwil, terus saya bertemu dengan mbak Supini. Lantas ada pelatihan intenet bisnis,terus berkenalan dengan orang KWT dusun Kretek (di luar Sanden) dan jadilah saya menjadi anggotaAmboi. Kalo saya di Amboi cuma pengen sekedar cari kelompok aja, cuma sekedar cari temen banyak.Dan bisa sekalian mengembangkan order usaha kaos saya.I used to joined in korwil, and then I met Mbak Supini. Then there is business internet training, and then Imet members of KWT dusun Kretek (outside Sanden) and I became the member of Amboi. If with Amboiwe only make a group to have more friends and also extend my t-shirt business.

Rafif:Kenapa lebih milih KWT dibanding kelompok lain?Why you choose KWT compare to other association?

Sujiyanti:Kebetulan temen-temen di KWT saya sudah ada yang kenal, saya enjoy disitu dan orang-orangnya bisadipercaya.Actually I have known some of my friends in KWT, I enjoy in KWT and the peoples are trustworthy.

Rafif:Kalau secara umum, ada tidak di desa ini yang perlu ditingkatkan?In general, is there anything in this village that needs to be improved?

Sujiyanti:Kualitas kerja masing-masing orang dan produksi rumahannya (home industry) mas. Maksudnya, di sinibanyak yang menganggur (tidak kerja). Ibu-ibu hanya mengantar anak sekolah dan suami yang bekerja.Daripada (ibu-ibu) cuma menganggur, kan setelah mengantar anak sekolah bisa disambi bekerja.Misalnya membuat keripik bayem. Itu bisa meningkatkan ekonomi keluarga juga.


77

Working quality of each people and their home industry. I mean, there is many jobless women. Ibu-ibuonly took their kids to school and husband go to work. Instead of doing nothing, it is better after pick thekids from school they can work. Such as making spinach chips, which can improve family income.

Rafif:Lebih nyaman ngumpul (beraktivitas bersama) di sini (kecamatan Sanden) atau di KWT (dusun Kretek)?Is it more comfortable to get together in Sanden or in KWT Kretek?

Sujiyanti:Ya lebih senang ngumpul di KWT. Kalo di sini mereka (orang desa) kebanyakan menganggur, sayasayangkan mereka (ibu-ibu) yang buang-buang waktu dan hanya menerima gaji suaminya saja.I prefer in KWT. Here is ibu-ibu many of them is jobless. It is a pity they just waste their time and onlyuse their husband income.

Rafif:Kalau di sini ada arisan tidak bu?Is there any arisan in here?

Sujiyanti:Iya, ada arisan ibu-ibu dan ada juga pinjaman arisan. Biasanya di tempat pak dukuh.Yes there is arisan ibu-ibu and arisan loan. Usually at Pak Dukuh place.

Rafif:Lebih sering mana pinjem (uang) di KWT atau arisan?Which one is more often (borrowing money) in KWT or arisan?

Sujiyanti:Lebih sering di KWT, karena hubungannya lebih dekat. Kalau di lingkungan rumah seperti ini, biasanyaada koperasinya.More in KWT, as we have closer relationship. In my house neighborhood, we have cooperative.

Rafif:Jadi, kalau secara umum, orang-orang di sini jarang yang ikut gabung-gabung kelompok ya?So, generally, people here are rarely joining association?

Sujiyanti:Iya, kebanyakan hanya kumpul ibu-ibu yang menunggui anaknya sekolah saja.Yes, usually ibu-ibu only gets together waiting for their kids at school.

Rafif:Apakah keluarga ibu ada arisan trah?Is there any arisan trah in your family?

Sujiyanti:Iya, di tempat saya masih ada arisan trah. Besar sekali mas, sampai seperti hajatan.Yes, in my family there is arisan trah. It is very big, just like a big event.

Rafif:Apakah ada saling meminjam uang di arisan trah tersebut?Is there any borrowing money in the arisan trah?


78

Sujiyanti:Iya ada tapi kurang nyaman kalo sama keluarga, karena ada unsur tidak enaknya kalo minta uangkembali.Yes there is but it is less comfortable within the family, because we would hesitate to ask the money back.

Rafif:Kalau menjual dagangan ke keluarga sudah pernah bu?Have you sell your products to your family?

Sujiyanti:Iya, tapi mereka suka membuat harga sendiri. Saya malah jadi tidak untung. Karena mereka sukamengambil barang dan membayar sekedarnya mas.Yes, but they make their own price. I get no profit. They just like to take my products and paid whateverthey like.

Date and time : Nov 17, 2015, 12.45 WIBInformant : Rubiyah (Group A)

Rafif:Selamat siang ibu, terima kasih sudah meluangkan waktunya untuk berbincang lebih dalam untukpenulisan thesis saya. Kalau saya lihat dari kuisioner yang tempo hari saya tanyakan ke ibu. Ibu hanyaikut dua paguyuban ya? Paguyuban pengajian ibu-ibu dan kelompok hadrah?Good afternoon Ibu, thank you for taking the time to talk more for my thesis writing. If I look from thequestionnaire that I asked you the other day, you only join two community, group of pengajian ibu-ibuand hadrah group, is it correct?

Rubiyah:Iya mas, saya paling sering ya sama ibu-ibu pengajian. Kalau dengan kelompok hadrah cuma latihansebulan dua kali, setiap dua minggu sekali mas.Yes, it is Mas, I gathered with ibu-ibu pengajian more often. If with Hadrah group we practice only twicea month or every other week.

Rafif:Baik bu, dari dua kelompok tersebut, mana yang menurut ibu Rubiyah lebih dekat dengan ibu dan tidaksungkan untuk dapat pula meminjamkan uang atau membantu ibu Rubiyah? Atau ibu lebih memilihuntuk meminta tolong kepada keluarga?Yes Ibu, from those two groups which one do you think is closer with you and which do you feelcomfortable to borrow money or help you? Or you choose to ask other people for a favor?

Rubiyah:Saya lebih cenderung memilih meminjam uang atau meminta bantuan ke keluarga. Alasannya sederhanamas, karena kalau sama keluarga itu lebih santai (mengembalikan uang) dan bisa lebih percaya. Kalausama orang lain cenderung tergesa-gesa dan harus segera mengembalikan uang yang dipinjam, semisalharus membayar selama sebulan satu kali. Berbeda dengan keluarga yang lebih paham situasi danlonggar waktu pinjamnya mas.


79

I tend to borrow money or ask for a help from my family. The reason is simple, because I feel more atease with family (return the money) and I can trust more. If with other people, I tend to feeluncomfortable and need to return back the money as soon as possible, at least I have to pay once a month.It is different with the family, which more understands my situation and have loose deadline for returningmoney.

Rafif:Apa ibu tidak takut nanti akan merusak persaudaraan antar keluarga?Don’t you afraid that these matters might ruin the family relationship?

Rubiyah:Tidak mas.No.

Rafif:Sebenarnya apa yang membuat ibu jarang untuk bergabung dengan paguyuban (assosiasi)?Actually, what makes you seldom joining the association?

Rubiyah:Tergantung anak mas, kalau anak tidak sakit maka saya bisa ikut ke paguyuban. Kalau anak saya sakit,saya tidak bisa datang juga mas.It depends on my kids, if my kids are healthy then I can join the association, but if my kids are sicktherefore I cannot attend the association activity.

Rafif:Ibu tidak tertarik untuk bergabung dengan paguyuban lainnya, diluar paguyuban pengajian ibu-ibu dankelompok hadrah?Don’t you interest to join other association, besides pengajian ibu-ibu and hadrah group?

Rubiyah:Kalau untuk ibu rumah tangga itu biasa saja mas. Seperti pada umumnya ibu rumah tangga saja. Kalauyang lebih banyak ikut paguyuban itu bapak-bapak. Seperti bergabung ke Muhammadiyah. Kalau iburumah tangga itu yang umum-umum saja.For housewives is more simple just like housewives in general. The husbands that usually join moreassociations. Like joining Muhammadiyah. For housewives usually only join something general.

Rafif:Apa sih yang menghalangi ibu untuk bergabung ke paguyuban?What are your challenges in joining associations?

Rubiyah:Ya itu tadi mas, kalau ibu rumah tangga itu kurang ya (bukan domainnya). Itu bukan urusan perempuan,baiknya (bapak-bapak) yang muda-muda dan pengalaman saja mas.As I said previously, for housewives has less interest in it as it is not woman’s business. It is better thehusbands and the youth who has more experience.

Rafif:Kalau di paguyuban sendiri ada kebijakan untuk saling membantu dalam hal ekonomi atau apapunmasalahnya ga sih bu? Misalnya di paguyuban pengajian yang ibu ikuti?


80

In the association, is there any policy or rules to help each other in economic matters or other problems?For example in your pengajian association that you joined?

Rubiyah:Ada mas, karena di pengajian tersebut juga termasuk arisan yang membuat orang untuk memberi uangkas.Yes there is. As in the pengajian also include arisan which obligate people to contribute in petty cash.

Rafif:Apa tidak takut dana kas arisan itu nanti macet bu?Don’t you worry if there is bad credit in arisan?

Rubiyah:Tidak mas, karena orang yang meminjam uang juga berasal dari satu RT. Pengajiannya itu ada ditingkat RT. Jadi susah kayaknya kalau mau macet atau tidak membayar mas.No mas, as the one who borrow money also comes from one RT. Pengajian is in RT level, therefore therewon’t be a way to do a bad credit.

Rafif:Kalau sesama anggota arisan itu ada rencana kerjasama untuk mengembangkan bisnis ga sih?Among the member of arisan, is there any plan to have a business cooperation?

Rubiyah:Tidak ada mas.None.

Rafif:Kalau sesama anggota keluarga, sering saling membantu (baik dalam ekonomi atau bukan) tidak bu?Within family members, are you helping each other (in economic or other matters)?

Rubiyah:Kalau itu sudah biasa mas, saling membantu antar keluarga. Nanti biasanya kalau sudah dibantu danpunya uang, ya ganti untuk membantu juga mas. Tapi itu ga harus mas, tergantung apakah bisamembantu (secara ekonomi) atau tidak. Sudah jadi kewajaran mas. Walau saudara-saudara saya tidakada pikiran kesana.It is common to help each other within the family. Usually if we already being helped and has moremoney, we will return the favor. But there is no obligation, it depends if we can help or not. It became acommon practice. Even my family not even thinks about it.

Rafif:Kalau dengan teman bu?How if it is among your friends?

Rubiyah:Kadang juga sih mas, cuma saya biasanya sama teman dekat saja.Sometimes, but only with closest friends.

Rafif:Ibu Rubiyah sering berdiskusi atau ngobrol dengan orang yang baru pulang dari luar negeri bu? Dikampung sini kan ada banyak yang pulang kerja dari luar negeri.


81

Are you often discuss or talk with people who return from abroad? In ths village there are lots of them.

Rubiyah:Cukup sering mas, kayak saya sering diskusi dengan Mukibar (tetangga suami Sri - sahabat bu Rubiyah).Kita sering ngobrol biasa saja mas, tidak ada bedanya sama orang lain.Quite often, like I often discuss with Mukibar (Sri’s husband neighbor – Bu Rubiyah bestfriend). Weoften chat, no difference with other people.

Rafif:Kalau secara umum ada perbedaan tidak bu, antara orang desa dengan orang yang pulang kerja ke luarnegeri?Is there any difference in general, within villagers and people who just return abroad?

Rubiyah:Ada perbedaanya mas, mulai dari cara berpakaiannya sampai kayak mabuk gitu. Itu pengaruh dari luardari orang yang biasa pulang dari Korea dan Malaysia, karena di sana kan bebas untuk minum alkoholdibandingkan dengan di sini. Di sini mempengaruhinya sepertiitu mas, termasuk pentas dangdut itu mas(Event kuliningrat). Itu kan kebawa dari luar itu mas, pengaruh jelek itu.There are some differences, from the way they dress to being drunk. It is influence from abroad frompeople return from Korea and Malaysia, as there are free to drink alcohol compare to here. That is theinfluence, including the dangdut event (event Kuliningrat). It is bad influence from outside.

Rafif:Dangdutan yang dibuat oleh Kuliningrat itu bu?Dangdutan that organised by Kuliningrat?

Rubiyah:Saya dari dulu tidak setuju dengan dangdutan itu mas. Itu kan nomer satunya perangkat desa, kalau tidakmengijinkan ada dangdut kan tidak mungkin ada dangdut mas. Ini biasanya lho. Saya sendiri tidakpernah nonton dangdut walau dekat. Itu resikonya orang mabuk dan berantem kalau ada dangdut itu. Itukan sudah merusak mental anak muda kan.I never agreed with dangdutan. Village government is responsible to that, if they not give permission sothere will be no dangdut event. I never watch dangdut even though it close to my place. They get fdrunkand fight in the dangdut event. It ruined young people mentality.

Rafif:Baik bu, berarti kalau paguyuban sering ketemunya memang hanya hadrah dan pengajian ya?Okay Ibu, it means that the associations that you often attend is only hadrah and pengajian?

Rubiyah:Iya, kalau hadrah itu banyaknya ketemu waktu cuma main hadrah saja. Karena kalau hadrah itu tidakCuma satu RT mas, tapi satu desa. Itupun juga tergantung sama siapa saja yang mau ikut hadrah. Itucampur mas dari RT 1 sampai RT 5. Itu juga ketemunya kalau latihan karena rumahnya jauh-jauh.Paling juga kami latihan setiap 35 hari sekali setiap Jum’at malam atau Jum’at pagi.Yes it is, for hadrah we only meet when we play hadrah. Because for hadrah not only involved one RTbut a whole village. It also depends who joined the hadrah. It is mixed from RT 1 to RT 5. We only meetwhen we practice as we live far from each other. We only practice every 35 days every Friday evening orFriday morning.


82

Rafif:Kalau sama saudara sendiri pernah berfikir untuk kerjasama membuat usaha gitu?Within the family, is there any plan to make cooperation for a business?

Rubiyah:Tidak mas, dulu waktu saya di Jakarta kan tinggalnya numpang ke saudara. Saya menitipkan uang waktudi Jakarta, tapi begitu saya pulang ya sudah. Uangnya saya ambil lagi dan tidak ada lagi mas. Sayakalau ada masalah seperti uang, lebih baik saya lari (memecahkan masalah) ke keluarga, karena kalausama kelaurga itu lebih utama.No, when I live in Jakarta I live with my relatives. I entrusted my money to them, but when I went home Itook my money back and spend all of them. For money reasons,

Rafif:Kalau ibu-ibu di sini sibuk mengurus anak ya bu?Ibu-ibu in here is busy taking care of the children?

Rubiyah:Tidak juga mas, kebanyakan malah ke ladang kalau siang untuk mencari rumput mas.Not really, most of them go to the field in the afternoon to look for the grass.

Rafif:Itu yang membuat ibu-ibu tidak bergabung dengan paguyuban?Is that what makes them not joining association?

Rubiyah:Kalau paguyuban, ya itu tadi mas. Kebanyakan yang terlibat dalam paguyuban itu laki-laki mas. Kayakpaguyuban kesenian yang isinya laki-laki.As I said before, for association are mostly men. Just like art, association which mostly men.

Rafif:Apa perempuan dilarang ikut paguyuban?Is women forbid to join the association?

Rubiyah:Engga mas, cuma kalau perempuan itu kan rada repot karena mengurus anak dan rumah tangga.No, women are busy taking care of the family.

Rafif:Ibu Rubiyah sendiri tidak tertarik untuk bekerja di luar negeri?Aren’t you interested to work abroad?

Rubiyah:Tidak tertarik dari masa muda mas. Sebenarnya dulu sedikit tertarik waktu banyak yang berangkat kerjake Malaysia, tapi karena orang tua tidak mengijinkan. Saya jadi tidak tertarik untuk berangkat mas.I never interested since I was young. Actually, I was a bit interested when there was many people went towork abroad, but as my parents didn’t gave me permission I was no longer interested to work abroad.

Rafif:Ada pengaruh baiknya ga sih bu, dari orang yang baru pulang ke luar negeri buat desa?Is there any good influence, from people who return from working abroad?


83

Rubiyah:Ada pengaruh baiknya mas, seperti memberi pengalaman ke teman-teman, termasuk membantu biayaseperti pembangunan masjid. Kalau pengaruh buruk ya itu tadi, seperti mabuk-mabukan.Yes there is, such as sharing experience, including helping to fund the mosque construction. For badinfluence is get drunk.

Rafif:Kalau menurut ibu Rubiyah, ada yang perlu diperbaiki dari desa ini dalam kehidupan sosialnya?In youropinion, is there anything need to be improved from this village social lives?

Rubiyah:Banyak mas, seperti anak-anak muda yang dapat dicarikan kerja biar tidak nongkrong-nongkrong dipinggir jalan sewaktu sore. Perekonomian di sini kan kurang maju ya mas, karena ini masih tertinggaldan terpencil. Ini desa yang paling selatan di Bantul.There are many, such as more working opportunity for young people so that the will not spend their timesjust hang around do nothing in the road in the afternoon. The economy here is less advanced, as thisvillage is still least developed and remotely located. This village is located in the most southern area ofBantul.

Rafif:Iya bu, sepertinya sudah cukup berbincangnya bu. Nanti kalau saya masih membutuhkan berbincang,saya dapat menghubungi ibu kembali ya?Yes ibu, I think this is enough. If there is any other inquiry, may I contact to meet you again?

Rubiyah:Iya, bisa.Yes, you can.

Date and time : Nov 15, 2015, 15.30 WIBInformant : Khairun (Group A)

Rafif:Selamat sore bu Khairun, ini kalau saya lihat dari kuisioner. Ibu jarang bergabung ke paguyuban ya?Good afternoon bu Khairun, if I look from the questionnaire, you seldom joining association, is thatcorrect?

Khairun:Iya mas, saya jarang karena repot sama anak. Karena kegiatan paguyuban itu biasanya malam mas.Makanya saya jarang ikut juga. Paling saya ikut paguyuban ibu-ibu satu RT, karena kalau paguyubansatu RT itu acaranya malam minggu. Berbeda kalau paguyuban satu kampung itu biasnaya malamminggu. Jadi saya repot.Yes that is correct, I seldom koined association as I have to take care of my children. Usually the activityof the association is as night, therefore I cannot join. Maybe I just join ibu-ibu association in one RT, asthey only held in saturday night. Where the other association in one village is only at night in weekdays,so that I cannot join.


84

Rafif:Di keluarga ibu itu ada arisan trah tidak?Do you have arisan trah in your family?

Khairun:Engga, kebetulan kita itu satu kampung. Kebanyakan satu kampung, dari keluarga saya itu cuma satusimbah saja dan ga ada saudara. Kebanyakan dari mereka tinggalnya di sini, kalau dari bapak itu adatapi kami jarang ikut. Kami cuma ikut arisan trah dari mertua saja mas.No, we don’t have that. We are live in one village and my family only has one grandmother and we don’thave other relatives. Most of them live here, we have one (arisan trah) from my father side, but we seldomjoin it. We only join arisan trah from in-laws side.

Rafif:Lingkungan disini kan banyak yang dari luar negeri, sering ngobrol sama mereka ga mbak?In this village, there are lots of returnee, do you talk to them often?

Khairun:Tidak mas, karena saya sendiri orangnya jarang keluar rumah. Saya cuma ikut kumpul-kumpul kalau adaacara ibu-ibu atau mengunjui orang sakit.No I am not. As I rarely go out of the house. I only join the crowd when there is event for ibu-ibu orvisiting sick people.

Rafif:Ada perubahan sikap dari orang-orang yang baru pulang dari luar negeri?Do you think there is a change in attitude for the returnee?

Khairun:Sama saja kok, tidak ada perubahan perilaku mas. Saya juga jarang ketemu, kayaknya sih agak beda dantergantung orangnya juga. Memang ada yang kelihatannya materinya sekarang sudah lebih dari yangdulu. Soalnya di sini lumayan banyak yang pernah kerja di luar negeri.Basically the same, there is no changes in attitude. I also rarely meet them, maybe there is a change, but itdepends on the people. What is visible that they have more material possession compare to then. Thereare many returnees in this area.

Rafif:Berarti perbedaanya hanya di perbedaan materi ya mbak?So the difference is only in material possession isn’t it?

Khairun:Benar, kebetulan yang habis kerja dari luar negeri dan pulang dan membuat usaha itu jarang. Rata-ratapulang dan menjadi petani. Kalau bertani itu kan perbedaanya tidak terlihat, paling perbedaanya ituseperti rumahnya, kendaraanya, tapi pekerjaanya kan sama aja.Yes it is, most of the returnee rarely establishes a business. Most of them became a farmer. For farmer,the change is not visible, unless from the house, the car, but the job is the same.

Rafif:Kalau terkait dengan aktivitas di luar keluarga mbak?In relations with the activity outside the family?

Khairun:


85

Saya sehari-hari lebih banyak di rumah untuk membantu usaha suami dalam produksi nata de coco,mengurus anak, dan memasak. Itu kadang sudah sehari full sampai lebur. Itu yang membuat saya tidakbisa keluar juga. Kadang malas juga kan keluar, ibu-ibu itu senangnya gosip. Jadi lebih baik menurutsaya di rumah.I mostly spent my days at home helping my husband’s business in nata de coco production, taking care ofchildren, and cooking. Sometimes it took the whole day even overtime. That what makes me don’t havetime outside. Sometimes, I hesitate to go outside as ibu-ibu likes to gossips. Therefore it is better for meto stay at home.

Rafif:Tapi ibu ikut ya kalau arisan gitu?But you joined arisan?

Khairun:Iya mas, arisan itu digabung sama pengajian. Jadi ngegosipnya tidak ada. Kalau arisan yang siang itucuma arisan saja. Karena kebanyakan ibu-ibu itu aktivitasnya di sawah. Kadang mereka lebih memilihmenitipkan uang saja, tapi tidak ikut kumpul. Kebanyakan dari mereka cuma datang setor uang, truspulang dan uangnya dikirim ke rumah kalau mendapatkan arisan. Karena kalau menunggupengundingannya lama mas, kadang juga lupa (kalau dapat atau tidak).Yes I am, arisan is combined with pengajian so there is no gossip time. If arisan in the afternoon is solelyarisan. As most of the ibu-ibu spent their time in the field, therefore they choose to just give the moneybut not attend. The arisan proses took times.

Rafif:Kalau di arisan itu, ibu-ibu saling meminjamkan uang tidak sih bu?In the arisan, do ibu-ibu borrowing money from each other?

Khairun:Kalau meminjam saya kurang tau, tapi kalau menabung kita malah ada. Biasanya dibuka menjelanglebaran, sekalian pengajian dan arisan. Itu biasanya untuk pengajian, dana sosial dan infaq (norm).If borrowing money I don’t really know, but we have savings. It usually shared before lebaran, includingpengajian and arisan. The money used for pengajian, social fund and infaq.

Rafif:Kalau ibu Khairun ada persoalan yang sifatnya material atau non material, ibu lebih suka memintabantuan kemana?If you have any problems both material and non-material matters, who do you ask for favor?

Khairun:Saya sih lebih memilih ke keluarga ya. Karena kalau keluarga kan lebih bisa dipercaya. Kalau untukmodal usaha kami lebih memilih ke bank. Kalau di desa ini kayakanya lebih susah untuk meminjam dana.Kalau saya biasa ke bank, karena sistemnya juga tidak per bulan. Soalnya sewaktu suami saya pulangdari luar negeri. Mungkin karena salah mengatur, uang sudah habis semua. Begitu mau usaha sudahkehabisan dana. Dulu kan orang tua kami bertani, jadi rencana habis pulang mau beli sawah danbertani. Biasanya orang sini kan bertani dan melihara sapi. Ternyata suami saya itu tidak telaten (rajin)ke sawah dan modal sudah terlanjur terpakai. Mau usaha, kebetulan sapi ada yang mau memberi makan,alat swah ada yang mau pakai, sawah juga ada yang mau menanam. Jadi kami sewakan sawah kami.Kita jadi berani pinjam ke bank. Karena pikiran saya, kalau kepepet tidak bisa bayar bank kan masih adasesuatu yang bisa dijual untuk menutup pinjaman ke bank. Tapi alhamdulilah, sudah bisa dilunasipinjaman ke banknya.


86

I choose to ask favor to my family as they can be more trusted. For capital for business we choose toborrow from the bank. In this village it is more difficult to borrow money. I used to go to the bank as thesystem is not monthly. When my husband returns from abroad, we run out of money, maybe because ofthe money mismanagement. When we about to establish our business, we don’t have money anymore.Our parents was a farmer, therefore our plan is to buy a land and farm. People around here also farmingand also cattle farmer. It turns out my husband is less patient to be farmer but we already use our moneyfor farming. We want to establish our business, it is good that there is people want to feed our cow, useour farming tools, and also plant the field. So we rent our farm land. Then we brave to borrow moneyfrom bank. In my mind, if we cant return the money we can sell something to pay. But alhamdulillah, wecan pay off the credit,

Rafif:Tidak merasa takut kalau meminta pertolongan ke keluarga? Apa tidak takut merepotkan?Do you hesitate if asking for help from your family? Don’t you think it will bothering them?

Khairun:Tidak mas, cuma kalau sama keluarga itu kadang ada (bantuan) kadang tidak.No I am not, but with family sometimes they have money sometime the don’t.

Rafif:Sebenarnya kalau arisan itu wajib ikut tidak sih mbak?Actually, it is compulsory to join arisan?

Khairun:Sebenarnya itu kesadaran ya mas. Kalau saya sendiri sebenarnya ingin berbaur dengan ibu-ibu di sini.Jadi kalau saya ada sesuatu (masalah) kan, ibu-ibu di sini juga bisa bantu. Kalau itu sih kesadaran saja,kalau orang desa itu ngumumi (sesuai kebiasaan umum). Saya tidak suka ibu-ibu nggosip karena sayaada kerjaan yang harus dilakukan. Kemungkinan kalau tidak ada pekerjaan saya juga akan ikut ngossipjuga.Actually it is depend on the people. For myself, it is because I want to get along with ibu-ibu in here. So ifI have something (problems), they can help me. We can say, it is a custom. I dont like gossiping as I havemany works to do. Possibly if I’m not busy I might join them gossiping.

Rafif:Kalau mbak Khairun tidak datang, dirasani (dijadikan pembicaraan) juga tidak mbak?If you’re not attending arisan, would people talk behind your back?

Khairun:Iya itu mas, saya jadi ingin ikutan juga karena dirasani juga. Jadinya saya ikut, karena ga berat juga kankalau malam minggu. Kalau saya bawa anak kan bisa menjadi alasan untuk pulang.Yes it is, that is one reason I joined arisan, because they might talked about me behind my back, it is alsofine if it is Saturday night. And if I bring my kids I have excuses to go home early.

Rafif:Ada tidak sih mbak, manfaat untuk ikut arisan itu?Is there any benefit joining arisan?

Khairun:


87

Menurut saya manfaatnya kan gini, ada dana untuk beli perabotan seperti piring dan gelas. Kalau ikutarisan, kita kan jadi punya andil untuk perabotan itu juga. Jadi sewaktu-waktu butuh kan kita tidak harusmenyewa.In my opinion, the fund to buy the dining utensils. If we joined arisan, we have the obligation to fund theutensils. Therefore, when we need to use it we don’t need to rent.

Rafif:Mbak Khairun menjahit juga ya mbak?You also sew?

Khairun:Kalau dulu iya, kalau sekarang sudah repot mas. Begitu melihat usaha suami cukup keteteran, sayaberhenti dan membantu suami. Saya menjahit itu waktu suami masih kerja di sawah. Dulu dibantu duaorang, terus suami sepertinya sudah jenuh di sawah. Kayaknya kalau jalan bareng-bareng tidak bisakarena susah. Akhirnya saya berhenti menjahit.I used to, but I’m so occupied right now. When I saw my husband overwhelm, I quit and help myhusband. I sew when my husband still works in the field. I used to have two assistants. But my husbandfeel bored in the field. If I sew and he does business will be difficult. So I decide to quit sewing.

Date and time : Nov 15, 2015, 12.10 WIBInformant : Tina (Group A)

Rafif:Selamat siang mbak Tina. Mbak sudah sejak kapan ya di litbang desa?Good afternoon Mbak Tina. Since when you work at village R&D?

Tina:Sudah sejak 2013 mas, saya sudah 2 tahun. Saya itu bukan PNS lho mas di litbang desa. Kalau di desaitu yang menjadi PNS itu sekdes dan carik. Kalau saya itu masuknya ke tenaga honorer.Since 2013, it is been 2 years. I am not PNS in village R&D. In the village PNS is only sekdes and carik. Iam a contract worker.

Rafif:Mbak Tina ikut paguyuban tidak mbak?Do you join association?

Tina:Saya ikut Pasisita (? – rekaman tidak jelas) mas. Itu paguyuban untuk litbang satu daerah Bantul. Selainitu juga ada P3A yang terkait ? (rekaman tidak jelas). Terus saya ikut juga Panitia Sebelas Desa, yaknipaguyuban untuk sebelas desa di Bantul yang menggunakan air di kamijoro yaitu dari desa Srandak,Sanden dan Kretek. Di Sanden ada 4 kelurahan, Srandak itu ada 3 kelurahan dan Kretek itu 4 kelurahan.Itu paguyuban yang satu profesi ya mas.I joined Pasisita, the association for R&D in Bantul. Besides that is also P3A. I also the committed forSebelas Desa, it is the association for eleven village in Bantul which used water in Kamijoro fromSrandak. Sanden and Kretek. In Sanden, there are 4 kelurahan. Srandak 3 kelurahan and Kretek 4kelurahan. That is professional association.


88

Rafif:Kalau paguyuban yang bukan satu profesi mas?What about nonprofessional association?

Tina:Saya dulu jadi anggota Muhammadiyah mas. Dulu saya itu pernah ikut partai politik, tapi tidak lagisemenjak jadi pamong desa. Saya dulu ikut Bamusi (Baitul Muslimin Indonesia) dari PDI P (PartaiDemokrasi Indonesia Perjuangan).I used to be Muhammadiyah member. I used to join political party, but not anymore when I becamevillage government. I used to join Bamusi and PDIP.

Rafif:Kenapa keluar dari Bamusi mbak?Why you quit Bamusi?

Tina:Karena kalau jadi pamong desa, memang dilarang untuk ikut partai politik mas.The village government is not allowed to join political party.

Rafif:Oh iya mbak, kalau di Sanden itu bagaimana relasinya antara orang desa dengan orang yang barupulang dari luar negeri? Kalau sama mbak sendiri bagaimana?In Sanden, how is the relation between the people with the returnee? How about you?

Tina:Biasa aja mas, baik. Saya biasanya malah tanya pengalaman waktu ada di sana (luar negeri)bagaimana. Kalau dulu saya suka mengikuti negara-negara tersebut, karena transprotansi yang barudan semua serba tertata.It is just usual. I usually asked their experience working abroad. I used to learn about those countries forits new transportation and well managed.

Rafif:Paska dari luar negeri, ada tidak sih perubahan sikap dari mereka? Ada pengaruhnya terhadapkehidupan sosial?As a returnee, is there any change in their attitude? Is there any influence to the social life?

Tina:Rata-rata kalau status sosial, mereka menjadi lebih tinggi. Meski mereka biasanya kembali ke pekerjaansemula. Tapi kalau dari perilaku, kalau dulu mereka tidak perduli dengan lingkungan (bersih atau tidaklingkungannya). Kalau sekarang lebih perduli terhadap lingkungannya. Tapi sekarang juga adadampaknya, seperti sekarang orang suka minum-minum (minum alkohol). Seperti kemarin itu ada kasusdi parangkusumo dimana orang-orang Sanden minum-minum. Katanya di sana (luar negeri) kan bebasuntuk minum alkohol tapi di sini kan beda mas budayanya. Walaupun itu juga hak dia, tapi di sini kankurang tepat untuk seperti itu.For social statusn they gain higher lever. Although they back to previous job. But for attitude, if theypreviously ignorant to their surroundings now became care about it. But there is also negative effect, theylike to drink alcohol. There was a case in parangkusumo where Sanden people drunk. They said in abroadthey free to drink, but here is different. Even though it is their rights, but here is inappropriate for that.

Rafif:


89

Eks TKI Purna ini pada gabung paguyuban tidak mbak?This returnee joining association or not?

Tina:Mereka di sana (Korea) kan ada paguyuban kuliningrat Jogja. Karena itu mereka suka kumpul-kumpuldan bikin acara begitu mas. Kemarin malah sempat membuat acara dangdut bersama. Kalau untukorang Korea itu namanya kuliningrat mas, tapi kalau untuk campur-campur dari berbagai negara itu adadi paguyuban TKI Manunggal Jaya yang dikelola mbak Supini. Kalau kuliningrat Jogja itu dari Korea.Berbeda dengan paguyubannya mbak Supini.In Korea there is Kuliningrat Jogja association. That is why they like to get together and make someevent. Last time they have a dangdut event. For Korea we called it kuliningrat, but for many countries wehave TKI Manunggal Jaya association managed by Mbak Supini. If kuliningrat jogja is from Korea,different from Mbak Supini.

Rafif:Kalau orang TKI Purna ini mengajak kerjasama dengan mbak Tina, tertarik tidak?If the returnee asked you to cooperate, would you be interested?

Tina:Tergantung dengan kerjasamanya mas. Tapi mungkin orientasi mas mempengaruhi sih mas. Untukmereka membuat usaha itu pelungannya kecil karena rata-rata uang hasil dari Korea dibelikan rumah,tanah dan mobil. Tapi ada juga yang mendirikan usaha gitu mas. Tapi rata-rata seperti itu, tidak adaorientasi kedepan.Depend on the cooperation. For them to make a business is less probable. Most of the used their moneyfrom Korea to buy house, land and car. But some establish a business. In average is like that. No futureorientation.

Rafif:Hal itu (membeli rumah dan mobil oleh TKI Purna) karena memang kebutuhan atau karena untukmenaikan status sosial?That thing (buy house and car from returnee) is because they need it or to level up the social status?

Tina:Rata-rata itu karena pola pikir mas. Tapi ada juga karena kebutuhan seperti rumah atau mobil karenapunya anak. Rata-rata orang yang pulang dari luar negeri itu yang punya sawah kembali menjadi petani.Kemarin juga ada yang membuat tambak udang mas.Most of them because of the mindset. But there is also need like house and car because they havechildren. Most of the returnee who own land, they became farmer. Some of them also develop shrimpfarming.

Rafif:Berarti mbak Tina jarang juga ya kontak atau kerjasama dengan mereka?Does it mean you rarely in contact with them?

Tina:Misalnya tambak udang itu mas. Itu kerjasama antara TKI Purna dan warga juga. Misalnya dalam satukelompk ituada 4 orang, maka 3 orang itu TKI Purna dan 1 orang itu warga sekitar.For the shrimp farming, it is the cooperation between returnee and the villager. For example in the groupthere are 4 people, therefore 3 of them are returnee and 1 is the people from the village.


90

Rafif:Berarti lebih mudah untuk kerjasama dengan TKI Purna ya mbak?Does it mean that it is easier to cooperate with returnee?

Tina:Iya mas, karena modalnya sudah ada. Daripada dengan warga biasa. Rata-rata kalau usaha kecildilakukan sendiri, sedangkan kalau usaha besar harus dilakukan sama orang lain.Ye, because they have the capital not like the other people. Usually for small business is done byindividual, but for big business they join with other people.

Rafif:Kalau kegiatan paguyuban sesama pamong itu apa saja kegiatannya mbak?For the activity with the government, what are they?

Tina:Biasanya sharing terkait dengan pekerjaan mas. Utamanya terkait dengan pengalaman di desanya danmasyarakatnya.Usually related to work, in relation with the experience in their village and the peoples.

Rafif:Menurut mbak Tina, ada keuntungannya ga sih ikut paguyuban tersebut?Is there any benefit joining that association?

Tina:Pasti ada mas, kita bisa jadi lebih tau banyak pemecahan masalah. Misalnya ada persoalan di satu desa,solusinya bisa meminta pertimbangan dari sesama anggota paguyuban gitu mas.Yes there is, we know more on problem solving, For example, the problem in one village can ask forsolution from among the members of the association.

Rafif:Pernah ada ketengangan antar masyarakat ga sih mbak?Was there any tension among the community?

Tina:Biasa mas, kadang itu beda pendapat aja bisa jadi konflik. Kalau konflik itu biasanya masih kecil-kecilkayak beda pendapat atau argumentasi.It is usual, differences in opinion can turn into conflict. Conflicts usually smalls, from argumentation anddifferent opinion.

Rafif:Kalau ada persoalan baik material maupun non material, mbak itu mencari bantunnya kemana mbak?For material and non-material problems, where you usually look for a help?

Tina:Saya biasanya larinya ke keluarga, kalau masalah kecil atau pinjaman uang dalam jumlah kecil lho ya.Kalau pinjaman dalam jumlah besar, saya lebih memilih pinjam ke bank.I usually runt o the family, if small problem or borrowing money in small amount. If in huge amount, Ichoose to borrow from the bank.

Rafif:


91

Kenapa mbak?Why?

Tina:Sederhana saja mas, karena saya tidak ingin berkonflik dengan anggota lain.It is simple, because I don’t want to have conflict with other member.

Rafif:Di paguyuban profesi itu ada arisan tidak ya mbak?In professional association, is there any arisan?

Tina:Tidak ada mas, kami hanya iuran dana saja.There is none, we just collect fund.

Rafif:Kalau boleh tau, tujuan awal dibentuknya paguyuban itu apa ya mbak?If I may ask, what is the objective the establishment of that association?

Tina:Hanya untuk ajang saling mengenal saja mas. Karena di Bantul sendiri ada 75 desa.Just for the site to know each other, as there are 75 village in Bantul.

Rafif:Ada tidak sih mbak, saling meminjamkan uang dalam paguyuban?Is there any borrowing money in the association?

Tina:Saya rasa jarang mas. Karena orang di paguyuban itu beda-beda.I guess no, as there are variable people in the association.

Rafif:Didalam paguyuban tersebut, latar belakang partainya beda-beda ya mbak?In the association, do they have different political party background?

Tina:Berbeda mas, banyak latar belakang partainya.Yes they have many different political party backgrounds.

Rafif:Di dalam paguyuban itu ada faksi-faksi kecil gitu ya mbak?In the association, there are small factions?

Tina:Biasa mas. Bisa kelihatan kok, orang dari partai mana. Kita bisa kelihatan dari pembicaraanya antarorang. Misalnya menanggapi perubahan kebijakan pemerintah. Kalau dulu ada dari caleg (calonanggota legislatif) satu ke paguyuban untuk meminta bantuan dalam pemilihan umum. Caleg itumenawarkan apa bantuan yang bisa diberikan ke paguyuban. Seiring dengan perkembangan waktu,sekarang sudah tidak ada lagi.


92

It is usual; it is visible from which party the people from. It can be visible from the discussion. Such asresponding to government policy. There was one caleg asking the association for support. That personoffering assistance to be given to the association. But there is nothing like that anymore.

Rafif:Oh iya mbak, kenapa mbak lebih memilih keluarga dalam memecahkan masalah mbak?Why you prefer your family in solving your problem?

Tina:Misalnya meminjam uang, sama keluarga itu lebih bisa memaklumi mas kalau terlambat. Tapi kalausama teman, bagaimanapun juga saya tidak enak kalau terlambat mengembalikan. Rasanya pekewuh(sungkan) mas.If borrowing money, they can understand if we cannot make it to the promised date. But if with friend, wefeel bad if we return the money late.

Rafif:Ada perbedaan tidak dalam interaksi, waktu masih menjadi warga biasa dengan waktu masih menjadipamong?Is there any difference in the interaction, when you still became ordinary people and now that you are thegovernment?

Tina:Kalau dulu saya lebih cuek mas. Kalau sekarang mau tidak mau harus mendengarkan warga. Mungkinkalau sekarang jadi lebih peka, kalau dulu kan cuek banget mas. Sekarang kan harus lebih responsifsama masyarakat. Daripada nanti dirasani (menjadi bahan pembicaraan). Desa Sanden ini kan agaksusah mas, karena semi kota dan semi desa juga.I used to be ignorant. Now I have to listen to the community. Maybe now I became more responsive, notlike before. If not they will talk behind me. This village is a bit difficult as it is in between village andcity.

Rafif:Oh iya mbak, rata-rata di dusun Gading Harjo itu pekerjaanya petani ya mbak?Most of the people in Gading Harjo is a farmer?

Tina:Iya, kalau di sanden itu mayoritas itu pekerjaanya petani.Yes, in Sanden the majority is the farmer?

Rafif:Selaku pamong desa, mbak jadi pembina paguyuban?As a village government, are you also the committee of the association?

Tina:Tidak mas, kalau itu kan wewenang lurah atau dukuh. Oh iya mas, saya dulu ikut paguyuban macam-macam. Tapi sekarang saya sudah tidak lagi karena sudha punya anak. Motivasi saya dulu ikut banyakorganisasi itu karena saya ingin punya banyak teman. Waktu itu saya masih kuaih, tapi begitu ayah sayameninggal. Saya harus mencari uang dan jadi tidak begitu aktif.No, it is the authority of lurah or dukuh. I sued to join many associations, but not anymore as I have kidright now. My motivation is to have as many friends. That was when I still in college, but since my fatherpassed away I have to earn an income and less active anymore in the association.


93

Rafif:Terima kasih banyak mbak Tina. Saya rasa sampai disini saja wawancaranya. Kalau ada hal yang masihsaya butuhkan, saya hubungi mbak Tina lagi ya mbak.Thank you mbak Tina, I guess this is the end of the interview. If I need something else, I will contact youagain Mbak Tina.

Date and time : Nov 18, 2015, 19.05 WIBInformant : Basuki (Group A)

Rafif:Selamat malam pak, bapak belum pernah kerja ke luar negeri?Good evening pak, have you worked abroad before?

Basuki:Tidak pernah mas.I have not.

Rafif:Kalau menurut bapak, kondisi sosial politik di Sanden seperti apa ya?How is the social political condition in Sanden at the moment?

Basuki:Kalau kehidupan sosial masyarakat, ya saling gotong royong. Saling membantu tanpa ada politik. Sayatidak membedakan apapun politiknya mas.For community social life, they work together. Helping each other without any politic. I don’tdifferentiate whatever their political preference.

Rafif:Kegiatan yang sering dilakukan bersama dalam keluarga apa ya pak ?What kind of activities that you do together with your family?

Basuki:Makan bersama, anak saya ada 4 orang dan sekarang sudah berkeluarga sendiri. Jadi sekarang cumaberdua makan bersama. Kita tinggal berdua, kadang makan bersama dan kadang nonton bareng.Eat together, I have 4 kids and now they have their own family. So now only two of us eat together. Welive only two of us, sometimes eat or watching TV together.

Rafif:Secara umum, bagaimana kehidupan sosial di Sanden menurut bapak?Generally, how is the social life in Sanden in your opinion?

Basuki:Hidup di Sanden atau di Karanganyar termasuk berat mas, kalau dibandingkan dengan lingkungan lain.Karena kita hidup di lingkungan umum dan pedesaan, kita harus sumbang surung mas. Artinya, ketikaada orang nikahan kita harus menyumbang tenaga maupun uang. Karena ini sudah tradisi maka tidakbisa dihindari. Ini ada sisi baiknya, yakni kegiatan gotong royong sangat baik sekali. Misal, ada acarahajatan maka warga saling membantu. Kasus lain, misal saya ingin membangun rumah maka saya


94

dibantu oleh warga sekitar dengan gratis. Jika kita tidak membantu, bisa dikatakan malas dan akanbanyak masalah yang akan didapat. Misal, nanti tidak ada yg membantu ketika ada hajatan. Kalau dikota kan berbeda mas, segalanya harus membayar dan pribadi.Live in Sanden or in Karanganyar is tough, if it is compare with other neighborhood. Because we live in avillage, we have to help each other. It means that of there is a wedding we have to contribute not only ourassistance but also money. As this is a tradition that we could not avoid. There is a good side of it, whichis the cooperation is really good. For example, when there is an event people work together. Other case is,if I want to build a house therefore the people surrounding will help me free of charge. If we don’t help,they will said that we’re lazy and there will be problems. For example, there will be no one help youwhen you held an event. In the city is different, you should pay for everything and personal.

Rafif:Ada konsekuensi kalau tidak ikut membantu atau kumpul warga?Is there any consequences if you’re not joining to help or gathering with the peoples?

Basuki:Nanti bisa dicela, dikucilkan, dan tidak di ajak dalam kegiatan kelompok warga.They will talk behind you, make a distance with you and they won’t invite you in any people activities.

Rafif:Bapak kan pengelola Kelompok tani. Apakah bapak hanya ikut kelompok tani saja?You are one of the board of Farmer Group. Are you only join the Farmer Group?

Basuki:Saya disini tidak memilah-milah apapun kelompoknya. Saya tidak membeda-bedakan kelompok, misalada kelompok tani, peternakan, maupun kehutanan. Oleh karena itu kelompok-kelompok ini akandijadikan satu kelompok, agar dapat tumbuh bersama-sama. Meski digabung, nanti kelompok tani akantetap menjadi induk dari kelompok-kelompok ini. Nanti cabangnya baru kelompok peternakan dankehutanan.I am not overly selective the groups. I don’t differentiate the groups, for example there is a farmer group,cattle group, or forestry group. Therefore, this group will be merging into one group so that they can growtogether. Although merged, the farmer group still is the lead of these groups. Then the branches are thecattle and forestry groups.

Rafif:Mohon maaf pak, nama kelompok tani-nya apa ya?Pardon me pak, what is the name of the farmer group?

Basuki:Kelompok Tani Karang Rejo. Begini mas, jadi ketua kelompok itu berat. Karena harus menerima banyakkritikan dan kadang jika ada masalah maka dimusuhi. Menjadi ketua itu mas apa adanya, karena gakdibayar (sukarela). Belum lagi kalau membutuhkan bantuan dana (untuk Kelompok), kita harus membuatproposal. Kalau tanpa proposal lantas dapat uang, maka akan dikatakan korupsi oleh masyarakat karenameri (iri hati). Pernah itu mas, dari kelompok pernah mendapat bantuan dari pemerintah sebanyak 6orang sebesar 490 juta untuk satu hektar yang berupa kegiatan Sekolah Lapang (SL). Kelompok cumamenanam dan merawat. Untuk fasilitas terutama benih, pupuk, obat-obatan, keranjang panen danjaringan irigasi yang paling mahal dan menghabiskan dana sebesar 200 juta.Karang Rejo Farmer Group. Being the group leader is hard as we received many critics and if there is aproblem people will disappointed at us. Being leader is voluntary as there is no salary. Moreover, if thegroup need a money, we need to make a proposal. If there is no proposal but we got the money, they will


95

say that we’re corrupt because that they got envy. There was one time that the group received fund fromthe government for 6 people in the amount of 490 million for one hectare in form of Sekolah Lapang(SL). The group only plan and maintain. For facilities such as seed, fertilizer, substances, harvest basketand irrigation line (the most expensive) have cost 200 million.

Rafif:Apakah dengan adanya dana ini, itu membuat bapak dikira korupsi oleh warga lain yang tidakmendapatkan (bantuan) pak?Is it because of this fund that makes you accused for corruption by other people that don't received afund?

Basuki:Iya tetap ada, tapi ini kan sudah keputusan dinas. Kalau yang mengajukan 10 orang, ya yang dapet juga10 orang. Orang-orang yang mengkritik ini orang meri (iri hati). Seperti contoh ada fasilitas irigasiseperti pompa dll, tidak boleh diakui sebagai barang pribadi. Harus dipakai bersama sebagai kelompokdengan cara bergantian (oper alih). Jadi seluruhnya nanti dikelola kelompok.Yes there is still, but this was government decision. If the proposal is for 10 people, we can get for 10people. People who make fuss of it is those who are envious. For example, that there is irrigation facilitiessuch as pump and others cannot be personally claimed. It should be commonly used and take turns withinthe group. So it will be maintained by the groups in overall.

Rafif:Pernah tidak pak, pembagiannya tidak merata?Have there is any unequal sharing?

Basuki:Sebenarnya di sini sudah merata mas.Actually it is already equal here.

Rafif:Dampak tidak meratanya bantuan?What are the effects of uneven fund distribution?

Basuki:Dampaknya ke kekompakan mas. Tapi selama ini kita selalu setiap 3 bulan rapat untuk melakukantransparansi untuk melaporkan kegiatan dana yang sudah terpakai. Ini merupakan kewajiban ketuakelompok untuk melaporkan. Misal ada bantuan dana dari provinsi sekian jadi harus dilaporkan. Kalaudi sini tranparan mas, anggota kelompok tani ada 6 orang. Dimana tiap dusun ada 3 orang jadi ada 2kelompok. Kalau ada dana maka harus dibagi menjadi 2 mas.It will affect the harmony. However, every 3 months we have a meeting to report the transparency of theutilization of fund. This is the obligation of the group leader to report. For example, if there is a fund fromeach province, it should be reported. We are transparent here. The member of farmer group is 6 peoplewhere each dusun consists of 3 people. So there is 2 groups. If there is a fund, therefore it should beevenly shared for 2.

Rafif:Apakah bapak pernah mengadakan kerja sama antar kelompok ?Have you had any cooperation among the group?

Basuki:


96

Iya pernah, seperti rapat bersama rutin. Setiap rapat ada anggota mengeluarkan 2 ribu rupiah untuk kaskelompok. Untuk rapat sih, hal yang paling penting ada snack mas.Yes we had, such as regular meeting. Every meeting each member paid 2 thousand rupiah for group pettycash. It is for meeting, the most important thing is the food.

Rafif:Selama ini kegiatan kelompok tani apa saja ya pak?What are the activities of the farmer group?

Basuki:Dalam pembasmian hama mas, jadi kita bersama-sama membasmi hama. Karena kalau nanti ada banyakhama, maka ketua kelompok akan dimarahin karena tidak melapor. Kelompok tani ini dibangun tahun1984, dimana yang pegang pertama adalah saya. Kemudian saya pindah ke Kulon progo urusan kerjadan dipegang oleh pak Trisno Admojo. Saya pulang lagi dari Kulon progo karena tidak betah disana.Saya balik ke kampung lagi dan diajukan sebagai ketua kelompok lagi. Waktu itu ada 450 orang wargayang memilih saya.We work together to kill the pest, Because if there is a pest, the group leader will be reported if not reportit. This farmer group was established in 1984 where I am the first leader. Then I moved to Kulon Progofor work related matters and the group managed by Pak Trisno Admojo. I return back from Kulon Progoas I fell that I didn’t like it there. I return back here and the elect me to be group leader again. At that timethere was 450 people elected me.

Rafif:Selain kelompok tani , bapak ikut apa lagi? Mungkin kelompok usaha?Besides farmer group, what other associations you joine? Maybe business group?

Basuki:Ada tapi untuk pertanian, seperti bikin pupuk, obat-obatan. Semua pupuk organik kita bisa membuatsendiri mas.Yes there is but for farm related, such as producing fertilizer, substances. All the organic fertilizer can bemade by ourselves.

Rafif:Kalau Kelompok-kelompok lain pak?How about other groups?

Basuki:Dulu itu ada dan saya ikut semua mas. Termasuk Kelompok Ketoprak dan Jatilan, tapi kan sekarangsudah tua dan malu kalau dilihat cucu-cucu saya. Sudah 18 tahun ikut jatilan mas.There was once I joined them all. These include Ketoprak and Jatilan group. But now I am old and I amshy if my grandchildren’s watch me. I was joined jatilan for 18 years

Rafif:Kalau Kelompok keagamaan? Sering buat kegiatan bersama di masjid?How about religious groups? Are you often held an event in the mosque?

Basuki:Kalau saya paling pengajian mas. Setiap hari minggu pon, jumat pon, dan selasa kliwon di masjid. Kalausecara kelompok, saya bergabung dengan Muhammadiyah. Kegiatan di masjid paling syawalan waktulebaran mas.


97

I only do pengajian. Every pon Wednesday, pon Friday and kliwon Tuesday in the mosque. As a group, Ijoined Muhammadiyah. Activity in the mosque that I joined is only syawalan in Lebaran.

Rafif:Gabung partai politik?Are you joining political party?

Basuki:Kalau itu saya tidak mas.No I am not.

Rafif:Bapak setuju tidak kalau warga sedikit tidak perduli dengan bapak?Do you agree that the community is a bit ignorant to you?

Basuki:Tidak setuju mas, saya merasa belum pernah warga tidak perduli dengan saya. Saya pasti didengarkandan dimanfaatkan (daya gunakan).No I don’t, I never feel that the community being ignorant to me. I always be listened and used.

Rafif:Agama menjadi hal penting bagi kehidupan bapak tidak?Is religion became the important matter in your life?

Basuki:Setuju banget mas. Hidup tanpa agama akan terasa bingung dan hampar. Karena tidak punya pedomanhidup.Yes it is. Life without religion will be confused and empty as you don’t have the life guidance.

Rafif:Ada halangan untuk bergabung dengan paguyuban tidak sih pak? Seperti masalah waktu, konflik dipaguyuban atau transportasi?Is there any challenge for you to join the association? Such as challenges in time, conflict in theassociation or transportation?

Basuki:Banyak mas, tapi kalau untuk masalah waktu, konflik dalam paguyuban, atau transportasi tidak menjadimasalah sih mas.There are many, but for time, conflict in the association or transportation are not the problem.

Rafif:Ada bedanya tidak sih pak, bergabung dengan paguyuban?Is there any difference if you join the association?

Basuki:Pasti ada bedanya mas, ada yang didapatkan. Oh iya mas, konflik paguyuban itu tidak masalah mas.Bahkan anggota saya ada yang membuat kelompok petani yang lebih kecil. Tetapi ini tidak apa-apa, halyang paling penting kegiatan bersama terus berjalan tanpa ada masalah. Hal paling penting adalahkepentingan bersama untuk pertanian tetap diutamakan mas. Kita harus guyub (rukun) mas, tidak bolehmemisahkan antar kelompok, seperti kelompok perikanan, peternakan, kehutanan. Agar komunikasi tetap


98

terjaga. Sebagai contoh, saya dapat undangan dari dinas tentang pertani, tapi yang saya undang semuakelompok untuk rembug menjadi satu.There is. We can get something. Conflict in the association is not a problem,. Even my member alreadyformed smaller farmer group. But that is okay, the most important thing is that the common activity stillgoes on well without any problem. Most important matter is the common interest for the farmer to be thepriority. We have to be in peace, not separate ourselves from the group, such as fishery group, cattlegroup and forestry group. To maintain the communication. For example, I received an invitation from thegovernment about farmer, but I invite all the groups to discuss.

Rafif:Menurut bapak, lebih bagus desa itu punya latar belakang etnis atau agama yang sama? Atau berbeda-beda?In your opinion, is it better to have the same ethnic background and religion? Or different?

Basuki:Setuju mas, lebih baiknya begitu (punya etnis dan agama yang sama).I agree that, it is better to be like that (has the same ethnic and religion).

Rafif:Kalau desa punya variasi agama?If there is various religion?

Basuki:Saya tidak bisa memaksa mas. Satu desa banyak agama, iya tidak apa-apa. Dikatakan bagus, ya bagustidak ya ada keselisihan nantinya.I can’t force it. If one village has various religions it is okay. We can say it is good, but also it can be badif there is conflict because of it.

Rafif:Tapi kalau dari latar belakang agama, bapak lebih percaya orang satu agama atau beda agama?But for religion, you trust people with same or different religion?

Basuki:Kalau dari orang masjid, saya lebih percaya karena saya juga dari situ (masjid). Tapi kalau beda agama,lihat orangnya dulu mas. Kalau orangnya baik, ya percaya.If it is people from mosque, I trust more as I am also from the same mosque. But if it is different religion,it depends on the people. If he/she is okay then I trust him/her.

Rafif:Bapak sering kumpul dengan tetangga atau warga?Do you often get together with the neighbor?

Basuki:Kalau sering kumpul (tetangga) sih tidak mas, cuma beberapa minggu sekali gitu. Tapi kalau samawarga, gotong royong mas. Paling setiap minggu kalau ada kerjaan dari warga.Not often, just couple times a week. But with people in the village we do gotong royong about once aweek in Sunday if there is something to do.

Rafif:Cukup dekat dengan tetangga?


99

Are you close to your neighbor?

Basuki:Dekat banget mas. Sering komunikasi, kan tetanggan.Very close. We often communicate as we are neighbors.

Rafif:Di desa ini ada perbedaan yang kontras tidak, antara yang kaya dan miskin? Perbedaan ini jadi masalahtidak ya pak?Is there is a contrast differences, between rich and poor? And has this differences became a problem?

Basuki:Kalau disini yang kaya banget tidak ada mas, miskin banget juga tidak ada mas. Jadi biasa saja,cukuplah per hari mas.In here there is no very rich or very poor person. So it is average.

Rafif:Kalau ada perbedaan perdapat di paguyuban?What if it is a different opinion in the association?

Basuki:Kalau saya sih yang namanya pendapat bebas mas. Nanti diterima yang bagus, kalau tidak nanti caripendapat yang lain. Tidak menolak pendapat lain, tapi memberikan saran mas.Opinion is free. We accept what good, and look for other opinion if it is bad. We are not refused otheropinion, but give suggestion.

Rafif:Kalau ada yang berbeda pendepat dengan bapak?How if there is someone has the different opinion with you?

Basuki:Iya dibiarkan saja mas.I just let it be.

Rafif:Kalau ada persoalan yang sifatnya materiil maupun non materiil, bapak mencari bantuan ke siapa?If there is any material and non material problems, who do you ask for a help?

Basuki:Dari yang sudah mengalami mas. Saya meminta bantuan ke keluarga dulu, baru kemudian ke paguyuban,lantas ke bank kalau sifatnya materiil.From those who had experienced that. I asked a favor from my family first, and then association, and thenthe bank for material matters.

Rafif:Kenapa ke keluarga dulu?Why family first?

Basuki:


100

Kalau keluarga lebih mudah mas, tidak dipersulit. Kalau paguyuban, kan sama-sama teman paguyubansendiri.It is easier for family. If association, is with the friends.

Rafif:Kenapa tidak paguyuban dahulu, baru keluarga?Why not association first then family?

Basuki:Kalau paguyuban kan orang banyak mas, dan orang lain juga. Ada pernyataan kalau pengurus tidakboleh dipinjemkan oleh pengurus lebih banyak. Lagipula, jadi agak tidak enak mas kalau di paguyuban.Lebih baik ke keluarga dulu, lagipula tidak ada bunga dan lebih santai pengembaliannya.If association is many people and outsider too. There is a statement that the board may not lend moremoney to the board. Moreover, it feels not right. It is better to family first, there is no credit interest andeasy deadline.

Rafif:Tapi percaya kalau uang nanti pasti dikembaikan ya pak?But you trust that the money will be returned?

Basuki:Pasti dikembalikan mas, cuma ada yang lama. Soalnya kalau di paguyuban berat dampaknya mas, kalautidak dikembalikan.The money will be returned, but take longer time. Because in the association is big the effect if not returnmoney.

Rafif:Jadi lebih enak di keluarga ya pak?So it is more comfortable with family?

Basuki:Iya jelas mas. Kalau dikeluarga kan ada istilah nyebrak jadi bukan pinjem tanpa bunga. Jadi nantidikembalikan setelah 10 hari. Terus juga menghindari omomgan orang lain juga.Of course, if in the family we can borrow money without credit interest to be returned in 10 days. Andalso avoid other people talked behind our back.


101

GROUP B

Date and time : Nov 24, 2015, 17.05 WIBInformant : Dwi Iswanto (Group B)

Rafif:Dulu mas sempat kerja ke LN itu, ke Korea ya mas?You used to work abroad, in Korea?

Dwi Iswanto:IyaYes

Rafif:Dulu (waktu di Korea) ikut paguyuban juga tidak mas?When you were in Korea, are you joining association?

Dwi Iswanto:Ikut paguyuban Kuliningrat Jogja mas.I joined Kuliningrat Jogja.

Rafif:Waktu itu kumpulnya di Korea itu, sering kumpul tidak sih mas?When in Korea, were you often get together?

Dwi Iswanto:Jarang mas, kumpulnya setahun bisa dua kali. Waktu libur musim dingin dan libur imlek saja mas.Rarely, only twice a year. When in winter holiday and Chinese year holiday.

Rafif:Selain (paguyuban kuliningrat) itu ada lagi?Is there anything else than Kuliningrat?

Dwi Iswanto:Cuma sama kuliningrat itu saja mas.Only Kuliningrat.

Rafif:Tidak tertarik bergabung paguyuban yang campur dengan orang Korea juga?Don’t you interested to join the association with Korean?

Dwi Iswanto:Tidak mas, cuma sama kuliningrat itu aja. Sama orang Indonesia saja.No, only Kuliningrat, with Indonesian only.

Rafif:Kenapa mas?Why?


102

Dwi Iswanto:Kalau orang sana itu (Korea) kalau sama orang Indonesia itu kayaknya jauh gitu mas. Kalau tidak satupabrik, susah untuk diajak bersosialisasi. Mereka (Korean) itu cuek sama orang asing.Koreans with Indonesian are a bit distance. If it is not in the same factory, would be hard to get socialized.Koreans are ignorant to foreigner.

Rafif:Tetapi sama sesama orang Korea, juga cuek mas?But are they also ignorant with other Koreans?

Dwi Iswanto:Tidak mas, kalau sesama orang korea tidak. Tapi kadang kalau sama orang korea yang sudah tua, itubaru bisa diajak ngobrol.Not between Koreans. But the elderly is quite fine to talk with.

Rafif:Di sini (Sanden), mas ikut paguyuban kelompok tani ya mas?In Sanden, are you joining farmer group?

Dwi Iswanto:Iya masYes.

Rafif:(Berdasarkan hasil survey) mas juga ikut kelompok paguyuban TKI ya? Kuliningrat mbak Tina ya? Tapikok di tempat mbak Supini, juga ada paguyuban kuliningrat ya?(Based on survey result) you also join returnee association? Is it Mbak Tina Kuliningrat? But in MbakSupini is also kuliningrat association?

Dwi Iswanto:Kalau kuliningrat itu kan paguyuban satu Jogja mas. Jadi di sana kumpul-kumpul orang Jogja dan bikinkaos kuliningrat Jogja. Disini masih sering ada pertemuan, setiap satu tahun sekali pertemuankuliningrat jogja. Biasanya nanggap (membuat acara) dangdut.Kuliningrat is a jogja-wide association. So it is the place to meet for Jogja people and make a t-shirtkuliningrat jogja. We often held a meeting here, once a year we had a meeting for kuliningrat jogja.Usually we have dangdut.

Rafif:Kalau kelompok pencak silatnya berarti sudah jarang ya mas?For pencak silat group is no longer active?

Dwi Iswanto:Sudah jarang mas, tapi masih jadi anggotaRarely join now, but still a member.

Rafif:Kalau kelompok kuliningrat sama kelompok tani ini, mas Iswanto lebih sering kumpul sama yang mana?Between Kuliningrat and farmer group, which one you often meet?

Dwi Iswanto:


103

Sama-sama sering mas.The same often.

Rafif:Kalau diantara dua paguyuban tersebut, kalau ada persoalan seperti membutuhkan bantuan materiilberupa dana, mana yang lebih bisa saling meminjamkan uang mas?Between those two groups, if there is a problem such as material or fund, which one that can borrow themoney?

Dwi Iswanto:Sama orang dari (kelompok) Kuliningrat itu.From the Kuliningrat people.

Rafif:Kenapa mas?Why?

Dwi Iswanto:Kalau di rumah (kampung) kalau ada orang yang pinjem, kan jam karet kalau di sini. Dulu bilangnyadua minggu tapi tidak dikembalikan uangnya. Ini kalau yang di kelompok tani ini mas.If it is in the village, they less discipline. They said for two weeks, but not return the money. This onewithin farmer group?

Rafif:Kenapa bisa kayak gitu ya mas?Why is like that?

Dwi Iswanto:Itu karena rasa tanggung jawabnya itu lho mas. Kalau orang desa kan, kayak saya misalnya, karena dariKorea mereka berfikir saya punya uang banyak. Kalau dari penghasilan, orang dari desa ini kanpertanian juga, jadi tidak bisa menentukan kapan punya penghasilan dan bisa mengembalikan.It is because the responsibility. Village people, like me, as we return from Korea, they think we have a lotof money. From the income, people of this village is from the land, so we cant say when the have theincome and when to return.

Rafif:Karena itu jadi susah (percaya) dengan orang desa ya?So that is why it is hard to trust the people?

Dwi Iswanto:Iya’e masYes.

Rafif:Ada engga sih mas, perbedaan mas (perubahan diri) dari pengalaman di Korea?Is there any change on you after return from Korea?

Dwi Iswanto:


104

Biasa aja mas. Paling kerja jadi lebih semangat. Di sana kan tergantung waktu, kalau di sana satu jamtidak kerja tidak dapat uang. Kedisiplinan memang tinggi di sana, termasuk dengan rasa tanggung jawabdi sana yang sangat kuat.Not really. But working harder. In Korea it depends on time, if you dont work in one hour so you dont getthe money.

Rafif:Oh begituOh I see

Dwi Iswanto:Tadi saya bilang susah (terkait percaya dengan orang desa), itu karena saya sudah pernah mengalamimas. Bukan sama orang kelompok tani, tapi sama orang desa. Dulu pinjem uang dan baru empat tahundikembalikan ke saya. Saya juga kasihan mau nagih, karena kadang gagal panen juga.As I said it is difficult, it is because I have been there before. Not with the farmer group but the people.There was once borrow me money and return it back to me after 4 years. I also feel pity when I want toask it back as sometimes he failed the harvest.

Rafif:Meminjam berapa mas, kalau boleh tau?How much did he borrow, if I may know?

Dwi Iswanto:Ada kadang lima (juta) gitu mas.It is about 5 million.

Rafif:Ada pengalaman gitu mas?So that the experience?

Dwi Iswanto:Iya mas, karena pengalaman. Tapi kalau semisalnya saya ada double (cadangan penghasilan), gpp sihmas. Ga masalah kalau mau pinjam.Yes, that is the experience. But if I had double income, it is okay to borrow money.

Rafif:Kalau misalnya ada masalah atau problema? Mas menghubungi siapa dulu mas?If there is any problem, who do you ask for a help?

Dwi Iswanto:Kita sih ngeliat siapa yang punya uang atau bisa bantu. Lebih seringnya saya ke teman, kalau keluargaitu lebih sulit mas karena kita bisa melihat kemampuan (ekonomi) juga. Kalau teman kan bisa lebihsaling membantu dan bisa memberikan (rekomendasi) teman lain yang mempunyai (kapasitas) untukmembantu.We see who has money or can help. I mostly ask a friend, for family it is a bit difficult as we can see theireconomic condition. For friend, we can help each other and gave recommendation for other friend thathas the capacity to help us.

Rafif:Teman paguyuban atau bukan?


105

Is it a friend from association?

Dwi Iswanto:Teman main mas. Tapi lebih enak kalau sama teman dari kuliningrat. Sebenarnya kuliningrat itupaguyuban dari sana (Korea), yang dibawa kesini juga. Sebenarnya yang dari sana juga masih jalanmas. Kalau di sana kan pertemuan satu tahun dua kali, ada event dangdut dan sewa gedung itu kan,misalnya satu orang itu kan porsi makannya 10.000 won, 30.000-40.000 won untuk nanggap dangdut itu,sisanya untuk kas dan pembuatan kaos. Kaos itu kan buatnya di Jogja sini dan dikirim ke sana (Korea)dan dari penjualan kaos tersebut sisanya jadi masuk kas. Harganya kan jadi harga korea mas.Friend for hang out with. But it is easier with Kuliningrat people. Actually kuliningrat is the associationfrom Korea that developed here. Actually the one from there still going on well. In Korea, the meetingtwice a year, there is a dangdut event and rent a function room. For example for one pax is 10.000 won,30.000-40.000 won is to pay the dangdut, the rest is for petty cash and t-shirt production. The t-shirt isproduced here and sent to Korea and from the selling of the t-shirt the remaining money will go to pettycash. The price is in Korean won.

Rafif:Jadi lebih sering sama orang di luar rumah ya masSo it is more often with people outside home

Dwi Iswanto:IyaYes

Rafif:Tidak ada rencana membuat usaha bersama dengan orang di rumah mas?Is there any plan to create a business with the family?

Dwi Iswanto:Kemarin gagal itu mas, sama saudara. Kita usaha dan gagal, merugi hampir 200 juta mas. Tiga oranganggotanya tapi gagal.Last time it is failed with the family and we had 200 million loss. There was three of us but failed.

Rafif:Kapok mas kerja sama saudara (keluarga)?Are you had enough working with family?

Dwi Iswanto:Tidak kapok tapi mas, cuma modal untuk usaha sekarang kan tidak ada. Tidak kapok sih mas, kan itubuat pengalaman. Itu kan kegagalan bukan karena kelompok atau saudara, tapi itu karena kegagalankarena musim.Not had enough, but the business capital is finished now. It is for experience. The failure is not because ofthe family, but because of the weather.

Rafif:Kenapa kemarin gagal?Why it was failed?

Dwi Iswanto:Kemarin karena benih dan airnya kan kurang asin. Karena saya ternak udang mas.


106

Because the seed and the water is less salty, I farm the shrimp.

Rafif:Kalau sesama teman kuliningrat ingin buat usaha bersama?If with kuliningrat people, do you want to work together?

Dwi Iswanto:Ingin tetapi belum kepikiran karena baru sebatas silaturahmi saja hubungannya.I want to, but haven’t think about it, right now is about friendship only.

Rafif:Ada manfaat bergabung dengan kuliningrat?Is there any benefit joining kuliningrat?

Dwi Iswanto:Lebih memudahkan mas, kalau ada masalah pinjam meminjam. Kita juga hubungan silaturahmi-nyalebih erat mas, kita juga bisa kenal dengan orang dari daerah lain. Seperti Sleman, dll.It makes easier in borrowing money. We also have a close friendship. We can get to know other peoplefrom other areas such as Sleman etc.

Rafif:Ada keuntungan untuk bisnis mas Dwi?What is the benefit for your business?

Dwi Iswanto:Sejauh ini belum ada sih mas, baru sebatas silaturahmi atau reuni gitu mas.At the moment there is none, just about friendship and reunion

Rafif:Rencana balik lagi (ke Korea) mas?Do you have any plan to return to Korea?

Dwi Iswanto:InshaAllah, ini baru proses. Rencana sekitar tahun 2017 atau 2018 akhir. Rencana balik ke pabrik yangdulu mas, karena sudah hafal dengan kerjaan, mapping masalah gaji. Kalau mau balik, sebenarnyasudah diminta balik dan rencana ingin ikut tes lagi.InshaAllah, now in the process. The plan is in 2017 or end of 2018, return to the previous factory as Ialready know what I am doing, also the salary. If to return to Korea, actually I have already requested andplan to take the test again.

Rafif:Ada perubahan dalam hubungan sosial paska pulang pergi kerja ke luar negeri?Is there any change in social relationship after return?

Dwi Iswanto:Tidak ada mas, semua biasa saja. Tidak ada yang berubah mas, bahkan dalam pertemanan.Not really, everything is okay. Nothing is changed, even in friendship.

Rafif:Ada kewajiban saling membantu di kuliningrat engga sih mas (norm)?


107

Is there any obligation to help each other in kuliningrat?

Dwi Iswanto:Ada mas, misalnya ada yang sakit. Maka pada datang mengunjungi dan memberikan bantuan.Yes there is, if someone is sick we have to visit and give a donation.

Rafif:Sesama saudara juga begitu?Within the family as well?

Dwi Iswanto:Iya mas.Yes

Rafif:Secara umum berarti lebih dekat dengan teman ya mas?Generally you are closer to your friend?

Dwi Iswanto:Kalau masalah keuangan saya akan hubungi teman-temanFor money matter I call my friends

Rafif:Kalau diluar masalah keuangan?Outside money matters?

Dwi Iswanto:Kalau itu saya akan lebih ke keluarga dahulu mas.I prefer my family first

Rafif:Apa yang membuat orang mau tetap terikat dengan kuliningrat?What makes people still want to join Kuliningrat?

Dwi Iswanto:Biasanya ada kegiatan bersama mas, seperti sepak bola. Terutama juga karena ikatan pertemanansewaktu bekerja di Korea. Di sini orang satu Indonesia itu keluarga, apalagi satu jogja. Itu tidak ada,teman waktu di rantau itu (dianggap) keluarga juga mas.There is a common activity such as football. Mostly because of the friendship while working in Korea. Inhere people in Indonesia is a family, even more in jogja. In Korea, friend is treated like family.

Rafif:Paska dari Korea ada perubahan dalam kehidupan sosial berkelompok?After return from Korea, is there any change in group social life?

Dwi Iswanto:Kayaknya sama aja mas, tidak ada yang berubah. Karena saya dulu sebelum ke pabrik itu jadi petani danharus bergabung dengan kelompok tani agar dapat pupuk murah.It is the same, nothing is changed. Before I work in the factory I was a farmer and have to join farmergroup so that I can get cheap fertilizer.


108

Rafif:Kalau usaha bareng dengan teman-teman dari TKI?For business together with returnee?

Dwi Iswanto:Tidak mas, biasanya sendiri-sendiri. Kalau buat bareng itu susahnya nanti kepengurusan karena sudahada masing-masing. Seperti di Kulon progo itu sudah ada kepengurusan untuk assosiasi sendiri.No, usually by themselves. For work together it will be difficult, as there is already a board in each area.As such in Kulon Progo, there is a board member for the association.

Rafif:Aktivitas sehari-sehari dilakukan banyak dengan siapa mas?Who do you spend your daily activity with?

Dwi Iswanto:Dengan keluarga mas.With family.

Rafif:Kalau aktivitas dengan orang di masjid?How about activity with people in the mosque?

Dwi Iswanto:Kalau ada di sawah mas (kala menjadi petani bersama).Usually in the village (when was a farmer)

Rafif:Kalau boleh milih antara kelompok tani dan kuliningrat itu, mas pilih yang mana?If you have to choose between farmer group and kuliningrat, which one will you choose?

Dwi Iswanto:Kuliningrat mas, karena kalau di kelompok tani itu ada orang dari dinas atau buatan dari pemerintah.Kebanyakan pertemuan dan karena itu tidak bisa bebas (berekspresi) mas. Kalau di Kuliningrat itu,pertemuan (undangan) pakai sms aja sudah cukup. Kelompok tani itu kebanyakan pertemuan dan buangwaktu mas, padahal petani kan tidak cuma bertani saja dan butuh cari tambahan.Kuliningrat, as in famer group there is people from or made by government. Most of the meeting is hardto express. If it is in kuliningrat, the meeting invitation is enough via sms. Farmer group have too manymeetings and waste the time, as the farmer not only farm but also need additional income.

Rafif:biasanya tambahannya apa mas?What are the additional incomes?

Dwi Iswanto:Di sini kan buang (angkut) pasir masIn here is throwing the sand

Rafif:Pasir itu apa tidak merusak alam mas?


109

Is the sand damage the environment?

Dwi Iswanto:Iya sih mas, kalau dinas kehutanan kan sudah melarang. Cuma kan ini masalah perut, dan dibawa keJakarta. Kalau njagake (bergantung) ke pertanian kan hancur mas. Kalau keperluan sehari-hari daripertanian itu tidak bakalan cukup mas.Yes it is, forestry government already forbid. But this is about the needs, and they bring it to Jakarta. Ifonly depend to farm product we can’t survive. Daily needs from the farm products are not sufficient.

Date and time : Nov 06, 2015, 18.40 WIBInformant : Rina (Group A)

Rafif:Mbak Rina katanya tertarik kerja di luar negeri ya mbak?You said that you interested to work abroad?

Rina:Iya mas, saya tertarik kerja di luar negeri karena lebih prospek dari pada di Indonesia. Tapi saya tidakmau jadi TKI lho mas. Maunya kerja yang lain.Yes I do, I am interested to work abroad as they are more promising than in Indonesia. But I do not wantto be TKI. I want other job.

Rafif:Tertarik karena kenapa mbak?Why are you interested?

Rina:Iya, karena lihat teman-teman saya. Tetapi dari dulu kurang tau bagaimana caranya kesana (kerja diluar negeri).Because I saw my friends. But Since then I have limited knowledge on how to work there.

Rafif:Kalau saya lihat dari kuisioner, mbak Rina jarang untuk ikut paguyuban ya?Referring from the questionnaire, you rarely join association, is it correct?

Rina:Iya, saya tidak terlalu ikut senang ikut paguyuban karena merasa kurang bermanfaaat. Pembicaraannyajuga kurang bermanfaat dan kurang relevan/penting buat saya atau usaha saya.Yes it is, I do not really like joining association as I think it less beneficial for me. The discussion is notbeneficial and less relevant tom e or my business.

Rafif:Usaha salon di desa, cuma punya mbak Rina?This beauty saloon business in this village is only yours?

Rina:Tidak cuma saya sih mas, tapi saya punya pelanggan tetap dari beberapa desa. Bahkan beberapamahasiswa yang kuliah di Jogja tetap menjadi pelanggan setia saya.


110

Not only me, but I have loyal customer from several village. Even there are some colleges students fromJogja who are still become my loyal customer.

Rafif:Di keluarga mbak Rina masih ada arisan trah tidak?Is there any arisan trah in your family?

Rina:Ada mas, tapi saya hanya ikut setahun sekali.Yes there is but I only join once a year.

Rafif:Mbak, kalau semisal mbak membutuhkan bantuan materiil maupun non materiil. Mbak meminta bantuanke siapa?If you need either material or non-material assistance, to whom you ask for a favour?

Rina:Tidak ada, tapi kalo saya perlu uang saya hanya meminta ibu saya. Walau saudara-saudara sayasemuanya punya usaha sendiri-sendiri, jadi tidak saling meminjam uang.No one, if I need money I just ask my mother. Although my siblings have their own business but we donot borrow money from each other.

Rafif:Apakah karena sesama saudara atau sesama pengusaha, jadi sulit untuk membantu materiil?Is it because they are also entrepreneur so there is more difficult to asked for assistance in material?

Rina:Tidak sih mas, sesama saudara tetap gampang. Tapi memang jarang sih mas. Dan kami sesama saudaratidak perhitungan masalah uang.No, it is not, it is still easy between siblings. But we rarely do it. And we are not difficult on moneymatters.

Rafif:Ada paguyuban yang sesuai dengan usaha mbak tidak sih?Is there any association related to your business?

Rina:Tidak ada sih mas, tetapi saya juga lebih suka usaha sendiri supaya saya bisa mengatur dan tanggungjawab atas usaha saya sendiri. Dan sulit bagi saya untuk bekerja sama dengan orang lain, karena takutberbeda pendapat, visi dan misi nya. Karena memang kalo usaha salon ini susah juga untuk bekerjadengan orang lain.There is none. But I like to do my business by my own so that I can manage and responsible on my ownbusiness. It is hard for me to cooperate with other people, as I am afraid of differences in opinion, visionand mission. In nature, this beauty saloon business is kind of difficult to work with other.

Rafif:Tidak menggunakan paguyuban sebagai arena untuk promosi usaha salonnya?Aren’t you using association as a place for you to promote your business?

Rina:


111

Tidak juga sih mas, karena kalo arisan itu tidak hanya membicarakan mengenai usaha saja sih mas.Mungkin kalo IWAPI (Ikatan Wanita Pengusaha Indonesia) yang membicarakan mengenai usaha, tetapisaya tidak berniat bergabung karena saya hanya pengusaha kecil.Not really, as arisan not only talked about business. Maybe if IWAPI which talked about business, but Ihave no intention joining them as I only a small business actor.

Rafif:Tetapi mbak ingin punya usaha lebih besar?But don’t you want bigger business?

Rina:Tentu saja saya mau mas. Itu impian saya, pasti pengusaha ingin usahanya lebih besar.Of course I want, that is my dream, every business people must have been wanted their business growingbigger.

Rafif:Mendirikan usaha ini sejak kapan mbak?When did you establish this business?

Rina:Sudah berjalan 4 tahun mas. Sebelumnya saya bekerja dan menjadi pegawai di salon juga. Dulu sayabekerja di Oscar Salon di Celep. Dan itu salah satu strategi saya, kalo saya bekerja di daerah sini saja.Jadi pelanggan sudah mengenal saya. Jadi waktu saya keluar dan punya usaha sendiri, pelanggan sayabisa akhirnya menjadi pelanggan saya sendiri.It is been 4 years. Before that I worked in a beauty saloon too. I used to work at Oscar Salon in Celep.And that was one of my strategies, if I worked only in this area. So that my customer already know me.When I quit and have my own business, my previous customer became my present customer.

Rafif:Sering kontak dengan teman-teman mbak tidak?Are you in contact with your friends?

Rina:Masih kontak mas, tapi saya jarang main kecuali saat lebaran dan kalau ada reuni.Yes I am, but I rarely meet them except in lebaran and reunion.

Rina:Ada rencana bekerjasama dengan teman-teman untuk membuat usaha mbak?Is there any plan to have cooperation with your friends?

Rina:Tidak sih mas, soalnya kita memang usahanya beda-beda. Seperti teman saya menjadi pengusaha sepatu.Kan berbeda dengan usaha salon saya.Not really, as we have different business. One of my friends has a shoes business, quite a different withmy beauty salon.

Rafif:Kalau dari hubungan pertemanan, kan malah bagus untuk memulai usaha bersama? Soalnya uda sama-sama percaya kan mbak?


112

If it started from a friendship, don’t you think it is good to start business together? As you already trust ineach other?

Rina:Iya sih mas, tapi saya takut kalo masalah keuangan malah merusak pertemanan. Selain itu saya jugabelum punya pandangan lain selain membesarkan usaha disini dulu.Yes it is, but I am afraid that money matters will ruin the friendship. Besides that, I haven’t really thoughtabout other business but develop my existing business.

Rafif:Jadi takut uang merusak pertemanan ya mbak?So you’re afraid if money may ruined friendship?

Rina:Iya mas, takutnya nanti yang saya janjikan akan meleset. Kecuali usaha kecil-kecilan yang dibawah 10juta.Yes I am afraid if I can fulfill my promises. Except maybe for small business under 10 million.

Rafif:Kan mbak Rina sudah lama tinggal disini. Apakah dulu pernah ikut Karang taruna atau kelompok lain?As you’ve been live here quite long, have you joined karang taruna or other groups?

Rina:Oh dulu pernah ikut Karang Taruna. Kalau arisan ibu-ibu di desa, justru ibu saya yang ikut karena sayasibuk kerja. Tetapi hubungan saya dengan tetangga sekitar cukup baik. Mereka suka datang ke salonsaya dan kami suka mengobrol ketika ada di salon saya.Yes I did join Karang taruna. For arisan for ibu-ibu, my mother who joined it as I am busy with my work.But I have a good relationship with my neighbors.

Rafif:Pernah tidak merasa, kalau masyarakat itu terkadang sering merasa terlalu ikut campur urusan mbak?Have you ever feel, that the community is interfering your business?

Rina:Tidak juga sih mas.Not really.

Rafif:Kalo pelanggan salon bagaimana mbak?How about your customer?

Rina:Saya sangat selektif terhadap pelanggan saya terutama laki-laki, apalagi bapak-bapak. Pelanggan saya40% itu dari pelanggan lama. Sisanya ya pelanggan baru salon saya di sini.I am really selective to mu customer, especially men. Almost 40% of my customer is my previouscustomer. The rest is my new customer from here.

Rafif:Jadi bisa saya simpulkan, karena tidak begitu mendukung usaha salon. Makanya mbak tidak begitutertarik bergabung dengan paguyuban?


113

If I may conclude, as it does not really support your beauty salon business therefore you’re not interestedjoin association.

Rina:Iya mas.Yes.

Date and time : Nov 05, 2015, 16.25 WIBInformant : Aan Indra (Group B)

Rafif:Pak Aan sudah pernah ke Korea dan berencana kembali lagi kan. Ada pengaruhnya tidak pak, kerja diKorea dengan pandangan kehidupan sosial pak Aan? Apakah pak Aan menjadi berpandangan kolot(konservatif) atau bebas (liberal)?You return from Korea and plan to go back. Is there any influence of working in Korea with your socialperspective? Are you conservative or liberal?

Aan:Saya dari dulu itu lebih mengedepankan kebebasan mas. Bisa dikatakan lebih moderat.I always put freedom first, we can say moderate.

Rafif:Tapi memang berencana ingin kembali kerja di Korea?But you plan to go back to Korea?

Aan:Dulu saya berangkat kesana bersama istri saya. Di sana ada paguyuban mas. Cuma ya itu mas, kemarinitu karena tidak punya pekerjaan dan keterampilan yang juga kurang. Plus juga modal modal usaha danuntuk membuat rumah. Pengetahuan kita yang kurang mas. Mungkin karena masih muda dan labil, jadipengetahuan untuk wirausaha belum ada. Memang sempat ada pembicaraan untuk kembali kerja diKorea, tapi sekarang tesnya leih sulit. Baru rencana sekarang malah menjadi lurah, tapi ada enaknyajuga karena jadi denkat dengan anak dan istri. Walau kalau dilihat dari pendapatannya itu rendah mas.I went there with my wife back then. There was an association. I work there as I dont have a job andlimited skill. And I need business capital and money to build a house. Our knowledge is limited. Maybebecause I am still young and restless, so I dont have any entrepreneurship knowledge. There is adiscussion to go back to Korea, but the test is more difficult now. I am planning but now I am the villageleader, but it is good as I am closer with my kid and my wife. Even though I have low income.

Rafif:Sering berbincang dengan mantan TKI mas?Do you often discuss with returnee?

Aan:Tidak sering. Karena jadi Lurah, jadi jarang ketemu dan biasanya kalau berbicara tidak lama. Waktuhabis di kantor sampai setengah hari. Sedangkan kalau sore hari mencari rumput untuk ternak.Not often as I am a village leader, so rarely meet them and usually talk briefly. I spent most of my time inthe office until afternoon. In the late afternoon I look for a grass for cattle food.

Rafif:


114

Kalau kegiatan bersama keluarga biasanya apa ya pak?What activity you do with your family?

Aan:Jalan-jalan bersama keluarga. Karena punya anak kecil, ya saya biasnaya ke rumah saudara ataumenonton TV. Paling tidak seminggu sekali hal itu saya lakukan.We go out together. As I had small kid, I usually visiting relatives or watching TV. At least I do that oncea week.

Rafif:Kalau dalam kapasitas sebagai lurah, menurut pak Aan. Kualitas kehidupan di Sanden seperti apa pak?As a head of the village, in your opinion, how is the quality of life in Sanden?

Aan:Biasa-biasa saja. Tidak bisa membandingkan dengan yang lain. Mungkin lebih tenang di Sanden. Setelahjadi Lurah, ada dorongan yang kuat kalau kita akhirnya kembali ke desa. Desa itu dirindukan sekali lhomas. Kemarin-kemarin itu saya ingin menjadi orang kota, namun sekarang arahnya ke tempat-tempatyang tenang seperti desa. Jogja akan menghadap selatan (pembangunan akan mengarah ke Bantul).Kalau bisa diibaratkan, Bantul ini menjadi halamannya Jogja.It is fairly okay. I can’t compare with the other. Maybe it is quieter in Sanden. After I became the head ofthe village, there is more intentions to come back to the village. Village is much missed. I always wantedto be big city people, but now I wanted more to be in quiet place like in thevillage. Jogja will head tosouth (the development will be focused in Bantul). We can say, Bantul is Jogja front yard.

Rafif:Ada hubungannya sama wewenang keistimewaan DIY?Is there any relation with DIY special authority?

Aan:Mungkin ya, tapi saya juga kurang yakin. Tapi jogja arah selatan khan baru-baru saja kan mas.Maybe yes, but I’m not sure. But jogja heading south is just recently.

Rafif:Pak Aan menjadi anggota masjid atau keagamaan lainnya tidak?Are you a member of mosque or other religious group?

Aan:Kebetulan masjid sini baru mengadakan pembaharuan takmir. Dukuh dan lurah jadi ex officio.Actually mosques just held a takmir (board) renewal. Dukuh and lurah is the ex officio.

Rafif:Kalau selama setahun terakhir, jadi apa pak?For the last one year what is your position?

Aan:Takmir masjid mas, tapi belum dilaksanakan.Takmir masjid, but not yet implemented.

Rafif:Kalau ada kegiatan pengajian, apakah pak Lurah datang terus?


115

If there is a pengajian, are you always participating?Aan:Tidak selalu. Pengajian tiap malam jumat sama malam kliwon. Tapi kalau pas tidak ada acara, ya InshaAllah bisa datang. Kalau malam jumat bisa. Maksimal saya bisa datang sebulan dua kali, kalau selasakliwon juga belum tentu.Not always, Pengajian is held every fridan night and kliwon night. If I had no other activity then I willjoin. Friday night I can join. At least I join twice a month, for Tuesday kliwon is seldom.

Rafif:Kalau jadi lurah, berarti posisinya pembina paguyuban ya pak?As lurah, your posistion is the association advisor?

Aan:Iya mas, pembina kelompok tani, ibu-ibu PKK dan karang taruna.Yes, the advisor of farmer groups, ibu-ibu PKK and youth association.

Rafif:Kalau paguyuban kelompok usaha?For business group?

Aan:Jadi binaan mas. Masyarakat bikin kelompok usaha, perangkat desa memfasilitasi dengan anggaran.Untuk tahun ini, baru mau jalan. Tahun ini untuk kelompok usaha ternak. Karena dana dari desa,pertanggung jawabannya lurah.As the member. The community formed a business group; the village government facilitates the budget.For this year just started. This year is for cattle group. As the fund from the village, the lurah is the personin charge.

Rafif:Sama juga dengan asosiasi TKI?The same as returnee association?

Aan:Ada mas. Yang membentuk itu mbak Supini. Saya diminta untuk mengesahkan saja. Kegiatannya sayarasa bagus untuk meminta pelatihan-pelatihan kepada BP3TKI. Agar mantan-mantan TKI tidak pergi-pergi terus. Bisa menambah keterampilan atau kemampuan untuk usaha. Permasalahan jadi TKI punyakemampuan (ekonomi) tapi tidak punya kemampuan wirausaha. Akibatnya uang tidak memutar dan uanglama-lama akan habis. Dikatakan solusi, ya mungkin salah satunya meminta pelatihan-pelatihan.Pembuatan bakpia, pelatihan pengolahan kelinci dan mau dikembangkan jadi produk andalan desa.Walau ini belum resmi lho mas.Yes there is. Mbak Supini formed the group. I only asked to acknowledge it. The activities are good toask for training from BP3TKI. So that the returnee not always left. It can improve the skill and capabilityto establish a business. The problem is that the returnee has the economic capbility but not the businessskill. It caused the money not well spent (for business) and finally runs out. As a solution, maybe, byasking for a training. Producing a bakpia, rabbit processing and will be developed to be village sugnatureproducts. Even not yet official.

Rafif:Artinya tidak membawahi kelompok ya pak?It means not lead a group?


116

Aan:Membawahi juga tidak, cuma mendaftar saja.Not lead, but only register.

Rafif:Kalau organisasi seperti NU dan Muhammadiyah gitu pak?How about organisation such as NU and Muhammadiyah?

Aan:Kalau masyarakat sini afiliasinya ke Muhammadiyah. Kalau saya sendiri anggota NU.The people here affiliated to Muhammadiyah, while myself is a NU member.

Rafif:Pak Aan tidak tertarik ikut parpol?Do you join political party?

Aan:Tidak mas. Saya orangnya netral, walau dulu pernah ikut PKS (Partai Keadilan Sejahtera).No. I am neutral, though I used to join PKS.

Rafif:Di Paguyuban banyak lulusan universitas mas?In the association, are there many university gradiuates?

Aan:Kalau sekarang yang banyak sarjana adalah karang taruna. Waktu angkatan saya, cuma 2 orang dalamsatu desa yang kuliah. Walau yang tua ada dan melanjutkan kuliah setelah kerja. Kalau di kelurahan sinijarang mas, tapi kalau di gadingharjo itu ada banyak mas.For now the one with more college graduate is youth association. In my batch, only 2 people in the villagethat went to college. There is some who continue the study after working. In this village is rarely, but ingadingharjo there are many.

Rafif:Kalau orang-orang di desa, sering berkomunikasi dengan pak Lurah?Do people in the village often communicate with you?

Aan:Jarang. Makanya mau saya bikin angkringan sebagai media komunikasi. Cukup di dekat rumah ini, jadikemana-mana waktunya pas.Rarely. That is why I want to make angkringan as the media for communication. Close to the house, sotime can be managed.

Rafif:Secara umum ada halangan tidak, untuk berkumpul di paguyuban?In general, is there any challenge to join the association?

Aan:Tidak ada mas, karena saya bagaimanapun kan posisinya sebagai pembina.There is none, as I am the advisor.


117

Rafif:Kalau paguyuban yang sulit untuk didatangi?Is there any association which is difficult to be participated in?

Aan:Tidak ada mas. Jadi malah saya yang agak kurang aktif. Karena anak saya masih kecil, sedangkanibunya (istri) sudah capek kerja. Jadi kurang bisa aktif di paguyuban.There is none. I am the one who is less active. As my kid is still small and my wife already tired fromwork. Therefore I can’t be much active in association.

Rafif:Apakah pak Aan setuju, apabila desa akan lebih bagus jika terdapat beberapa variasi agama?Do you agree if in the village there is various religions?

Aan:Setuju. Kebetulan dulu saya bergaul dengan orang Katolik. Pengetahuan bagus dan tidak berusaha untukmempengaruhi saya. Dia pekerjaanya seorang arsitek. Dia punya komitmen untuk memajukan desa, jaditidak masalah. Dulu kita pernah membangun punya pura di tempat yang merupakan basisMuhammadiyah. Kalau saya sih tidak masalah mas, karena saya lurah agak nasionalis. Eh, ternyatadesa juga membutuhkan pura itu. Jadi menurut saya tidak masalah, selama kita sama-sama manusiayang dimanusiakan.Agree. I used to hang out with caholics. His knwoledge is good and not trying to influence me. He is anarchitect. He has the commitment to advance the village, so there was no problem. We used to build atemple in the Muhammadiyah base. There is no problem with me, as I am lurah therefore I am a bitnationalist. And the village needs that temple too. So that is not a proble, as we are human.

Rafif:Pernah ga pak, dalam keseharian orang menganggap Pak Aan tidak jujur?Have you ever feel that people think that youre not honest.

Aan:Sering mas. Karena jadi Lurah. Saya tidak bisa menjelaskan ke semua orang. Mungkin karena sistemyang belum terbangun. Ke depan, ada sistem informasi desa berbasis web. Kita minta untuk timpermasyarakatan desa menjadi jembatan dari desa ke masyarakat. Baru disediakan kabupaten, desadidampingi KKN dari UKDW. Baru sebulan sistem ini coba dibangun. Mungkin butuh sistem informasidesa dan kayaknya nanti sistem keuangan akan di back up sama BPKP. Desa harus begitu, karena danayang dikelola besar. Perlu sistem informasi informasi yang transparan untuk menghindari rasa curiga.Quite often as I am a lurah. I cant explain to everybody, Maybe because the system is not yet developed.In the future, there will be web-based village information system. It just supplied by the Districtgovernment, assissted by KKN from UKDW. It is been a month the system established. Maybe thevillage information system and also financial system will be bcaked up by BPKP. Village should be likethat, as the fund managed is hhuge. We need information system which is tranparent to avoid sentiment.

Rafif:Kalau dengan tetangga dekat. Apakah pak Aan sering mengobrol?If with the neighbour, are you often talking?

Aan:Sering paling tetangga sekitar-sekitar sini. Walau tidak setiap hari, tapi paling tidak seminggu pasti.


118

Often with neighbour surroundings. Though not everyday, but aleast once a week.

Rafif:Kalau kegiatan serentak dengan warga desa?How about village activity?

Aan:Paling kerja bakti mas, itupun juga jarang. Palign setahun 3 kali, pada hari-hari besar.Only kerja bakti, but also seldom. At least 3 times a year on big days.

Rafif:Kalau secara umum, pak Aan merasa dekat tidak dengan tetangga?Generally, are you feeling close to your neighbor?

Aan:Tidak mas..No.

Rafif:Kalau di desa ini, perbedaan antara orang kaya dan miskin itu sangat terlihat tidak pak?In this village, the differences between rich and poor are visible or not?

Aan:Untuk orang kaya dan miskin itu tidak begitu berjarak sekarang. Meski perbedaan itu tetap ada dankadang menjadi persoalan juga. Utamanya terkait dengan kekayaan. Disini kan ada semacam kelassosial, ada orang kaya dan miskin. Istilahnya, gesekan tapi saya lebih melihat ke beban. Jadi ada yangstandarnya itu tinggi dan itu harus diikuti semuanya. Misalnya sumbangan sosial yang jadi mengikutimasyarakat yang berada di kelas sosial atas. Karena dulu penambangan pasir, orang punya uang dankelas sosialnya jadi meningkat. Kalau enggak, dari TKI yang bisa menaikan kelas sosial di desa.Meningkatkan kelas sosial.For rich and poor is not really different for now. Though there is still a difference and sometime can be aproble, mostly about the wealth. There is some kind of social class, rich and poor. We call it only afriction, but I see it as a burden. So that there is someone who set the high standard that people mustcomply. Such as social contribution whcih follow the higher social class. As it used to be a san mining,people have money and the social class improved. If not, returnee can improve the social class.

Rafif:Lantas jika ada konflik perbedaan pendapat. Apa yang pak Aan lakukan?If there is a conflict, what will you do?

Aan:Mungkin mengedepankan forum RT. Biasanya masyarakatnya apa keputusan rapat yang dijalankan.Mungkin masyarakat cenderung diam, meskipun ada yang vokal. Hanya beberapa orang, yang lain ikutsaja. Jika ada perbedaan pendapat ya tetap didiskusikan. Misal, kemarin tentang bendahara. Ya nantiyang diputuskan bersama itu yang dipertimbangkan. Jika ada argumentasi, tidak saya apa-apakan. Sayadiamkan saja.Maybe used RT as a forum. Usually community obeys the meeting decision. They tend to be silent,although some of them quite vocal. Only couple of them, the other just follow. If there is any differentopinion then it will be discussed. For example, about treasurer, the decision will be taken together in ameeting. But if there is any argument, I just let it be.


119

Rafif:Kalau sama orang yang hidup dengan standard moralnya sendiri pak?How about people with their own moral standard?

Aan:Karena standar kan masing-masing, tapi di satu titik ada pertemuan. Itu yang harus ditoleransi. Sayasendiri memang menganggap agama itu untuk pribadi kayak pengalaman saya di Korea. Kebanyakanmereka tidak memiliki agama. Dari segi kehidupan, mereka saya anggap lebih dari tuntunan Islam.Karena yang dijadikan patokan itu hukum. Supremasi hukum itu tinggi. Tingkat kejahatan Korea iturendah dan keamanan tinggi. Kalau saya pulang malam, saya tidak pernah takut dirampok. Mungkinkarena percuma merampok pekerja dan denda terhadap kejahatan itu tinggi. Misal kalau perkosaan bisasuntik impoten. Orang jadi lebih takut untuk berbuat kejahatan.People have their own standard, but there is a meeting point. That should be tolerated. I always think thatreligion is a private area since I was in Korea. Most of them has no religion. In life, I take it more thanIslam guidance. They obey the law which is the highest supremacy. Criminal level in Korea is low andhigh security. If i have to go home late, i never scared of robbery. Maybe it is useless to rob a workerwhile the fine for such criminal is high. For the rape criminal, they will be injected to be impotent.Therefore they afraid to commit criminal.

Rafif:Hampir sama pak. Saya waktu di Swedia, itu saya pernah lupa bawa lampu sepeda. Saya didenda 500SEK atau sekitar 1 juta. Setelah itu saya jera dan memastikan membawa lampu. Kalau itu diterapkan diIndonesia, susah juga kalau polisinya bisa disogok. Sanksi sosial dan sanksi hukum efeknya tetapberbeda. Dimana sanksi sosial tidak terlalu berpengaruh.It is almost the same. When I am in Sweden, I forgot to bring my bike lamp, I got fined 500 SEK or about1 million rupiah. After that I became wary and always make sure that I bring the lamp. If that applied inIndonesia, it will be difficult as we can bribe the cops. Social sanction and law has the different effectswhere social sanction is less affecting.

Aan:Sudah memudar norma-norma. Kalau disana (Korea), masih ada malu. Misalnya ada sanak saudarakorupsi, keluarganya malu dan melakukan penebusan. Dijalankan terus dan dilakukan sedemikian rupa.Jadi kemajuan teknologi itu tidak memudarkan identitas orang Korea. Korea itu sangat nasionalis lhomas. Walau kalau di kereta itu kelihatan individualis, karena semua melihat cellphone masing-masing.Jadi kelihatanya seperti sendiri tapi sesungguhnya bersama, kalau di sini (Indonesia) sepertinya bersamatapi (sebenarnya) sendiri-sendiri (individualis). Di sini (Indonesia) itu sebenarnya dipaksakan untukbersama. Kelihatannya rukun namun tidak rukun. Disana memanfaatkan teknologi untuk menegakkanhukum. Kenanya difoto lalu ada surat tilang di rumah atau tempat tinggal.The norm has decreassing. In Korea, they still feel ashamed, If there is family member who commitcriminal such as corruption, the family will so emabressed and will do a redemption. It has beenconducted until now. The advanacment of technology not decreassing their identity. Koreans areanationalist. If in the train they look individualist, as they look at their own cellpohone. So it looks bythemself but actually together, while here is the opposite. In Indonesia, it actually forced to be together. Itlooks harmonious but it isnt. They used technology for law enforcement. They took picture of it and thefine letter will be sent to your home.

Rafif:Menarik pak. Oh iya pak, kemarin itu ada bagus sekali pameran potensi desa.That is interesting. There was an ineteresting event of village potential exhibition


120

Aan:Iya mas, mungkin bisa menjadi event per tahun. Desa kan banyak wisata, nanti suatu saat kita bisamemajukan itu.Yes it is, I hope it can be an annual event. There is a lot of tourist village here, we hope we can improvethat.

Rafif:Maksudnya?What do you mean?

Aan:Kalau kata teman saya yang Katolik, beliau dan temannya dari Arkom (Arsitek Komunitas) hendakmengembangkan wisata telisik kampung dan juga pemukiman di kota yang agamis. Wisata-wisata itujuga bermacam-macam. Nanti persoalan penginapannya disesuaikan dengan norma budaya setempat.Jadi dari panitia ada aturan bahwa cowok-cewek harus dipisah dan harus membuat aturan itu untukmenyesuaikan dengan kearifan lokal. Itu bisa dilakukan mas, kan kuncinya komunikasi.From my catholic frien, he and his friends from Arkom (Arcitek Komunitas) intend to develop a villageexplore tourism and lalso religious city housing. Those tourism also various. The accomodation will beadjusted with the neighborhood. So by the committe will separate the man and woman and will make aregulation to adjust with local wisdom. It can be done, the key is communication.

Rafif:Saya juga pernah mengujungi wisata serupa di Kulon Progo.I have visited the similar tourism in Kulon Progo.

Aan:Saya sempat diundang kesana. Mungkin dengan kacamata anda sebagai orang kota, melihat mall sudahbiasa. Berkebalikan dengan orang desa kalau melihat mall. Bagi orang desa sendiri, melihat desa itutidak menarik. Padahal bagi orang lain itu ada sisi-sisi menarik yang bisa dijual.I’ve been invited there, Maybe as a city people, mall is usual. But for village people it is unusual. Forvillage people, looking at the village is not interesting. While for other people there are interesting mattersthat can be promoted.

Rafif:Di tempat pak Aan, ada arisan trah tidak ya?Is there any arisan trah in your family?

Aan:Ada mas, setiap sebulan sekali. Tapi mungkin yang datang cuma saudara-saudara yang domisilinyadekat saja mas.yes there is, once a month. But only relatives lives around here who came.

Rafif:Karena pak Aan menjadi lurah, apakah dijadikan relasi yang diandalkan oleh keluarga besar?As you a Lurah, are you became the one rely on in big family?

Aan:Tidak mas, karena saya juga masih termasuk baru di trah.No, as I am also new in the trah.


121

Rafif:Fungsi rencana dibangunnya angkringan itu, hanya semata-mata untuk membuka ruang publik ya pak?The plan for angkringan is only to open the public room?

Aan:Warga itu juga dikatakan paguyuban ya paguyuban. Jadi desa bikin kelompok untuk komunikasi, merekapunya apa, kita apa. Jadi angkringan itu menjadi wadah untuk menjaring aspirasi.People can say it is an association. So the village can form a group to communicate, what we have andwhat they have. So angkringan is a tool to keep their aspriation.

Rafif:Sesama paguyuban ini berdiri sendiri-sendiri atau saling berkomunikasi pak? Terutama dalam eventpameran hasil karyak kelompok seperti kemarin.Among these associations are they communicate eachh other? Especially in the exhibition yesterday?

Aan:Sendiri-sendiri mas. Kalau event itu kan sifatnya kampus. Kalau komunikasi sendiri, sayangnya tidak adamas.They stand by themselves, The event is held by university. For communication by themselves, and thereis none.

Rafif:Menurut pak Aan kenapa pak?Why do you think?

Aan:Saya belum bisa menggerakkan. Harus ada pancingan dan stimulan dulu mas. Karang taruna baruakhir-akhir ini aktif, meskipun sudah lama dibentuk. Konsolidasi harus dilakukan mas, diharapkan kedepannya tidak canggung-canggung memberikan perintah dan minta tolong. Menurut saya, jarang salingkomunikasi karena belum kenal saja mas. Kepercayaan bisa dibangun pelan-pelan.I am not able to mobilise yet. There must be stimulus. Youth association just recently active though beenestablished for a while. Consolidation should be done, it is expected that they more firm in giving orderand asking for assistance. In my opinion, they not communicate becase they dont know each other yet.Trus can be build slowly.

Rafif:Kalau semisal pak Aan membutuhkan bantuan materiil maupun non materiil, itu larinya kemana?If you need help both material and non material, where do you ask for a help?

Aan:Kalau saya lebih memilih ke bank. Kalau pinjeman sedikit-sedikit bisa ke keluarga. Tapi saya tetapmemilih bank.I choose to back. If only a little can go to family. But I still choose bank.

Rafif:Apa karena kadang meminjam ke saudara membuat jadi sungkan pak?Is it because to family make it a bit uncomfortable?

Aan:


122

Namanya uang tidak pasti. Bisa menjanjikan rentang waktu melunasi, tetapi akhirnya tidak bisa. Kalaubank itu rentan waktunya pasti mas.As the money is unpredictable, they can promised a deadline but they didnt fulfill it. Bank has a strictdeadline.

Rafif:Ada perbedaanya tidak sih mas, antara jadi lurah dan tidak?Is there any differences, as a lurah or not?

Aan:Jelas berbeda, namun akhirnya enjoy. Saya sendiri biasa saja, tidak terlalu wah sok jadi Lurah. KanCuma jadi Lurah. Saya tidak terlalu suka berpolitik. Karena berpikir terus. Jadi Lurah bukan cita-cita.Ini sebagai kecelakaan politik. Karena saya merasa kurang cocok dengan pemerintahan yang lalu,sehingga ingin menjadi lurah.Of course different, but finally enjoy it. I just act as usual, not being arrogant as a lurah. I dont like politic.As I always think. Lurah is not my future plan. This is as a political accident. As I am not satisfied withprevious government so I became lurah.

Rafif:Prosesnya menjadi lurah seperti apa pak?How is the process to become a lurah?

Aan:Jadi, incumbent yang melawan saya itu dari dusun yang sama dengan saya. Ceritanya incumbentorangnya tidak adil, akhirnya faktor ini yang mendorong saya bisa jadi lurah. Karena di masyarakat adaprinsipnya bahwa siapapun boleh asal bukan incumbent. Walaupun saya juga bisa dinilai olehmasyarakat, dibandingkan dengan incumbent, saya lebih ramah ke masyarakat. Saya suka voli danolahraga sehingga temannya banyak. Jadi bisa kenal dengan keluarga teman-teman voli juga. Memangsaya tidak punya latar belakang politik, karena mungkin banyak teman membuat saya menjadi lurah.Previously, the opposed incumbent is from the same village with me. He is not fair, and this makes mewant to be a lurah. In the community, everybody can be lurah as long as not as the incumbent. Thoughcommunity can evaluate me, compare to incumbent, I am friendlier to the community. I like to do vollyball and sports so I have a lot of friends. I dont have political background, maybe lots of friends me winme to be lurah.

Rafif:Ada bedanya antara pulang dari Korea dengan sebelum berangkat?Is there any difference between return from Korea and before went to Korea?

Aan:Banyak. Sebelum berangkat, pergaulan satu kampung terbatas namun saya kenal dengan orang laindusun dan kelurahan yang berasal dari teman sekolah. Saya agak nyeleneh. Misalnya yang lain sukamusik dangdut pop, saya suka musik barat. Secara pribadi, saya tidak bisa untuk bergaul dengan satuorang terus menerus, entah kenapa.There is many. Before abroad, I just know people in the village while my friend is from other village orfrom school. I am a divergent. While the other like dangdut pop, I like western music. Personally, i cantget along with one people for along time, I dont know why

Rafif:Pasca jadi Lurah, lebih mudah membangun jejaring atau tidak pak?


123

After became the Lurah, is it easier to develop a network?

Aan:Saya hanya sebagai perekatnya dari masyarakat. Walaupun belum semua karena ada juga yang dulutidak mendukung saya. Masih ada jarak paska pemilihan lurah. Menyembuhkan luka karena dari pihaksaya kalau pas kampanye kadang sedikit kasar. Mungkin masih membekas luka paska pemilihan lurahitu. Tugas saya adalah untuk menyembuhkannya. Ada juga lho yang senang kalau saya gagal memimpin.I only bridhe the people. Though not all as there are some that didnt support me. There is still distanceafter election. They heal a wound from my side as we were a bit rough during campaign. Maybe they stillhurt from the election. My job is to cure it. There are people who are happy if failed to lead/

Rafif:Maksudnya mengagalkan program?You mean failed the program?

Aan:Hanya prasangka saja, tidak sampai mengagalkan.Only prejudices not succeed to fail.

Rafif:Ada inspirasi dari Korea pak?Is there any inspiration from Korea?

Aan:Ada cerita bahwa mereka (Korea) membutuhkan berapa puluh tahun untuk maju, dulunya seperti kita(Indonesia). Katanya, pembaharu mereka itu presiden entah yang mana. Kalau jepang restorasi meiji,Korea kurang tahu. Dulu korupsi banyak juga di Korea. Sistem akhirnya dibangun. Ada artis tidak bolehtampil selama 2 tahun karena menunggak pajak. Orang-orang kita itu temperamen. Kalau orang sana(Korea), habis dimarahi setelah itu biasa saja. Masalah pribadi diselesaikan secara profesional. Ketikakerja ya kerja, salah dimarahi. Namun tidak sampai ke masalah pribadi. Pabrik yang membayarpegawainya telat akan dilaporkan dan disidang. Bisa juga sampai pabriknya ditutup jika tidak memenuhihak tenaga asing. Supremasi hukum sangat dijunjung tinggi di Korea. Sementara kita, malah diberiwewenang untuk disalahgunakan.There is a story that Korea would need decades to be advanced, as such Indonesia. The leader is I dontknow which one. If in Japan there is meiji restoration, Korea I dont know. Korea used to be a corruptcountry. System is finally established. There is an actress not allowed to perform as he avoid the tax. Ourpeople is temperamental. Koreans after getting scolded just take it easy. Private problems settledprofessionally. Work is work, when you do wrong you got scolded. But not take it personally. The factorythat late to pay the worker will be reported and courted. The factory may be closed if not fulfill foreignworker rights. Law supremacy obey by people. While here, they misued their authority.

Date and time : Nov 11, 2015, 15.05 WIBInformant : Sugiyanto (Group B)

Rafif:Pak Sugianto dulu berangkat ke Korea ya pak. Berarti baru saja ya pak, tinggal di sini (Sanden)?Pak Sugianto used to work in Korea therefore you just live here recently?


124

Sugianto:Kalo saya sih aslinya orang Sanden. Dari kecil sudah tinggal di sini mas.I am originally from Sanden. I live in here since I was a kid.

Rafif:Dulu perginya ke Korea bagian mana pak?In which part of Korea you used to live?

Sugianto:Iya ke Busan, daerah industri daerah pabrik.In Busan, industrial area.

Rafif:Kalo pak Sugianto itu (berdasarkan kuisioner) lebih sering kumpul di masjid itu sejak kapan?Based on the questionnaire, you often join mosque since when?

Sugianto:Sejak SD mas, karena sudah (jadi) kebiasaan.Since elementary school it becames a habit.

Rafif:Ada tidak sih perbedaan antara berangkat ke Korea dan tidak?Is there any differences with going to Korea and not going?

Sugianto:Ya belajar dari mereka itu, lebih disiplin dan lebih kerja keras. Dulu waktu bekerja itu, kalau saya duluberangkat dari jam 5 sore sampe jam 11 siang mas.Learning from them, more discipline and hardworker. When I was work there, I am in at 5 pm to 11 am.

Rafif:Ada rencana untuk bekerja kembali ke Korea?Is there any plan to return to work in Korea?

Sugianto:Belom tau mas, belum daftar juga. Tapi kemarin sudah ikut test untuk syarat keberangkatan.I dont know yet, I havent register too. But I already join the test for the requirements for departure.

Rafif:(Berdasarkan kuisioner) pak Sugianto ikut paguyuban, terutama hanya paguyuban mesjid dan kelompoktani. Kenapa tidak gabung dengan paguyuban lain? Ada keuntungan ikut paguyuban tidak?(Based on the questionnaire) you join association only for mosque and farmer group. Why dont you joinother association? Is there any benefit joining association?

Sugianto:Kalau di masjid jelas ada keuntungannya, nambah iman. Sekalian mengajari anak-anak supaya rajin kemasjid.If it is in the mosque, the benefit is strengthenmy faith, and to educate my kids to go to the mosque often.

Rafif:Ada perubahan dalam relasi sosial, paska berangkat ke Korea?


125

Is there any change in social relations, post return from Korea?

Sugianto:Biasa aja sih, karena di Korea tidak campur atau main-main dengan orang bebas atau sm orang lain.Jarang main dengan orang Korea juga, biasanya hanya main sama orang Jawa aja. Biasanya kumpul dimusholla untuk shalat berjamaah, tidur-tiduran, pengajian, baca buku, dan ceramah.No, it is the same. As when in Korea I didnt join other people and rarely going out with Koreans. I onlygo out with Javanese. Usually I join them in mosque to pray together, read a book and listen to preach.

Rafif:Membuat pertemanan dengan beda negara?Are you making friends with people with different nationality?

Sugianto:Ya karena pabriknya besar, ada juga orang Vietnam dan China. Tapi tidak pernah main (bersosialisasi)bareng.As the factory is big, there is Vietnamese and Chinese. But I never talk with them.

Rafif:Setelah pulang kembali trus mengolah lahan ya? Apakah milik orang tua atau milik sendiri?After return you work in your farm? It is belong to your parents or your own?

Sugianto:Iya mas, ini milik saya sendiri.Yes, this is my own.

Rafif:Kalo di kelompok tani apa saja kegiatannya?What are the activities in the association?

Sugianto:Kadang ya ada bibit baru diberi tau (sosialisasi). Semacam bibit cabe dan ada juga bantuan obat hamawereng dulu.Sometimes it is a socialisationof new seed. Such as chili seed and also donation of pest control.

Rafif:Bantuannya dari mana mas?Where the donations come from?

Sugianto:Dari pemerintah.From government

Rafif:Paguyubannya (kelompok tani) buatan mana?Who establish the farmer group?

Sugianto:Dari pemerintah, dari kelurahan.From the government, from kelurahan.


126

Rafif:Kalau usaha Nata de Coco pak Sugianto, ini mulai sejak kapan ya pak?For your nata de coco business, when it was started?

Sugianto:Dari 2013, waktu di Korea saya kirim uang dan orang tua yang membangun rumah. Terus waktu sayapulang tahun 2011, ada teman yang usaha Nata de Coco, akhirnya saya ikut usaha membuat usaha Natade Coco.From 2013, when I was in Korea I sent my money and my parents built a house. When I return in 2011,there is a friend with nata de coco busines; finally I follow the business of making nata de coco.

Rafif:Nata de Coco-nya dikirim ke mana ya pak?Where do you send the nata de coco?

Sugianto:Ke temen saya itu, karena dia pengepul pengusaha Nata de Coco.To that friend of mine, he is the distributor of nata de coco.

Rafif:Kalau Nata de Coco ada paguyuban tidak ya pak?Is there any nata de coco association?

Sugianto:Tidak ada mas, tapi biasanya kita ketemuan saja seperti kemarin ada masalah, ada memakai bahanterlarang (pupuk set A) untuk membuat nata de coco. Kita akhirnya ketemuan di kantor DPRD danbertemu professor di fakultas pertanian UGM.There is none, just like when we had problem a few months ago, there is people who use forbiddeningredients (fertiliser) to make nata de coco. We finally met at DPRD office and met the professor fromUGM agriculture faculty,

Rafif:Pertemuan untuk apa itu pak?What was the meeting for?

Sugianto:Untuk menyelesaikan masalah supaya Nata de Coco ini ada terus dan berkembang terus. Waktu ituketemu badan BPOM, professor UGM dan POLDA (Polres Daerah) DIY.To settle the problem so that the nata de coco business can survive and grow. We met BPOM, UGMprofessor and POLDA DIY.

Rafif:Kembali ke pengalaman di Korea, kenapa lebih cenderung kumpul dengan orang Indonesia?Back to your experience in korea, why you chose to gather with Indonesian?

Sugianto:Ya, tidak enak saja mas (sungkan dengan orang Korea). Juga supaya menjaga tidak ada pertengkaran(menghindari konflik).I feel uncomfortable with Koreans and also to avoid conflicts.


127

Rafif:Apakah mungkin karena lebih saling percaya dengan sesama orang Indonesia?Is it because you trust Indonesians more?

Sugianto:Ya karena sama orang Indonesia, sama-sama menjaga sopan santun. Kalau orang Korea suka minum-minuman dan mabuk-mabukan dan nanti ujung-ujungnya berkelahi mas.Yes as Indonesians we know how to act to each other. Koreans like to drinks and fight each other in theend.

Rafif:Kalau sesama orang mesjid ada saling membantu atau cuma datang ibadah?Among people in the mosque you help each other or just come to pray?

Sugianto:Ya, cuma sama-sama ibadah saja mas.Only come to pray.

Rafif:Kalo butuh bantuan materiil, mas akan kemana (mencari pinjaman)?If you need money, where do you ask for help?

Sugianto:Kalo saya ke teman, teman dari korea.I used to ask a friend from Korea, returnee.

Rafif:Kenapa tidak dengan teman di masjid?Why not with people in the mosque?

Sugianto:Ya kalo sama orang desa, sama sama tidak punya uang mas. Kalau sama eks Korea, kan punya uang.If the same village people, we dont have money. If returnee, they have money.

Rafif:Apakah tidak takut ada masalah atau konflik kalo pinjam uang ke teman?Dont you afraid if there might be a problem if you borrow money from a friend?

Sugianto:Ya tidak, karena ya kita berusaha meminjam uang baik-baik. Tapi saya juga jarang kok pinjam uang.No, as I borrow in a good way. But I rarely borrow money.

Rafif:Selain menjual Nata de Coco ke pengepul, kemana lagi pak?Besides selling your nata de coco to the distributor, where else?

Sugianto:Ke pabrik minuman, di daerah piyungan.To beverage company, in piyungan.


128

Rafif:Seberapa banyak dan sering ngirimnya?How many and how often?

Sugianto:Ya, satu ton mengirimnya.About a tonne.

Rafif:Apakah terlintas untuk bekerja sama (membuat usaha) dengan orang desa?Is there any thought to make a joint business with people in the village?

Sugianto:Tidak, soalnya kalau rencana usaha dengan orang desa pasti justru tidak berjalan mas. Nanti malah adaurusan keuangan yang menjadi masalah.No, as if with village people it wont work well. There might be money problems.

Rafif:Kalo sama keluarga, ada keinginan untuk usaha bersama?How about with family, any thought to make joint business.

Sugianto:Ya saya cuma membeli traktor, adik yang menjalankan. Itu saja sih mas.I bought a tractor and my brother who operates it. That’s it.

Rafif:Kalau ada masalah-masalah atau even politik di desa seperti pemilihan lurah, apakah ikut gabung?Is there is any problem or political event in the village like lurah election, are you participating?

Sugianto:Tidak mas.No.

Rafif:Kalo kerja sama (bisnis Nata de Coco) dengan teman ini, tidak takut merusak pertemanan?For this nata de coco business with a friend, dont you afraid it will ruin the friendship?

Sugianto:Tidak, kan cuma sistemnya beli putus. Saya jual dia beli. Dan ada barang dia kasih uang. Hanya sepertiitu, tidak ada kontrak.No as the system is one at a time transaction. I sell he buy. There is a products and he gave me money,just like that, no contract.

Rafif:Baik mas, jadi di masjid itu jarang ada hubungan kerjasama ya?Okay mas, so in the mosque there is rarely a cooperation?

Sugianto:


129

Iya, karena yang ke masjid hanya orang-orang tua dan tertariknya hanya ke pertanian dan tidak mauusaha yang lain.Yes as most of them are elderly and they more interest in farming but not other business.

Rafif:Jadi pak, kalo kehidupan di desa masih sering kumpul-kumpul gitu?So in the village you get together quite often?

Sugianto:Iya, perkumpulan RT sebulan 2 kali.Yes, RT meeting twice a month.

Rafif:Kalo di RT itu masih sering kerja bakti? Apakah disuruh atau inisiatif?In RT you still do kerja bakti? Voluntary or as isntructed?

Sugianto:Ya kita mulai sendiri, misal memperbaiki jalan rusak atau jalanan yang gelap kita beri lampu.We start by our own, such as fix the damaged road or installing street lights.

Rafif:Tapi kalo di keluarga besar masih ada arisan trah tidak pak?In your family, is there is arisan trah?

Sugianto:Ada arisan trah, tapi saya tidak ikut karena sudah keluarga jauh sekali. Jadi saya tidak pernah ikutwalaupun juga masih di Jogja.Yes there is but I am not join as the family is quite far related. So I never joined even though it is in jogja.

Rafif:Pernah tidak sih sesama teman saling membantu?Have you helped each other between friends?

Sugianto:Iya, pernah soal drum Nata de Coco ini, dulu saya dipinjami dulu. Terus nanti kalo pas saya setor nantidipotong untuk biaya sewa.Yes about these nata de coco drums, he lent me first. When I drop my nata de coco, he will take some ofthe money for rent.

Rafif:Kalo dengan orang-orag paguyuban ini sering ngobrol mengenai bibit?If with these people in the association you discuss about seeds?

Sugianto:Iya suka, kadang kita juga ngomongin soal lelang pas musim panen. Jadi kita masukin harga ke dalamkaleng, nanti harga yang terbesar yang menang lelang. Dan itu memudahkan jadi tidak perlu menjualkesana kemari.Yes, we also talked about auction in the harvest season. So we put the price in the can and the highestprice wins the auction. It is easier than selling to here and there.


130

Rafif:Kalo sesama petani saling meminjam uang ga?Are you borrowing money between farmers?

Sugianto:Tidak, tapi kita suka mengambil bibit, tetapi membayarnya sesudah panen.No but we exchange seed and pay it after harvest.

Rafif:Tetapi percaya saja itu pak?But you trust that anyway?

Sugianto:Iya, percaya saja karena cuma sama tetangga sendiri.Yes I trust as they are my neighbor.

Rafif:Tetapi kalo dibantu begitu, ada tidak sih perasaan harus membantu sebaliknya?But if you helped, do you have to return the favor?

Sugianto:Iya tergantung, bisa membantu atau tidak.Yes sometimes, can help or not.

Rafif:Bagaimana dulu proses gabung nya dengan mitra desa?How do you join mitra desa?

Sugianto:Ya sejak dulu, ditanyain mau ikut gabung atau tidak. Kalo tidak ikut tidak tahu masalah bibit, itu halyang paling penting mas.They asked me to join or not. If I am not joining I missed the information about seed, which is important.

Rafif:Menurut pak Sugianto, apa yang kurang dari desa ini?In your opinion, what is needed to be improved in this village?

Sugianto:Apa ya? Tidak ada mas. Sebenarnya ada sih, tapi gimana ya. Menurut saya, pengairan irigasi, gimanabaiknya supaya lancar, supaya tetap bisa menanam walaupun tidak hujan.What? Nothing? There is, but. I think, irrigation to be imrpoved, so we can plant even though there is norain.

Rafif:Tidak pernah membahas ini pak? Padahal yang punya sawah banyak, dan forumnya juga ada.Have you discussed this? There is a lot of farmland here and the forum

Sugianto:Tidak mas. Biasanya cuma nggrundel di belakang (membicarakan diluar forum).No. They just talk in the back.


131

Rafif:Kalau dari masyarakat sendiri, ada inisiasi untuk mengembangkan atau mengatasi masalah ini pak?From the community, is there any initiative to develop or to manage this problem?

Sugianto:Ada mas, ya bikin sumur bor itu mas. Kegunaanya untuk mengairi sawah, disedot pake pompa diesel.Yes there is by construct drilled well. It is utilized to water the ricefield, using diesel pump.

Rafif:Kenapa menurut mas orang-orang cuma nggrundel (berbicara di luar forum)?Why people just talk behind?

Sugianto:Ya, karena sudah pernah ngomong tetapi diabaikan dan tidak ditanggapi. Tidak ada langkah nyata untukmengatasinya mas.Because they have talked about it before but it was ignored. There is no concrete step to fix the problem.

Date and time : Nov 15, 2015, 15.05 WIBInformant : Lilis (Group B)

Rafif:Selamat sore bu Lilis, kemarin saya lupa bertanya mengenai masalah paguyuban ke ibu Lilis?Good afternoon bu Lilis, I forgot to ask about association to you.

Lilis:Oh, saya bergabung TKI Purna dan Kuliningrat. Kalau kumpulan TKI purna yang dari Korea, yangsama mbak Supini.Oh, I joined TKI Purna and Kuliningrat. For TKI Purna from Korea, I joined with Mbak Supini.

Rafif:Kalo arisan ikut ga bu?Are you joining arisan?

Lilis:Oh itu, saya cuma ikut yang arisan pemuda mas. Kalau yang TKI saya Cuma ikut diklat-diklat, pelatihandan kegiatannya saja.I only join youth arisan. For TKI, I just joined trainings and other activities.

Rafif:Saya lihat kuisioner, Ibu kenapa jarang ikut kumpul dengan paguyuban?Refering to the questionnaire, why do you rarely joined the association?

Lilis:Saya tidak bisa karena harus mengurus anak. Acara di paguyuban itu biasanya malam mas, kalau pagisaya bisa ikut. Biasanya saya ya ikut pameran-pameran karena yang mengadakan itu dari DepnakerI can’t join as I need to take care of my son. The activity in association usually held at night, if it is in themorning I would join. Usally I join the exhibitions as it is managed by depnaker.


132

Rafif:Kalau semisalnya ibu harus membutuhkan bantuan material, ibu menghubungi siapa?If you need any material assistance, who do you ask for a help?

Lilis:Saya tidak pernah pinjam uang dan tidak pernah meminjamkan uang.I never borrow money and lend my money.

Rafif:Kenapa bu? Apa karena tidak percaya atau bagaimana?Why? It is because you can not trust them or how?

Lilis:Saya takut mas, karena dulu pernah tertipu waktu dulu saya proses mau berangkat ke Korea. Saya sudahbayar puluhan juta malah orangnya kabur. Jadi saya malah takut sekarang kalo masalah uang.I am afraid, as I’ve been cheated on before when I was in a process going to Korea. I already paidthousand million rupiahs but the people runaway with my money. Therefore, I am now more cautiousabout money.

Rafif:Berarti Ibu hanya percaya pinjam meminjam uang hanya sama keuarga saja?So for now, you only trust your family on borrowing money?

Lilis:Iya, karena saya lebih percaya sama keluarga.Yes as I trust my family more.

Rafif:Biasanya kalau dengar-dengar cerita mengenai tetangga dari berkumpul dengan tetangga atau dengardari orang yang bersangkutan langsung.Usually you heard about stories about neighbours are from gathering or directly from them?

Lilis:Saya jarang ikut kumpul-kumpul dengan orang atau ikut ngerumpi. Selain itu di desa ini semuanya sibuk,sibuk dagang, seperti tetangga sebelah itu pedagang bawang, dan lain-lain. Selain itu rata-rata merekakerja di malam hari untuk menerima barang dan mengantar ke pasar, ke Solo, Semarang dan lain-lain.I rarely joined the gathering or gossiping. Besides that, people in here are busy. Busy selling theirproducts, as my neighbours is a garlics seller and other. They usually work at night to receive the goodsand take them to the market, in Solo, Semarang and others.

Rafif:Tetapi sesama pedagang itu bekerja sama tidak?Are they (the merchant) cooperating with each other?

Lilis:Iya, paling saling bertukar barang dagangan. Tetapi tidak saling meminjam uang kan ya.Yes, they exchange products. But not borring money from each other.

Rafif:


133

Kalo norma-norma sosial di desa ini bagaimana? Kalo ada individu yang tidak menuruti norma tersebutbagaimana?How about the social norms in this village? How if there is a person who does not obey the norms?

Lilis:Biasanya dijauhin. Ya ada usaha untuk memberi tahu tapi kalo tidak menurut ya dijauhi.People will make a distance to him/her. There is some effort to advise them but if they not obey it sopeople will create a distance.

Rafif:Saling membantu antar pedagang yang seperti apa? Apakah memberatkan buat ibu?What kind of cooperation it is between the merchant? Is that creating any difficulties for you?

Lilis:Iya pasti, kan namanya masyarakat ya saling membantu. Tidak memberatkan karena ya pasti semuanyaada timbal baliknya.Of course, in the community we help each other. It doesn’t create any difficulties for me as everything isabout give and take.

Rafif:Kalo menurut ibu, etos kerja orang-orang di desa ini bagaimana? Ibu pernah ke luar negeri?In your opinion, how is the working ethics of people in this village? Have you been to other country?

Lilis:Menurut saya pekerja keras semua. Yang punya sawah ya kerja di sawah, kalau tidak punya sawah yamenyewa sawah. Kalau di luar negeri lebih keras lagi kerjanya, bahkan orang yang tua-tua masihbekerja, ada yang bekerja di pabrik dan lain-lain. Apalagi disana tidak ada pembantu dan orang tua-tuajarang yang ikut anaknya, mereka semua tinggal dan sendiri dan berusaha menghidupi dirinya sendiri.I think all of them are hardworker. Those who owns land they work in the farm, if they dont own it theyown it. However, in Korea they work harder, even the elderly still works, in factories and others. There isno maid and elderly is live on their own and need to fulfill their own needs.

Rafif:Apakah melihat etos kerja yang tinggi seperti itu mempengaruhi Bu Lilis?Is looking at those high work ethics has inlfuence you?

Lilis:Ya tentu mempengaruhi, melihat mereka yang tua-tua masih bekerja. Masa saya tidak ikut. Teman sayabanyak orang-orang tua disana.Of course it influenced me look at those elderly still working, and asked myself why I dont do the same. Ihave a lots of elderly friends there.

Rafif:Kalo hidup lebih enak disana ya?For living, is it more comfortable there?

Lilis:Iya pastinya, soalnya gaji juga lebih tinggi. Saya sekarang ini sedang kuliah bahasa Korea. Supaya nantikalo lulus saya bisa berangkat ke Korea lagi. Sekarang daftar untuk TKI korea lebih susah, sistemnyaonline dan menggunakan ujian yang lebih susah.


134

Of course, the salary also higher. At the moment I’m studying Korean so that after I graduate I can go toKorea again. For now registration to be the migrant worker in Korea is getting difficult the system isonline and the test is tough.

Rafif:Menurut ibu sekarang bagaimana setelah dulu ke korea?In your view, how your life now after working in Korea before?

Lilis:Ya beda, sekarang yang menjadi fokus ya anak saja. Kalau dulu disana mikirnya hanya makan, tidur dankerja.It is different, now I’m focused more to my son. When I was there, I just think about eat, sleep and work.

Rafif:Jadi sekarang ingin berangkat lagi ya bu?So you want to go to Korea again?

Lilis:Iya karena sekarang boleh cuti setahun sekali. Jadi ya kalo lulus ya berangkat lagi ke Korea.Yes as now we can take a leave once a year. So if I passed the test I will go again to Korea.

Rafif:Tapi kalau dapat informasi mengenai persyaratan berangkat kesana harus cari sendiri atau bagaimana?How do you get the information on the requirements of working there, you find out on your own or how?

Lilis:Ya iya, dan juga dapet dari teman-teman. Ada sekitar 6 orang yang bareng sama saya yang berencanakembali ke Korea. Ada ketua Kuliningrat (paguyuban Korea). Kita juga sering rekreasi atau piknikbersama. Dari Kuliningrat, nanti biayanya dibagi dua, sebagian dibantu oleh Kuliningrat di Korea.Misalnya kita mau mengadakan pertemuan, nanti ditransfer 20 juta dari sana. Kan di sana ada kas nya,soalnya di sana 500 won kan cuma sedikit tapi di Indonesia jadi banyak sekali. Jadi kayak pas lebarankemarin kita mau ada acara syawalan, nanti dari sesama ketua akan memberi tahu. Jadi walaupunorangnya disana berganti-ganti, sistemnya tetap sama,. Bahwa setiap TKI nanti akan menyumbang kekas wajib 500 won, setelah itu iuran sukarela yang akan dipergunakan untuk kepentingan bersamasecara terus meneerus. Setiap pertemuan ada kas dan uang mengumpul. Seperti kemarin kita gunakanuntuk membangun masjid.Yes, I’m looking at my own and also from friends. There are 6 peoples with me that plan to go back toKorea. There is the leader of Kuliningrat. We like to go to picnic together. From Kuliningrat, the cost isevenly shared; half of them is contributed from Kuliningrat in Korea. For instance if we had a meeting,they will transferred 20 million from there. They have a petty cash there, as 500 won is only a little therebut in Indonesia is a lot. So like in the last Lebaran, we held a syawalan event, and between the leadersthey inform each other. So even they changed the people there, the system remains the same. That eachworker has to contribute to for the compulsory cash 500 won, after that the voluntary cash will be used forcommon interest continuosly. In each activity there is petty cash and we collect money. We used themoney to build a mosque as well.

Rafif:Apakah tidak takut di korupsi? Ada laporannya?Dont you afraid people will fraud the money? Is there any report?


135

Lilis:Ya tidak, pasti ada laporannya. Seperti kemarin kita membuat teras untuk masjid juga ada laporannya.Oh iya mas, ini berbeda lho (paguyuban) dengan punya mbak Supini (TKI Purna Manunggal Jaya).Kalau punya saya ini Kuliningrat, kalo disini (mbak Supini) TKI Purna. Kalo saya keduanya mas.No, there is a report. Recently we just finished build a veranda for mosque and we submit the report.Please note that, the association is different from those Mbak Supini (TKI Purna Manunggal Jaya). Ifmine is Kuliningrat, if Mbak Supini is TKI Purna. I joined both.

Rafif:Kenapa ikut dua paguyuban mbak?Why do you join the association?

Lilis:Kan berbeda, kalau yang di sini (TKI Manunggal Jaya) cuma untuk bimtek (bimbingan teknis) kalo yangKuliningrat kan terkait dengan paguyuban di Korea.It is different; the TKI Manunggal Jaya is for technical training wjil Kuliningrat is associated with thosein Korea.

Rafif:Untuk sementara itu saja bu, nanti kalau ada yang kurang informasinya. Saya akan hubungi ibu lagi.Terima kasih.As for now it is enough, if I need further information I will contact you. Thank you.


136

GROUP C

Date and time : Oct 17, 2015, 15.12 WIBInformant : Supini (Group C)

Rafif:Mbak Thia (panggilan mbak Supini), sebenarnya siapa yang menginisiasi arus pergi keluar negeri didesa ini?Mbak Thia, who is exactly, initiates people working abroad in this village?

Supini:Saya pertama kali ke luar negeri itu ya ke Malaysia. Terkait siapa yang pertama kali menginisiasi pergike luar negeri, saya tidak tau. Seingat saya, orang banyak pergi ke luar negeri itu waktu saya masihSMP. Dulu orang yang pertama kali pergi ke luar negeri itu ke Abu Dhabi untuk jadi TKW (TenagaKerja Wanita). Setelah itu, banyak yang pindah ke Malaysia Timur dan baru kemudian banyak yangpergi ke Malaysia Barat. Baru setelahnya banyak yang merambat ke Jepang, Korea dan Taiwan.My first time working abroad is to Malaysia. I don’t know who iniatiates working abroad in this village.As far as I remember, many people working abroad is when I still sit in Junior High School. The firstpeople working abroad are to Abu Dhabi to become TKW. After that, many moved to east Malaysia andthen west Malaysia. Then, people go to Japan, Korean and Taiwan.

Rafif:Berarti susah ya untuk melacak siapa yang pergi pertama kali dari desa ini?Therefore, it would be difficult to find out who is the first people working abroad from this village?

Supini:Susah, kalau untuk melacak hal tesebut, ada baiknya ke Depnaker kan itu. Karena keberangkatanpertama itu dari Depnaker. Oh iya, hari selasa besok mau ada studi banding dari Depnaker Jombang kesini.Indeed, to find such infomation you can go to Depnaker as the first departure was managed by Depnaker.Next Tuesday, there will be study visit from Depnaker Jombang to this village.

Rafif:Oh iya mbak, besok saya coba kesini. Oh iya mbak, sebenarnya dulu mbak Supini berangkat ke Koreamelalui siapa? Ada orang yang memberi informasi kerja di Korea?Alright, I might join that visit. Then, how you went to Korea? Is there any people who gave youinformation on working opportunity in Korea?

Supini:Dulu kan belum ada G to G Korea Selatan (Government to Government cooperation), belum ada jugaBP3TKI (Balai Pelayanan Penempatan Perlindungan Tenaga Kerja Indonesia) dan baru ada Depnaker(Department Tenaga Kerja). Kalau dulu saya ikut Perwada, kalau sekarang namanya BLK (BalaiLatihan Kerja).At that time, there was not yet a G to G in South Korea; there was no BP3TKI, and only Depnaker. I suedto join Perwada, which now named as BLK.

Saya dulu lama di Perwada, mendaftar tahun 2000 dan baru berangkat tahun 2002 bulan oktober. DiPerwada saya hanya pelatihan selama 3 bulan setelah itu saya menunggu di rumah. Jadi hitungannya,


137

saya satu setengah tahun menunggu pemberangkatan. Seingat saya, hari raya saya ke Cianjur dan hariraya kedua saya sudah ada di Korea.I joined Perwada for quite long time; I registered in 2000 and only depart in October 2002. In Perwada Ionly had 3 months training and after that I waited my departure from home. So in total, I waited for oneand a half year for my departure. As I remember, the first hari raya I was in Cianjur and the second Ialready in Korea.

Saya dulu hampir ketipu karena dulu di Perwada itu sistem calo, jadi melalui siapa dan orang akanmendapatkan komisi berapa persen gitu. Jadi tergantung bagaimana kita pintar-pintar merayu pemberikerja di Korea. Oleh karenanya kadang nama yang ada itu bukan nama orang tersebut. Bisa ’nembak’,jadi misalnya orangnya namanya siapa yang diberangkatkan siapa (berbeda nama antara orang yangdiberangkatkan dengan tidak). Kalau sekarang sudah tidak bisa karena sekarang sistem sidik jari. Kalaudulu kan tidak. Kalau mau pengen tahu benar pemberangkatan pertama itu ya ke Depnaker.I almost am being tricked in Perwada as they used broker system, so it used a tiiping system to whomhelped the process. So it really depends on us to be smart to get the attention the employer in Korea.Sometimes, they used other people name instead those who actually go. You can manipulate the name ofthe people who depart working in the paper and what written in the paper. But we no longer can do that aswe used finger print system. So, if you really want to know the first batch of departure just go toDepnaker.

Rafif:Kalau untuk di Sanden ini, juga pemberangkatan dari Depnaker (pemberangkatan pertama)?For Sanden, the first batch of Departure also from Depnaker?

Supini:Ya, rata-rata Depnaker lah. Karena pakai kartu kuning (kartu keterangan mencar kerja) yang cumadikeluarkan oleh Depnaker. Kalau mau mencari data orang yang berangkat pertama dari Sanden ya lihatdari kartu kuning. Bisa juga melihat dari kantor imigrasi karena passportnya TKI itu berbeda. Kalauorang ingin berkunjung (ke luar negeri), itu passportnya warna biru tua atau coklat, sedang kalau TKIitu passportnya warna hijau pupus.Of course Depnaker. Because we use yellow card which only issued by Depnaker. If you want to look forthe data for the first people depart for working abroad you can refer through yellow card data. You canalso search through immigration office as foreign worker has different passport. Usually for ordinarypassport the color is navy or brown, but for TKI the color is light green.

Rafif:Baik mbak, terkait dengan assosiasi Manunggal Jaya (assosiasi TKI Purna) ini, mbak Thia yangmendirikan?Okay mbak, in relations to this Manunggal Jaya association, are you the one who established?

Supini:Iya, dulu tidak ada (assosiasi TKI Purna). Dulu kalau orang pulang (ke Indonesia) ya pulang ke rumah(hanya di rumah dan tidak terlibat assosiasi). Saya punya keinginan membentuk assosiasi karena melihatteman-teman yang pulang dan seperti tidak punya tujuan. Dari sanalah saya galang untukpembudidayaan tenaga kerja. Saya pikir mental-mental mereka ini (TKI yang pulang) itu mental luarnegeri. Ternyata tidak juga, karena begitu pulang ke Indonesia sudah kembali menjadi mental orangIndonesia. Mental orang Indonesia itu kan disiplinnya kurang. Berbeda dengan mental orang di luarnegeri. Padahal kalau mereka mengembangkan mental luar negeri kan bagus. Kerja bukan untuk saat inisaja tetapi juga untuk membangun masa depan.


138

Yes, I am. There was no this kind of association. At that time, people went home after working abroadjust stays at home and not involved in association. I have the will to establish an association as I see thosewho return home after working abroad lokks like losing direction of life. From there, I established thelabour development programme. I though that their mindset is like those people in other country but I waswrong. When they return back to Indonesia, they get back to their Indonesian mindset. Indonesian peoplehave lack of discipline in their mindset. Which is different from those people outside Indonesia. If theydeveloped foreign people midset it would be good. That work is not only for today, but also for the future.

Rafif:Jadi dulu fungsi membangun assosiasi itu untuk tetap menjaga mental tersebut? Atau ada tujuan yanglain mbak?So your intention to establish the association is to maintain that mindset? Or is there any other intention?

Supini:Iya, sifat disiplin kemudian (dan juga) membangun jiwa wirausaha. Jadi inginnya saya itu orangberefleksi, kenapa orang di luar negeri bisa sukses. Tapi di sini tidak terpikirkan seperti itu. Mereka (TKIPurna) berfikirnya ke luar negeri hanya untuk bekerja, pulang ke Indonesia dan hidup dari hasilmendapatkan uang di luar negeri. Kalau perlu membangun rumah, membeli mobil atau sepeda motor.Mereka tidak berfikir bagaimana juraganku (majikanku di Korea) dulu bisa sukses. Mereka kan tidakberfikir seperti itu, oleh karenanya saya alihkan (TKI Purna) ke bimtek (bimbingan teknik) agar jiwawirausaha mereka dan mental mereka tersebut bangkit kembali.Yes there are, discipline and also building an entrepreneurship skill. So, I wanted those peoples to reflecton why foreign people are more successful. Also why people here not event hink about that. They thinkthat they worked abroad just for money, and go back home from that money. They built houses, bough acar and motorcycle.

Rafif:Terpikir untuk membangun usaha bersama TKI Purna lainnya mbak?Have you think about establish business cooperation with ex migrant workers?

Supini:Susah, yang namanya usaha itu seperti pohon tumbuh. Kalau pohon tumbuh itu kita cangkok, itu berartikan dia memiliki usaha dan tinggal dipindahkan. Hal ini gampang karena sudah ada lokasinya dan adayang memelihara untuk berkembang.It is difficult, as business is like a growing tree. If we transplant that tree, it means that the new plant(small business) is easy to be moved to a new place and grow by them. This is easier because they alreadyhave location and the one who nurture them.

Kalau jiwa wirausaha itu seperti tumbuhnya biji yang muncul dari tanah. Untuk menjebol tanah sajasudah susah. Jadi tumbuh kadang kesandung dengan orang sukses lainnya. Berwirausaha itu sangat kuatdinamika naik dan turunnya. Apabila akarnya sudah kuat, maka kuat usaha tersebut. Itu gambarannya.However the spirit of entrepreneurshipis like the growing the tree from the seed. To be able to break theground and grow in the surface ia already a hard task. And when it finally appears the bud and peoplewould step on it. There is a dynamics in entrepreneurship. If the root is strong, therefore the business aswell.

Sedangkan kalau modal rame-rame, itu seperti pohon pisang. Kalau semangat kan selalu naik terus,kalau tidak ada semangatnya kan pasti akan turun. Untuk mendapatkan bibit-bibit (TKI Purna yangtangguh) yang seperti itulah yang sulit untuk saat ini. Sebagai contoh saya, mau mendapatkan cobaanseperti apapun saya tetap berani bertahan karena mendapatkan pengalaman dari luar negeri. Entah


139

bagaimanapun caranya. Kalau orang di desa itu kan tidak berani, kata-kata mengko gek gek (nanti kalauada apa-apa/ragu mengambil keputusan) itu lho yang menjadi masalah. Kata inilah yang membuat kitamenjadi pesimis.But if it is a joint capital, it resembles banana tress. If you have the spirit therefore the tree will keepgrowing. If not the tree will fell down. To get the seeds, tough returnee, is the one that we look for thistime. For example, myself, if I got any challenge, I keep being brave to survive as I got experience fromabroad. However it is. Some people in the village is less brave, they say”what if” which become theproblem. This make them become pessimistic.

Rafif:Maksudnya, takut untuk mengambil resiko?Do you mean afraid to take the risk?

Supini:Betul, mengko gek gek itu membuat kita mentalnya menjadi drop (jatuh). Kalau kata-kata seperti ’mososih’ itu artinya berani dengan tantangan kedepan. Nah itu yang membedakan orang, yakni terkait denganmentalnya. Padahal kalau wirausaha itu membutuhkan mental yang kuat. Saya menjadikan diri sayasendiri sebagai tolak ukur teman-teman, kalau saya mampu untuk mencapai masa sukses. Makamengangkat teman-teman untuk berusaha itu gampang. Tapi kalau saya ambruk, maka teman-temanpasti juga akan ambruk.Indeed, the word ”what if’ ruined their mentality. But the words like ”is it so?” means that they ready toface the challenge. That is what differentiate people, depends on their mentality. To be entrepreneurrequire tough mentality. I used myself as a benchark, if I can reach the sucess therefore I can take them tobe successful too. But if I failed, they will be failed too.

Oleh karena itu saya itu tombak bagi mereka, karena ibaratnya saya itu tidak memiliki sekretaris tetapibisa (menjalankan organisasi) jalan kok. Saya dalam usaha tidak memerlukan sekretaris atau bendahara.Buat apa, kalau saya memakai orang lain malah akan mempersulit diri. Pada dasarnya satu orang kanbisa menjadi tiga orang (tergantung kemampuan orang). Struktur organisasi itu perlu, tetapi kalau bisadiandalkan. Kalau tidak bisa, mending (lebih baik) satu orang menjalankan tiga fungsi sekaligus.Therefore I am the tip of the spear for them. I have no seceretary but I can run the organisation. I dontneed secretary or treasure. I think it is not necessaru, if I employ them I will just make it difficult formyself. Basicly, one people can do what these 3 people doing. Organisation structure is necessary, but ifthey are reliable. If they are not reliable, it is better for one people run three function at the same time.

Rafif:Iya mbakYes mbak

Supini:Oleh karena itu saya yang menginisiasi pembentukan assosiasi TKI Purna. Waktu itu ada pertemuanakbar TKI di karang anyar sebanyak 200 orang. Ini adalah gebrakan pertama, dimana saya setelah itumencari bantuan untuk teman-teman. Oleh karena itu tidak mengherankan apabila orang dari daerahlain kesini. Bahkan dari Banguntapan Bantul saja kesini (Sanden).That is why, I initiate the establishment of returnee. At that time there was a big meeting of returnee inKarang Anyar attended by 200 people. This is the first breakthrough, after that I asked people assistance.That is why, it is not strange if people from other area came here, and even from Banguntapan Bantul alsocame here.


140

Ini ada kendala satu lagi, yakni saat ini organisasi harus memiliki badan hukum kalau inginmendapatkan Bimtek atau bantuan dari pemerintah. Kalau tidak memiliki badan hukum, maka proposaltidak bisa disalurkan. Saya siasati sekarang dengan mendaftarkan paguyuban ini menjadi badan hukum.Sekarang ibaratnya saya sudah memiliki modal karena calon suami saya sudah memiliki badan hukum.Paguyuban ini rencana saya masukan ke dalam CV (perusahaan) saya. Dengan begitu, maka paguyubansaya memiliki badan hukum.There is one more challenge, this organisation require legal body if we want to get the technical trainingor assistance from the government. If we dont have the legal body, proposal can not be submitted. I amnow registering this association to have the legal body. I am now have the capital as my husband-to-bealready has the legal body. I will include this association to my company, therefore this associataion canhave legal body.

Rafif:Awal terbentuknya assosiasi Manunggal Jaya ini sepi ya mbak?In the beginning of the establishment of this Manunggal Jaya association is quiet, isnt it?

Supini:Ya, namanya orang dieyeli (didebat) dan dipaidoni (dicela) itu biasa to ya. Saya saja untukmengumpulkan 200 orang saja itu saya sumbangan berapapun saya terima. Bahkan 2000 rupiah sajasaya terima. Itu saya susahnya minta ampun, tapi begitu ada bantuan dari pemerintah semua padadatang. Itu kesadaran dari saya sendiri. Bagi saya, kalau kita berani bertanding maka kalau ada orangyang maido (bersikukuh) maka kita membuktikan. Jadi orang maido (bersikukuh) itu akan berfikir ulang.Yes it is. People usually debating and stubborn toward new idea. To gather 200 people, I receive anythingfor contribution. Even 2000 rupiah, I’d accept it. It is really difficult. But when there is an asssitance fromgovernment, everybody will come. It is my own awareness. For me, if we brave to defende ourselves,people will consider again to debate us.

Rafif:Dulu caranya mengajak untuk dapat bergabung dengan assosiasi itu seperti apa mbak?How do you invite people to join the association?

Supini:Saya mengajak secara langsung, door to door, langsung memberitahu ke masyarakat. Kita ini apabilahanya menyampaikan ke orang, tapi apa yang disampaikan akan berbeda dengan yang saya katakan.Lebih baik bagi saya untuk membuat undangan dan meminta orang-orang untuk datang ke saya.I directly asked them, door to door, directly informed the community. Because when we inform thorughother people, the information received might be different from what we said. It is better for me to send theinvitation and asked people to come by myself.

Rafif:Kalau membuat acara seperti itu, apakah dari pemerintah desa membantu?To held that kind of event, do village government help?

Supini:Kalau dulu yang acara 200 orang itu membantu, kalau sekarang ya TKI sendiri. Oleh karena itu apayang bisa saya lakukan, ya saya lakukan. Kemarin itu untuk koperasi dan saya didanai oleh BRI. Jaditergantung dari instansi mana yang kita hadirkan. Kadang saya hanya memberikan pengarahan. Soalnyaperkembangan TKI disini agak seret (lambat) karena saat ini perekonomian kita sekarang ini agak susah.Ini orang Indonesia lho, beda jiwanya dengan mentalitas luar negeri. Padahal saya mengajarkan untuk


141

menggunakan modal se-effisien mungkin. Soalnya masyarakat kita juga, masih masyarakat yang hidupdari hari ke hari (subsisten).For the 200 people event, they helped. But now, returnee helps themselves. That is why, what I can do, Ijust do it by myself. There was for cooperation and I was funded by BRI. So it depends on whichorganisation that we invited. Sometimes I had to provide direction. The development of TKi is a bit slowas our economy is in difficult condition. These Indonesians has different spirit with people from othercountry. I already teach them to use the capital efficiently. Our community is still live day by day (dailysubsistence).

Rafif:Program di assosiasi ini biasanya mengajukan atau sudah mendapatkan arahan dari pemberi dana?Programs in this association usually to to be proposed or have a direction from the donor?

Supini:Sudah ada arahan dari pemberi dana. Kalau pengajuan proposal sendiri itu ada dari dinas lain, kalaudari BP3TKI biasanya Bimtek. Tinggal kita meminta Bimtek seperti apa. Misalnya, kita meminta Bimtekpertanian karena masyarakat, karena masyarakat kita sudah terbiasa dengan kehidupan pertanian.Hanya saja, setiap saya akan melaksanakan program maka saya harus memberikan contoh terlebihdahulu. Saya ingin supaya orang itu bisa mencontoh apa yang saya lakukan.There is a dircetion from the donor. For proposal is usually from the other government. If from BP3TKI,it is usually a technical training. Usually we request for technical training in agriculture, as ourcommunity already get used to agriculture activity. Usually, each time I’m going to implement a program,I have to give example. I want people to take what I’m doing as an example.

Rafif:Apakah yang mengko gek gek itu dari orang assosiasi TKI (sesama TKI) atau bukan?People who said ”what is” is from the returnee association?

Supini:Rata-rata temen-temen TKI itu seperti itu. Dalam usaha mereka jarang berhasil karena mentalitasnyabelum terbentuk, mendobraknya susah. Menanamkan sifat disiplin dan positive thinking itu sulit sekali.Bahkan untuk anggota assosiasi TKI itu sendiri.Most of the returnee is like that. They rarely suceed in business as their mentality is not yet wellestablished and hard to change. To have the discpline and positive thinking is very difficult. Even for theassociaton member itself.

Rafif:Jadi sulit ya mbak untuk bekerjasama kalau seperti itu. Ini bisnis mbak Thia, bisnis sendiri atau bersamaorang desa?So it is hard to cooperate. Is this your own business or together with community?

Supini:Saya bisnis sendiri dan tidak ada bantuan dari pemerintah, paling-paling pinjam sama bank. Olehkarena itu untuk mengajak teman itu susah. Bagi saya usaha itu tidak usah ikut orang lain, tapi melihatmasyarakat sekitar. Kalau dari orang TKI Purna itu jarang yang berfikir seperti itu. Jika sekarang andaingin melihat TKI, maka dari sekian banyak itu, yang sukses atau usaha itu sedikit. Sekarang lihatsajalah, TKI Korea yang pulang paling-paling usahanya sama. Usaha warung kelontong karena merekamelihat kanan kirinya sama, dan ikut bentuk.This is my own business and there is no assistance from the government, I only brorrow from the bank.That is why inviting friend to join me is difficult. For me, make a business is not necessarily had to join


142

othe prople, but look at our surroundings. Returnee rarely thinks in that way. If you look at the returnee,only small number of them who has a business or succesful. Now you can see, returnee from Korea hassimilar business such as small grocery store as they only copy their surroundings.

Rafif:Ada kecemburuan ga sih mbak (terkait usaha)?Is there any jealousy (related to business)?

Supini:Biasa itu (ada kecemburuan)It is usual.

Rafif:Menurut mbak Thia, kecemburan itu akarnya dari mana? Apakah karena rendahnya saling percayambak?In your opinion, where is this jealousy comes from? Is it because the trust is low?

Supini:Hal yang jelas, masyarakat itu seperti itu. Ngemingke (meremehkan). Masyarakat itu kalau sudah adahasilnya, baru tertarik untuk melakukan. Saya itu mau membuat desa wisata untuk TKI Purna saja susahsekali. Karena mentalitas mereka itu masih nge-drop, padahal kalau sudah ada desa wisata, itu artinyaTKI-nya sudah tertata. Dan hal itu tidak bisa dikembangkan oleh satu orang. Kita nanti sebelum menjadidesa wisata, kita harus mempelajari sumber daya alam, sumber daya manusia, dan sumber daya wisata.Hal tersebut harus dipelajari secara benar.What is clear is that, they sometimes underestimate the effort. They only want to do it, if someone alreadystarted and succeed. Their mentality is still low, if there is a tourism village it means that the returneealready well managed. But that cant be developed only from one people. Before we became tourismvillage, we have to learn the natural resources, human resources, and tourism resources. It should belearnt very well.

Rafif:Pernah studi banding antar assosiasi?Was there any comparative study among the association?

Supini:Kalau studi banding kan butuh biaya, sedangkan diminta uang Rp. 2000 saja sudah protes semua.Comparative study needs money, for now we asked pnly 2000 rupiah and they already complaining.

Rafif:Terkait dengan desa wisata itu, ada perusahaan yang akan membantu desa wisata mbak?Related to tourism village, is there any company that will help?

Supini:Kalau untuk membuat hal tersebut kan membutuhkan proposal. Sebelum kita mengajukan proposal, kitamembuktikan dulu pada masyarakat itu. Saya dulu dapat dana hibah dapat 3 truk isi mesin jahit dll dariDepnaker.That requires a proposal, before we submit the proposal we havet o convinced the community. I havereceived a grant in form of 3 trucks of sewing machine and other equiments from Depnaker.

Rafif:


143

Kalau program dari Depnaker itu sebenarnya ada yang menjadi perantara ga sih mbak?If the program from Depnaker, is there any middle-man in it?

Supini:Ya saya. Dari Depnaker provinsi langsung ke saya. Biasanya kalau Bimtek, ini saya blak-blakan ya.Biasanya itu dapat pesangon (uang). Pesangon itu saya potong, untuk ongkos transportasi mengangkat(transportasi) mereka kesana, biasanya saya tarik 25 ribu untuk membuat stempel, proposal pengajuan,dan untuk memberikan snack. Biasanya Bimtek itu setiap tahun ada. Saya berprinsip bahwa sebenarnyasaya tidak ada keuntungan dari mereka itu, bahkan mungkin saya rugi. Bagi saya, saat ini sayamembantu, pada saat yang akan datang maka saya akan dibantu.Yes, it is me. From Province Depnaker directly to me. For technical training, actually there is a per diem.However I took some of them for transpotation cost, usually I asked for 25 thousand for the stamp,proposal, and snack. Usually technial training is held every year. I got a principle that I receive no profitfrom them, or maybe I gain loss. For me, this time I help them, but in the future I hope they return thefavor.

Rafif:Terbentuknya assosiasi itu sejak kapan mbak?When the association was establsihed?

Supini:Sejak 2013Since 2013

Rafif:Berarti baru saja terbentuk ya mbak?So it is only recently.

Supini:Tapi waktu itu saya sudah punya usaha, karena itu mereka mau mengikuti saya. Jadi intinya masyarakatitu baru mau ikut setelah kita memberikan contoh bagaimana caranya. Istilahe mbuntut (dengan kata lainmengikuti). Sebagai contoh desa wisata, padahal kalau bisa jadi maka yang untung itu jugamasyarakatnya. Padahal saya disini bukan sebagai ketua assosiasi tetapi sebagai koordinator.But at that time I already had a business that is why they want to follow me. Community will only followif they can see the example on how to do the business. We can say they are a follower. For instance is thetourism village, if it can be developed, the profit will go to the community. I am not the chair of theassociation but the coordinator.

Rafif:Maksudnya mbak, berarti ketuanya tidak ada?What does it means, so there is no chairman?

Supini:Ada, tapi pasif. Jadi malah koordinatornya yang mengelola ini. Susah mengajak masyarakat itu susah.Kemarin itu ada bantuan untuk usaha. Namun sayangnya, toko kelontong di sini Cuma ada meja dankursi. Akhirnya saya siasati bahwa sing nduwe (yang saya beri) ya yang punya toko kelontong to ya. Kansaya ga dapat dampaknya karena benar ada yang menjual. Saya membantu hanya yang sudah punyausaha.Yes there is, but he is passive so that the coordinator who manage this. It is difficult to ask the communityto be active. There was assitance in form of business equipment. Unfortunately, it only fits for the small


144

grocery store here as it is only table and chair. So I try to allocate them for those who already have thesmall grocery store. I didnt receive anything for myself as I only helped those who already have thebusiness.

Rafif:Apakah kayak gitu ga membuat konflik mbak?Would it potentially create conflict?

Supini:Sampai saya mau di demo, bahkan ada yang bilang kalau mbak pini sekarang dilaporkan ke atas aja(aparat). Masalahnya bantuan tidak tepat sasaran. Jadi begini ceritanya, saya mengajukan proposal keDiperendakop, belum ada tindak lanjut saya sudah dihubungi Depnaker. Depnaker meminta 20 oranguntuk mendapatkan Bimtek yakni sembako (sembilan bahan pokok) 10 orang, mesin jahit 5 orang danmemasak 5 orang. Termasuk saya ga bisa menjahit, tapi saya mendaftarkan diri saya buat dapat mesinjahit.At that time, there almost a demonstration happening. Even they almost report me to the police. They saidthat the donation is not in targeting the right beneficiaries. So the story is like this: I submit proposal toDeperindagkop, there is no follow up actions and I already contacted by depnaker, depnaker asked for 20people to receive a technical training which include sembako (nine main needs) 10 people, sewingmachine 5 people and cooking 5 people. Including me who can’t sew, but I register myself to receive asewing machine.

Waktu itu ada yang bilang tidak tepat sasaran. Ternyata dari daerah sanden. Kan ada kelompok usahabakpia Kokuma itu dan itu bakpia saya yang membuat. Saya bertanya, apakah bantuan tersebut harusharus satu daerah administrasi? Ternyata proposal bantuan yang saya ajukan itu suda ada yang turun.Belum selesai, tenryata proposalan yang saya ajukan lainnya juga turun. Masyarkaat protes karenaorang yang sama mendapatkan bantuan dua kali. Pernah itu masyarakat mengira, jangan2 mbak pini itugek anu (menjadi simpenan aparat atasan), bantuan kok turun terus. Jadi masyarakat itu pernah mengirabahwa saya punya hubungan asmara dengan orang sana.At that time some of them say it is not well targeted comes from Sanden. We have a business gruop calledas Bakpia Kokuma and that is me who produce that. I asked whether the assistance should be in oneadministrative area? It turns out that my proposal has approved. Not done yet, my other proposal alsoapproved. The community protesting as there is the same people who receive the assistance twice. Therewas the time where the community thinks that I have an affair with the government that the assistance isalways easily approved. So they think that I was involved with love affair with the government.

Rafif:Maaf, mbak thia. Itu (yang berbicara) sesama TKI juga?Sorry, mbak Thia. Is it also returnee who said that?

Supini:Iya, itu sesama TKI. Sampai saya bilang ke mereka bahwa kalau kalian buat proposal dan tidak bisamemberikan deskripsi yang memadai. Maka sampai 1000 tahun dana tidak akan turun. Saya biasanyalangsung ke dinas terkait dan meminta pengarahan terkait proposal dana, setelah itu selesai baru sayakemudian ke DPRD minta tanda tangan. Masa tidak bisa ditindak lanjut kalau uda ada tanda DPRDmasa ga mulus.Yes, it is the returnee. I told them that everytime they make a proposal they can’t provide appropriatedescription. Until 1000 years, it won’t be approved. I usually go to the related government and asking forguidance related to the proposal. After that I asked DPRD to sign. Therefore the process is easier as Ialroady got the DPRD signature.


145

Rafif:Maksudnya itu DPRD Bantul mbak?Is that means DPRD Bantul?

Supini:Iya, DPRD Bantul, mana lagi. Kalau mau ngajuin ke provinsi ya tinggal ke DPRD provinsi to. Kita kanmau menjalankan itu kan harus tau liku-likunya harus tau. Kalau cuma njaluk nderek (pasrah) ya sampai1000 tahun ga bakalan turun.Yes, DPRD Bantul, where else. If you want to submit to the province so you just go to DPRD province. Ifwe want to submit the proposal we have to understand the process. If you just being passive, in 1000years it won’t be approved.

Rafif:Terkait dengan DPRD itu, mbak menghubungi ketua atau anggota DPRD?In relation to DPRD, do you contact the chair or the member?

Supini:Pokoknya anggota DPRD (siapapun itu) dan menerangkan misi kita. Kemudian dia akan mengarahkanproposalnya kemana. Makanya belum ada setahun sudah turun anggarannya. Sekarang saya pendidikancuma sampai SMA. Harusnya saya dari SMP itu sudah gagal, bahkan mau mendaftar SMA pun harussama guru. Bahkan waktu SMA harusnya senang-senang, saya malah punya suami. Tapi mental sayasudah tertata sejak kecil, selain itu aku juga digembleng waktu di luar negeri. Di luar negeri saya tidakcuma bekerja, tetapi juga mempelajari lingkungan sekitar. Kalau dibandingkan sama orang kuliah,karena pengalaman, bisa jadi saya seimbang.Anybody as long it is the member DPRD and explains about our mission. He then will direct us where togo with our proposal. That is why it is approved for not even a year. Now my education is only HighSchool graduate. Actually when in Junior High School, I almost failed; even I need teacher assitance toregister me to High School. Even in High School where I suppose to have fun, I already got married andhave a husband. But I have a well-trained mentality since I was young. Beside that I also got developedwhen I’m abroad. When I was there I’m not only working but also learn about people surrounding. Ifcompare to college graduates, because of my experience, I can compete with them.

Rafif:Langkah untuk menghubungi DPRD itu menarik lho mbak.Your approach to contact DPRD is interesting.

Supini:Kembali lagi, kita tanya rumahnya orang DPRD ada dimana dan kita bicarakan baik-baik. Kalau untukkepentingannya masyarakat, masa orang DPRD ga mau. Dia pun akan membantu kita karena suatu saatketika mereka pengen lagi (mencalonkan diri kembali) pasti masyarakat akan mendukung mereka. Meskipada dasarnya belum tentu saya mendukung dia. Karena pada dasarnya saya orangnya netral.As I told you before, we asked where DPRD people house is and we talked appropriately. For communityinterest, they won’t consider to refuse. He will help us as they will also need our help when they to becandidate again, the community will support him. Although it doesnt always mean that the communitywill surely support him. I am basicly neutral.

Kemarin saya sempat didekati orang PDI P. Saya mau dijadikan sayap kanan untuk perempuan. Diaberfikir untuk merekrut saya karena massa saya yang banyak dan dia bisa mengambil massa saya. Tapisaya berprinsip bahwa saya ini orang sosial, saya tidak boleh berpihak ke salah satu partai. Kalau saya


146

berpihak ke salah satu partai maka saya akan mengalahkan (mengorbankan) anak buah saya. Kalaumereka ingin mendapatkan dukungan anak buah saya, silahkan dekati anak buah saya. Kalau merekakamu bantu, mereka pasti akan membantu kamu. Kalau mereka minta saya, nanti orang berfikir sayamendapatkan uang. Padahal saya tidak pernah berfikir kesitu (mendapatkan uang).There were people from PDI P try to approach me. He wants me to be the right wing for the woman. Hethinks to recruit me as I have a lot of followers and he can take my followers. But I got a principle that Iam a social person and I should not take side in any parties. If I take side in one party therefore I willsacrifice my followers, If they want my follower support, then they just need to approach them. If youhelp them, they will help you in return. If they ask me, people will think that I receive money. While Inever think about that.

Saya bilang ke masyarakat bahwa saya itu tidak ada maksud apa-apa, saya di sini cuma membantukamu. Kalau saya mau jadi orang, maka saya akan minta bantuan kalian. Misalnya dalam pemilihanlurah. Nah ini, kalau kalian ga membantu saya, ya saya ga menurunkan bantuan dari pemerintah. Kalaumisalnya saya mau menjadi lurah, saya dapat mencarikan bantuan (grant) dari pemerintah biar dapatpamrih. Bagi menjadi pejabat itu tidak ada artinya, lebih baik menjadi orang sosial dari pada menjadianggota dewan atau perangkat desa.I told the community that I dont have any ulterior motives, I am here to help you. If I want to be someone,therefore I will aks for your support. For example in Lurah election. If you dont help me, so I cannotprocess the approval or donation from the government. If I want to be Lurah, I can process thegovernment donation so that they will support me. For village government it is nothing, but it is better tobe social person that to be village government.

Rafif:Pernah tidak mbak, jalur memuluskan proposal dari DPRD macet?Have you ever try to process the stuck proposal from DPRD?

Supini:Ada sih (pernah), tapi biasanya saya hubungi (telepon) terus. Saya selama ini selalu punya solusi-solusi,karena dalam dua tahun saya buat organisasi ini, saya sudah dapat 4 kali bantuan. Itu paling banyakkarena setahun sudah dapat dua kali. Apalagi kemarin program dari kabupaten, yang turun itu ada 16kelompok. Nah, 16 kelompok itu pengajuannya seperti ini, setiap kelompok itu terdiri dari 20 orang. Adayang mendapatkan 5 paket, otomatis 5 paket itu kan untuk 20 orang. Sedangkan saya 20 orang itu dapat20 paket. Karena itu kemarin saya itu diam saja. Ternyata ada yang dengar, kenapa kuliningrat dapatbanyak?Yes there is, but I usually I chase them over the phone. I always come up with solution, in two years thisorgansiation has been established, there are 4 times I receive donation. This is a lot as usually only twice ayear. Moreover there is a program from Kabupaten, there were 16 groups.

Rafif:Kuliningrat itu apa ya mbak?What is Kuliningrat?

Supini:Itu paguyuban yang saya buat, namanya kan women kuliningrat.It is the association that I establish, the name is women kuliningrat.

Rafif:Saya kira nama paguyubannya itu Manunggal jaya?I thought that the name is Manunggal Jaya?


147

Supini:Manunggal jaya itu assosiasinya, di dalam assosiasi tersebut ada beberapa kelompok. Itu ada womenkuliningrat untuk perempuan dan ada kuliningrat untuk laki-laki. Kuliningrat itu artinya kuli yangterpandang. Orangisasi ini berdiri di Korea dan ada cabangnya di Yogyakarta.Manunggal Jaya is the association, inside the association there is some groups. There is womenkuliningrat for women and kuliningrat for men. Kuliningrat means the high class worker. Thisorganisation establsihed in Korea and has a branch in Yogyakarta.

Rafif:Itu organisasi untuk orang Indonesia mbak?Is this organisation for Indonesian?

Supini:Kuliningrat itu khusus untuk orang jogja.Kuliningrat is only for Jogja people.

Rafif:Oh.. Kenapa dibawahnya Bantul dan bukan provinsi Yogyakarta?Oh.. why it is in Bantul but not under Yogyakarta province?

Supini:Karena pendirinya saya di Bantul. Makanya, kemarin ini sempat dan masih menjadi kasus. Di sini adawomen kuliningrat dan ada kuliningrat. Dari women kuliningrat dan kuliningrat ini, proposal sudahmasuk semua ke pak Sri Sultan (Gubernur DIY). Kemarin dari jogja, itu membentuk kelompok khususdengan nama yang sama, yakni kuliningrat. Mereka sudah membentuk dan membuat surat-surat yanddiserahkan ke DIY dan BP3TKI.Because, I am the founder in Bantul. This once became a case and still became a case. There was womenkuliningrat and kuliningrat. From these two groups, have submitted the proposal to Sri Sultan. Thesepeople from jogja has created a group with the same name, kuliningrat. They alrady formed and make thepaperworks to be submitted to DIY and BP3TKI.

Ternyata oleh pak Sri Sultan dipanggil. Maaf ini sudah ada TKI purna yang menggunakan namakuliningrat. Oleh karena itu, kalau kulinningrat itu sudah ada aliran dana yang mengalir kesana(kuliningrat Bantul). Kalau mau membuat nama itu, tolong diubah. Mereka tidak berani protes ke sayakarena saya sudah lama di korea dan orang yang mendirikan kuliningrat itu salah satunya anggota saya.Tidak apa-apa kalau membentuk kuliningrat tetapi harus dibawah manunggal jaya. Jadi menjadikelompok kecil dari Manunggal jaya (Marunggal jaya artinya bersatu untuk menuju kejayaan). Ternyatadia ga mau dan dari atas (pemerintah) sudah ditutup aksesnya.Then pak Sri Sultane called them and said that this returnee already use the name of Kuliningrat.Therefore, if there is a fund distributed to kuliningrat Bantul, the other has to change the name. Theyafraid to complain tom e as I have been to Korea for long time and the people who establish kuliningrat isone of my members. It is okay to formed kuliningrat but they have to be under Manunggal Jaya. So theybecome small groups of Manunggal jaya (manunggal Jaya means to be united for the success). But theydont want to join and from government already cut the access.

Rafif:Berarti eks TKI Korea terpecah-pecah ya mbak?So there are fragmented Korea returnees?


148

Supini:Iya, ada beberapa. Tapi kalau dilihat dari badan hukum, lebih kuat saya. Manunggal jaya ini hendaksaya badan hukum kan. Kalau Cuma pengurus, Cuma tinggal dibuat aja. Kalau ada bansos dan lain-lain,kan tinggal mudah.Yes there is. But if we look at legal body, I am more legitmate. Manunggal Jaya will have a legal body. Ifwe need a board member, we just created it. If there is social assistance and others, the process will beeasier.

Rafif:Oh iya, terkait dengan anggota DPRD itu tadi. Itu dari daerah pemilihan Sanden atau bukan mbak?Related to DPRD member is that from Sanden election area or not?

Supini:Tanya-tanya, kembali lagi bagaimana kita memberikan beban (kualitas) pada proposal ini.I asked them, it depends on how we justify the importance of the proposal.

Rafif:Saya kira dari daerah sini mbak Thia?I thought it is from this area.

Supini:Engga (ada keenganan menjawab)No (there’s a resistance to answer)

Rafif:Tapi kalau latar belakang partainya mbak?But how about the background of the political party?

Supini:Kalau aku hidup tanpa partai kok (menghindar menjawab)I live without the party (refuse to answer)

Rafif:Apakah partainya dari PDI Perjuangan mbak? Karena yang kuat di Bantul kan dari PDI Perjuangan.Is the party from PDI Perjuangan? As the strong party in Bantul is PDI Perjuangan.

Supini:Kalau kemarin yang bawa (membantu proposal mendapat anggaran) itu malah dari PAN. Kalau sayatergantung mana yang dekat, dari PAN bisa ke PDI P. Kan kelompok yang dibawa beda-beda. Makanya,kembali lagi gimana membebani sebuah proposal itu.The last time that brings the proposal to be approved is from PAN. From me it depends on which one iscloser, from PAN to PDI P. As they bring different group. Therefore, it depends on how we justify theproposal.

Rafif:Pernah ga sih mbak, ada yang meminta diajari membuat proposal?Is there ever someone aske to be assisted on how to make proposal?

Supini:


149

Bukan diajari, tapi malah mencontoh (copy paste) isinya. Rata-rata orang baru mau belajar ke sayasetelah diminta atau diberikan rekomendasi dari BP3TKI.Not to be taught how, but they just copy the content of the proposal. Most of them ask me to teach themafter directed or recommended by BP3TKI.

Rafif:Biasanya proposal yang menjadi bahan diskusi bahasan dengan pemerintah ya?Usually proposal is the material for discussion with the government?

Supini:Iya, hanya proposalYes only proposal.

Rafif:Assosiasi ini kalau tanpa dana pemerintah, ada kegiatan ga sih mbak?If there is no fund from the government, is there any activity?

Supini:Sejauh ini tidak karena masyarakat kita ini sulit sekali. Saya saja menggaji karyawan warung saya iniberbasis hari per hari dan berbasis bonus daripada saya beri gaji per bulan. Karena kalau gaji perbulan, orang nanti ga masuk. Saya mempelajari dari Korea, kalau di Korea itu orang gajinya kecil tapibonusnya besar.So far there is none as our community is very difficult; I pay my employee daily based and bonus basedthan monthly based salary. As if monthly based salary, they will find a way to skip work. What I learnfrom Korea is that they have small salary but big bonus.

Rafif:Kalau ada orang yang mau berangkat kerja ke luar negeri, itu mennghubungi mbak Thia atau langsungmenuju BP3TKI?If there is people that want to work abroad, can they contact you or directly to BP3TKI?

Supini:Langsung, sebenarnya dulu banyak anak yang minta saya mengarahkan mereka. Tapi saya tidak mau.Alasannya karena orang mau berangkat ke luar negeri, kalau berangkat maka biasanya lupa sama kita.Tapi kalau tidak berangkat, kita yang akan disalahkan.Directly, there was people who asked for my direction, but I dont want to. The reason is when theyalready depart abroad they will forget about me. But when they cant depart, they will blame me.

Rafif:Kalau mbak Thia, sering ikut pengjaian atau kegiatan sosial?Are you joining pengajian or social activities?

Supini:Jarang, bahkan tidak pernah. Saya di desa itu hanya mengurus warung saja. Maaf ya, pengajian di desaitu guru ngajinya itu ga bisa melakukan, cuma ngomong tok. Lebih baik saya belajar dari yang bisangelakoni (menjalankan). Saya habis dari luar negeri rasanya mangkel (jengkel) karena mentalitas sayasudah terbiasa di sana. Begitu sampai sini, rasanya mangkel (jengkel) banget. Waktu saya pulang dulusaya dapat kartu bebas bea cukai untuk barang-barang saya, saya dapat itu dari kedutaan, tapi orang-orang teman saya kan ga pada tau. Saya dapat bebas cukai tersebut karena saya melapor ketika hendakmau pulang.


150

Rarely, almost never. I only take care of my warung. Sorry to say but pengajian in the village there is lackof integrity from the teacher, they just say it but not done it. It is better for me to learn from the peoplewho really done it. After I return from abroad I feel upset as I already get used to there. When I reach hereI feel upset. Wshen I return I got custom free card for my stuffs, I got it from the embassy, but myfriend’s didnt know about it. I got free custom as I report when I’m about to depart.

Rafif:Di desa masih sering ada arisan trah?Is there stil arisan trah in the village?

Supini:Di sini masih banyak, kalau hari raya kan di sini bikin acara dangdutan.There is still many here, in the hari raya there is usually dangdutan event.

Rafif:Di desa ada assosiasi apa saja mbak?In this village what are the association?

Supini:Ada pengajian, yasinnan, arisan panen, arisan PKK dan kelompok tani. Saya ini jarang ikut arisan didesa karena biasanya nanti dicurigai lagi (mengko gek gek).There is pengajian, yasinan, arisan panen, arisan PKK and farmer group. I rarely join arisan didesa as Idont want to be distrust again.

Rafif:Dulu pengalaman kerja dan berassosiasi di Korea bagaimana mbak?How was your working experience and association in Korea?

Supini:Saya itu kerja dari jam 8 pagi sampai jam 8 malam. Kadang saya masih masak, membuat tahu susur atautahu peyek. Biasanya setelah itu saya ke shelter dan itu dibayar dalam hitungan jam. Satu jam dibayar25.000 won.I used to work from 8am to 8pm. Sometimes I still cook, make tahu susur or peyek. Usually after that Iwent to shelter and paid hourly. I got paid 25.000 won per hour.

Rafif:Kalau boleh tau mbak, assosiasi di sanden itu apa aja ya?What are the associations in Sanden?

Supini:Ada beberapa seperti kelompok jathilan, ketoprak, arisan, ibu-ibu PKK, assosiasi TKI saya ini.There is some groups such as jathilan, ketoprak, arisan, ibu-ibu PKK, and T

Rafif:Kalau di Sanden itu NU (Nahdatul Ulama) dan Muhammadiyah itu kuat ga sih mbak?If in Sanden, are NU and Muhammadiyah has a strong influence?

Supini:Ada (enggan mengelaborasi)Yes there is (refuse to elaborate)


151

Rafif:Berarti ada pondok pesantren ya mbak?So there is pondok pesantren?

Supini:Ada, kalau ga salah ada dua pondok pesantren (enggan mengelaborasi)Yes there is two pondok pesantren (refuse to elaborate)

Rafif:Pengajian di desa ada hubungannya sama NU dan Muhammadiyah?Is pengajian in the village has any relations with NU and Muhammadiyah?

Supini:Tidak ada hubungannya (enggan mengelaborasi)There is no relation (refuse to elaborate)

Rafif:Terima kasih mbak thia, untuk sekarang cukup sekianThanks Mbak Thia, for now is enough.

Supini:Sama-sama, silahkan hubungi lagi kalau ada yang kurang.You’re welcome; please contact me again if you need other information.

Date and time : Oct 20, 2015, 12.35 WIBInformant : Kharis (Group C)

Kharis:Saya pergi keluar negeri awalnya cuma untuk menghilangkan stress sama nakal mas. Sampai sana maugak mau akhirnya harus kerja kan ya. Tapi alhamdulillah saya dapat kerja.I work abroad with the intention to get rid of the stress and my delinquent in the beginning. When Iarrived there, I have to go to work anyway. Alhamduillah, I finally got a job.

Rafif:Jadi pasca pulang dari Malaysia, apakah merubah perilaku?So after return from Malaysia, did your attitude change?

Kharis:Puas gak puas sih mas. Yang puas ya nambah pengalaman, dapet kenalan orang banyak dan dapetmental lebih. Kalau gak puas sih dapet uang sedikit karena gak tujuan utama. Saya juga pulang karenadisuruh pulang cewek saya.Moderately satisfied. I satisfied as I got experience, I got to know many people and got more confidence.I am not really satisfied as I only got a bit of money as that is not my main intention. I also return home asmy girlfriend asked me to do so.

Rafif:Jadi kalau gak disuruh pulang gak pulang dong ?


152

So if your girlfriend did not asked you to go home, you didn't go home?

Kharis:Iya enggak mas. Karena di sana (Malaysia) kehidupan lebih bebas. Memang diatur oleh polisi, tapitinggal main kucing-kucingan sama polisi karena yang penting ada duit.Of course no. As in Malaysia my life is more free. It was monitored by the police, however I can getawaywith it as long as I got money.

Rafif:Disini pekerjaan sulit ya mas ?The job in here is difficult, isn’t it?

Kharis:Iya mas, tapi alhamdulillah kenakalan saya lumayan berkurang. Jadi hidup biasa lebih banyak diam.Sebelum ini aku gak bicara sama siapapun mas. Saya mau ngomomg kalau diajak ngomong duluan mas.Yes it is. But alhamdulillah I got less delinquent. I live a normal life and more quiet. Before this I didnttalk to anyone. I only talk if they talk to me first.

Rafif:Itu karena dari Malaysia yang lebih individualis ya mas?Is it because Malaysia more individualistic?

Kharis:Iya, karena di sana (Malaysia) lebih banyak privasi dan individualis.Yes, because there is more privacy and individualistic.

Rafif:Kalau dari kacamata politik, mas sebelum berangkat lebih gimana mas. Apakah lebih kolot (konservatif)atau bebas (liberal)?From the political point of view, before you went abroad, how is the condition? Is it more conservative orliberal?

Kharis:Kalau saya sih biasa aja mas, tidak kolot dan tidak juga bebas.I am just okay, not conservative and not liberal as well.

Rafif:Kalau di malaysia gimana mas ?How it is in Malaysia?

Kharis:Kalau masalah kebebasan lebih parah sana mas. Disana prostitusi, minuman keras legal.There are more freedom there, such as prostituton and alcohol are legal.

Rafif:Masih masih kontak dengan sesama mantan TKI?Are you still in contact with other returnee?

Kharis:Tidak mas. Tapi kalau ada acara-acara tertentu yang membutuhkan kontak mas.


153

No, But if there is any particular events we’ll be in contact.

Rafif:Kalau boleh tau, biasanya aktivitas yang dilakukan dengan keluarga itu apa ya mas?What are the activities that usually do with your family?

Kharis:Saya diam di rumah, kalau enggak ya keluar dari desa untuk berburu hewan seperti biawak dan musang.I usually just stay quiet at home or go outside of the village to hunt wild animals such as lizard andweasel.

Rafif:Sekarang masih sering berburu di luar desa mas?Are you still doing it often?

Kharis:Jarang mas, paling sebulan 2 kali.Not really often, about twice a month.

Rafif:Kalau kumpul sama keluarga jarang ya mas?Are you also rarely got together with your family?

Kharis:Kalau saya itu jarang mas kalau kumpul sama keluarga.Yes, I rarely get together with them.Rafif:Kalau secara umum, menurut mas bagaimana kondisi lingkungan di desa untuk tempat tinggal?In general, how is your neighborhood in your opinion?

Kharis:Kalau saya tidak puas mas. Soalnya orang kampung gak bisa diajak maju mas. Mereka cuma mikirbagaimana caranya mencari uang tanpa memikirkan anak cucu. Mereka pengennya jadi petani. Misalnih mas, orang yang pada balik dari merantau di Korea atau di mana saja. Pas balik iya langsung jadipetani lagi mas. Mereka tidak mikir usaha. Tapi ada enaknya sih mas di desa, kegiatan gotong royong sihmasih bagus.I am not satisfied as they hard to motivate to strive to be better. They only think on how look for moneywithout think about their child and grandchild. They only want to be farmer. For example, those whoreturn from Korea or anywhere else, they back to be farmer again. They don't think about business. Butone good side of the village is that they still work together.

Rafif:Apa tidak enaknya di kampung mas?What is the bad side living in the village?

Kharis:Gini mas, kalau di kampung kita gak bantu gotong royong. Ya nanti akibatnya tidak bakal di bantu jugamas. Jadi harus kumpul dan karena pemikirannya uang sehingga orang di kampung tidak bakal majumas. Susah diajak maju mas. Jadi kalau di kampung, pengetahuan kita gak maju mas. Mindset terbatasdan gak ada perkembangan lebih baik.


154

If we are ot participate in working together, they wont hel pus in return. So we have to participate and asthey only think about money so they cant be developed. So in the village, if our thinking is not advance,limited mindset, therefore there will be no improvement

Rafif:Mas ikut komunitas agama seperti LDII?Are you joining religious community such as LDII?

Kharis:Enggak suka mas. LDII itu membeda-bedakan mas. Kalau Islam iya Islam yang berpegang pada Al-Quran. Yang namanya agama kita harus menyikapi secara bersama-sama mas.I dont like it. LDII differeniate people. Islam is islam which refer to Al Quran. We have to be together forreligion.

Rafif:Ada tidak sih mas, perasaan tidak di terima di komunitas desa?Is there any feeling that youre not accepted by the community?

Kharis:Tidak ada mas. Kalau prinsip saya sebelum saya disenggol (diprovokasi), di kampung saya hanya diammas. Tapi kalau sudah keterlaluan, iya udah aku hajar mas. Pernah ada aku kemarin berantem danhampir saya bunuh orang mas. Kalau tidak ada orang tokoh. Awalnya sih hanya bercanda, tapi sudahketerlaluan mas. Dia juga tidak menghormati orang tua mas, suka nakal sama anak-anak dibawah umur.Dikira saya diam itu tidak berani mas, tapi aku diam hanya untuk menjaga martabat dan nama baik saya.Tetapi sekali nama saya dijelekin, maka saya sudah tidak sabar mas. Itu anak aku kejar terus mas.There is none. My principle is that if they not provocate me then I just be quiet. But if it is already beyondmy boiling points, so I will fight them. There was one time I got in fight and I almost kill people, if thereis no important person who won’t let me to do so. At first it was only joking, but I think it is alreadyenough. He also not respects older people and delinquent to kid undeage. He though that if I am quiet itmeans that I’m afraid. But I’m quiet to respect my dignity. But once he insults me, I can’t hold itanymore. I chase that people.

Rafif:Tokoh kampung siapa mas?Who are this important people?

Kharis:Iya mas, seperti ketua RT, Kyai dan ketua RWThere are RT leader, Kyai and RW leader.

Rafif:OwalahOh I see.

Kharis:Iya mas, kalau kemarin gak ada tokoh kampung sudah mati itu pemuda itu mas. Soalnya gak ada orangyang bisa mencegah saya.Yes it is, if there was no these important people, that guy must be dead. As there no one cant stop me.

Rafif:


155

Bagaimana gak pernah ikut gabung dengan kelompok pemuda mas?Have you joined any youth association?

Kharis:Iya itu mas, biasa saja. Kalau pengen ya gabung, yang penting sosial bagus. Susah mas di kampung,orang kampung susah untuk diajak sukses.Just okay, if I want to join then I join. It is difficult in the village as they dont want to be success.

Rafif:Susah ya mas ngajak orang di desa?So it is difficult to influence them?

Kharis:Susah mas. Mereka susah diajak maju bersama. Mereka belum bisa diajak untuk berfikir kedepan mas.Yes it is, hard to influence them to grow together. They not think forward.

Rafif:Menurut mas, setuju tidak kalau sebuah negara akan harmonis jika mayoritas berasal dari satu etnissaja?In your opinion, do you agree if one country will be in harmony if the majority came only from oneethnic?

Kharis:Saya sangat tidak setuju, karena dengan berbagai suku yang dimiliki indonesia sekarang akan lebihbagus kalau bisa bersama bersatu. Saya akan sangat setuju jika dari berbagai etnis mas, tinggalbagaimana rasa solidaritas kita bisa bersama untuk bersatu.I don't agree at all, as with ethnic diversity in Indonesia right now will be better if united. I am very agreeif consist with various ethnic, just about to maintain solidarity to be united.

Rafif:Tapi kalau beraneka ragam nanti rawan konfilk ya mas?But diversity prone to conflict?

Kharis:Belum tentu mas, tergantung rasa solidaritas kita bersama.Not necessarily, depends on the common solidarity.

Rafif:Menurut mas, apakah dengan semua orang kita perlu hati-hati?In your opinion, should we be cautious with everybody?

Kharis:Iya mas, kita harus hati-hati terhadap semua orang mas. Baik dengan keluarga, sahabat dekat danapalagi orang lain. Di keluarga dekat banyak itu mas cerita tentang harta warisan.Yes we are, we have to be cautious with everybody. Even with family, friends, and more with otherpeople. In the family there is a lot of story about heritage.

Rafif:Kalau begitu mas tidak percaya siapa-siapa?So you trust no one?


156

Kharis:Saya tetap lebih percaya keluarga mas, kalau dibandingkan dengan tetangga atau teman. Karena kalauteman kerja pun bisa menusuk dari belakang mas.I still trust my family compare to neighbor or friend. As friend can still stab you from behind.

Rafif:Kalau sama orang yang aktif di masjid mas?With people who active in the mosque?

Kharis:Saya tidak munafik ya mas. Walaupun orang itu rajin shalat ke masjid. Tapi tidak semua orang itu bagusmas.I am not a hypocrite. Even they are diligent in their prayer in the mosque, but not necessarily all of themgood people.

Rafif:Kalau agamanya berbeda mas?How if they have different religion?

Kharis:Kalau saya sih bisa membedakan mas. Kalau selain agama islam saya gak bisa komentar banyak mas.Rasa solidaritas saja lah mas.I dont differentiate people. If other than Islam I dont have any other comments. Solidarity is important.

Rafif:Lantas, dalam kehidupan sehari-hari. Pernah tidak masyarakat menganggap mas tidak jujur?In everyday life, have you felt that the community thinks that youre not being honest?

Kharis:Pernah mas, di kampung ada mas. Kita bantuin kerja malah dicurigain mas.Yes I feel that, I helped people but they think that I have ulterior motives.

Rafif:Lantas apa kegiatan yang dilakukan bersama masyarakat mas?So what are the activities that you do with the community?

Kharis:Ya paling gotong royong atau kerja bakti mas. Itu juga tidak begitu sering mas, tergantung.Gotong royong or kerja bakti. That also not that often, it depends.

Rafif:Ada perbedaan kaya dan miskin yang cukup kuat kah mas?Is the difference between rich and poor quite big here?

Kharis:Iya mas tidak seimbang. Ada orang kaya yang hanya menyumbang uang saja, tapi jarang untuk ikutbersosialisasi dengan masyarakat mas.Yes, it is imbalance. There are rich people that only contribute money, but rarely join the communityactivity.


157

Rafif:Apakah orang yang sukses itu mantan TKI juga mas?Is that success people also returnee?

Kharis:Bukan mas, dia sukses karena usaha sendiri. Menjadi pengusaha mas.No, he is succesfull because of his own hardwork as a businessman.

Rafif:Kesenjangan itu bikin potensi konflik ga sih mas?Disparity became the potential of conflict or not?

Kharis:Iya mas, terutama beda orang yang punya kekayaan dan beda agama mas.Yes it is, especially people with different economic level and religion.

Rafif:Agama itu termasuk LDII ya mas?Is religion including LDII?

Kharis:Tidak tau mas, itu kan politik.I dont know, that is politics.

Rafif:Kalau ada orang yang berpendapat beda dengan mas, menurut mas apakah orang ini didiamkan saja?If there is people who has different opinion with you, are you will just let them be?

Kharis:Kalau dia mengajak berdebat debat dan pandangan sudah jelek, saya diamkan. Tapi kalu berbobot, yasaya saring dan saya suka untuk diskusi lebih lanjut mas.If he asked for a debate and the view is already bad so I just let them be. But if it’s worthed, I will try tofilter it and I would like to discuss further.

Rafif:Oh iya mas, dulu bisa dapat info berangkat ke Malaysia dari siapa mas?How did you get the info to go to Malaysia?

Kharis:Dari om saya mas, kalau mau kerja ke luar lewatnya ini dan ini. Saya kerja ke luar negeri supaya bisamerubah sifat dan perilaku. Soalnya saya orangnya cuek mas sama siapapun,From my uncle, he told me fow to work abroad. I work abroad so that I can change my attitude andbehavious as I am ignorant to everybody.

Rafif:Kalau pas balik kemarin bawa uang banyak mas ?When you return you bring a lot of money?

Kharis:


158

Iya tidak banyak mas. Karena uangnya sudah saya transfer, biar lebih aman.Not much, I have transferred the money, to be safe.

Rafif:Uang yang didapat dari hasil kerja di luar negeri dijadikan apa mas?What the money you got from the work abroad is used for?

Kharis:Kalau itu saya belikan sepeda motor mas. Rencana nanti mau mencicil membuat rumah mas. Kalau bisasebelum punya anak, biar enak dan siap. Gini mas, banyak orang itu bermuka dua. Jadi apa yangdikatakan berbeda dengan isi hatinya. Makaya kita harus hati-hati mas.I bought a motorcycle. I plan to use it to build a house. Hopefully before I had a child, so I can be ready.People may have two faces, so what he said might be different with what in his heart. We havet o becareful.

Rafif:Ada aturan tertulis tidak mas, kalau kita saling menolong nanti akan di tolong kembali?Is there any written rule that if we help people, the favor will be returned?

Kharis:Sebenarya gak ada mas, tapi iya harus bantu kembali sebagai utang budi. Itu enaknya di desa mas.Actually there is none, but we need to return the favor. That's the good side of living in the village.

Rafif:Kalau waktu di Malaysia, mas ikut paguyuban juga?When you were in Malaysia, were you joining association?

Kharis:Kalau saya sih orangnya susah mas. Males karena tidak cocok sama yg lain. Jadi kalau saya sih lebihenak sendiri (tidak ikut paguyuban).I am a difficult person. I am i hesitate as I am not fit with other people. So I prefer to be with myself only.

Date and time : Nov 24, 2015, 16.00 WIBInformant : Nia Lestari (Group C)

Rafif:Kalau saya membaca hasil kuisioner di sini, mbak dulu ikut arisan ibu-ibu PKK ya mbak? Kalausekarang masih ikut arisan ibu-ibu PKK?If I read from the questionnaire, you used to join arisan ibu-ibu PKK, is that correct? Are you still joiningnow?

Nia:Itu dulu mas, kalau sekarang saya sudah jarang. Karena sekarang saya tidak bisa meninggalkan anak dirumah,masih kecil.Yes I used to, but now I rarely join. As I can not leave my kids at home, they’re still small.

Rafif:


159

Baik mbak, kalau mbak sendiri melihat lingkungan yang ada di sekitar desa ini bagaimana? Kalaudibandingkan dengan waktu ke Korea?Alright, if you look at your neighbourhood now, how do think about it? Compare to what you have inKorea?

Nia:Berbeda sekali mas. Kalau disana semua serba tepat waktu. Kalau disini kerja banyakan istirahatnya.Disana lebih tepat waktu dan dari sisi keamanan dan fasilitas umumnya lebih maju dibandingkan di sini.So much different. Everything is punctual there. While here to much break time. It is more punctual andthe securities as well as the facilities are more advanced in there compare to here.

Rafif:Di desa ini tidak begitu aman ya mbak?This village is not so safe?

Nia:Iya mas, sebenarnya aman. Cuma ya sering tawuran itu karena dangdutan itu mas.Actually this village is safe. However, often there is a fight because of the dangdutan.

Rafif:Kenapa bisa sampai berkelahi seperti itu mbak?Why they got into fight?

Nia:Karena pada mabuk itu mas, di Sanden sering pada mabuk seperti itu.Because they all drunk, in Sanden they often get drunk like that.

Rafif:Setelah pulang dari Korea. Mbak merasa jaringan pertemanan mbak semakin luas atau biasa saja?After return from Korea, do you think you have broadened your friendship network or not?

Nia:Biasa saja mas. Ya paling saya dekat dengan teman main saja mas. Kalau tidak ya sama tetangga disekitar rumah saja.I think just okay. I only close with my best friend or with the neighbor close to my house.

Rafif:Kalau bias dirata-rata, perempuan di desa ini bekerja atau tidak mbak?In average, do women in this village are working or not?

Nia:Tergantung mas, kalau bekerja ya bekerja. Kalau pengangguran ya tidak bekerja. Cuma memang banyakjuga yang pergi ke ladang untuk membantu mencari rumput.It depends, if they work so do they. If jobless so they don’t. But there is quite a number who work in thefield to get a grass.

Rafif:Mbak Nia tidak tertarik untuk membuat bisnis atau kerjasama dengan tetangga atau orang desa?Aren’t you interested to create a business or cooperate with neighbor or other villager?


160

Nia:Tidak mas, saya lebih suka sendiri. Kalau barengan itu kan orang berbeda-beda. Ada banyak keinginanyang tidak selalu bisa diakomodasi. Kalau sendiri itu lebih enak karena resioke lebih kecil. Saya pernahmembuat usaha bersama, tapi kemudian pecah. Lebih baik sendiri karena tidak merusak pertemananjuga.No I am not, I like to work by myself. Cooperation hasn’t o deal with different people. It is hard toaccomodate many interest. If you work by yourself it is okay as the risk is smaller. I once have the jointbusiness, but then split. It is better alone as it may ruin friendship too.

Rafif:Kerjasamanya tidak berhasil karena apa mbak?Why the cooperation did not worked out?

Nia:Apa ya. Tidak berhasil mas, waktu itu saya tidak berhasil panen. Ada banyak keinginan dari orang-orangitu mas. Jadi susah untuk mencocokanya (Enggan mengelaborasi).I don't know. It didn't work, that time the harvest failed. There is a lot of interest from those peoples. So itis hard to fulfill them (hesitate to explain)

Rafif:Kalau dari level individual, ada tidak perubahan dari mbak Nia ke Korea?As for you as an idividual, is there any changes of you from Korea?

Nia:Kalau dilihat dari materi, saya tentu berubah mas. Kalau diluar itu, saya menjadi lebih tepat waktu disini. Budaya disana yang saya bawa kesini.From material side, I must have changed. Outside from that, I became a timely person. I apply theirculture here.

Rafif:Terkait persoalan lain yang sifatnya material maupun sosial? Gimana mbak menjalin hubungan denganorang di sekitar?In relation to other matters which related to material and social, how do you maintain your relations withthe people surrounding?

Nia:Maksudnya saling membantu? Kalau soal pinjam-meminjamkan uang. Itu tergantung dengan orangnyamas, apakah bisa dipercaya atau tidak. Tapi kalau membantu itu pasti akan saya prioritaskan untukmembantu keluarga (sebelum orang lain). kalau meminjamkan, tergantung orangnya bisa dipercaya atautidak.Do you mean helping each other? If borrowing money, it really depends to the people. Whether we cantrust them or not. But if it is helping each other, I will prioritise my family before helping others. Iflending money, it depends if I can trust the people or not.

Rafif:Menurut mbak, kenapa lebih mengedepankan keluarga dalam usaha mengatasi persoalan ekonomi?In your opinion, why you prioritise family in economic matters?

Nia:


161

Yak arena hubungan darah lebih bisa dijagake (dipercaya) mas. Paling tidak seperti itu. Tapi tergantungjuga, kalau tetangga butuh, ya tetangga juga saya pinjamkan uang.It is of course the blood ties and I can rely on them. More or less. But it depends, if the neighbors needmoney, I also lend them.

Rafif:Berarti secara umum lebih dekat (percaya) dengan keluarga ya?It means generally you trust your family more?

Nia:Iya mas, terutama dengan keluarga kandung. Kalau dengan keluarga jauh, saya juga masih pikir-pikirlagi.Yes I am, especially with my siblings. For relatives, I took time to consider.

Rafif:Berarti saling membantunya cukup kuat ya mbak, antar sesama keluarga.Therefore, the you help each other very well in the family.

Nia:Iya mas, karena ada ikatan keluarga itu tadi. Keluarga dahulu yang didahulukan mas.Yes it is because the family ties. Family is a priority.

Rafif:Apakah ada keharusan apabila membantu harus juga membantu?Is there any obligation if you are helped and you need to return the favour?

Nia:Tidak juga mas, tergantung juga. Kalau misalnya saya tidak dapat membantu yang tidak apa. Tergantungpada kemampuan juga mas.Not really, it depends. If I cannot help so that is okay. Depends on my ability.

Rafif:Ini saya baca kuisioner kan mbak Nia sedikit bergabung dengan paguyuban. Selain dengan urusa anak,ada hambatan lain yang menghalangi bergabung dengan assosiasi?Refer from the questionnaire, you less likely joining association. Beside busy taking care of the kids, isthere anything else stopping you joining association?

Nia:Tidak ada mas. Hanya urusan anak saja yang menghalangi. Kalau bisa jalan (anak sudah bisa berjalan),kan bisa ditinggal (untuk bergabung ke paguyuban).There is nothing else, only kids matter. If my kids can walk already, I can leave him at home and joingassociation.

Rafif:Berarti untuk arisan itu memang tidak pernah datang sejak ada anak ya mbak?So for the association, you never come again ever since you have child?

Nia:Iya mas, setelah melahirkan tidak pernah. Sebab kalau punya anak itu kan arisan jam-nya malam ya mas.Yes it is, after I gave a birth I never join the arisan again as it held at night.


162

Rafif:Menurut mbak, ada tidak sih, keuntungan untuk datang ke arisan?In your opinion, is there any benefit joining arisan?

Nia:Lebih ke hubungan tetangga mas. Kalau arisan itu kan ada dana sosial dan dana sendiri untukmendatangkan ustadz. Sebenarnya lebih ke hubungan tetangga saja, srawung (berkumpul menyapatetangga).It is more about maintaining relationship. In arisan we have social fund and voluntary fund to invitereligion teacher. It is more on maintaining relationship, to get together.

Rafif:Kalau tidak ikut bagaimana mbak?What if not joining?

Nia:Tetap akan ditarik (sumbangan sosial) uang, karena sudah menjadi kesepakatan.Still be charged for social fund as it have been agreed.

Rafif:Jadi mau ga mau harus ikut ya mbak?So you have to join no matter what.

Nia:Iya mas, ini sudah kayak tradisi. Karena tiap RT punya arisan ibu-ibu masing-masing.Yes, this is like custom. Each RT has their own arisan ibu-ibu.

Rafif:Ada manfaat lain selain srawung?Is there any other benefit than to get together?

Nia:Itu kan nanti ada pengajian mas, temanya juga berubah. Ya itu, paling menambah pengalaman.There is also pengajian with different topics. Therefore, it can add more experience.

Rafif:Paska pulang dari Korea karena memiliki materi yang lebih banyak, apa sering diminta bantuan samasaudara-saudara?After return from Korea and you have more material possession, dont you often being asked for a help byyour relatives?

Nia:Tidak juga mas, tergantung. Tidak sering, meskipun pernah.Not really, depends. Not often, but yes there was.

Rafif:Karena dinilai dari kemampuan ekonomi?Because of your economic ability?


163

Nia:Kalau dibandingkan dengan saudara-saudara yang lain memang lebih. Namun itu tidak berarti ekonomisaya lebih baik. Ya saya punya saja (kemampuan ekonomi).If compare to my relatives I might be better. But that doesnt mean that I have better economic situation. Ijust have adequate.

Rafif:Di keluarga mbak ada arisan trah?Is there any arisan trah in your family?

Nia:Sekarang sudah tidak ada mas, kalau dulu ada tapi tidak pernah ikut.Not anymore, there was but I never joined.

Rafif:Kalau hubungan dengan tetangga sekitar mbak?How is your relationship with your neighbour?

Nia:Ya saling membantu saja. Kalau misalnya saya sedang panen, maka saya kasih ke tetangga beberapa.Begitupun sebaliknya.We helped each other. For example if I am harvesting, so I share some to the neighbors, vice versa.

Rafif:Sewaktu mbak kerja di Korea, mbak ikut paguyuban orang Indonesia disana?Did you joined any Indonesian association while you were in Korea?

Nia:Ada mas, tetapi karena acara paguyubannya hari minggu. Saya tidak bisa ikut, karena pabrik saya hariminggu tetap masuk kerja. Jadi selama di korea saya hanya pulang-kerja saja mas. Jarang ikut acarapaguyuban.There was an association, but as the activity is on Sunday I cannot joined. My factory is also operated onSunday. So when in Korea, I just work and home. Rarely joined association’s activity.

Rafif:Mbak kan 4 tahun kerja di Korea. Kalau ada kebutuhan sewaktu di korea, mbak menghubungi siapa?You worked for 4 years in Korea. If you need for assistance, who do you call?

Nia:Telepon bapak (keluarga), saya juga kadang minta bantuan orang Indonesia di sana. Di satu pabrik pastiada orang Indonesia. Dibantu tapi tidak selalu anggota paguyuban orang Indonesia.I called my father, I also asked for a help from Indonesians there. In one factory there must be Indonesian.I was helped but not always people from the association.

Rafif:Berarti tetap ikut acara paguyuban kuliningrat (Assosiasi TKI di Korea)?So you’re still joining the activity of paguyuban kuliningrat (Assosiasi TKI in Korea)?

Nia:Iya mas, kalau waktu libur saja.


164

Yes, only in day off.

Rafif:Selebihnya lebih ke orang-orang terdekat saja (kalau butuh bantuan di Korea)?More of that, only to the closest people (if need help in Korea)?

Nia:iya.Yes

Rafif:Menurut mbak, apa sih keuntungan bergabung dengan assosiasi?What is the benefit of joing association in your opinion?

Nia:Kalau di Korea itu membantu mempererat orang-orang Indonesia di Korea saja. Tapi berhubung tidakada waktu, ya tidak bisa bergabung.If it is in Korea, it helps to maintain the network of Indonesians in Korea only. But as I dont have time, Icouldnt join.

Rafif:Berarti waktu yang paling banyak dihabiskan itu sama keluarga ya mbak?So you spent more time with family?

Nia:Iya mas, sama keluarga.Yes, with family.

Rafif:Menurut mbak, orang-orang di desa itu ada kebebasan berpendapat ga sih mbak?Do you think in the village there is a freedom to have opinion?

Nia:Menurut saya bebas ngomong dan tidak dipaksa kok mas.I think I have a freedom of speech and not forced.

Rafif:Terima kasih banyak mbak Nia, saya rasa untuk perbincangannya cukup sekian.Thank you so much Mbak Nia, I think the discussion is enough.

Date and time : Oct 23, 2015, 15.45 WIBInformant : Farid (Group C)

Rafif:Selamat sore pak Farid, saya mau tanya kalau sebelum berangkat itu berapat ya pendapatan pak Faridselama satu bulan?Good afternoon Pak farid, I want to ask before you went abroad how much is your income per month?


165

Farid:Dulu sebelum berangkat berarti sudah lama banget gapapa. Waktu itu 400 ribu, dan waktu itu sudahbesar banget karena rata-rata pendapatan 225 ribu. Waktu itu tahun 95 saya lulus kuliah, saya kerja dipabrik terima bersih sekitar 400. Tapi terus kalau saya ke malaysia malah berkurang hanya sekitar 300ribu lebih sedikit.Before I went abroad it was very long time ago. At that time is 400 thousand and that time is quite big asaverage income is 225 thousand. At that time is in 1995 when I graduated from college, I worked in afactory and received a nett salary aout 400 thousand. However, when in Malaysia it was lessen to only300 thousand.

Rafif:Kalau setelah balik sekarang ini kira-kira berapa pendapatannya per-bulan?For now, when you return back how much is your income per month?

Farid:Kalau sekarang sekitar 5 juta per bulan, walaupun belum pasti juga karena namanya usaha sendiri itupenghasilannya tidak pasti. Tapi itu ya cicilan mobil 2 juta sudah dibayar, cicilan BRI 400 ribu sudahdan pengeluaran sehari-hari sekitar 1,5 juta untuk uang saku anak-anak dan lain-lain.For now is 5 million per month, even not always as in business industry, the income is unpredictable. Butfrom that I have paid my car installment 2 million, BRI installment 400 thousand and daily spendingabout 1.5 million and my children pocket money.

Rafif:Kalau sebelum berangkat ke Malaysia, secara umum pandangan politik bapak bagaimana?Before you went to Malaysia, in general what is your political view?

Farid:Kalau dulu jaman Pak Harto (president Suharto) saya kurang suka karena tidak ada kebebasanberpendapat dan otoriter. Saya lebih suka yang sekarang ini.At that Pak Harto time, I’m not really lik eit as there is no freedom of speech and he is an authoritarian. Ilike it now.

Rafif:Secara umum bapak menilai diri bapak kolot (konservatif) atau lebih bebas (liberal)?In general, do you consider yourself to be more conservative or liberal?

Farid:Kalo saya tidak suka yang kolot, seperti yang islam-islam bercadar. Bebas tetapi tetap ada aturannyadan tidak kaku. Walau saya sudah ke Malaysia, saya tetap seperti itu.I don’t like conservative, like those moslem women with burqa. Liberal but ruled and not rigid. Even I’vebeen to Malaysia, my view remains the same.

Rafif:Sekarang masih sering kontak dengan teman-teman sesama TKI Purna?Are you still in contact with returnee?

Farid:Kalau dulu sih masih, sekitar 2-3 tahun yang lalu. Tetapi sekarang mereka sudah ganti nomor cellphone,jadi saya tidak bisa kontak lagi.


166

I used to, about the past 2-3 years ago. But now they have changed their number and I can’t no longercontact them.

Rafif:Kalau kontak dengan tetangga disini yang sama-sama pulang dari luar negeri?How about contact with the neighbor who also returnee?

Farid:Oh ya ada, tapi jarang. Karena sudah sibuk sendiri-sendiri.Yes there are, but seldom. Because we busy with our own business.

Rafif:Kalau aktivitas yang dilakukan bersama keluarga, biasanya apa pak?What are the activities that you usually do together with your family?

Farid:Paling kalau bersama keluarga ya, jalan-jalan bersama. Paling ke tempat adik atau kakak saya.Usually we just go together visiting my brother or sister.

Rafif:Kalau untuk acara di kampung yang bersifat keagamaan selain pernikahan dan melayat orangmeninggal, bapak ikut kegiatan apa?What are religious activity beside wedding and funeral that you joined?

Farid:Iya saya ikut pengajian, sebulan sekali.I joined pengajian, once a month.

Rafif:Dalam setahun terakhir ini sering ikut kegiatan majelis masjid itu tidak?For the past yearm have you joined the mosque committee activity?

Farif:Hanya ikut pengajian itu saja.No, I just joined the pengajian.

Rafif:Kalau untuk paguyuban, bapak ikut paguyuban apa saja?What kind of association that you joined?

Farid:Saya ikut kelompok usaha asosiasi pedagang kaki lima. Kebetulan saya ketua paguyuban di tingkatkecamatan. Saya juga ikut kelompok di masjid. Untuk partai politik, saya sekretaris anak cabang PDI P(Partai Demokrasi Indonesia Perjuangan) tingkat kecamatan.I joined the street vendor association. I am the leader of the association in kecamatan level. I also joinedthe group in the mosque. For political party, I am the secretary of the branch of PDI-P at kecamatan level.

Rafif:Kalau menurut bapak, dari asosiasi tersebut mana yang paling penting dan sering bapak terlibat?In your opinion, from those associations which one is more important and that you invoved more?


167

Farid:Ya, asosiasi pedagang kaki lima itu. Karena saya ketuanya juga, jadi setiap bulan ketemuan.Thas street vendor association. As I am the leader too, so we meet once a month.

Rafif:Didalam asosiasi itu hanya berisi orang Jawa atau campuran pak?In that association, there is only javanese or a mix?

Farid:Ya campuran mas, namanya juga pedagang.It is a mix, as we are group of merchants.

Rafif:Ada tidak halangan buat Pak Farid untuk bergabung atau berpartisipasi dengan kelompok-kelompoktertentu?Is there any challenges for you to join the association or participated in the group activity?

Farid:Oh penghalang gitu ya. Paling cuma pengaturan waktu mas. Sedikit memberatkan masalah waktu, kalaupas saya keluar kota kan kalau ada pertemuan saya tidak bisa hadir.For challenges, mostly is about time management. It is a bit hard to allocate the time such as sometimes Igo out of town and can not attend the meeting.

Rafif:Kalau terkait dengan informasi bergabung dengan paguyuban?How about the information about joining the association?

Farid:Tidak ada mas. Biasanya ada informasi dulu, saya baru mau bergabung. Karena saya pengusaha, semuakegiatan yang menunjang wirausaha saya lakukan. Bergabung paguyuban bisa bertemu teman-temanbanyak dan bisa menjadi relasi.There is no challenge on that. Initially there is information that makes me join. As I am a businessman, allthe activity that supports my business I would do. Joining association provide me an opportunity to meetfriends and potential networks.

Rafif:Kalau dengan tentangga dekat sering mengobrol pak?Do you talk often with your neighbor?

Farid:Sering mas, hampir setiap hari. Satu hari pasti datang, satu dua rumah pasti main.Yes often, almost everyday. In one day I may visit one or two house.

Rafif:Sering kerjasama dengan tetangga?Do you often work together with them?

Farid:Ya ada. Membetulkan atap rusak atau kerja bakti. Cuma tidak bisa dibilang sering atau tidak.


168

Yes there are such as fixing the roof or kerja bakti. But I cant say it is often or not.

Rafif:Bapak bergabung dengan kelompok usaha kaki lima sudah sejak kapan?You’ve been joining with street vendor association since when?

Farid:Dua tahun lebihMore than 2 years.

Rafif:Dulu pertama kali berangkat ke Malaysia bagaimana caranya?How did you first went to Malaysia?

Farid:Karena tidak puas dengan lingkungan kerja maka saya kesana. Dulu saya bekerja di Surabaya, terustidak cocok maka saya ke Malaysia waktu berusia 24 tahun. Saya dulu semi-illegal, saya naik pesawatdari Jogja ke Jakarta, lalu Jakarta - Batam baru naik feri ke Malaysia. Saya baru mendaftar visa di sanadan mencari kerja di sana, tidak lewat agen tetapi lewat teman.As I am not satisfied with my working condition therefore I decided to went there. I used to work inSurabaya, as I was not enjoy it then I went to Malaysia when I was 24 years olf. I used to be semi-illegalworker. I took a plane from Jogja to Jakarta, then from Jakarta to Batam , From Batam I took a ferry toMalaysia. I only apply for a visa when I ot there and look for a job there not from an agent but from afriend.

Rafif:Dulu uangnya dipake modal usaha atau apa pak?Do you use the money for business or what?

Farid:Namanya anak muda, dulu uang tidak dibawa pulang. Habis uangnya di Malaysia.As a young man, I didn’t bring home the money but I spent it in Malaysia.

Rafif:Apa keuntungan dari punya kelompok usaha pak?What is the benefit of having the business association?

Farid:Banyak teman. Kan namanya orang usaha kalau banyak teman dan banyak orang tahu jadi buat ajansaling promosi. Banyak teman kalau jual apa saja itu bisa jadi laku.Having a lot of friends. As a businessman, the more you have friend the more people know about yourbusiness and you can promote your business to them. If you have more friends, you can sell them almosteverything.

Rafif:Selain itu ada lagi tidak mas?Besides that?

Farid:


169

Menunjangnya, partai itu memberi fasilitas kepada kelompok nelayan. Kalau saya dapat dana nya gitu,kalau hasil dari nelayan saya dapat prioritas untuk membeli ikan.Party gave facilities to the fisherman groups. If I got the fund, that’s the benefit. From the fisherman, I gotthe priority to buy their fish.

Rafif:Kalau dengan asosiasi kali lima pak? Dikasih bantuan?From the street vendor association? Did you get any assistance?

Farid:Dulu sama Deperindag, pernah berjanji mau dikasih tenda tapi sudah 2 tahun tidak terelialisasi. Malahsaya ditelepon proposal saya hilang saya jadi tidak jadi mengajukan.There was from deperindag, they promised to give us a tent but it’s been 2 years and not realised yet.Then I got a call and they said that they lost my proposal.

Rafif:Kerjasama sama UKM itu apa saja biasanya?What kind of cooperation betwen the small business?

Farid:Biasanya pengolahan hasil laut, bikin pempek, abon ikan laut, crispy, dan lain-lain.Usually the processing products from the sea, such as fish cake, fish jerky, crispy, and others

Rafif:kalau di keluarga itu ada arisan trah tidak pak?Do you have arisan trah in your family?

Farid:Tidak ada. Kalau di keluarga saya itu, terkait dengan tolong menolong itu tergantung siapa yang mampu.There is none. In my family, we help each other depend on who has more capability to help.

Rafif:Kalo bergabung dengan kelompok sering ribut ga sih pak, konflik?In the association, is there often a conflict?

Farid:Ya konflik kan biasa to mas kalau rapat, tapi nanti kalau pulang ya boncengan lagi.Conflict is usual in a meeting, but once we go home we ride the motorcycle together.

Rafif:Jadi secara umum hanya tergabung 3 kelompok tadi ya pak. Pedagang kaki lima, partai, dan masjid.In general, you joined those 3 associations. Street vendor, political party and mosque.

Farid:Paling sering ya kaki lima itu, tapi karena lagi pilkada (bulan depan) ya jadi sering rapat yang partaipolitik.I often joined the street vendor group, but as there will be upcoming pilkada, I often meeting with thepolitical party.

Rafif:


170

Apakah pak Farid menghubungkan anggota antara 3 kelompok tadi?Are you connecting/bridging the members of those 3 groups?

Farid:Tidak, saya pisahkan. Apalagi antara masjid dan partai politik tadi. Kan beda itu, yang satu itu politikdan yang masjid itu kan kepasrahan.No, I separate. Betwen mosque and political party. There are different. One is politic and one is aboutsubmission.

Rafif:Biasanya kalau bapak membantu pasti akan dibantu lagi? Itu dimana biasanya pak?when you help people, did people return the favor? And where is that?

Farid:Di partai politik. Kalau di usaha enggak, kalau udah beli ya udah, beli putus. Kalo baik ya bisa berlanjutlagi kerjasama jual belinya. Kalo partai politik kalau udah pernah membantu ya suatu saat membutuhkanbantuan ya akan dicari lagi.In the political party. Not in business, once the transaction is done, that’s it. If it went well then thetransaction may continue. In the political party, once you help, when they need for a help, they will lookfor you again.

Rafif:Bapak kalau ada masalah material maupun non material itu biasanya lari kemana pak?If you have a problem both material and non material, where do you ask for a help?

Farid:Kalau saya larinya ke keluarga mas, kalau tidak adik ya kakak. Lebih membantu dan percaya keluarga dibanding dengan kelompok usaha.I ask my family, my younger or older brother. They are more helpful and I trust my family more than myassociation.

Rafif:Terima kasih pak, sementara sudah selesai. Kalau ada yang saya tanyakan lagi, saya akan hubungibapak.Thank you pak, for now it is done. If I had further question, I will contact you.

Farid:Iya mas, kalau ada yang bisa saya bantu. Bilang saja.Okay mas, if there is anything I can help just let me know.

Date and time : Nov 17, 2015, 14.15 WIBInformant : Iswantoro (Group C)

Rafif:Selamat siang mas Iswantoro. Terima kasih sudah menyediakan waktunya untuk berbincang dengansaya. Mas Iswantoro sudah pernah bekerja di luar negeri ya mas?


171

Good afternoon mas Iswantoro. Thank you to allocate your time to discuss with me. Mas Iswantoro hadbeen working abroad right?

Iswantoro:Pernah mas. Saya kerja ke Korea sebanyak 3 kali. Mulai berangkat pertama kali ke Korea selatan itutahun 1999.Yes I did. I worked in Korea for 3 times. The first time was to South Korea in 1999.

Rafif:Paska pulang dari Korea, mas Iswantoro masih sering membuat kontak dengan sesama TKI Purna dariKorea? Atau sering tidak berbincang dengan masyarakat yang juga pulang dari Korea Selatan?After return from Korea, are you still in contact with the returnees? Or do you often talk with thereturnee?

Iswantoro:Untuk saat ini sudah jarang sekali mas. Paling hanya saling berbincang dengan masyarakat di sekitarsini. Masyarakat di Sanden ini banyak juga yang pulang dari kerja di luar negeri. Tapi saya juga hanyaberbincang setiap ketemu saja.For now it is rare. I just talk with the neighbour around here. Many people in Sanden is returnee. I justtalk when I meet them.

Rafif:Sebelum berangkat ke luar negeri, apa latar belakang mas Iswantoro? Apakah sempat bekerja?Before you went abroad, what is your background? Were you working?

Iswantoro:Saya tidak sempat bekerja mas, jadi saya begitu lulus SMK, saya langsung berangkat ke luar negeri.I didnt work at that time, so when I graduated from high school, I went abroad.

Rafif:Jadi begitu lulus SMK ya mas. Kalau terkait dengan pekerjaan sekarang? Puaskah dengan kondisiekonomi keluarga sekarang?Okay, you wnet abroad after you graduated from high school. How about your present job? Are yousatisfied with you family economic condition at the moment?

Iswantoro:Sekarang saya sedang usaha dalam bidang dekorasi. Pekerjaan ini sangat tergantung dengan event mas,utamanya pernikahan. Jadi tergantung apakah ada event atau tidak. Kalau secara Pekerjaan sayasekarang dekorasi, itu tergantung dengan ada event atau tidak dari event ini. Secara ekonomi saya lebihpuas dengan kondisi ekonomi saya sekarang, mengingat dulu saya belum berkeluarga.Now, I have the business in decoration. This business really depends on event, especially wedding. So itdepends there is an event or not. In the economic terms, I feel more staisfied with I had now as previouslyI havent had a family.

Rafif:Kalau secara umum, mas Iswantoro merasa ada perubahan tidak dalam keyakinan sosial politiknya?Maksud saya, apakah mas menjadi lebih memandang pentingnya kebebasan orang?In general, do you feel that there is a change in your social politic views? I meant, are you concern onpeople’s freedom?


172

Iswantoro:Saya dari dulu itu sekolah di kota Yogyakarta dan ngekost. Jadi saya tidak bisa dibilang kolot(konservatif) atau bebas (moderat). Saya sih tengah-tengah saja mas, tidak kolot dan juga tidak bebas.Pulang dari Korea, saya tidak ada juga yang berubah dari pandangan saya ini.I used to study in Yogyakarta city and live in a borading house. So I am not conservative or moderate.After return from Korea, my view remains the same.

Rafif:Baik mas, kalau kegiatan yang dilakukan dengan keluarga itu biasanya apa sih mas?Okay mas, what activities you usually do with your family?

Iswantoro:Biasanya acara bersama keluarga yang sering itu ya jalan-jalan mas. Walau tidak sering juga, palingdua kali dalam satu bulan. Selebihnya saya banyak kerja.For the activity with my family usually going together at least twice a month. More than that, I spent mostof my time working.

Rafif:Sudah berapa lama mas, tinggal di lingkungan ini?How long have you lived here?

Iswantoro:Saya sudah tinggal di lingkungan ini sejak tahun 2011. Sejak saya pulang terakhir kalinya dari kerja diKorea.I have lived in this neighbourhood since 2011. Since my last return from Korea.

Rafif:Kalau dengan komunitas di desa, mas Iswantoro sering ikut kegiatan keagamaan di sini tidak?If with association in the vilage, do you join religious activity in this village or not?

Iswantoro:Tidak mas, saya jarang ikut kegiatan di masjid. Hanya kadang-kadang saja saya ikut kegiatan di masjid.Kalau ada hari-hari besar saja seperti idul fitri, baru saya ikut kegiatan di masjid.No, I rarely join the activity in the mosque. I only join for big religious event such as Idul Fitri.

Rafif:Mas, kalau untuk usaha dekorasi ini. Mas ikut paguyuban yang sejalan dengan profesi ini tidak ya?For this business of event decoration, do you join with association relevant with this business?Iswantoro:Tidak mas, karena paguyuban yang seprofesi untuk usaha saya ini tidak ada di desa ini. Paguyuban yangada untuk usaha dekorasi seperti saya ini letaknya agak jauh sehingga sulit untuk bergabung. Bagi sayatidak masalah tidak bergabung dengan paguyuban, karena tidak semua (jualan) harus menggantungkanpada relasi (network). Kita bisa bersaing menggapai pasar dengan memainkan harga. Mungkin adapaguyuban juga disini, tapi saya memilih tidak bergabung karena saya merasa terlalu muda untukbergabung. Masih awal juga usaha, jadi belum ada pertimbangan untuk bergabung.No, I am not as the association for this business is not exist in this village. The association for thisprofession is located far from here so that I have difficulty to join it. For me is not a problme to not jointhe association and not all the business rely on network. We can compete to win the market and play withthe price. Maybe there is the association in here, but I chose not to join as i feel that I am too young tojoin. Besides that my business is still new, therefore there is no consideration for me to join.


173

Rafif:Kalau begitu, mas Iswantoro menggantungkan order pemasaran dari mana mas?If it is like that, so how you get the order from your consumer/market?

Iswantoro:Kalau terkait dengan orderan, kan bisa dari facebook, perias atau dari mulut ke mulut. Jadi kita bisamenggunakan cara tersebut, tidak harus bergabung dengan paguyuban untuk menggapai pasar.Related to the order, it can be from facebook, make up artist or people-to-people. So we can use that wayand no need to join the association.

Rafif:Kalau tidak gabung paguyuban?So if not join the association?

Iswantoro:Tidak masalah juga mas, menurut saya. Karena biasanya kita gabung paguyuban karena sudah salingkenal. Ada untungnya juga memang, seperti kalau kita kekurangan properti nanti akan ada yangmeminjamkan. Karena kita kenal di paguyuban, mungkin meminjamnya jadi lebih enah (murah).Misalnya juga, kita kekurangan properti dan klien kita mengirim gambar dan ada teman kita yangmemiliki, kita bisa pinjam.Not a problem too. As usually we join the association as we already knew some of them. There is theadvantages such as if we need properties since we join the association we can borrow from other and itwill be easier and cheaper.

Rafif:Tapi tidak ada larangan untuk bergabung dengan paguyuban kan mas?But there is no prohibition to join the association right?

Iswantoro:Tidak mas, saya memang karena belum mau bergabung saja. Lagi pula kebanyakan yang memilikipaguyuban itu perias dan fotografer. Kalau untuk usaha dekorasi itu, sedikit jarang paguyubannya mas.No, it is just because I dont want to join. Moreover, the association is mostly for make up artist andphotographer. For decoration, it is very rare.

Rafif:Baik mas, kalau dengan paguyuban sesama profesi, seperi TKI Purna?Okay, how about the returnee association.

Iswantoro:Saya tidak ikut juga itu mas. Saya lebih memilih usaha sendiri dan tidak tertarik bergabung dalampaguyuban.I am not joining that too. I chose to run my own business and not joining association.

Rafif:Mas bergabung dengan paguyuban yang berbasiskan kesenian atau religi?How about the association related to arts or religion?

Iswantoro:


174

Saya belum tertarik untuk bergabung mas. Kalau bapak saya cukup rajin untuk bergabung. Dari dulusaya tidak bergabung dengan organisasi. Saya dulu sekolah dan langsung berangkat kerja, jadikehidupan sosial saya memang sedikit kurang. Paling kalau kelompok hanya rapat di tingkat RT saja.Kalau pulang ke Indonesia, saya hanya ada di rumah saja. Paling saya pernah bergabung dengankarang taruna dan itupun karena diajak teman. Saat itu saya memang sudah tidak berencana untuk pergike luar negeri lagi.I am not yet interested to join. If my father, he is quite keen to join. I never join association since then.After finish school, I directly work therefore my social life is small. The only group I joined is in RTlevel. When I retur nto Indonesia, I just stay at home. I used to join Karang Taruna but it is because afriend. At that time, i already plan not to work abroad anymore.

Rafif:Padahal mas Iswantoro masih bisa untuk pergi ke luar negeri lagi?Althoug you can still work abroad?

Iswantoro:Masih, karena usia maksimal itu 40 tahun. Hanya saja dulu saya ke luar negeri itu memang saya niatkanuntuk mencari modal usaha. Jadi sudah saya patok tujuan awal saya itu. Biasanya kesalahan banyakorang itu, begitu pulang uang sudah tidak tahu lari kemana. Misalnya, begitu pulang sudah mengertimau kemana usahanya. Memang usaha itu sulit, biasanya orang begitu pulang dari luar negeri itu sudahbawa banyak uang tapi tidak ada pikiran untuk mengembangkan usaha. Dulu mungkin orang-orangwaktu bekerja di luar negeri memiliki pandangan untuk membangun usaha, tapi begitu pulang punyapandangan lain. Pola pikirnya juga sudah lain dan kebanyakan gagal. Hasil-hasil yang merekakumpulkan itu kebanyakan seperti itu. Mungkin begitu pulang langsung mereka membeli mobil, tanah,dan kemudian dalam jangka 3 tahun sudah tidak punya uang. Ini yang menjadi pertimbangan saya mas.Kalau saya pergi lagi, usaha saya bisa jadi berantakan. Bukan dalam arti properti dekorasi, tapii pasarsaya bisa lepas. Di Indonesia, usaha itu kalau booming pasti banyak yang ikut (meniru).Yes I can, as the maximum age is 40 years old. My intention to work abroad is to save money forbusiness capital. So I just stick to it. Usually, many people makes mistakes in managing the money fromworking abroad that run out unplanned. For example, when you go home you already know what yourbusiness plan is. I knew that business is difficult, usuallt people return from working abroad already bringmuch money but there is no plan to establish a business. Maybe they have plan when working, but afterreturn they have another plan. They have another plan and most of them failed. After they return theybough a car, land, and in 3 years they dont have money anymore. This is became my consideration. If I goworking abroad again, my business may be ruined. Not my decoration properties, but my market couldrunaway. In Indonesia, if business is booming there will be a lot of copycat.

Rafif:Memang ada yang ikut usaha dekorasi juga mas?Is there someone copy your business?

Iswantoro:Tidak tau mas. Sebenarnya usaha dekor ini idenya dari teman. Jadi memang waktu saya pulang itu tidakada ide untuk terjun ke bisnis dekorasi. Dulu saya itu tidak tau mau usaha apa, pusing saya. Tidak taumau usaha apa, rata-rata orang dari luar negeri itu punya masalah seperti itu. Ini mungkin karenamasalah pendidikan dan pengalaman. Kalau dari segi pengalaman, orang di sini (orang desa) lebihunggul namun tidak punya modal. Kalau dari sana (TKI), punya modal tetapi usaha tidak ada. Padahalpengalaman di desa itu penting, karena mereka bisa melihat lapangan (potensi pasar) terus.I dont know. Actually i got the idea of the decoration business from a friend. When I return, I have noplan to do a decoration business. I have no clue on what business I should established, I am confused.


175

Most of the returnee has the same problem. This might be because of the education and experience. Fromthe experience, people here havet hat but they have no capital. But for the returnees they have capital buthave no business. Having experience is important as they can see the marlet potential.

Rafif:Kalau mas Iswantoro sendiri, bagaimana menilai relasi sosial dengan masyarakat di desa?How do you assess the social relations with the community in the village?

Iswantoro:Orang di desa bagi saya biasa saja mas. Cuma memang kebanyakan semua dikuasai orang tua. Sayasendiri tidak terlalu perduli dengan penilaian orang desa. Kalau dikatakan oleh masyarakat, saya iniorangnya individualis. Saya sendirit tidak jadi masalah. Walau memang tidak ada yang berbicara sepertiitu, namun saya menilai tanggapan masyarakat seperti itu. Kalau sama orang desa itu, selama kita masihikut norma masyarakat seperti seripahan () ataupun melayat jika ada yang meninggal. Sebenarnya tidakada yang cuek sebenarnya. Kalau cuek itu sebenarnya sifat dasar manusia.I think it is just alright. But mostly dominated by older people. I dont really care with people in the vilagethink about me. They say that I am individualist. I am okay with that. Although there is no one say thatbut I feel so. For village people, as long as we still obey the norm such as come to the funeral we areokay. There none of them ignorant. Ignorant is people basic act.

Rafif:Sebenarnya perbedaan antara orang kaya dan miskin di desa itu sangat terasa tidak mas?Actuall, the difference between rich and poor in this village is visible or not?

Iswantoro:Itu relatif ya mas. Orang bisa kelihatan punya mobil dan motor, tapi persoalan di dalamnya kita tidakada yang tau. Garis besarnya seperti itu. Kalau melihat (membandingkan) properti saya dengan oranglain, menurut saya itu seimbang. Mungkin saya memang lebih muda di sini, tapi menurut saya seimbang.Lingkungan di sekitar sini banyaknya itu PNS dan pengusaha mas.That is relative. People can posses car and motorcycle, but we never knew their internal struggle. If wecompare the material prossesion is not objective. Maybe I’m younger here, but I think I am in balance.Most of the people here are civisl servant and entrepereneur.

Rafif:Sebenarnya ada halangan untuk bergabung dengan paguyuban tidak ya mas?Is there any challenge to join the association?

Iswantoro:Tidak ada sebenarnya mas. Hanya karena masalah niat saja sebenarnya dan juga masalah jam kerja.Buktinya informasi untuk bergabung dengan paguyuban selalu saya dengar kok mas.I dont think there is. It depends on the intention and working hours. As evidence, I always got theinformation to join the association.

Rafif:Mas setuju tidak, kalau suatu daerah lebih maju apabila memiliki perbedaan latar belakang?Do you agree if one area is more advanced if there is a difference in the background?

Iswantoro:Setuju saya mas. Perbedaan latar belakang di desa itu perlu dan harus ada vairasinya.I agrees. Differences are necessary and variation is needed.


176

Rafif:Mas sering berinteraksi dengan tetangga?Are you often got interacting with your neighbour?

Iswantoro:Jarang mas, karena saya memiliki anak kecil. Karena itu barangkali tetangga menganggap wajar kalaujarang berinteraksi. Saya tetap ikut kegiatan bersama kok mas, utamanya gotong royong yang dilakukanpada hari-hari besar.Rarelu as I have small children. Maybe that is why they think it is okay if I rarely interact with them. Istill joined common activity, such as gotong royong which held in special days.

Rafif:Waktu kerja di Korea, mas juga ikut paguyuban tidak? Ikut paguyuban orang Indonesia?When in Korea, were you joined any association? Indonesian association?

Iswantoro:Hanya meramaikan acara saja mas, sesekali.Once in a while just to add the fun.

Rafif:Dulu waktu di Korea, kerjadnya di daerah mana mas?When in Korea, in which are you worked?

Iswantoro:Saya dulu pernah kerja di Busan, Segu dan Dejon.I used to work in Busan, Segu and Dejon.

Rafif:Sesekali meramaikan itu paguyuban apa ya mas?Once in a while you join what association?

Iswantoro:Assosiasi orang Indonesia mas, namanya Pumita. Ini paguyuban inisiatif masyarakat Indonesia dan tidakada hubungannya dengan perusahaan. Karena perusahaan itu hanya memikirkan pekerjaan beres dantidak menggubris terkait dengan assosiasi. Bahkan untuk orang (pekerja) ilegal-pun ada paguyubannyauntuk mereka berlindung, organisasi hak asasi manusia mas.Indonesian association, Pumita. This is initiated by Indonesian and have no relations with the company.Because company only care about job and dont care about association. Even for illegal worker there is theassociation for them to get covered, human rights organisation.

Rafif:Maksudnya pekerja Illegal itu seperti apa mas?What do you mean with illegal worker?

Iswantoro:Illegal itu mereka yang menyalahi kontrak. Dalam artian paspor masih jalan atau mati dan merekamenyalahi kontrak dengan perusahaan. Artinya mereka misalnya kerja di pabrik A, terus tidak betah dankemudian pindah ke tempat lain yang tidak sesuai dengan ijin bekerja. Ijin visa di Korea itu kan ijintinggal di tempat kita kerja mas.


177

Illegal is those who breech the contract. Which means the passport is still valid or expired and they brrechthe contract. For example, thy work in company A, but they dont feel comfortable and then quit and moveto other company which is not as stated in working permission. Korean visa is depend on the company.

Rafif:Untuk bisa masuk ke Pumita itu ada syaratnya?What is the requirement to join Pumita?

Iswantoro:Tidak ada mas, itu kan caranya kita dengan Pumita itu dari masjid. Jadi karena kita muslim dan ketemudengan orang Indonesia lainnya di masjid. Dari sana kita bisa mengetahui ada Pumita. Walau wilayahmasjid itu sebenarnya juga wilayah universal ya mas.There is none, join Pumita is from the mosque. So if we are muslim and meet other Indonesian in themosque, that is how we know that there is Pumita. Even though mosque area s also universal area.

Rafif:Sebenarnya mas Iswantoro dulu bisa tertarik ke luar negeri dari mana mas?Actually, how you get interested to work abroad?

Iswantoro:Saya dulu terus terang tidak puas dengan potensi kerja di Indonesia. Dengan durasi waktu yang sama,penghasilan yang didapat di sini dengan di luar negeri berbeda. Artinya, kerja di sini itu sama sajabuang umur. Tapi waktu itu kan belum seperti sekarang, kalau sekarang ini kan lebih mudah. Kalau dulukan susah sekali ya (kondisi ekonomi). Jadi motivasi saya dulu adalah untuk dapat penghasilan yanglebih.I used to be dissatisfied with Indonesia’s working potential. With the same duration, the income that I gothere and abroad is different. It means working here is like just wasting your age. But at that time isdifferent from now, as now is easier. It was difficult back then (economic condition). So my motivation isto get more income.

Rafif:Pergi ke Koreanya itu mulainya dari mana mas?How do you start to go to Korea?

Iswantoro:Dulu ada tetangga yang pulang dari korea, terus saya tertarik. Dulu sangat jarang yang dari Korea dankebanyakan itu dari Malaysia. Saya juga tidak tertarik kalau ke Malaysia karena bagi saya sama sajakalau ke Malaysia, tidak mengembangkan diri juga. Kalau Jepang masih bisa, tapi seleksinya sangatketat untuk bisa kerja di sana. Sekarang imbang antara Korea dan Jepang. Jadi menjelang saya pulangtahun 2010 itu memang banyak sekali industri di Korea yang naik (tumbuh), termasuk elektronik sepertiSamsung dan mobil yang desainnya bagus-bagus. Menariknya perusahaan di Korea itu banyak tapihanya mengangkat satu nama, jadi banyak perusahaan yang merakit satu merek. Oleh karena itu merekamembutuhkan banyak tenaga kerja murah dari luar negeri, dibandingkan mereka harus mempekerjakanorang korea sendiri yang terhitung mahal. Jadi pabriknya itu beragam sekali, mulai dari baut, mur,semua dipisah.There was a neighbor return from Korea, and it interests me. There was few from Korea and most of themfrom Malaysia. I am not really interested to go to Malaysia as I think it is the same and I am notimproved. If japan still can improved, but the selection is very tight. Now is even between Japan andKorea. So when I am about to return home in 2010, Korean industries are growing including electronicssuch as Samsung and car with nice design. The interesting part is that, Korean company are many but


178

they only use one name, so there is a lot of company assembling one brand. That is why they need cheapworker from other countries, compare to employing local people which is more expensive. So there isvarieties of company, such as screw, nail all of them are separated.

Rafif:Paska pergi ke luar negeri ada perubahan ke diri sendiri yang mas rasakan?After return, is there any change in yourself that you feel?

Iswantoro:Saya merasa masih sama mas, tidak ada yang berbeda. Hanya saja pikirannya saja yang lain. Kalau darihati sih mas, saya merasa sama saja. Kayak merasa masih muda terus, padahal fisiknya sudah berbeda,tingkat emosinya juga sudah berbeda. Jadi kayak seperti yang saya bilang tadi, saya ke Korea itu untukmencari modal untuk membangun usaha di Indonesia. Jadi niatan saya itu saja sih mas.I still feel the same, nothings changed. Only my thoughts are different. But in the heart I remain the same.I still feel young, though physically different. As I told you before, I went to Korea just to save money toestablish my business. That’s it.

Rafif:Baik mas, jadi waktu lebih banyak dihabiskan dengan keluarga ya mas?Okay, so you spent most of your time with your family?

Iswantoro:Iya, saya lebih banyak sama keluarga. Saya masih dekat dengan keluarga, mumpung anak saya masihkecil. Suatu saat nanti, pasti saya akan gabung ke paguyuban. Terutama yang berkaitan dengan agama.Yes I spent most of my time with my family. As my kid is still small so I try to be closer with my family.Maybe one day I’ll join the association. Especially those related with religion.

Rafif:Ada tidak perbedaan cara orang menilai mas, karena mas pulang dari Korea?Is there any difference on how people think after your return from Korea?

Iswantoro:Pasti menilainya lain, karena 75% orang yang pulang dari korea itu punya uang banyak.There must be differences, as 75% people return from Korea has more money.

Rafif:Hal ini berimabas ke kehidupan sosial tidak mas? Seperti menjadi harus memberikan sumbangan lebih?Is this affecting the social life? Such as have to contribute more?

Iswantoro:Tidak mas, karena sumbangan itu formal mas. Artinya, disamakan ke semua orang mas.No, as the contributionis formal. The same as for everyone.

Rafif:Karena biasanya sumbangan menjadi berbeda mas, seperti yang terjadi di dusun Karanganyar.Sometimes it became different such as like in Dusun Karanganyar.

Iswantoro:


179

Kalau di dusun Karanganyar itu kesenjangannya lain (tinggi) mas. Banyak junior saya yang berangkatke Korea tahun 2009 dari Karanganyar. Di sana memang tipikalnya banyak pemuda yang pergi ke luarnegeri.In Karanganyar, the gap is bigger. Many of my junior went to Korea in 2009 from Karanganyar. Most oftheir young people are working abroad.

Rafif:Kalau ada persoalan sosial maupun ekonomi, mas lebih memilih menghubungi siapa mas?If you have any social and economic proble, who do you prefer to ask for a help?

Iswantoro:Saya lebih memilih ke bank karena saya tidak mau merepotkan orang lain. Jadi semampu saya berapauntuk dapat mengatasi persoalan ekonomi, itu baru saya ambil. Memang ekonomi itu bisamerenggangkan dan mendekatkan orang ya mas, mendekatkan itu kalau kita yang memberi pinjaman.Tapi bisa sebaliknya kalau saya yang meminjam.I prefer to go to the bank as I dont want to bother other people. So i try as I can to handle my economicproblem. The economic problem can get people closer or further. It can get closer if we lend them, but itcan goes the other way if not.

Rafif:Kalau untuk hal-hal yang sifatnya diluar ekonomi (material)?For other matters outside economy?

Iswantoro:Keluarga mas, karena lebih enak saja (percaya). Di keluarga juga lebih enak (tidak sungkan) untukmeminta bantuan gotong royong misalnya. Kayak membuat tembok ini, saya lakukan bersama keluargasaya ini mas.To family as more comfortable (trust). In the family it is more comfortable to ask for a help for gotongroyong. For example, to build this wall I did this with my family.

Rafif:Ada aturan tidak tertulis untuk kembali membantu keluarga ya mas?Is there any unwritten rule to return the favor to the family?

Iswantoro:Kalau itu hukum alam, kalau bisa membantu pasti dibantu. Soalnya ada hubungan darah yang ga bisalepas mas. Jadi sudah menjadi kewajiban untuk dapat saling membantu.For that we called it nature’s law. You have to help if you want to be helped. As there is blood ties. So itbecame obligation to help each other.

Rafif:Ada rencana untuk membangun bisnis dengan anggota keluarga yang lain mas?Is there any plan to establish a business with other family member?

Iswantoro:Tidak ada mas, karena kita punya latar belakang yang berbeda.No, as we have different background.

Rafif:


180

Kalau menurut mas, gimana kekbasan sosial di desa? Apakah orang bisa dengan leluasa mengemukakanpendapatnya di desa?In your opinion, how is the freedom of speech in the village? Do people can express their opinion in thevillage?

Iswantoro:Menurut saya, selama masih mengikuti norma, termasuk kebebasan berbicara di desa. Tidak adamasalah mas.In my opinion, as long as you obey the norm, including the freedom of speech in the village there is noproblem.

Rafif:Kalau menurut mas, terkait dengan perempuan yang berpartisipasi di paguyuban? Karena saya melihatbanyak perempuan yang tidak dapat bergabung dengan paguyuban karena urusan domestiknya mas.In your opinion, related to women joining association? As I saw there is a lot of women that can not jointhe association due to their domestic matters.

Iswantoro:Tidak masalah. Kalau dulu, perempuan itu memang kalah ide. Kalau sekarang sudah berubah karenabanyak juga perempuan yang pintar.No problem. Woman used to be less advanced in ideas. But now already changed as there are many smartwoman.

Rafif:Terima kasih banyak mas Iswantoro atas waktunya. Saya rasa sudah cukup mas.Thank you for your time. I think this is enough.


181

PICTURES

Picture 1: Introduction meeting with Sanden Community

Picture 2: A picture with Kharis (one of the informant in Sanden)


182

Picture 3: Sanden agricultural landscape

Picture 4: Sanden direction from the city of Yogyakarta


183

Picture 5: The Office of Srigading Village Leader

Picture 6: Sand-mining in Sanden


184

Picture 7: Interview with Ibu Dukuh (Sub-village) in her house

Picture 8: Sanden village festival to attract people on its potential


185

Picture 9: One of the informant being interviewed at his house

Picture 10: Interview with the informant at his backyard workshop


186

Picture 11: Interview with the informant at his sugarcane field

Picture 12: Discussion with Ibu Supini the coordinator of the migrant worker in Sanden

Documents

Is the International migration fostering social capital?1033093/...Rafif Pamenang Imawan 6 2. Purpose and Research Question From theoretical point of view, this research will enrich