Peace study is now one of the most debated discourses. In the discourse of peace study, the modes of peace which was based on the liberal western values have long gained supremacy. Three generations of peace study occurred from that liberal tradition. Along with the strengthening – and even the romanticizing- of locality, the liberal peace traditions began to be criticized. Post Liberal Peace presented around the searching for the modes of ideal peace by criticizing the liberal peace traditions that based on liberal values. Post liberal peace or, as Richmond conceptualized, peace formation, was the correction of liberal peace generation and the celebration of the strengthening of locality. Unfortunately, there is theoretical gap, as many theories of that post liberal generation can’t elaborate sociologically how locality involved in peace process and bound as social norms. To fill the gap, the literature study uses Giddens’s structuration to understand how locality becomes the base of peace formation. Based on structuration theory of Giddens, the study found that local actors could act as an agent with capacity to formulate the mode of peace by standing on the local attributes as the ground as well as cultures and social values-norms. In Addition, the local actors had the both reflexive and discursive consciousness in interpreting the purposes of local values conversion as a base of peace formation. Keywords: Agent; Liberal Peace; Local; Peace Formation; Post Liberal Peace; Structuration

Kiai is the Javanese term of ulama in the traditional Muslim community. It generally refers to a person who has a deep understanding of Islam and leads the institution of traditional Islamic education called pondok pesantren or Islamic boarding school. Indeed, the strength of a Kiai is based on his leadership at the pesantren that has functioned as a space for cultural-social reproduction. While the attention of many researchers focused on the shifting of Islamic authority in the digital age, not much of them paid special attention to the survival of Kiai’s authority. This study aims to examine the role of pesantren in preserving the authority of the Kiai in the digital age. This study employed qualitative method and utilized the cultural reproduction theory of Pierre Bourdieu. This study found that Kiai’s authority continues to survive because pesantren functioned as a space for transmitting cultural values, including the recognition of Kiai’s high position. As a social and cultural reproduction space, pesantren becomes a field that forms habitus through the transmission of its cultural values which is naturally formed in the daily practices of the santri.

This study aims to oversee the practice of gender injustice that affects rural women's lack of substantive political participation in Bondowoso Regency. During the Legislative General Election in 2014-2019 and 2019-2024, women's political participation was complimentary for the registration and administrative requirements rather than substantial involvement. This situation continues to happen even after the release of regulations that require the fulfillment of a quota of 30 percent of women’s representation in a political party. This study uses a qualitative approach. Furthermore, this study also uses a feminist approach. By using that feminist approach, this study aims to discover (1) how rural women in Bondowoso respond to political engagement and (2) how religious arguments are interpreted concerning the role of women in political engagement. This study found that (1) women’s involvement in politics is high in quantity rather than quality. Women’s political participation does not directly guarantee their active role in the political world. Instead of making a maximum contribution to the development of politics, women’s participation is stigmatized. (2) One circumstance that hinders women’s participation relates to the misogynistic interpretation of religious teachings in Bondowoso’s rural society. It refers to patriarchal domination in understanding the concept of leadership in Islam that eventually stigmatizes women’s involvement in politics.

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