This paper addresses three institutions in Madurese

The central purpose of this paper is to explore the dynamic relationship between Javanese strongmen and religious leaders in search of power.

This paper deals with the socio-political roles of jawara in Banten as both traditional and modern leaders during the New Order period 1966-1998. This paper shows that Banten is not only an area of piety, but also an area of tradition and violence in different forms. In the colonial period, jawara mounted resistance-along with ulamaaimed at overthrowing not only existing political regimes but also the socio-cultural order as it then existed. During the New Order, this development was altered with the cooptation of both ulama and jawara by Golkar. By envolving to the state and adjusting to the new atmosphere of the political situation, jawara and ulama created new positions where they gradually expanded their power, status and wealth. Throughout the Suharto's power, they demonstrated the patron-client relationships with the government.

By exploring the sources of authority, the characteristics, the socio-political world, the roles and the relationships between village leaders, this paper shows that there have been only a few changes in local politics in western Madura, Indonesia, since the 1998 political reformation. In fact, despite the continual reformation processes, the circumstances of local politics in that area have remained relatively similar and have actually been characterized by continuity. There, local politics has been an arena of typical local leaders: the klebun (village heads), the kiai (religious leaders) and the blater (local strongmen). The struggle for influence within these village elites is centred not only on opportunities for private material benefits, but also on political competition, which is loosely organized, pragmatic and often mutually beneficial in nature. These village elites' continuous presence in the post-Suharto period is without doubt a reflection and a consequence of their constant influence over society.

tak terhindarkan di mana pada akhirnya Islam dibuat menjadi komoditas dan bagaimana pemeluknya membuatnya menjadi masuk akal.