The practice of the ritualprayer waterand amalan by asking the kiai which is the belief of the community is constructed as a sacred house that can calm their spirituality from the blazing confusion and problems of life. This study aims to find out how the role of the kiai as religious leaders and social leaders in maintaining the spirituality of the people through water rituals of prayer and practice. This study takes the setting of a kiai in Pesantren Nurul Jadid who has the highest number of students in Probolinggo, East Java. The construction of the community of prayer water and practices are assessed using qualitative methods. Researchers chose non-probability sampling techniques by determining the subject in a purposive and snow ball manner. Collecting data with participant observation and interviewing 1 kiai and 8 communities around pesantren who have special needs for prayer and practice water. The data analysis of this study uses the concept approach of Berger's knowledge sociology. The results of the analysis of community construction in the pesantren indicate their need for supernatural power to solve life's problems. The community identifies this power with the kiai. It is this identity that maintains and maintains the social structure of the relationship between the community and the kiai to the present, as well as being externalized by the kiai in conducting spiritual guidance.Keywords: Kiai, Prayer Water and Amalan, Social Construction

Islamic populism in Indonesia is perceived as an alliance of the people on behalf of the ummah in urban areas, against the ruling elites who enjoy the promises of peace and prosperity more than capitalism, modernism and democracy. This paper though intends to disclose the Islamic populism in rural areas through the power of capital and symbols as part of the cultural heterogenity between alliances in rural areas and large cities that simply focuses on political power. This research embraces the socio-cultural approach by applying the theory of generative structuralism penned by Pierre Bourdieu in order to analyze the resistance of cultural heterogenity by invigorating the cultural reproduction and symbols dominance to thwart the ummah alliance in urban areas. The results of this research show that the Islamic populism in rural areas upholds the belief in salvation, peace and unity, by reinforcing the cultural heterogenity among the congregations on various bases. In spite of domestication process in Islamic populism by the ruling elite, the ummah alliance in rural areas cannot be triggered due to their firm belief in salvation, which differs from the Islamic populism in large cities where a symbol of injustice of the bourgeoisie and the ruling elites prevails. The Islamic populism in rural areas has caused the failure of Islamic populism in large cities since their main discourse solely considers the middle class, in contrast to the Islamic populism in rural areas that might may welcome both the middle class and the lower class.

The coastal community in Paiton District, Probolinggo Regency faces a development dilemma, even though the coastal area has great natural resource potential, especially the potential for coastal, fisheries and marine resources. This potential has not been exploited optimally and sustainably. Meanwhile, people, especially those living in coastal areas, Paiton District are still in high unemployment rates. The application of the Training for Rural Economic Empowerment (TREE) model is expected to overcome these problems. As a result, this empowerment program has implemented a development approach that ensures poor women and men get an inexhaustible resource of skills and knowledge that they can apply to increase their incomes and take a more active role in shaping their communities. Local development and gender approaches are heavily mainstreamed into the TREE program and therefore contribute to the empowerment of women and men. So that the Paiton coastal community can play a role in the development of their village through various fields including: economy, culture, social, religion, education, environment and health.

The wave of modernization and industrialization affect people's lives. This got a mixed response from the community of Islamic traditionalism led by Kiai. This study reconstructs the framing of Islamic traditionalism community in dealing with the social changes of modern society, through the experimentation of sociological arguments. The social context of this study was in Paiton area with the dual character of Pandalungan society and traditional Islamic religious culture. To analyze the problem, the concept of frames is used in social action. The process of collecting data through in-depth interviews with three leaders of the Islamic traditionalism community and the followers of each community (six people). The choosing of three communities is based on replica models. Analysis of research data is done in an interpretive-reflexive way. The study concludes: first, the community frame of Islamic traditionalism is dominated by community leaders; second, the wave of modernization and industrialization has an impact on the birth of variations of the Islamic traditionalism community in terms of its form, response, and characteristics; third, there is a similarity in responding to social change, namely religious communication strategies to strengthen the goals, narratives, capital and actions of Islamic traditionalism communities, as well as being a tool to break the authority of other leaders; and fourth, the language of religiousness becomes a force in mobilizing the masses and carrying out social transformation.