Social political change in society is one of the social facts that cannot be avoided. The socio-political phenomenon is a dynamic and tentative situation. This research is oriented towards analyzing the political changes of the Mataraman society in Kediri. The method used is qualitative descriptive approach with case studies. Primary and secondary data sources are obtained from interviews and references, supporting documents are used as a tool in describing the subject of the study. The results showed that the political dynamics in Kediri influenced the changes in political patterns of the Mataraman society in Kediri. The powerful socio-culture of Matraman society is not faded with the changes in political choices occurred.

Poverty is one of the main problems in a government, not only developing countries, developed countries also have poverty problems even though the poverty rate is of course very different. Responding to President Joko Widodo's direction, the Ministry of Social Affairs formulated an e-Warung policy as a place for taking non-cash Food Assistance through collaboration with other parties (Bulog and Banks). The purpose of non-cash assistance is indeed directed at efforts to fulfill nutrition. In addition, the purpose of holding an e-Warung is an attempt to facilitate empowerment for beneficiary families (KPM) through joint group efforts (KUBE). Kediri City, which includes three sub-districts (Kota, Islamic Boarding School, Mojoroto) has sixteen e-Warung points. Each e-Warung has a different management system. This research is within the scope of the City of Kediri, is a qualitative research, using a case study approach that uses a conceptual framework to describe and fully understand e-Warung to find problems to produce solutions. The goal to be achieved in this research is the realization of the functions and objectives of the e-Warung as a policy in the form of empowerment.

Since the thirteenth century AD, the presence of a new model of Sufism, neo-Sufism, has impacted the infiltration of political identity in the spiritual flow of the tarekat practicing society. The spiritual world of Sufism has experienced a paradigm shift in thinking, from what was originally a movement that balances the hereafter and the worldly things, but in the end this movement is also considered very pragmatic-contextual that enters the socio-political dimension. This article wants to provide a new understanding of how the balanced relationship between Sufism and politics occurs in the Mataraman community, Kediri, East Java. By using the non-participant observer technique, this article produces two things: first, the political culture formed in the Kediri Mataraman society has a centralized pattern, where both tarekat congregations and ordinary people devote themselves to any field of social problems to a kiai. Sufi kiai becomes the main role models because they are considered pious people for the Mataraman community. This recognition of the Sufi kiai figure forms a group of socio-political systems. Second, the political pyramid that developed in the people of Kediri City follows a hierarchical-centralized pyramid pattern, where the kiai/murshid tarekat are ordained as the movers and creators of the foremost political culture after the Kediri city government and business bureaucrats. This pattern of social structure becomes the link so that leadership can be achieved and become the material for formulating political strategies.

Since the days of the kingdom, the Kediri area has been inhabited by people from various ethnic groups, languages, religions, and beliefs. It also includes many places of worship such as mosques, churches, pagodas, temples, studios and Islamic boarding schools. The existence of these places of worship not only shows the level of plurality and tolerance of its citizens, this process also occurs over a long period of time. This study aims to reveal more deeply about the model of social integration carried out by the people of Kediri in the midst of dynamics and changes that continue to occur. This research was conducted using a qualitative method, using a case study approach in Kediri. Data was collected by using observation and interview methods and using relevant document sources. From these data, analysis and interpretation of the selected data is then carried out, to then draw a conclusion. Furthermore, the writing and construction of research results are carried out. The results of this study indicate that social integration in the Kediri community has been created in three forms of community social life, namely in the fields of slametan rituals, traditional arts and inter-religious relations. The three forms turned out to be able to become a binder for other social systems, even bridging interactions between actors and uniting them in a shared social system. The social integration model used in building social harmony is the proceduralist model and the assimilationist model.