Ulumuna Vol.
No.
1, 2025, p.
Journal of Islamic Studies Published by State Islamic University Mataram p-ISSN 1411-3457, e-ISSN 2355-7648, available online at https://ulumuna.
PEACEBUILDING PESANTREN:
The Study of Madurese Diaspora in Reinforcing Social Resilience in Post-ethnic Conflicts West Kalimantan.
Indonesia Abdur Rozaki*.
Ahmad Izudin UIN Sunan Kalijaga Yogyakarta *Correspondence email: abdur.
rozaki@uin-suka.
Abstract: Research on the involvement of the Madurese diaspora in West Kalimantan in establishing pesantren (Islamic boarding school.
and their contributions to peace resilience remains limited.
This study aims to investigate why and how the Madurese diaspora engages in peace resilience through the establishment of pesantren.
Data were gathered through observations, semi-structured interviews, and document analyses using a multiple-case study approach.
The results suggest that pesantren have played a vital role in promoting harmony and peace among different ethnic groups through re-education, community empowerment, and interfaith dialogues.
This has significant implications for social harmony, cooperation (Hande.
, social cohesion, solidarity, and the mitigation of ethnic-based provocations.
The involvement of pesantren presents a novel perspective on reconstructing strategies for addressing interethnic conflicts, thereby introducing a new cultural construction approach as a framework for future conflict resolution mechanisms.
Keywords: Pesantren.
Ethnicity.
Madurese Diaspora.
Sustainable Peacebuilding.
Social Resilience.
Post-Ethnic Conflicts.
West Kalimantan.
DOI: http://dx.
org/10.
20414/ujis.
Introduction WEST KALIMANTAN garnered international attention during the ethnic conflicts that occurred in December 1996.
January 1997, and 1999, which affected this province on Borneo Island.
1 These events Historically, the ethnic conflicts in West Kalimantan have contributed to a continuum of prolonged hostilities.
Documentation indicates that there were at least ten instances of violence occurring between 1933 and 1977, with Copyright A 2025_Ulumuna_this publication is licensed under a CC BY-SA 156 Ulumuna.
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destroyed 3,883 homes, 12 cars, and nine motorcycles, leading to 1,189 fatalities, 168 severe injuries, and 34 minor injuries.
Approximately 70,000 individuals were displaced by the government to Pontianak city due to violent clashes between the Dayaks and the Madurese, as well as between the Malays and the Madurese.
3 This humanitarian crisis inflicted considerable damage on the local population over nearly three decades, resulting in not only physical infrastructural devastation but also psychological 4 Numerous academic studies express concern that the brutal, sadistic, and cannibalistic elements of these ethnic conflicts may reemerge in the future, given the persistence of tribal stereotypes within indigenous communities.
5 Nevertheless, in the approximately eleven conflicts recorded from 1962 to 1999 and a total of twelve conflicts noted between 1952 and 1999.
Further details can be found in the accompanying sources: Yasser Arafat.
AoKonflik Dan Dinamika Etnik DayakMadura Di Kalimantan BaratAu (Thesis.
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Kronologi.
Dan Dampak,Au Kompas.
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3 Huub De Jonge and Gerben Nooteboom.
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4 Anika Kynig.
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IndonesiaAu (Dissertation.
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Ahmad Izudin.
Peacebuilding Pesantren A wake of this social catastrophe, various proactive, reconciliatory, and reconstructive initiatives have been undertaken among the ethnic groups, including religious institutions such as Islamic boarding schools .
, aimed at alleviating psychological trauma and reducing the potential for enduring animosity.
6 As a result, there has been a noticeable decline in violence following the establishment of these institutions.
Consequently, these Islamic educational establishments not only provide a platform for the diaspora Madurese to engage in and contribute to social progress but also hold the potential to enhance social resilience in the postethnic conflict era.
Numerous studies have investigated the relationship between pesantren and ethnicity in the context of post-conflict West Kalimantan, emphasizing themes of reconciliation and the involvement of groups in peacebuilding initiatives, such as Alfath,7 Davidson & Kammen,8 Klinken,9 and Mirawati.
Additionally, these studies have explored the influence of religion on conflict prevention and mitigation, such as Ubaidillah11 and Ethnic Politics in Indonesia: Dayak Politics of West Kalimantan, vol.
278 (Leiden: Brill, 6 Heru Cahyono.
AoThe State and Society in Conflict Resolution in Indonesia (Conflict Area of West Kalimantan and Central Kalimanta.
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Syarif & Herlambang.
12 The majority of this research employs structural and cultural frameworks to analyze the ongoing dynamics of communal violence13, while also critically evaluating advancements in sustainable peace, social resilience, and emerging forms of social cohesion among indigenous populations.
However, there has been a notable lack of focus on the contributions of the Madurese diaspora, which has been migrating since the 1970s and has established pesantren to enhance sustainable peacebuilding resilience.
Although pesantren and diaspora are conceptually distinct entities, they intersect significantly in their roles in promoting Islam and shaping cultural 15 Pesantren, recognized as IndonesiaAos oldest traditional Islamic boarding schools, function as centers for religious education,16 while diasporic communities, often located far from Syarif Syarif and Saifuddin Herlambang.
AoBuilding Peace Through QurAoanic Interpretation in Muslim Communities in the Post-Conflict West Kalimantan,Au Ulumuna (June 141Ae71, https://doi.
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Copyright A 2025_Ulumuna_this publication is licensed under a CC BY-SA Abdur Rozaki.
Ahmad Izudin.
Peacebuilding Pesantren A their ancestral origins,17 utilize pesantren to maintain religious and cultural values, foster interethnic engagement, and cultivate social.
This phenomenon is observable on a global scale, with diasporaestablished Islamic institutions in countries such as Yemen,18 Malaysia,19 South Africa,20 the United States,21 and Australia22 playing a pivotal role in facilitating interfaith dialogue, promoting religious moderation, and enhancing community solidarity.
Nevertheless, within the Indonesian context, the function of pesantren as agents of post-conflict peacebuilding, particularly Kajian Ilmu Pendidikan 7, no.
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Ubaedillah.
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Au 18 Manal Ali Ahmed Garoon.
Shahabuddin Hashim, and Nik Rosila Nik Yaacob.
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Copyright A 2025_Ulumuna_this publication is licensed under a CC BY-SA 160 Ulumuna.
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about diasporic communities, remains a relatively underresearched area.
To address the identified gap in the literature, the current study utilizes the peacebuilding theory proposed by Shank and Schirch23 to examine the roles of diaspora and pesantren in sustaining peace within post-conflict environments, with a specific focus on West Kalimantan.
This theoretical framework emphasizes grassroots peace initiatives, local empowerment, interethnic collaboration, and proactive conflict prevention, advocating for non-violent and culturally appropriate strategies.
24 While prior research on pesantren in Indonesia has primarily focused on themes such as religious education, social movements, and community empowerment, this study introduces a novel perspective by examining the contributions of diaspora-led pesantren to peacebuilding and interethnic reconciliation.
25 By analyzing the involvement of the Madurese diaspora in the Michael Shank and Lisa Schirch.
AoStrategic ArtsAabased Peacebuilding,Au Peace & Change 33, no.
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Diego Fossati.
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Copyright A 2025_Ulumuna_this publication is licensed under a CC BY-SA Abdur Rozaki.
Ahmad Izudin.
Peacebuilding Pesantren A establishment and management of pesantren, this research clarifies how these institutions can bolster resilience and promote sustainable peacebuilding, thereby offering a new synthesis of the intricate relationships among religion, ethnicity, and peace.
Consequently, this study is significant in revealing the roles of pesantren and the Madurese diaspora in advancing sustainable peacebuilding, a topic that has been previously examined through cultural and structural mechanisms, psychological trauma, and religious frameworks.
This research employs a multiple case study methodology, focusing on four pesantrensAiDarun NasyiAoin.
Darul Ulum.
Al Murabbi, and WalisongsoAiwho are actively involved in promoting sustainable peacebuilding in West Kalimantan.
Data collection methods included non-participant observations, semistructured interviews, and document analysis.
The authors observed participants about their activities, interpersonal communications, and attitudes.
This observational process facilitated the interpretation of the interactions between place and individuals, yielding new insights into the phenomena associated with the checks and balances inherent in the interview process.
Additionally, the authors collected data from seven anonymized participants .
oded P1AeP.
The interview data were transcribed and analyzed to uncover emerging themes related to conflict prevention and the contributions of the Madurese diaspora to peacebuilding initiatives.
Participants were selected through key informants and snowball sampling, and the research was conducted over a six-month period, from June to November 2023.
Subsequently, various documents were gathered, including pesantren curricula, enrollment figures, permits, community 26 Bahar Baser and yOlise Fyron.
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Maria Koinova and Deneta KarabegoviN.
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Giulia Liberatore.
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activities, websites, online news articles.
Indonesian statistical data, and government policy documents about conflict prevention.
These documents were analyzed to identify specific themes that elucidate peacebuilding and resilience, drawing from relevant notes, field observations, and interview transcriptions.
Thematic analysis was systematically conducted through coding, comparing interview data with documentary evidence and existing literature to discern patterns regarding the role of pesantren in peace efforts.
Finally, ethical guidelines were rigorously adhered to, ensuring informed consent, participant anonymity, and data integrity.
Participants were allowed to review and refine the findings before they were finalized.
The overall structure of this article is organized into four distinct sections.
Following the introduction, the second section presents initial findings on the roles of the Madurese diaspora in establishing pesantren, which contribute to the promotion of sustainable peacebuilding through educational activities.
These phenomena not only facilitate the introduction of religious moderation among students from diverse ethnic backgrounds but also engage in fostering local communities through specific initiatives focused on interfaith dialogue, redesigning curricula involving alums, and promoting harmonious coexistence in multicultural societies.
The third section discusses the impact of pesantren on social resilience in post-conflict ethnic contexts.
this regard, the pesantren has played a significant role in community mobilization aimed at preserving and revitalizing local traditions, thereby enhancing social cohesion through strengthened solidarity and declined provocations (Jaga Kampun.
The final section articulates the contributions of this study to the expansion of both theoretical and practical frameworks concerning the roles of diaspora and pesantren in peacebuilding, with emphasis on social resilience and ethnic inclusivity in post-conflict The Role of Pesantren in Sustainable Peacebuilding Drawing upon data obtained through comprehensive fieldwork employing a multiple case study approach, this research delineates three interconnected thematic findings that collectively Copyright A 2025_Ulumuna_this publication is licensed under a CC BY-SA Abdur Rozaki.
Ahmad Izudin.
Peacebuilding Pesantren A elucidate the evolving functions of pesantren in promoting peacebuilding within multicultural contexts.
Firstly, the reeducational framework embedded in the Islamic studies curricula of pesantren signifies a deliberate transition towards the cultivation of inclusive values, with a pronounced emphasis on religious tolerance and civic engagement as fundamental components of Islamic pedagogy.
Secondly, pesantren actively advocates for the instruction of coexistence and social harmony, not solely through theoretical frameworks but by integrating these principles into everyday practices and communal rituals, thereby fostering a lived experience of pluralism among their students.
Thirdly, the proactive engagement of pesantren in community development illustrates their capacity as grassroots agents of social cohesion, adept at addressing local grievances and mediating potential conflicts.
Finally, pesantren serve as pivotal actors in facilitating interfaith dialogue, leveraging their religious legitimacy and moral authority to engage with non-Muslim communities and promote interreligious understanding.
These themes are not discrete.
instead, they are mutually reinforcing, highlighting how pesantren amalgamate theological, educational, and socio-political dimensions to nurture sustainable peace and resilience within diverse societal frameworks.
The authors diverge from a singular theme to examine the reeducation of religious knowledge within a multicultural The engagement of pesantren across various geographical settingsAirural, semi-urban, and urban areasAi reflects broader academic discussions regarding the interplay between Islamic education and multicultural citizenship.
For instance.
Pesantren Darun NasyiAoin, located in rural West Kalimantan, exemplifies what Azra27 describes as the "indigenization of Islam," wherein religious education is intricately linked with local socio-cultural values, thereby fostering communal solidarity.
In semi-urban areas, institutions such as Azyumardi Azra.
AoGenealogy of Indonesian Islamic Education: Roles in the Modernization of Muslim Society,Au Heritage of Nusantara: International Journal of Religious Literature and Heritage 4, no.
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31291/hn.
Copyright A 2025_Ulumuna_this publication is licensed under a CC BY-SA 164 Ulumuna.
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Darul Ulum and Al Murabbi reflect HefnerAos28 the argument that pesantren have transformed into "civic institutions," which incorporate vocational and cooperative models to address regional development needs while preserving religious orthodoxy.
urban environments, pesantren like PP Walisongo can be categorized as reformist reforms that Martin describes,29 where these institutions merge formal curriculum design with character education to effectively navigate the complexities of urban diversity and ethnic plurality.
The adaptive strategies of the Madurese diaspora further underscore what Kawakip30 identifies as the Aotransformative functionAu of pesantren in addressing ethnic stigma through inclusive and dialogical religious practices.
Collectively, these examples affirm that pesantren are not uniform instead, they represent contextually responsive educational ecosystems that are capable of cultivating pluralistic and harmonious Islamic identities within a multicultural society.
Table 1.
Categorizing Pesantren based on Regional Settings Characteristic Regions The Name of Pesantren Categorizing Explanations Pesantren in Peacebuilding Rural Darun NasyiAoin Indigenization Cultural brokers, such as kiai or religious of Islamic leaders, engage in tours or village visits to Studies convene with ethnic leaders through lectures, ethnic assemblies, community outreach, and various other activities.
These engagements serve to cultivate trust among varied ethnic communities, motivating them to enroll their children in Robert W.
Hefner.
AoIslamic Schools.
Social Movements, and Democracy in Indonesia,Au in Making Modern Muslims, ed.
Robert W.
Hefner (University of HawaiAoi Press, 55Ae105, https://doi.
org/10.
21313/hawaii/9780824832803.
29 Martin van Bruinessen.
AoTraditionalist and Islamist Pesantrens in Contemporary Indonesia,Au in The Madrasa in Asia: Political Activism and Transnational Linkages, ed.
Farish A.
Noor and Yoginder Sikand (Amsterdam:
Amsterdam University Press, 2.
, 227Ae46.
30 Akhmad Nurul Kawakip.
AoGlobalization and Islamic Educational Challenges: Views from East Javanese Pesantren,Au Ulumuna 24, no.
1 (June 17, 2.
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org/10.
20414/ujis.
Copyright A 2025_Ulumuna_this publication is licensed under a CC BY-SA Abdur Rozaki.
Ahmad Izudin.
Peacebuilding Pesantren A Semi-Urban Darul Ulum Civic Institutions By incorporating history and local culture into educational curricula, students have the opportunity to explore and comprehend the cultural heritage and history of their communities.
This method not only enhances their understanding of the roots and evolution of local cultures but also nurtures a sense of pride and awareness regarding their cultural Consequently, the examination of history and local culture serves as a crucial mechanism in molding younger generations to be knowledgeable and accountable for safeguarding their nation's cultural legacy.
Modernist Reforms Modern pesantren have gained popularity among communities that are increasingly embracing multiculturalism.
These educational institutions offer a curriculum that extends beyond religious studies to encompass general knowledge and promote values of tolerance and respect.
This holistic approach attracts parents who seek to provide their children with a well-rounded education that combines religious teachings with the skills needed to thrive in a diverse society.
As a result, modern pesantren play a vital role in nurturing a generation of individuals with robust character and a competitive edge in the face of cultural diversity.
Al Murabbi Urban Walisongo Source: AuthorsAo elaboration, 2024.
As illustrated in Table 1, cultural brokers, including Kiai .
eligious leader.
31 and overseers of the Darun Nasihin pesantren play a pivotal role in fostering trust among various ethnic communities by collaborating with local ethnic leaders.
The activities carried out by Kiai Abdus Syukur .
, such as sermons, ethnic gatherings, and community dialogues, have significantly contributed to building trust among ethnic groups in 31 See.
Hiroko Hirokoshi.
Kiai Dan Perubahan Sosial.
(Jakarta: P3M, 1.
, 211.
Ahmad Izudin.
AoFrom Prophetic Leadership to Sustainable Community Development: Contributing Kiai Najib Salimi in Contemporary Pesantren,Au AlBalagh: Jurnal Dakwah Dan Komunikasi 6, no.
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Kubu Raya Regency.
This cultivated trust has encouraged various ethnic communities to enroll their children in the pesantren.
Since its establishment in 1977, the pesantren has educated approximately 525 students, consisting of 315 males and 210 32 Additionally, pesantren located in semi-urban areas, such as Darul Ulum and Al Murabbi, have integrated peace values into their educational curricula, thereby enhancing studentsAo understanding of diversity and the significance of tolerance.
This approach has enhanced multicultural experiences and mitigated negative ethnic stereotypes.
Conversely.
Pesantren Walisongo, situated in an urban setting, has actively promoted ethnic concord and mutual understanding.
This inclusive strategy has bolstered social cohesion within a heterogeneous society.
A participant AoWest Kalimantan currently accommodates a diverse multi-ethnic community, encompassing not only Dayak and Malay populations but also other ethnic groups like Madura.
Bugis.
Javanese, and various others.
The distinctive educational approach provided by pesantren institutions has the potential to foster intercultural harmony by promoting inclusive and tolerant religious principles, thereby mitigating the risk of social unrest.
Au 33 A notable other theme addressed in this study pertains to the promotion of tolerance and harmony within pesantrens.
This theme is essential for the development of a cohesive and inclusive The four pesantrens analyzed have implemented policies that prioritize a diverse teaching staff, thereby allowing students to engage with a variety of ethnic backgrounds and understand the importance of respecting differences.
Moreover, the admission policies that do not consider ethnicity significantly contribute to the early instillation of lessons in tolerance.
Evidence of this commitment to fostering tolerance is also reflected in scholarship programs aimed at Malay children, such as those offered by Pesantren Al-Murabbi, which explicitly supports children from divorced families.
This dedication to providing education without discrimination fosters solidarity and mutual support among diverse ethnic groups.
These policies underscore the pivotal Observational Notes, 21 November 2023 Interview with P2, 23 July 2023.
Copyright A 2025_Ulumuna_this publication is licensed under a CC BY-SA Abdur Rozaki.
Ahmad Izudin.
Peacebuilding Pesantren A contribution of pesantren in advancing tolerance and nurturing harmony within a multicultural society.
As indicated by the statements provided by both participants below.
AoIn my capacity as a manager at the pesantren, it is imperative to prioritize an inclusive approach that accommodates a diverse range of ethnic Currently.
I oversee a team of approximately 20 educators representing various ethnicities, with the majority actively participating in pesantren activities being Malays, alongside a smaller representation from the Chinese community.
The presence of three Malays and one Chinese educator significantly contributes to broadening studentsAo perspectives, particularly given the diverse tribal affiliations present in West KalimantanAu34 Additional remarks were made: Ao< Al-Murabbi is dedicated to pursuing significant opportunities for scholarship awards without regard to ethnic background.
This approach is a valuable initiative that offers substantial opportunities to all individuals who are qualified to receive scholarship funding, thereby promoting inclusivity in the administration of pesantren< .
Au35 The last contribution of pesantren to peacebuilding initiatives is exemplified through interfaith dialogue.
Based on findings from fieldwork studies, the authors elucidate the role of pesantren in fostering dialogue among diverse ethnic groups, which includes intercommunal collaboration and the engagement of local womenAos groups.
For instance.
Pesantren Darul Ulum and Walisongo have commemorated the AoHari SantriAu anniversary in 2022, 2023, and 2024.
These Islamic institutions have extended invitations to various stakeholders, including the Forum for Religious Harmony (Forum Kerukunan Umat Beragama - FKUB) and the White Red Association (Perkumpulan Merah Putih - PMP).
this context, teachers, students, and administrators from these pesantren participate in ceremonial inaugurations to honor national heroes and their contributions to regional development.
Notably, these events are typically held on October 22 each year, which is recognized as a national day.
Additionally.
Pesantren AlMurabbi has actively involved local women in its Haul anniversary celebrations.
This initiative has attracted a diverse Interview with P6, 18 September 2023.
Interview with P3, 19 September 2023.
36 Interview with P7, 25 August 2023.
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group of women from the surrounding community of AoNipah Kuning DalamAo to participate in Memasak for Haul, where they prepare and serve a variety of dishes for the guests.
Through these two case studies, the authors underscore the importance of contextual Islamic interpretations in fostering interreligious understanding within pluralistic societies.
These grassroots initiatives align with AfsaruddinAos advocacy for dialogical ethics grounded in classical Islamic principles of mutual respect .
aAoAru.
and cooperation .
aAoAwu.
37 Collectively, these pesantren-based practices represent a dynamic form of Islamic educational reform that transcends doctrinal instruction to address the intricate realities of interfaith and intercultural coexistence.
Ultimately, the initiatives aimed at fostering interfaith dialogue, promoting tolerance and harmony within environmental pesantren, and redesigning educational curricula significantly contribute to peacebuilding efforts.
The authors contend that pesantren have experienced a metamorphosis, transformation, and modernization, thereby expanding their roles beyond traditional Islamic educational institutions that primarily impart monotheistic values, ethics, and morality.
These institutions have evolved to play a vital role in facilitating social change.
A notable aspect of this social transformation is the active participation of pesantren in community development, the promotion of religious moderation, and the enhancement of socio-religious roles in fostering peace within a diverse society.
In contrast to previous studies such as Fahruddin,38 Muslim,39 and Wiwied.
40 The role of pesantren in 37 Asma Afsaruddin.
AoValorizing Religious Dialogue and Pluralism Within the Islamic Tradition,Au in Pluralism in Islamic Contexts - Ethics.
Politics and Modern Challenges, ed.
Mohammed Hashas, vol.
Philosophy and Politics - Critical Explorations (Cham: Springer International Publishing, 2.
, 37, https://doi.
org/10.
1007/978-3-030-66089-5_2.
38 Fahruddin.
AoThe Existence of Pesantren in The Dutch East Indies Government Pressure.
Au 39 Ahmad Bukhori Muslim et al.
AoIndonesian Pesantren-Affiliated Higher Education: Universal Islamic Values to Develop Locally Engaged but Globally Oriented Multilingual Graduates,Au Research in Post-Compulsory Education 29, no.
(January 2, 2.
: 138Ae57, https://doi.
org/10.
1080/13596748.
Copyright A 2025_Ulumuna_this publication is licensed under a CC BY-SA Abdur Rozaki.
Ahmad Izudin.
Peacebuilding Pesantren A West Kalimantan is significantly influenced by the contributions of the Madurese diaspora, who migrated to and settled in the region, establishing cultural networks that support the development of Consequently, the Madurese diaspora in West Kalimantan has not only been instrumental in founding pesantren as Islamic educational institutions but also in shaping the development of these institutions.
However, it has also taken a leading role in post-conflict peacebuilding initiatives.
PesantrenAos Impact on Social Resilience Figure 2.
Narrative analysis to interpretative the pesantren contribution (Source:
AuthorsAo elaboratio.
Figure 2 depicts the role of pesantren in enhancing social resilience in West Kalimantan.
The study conducted by the authors identified four principal themes concerning the impact of Wiwied Widiyanti.
AoCultural Resilience of Adolescent Women in Pesantren,Au JOMSIGN: Journal of Multicultural Studies in Guidance and Counseling 2, 1 (April 16, 2.
: 37Ae46, https://doi.
org/10.
17509/jomsign.
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pesantren engagement on social resilience.
The first theme highlights the initiatives designed to foster social cohesion and peace, which require the active involvement of all pesantrens involved in the study, as well as the engagement of various community stakeholders.
For instance.
Pesantren Darun Nasihin organizes activities aimed at nurturing social harmony and peace.
The Haul ceremony, which commemorates significant Islamic figures, serves as a crucial event that brings the community together to honor and commemorate religious leaders.
Additionally, activities such as Tahlil are frequently utilized to strengthen the ties between the Malay and Madurese ethnic In the four pesantren examined, the authors also noted the concept of Handep, which is deeply rooted in traditions and religious customs such as Haul, where community members collaboratively participate in cooking and dishwashing during various socio-religious celebrations.
This active engagement within the community exemplifies strong solidarity and collaboration, thereby fostering a sense of unity and reinforcing social connections among community members.
Consequently, pesantren serve not only as centers for Islamic education but also as institutions that promote social harmony and peace, as articulated by the participants.
AoThe integration of diverse families within a familial context, facilitated by various religious traditions in the Al-Murabbi pesantren, is crucial for fostering cooperation.
Gatherings that involve simulants promote a communal appreciation of our ancestors and local customs, particularly in conjunction with pesantren festivals.
Many residents actively engage in pesantren traditions such as Haul and Tahlil, which significantly contribute to the concept of Handep .
, as these practices encourage interpersonal connections among participants involved in the religious activities organized by pesantren.
Au41 One participant noted.
AoIn my experience, the Walisongo pesantren held the 11 th Haul in honor of KH Zuhri Maksudi, its founder, in October 2023.
This event garnered considerable enthusiasm from residents and alumni, attracting numerous attendees, including figures from Malay and Chinese communities, thereby strengthening solidarity and fostering connections across ethnic differences.
"42
Interview with P1, 26 June 2023.
Interview with P4, 17 September 2023.
Copyright A 2025_Ulumuna_this publication is licensed under a CC BY-SA Abdur Rozaki.
Ahmad Izudin.
Peacebuilding Pesantren A The study underscores the integration of religious values within pesantren as a critical theme.
This strategic endeavor aims to foster a generation characterized by tolerance and inclusivity.
the context of pesantren, the promotion of diversity values is evident through a well-structured curriculum that includes content recognizing cultural, ethnic, and religious differences.
Educational modules that encompass historical narratives, local cultural aspects, and various religious practices are designed to enlighten students about and instill an appreciation for the diversity present in their environment.
Furthermore, the incorporation of religious observances into the daily routines of pesantren is of paramount significance.
For instance, students are encouraged to engage in collective prayer sessions, regardless of their ethnic or cultural backgrounds, fostering an environment of inclusivity and harmony.
43 Rituals such as Tahlilan, religious education, and observance of religious festivities are orchestrated to engage the entire pesantren community, thereby fortifying a sense of unity and mutual regard.
By combining inclusive educational practices with religious rituals that emphasize diversity, pesantren stands as a model for the practical application of tolerance and inclusivity in daily life while also shaping students who are capable of acknowledging and embracing distinctions within the broader societal context.
Enhancing solidarity and social cohesion in pesantren can be accomplished through various strategic approaches that integrate education, social practices, and alum networks.
The Sanad Keilmuan .
enealogical knowledg.
, which is rooted in the principles of Wasathiyah Islam .
oderate Isla.
, serves as a fundamental basis for promoting tolerance among different ethnic By embedding these teachings within social contexts, pesantren can cultivate ethical values that respect diversity and foster collaboration among communities in West Kalimantan.
Events like imtihAnan .
he role of pesantren in serving as a new space for students and local communities to improve employment sector.
, where studentsAo parents convene, provide a platform to reinforce social ties between families and the pesantren Interview with P3, 28 October 2023.
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These gatherings facilitate the exchange of experiences, collective problem-solving, and the strengthening of familial bonds, which in turn contribute positively to social Consequently, by implementing the Sanad Keilmuan approach, organizing meetings for parents, and cultivating robust alum networks, pesantren can effectively promote social solidarity and cohesion, thereby fostering an inclusive and harmonious Following the participantsAo statements, it was noted:
AoThe establishment of strong partnerships and alumni networks through regular meetings and alumni associations is crucial, highlighting the significance of maintaining relationships beyond the educational experience.
Alum networks play a vital role in disseminating the values imparted by pesantren and act as conduits for preserving moral and educational continuity within the wider community.
These networks are crucial for fostering collective engagement, as alums actively participate in community development initiatives through various projects and collaborations.
Through these cooperative endeavors, alumni of pesantren not only reinforce the foundational values of their institutions but also make substantial contributions to local and regional advancement.
Au44 The development of civil society values within pesantren represents a transformative process that integrates Islamic principles with societal norms to foster a cohesive and supportive community ambiance.
Pesantren, serving as hubs for Islamic education, imparts religious knowledge that fosters ethical behavior and mutual respect among students and alums.
This initiative is further strengthened through partnerships with organizations such as Nahdlatul Ulama (NU), a prominent Islamic institution in Indonesia, which plays a pivotal role in melding pesantren graduates.
NU promotes values of inclusivity, tolerance, and social justice, thereby enriching the educational offering of 45 For instance.
Pesantren Walisongo incorporates civil Interview with P5, 12 November 2023.
Pribadi.
AoReligious Networks in Madura Pesantren.
Nahdlatul Ulama and Kiai as the Core of Santri CultureAu.
Badrus Sholeh.
AoPesantren.
Peace Building, and Empowerment: A Study of Community Based Peace Building Initiatives,Au AlJamiAoah: Journal of Islamic Studies 43, no.
2 (November 30, 2.
: 327Ae47, https://doi.
org/10.
14421/ajis.
Yon Machmudi.
AoModernization and Changes in Kiai-Santri Relations in Three Pesantrens in Java,Au ISLAMICA:
Copyright A 2025_Ulumuna_this publication is licensed under a CC BY-SA Abdur Rozaki.
Ahmad Izudin.
Peacebuilding Pesantren A society values into its curriculum by emphasizing social responsibilities, community engagement, and environmental This comprehensive approach not only equips students with a strong foundation in religious knowledge but also prepares them to be active and responsible members of society.
embedding these values into their educational practices and partnering with influential organizations like NU, pesantren can make significant contributions to the advancement of civil society, fostering a generation that upholds ethical standards and actively engages in community progress.
Pesantrens in West Kalimantan have emerged as significant contributors to enhancing social resilience and developing civil society by integrating religious education with communityoriented practices that foster cohesion, tolerance, and inclusivity.
This research identifies four principal themes: the promotion of peace and social harmony, the integration of diversity-oriented curricula and rituals, the strategic utilization of Sanad Keilmuan and alums networks to bolster solidarity, and the reformation of civil society values through Islamic paradigms.
Institutions such as Darun Nasihin.
Al-Murabbi.
Darul Ulum, and Walisongo function not only as educational establishments but also as communal venues where ethnic and religious diversity is reconciled through shared practices, including Haul.
Tahlil, and ImtihAnan.
These activities are interwoven with local cultural expressions, such as handep, and are underpinned by moderate Islamic teachings (Wasathiya.
and affiliations with larger organizations like Nahdlatul Ulama.
Consequently, pesantrens play a pivotal role in cultivating a new generation dedicated to ethical pluralism, thereby enhancing the institutionAos ability to contribute to peacebuilding and social integration within IndonesiaAos diverse ethnic and religious landscape.
Conclusion By examining the research findings, this study confirms that connections between pesantren and the diaspora have had a Jurnal Studi Keislaman 16, no.
1 (September https://doi.
org/10.
15642/islamica.
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practical impact on social resilience in post-conflict ethnic West Kalimantan.
This connection also fosters a deeper understanding of peacebuilding discussions.
Pesantren and diaspora play a significant role in analyzing the scopes of peacekeeping, peacemaking, and peacebuilding for a reconstruction model in post-conflict ethnic reconciliations.
46 This study sheds new light on the broader roles of pesantren.
Previous discourses .
ee Abubakar & Hemay47 and Fauzi.
have focused on pesantren studies as Islamic educational institutions that preserve traditions, produce ulama, and serve as centers for Islamic studies.
In contrast, the findings of this research suggest a broader adaptation, positioning pesantren as a social institution contributing to community development and social cohesion in post-conflict ethnic contexts.
Pesantren has garnered significant attention in genuine discourses regarding the re-education of religious knowledge, curriculum development to promote peace and tolerance, economic empowerment, and interfaith dialogue, particularly within interethnic contexts.
Concerning the specific purpose of this study, the authors contended that the Haul tradition becomes a space of social cooperation to bolster people's mobilities.
Unlike previous literatures such as Chalik & Hamdi,49 Setiyani,50 and Zaki.
51 These Johan Galtung.
AoThree Approaches to Peace: Peacekeeping.
Peacemaking and Peacebuilding,Au in War and Defense: Essays in Peace Research, vol.
(Copenhagen: Christian Ejlers, 1.
Qamar-Ul Huda et al.
AoIslam.
Peacebuilding and Development,Au Journal of Peacebuilding & Development 6, no.
(June 2.
: 1Ae5, https://doi.
org/10.
1080/15423166.
Tobias Ide et al.
AoThe Past and Future.
of Environmental Peacebuilding,Au International Affairs (Oxford University Press.
January 2.
, https://doi.
org/10.
1093/ia/iiaa177.
Schirch.
AoRitual and Peacebuilding.
Au 47 Irfan Abubakar and Idris Hemay.
AoPesantren Resilience: The Path to Prevent Radicalism and Violent Extremism,Au Studia Islamika 27, no.
2 (August 3, 2.
: 397Ae404, https://doi.
org/10.
36712/sdi.
48 Fauzi.
AoTraditional Islam in Javanese Society.
49 Abdul Chalik and Ahmad Zainul Hamdi.
AoNew Trajectory of KyaiAos Political Participation in Contemporary Indonesia: Rises.
Challenges, and Opportunities,Au Indonesian Journal of Political Studies (IJPS) 2, no.
2 (October 29, 2.
: 131Ae52, https://doi.
org/10.
15642/ijps.
Copyright A 2025_Ulumuna_this publication is licensed under a CC BY-SA Abdur Rozaki.
Ahmad Izudin.
Peacebuilding Pesantren A researchers have noted that such traditions primarily serve to facilitate community meetings to commemorate prominent figures who have passed away.
Tahlil and Handep also promote social bonding, leading to cooperation that shepherds solidarity and cohesion, reflecting Islamic values such as Wasathiyah, which reflects the ethics and morality of communities in building networks among alums, government, and various stakeholders, thereby constructing a harmonious relationship between ethnicity and religion in a better way of life.
The context of the educational lineage (Sana.
of the kiai and pesantren alums has implications for countering various provocations between villages.
This is reinforced by the "Jaga Kampung" initiative, which alumni undertake when they become part of the community.
In line with previous studies such as Rachmawati & Gunawan52 and Izudin53 highlight how pesantren facilitates the formation of social networks among students, teachers, and alumni.
Therefore, the pesantren established by the Madura diaspora in West Kalimantan actively engages in strengthening social resilience for communities who are former victims of inter-ethnic conflicts.
This can be interpreted to mean that pesantren have positive implications in preventing prolonged psychological trauma, contributing to sustainable peacebuilding.
Wiwik Setiyani.
AoThe Exerted Authority of Kiai Kampung in the Social Construction of Local Islam,Au Journal of Indonesian Islam 14, no.
1 (June 1, 2.
: 51, https://doi.
org/10.
15642/JIIS.
51 Irham Zaki et al.
AoIslamic Community-Based Business Cooperation and Sustainable Development Goals: A Case of Pesantren Community in Indonesia,Au International Journal of Ethics and Systems 38, no.
4 (October 13, 2.
: 621Ae32, https://doi.
org/10.
1108/IJOES-12-2021-0218.
52 Ranti Rachmawanti and Djarlis Gunawan.
AoImplementation of Cultural Products in Medical Practices at Pesantren Suryalaya Ae Tasikmalaya,Au Cogent Arts Humanities (December https://doi.
org/10.
1080/23311983.
Izudin.
AoFrom Prophetic Leadership to Sustainable Community Development: Contributing Kiai Najib Salimi in Contemporary Pesantren.
Au 54 Karin Aggestam and Linda Eitrem Holmgren.
AoThe Gender-Resilience Nexus in Peacebuilding: The Quest for Sustainable Peace,Au Journal of International Relations and Development 25, no.
4 (December 2.
: 880Ae901, https://doi.
org/10.
1057/s41268-022-00269-9.
Huda et al.
AoIslam.
Peacebuilding and DevelopmentAu.
Zamroni Zamroni.
Akmal Mundiri, and Hanifatur Rodiyah.
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In the broader discussion, the roles of pesantren and the diaspora have become a discursive debate in creating sustainable 55 This discourse pattern emerges due to the evolving studies in pesantren, which are increasingly metamorphosing in response to various social changes, such as instilling inclusive religious values in the younger generation and linking cultural heritage with the Islamic values taught in 56 Although pesantren have developed into inclusive and moderate educational institutions, some issues have escaped the review of scholars,57 allowing this study to contribute to the development of the analytical framework theory.
Issues such as inter-ethnic dialogue and community reconciliation are alternative paths to fostering a spirit of togetherness and development at the grassroots level.
58 Therefore, this study provides a new perspective AoQuantum Attraction of KyaiAos Leadership in Indonesian Pesantren,Au Dinamika Ilmu 22, no.
1 (June 30, 2.
: 187Ae99, https://doi.
org/10.
21093/di.
55 Basri Basri et al.
AoDayah on the Move: Social Engineering through Islamic Education Reformation in Post-Conflict Aceh.
Indonesia,Au Jurnal Ilmiah Islam Futura (February 60Ae87, https://doi.
org/10.
22373/jiif.
56 AuliyaAo Fatahillah.
Chuanchen Chuanchen, and Abdul Wahid Zaini.
AoCultivating Cultural Synergy: Unfiying Boarding Schools.
Local Wisdom, and Authentic Islamic Values for the Enhancement of Islamic Identity,Au Managere:
Indonesian Journal of Educational Management 5, no.
2 (August 11, 2.
: 187Ae97, https://doi.
org/10.
52627/managere.
Jusubaidi Jusubaidi et al.
AoA Model of Transformative Religious Education: Teaching and Learning Islam in Pondok Modern Darussalam Gontor.
Indonesia,Au Millah: Journal of Religious Studies 23, no.
1 (February 29, 2.
: 171Ae212, https://doi.
org/10.
20885/millah.
57 Dodi Suryana and Tito Handoko.
AoIslamic Commodification in Representation of Political Development in Indonesia: A Systematic Literature Review,Au Hayula: Indonesian Journal of Multidisciplinary Islamic Studies 7, no.
(January 29, 2.
: 51Ae76, https://doi.
org/10.
21009/hayula.
Abdul Malik.
AoThe Resilience of Literacy Culture in Salafi Jihadis Pesantren.
Study on Traditional Islamic Boarding School in Indonesia,Au Journal on Education 6, no.
(May 22, 2.
: 121Ae37, https://doi.
org/10.
31004/joe.
58 Toyosi Olugbenga Samson Owolabi and Adeniyi Olalekan Hassan.
AoBuilding a Culture of Peace and Conflict Resolution Through Indigenous Language Media (ILM),Au in Indigenous African Language Media, ed.
Phillip Mpofu.
Israel Ayinla Fadipe, and Thulani Tshabangu (Singapore: Springer Nature Singapore, 2.
, 401Ae18, https://doi.
org/10.
1007/978-981-99-0305-4_23.
Bay.
AoCitizen Engagement in PeacebuildingAu.
Beatrice Dube and Sinenhlanhla S.
Chisale.
AoDecolonising Peacebuilding for Development in South Africa: African Copyright A 2025_Ulumuna_this publication is licensed under a CC BY-SA Abdur Rozaki.
Ahmad Izudin.
Peacebuilding Pesantren A on the role of pesantren and the diaspora in conflict mitigation, which can reshape social cohesion and resilience in Indigenous This study reveals that the Madurese diaspora has directly been involved in promoting sustainable peacebuilding.
Although they are predominantly victims of inter-ethnic conflict in West Kalimantan, their contributions to the establishment of pesantren, which strengthen social resilience through various programs, dispel the notion that conflict victims perpetually remain in a state of suffering and distress.
The presence of the Madurese diaspora highlights that conflict victims can effectively contribute to the creation of a new peace framework that enhances social resilience.
The pesantren curriculum, which emphasizes inclusive education and multicultural perspectives, has raised awareness among alumni, students, and parents about the significance of engaging openly with multi-ethnic societies.
The re-education in religious knowledge, promotion of tolerance towards different ethnic groups, economic empowerment through activities such as gofarming and cooperatives, and facilitation of inter-ethnic dialogues are tangible examples of how pesantrens established by the Madurese have fostered social cohesion and resilience.
These pesantren play a crucial role in promoting harmony, peace, respectful religious practices, strengthening networks and partnerships with diverse stakeholders, and mitigating provocations that could incite ethnic tensions.
Consequently, the combined efforts of pesantren and the Madurese diaspora represent a novel approach in advocating for values of harmony.
By empirical studies, this research makes a significant contribution to the advancement of theories concerning the engagement of the diaspora and pesantren, thereby expanding the scope of topics and issues relevant to peace advocacy.
Traditionally, pesantren have been perceived as Islamic educational establishments that advocate for values of tolerance Traditional Spiritual Leaders as Critical Assets,Au in The Palgrave Handbook of Religion.
Peacebuilding, and Development in Africa, ed.
Susan M.
Kilonzo.
Ezra Chitando, and Joram Tarusarira (Cham: Springer International Publishing, 2.
, 435Ae53, https://doi.
org/10.
1007/978-3-031-36829-5_25.
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and reconciliation within a limited framework, such as counteracting terrorism, fostering inclusive values, and countering religious revivalist movements.
Nevertheless, this study introduces novel sub-thematic, suggesting that pesantren can assume a more extensive role in fostering social resilience in regions susceptible to ethnic conflicts.
Additionally, they can establish new local networks to encourage inclusivity that acknowledges ethnic diversity.
This theoretical input extends the discourse on pesantren studies, moving the focus from solely preventing religious radicalization and cultivating a revivalist Islamic ethos to examining the interplay between the diaspora and pesantren in the realm of post-ethnic conflict peacebuilding.
However, the researcher acknowledges that this study has not yet contextualized broader aspects, particularly concerning the research location and the limited timeframe.
The limitations in methodology and data analysis due to a small sample size may lead to weaknesses in interpreting the revealed meanings and The authors suggest that further studies covering different objects, settings, and contexts would deepen the understanding of issues related to ethnicity, pesantren, and diaspora through various research approaches and perspectives.
References