This research explores the tradition of tèngka in Madura society, and how scholars can appear as controllers in tardisitèngka. The tradition of tèngka in Madura society is the grammar and rules that form the mindset, behavior and customs of Madura.   Tèngka covers all aspects of Madura people's lives to manifest in the pattern of daily life relations and manifests in rituals that have become habits in the midst of Madura society, ranging from various religious rituals, marriage rituals, birth rituals, to death rituals.  Tèngka as a culture in place as customary law, then the practice of tèngka in Madura society is difficult to avoid even refute. Because it has been practiced and preserved for generations, and becomes an increasingly powerful and deep-rooted tradition. One of the important roles of Madura scholars besides being a religious leader, as well as the controller of the tèngka tradition. The significance in  the tradition of tèngka placing Madura scholars as the most decisive figure in the formation of Madura society. Madura  scholars not only became religious figures, but also became cultural figures who accumulated as guardians, movers, maintainers and at the same time controllers  of the tèngka tradition.

<p>Sebagai salah satu penghasil devisa negara dan mendapat julukan yang begitu tehormat dari negara sebagai Pahlawan Devisa, TKW Indonesia seharusnya mendapat perhatian tersendiri dari pemerintah maupun pihak yang terkait, sehingga terkirimnya para TKW keluar negeri memiliki jaminan keselamatan. Untuk itu diperlukan adanya kesepakatan antara pihak pengirim dengan penerima TKW agar kehadiran TKW bisa memperoleh perlindungan di Negara tempat mereka bekerja. Seharusnya berbagai kasus yang banyak menimpa para TKW selama ini seperti penganiaaan, pelecehan seksual dan tindak kekerasan lainnya baik yang di ketahui publik maupun tidak, menjadi pelajaran penting bagi bangsa Indonesia.</p> <p> </p> <p>As one of state foreign exchange producer and the hero of foreign exchange, Indonesian migrant workers should get sufficient attention from the government and all parts which are related to their process of being migrant workers in order they get safety guarantee in the countries they work. Therefore, it is a need to have an agreement between internal agent (that sends the workers) and external agent (that accept and manage the workers) to make sure that the migrant workers will get protection. What have been experienced, so far, by migrant workers such as mistreatment, sexual harassment and  violence which are publicly known or ice versa should be an important lesson for Indonesia.</p> <p> </p> <p><strong> </strong></p>

<span lang="EN-US">This research explores and interprets léncak as one of the treasures of the treasures of the ancestors' heritage and can be produced from generation to generation. The wealth stored on the island of Madura, both in the form of views, ethics, culture and wealth of objects containing social values and meanings for the religious life of the Madurese community, especially for female religious leaders of Madura. One of these objects was named léncak, because it was on this level that the female religious leaders spent a lot of time formulating the problems of their people, thus becoming intermediaries to the public space. This study uses a phenomenological approach, because it wants to reveal the social significance of the one used by religious leaders of Madurese women in carrying out their religious social roles. This research found that it must be a meaningful, inspirational, facilitative space for the continuation of religious negotiations as well as opening the public space for female religious leaders with their communities</span>

This study examines and recognizes that Madurese ulama (Islamic Scholars) ate represented as charismatic characters placed in a strategic social layer who are influential to their society. Therefore, they have high authority in religious, social and cultural aspects. The manifestation of their scholarly traist are usually displayed in signs of their devotion in practicing religion, consistency in practicing their knowledge, being a role model and having the ability to transform knowledge th the midst of their society. The figure of a scholar in Madura is inseparable from his ownership of Islamic boarding schools (Pesantren) where they become the main center of the scholars' work on social and religious authority. This study discovered that Madurese scholars established and developed their authority th Islamic boarding schools; making it hard for the world of Islamic boarding schools to be separated from the lives of Madurese scholars. Therefore, the Islamic boarding school became the main authority center. The Islamic Boarding Schools' path is psychologically related to being more attached and they tend to generate significant mass. The emotional attachment between the santri (students of Islam) and their ulama (Islamic Scholars) will strengthen the authority of the scholars in all of the people's aspects of life.

Pemenuhan nafkah istri bukan hanya ketika ikatan perkawinan masih terjalin, namun pasca perceraian nafkah istri juga harus dipenuhi. Agama sangat jelas mengatur dan menjembatani hal-hal yang berkaitan dengan pemenuhan nafkah istri. Problem seputar  nafkah istri pasca perceraian sering kali menjadi kasus yang tak kunjung usai, karena banyak terjadi dari pihak mantan suami lalai memenuhi kewajibannya terhadap mantan istrinya, akibatnya pihak istri sering kali dirugikan. Kasus yang sering mencuat ke permukaan masyarakat  adalah disebabkan banyaknya istri yang awam hukum diselesaikan begitu saja, sementara hak- haknya diabaikan. Hal tersebut disebabkan karena masih banyak masyarakat yang belum melek hukum, terutama yang berkaitan dengan hukum-hukum agama. Di sisi lain suami masih cenderung menyepelekan kewajiban karena dianggap persoalan  sudah selesai seiring dengan putusan cerai, sehingga banyak yang tak memenuhi kewajibannya seperti: memberi nafkah selama iddah, pembagian harta bersama (gono gini), melunasi mahar yang terutang dan  memberikan biaya hadhanah kepada anak- anaknya.<br /><br />Maintenance is not only the right of  wife in the bond of  marriage but also after the divorce. However, women mostly denied the right of  maintenance after the dissolution of marriage. This denial is partly resulted from the women’s ignorance of  their legal right and partly due to the negligence of the men to carry out their duty of  maintenance falsely considering that the duty has ended by the termination of marriage. Maintenance during the waiting period (iddah), distribution of  estates (gono gini), giving the unpaid dower, and widow right of  retention are among the perplexing issues following the dissolution of  marriage. Sanction against the violation of  these rulings should be enacted and implemented.