Is the International migration fostering social capital?

Master Thesis in Political Science (15 ECTS) Spring 2016 Department of Government UPPSALA UNIVERSITY

Is the International migration fostering social capital? A field study on the effects of international migration experience on social capital in Javanese society in Bantul, Indonesia

Author: Rafif Pamenang Imawan

Supervisor: Sten Widmalm

Acknowledgment: First and foremost, I would like to thank Professor Sten Widmalm for his kind supervision and suggestion in writing this thesis. Through his guidance and support, I am able to write and cope with difficult period during my thesis writing. I would like to extend my gratitude to Anne-Britt Stigsdotter, Anne Reuterhall, and Shannah Devynck for their kind assistance. I would like to send my gratitude to the continuous support from my family (Herry Isminedy, Satria Aji Imawan, and Arga Pribadi Imawan), Pratikno, Purwo Santoso, Cornelis Lay, Amalinda Savirani, Ratih Pratiwi Anwar, David Ekstam, and Nick Tobia. I would like to send my gratitude to the warm welcome of people in Sanden, Diah BP3TKI, Supini, Tina, Rubiyah, Bayu, Fajar, and Reni. Special thanks for Astri Indirawati for her unconditional support. I wish to acknowledge Erasmus Mundus Lotus III Scholarship for giving me a valuable opportunity to study and earn my master degree in Uppsala University.

Is the International migration fostering social capital? Rafif Pamenang Imawan

Abstract This study investigates the international migration experience of returnees on their social capital in Javanese society. In the seminal study by Putnam, it showed that international migration formed bonding social capital in United States (global north countries). Putnam’s study did not explore how international migration experience affects social capital in global south countries with traditional-agrarian setting such as Javanese society in Indonesia. In regard to the methods, this study employs small scales survey and in-depth interview. The small scale survey categorizes individual into three groups which are stayers, potential migrant, and returnee. Each group consist 25 individual as a sample, controlling for the variable of economic status to see the effect of migration experience. The in-depth interview sample was selected from the small scale survey respondent. There are 5 individual that had been selected from each group to be interviewed. By employing qualitative analysis, data triangulation from small scale survey and in-depth interview form the main approach to analysis. The finding showed that bridging norm in the form of gotong royong (communal work) becomes the factor that hinders bridging trust, network, and social organization. As the bridging norm obligates an individual to participate in the communal activities, social alienation becomes the consequences of avoiding the ‘obligation’. The international migration only affected the network dimension of returnee. This is showed that international migration brings a little modernization on returnee group. This finding is in line with Putnam’s propositions that international migration forming bonding social capital. However, this study showed that the bridging norms hinder individual freedom, which triggers the bonding ties dimension of social capital. Bridging ties are not always ‘good ties’, as Putnam’s determinant views, if it is not followed with individual freedom.

Key words:

Javanese Society, Returnee, International Migration Experience, Social Capital

Declaration of Originality I declare that the work presented in this thesis is the result of my own independent research, except where otherwise acknowledged in the reference list. This material has not been submitted either in whole or in part, for a degree at this or any other university. Rafif Imawan Date: January 20, 2016

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Table of Contents 1.

Introduction........................................................................................................................................... 4

2.

Purpose and Research Question............................................................................................................ 6

3.

Theoretical Framework ......................................................................................................................... 6 a.

The concept of Social Capital ........................................................................................................... 7

b.

The concept of International Migration ............................................................................................ 9

c.

The relationship between International Migration and Social Capital............................................ 10

4.

Hypothesis........................................................................................................................................... 12

5.

Methodology and Research Design .................................................................................................... 13 a.

Case Study Selection....................................................................................................................... 13

b.

Small-Scale Survey ......................................................................................................................... 14

c.

In-depth interview........................................................................................................................... 16

d.

Delimitation and Potential Bias ...................................................................................................... 16

e.

Outline............................................................................................................................................. 17

6.

Javanese Social Setting in Sanden, Indonesia..................................................................................... 17

7.

Empirical Result.................................................................................................................................. 20 a.

Small-Scale Survey Analysis .......................................................................................................... 20

b.

In-Depth Interview Analysis........................................................................................................... 23

c.

Triangulated Result......................................................................................................................... 29

8.

Conclusion and Important Remarks.................................................................................................... 30

9.

Bibliography ....................................................................................................................................... 32

10.

Appendix......................................................................................................................................... 35

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1. Introduction Migration and diversity has become two important issues in twenty first century since the movement of people from global south to global north countries are often followed by diversity issues. The migration flow showed a positive trend as OECD report in 2013 unveiled the increasing number of international migrant in global North by around 53 million (65%) and global south by around 24 million (34%) since 1990. It increased from less than 9% in 2000 to nearly 11% of total population in 2013. In contrast to the migration flow to the global North, the proportion of international migration in developing country was stable at the level fewer than 2% due to the significant population growth and higher return (OECD, 2013, p.1-2). The figure in the report indicated the trend of the world that become more diverse. This general trend is strengthened by the finding of World Bank which emphasized the migration global trend. Further, the finding suggested the benefit of migration flow from global south to global north, that significantly enhance the south through remittance from immigrants to their families back home and also the transfer of technology and new ideas through immigrant networks (Putnam, 2007, p.141). In this context, the role of ties/network becomes pivotal as a medium of the global south development through remittance and transfer of ideology. The role of migration ties becomes the subject of this thesis where the effect of migration experience of a returnee (migrant worker) on social capital in the traditional-agrarian Javanese communities in Indonesia will be elaborated. This thesis puts the social capital into the new social setting in the context of immigration, as elaborated by Nannestad et al (2008, p.628). The proposition of the effect of immigration effect on social capital has been investigated through various scholars, but this discussion puts the spotlight on Putnam’s (2007) paper entitled “E Pluribus Unum: Diversity and Community in the Twenty-first Century” which elaborates the challenge of diversity in global north countries as the consequences of migration flows. Putnam (2007) argues that in the short run, immigration and ethnic diversity will reduce social solidarity and social capital. While in the long run, the success of managing immigration and diversity will positively affect cultural, economic, fiscal and development. His proposition focused on the challenge of social cohesion in global North countries, however he did not elaborate on the modernization effect of returnee in global South countries. This study tries to fill the gap of Putnam’s proposition by investigating the effect of international migration experience on returnee to the individual social capital in global South country, more specifically in traditional-agrarian Javanese society. Returnee in this study refers to the migrant worker who returns to home country after their period of working abroad. Even though most of the migrant worker time was spent in the factory, but the social ties of migrant worker with their environment have 4


been significantly contribute to their personal modernization process during their times in advanced industrial country. This research conducted in Yogyakarta, Indonesia, of which this area known as the special autonomous province that based on cultural values of Kraton (Javanese Kingdom) in its governance daily practice. The status as special autonomous was granted in 2012 after the series of people mass action which requested the central government to regulate the special autonomous into a law. As the following occur, the special autonomous has been regulated in the law no. 13/2012 about Special Province of Yogyakarta. This followed by special regulation in which there will be no local election and the king of Kraton and his future heir perennially appointed as the governor of Yogyakarta. This special regional status strengthens the Javanese culture as legal foundation in modern government for day to day interaction among government and their citizens. Through this structure, the modernization process in Javanese society become more difficult. As the traditional-agrarian setting, the Javanese society have a strong social cohesion that maintain through some activities such as Arisan (rotating credit association) as social mechanism to strengthen community solidarity (Putnam, 1994, p.169). The space for individual aspiration is limited, since the needs of the society become the ultimate goals and the role of cultural elite is dominant in public needs decision-making. This hierarchy (vertical) structure is embedded in daily social interaction as this is a manifestation of Javanese power structure tenet (Anderson on Holt, 2007, p.63). In this matter, this context is interesting to be studied since the hierarchy and strong social cohesion may become the sample case of the closed society which is not affected by modernization through cross-cutting interaction. Therefore put intervene of international migration experience as the variable become crucial to see the effect on the social capital in closed society. Through this study, I will investigate the influence of migration experience on returnee to their social engagement in their post mobility period. This case study may represent as an example on how the migration mobility effect on social capital in the traditional-agrarian society that outweigh the social cohesion over individual needs. Furthermore, based on data from BP3TKI (2014), the research site of this study which located in sub-district Sanden in Yogyakarta is selected due the high number of returnee compare to the other sub-district. By conducting the study on testing Putnam’s proposition in other context, the author hopes to find the benefit of migration experience to the improvement of individual social capital in a traditional society.

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2. Purpose and Research Question From theoretical point of view, this research will enrich the discourse on international migration and social capital subject by filling the research gap through investigating the migration experience effect on returnee’s social capital in traditional-agrarian setting. The previous research on this issue mainly focus on how social capital influences international migration in Mexico or Post-Communist County in Europe (Fussell, 2004, p.963; Massey & Espinosa, 1997, p.989; Massey & Riosmena, 2010, p.294; Kalter, 2011, p.566). This study intended to investigate the opposite direction in the causal mechanism, namely on how migration experience influences individual social capital, especially on assessing how migration experience effect the feature of social capital. By investigating the opposite mechanism, we can explore on how modernization process impacted on ties namely social capital, instead of putting social capital (as independent variable) as the variable to explain people mobilization. By putting the study in Javanese society, this study trying to see how the individual migration experience influences the density of social capital which will indirectly bring positive effect on development in that area. Which it has been explained that the Javanese society context sees as closed society setting. From practical point of view, this investigation will provide benefit for local government and BP3TKI in order to improve the migrant’s rural area and to propose more concise policy recommendation based on existing social ties. This study will give a comprehensive description on how migration experience influence individual density on social capital, as returnees potentially transform into the new middle class in rural area. If the density of returnee social capital is thick, then the finding on this study can lay the foundation for the discussion on whether migration experience on returnee will trigger the growing of association. As the role of association become crucial in Putnam’s framework as the basic measurement of the foundation of democracy and development. This is as proposed by the liberal democracy tenet based on Tocqueville notion in undemocratic setting. As this study aim to test Putnam’s proposition on migrant worker’s migration experience effect on their social capital, the research question in this study is: to what extent does migration experience effects on bonding and bridging social capital of returnee in Javanese society?

3. Theoretical Framework This section divided into three parts. First part discusses the debate on the concept of social capital. Second part discusses the debate on the concept international migration. In the last part, discusses the debate on the relationship of international migration and social capital. This part elaborates the theoretical

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debate surrounding Putnam proposition on social capital which become the proposition that has been tested in this study.

a. The concept of Social Capital Discussing social capital as a concept is problematic since each scholar has different definition due to various epistemological standing. As a terminology, the first concept of social capital comes from Lyda J. Hanifan (1916) studies on the importance of community involvement for a successful school. As for him, social capital perceived as tangible substances that count in people daily lives, namely good will, fellowship, sympathy, and social intercourse among individual and families which make social unit (Putnam, 2001, p.19). Even though he brings the benefit of social ties (proxy social capital) but he did not bring social capital into academic debate. The debate of social capital into academic debate brings by two prominent scholars under Pierre Bourdieu and James Coleman (Häuberer, 2011, p.35), before it developed under the study on the subject conduct by Robert Putnam. As for Pierre Bourdieu, social capital defined as a relationship immanent capital that provides useful support when it is needed. This relationship is stable, creates honor, and also reputation among their members that build and maintain trust. Whereas the relationships among the group of members (networks) sustained by material and/or symbolic exchanges as a social guarantee that institutionalize them (ibid, p.38).. His notion on social capital is influenced by the capital notion in Marxist tradition. However, unlike the term of social capital in Marxist which refers to economic sources, capital in Bourdieu refers to the various forms of sources, such as social capital and cultural capital. In Bourdieu conception, social capital has been seen as a network asset that belongs to society but the resources is used by individual to change into economic capital. For Bourdieu, social capital is: “made up of social obligations (‘connections’), which is convertible, in certain conditions, into economic capital and may be institutionalized in the form of a title of nobility” (Bourdieu, 1986, p.47) In contrast to Pierre Bourdieu, social capital by Coleman inheres in the relations between persons and among persons (Häuberer, 2011, p.40). As Coleman framed social capital as functionalistic and within rational choice theory where the ties also become the property of society and the individual use it for their own benefit. By this mean, Coleman put his conception in economic terms, where if there is a person helps other person it necessarily means that the other person will help them in return (reciprocity

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principle). In order to make the reciprocity mechanism works, it needs trust and obligation as the sources of social capital. For Coleman, social capital is: “Social capital is defined by its function. It is not a single entity, but a variety of different entities having two characteristic in common: They all consists of some aspect of a social structure, and they facilitate certain actions of individuals who are within the structure.” (Coleman, 1990, p.302) In contrary with Pierre Bourdieu and James Coleman, the notion of social capital by Putnam gives the opposite mechanism. In previous study, social capital sees as society properties which used for individual benefit. As for Putnam, social capital refers to individual properties which form society social capital. His conception has an influence from new-institutionalism epistemology and especially rooted from Tocqueville tradition. In his book entitled “Making democracy work: Civic traditions in modern Italy”, Putnam (1994) investigated on how vertical and horizontal social structure influence civic culture in northern and southern Italy. Based on his study, he came into conclusion that capitalism-industrial ethic in Northern Italy has more positive effect on association as foundation for civic culture rather than hierarchy kinship structure in Southern Italy. In his study, Putnam mentioned the importance of individual engagement on social organization as the measurement of people’s social capital density. For Putnam, social capital is “Social capital here refers to features of social organization, such as trust, norms, and networks that can improve the efficiency of society by facilitating coordinated actions.” (Putnam et al, 1994, p.167) By this mean, social organization is not social capital, but social capital exists in social organization with important feature on trust, norms, and network which influence on density of ties in social organization. In his next study in “Bowling alone: The collapse and revival of American community” in 2001 and “E Pluribus Unum: Diversity and Community in the Twenty-first Century” in 2007, Putnam come with more lean definition of social capital as he referred it to the connections among individuals, with social networks, the norm of reciprocity and trustworthiness that arise among them (Putnam, 2001, p.19; 2007, p.137). In Putnam work, he differentiated the inclusive and exclusive dimension of ties named as bonding (exclusive ties - ties to people who are like you in some important way) and bridging social capital (inclusive ties - ties to people who are unlike you in some important way) (Putnam, 2007, p.143). While bridging social capital perceived as more important bond rather than bonding social capital, since

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bridging social capital have more positive impact on society by bringing more sustainable democracy, economic development, and maintain universal policy (Putnam, 1994, p.175-176, 2001, p.19, 2007, p.144; Rothstein & Uslaner, 2005, p.70). Even though some study showed that bonding social capital have a positive aspect as main sources of social movement (Widmalm, 2005, p.86; 2008, p.196). This study uses Putnam’s definition on social capital which stressing the importance of norm reciprocity, trust, and networks. By exercising this concept, this study avoids other epistemological stands beside new-institutionalism such as Neo-Marxist epistemology which explore social capital more on power relations on social construction (Hadiz, 2004, p.702; Cheong et al, 2007, p.25).

b. The concept of International Migration The recent phenomena showed that international migration flows lead to the more diverse society which becomes a challenge and opportunity in advance country (Putnam, 2007, p.139). From economic theory, this trend provides an advantage because it expands global economy by moving labor from lowproductive country to high-productive country which improves efficiency (Hanson, 2008, p.201; Massey, 1999, p.318). Unfortunately, this migrant flows created a migrant cost which refers to the flow of illegal immigration in advanced country (Hanson, 2008,p.201-202). From the theoretical point of view, the discussion on migration can be layered into three levels, individual decision-making level (micro), the web of ties (meso), and broader structural level (macro). In the micro level, the discussion related to the autonomy of potential migrant on how they decide (rational choice) to leave (migrate) or stay. On macro level, the discussion grasp on the aspect of economypolitical-cultural structure on the level of nation-state. In meso level, the discussion correlated with the relational dimension concern on social and symbolic ties among stayers and migrant (Faist, 2000, p.2). Based on these three layers, the dominant discourse on international migration is stressing the discussion on state role (macro level). This discussion focused on state behavior on regulating the immigration flow from poorer countries (Massey, 1999, p.318). The state role seen as an important factor in the field of international migration to anticipate the effect of immigration, even though other study said that labor export do not change the state macroeconomic policy and development design (Taylor et al, 1996b, p.203). In contrary, the migration flow effect the sending community economy (through remittance) although they do not relate to the local development because ill-government policy (Taylor et al, 1996a, p.410).

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One of the problems on three layers of theory in migration relies on the insufficient rational choice explanation on micro and macro level on understanding the migration decisions. This insufficient explanation in micro and macro theory occurred because it views people as atomistic agents, whether be they individual potential migrants, groups, households, organizations, and nation-states (Faist 2000, p.2324). Among these three layers, the gap of investigation on migration studies is in how social action facilitated migration and the rule of social capital that people can muster to achieve goals (meso level). Therefore, it needs to pursue a systematic investigation on meso level by putting the subject on migration and post-migration process of returnee and their relationship with potential migrants (ibid, p.4, 24). This study will examine the migration experience of returnee effect on the density of their social capital. In this matter, this study explore on how the migration experience refers to people’s mobilization across country from global south to global north industrial country. The mobilization refers to the migrant worker who returns from more industrial country and its effect on individual social capital in home country. In this matter, this study explores the meso level dimension on the discourse of migration studies.

c. The relationship between International Migration and Social Capital Discussion on the relationship between international migration and social capital become crucial since it alters the focus of previous discussion on social capital as resources to solve the collective action dilemma into new social setting in the context of immigration (Nannestad et al, 2008, p.628). By shifting the discussion on the new context, international migration becomes more important variable that catalyze individual’s form of bridging social capital which lead to the modernization effect. This study tests Putnam (2007, p.137) proposition which argues immigration will reduce social solidarity and social capital, but it will have a positive effect on cultural, economic, fiscal and development if it can be managed in the long run. Related to his proposition, the role of ties is important in order to form social solidarity. In his study, Putnam mobilized contact theory (bridging social capital), arguing that the diversity erodes the in-group/out-group distinction and enhances out-group solidarity or bridging social capital, thus lowering ethnocentrism. The conflict theory (bonding social capital) suggested that diversity enhances the in-group/out-group distinction and strengthens in-group solidarity or bonding social capital, which therefore increasing ethnocentrism (ibid, p.144). In his proposition, Putnam stressed the migration effect on the diversity, but did not elaborate on how migration experience will affect individual social capital in closed homogenous societies such as in the case of Javanese society. In

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relation to this matter, this section consists of the debate on the relationship between international migration and social capital variable. The dominant discussion on international migration and social capital put social capital as the independent variable which effect on international migration. Study by Fussell (2004) emphasize the influence of social capital, as he showed the family relationships (bonding social capital) have positive relationship on documented or undocumented Mexican migration to U.S. beside the variable of economy who showed as influential factors. In this case, the rural employment steadily declined compare to the urban area in Mexico (Fussell, 2004, p.963; Massey & Espinosa, 1997, p.989). Similar results occur in the labor migration from Poland to Germany which trigger by family ties (Kalter, 2011, p.566). This study has been challenged as the main factor for migration is not mainly through family relations. As the role of paisanos (countrymen) which have a weaker ties compare to family and friends has become more crucial in Mexican migration to U.S. (Flores-Yeffal & Aysa-Lastra, 2011, p.507; Wilson, 1998, p.401). In this matter, weaker ties which seen as disadvantage become more important than kinship ties on determining the migration (Palloni et al, 2001, p.1295-1296; Wilson, 1998, p.401). This is in contrast with the major finding that mentioned bonding social capital as catalyst for migration. It is found that bridging social capital (community ties) becomes the factor of Mexican migration flow to U.S. (Massey & Riosmena, 2010, p.294). In contrast to the dominant discourse, the opposite mechanism by putting international migration as independent variable that effect on social capital as dependent variable has been conducted. It showed that the migration experience increases the participation of returnee to be an actively involved and civically engage in their hometown’s institutions. The well-established social relations to the community (bridging social capital) become the motive to make a difference back home. As the migration experience put the moral obligation, privilege membership, and social expectation of stayers to returnee (Reichert et al, 2014, p.221). In this matter, the communities’ ties (structural) become an important factor for the social integration. The role of structural factor becomes the dominant aspect of social integration of Cambodian-French and Cambodian-American in Cambodia. Current finding showed that bonding within immigrant group become important sources for re-settlement (Wijers, 2014, p.1541), while the structural factor hindering the creation of bridging social capital. It makes immigrant group becomes isolated and marginalized based on the ethnic identity and stuck on institutional structures and conflicting ideologies (Wijers, 2014, P.1540; Cheong et al, 2007, p.25, 42; Labrianidis & Sykas, 2012, p.1, 21).

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The relation of Independent and Dependent Variable

International Migration

Social Capital (DV)

(IV)

This study is trying to test Putnam (2007, p.137) which argue that the migration will reduce the social solidarity (proxy reduce social capital). His studies give the explanation on how migration effect on the weak social cohesion in advanced country, but did not explore on how it will effect through returnee in developing country. In more elaboration, Putnam studies put the setting in liberal heterogenic society and did not explore in closed (undemocratic) homogenous setting as in Javanese society. Regarding to this matter, this study will conduct research by constructing the variable relationship as a diagram above. Javanese rural society has been chosen as the site of study since the site represents the traditionalagrarian context. Based on historical trajectories, Javanese society’s cultural perspective has been seen as undemocratic society which will displace cultural foundation to build democracy (Benda, 1964, p.454). In short, Javanese power structure is monolithic, since it relies on the kingdom structure. This structure affected the individual relations in Javanese society as they putting the ‘community needs’ as the first priority. In order to maintain the social cohesion, the Javanese society has its own mechanism in rotation credit called Arisan that maintain social solidarity (Putnam, 1994, p.169). This solidarity mechanism is worked, even though the solidarity created based on intrinsic values rather than rational choice (Benda, 1964, p.454). In this sense, investigating on how migrant worker’s migration experience in more industrial countries influences their social capital in home country will be interesting.

4. Hypothesis Based on the theoretical elaboration on international migration and social capital, two hypotheses are proposed. They are as follows: H0: Migration experience is increasing returnee’s bonding social capital in Javanese society. Ha: Migration experience is decreasing returnee’s bonding social capital in Javanese society.

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5. Methodology and Research Design This section divided in five parts which consist of case study selection, small-scale survey design, indepth interview design, delimitation of this study, and outline. Moreover, this study use the primary data collected through field research by using small-scale survey and in-depth interview in Javanese Society. In overall, this section elaborates the methods and methodological issues of this study.

a. Case Study Selection This study employs the case study methods by focusing the investigation on one particular causal factor (Gering, 2007, p.195) on how migration experience effect social capital. The case study methods conducted in order to test Putnam (2007, p.137) proposition which argue that the migration will reduce the social solidarity in other context. Putnam’s studies conducted in an advanced industrial setting which becomes diverse society as the consequences of international migration. This study fill the gap by Putnam’s study by investigate how migration experience effect returnee’s social capital in TraditionalAgrarian setting. As the consequences of employing Putnam’s proposition, this study employs the newinstitutionalism epistemology on this study. Moreover, the qualitative research design applied in this study in order to see whether the institutional aspect in social relations has been affected by migration experience. However, besides trying to testing Putnam’s proposition in a different setting, there are several reasons on why this research conducted in Javanese Society in Indonesia. First, there are limited numbers of research on the relationship or effect on international migration to social capital. The study conducted by Isham and Kahkonen (2002) investigated on how household participation expressed their dissatisfaction on water management in central Java. It is found out that the household participation is low in order to avoid disruption on the communal harmony (Isham & Kahkonen, 2002, p.185). In Hugo’s work (1995), he showed that the family ties and decision making become the crucial element of Indonesian migration to working abroad (Hugo, 1995, p.273). In his other work, Hugo (2002) investigate on how labor international migration effect on family structure and composition (Hugo, 2002, p.13). Hugo comes to the conclusion that labor international migration can make people adopt ‘modern’ pattern and improving economic social status through remittance, but at the same time it ruins social relations in family due to prolonged separation of parents (ibid, 2002, p.41). On other studies, Olken (2009) showed an interesting study that the increased access to television signal led to reduced participation in social group on the village level in Indonesia (Olken, 2009, p.31). His finding is similar to what Putnam (2001) argues that the television become one of the factor that weaken social cohesion. In other exploration, it is showed that household’s membership in local association effect 13


positively in the increased households welfare and reduced poverty (Grootaert, 1999, p.62). All in all, these previous investigation did not investigate on how migrant worker’s migration experience effect on their social capital in their home country, especially in the traditional-agrarian society. Second, the Javanese society become one of the sample of traditional-agrarian society with strong patron-client relationship which similar to Thailand (Zuhro et al, 1997, p.6). Despite the patron-client relationship, the horizontal ties among individual which imposing the community needs above individual needs is quite strong. At some occasion, this structure hindering individual autonomous for the sake of harmonious society, the antagonism or disagreement becomes a taboo for society (Pye, 1999, p.768). In this context, the social cohesion is not based on independent rational individual, instead it based on the sacrificial of individual for communal harmony. This study uses the primary data which collected through field research by conducting small-scale survey and in-depth interview. These methods are conducted due to the limited existing available data in international migration on Javanese society in general and Sanden sub-district in particular. The smallscale survey conducted in order to capture the general picture of the condition of returnee and their social interaction in the sub-district. While the in-depth interview conducted in order to explore and reconfirm preconceptions of the social interaction in Javanese society. The literature review of this study is focused on the books, journals, and articles that discuss international migration and social capital. These sources will contain following keywords: migration, international migration, return migrant, bonding social capital, bridging social capital, social capital, and trust.

b. Small-Scale Survey One of the methods conducted in this study is small-scale survey as this method helps the researcher to acquire the general picture of the population. In this matter, small-scale survey questions in this study are similar to survey instrument of the 2000 Social Capital Community Benchmark Survey by Harvard University which becomes the foundation of Putnam’s proposition. This study is designed as it aimed at testing Putnam’s proposition on international migration and social capital. The respondents in this study are divided into three groups. First group labeled as stayers group which consist of people who do not plan to go abroad. Second group labeled as potential migrant group which consist of people who plan to go abroad. While the third group labeled as returnee group, which consist of people who return from working abroad.

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The differentiation of groups in this study is intended to be able to investigate whether there are any effects of international migration experience on individual’s social capital. In this study, the survey control socio-economic background of the entire group. As the individual in stayers and potential migrant group should have the similar socio-economic background at the time the study conducted, while the socio-economic background of returnee group refers to their condition before they work abroad. If the stayers and potential migrant groups showed a different result, then there is an effect of people mobility on their social capital. While if the returnee group have more social capital than stayers and potential migrant group , then the international migration experience influence the individual’s social capital. This study use purposive sampling as this method helps the researcher to purposely choose subjects who, in their opinion, are thought to be relevant to the research topics. In this case, the process of sampling will involve identification of the informant and arranging time for the meeting (Sarantakos, 1993, p.152). Through this methods, the sample selection choosing through the significant individual in the community, since the design of this survey is trying to capture the small scale sample. In this matter, the individual selections by researcher strengthen the validity and reliability issue. In this small scale survey, there are 75 people were examined, consist of 25 individuals from stayers, potential migrant, and returnee group. The amount of representative sample across the group will be in the same proportion in order to test the effect of migration experience. Hereby the differentiation of the representative of this study: 

Stayers Group: 25 individuals who do not plan to go abroad



Potential Migrant Group: 25 individuals who plan to go abroad



Returnee Group: 25 individuals who have returned after working abroad

This small-scale survey design enables the researcher to look on the general picture of the population, even though the generalizability is not possible due to the small sample in this survey. In this small scale survey, the relevant variables to be examined are trust, norm, network, and social organization. Most of the research questions in this survey replicate the 2000 Social Capital Community Benchmark Survey by Harvard University. The questions in this survey mostly examine nominal and ordinal scales with the question such as generalize trust and income of the respondent. As this research conducted in qualitative design, the data triangulation is examined through the analysis of small scale survey and in-depth interview.

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c. In-depth Interview Beside small-scale survey, this study utilized in-depth interview as the primary methods to investigate the effect of international migration experience to the individual social capital. The respondent of this study which spread into stayers), potential migrant, and returnee group will become the informant of this study. For the in-depth interview five informants from each group is selected and asked the question regarding their social capital. The individual which selected in the interview based on several criteria, such as role in the society and economic level. Moreover, this study employs two core questions, which are: Question 1 on Density Association: 

What kind of association that you participate in? How the migration experience influences your decision in joining association?



Are you joining multiple associations? Why do you decide to join multiple associations?

Question 2 on Trust, Norms and Network: 

Do your migration experience affecting your perception of trust with other? In what way it influences you?



Which network is more important, your family’s network or association’s network? Why it is more important than the others?

These questions are intended investigate further the variable of trust, norm, network, and social organization which become the parameter of social capital in Putnam’s conception. By examining the ‘kind’ and ‘density’ social organization, we can judge the density of individual social capital as social organization consist multiple social ties. Also, this study sees how the individual of between these groups perceived on another as the migration experience should (assume) modernize the returnee which effect their social relations with others.

d. Delimitation and Potential Bias This study has several limitations. First, this study used a single case study design. As the consequences, it is hard to make a generalization. The proposition on this study may not be applied in other case, since there will be other context and factors that can determine the results. Second, this research investigates on marginal people ties in Javanese society. The focus on marginal ties brings consequences on the ‘proper’ informant response on the interview that has been conducted. The quality of 16


data can be less ‘sufficient’ if we compare to the studies which put elite actor such as NGO as informant of the studies. Third, the author preconceived notions from the initial interview and desk research. It may lead the subsequent interview to specific direction desired by the author. To mitigate this, open-ended questions is conducted so that informants have the freedom to explore and express more on their thoughts which therefore reduce the bias in this research. Forth, this study employs one particular paradigm in new-institutionalism. As the consequences of employing research that testing Putnam’s proposition, then this research did not cover other paradigm such as neo-Marxism or feminism.

e. Outline This study consists of nine chapters. First chapter consist the elaboration on the importance of studying migrant worker migration experience on individual social capital in a more ‘closed’ society as in Javanese Society. The short elaboration on Putnam’s theory as the foundation of this study has been discussed in this chapter. Second chapter consist the academic and practical contribution and research question conducted in this study. Third chapter of this study consist the theoretical framework of this study. In this chapter, there are elaboration on social capital concept, international migration concept and the debate on the relationship between international migration and social capital. Fourth and fifth chapter will address the hypothesis and methodological issues in this study. In this part, there is elaboration on the choices on why conducting small-scale survey, in-depth interview, limitation study, and the paradigm that has been use in the study. Sixth chapter consist the profile of the research site in Sanden sub-district, Bantul, Indonesia. This chapter consists on the geography and secondary data of Sanden regarding to the migration flow in this area. Seventh chapter consist the analysis of the empirical finding in this study. This chapter will elaborate how the small-scale survey results and in-depth interview analysis. The last part of this chapter elaborates the data triangulation of this study. Lastly, in chapter eighth and ninth, it will elaborate the conclusion and important remarks of this study. Including the bibliography list that has been used this study.

6. Javanese Social Setting in Sanden, Indonesia The research site of this study is located in Sanden sub-district in Bantul regency. This research site is part of special province of Yogyakarta in Indonesia, which known as the province that has been given the authority to implement the Javanese culture as the code of conduct to exercise the day to day governance. This province consists of four regencies which are Sleman, Bantul, Kulon Progo, and 17


Gunung Kidul regency. Also this province has one city known as Yogyakarta itself. In total, this province consists of 78 districts and 440 villages (BP3TKI, 2014, p.1). In term of population, this province consist of 3.514.762 people with the highest density of people spread in Sleman with 1.114.833 people (31,71%) and Bantul 927.956 people (26,40 %) from the total of population (Pemerintah Daerah DIY, 2014). Interestingly, both of Sleman and Bantul as the highest density regency have a contrast setting. Sleman known as urban-modern setting, while Bantul known as traditional-agrarian setting. This contrast setting effected on the regency development plan and capitalism development. Sleman, like most urbanmodern regency, have developed more and attract people from different ethnic background to live in this regency. As the consequences of people mobility, Sleman have a diverse society. In contrary, Bantul have less capitalism development showed that this regency focusing more on how to manage the agricultural sector. In other words, this differentiation causes the Bantul regency have thicker Javanese culture rather than Sleman regency. In more general, as a province, Yogyakarta has been granted as special autonomy province since 2012 which enable them to create fiscal and regulation capacity to maintaining Javanese culture. Through the regulation in the law of 13/2012 on special province of Yogyakarta, this province enable to appointed Javanese king to be a governor of the province. In this province, there existing the last Javanese kingdom (Kraton) which ruling the local government for years. It is become a norm in the society that the king should be the governor in this province. Through the law of 13/2012, the governor has given the regulation capacity to formulate the public policy to maintain and strengthen the Javanese culture which becomes the foundation of the special autonomy.

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As it has been elaborated, from the structural point of view, Yogyakarta is more suitable to be the research site province in regard to their special autonomy, existing Javanese kingdom, and the thicker Javanese culture. Moreover, the decision to employ the study in Bantul rather than other regency based on the statistical data from Balai Pelayanan Penempatan dan Perlindungan Tenaga Kerja Indonesia (BP3TKI). As there are two regencies, Bantul and Kulon Progo, which are statistically showed the high number of migrant worker. In 2009, Kulon Progo recorded to send 254 people followed by Bantul with 227 people. This number changed dramatically in four years, as Bantul recorded as the highest regency that send 831 people in 2013. If we differentiate the migrant worker in Bantul based on formal (worked in company and protected by law) and informal (domestic worker and mostly unprotected by law), it showed that the formal worker has been dominate the statistic from 2009 to 2013. It can be shown, as the informal sector send 2 people in 2009 and increase to 135 people in 2013 compare to formal sector which send 225 people in 2009 and rose dramatically to 696 people in 2013 (BP3TKI, 2014).

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In summary, there are two factors that effected on the case selection, which are the thickness of Javanese culture in traditional-agrarian setting and the high number of migrant worker in the area. To be more focused, Sanden sub district is chosen based on the correspondence with the local authorities in BP3TKI which statistically shown Sanden as the highest sending returnee among regency.

7. Empirical Result The empirical discussion of this study divided into three sections. The first section consist the analysis of small-scale survey in returnee, potential migrant, and stayers groups. Analysis in this part is conducted through ANOVA analysis in order to see the variation within the groups. The second part of this section elaborates the in-depth interview analysis to strengthen the general finding in ANOVA analysis. The third part consists of the triangulated result of the study by seeing the confirmation between the variation in ANOVA analysis and the in-depth interview results.

a. Small-Scale Survey Analysis The analysis of the small scale survey conducted in this study uses the Analysis of variance (ANOVA) in order to see the variation between groups of sample. By conducting ANOVA, we will analyze on the mean of the sample in order to see the differentiation between sample groups. In order to see the variation of ties, I construct the interval score of mean in 0 to 5 scales, where the middle mean values (2.5) become the parameter that differentiated the form of bonding and bridging ties. If the testing score showed that the mean of the group is fewer than 2.5, it means that the group form bonding ties. In contrary, if the mean of the group above 2.5, then it means the particular group from bridging ties. It also important to mention earlier that all the ANOVA analysis put the p-values at 0.05 or 95% confidence level. By conducting the ANOVA analysis, we can see the total mean of each group in order see the tendency of the sample. As mentioned in the theoretical framework, this study employ Putnam’s concept on social capital which refers to three important features which consist of trust, norm, and network. Another important dimension on Putnam’s conception is the individual engagement on social organization. Social organizations contain social capital as it is the manifestation of bonding or bridging social capital. All in all, the small-scale survey conducted in this study control the same-economic status in the entire respondent but with the differences on the migration experience.

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Social Organization Group Stayers Potential Migrant Returnee Total

Mean .2208889 .19636364 .21163637 .20962964

Std. Dev. .13416127 .14054205 .10053302 .12500089

F

Prob > F

0.24

0.7870

The first ANOVA analysis measures the engagement of people in social organization. In Putnam’s framework, social organization sees as the media where social capital exists in the form of bonding and bridging social capital. The ANOVA result showed that the people engagement on social organization considered as low as all the group showed the mean score below 2.5. The score showed that stayers group got score 0.220, potential migrant got score 0.196, and returnee got score 0.211. This means that there are low people engagements in various social organizations. This data showed that people engaged more on the association that have similar attribute with themselves. If we looked on the p-value of the analysis, the score on 0.787 showed (> 0.05) that there are no variations of migration effect treatment in the entire group at 95% confidence level. All in all, the ANOVA analysis on people engagement on social organization is low as people are more forming bonding social ties. Therefore, it is understood if the trust, norm, and network results showed under the mean score (under 2.5). Norm Group Stayers Potential Migrant Returnee Total

Mean 2.58 2.5933333 2.66 2.6111111

Std. Dev. .54031884 .6384298 .51252822 .55974398

F

Prob > F

0.14

0.8668

In contrary to the assumption that the low engagement on social organization means the low trust, norm, a nd networks, the ANOVA analysis on norms showed the high mean (above 2.5) in all groups. As the stayers group score 2.58, potential migrant group score 2.59, and returnee group score 2.66. This figure means that there are cross group norm (informal institution) that ties individual across groups. If we looked at the p-value, it showed the score of 0.866 (> 0.05) which may means there are no differences mean across the groups at 95% confidence level. The p-value reconfirms the finding that there are slightly forming bridging norm in Javanese society. It is can be understood in the traditional society setting where the community needs placed above individual needs. Conversely, it is surprising that the bridging norm score is not as high as it has been expected in Javanese society setting.

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Trust Group Stayers Potential Migrant Returnee Total

Mean 1.92 2.2 2.144 2.088

Std. Dev. .58878407 .40414517 .4744119 .50322204

F

Prob > F

2.24

0.1138

In opposing to the ANOVA result on norm, the mean on trust in all group showed slightly below middle mean (2.5). As the result showed that stayers group score 1.92, potential migrant score 2.2, and returnee score 2.14 with the p-value at 0.113 (> 0.05) which mean there are no differences result among the group at 95% confidence level. This means that individual tend to form bonding trust, a trust that created and worked within their closest ties. However, the mean result showed that the score of bonding trust is nearby the middle values (2.5). This means that there are a potential to create the bridging trust as the bonding trust is not so dominant compare to the people engagement on social organization mean level.

Network Group Stayers Potential Migrant Returnee Total

Mean 2.2366667 2.3853333 2.688 2.43

Std. Dev. .53315969 .25964363 .59709791 .51198107

F

Prob > F

5.08

0.0086

In contrast with other ANOVA analysis, the mean in network showed the differences as the pvalue score at 0.008 (< 0.05) or at 95% confidence level. Across the group that has been tested, only the returnee group which showed the bridging network ties showing by mean score at 2.68 (> 2.5). Compare to the mean score at stayer with 2.23 and potential 2.38 which all showed below the middle values (2.5). This result means that there are effects of migration experience on individual network. As the returnee created a bridging network, while the stayers and potential migrant create bonding network. This result can be interpreted that international migration experience builds the awareness on building network. It is unquestionable that this figure needs justification on how individual on these different categorization see the utilities of networks.

Conclusion In summary, based on these tests on the features of Putnam’s social capital and the engagement of individual in social organizations, it is showed that international migration experience did not effect on individual engagement to social organization. It did not either effect on the feature of social capital in

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trust and norms, but it did effect on individual networks. From all the indicators, it can be assumed that international migration experience has been modernizing individual on the utilization of networks. This will be elaborate in the same Putnam’s categorical. The categorical intended to see the result of in-depth interview analysis in more detailed explanation, to ensure that each feature has been addressed in this research.

b. In-Depth Interview Analysis This section contains the in-depth interview analysis to complement the small-scale survey analysis in the previous section. If the previous chapter elaborate the general tendency, then this chapter provide the answer on ‘why’ questions. The analysis flow is followed by the previous section arrangement, by investigating the engagement on social organization, norm, trust, and network.

Social Organization Result in ANOVA analysis showed that migration experience did not effected on individual engagement on social organization. In fact, the individual engagement of stayer and returnee on social organization showed the same result. The question that needs to ask is ‘why’ individual in all group showed the same result. As the in-depth interview conducted to fifteen informants, it is concluded that there are several factors that cause the low engagement of individual in social organization. It eventually related to the patriarchy values of Javanese society in stayers group. In the interview with female stayers, it is showed that the domestic preferences such as taking care of kids and understanding on gender role become the main hindering of social engagement in social organization. This occurs on stayers, such as Tina who said "I used to join many associations, but not anymore as I have a kid right now. …. since my father passed away I have to earn an income and less active anymore in the association" (Tina, 2015). This domestic preference also occur in other stayers, Khairun, which said: "I seldom joined association as I have to take care of my children. Usually the activity of the association is in the night, therefore I cannot join" (Khairun, 2015). From this interview, it showed that the domestic preference become one of the main reason on female engagement in social organization. Interestingly, the gender role in Javanese society seems to become the reason of the disengagement of female in social organization. It occurs in the stayer interview with Rubiyah, which said "... As I said previously, (that) for housewives has less interest in it (joining association) as it is not woman’s business (domain). It is better the husbands and the youth who has more experience (to join)" (Rubiyah, 2015). These interviews showed that the patriarchy values dominated stayer’s paradigm. It follows the fact that 23


mostly the social organization lead by men. All in all, in stayers group, the cultural factor has become dominant factor of the disengagement to social organization. In contrast to stayers group, the low individual participation on social organization in potential migrant group is based on different motive. On the interview with Rina, it occurs that joining social organization did not beneficial for her business. As she said: "Yes it is, I do not really like joining association as I think it less beneficial for me. The discussion is not beneficial and less relevant for my business" (Rina, 2015). In similar fashion, Aan Indra showed the less active in social organization. As he said: "… I am the one who is less active (joining association). As my kid is still small and my wife already tired from work. Therefore, I can’t be much active in association" (Aan Indra, 2015). In potential group migrant, the engagement to social organization lies on rational-benefit motive rather than in stayers group which imposing more on gender role in Javanese society. In contrary to stayers and potential migrant group, informant whom categorize in returnee group chose to not join social organization because of the lack of practical benefit of it. On the interview with Iswantoro, it is occur that the unavailability of relevant social organization become the motive of his disengagement with social organization. In this matter, the benefit of joining social organization becomes the key factor. As he said, "No, I am not (active in association) as the association for this business is not exist in this village. The association for this profession is located far from here so that I have difficulty to join it" (Iswantoro, 2015). However, it is not merely the practical benefit of joining social organization that trigger the disengagement. The result of interview with Supini showed that there are a social relation issues. As social organization sees as unhealthy group, as she said: "Rarely (active in association), almost never (joining association). I only take care of my warung (small street food restaurant). Sorry to say but pengajian (Islamic association) in the village there is lack of integrity from the ustadz (a person who did sermons in Islam), they just say it but not done it. ..." (Supini, 2015). The interview showed that it is clear there are conflicting values between returnee with established social organization. In summary, based on the in-depth interview on the three group in this study, it occurs that joining social organization is not become the priority for the entire informant that has been interviewed. However, these three groups that have been studied have different kind of reason on not joining association. Stayers group fill the traditional Javanese society values that hindering them, while the potential migrant and returnee based more on rational benefit choice. Based on these findings, it is implied that social organization is not the form that been considered by Javanese society as beneficial. The close individual ties seem to be more important in the Javanese society context.

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Norm Result in ANOVA analysis showed that the entire group formed a bridging norm with the score slightly above 2.5 on stayers and potential migrant while returnee group score 2.66. This result is not surprising but it can be interpreted as the reduction of bridging norm since it should be higher in traditional society setting. This can be interpreted that there are slight decrease of social cohesion in Javanese society setting. The strong norm “obligation” to guard social cohesion showed on the interview with informant from entire groups. As it showed in the interview with Nia, a returnee which used to worked in Korea, as she said "(Regarding to relation with neighborhood) … we helped each other. For example, if I am harvesting, I share some to the neighbors, vice versa" (Nia Lestari, 2015). There are informal institutions (norm) which “obligate” individual to share their private matters to the public domain, such as harvest product. This reciprocity mechanism becomes the code conduct in the daily interaction. As it is mentioned by Lilis from potential migrant group, which said "Of course, in the community we help each other. It doesn’t create any difficulties for me as everything is about give and take" (Lilis, 2015). In similar fashion, Basuki from stayers group strengthen this dimension, as he said “… As this is a tradition, we could not avoid. … There is a good side of it, which is the cooperation is really good. For example, when there is an event people work together. Other case, if I want to build a house therefore the people surrounding will help me free of charge" (Basuki, 2015). These interviews showed that the social harmony is seem as taken from granted. This is the rules that all of the individual in Sanden should obey on it. For individual whom violated the norm, they will get punishment through alienation from society. This occur in the interview with Basuki (stayers group), as he said "They will talk behind you, make a distance with you and they won’t invite you in any people activities" (Basuki, 2015). These interview results reconfirm the bridging norm that has been formed in the entire group. However, the in-depth interview analysis showed that there are hidden conflict within returnee and stayers. As stayers see the freedom act that conducted by some returnee has violate the social norm. This occurs in the interview with Tina (stayers group) which said "For social status they (returnee) gain higher level. ... But there is also negative effect, such they like to drink alcohol. ... They said (that) in abroad they free to drink, but here is different. Even though it is their rights, but here is inappropriate (against norm) for that" (Tina, 2015). In similar fashion, Rubiyah from stayers group share the same views, as she said: "There are some differences (returnee), from the way they dress to being drunk. It is influence from abroad from people return from Korea and Malaysia, as there are free to drink alcohol compare to here. ... It is bad influence from outside. ... It ruined young people mentality." (Rubiyah, 2015) 25


These interview results showed that at some point there are hidden conflict in the social relation as returnee pictured as the individual whom has potential to do so or disturb the established norm. To sum up, international migration experience had no measurable effect on building the bonding norm. Conversely, the bridging norm formed in Sanden as it more imposed by structural factor rather than individual’s rational choice. The structural factor uses the social punishment by alienating individual whom did not participate or violate the established social norm. Even though, based on the interview, it showed that there are conflicting values as the returnee bring their culture when they are working abroad. All in all, the bridging norm is form as the structural factor is more dominating in Javanese society.

Trust Result on ANOVA analysis showed that the entire group formed a bonding trust. This is an interesting finding since the form bridging norm did not follow by the form of bridging trust. Based on the interview with the entire group, it showed that the low trust related to the unhealthy social organization and how the relational circle has been build. Interview with Basuki from stayers group showed that the likely identity becomes the foundation to building trust, as he said "… If it is people from mosque, I trust more as I am also from the same mosque. But if it is different religion, it depends on the people" (Basuki, 2015). However, it is correlated with the low individual engagement to social organization. It occurs in the interview with Khairun from the same group, as she elaborate "... Sometimes, I hesitate to go outside as the women likes to gossips. Therefore, it is better for me to stay at home" (Khairun, 2015). The close circle and the unhealthy in inter-individual relationship has been the trigger on the low trust in the individual in stayers group. In the interview with individual from potential migrant group, it showed more likely the same form of bonding trust as in the stayers group. In the interview with Rina, it showed that the lack of beneficial on building the interaction with other and building cooperation, showed the lack of trust as she said "… I like to do my business by my own so that I can manage and responsible on my own business. It is hard for me to cooperate with other people, as I am afraid of differences in opinion, vision and mission. .." (Rina, 2015). The informant showed the more rational foundation on the social interaction than stayers group. It is quite hard to find the elaboration in the trust level among the informant in potential migrant group. Therefore the dimension on this group cannot be more elaborated. In similar fashion, the informant from returnee group showed that the less willingness to cooperate with other unlikely cooperation on returnee. It showed in the interview with Nia which said "... 26


I like to work by myself. … It is hard to accommodate many interests. If you work by yourself, it is okay as the risk is smaller" (Nia Lestari, 2015). The lack of interest to cooperate with others can be seen as the lack of trust with other. The interesting part is Supini from the same group which delivered an interesting point as she said: "... At that time, people went home after working abroad just stayed at home and not involved in association. I have the will to establish an association as I see those who return home after working abroad looks like losing direction of life. … I thought that their mindset is like those people in other country but I was wrong. When they return back to Indonesia, they get back to their Indonesian mindset. ... Therefore I am the tip of the spear for them (returnee). I have no secretary but I can run the organization (Returnee Association). I don’t need secretary or treasure. I think it is not necessary, if I employ them I will just make it difficult for myself." (Supini, 2015)

The interview showed that there are lacks of trust, even among the returnee. The informant is choosing to strengthen the relative close trust with their family rather than with other returnee. This can be seen that the returnee identity is fading in the Javanese context. In short, from the interview it implied that international migration experience did not affect the bridging trust. The entire group form the bonding trust but with different foundation of reason. It seems that the traditional values become dominant factor that make forming bonding trust in stayers group, while the more rational choice foundation initiate the making of bonding trust in potential migrant and returnee. Other interesting fact is the bonding trust is stronger in stayers group rather than the others group.

Network Result on ANOVA analysis showed that the network is the only feature that affected by international migration experience on returnee. This finding is interesting to elaborate more on why network is the solely feature that effected by international migration experience. Based on the interview with Tina from stayers group, it seems that the economic capital become the main reason on building network even though network is not based on economic capital. It occur when the interview reveal the economic comparative advantage of returnee. As she said: "Yes, because they (returnee) have the capital not like the other people. Usually for small business is done by individually, but for big business they join with other people (other returnee)" (Tina, 2015). In similar fashion, Rina from the same group elaborate discourage in building bridging network, as she elaborate "Not really, as Arisan not only talked about business … IWAPI (Indonesian Women Entrepreneur Association) which talked about business, but I have no intention joining them as I only a small business actor" (Rina, 2015). These two informants 27


interpreted the networking building based on economic matters. It resonates with the individual from potential migrant group, as the interview with Dwi Iswanto reveal that he prefer to build network outside the village, as he said: "(I prefer involved in) Kuliningrat (returnee association in province), as in famer group there is people from or made by government. Most of the meeting is hard to express. If it is in Kuliningrat, the meeting invitation is enough via SMS. Farmer group have too many meetings and waste the time, as the farmer not only farm but also need additional income." (Dwi Iswanto, 2015)

Both of stayers and potential migrant group sees networking in economic terms, this implied that both of group sees that networking should base on economic beneficial. It is implied that the bonding network is more preferable in both of group, since both of the group limited the networking form on economic matters. Conversely with the network utilities in stayers and potential migrant group, individual in returnee group sees the network building based practical reasons. As interview with Farid from returnee group, it implied that individual from returnee group realize the important aspect of networks. As he said in the interview: "Joining association provides me an opportunity to meet friends and potential networks (for selling). … The more you have friend the more people know about your business and you can promote your business to them. If you have more friends, you can sell them almost everything" (Farid, 2015)

This interview showed that they are realizing the importance aspect of networking that have beneficial with their economic possession. In contrast with stayers and potential migration group which rely more on bonding network. In similar fashion, Supini from the same group, stressing that the network provide the opportunity to gain resources. As she is mentioning on her relationship with local authorities, as she become the head of returnee association, as she said "Yes, it is me (regarding to the middle man of funding). The government official, Depnaker (Ministry of labor and workforce), directly contact me" (Supini, 2015). The utilities of network is important to gain the fund from government project, which she elaborate "Yes, (I am using link to submit the proposal) DPRD Bantul, where else. If you want to submit to the province so you just go to DPRD province. ... If you just being passive (not contact your link), in 1000 years it won’t be approved" (Supini, 2015). These interviews showed that returnee realize that by building bridging network, it has been giving the practical beneficial in the long and short run. In summary, the motive for building bridging network from the group determine by the practical use of network. It is implied that international migration experience seems effected on the individual 28


consciousness on how building network will give a practical beneficial in the long or short run. It also related on how individual create the meaning of network. While the stayers and potential migrant interpret network as in narrow meaning (economic matters), while the returnee interpret network in more wide meaning.

Conclusion In summary, the in-depth interview analysis reveal that there are slightly modernization process that effected by international migration experience. In the stayers group, the traditional values become the dominant factors that effected on how individual building their social capital. This point of view did not occur in the potential migrant which are more slightly modernize. In the returnee group, there is more rational foundation of individual on building their social capital. However, it reflected from the interview that the structure is more dominant in dictating individual behavior. As in the Javanese society, the norm that sustains the social cohesion has been placed in higher position in order to maintain the social harmony. Even though, the interview showed that there are more tendency to rely more on the close social relation (bonding social capital). This case is interesting, since as from the identity point of view, the respondent have the same identity as Javanese people. But, it showed the different responses (motive) on building their social capital. Even though, based on the interview, the entire group showed that all the individual form a bonding social capital.

c. Triangulated Result The ANOVA and in-depth interview analysis showed that there is not much effect of international migration experience on social capital. As the small scale survey and interview result showed that there are slightly modernization effects on returnee. If we compare stayers, potential migrant, and returnee group, it showed that the potential group and returnee have more rational foundation in their social interaction than stayers. The stayers group showed that there are more traditional values that affected their behavior. However, the finding in this study showed that the structural factor is more dominantly affected the social cohesion in Javanese society. The international migration experience did not affect the form of bridging social capital, but it strengthens the bonding social capital. This finding in some extent is strengthening the theory proposition by Putnam that international migration lead to individual bonding social capital. But against the individual as agency that become the foundation of Putnam analysis, the finding in this research showed that structural factor is more important to determine

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individual behavior. All in all, international migration did not affect the forming bridging social capital, since it only affected one dimension of social capital, which is network. There are two features of social capital that interesting to elaborate, which are norm and networks. In this research, it showed that norm in all the entire group form a bridging norm. The manifestation of bridging norm in Javanese Society is Gotong Royong (communal work). The research showed that the individual involvement in Gotong Royong is become the code of conduct in the social relations as individual whom did not participate will be alienated from the social relations. In this matter, it implied that the involvement of people in Gotong Royong is become the parameter of social cohesion. This ‘obligation’ is the become the factor that the forming bonding trust and social organization, as Gotong Royong which should rely on individual voluntary has been changed into obligation. This structure limited the individual liberty. This is implied that the bridging ties (social cohesion) in Sanden are in a fragile because individual are force to involve to social matters rather than based on their consciousness. This effected on the formed of bonding network in stayers and potential migrant followed by bonding trust and social organization. In contrary with returnee which formed bridging network, as the consequences of slightly modernization which showed by the practical formed of networking. In summary, this analysis showed that the international migration did increasing returnee bonding social capital (H0) which in the in-depth interview analysis, showed that it has been triggered by the limited of individual freedom. The finding in this study challenge Putnam’s theories on international migration and social capital. In Putnam’s theory, agency is the pin point on understanding the form of social capital through the individual interaction. However, Putnam did not explain the structural factor that lead individual behavior. The finding in this study showed that the bridging norm have a negative consequences on social relations that cause bonding social capital. Even though each group have different foundation, as stayers have more traditional values, potential migrant and returnee have slightly modernization values. The social punishment and diversity on values becomes the trigger to lower social cohesion. It seems Putnam’s theory need to put emphasize on degree of individual freedom in order to see the strength and weak of individual’s social capital.

8. Conclusion and Important Remarks The research design in this study is intended to investigate the returnee effect on modernization in the Javanese rural village. Putnam’s study focusing on how diversity issue that trigger by international migration affected social capital in global industrial (north) country. In his study, Putnam proposes that international migration will cause bonding social capital in the short run, before it will create a bridging 30


social capital in the long run through the identity construction. This study is trying to test Putnam proposition by testing the effect of international migration experience on worker migrant (returnee) on their feature of social capital. In other word, this study is intended to see the opposite mechanism, by means the flow of people from industrial to traditional setting. This is the dimension that did not elaborated by Putnam in his study. In reference to that intention, this research focusing on the investigation on traditional-agriculture setting in Javanese society where the concept that has been use in this research refers to the social capital concept by Putnam which emphasize the important feature of trust, norm, network, and individual engagement in social organization. The result showed that the international migration experience did effect slightly on bringing modernization to potential migrant and returnee, while the stayers stick with their traditional values. The result is interesting as it is tested in the Javanese society which is a homogenous society. Challenging the Putnam’s study, this study showed that structure become important factor that determines individual behavior. In this context, the norm (informal institutional) become the factor that strengthen bonding social capital as it strengthen bonding trust, network, and social organization. Since the bridging norm has forced individual to obey the code of conduct to participate in the communal work or any social event in order to avoid the social alienation. This mean that the individual freedom is limited, which caused the bonding social capital. However, despite this general trend, the international migration experience did effect on networking dimension of returnee. This due to the modernization values in returnee in which the bridging networking can give the economic benefit. In this sense, this research is challenge the Putnam’s proposition which did not explore the individual freedom and the over positive views on the utilities of bridging social capital in his study. Lastly, there are several limitations in this study. First, this study employ the single case study design, therefore the generalization of the finding in this research is quite unlikely. Second, the respondent of this study is a marginal people in the rural area. Unlikely the more ‘elite’ respondent, the consistency and the ‘in-depth’ dimension of the interview become inadequate in some part. This is the challenge of the interview process, since the level of education and the knowledge of informant become the hindering factor on gaining the suitable data. However, despite these challenge, this research has provide contribution on exposing the gap of Putnam’s proposition. Last but not least, there are lots of research gap that can be investigated in the further studies. First, the research is on how the power relations mechanism works in the Javanese society. This can be done by employing the neo-Marxism perspective as it can be seen if there are a swift power structure in the social cohesion in Javanese society. Second, the research is on how the role of women in the context of managing social capital in the 31


patriarchy society as Javanese society. Both of these further researches may scale up the results of this study and contribute more on the study on international migration.

9. Bibliography Aan Indra (2015, November 05). (R.P. Imawan, Interviewer) Anderson, B. The idea of power in Javanese culture. on Holt, C. (Ed.). (2007). Culture and politics in Indonesia. Equinox Publishing. Basuki (2015, November 18). (R.P. Imawan, Interviewer) Benda, H. J. (1964). Democracy in Indonesia. The Journal of Asian Studies, 23(03), 449-456. Bourdieu, P. (1986). Forms of capital, on J. G. Richardson (Ed.), Handbook of Theory and Research for the Sociology of Education, Greenwood Press BP3TKI Yogyakarta, (2014), Profil BP3TKI (Badan Pelayanan Penempatan dan Perlindungan Tenaga Kerja Indonesia) Yogyakarta, BP3TKI Yogyakarta Cheong, P. H., Edwards, R., Goulbourne, H., & Solomos, J. (2007). Immigration, social cohesion and social capital: A critical review. Critical social policy, 27(1), 24-49. Coleman, J. S. (1990). Foundations of social theory. Harvard University Press Dwi Iswanto (2015, November 24). (R.P. Imawan, Interviewer) Faist, T. (2000). A Review of Dominant Theories of International Migration. on Faist, T. (2000). The volume and dynamics of international migration and transnational social spaces. Farid (2015, October 23). (R.P. Imawan, Interviewer) Flores‐Yeffal, N. Y., & Aysa‐Lastra, M. (2011). Place of Origin, Types of Ties, and Support Networks in Mexico–US Migration*. Rural sociology, 76(4), 481-510. Fussell, E. (2004). Sources of Mexico's migration stream: rural, urban, and border migrants to the United States. Social Forces, 82(3), 937-967. Gerring, J. (2007). Case study research: principles and practices. Cambridge University Press. Grootaert, C. (1999). Social capital, household welfare, and poverty in Indonesia. World bank policy research working paper, (2148). Hadiz,V. R. (2004). Decentralization and Democracy in Indonesia: A Critique of Neo‐Institutionalist Perspectives. Development and Change, 35(4), 697-718. Hanson, G. H. (2008). The economic consequences of the international migration of labor (No. w14490). National Bureau of Economic Research. Häuberr, J. (2011). Social Capital Theory. Springer Fachmedien. Hugo, G. (1995). International labor migration and the family: some observations from Indonesia. Asian and Pacific Migration Journal, 4(2-3), 273-301. Hugo, G. (2002). Effects of international migration on the family in Indonesia. Asian and Pacific migration journal, 11(1), 13-46.

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Isham J., & Kahkonen, S., How do participation and social capital affect community-based water projects? Evidence from Central Java, Indonesia. On Grootaert, C., & Van Bastelaer, T. (Eds.). (2002). The role of social capital in development: An empirical assessment. Cambridge University Press. Iswantoro (2015, November 17). (R.P. Imawan, Interviewer) Kalter, F. (2011). Social capital and the dynamics of temporary labour migration from Poland to Germany. European Sociological Review, jcq025. Khairun (2015, November 15). (R.P. Imawan, Interviewer) Larianidis, L., & Sykas, T. (2013). Social construction of community and immigration networks in rural areas: towards a dynamic view of their importance to Balkan immigrants. Sociologia Ruralis, 53(1), 1-25. Lilis (2015, November 15). (R.P. Imawan, Interviewer) Massey, D. S. (1999). International migration at the dawn of the twenty‐first century: The role of the state. Population and Development Review, 25(2), 303-322. Massey, D. S., & Espinosa, K. E. (1997). What's driving Mexico-US migration? A theoretical, empirical, and policy analysis. American journal of sociology, 939-999. Massey, D. S., & Riosmena, F. (2010). Undocumented migration from Latin America in an era of rising US enforcement. The Annals of the American Academy of Political and Social Science, 630(1), 294-321. Nannestad, P., Lind Haase Svendsen, G., & Tinggaard Svendsen, G. (2008). Bridge over troubled water? Migration and social capital. Journal of Ethnic and Migration Studies, 34(4), 607-631. Nia (2015, November 24). (R.P. Imawan, Interviewer) OECD. (2013). World Migration in Figures. Website: http://www.oecd.org/els/mig/World-Migration-inFigures.pdf Olkean, B. A. (2009). Do television and radio destroy social capital? Evidence from Indonesian villages. American Economic Journal: Applied Economics, 1(4), 1-33. Palloni, A., Massey, D. S., Ceballos, M., Espinosa, K., & Spittel, M. (2001). Social Capital and International Migration: A Test Using Information on Family Networks1. American Journal of Sociology, 106(5), 1262-1298. Pemerintah Daerah Istimewa Yogyakarta (Official Website of Yogyakarta Special Province Government). (2014). Jumlah Penduduk. Website: http://jogjaprov.go.id/pemerintahan/kalenderkegiatan/view/jumlah-penduduk Putnam, R. D. (2001). Bowling alone: The collapse and revival of American community. Simon and Schuster. Putnam, R. D. (2007). E pluribus unum: Diversity and community in the twenty‐first century. The 2006 Johan Skytte Prize Lecture. Scandinavian political studies, 30(2), 137-174. Putnam, R. D., Leonardi, R., & Nanetti, R. Y. (1994). Making democracy work: Civic traditions in modern Italy. Princeton university press. Pye, L. W. (1999). Civility, social capital, and civil society: Three powerful concepts for explaining Asia. Journal of Interdisciplinary History, 29(4), 763-782.

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Reichert, C., Cromartie, J. B., & Arthun, R. O. (2014). Impacts of Return Migration on Rural US Communities. Rural Sociology, 79(2), 200-226. Rina (2015, November 06). (R.P. Imawan, Interviewer) Rothstein, B., & Uslaner, E. M. (2005). All for all: Equality, corruption, and social trust. World politics, 58(01), 41-72. Rubiyah (2015, November 17). (R.P. Imawan, Interviewer) Sarantakos, S. (1993). Social research. Palgrave Macmillan. Supini (2015, October 17). (R.P. Imawan, Interviewer) Taylor, J. E., Arango, J., Hugo, G., Kouaouci, A., Massey, D. S., & Pellegrino, A. (1996a). International migration and community development. Population Index, 397-418. Taylor, J. E., Arango, J., Hugo, G., Kouaouci, A., Massey, D. S., & Pellegrino, A. (1996b). International migration and national development. Population Index, 181-212. Tina (2015, November 15). (R.P. Imawan, Interviewer) Widmalm, S. (2005). The utility of bonding social capital. Journal of Civil Society, 1(1), 75-95. Widmalm, S. (2008). Decentralisation, corruption and social capital: from India to the West. SAGE Publications India. Wijers, G. D. (2014). Navigating a river by its bends: a study on transnational social networks as resources for the transformation of Cambodia. Ethnic and Racial Studies, 37(9), 1526-1545. Wilson, T. D. (1998). Weak ties, strong ties: Network principles in Mexican migration. Human Organization, 57(4), 394-403. Zuhro, S., et al, (1997), Demokratisasi di Indonesia, Thailand dan India. PPW LIPI

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10. Appendix ANALYSIS OF VARIANCE (ANOVA) SMALL SCALE SURVEY

SOCIAL ORGANIZATION . oneway Organization Group, scheffe tabulate | Summary of Organization Group | Mean Std. Dev. Freq. ------------------+-----------------------------------Stayers | .2208889 .13416127 25 Potential Migrant | .19636364 .14054205 25 Returnee | .21163637 .10053302 25 ------------------+-----------------------------------Total | .20962964 .12500089 75 Analysis of Variance Source SS df MS F Prob > F -----------------------------------------------------------------------Between groups .007669612 2 .003834806 0.24 0.7870 Within groups 1.14859682 72 .015952734 -----------------------------------------------------------------------Total 1.15626644 74 .015625222 Bartlett's test for equal variances:

chi2(2) =

2.8768

Prob>chi2 = 0.237

Comparison of Organization by Group (Scheffe) Row Mean-| Col Mean | Stayers Potential | Migrant ---------+------------------------Potential| -.024525 Migrant | 0.791 | Returnee| -.009253 .015273 | 0.967 0.913

TRUST . oneway Trust Group, scheffe tabulate | Summary of Trust Group | Mean Std. Dev. Freq. ------------------+-----------------------------------Stayers | 1.92 .58878407 25 Potential Migrant | 2.2 .40414517 25 Returnee | 2.144 .4744119 25 ------------------+-----------------------------------Total | 2.088 .50322204 75

35


Analysis of Variance Source SS df MS F Prob > F -----------------------------------------------------------------------Between groups 1.09759987 2 .548799935 2.24 0.1138 Within groups 17.6415996 72 .245022216 -----------------------------------------------------------------------Total 18.7391994 74 .253232425 Bartlett's test for equal variances:

chi2(2) =

3.3812

Prob>chi2 = 0.184

Comparison of Trust by Group (Scheffe) Row Mean-| Col Mean | Stayers Potential | Migrant ---------+------------------------Potential| .28 Migrant | 0.143 | Returnee| .224 -.056 | 0.284 0.923

NORM . oneway Norm Group, scheffe tabulate | Summary of Norm Group | Mean Std. Dev. Freq. ------------------+-----------------------------------Stayers | 2.58 .54031884 25 Potential Migrant | 2.5933333 .6384298 25 Returnee | 2.66 .51252822 25 ------------------+-----------------------------------Total | 2.6111111 .55974398 75 Analysis of Variance Source SS df MS F Prob > F -----------------------------------------------------------------------Between groups .091851911 2 .045925955 0.14 0.8668 Within groups 23.0933336 72 .320740745 -----------------------------------------------------------------------Total 23.1851856 74 .313313318 Bartlett's test for equal variances:

chi2(2) =

1.2751

Prob>chi2 = 0.529

Comparison of Norm by Group (Scheffe) Row Mean-| Col Mean | Stayers Potential | Migrant ---------+------------------------Potential| .013333 Migrant | 0.997 | Returnee| .08 .066667 36


|

0.883

0.917

NETWORK . oneway Network Group, scheffe tabulate | Summary of Network Group | Mean Std. Dev. Freq. ------------------+-----------------------------------Stayers | 2.2366667 .53315969 25 Potential Migrant | 2.3853333 .25964363 25 Returnee | 2.668 .59709791 25 ------------------+-----------------------------------Total | 2.43 .51198107 75 Analysis of Variance Source SS df MS F Prob > F -----------------------------------------------------------------------Between groups 2.40042224 2 1.20021112 5.08 0.0086 Within groups 16.9967996 72 .236066661 -----------------------------------------------------------------------Total 19.3972218 74 .26212462 Bartlett's test for equal variances:

chi2(2) =

15.4385

Prob>chi2 = 0.000

Comparison of Network by Group (Scheffe) Row Mean-| Col Mean | Stayers Potential | Migrant ---------+------------------------Potential| .148667 Migrant | 0.560 | Returnee| .431333 .282667 | 0.010 0.128

37


SMALL SCALE SURVEY QUESTIONNAIRES QUESTIONNAIRE FOR STAYERS AND POTENTIAL MIGRANT GROUPS

IS THE INTERNATIONAL MIGRATION FOSTERING SOCIAL CAPITAL? A field study on the effects of international migration on social capital in Javanese society in Bantul, Indonesia Rafif Pamenang Imawan Master Student in Political Science, Uppsala University, Sweden.

Date & Time : Interviewer

:

The information you write down below will be kept confidential and will only be used for research purpose.

A. DEMOGRAPHIC QUESTIONS Please write down your personal information.

1. Name

:

2. Age

:

3. Address (specific) :

4. Are you male or female? <SEX> 1. Male 2. Female 5. Would you say your religion is Islam, Christian, Catholic, Hinduism, Buddhism, or something else? 1. Islam 2. Christian 3. Catholic 4. Hinduism 5. Buddhism 6. Other 38


8. Don’t know 9. Refused 6. Would you say your background is Javanese, Sundanese, or something else? <ETHNIC> 1. Javanese 2. Sundanese 3. Other 8. Don’t know 9. Refused 7. Would you say your occupation is labor, entrepreneur, farmer, civil servant, or something else? 1. Labor 2. Entrepreneur 3. Farmer 4. Civil servant 5. Domestic worker 6. Not working 7. Other 9. Refused 8. Are you considered your job as a full time, part time job, or currently not working? <JOBTYPE> 1. Full time 2. Part time 3. Not working 8. Don’t know 9. Refused 9. What is the highest grade of school or year of college you have completed? <EDUC> 1. Less than high school 2. High school diploma 3. Some college 4. Assoc. degree (2 year) or specialized technical training 5. Bachelor’s degree 6. Some graduate training 7. Graduate or professional degree 8. Don’t know 9. Refused 10. We are interested in how people are getting along financially these days. So far as you and your family are concerned, would you say that you are very satisfied, somewhat satisfied, or not at all satisfied with your present financial situation?

39


<ECONSAT> 1. Very satisfied 2. Somewhat satisfied 3. Not at all satisfied 8. Don’t know 9. Refused 11. How much your nominal income per month? …………………………………………………. 12. Please circle one or more items bellow that belong to you or your family properties? 1. Bike 2. Motorcycle 3. Car 4. Computer 5. Laptop 6. Telephone 7. Smartphone 8. Jewelry 9. Television 10. Other 13. What is your ownership status of your house? 1. Owner of the house 2. Renter 3. Provide by employer 4. User not paying rent 5. Other 8. Don’t know 9. Refused 14. Do you or a member of your household has any agricultural land or do farming? 1. Yes 2. No

SKIP NO 15

15. What is your ownership status of your land? 1. I own and cultivate this land 2. I own but don’t cultivate this land 3. I rent this land from someone 40


4. 5. 6. 8. 9.

I rent out this land I have a shareholder Other Don’t know Refused

16. Think POLITICALLY AND SOCIALLY, how would you describe your own general outlook --as being very conservative, moderately conservative, middle-of-the-road, moderately liberal or very liberal? 1. Very conservative 2. Moderately conservative 3. Middle-of-the-road 4. Moderately liberal 5. Very liberal 6. (VOLUNTEERED) Something else 8. Don’t know 9. Refused B. INTERNATIONAL MIGRATION AND SOCIAL CAPITAL Please mark, circle or write in the column for the answer that best represent your view. ON MIGRATION EXPERIENCE 17. Have you working aboard? 1. Yes 2. No 18. Do you make contact with returnee in your area? 1. Yes 2. No 19. Did the contact with returnee motivate your desire to going abroad? <MOTRETU> 1. Yes 2. No 20. How often did you discuss the migration experience with returnee in your area? <TIESRETU> 1. Every week (or more often) 2. Almost every week 3. Once or twice a month 4. A few times per year 41


5. Less often than that 8. Don’t know 9. Refused ON ASSOCIATIONS OR MEMBERSHIP 21. What kind of activities that you do together with your families? ……………………………………… 22. How often do you do the activities with your families? ……………………………………… 23. (Now I’d like to ask you a few questions about the local community where you live.) How many years have you lived in your community? 1. Less than one year 2. One to five years 3. Six to ten years 4. Eleven to twenty years 5. More than twenty years 6. All of my life 8. Don’t know 9. Refused 24. Do you expect to be living in your community five years from now? <STAY> 1. Yes 2. No 8. Don’t know 9. Refused 25. Overall, how would you rate your community as a place to live — excellent, good, only fair, or poor? 1. Excellent 2. Good 3. Only fair 4. Poor 8. Don’t know 9. Refused 26. Are you a member of a local church, mosque, or other religious or spiritual community? 42


1. Yes 2. No 8. Don’t know 9. Refused 27. Not including weddings and funerals, how often do you attend religious services? 1. Every week (or more often) 2. Almost every week 3. Once or twice a month 4. A few times per year 5. Less often than that 8. Don’t know 9. Refused 28. In the past 12 months, have you taken part in any sort of activity with people at your church, mosque or place of worship other than attending services? This might include teaching Sunday school, serving on a committee, attending choir rehearsal, retreat, or other things. 1. Yes 2. No 8. Don’t know 9. Refused 29. Now I'd like to ask about other kinds of groups and organizations. I'm going to read a list; just answer YES or NO if you have been involved in the past 12 months with this kind of group. Are you member of or have you worked for (with or without salary) any other type of organization, for example a. Youth association (example: Karang Taruna) 1. Yes 2. No b. Women’s association (example: Arisan Ibu PKK) 1. Yes 2. No c. Farmer association (example: Arisan Panen, Kelompok Tani) 1. Yes 2. No

43


d. Traders’ association or business group (example: Kelompok usaha) 1. Yes 2. No e. Professional association (example: Assosiasi TKI) 1. Yes 2. No f.

Cultural or religious association (example: Yasinan, Kelompok Hadrah/Rebana, Kelompok Jatilan, Kelompok Ketoprak) 1. Yes 2. No

g. Church, temple or mosque association (example: Kelompok Takmir Masjid) 1. Yes 2. No h. A labor union (example: KSPI -Konfederasi Serikat Pekerja Indonesia-) 1. Yes 2. No i.

Interest groups, political action groups, political clubs, or political committees (example: Nadhatul Ulama, Muhammadiyah) 1. Yes 2. No

j.

A political parties 1. Yes 2. No

k. And do you belong to any other kinds of clubs or organizations? 1. Yes 2. No

44


30. In the past twelve months, have you served as an officer or served on a committee of any local club or organization? 1. Yes 2. No 8. Don’t know 9. Refused 31. Of all the groups that you are involved with (IF NECESSARY: including both religious and nonreligious ones) please think of the one that is most important to you and about the members of this group you are involved with. (IF UNSURE ABOUT GROUP: Think of the group that you spend the most time on.) a. About how many would you say are the same ethnicity as you — all, most, some, only a few, or none? 1. All 2. Most 3. Some 4. Only a few 5. None 8. Don’t know 9. Refused b. And how many of them are colleges educated — all, most, some, only a few, or none? 1. All 2. Most 3. Some 4. Only a few 5. None 8. Don’t know 9. Refused

32. I'm going to read a list of statements. For each, please tell me whether you agree strongly, agree somewhat, disagree somewhat, or disagree strongly. a. The people running my community don't really care much what happens to me. 1. Agree strongly 2. Agree somewhat 3. (VOLUNTEERED) Neither/Depends 4. Disagree somewhat 5. Disagree strongly 8. Don’t know 45


9. Refused b. Religion is very important in my life. 1. Agree strongly 2. Agree somewhat 3. (VOLUNTEERED) Neither/Depends 4. Disagree somewhat 5. Disagree strongly 8. Don’t know 9. Refused 33. Many obstacles keep people from becoming as involved with their community as they would like. Thinking about your own life, are there any obstacles or barriers that make it difficult for you to be as involved with your community as you would like, or not? 1. Yes 2. No 8. Don’t know 9. Refused I'd like you to tell me whether each of the following is a very important obstacle, somewhat important, or not at all important. a. An inflexible or demanding work schedule or inadequate childcare 1. Very important obstacle 2. Somewhat important obstacle 3. Not at all important obstacle 4. Not applicable 8. Don’t know 9. Refused b. Inadequate transportation. 1. Very important obstacle 2. Somewhat important obstacle 3. Not at all important obstacle 4. Not applicable 8. Don’t know 9. Refused c. Feeling unwelcome. 1. Very important obstacle 46


2. 3. 4. 8. 9.

Somewhat important obstacle Not at all important obstacle Not applicable Don’t know Refused

d. Concern for your safety 1. Very important obstacle 2. Somewhat important obstacle 3. Not at all important obstacle 4. Not applicable 8. Don’t know 9. Refused e. Lack of information or Not knowing how to begin. 1. Very important obstacle 2. Somewhat important obstacle 3. Not at all important obstacle 4. Not applicable 8. Don’t know 9. Refused f.

Feeling that you can’t make a difference. 1. Very important obstacle 2. Somewhat important obstacle 3. Not at all important obstacle 4. Not applicable 8. Don’t know 9. Refused

ON TRUST, NETWORK, AND TOLERANCE 34. Please tell me how much you agree or disagree with each of these statements. a. It is better for a country if almost everyone share the same customs and traditions. <SAMETRAD > 1. Agree strongly 2. Agree 3. Neither agree nor disagree 4. Disagree 5. Disagree strongly 8. Don’t know 47


b. It is better for a country if there are a variety of different religions. 1. Agree strongly 2. Agree 3. Neither agree nor disagree 4. Disagree 5. Disagree strongly 8. Don’t know 35. Now, I want to ask you some questions about how you view other people. Generally speaking, would you say that most people can be trusted or that you can’t be too careful in dealing with people? 1. People can be trusted 2. You can’t be too careful 3. (VOLUNTEERED) Depends 8. Don’t know 9. Refused 36. Next, we’d like to know how much you trust different groups of people. First, think about (GROUP). Generally speaking, would you say that you can trust them a lot, some, only a little, or not at all? a. People in your family (CLARIFY IF NECESSARY): How about in general? 1. Trust them a lot 2. Trust them some 3. Trust them only a little 4. Trust them not at all 5. (VOLUNTEERED) Does not apply 8. Don’t know 9. Refused

b. People in your neighborhood. (CLARIFY IF NECESSARY): How about in general? 1. Trust them a lot 2. Trust them some 3. Trust them only a little 4. Trust them not at all 5. (VOLUNTEERED) Does not apply 8. Don’t know 9. Refused 48


c. (How about) People you work with (would you say that you can trust them a lot, some, only a little, or not at all?). (CLARIFY IF NECESSARY): How about in general? 1. Trust them a lot 2. Trust them some 3. Trust them only a little 4. Trust them not at all 5. (VOLUNTEERED) Does not apply 8. Don’t know 9. Refused d. People at your church/mosque or place of worship. (CLARIFY IF NECESSARY): How about in general? 1. Trust them a lot 2. Trust them some 3. Trust them only a little 4. Trust them not at all 5. (VOLUNTEERED) Does not apply 8. Don’t know 9. Refused e. People with different religion. (CLARIFY IF NECESSARY): How about in general? 1. Trust them a lot 2. Trust them some 3. Trust them only a little 4. Trust them not at all 5. (VOLUNTEERED) Does not apply 8. Don’t know 9. Refused 37. Please answering these following questions a. In your day-to-day life, have you EVER felt that people act as if they think you are dishonest? <EXPDISC> 1. Yes 2. No 8. Don’t know 49


9. Refused b. About how often would you say this happens – very often, often, sometimes, or rarely? <EXPDISCFRE> 1. Very often 2. Often 3. Sometimes 4. Rarely 8. Don’t know 9. Refused 38. Next I have a few questions about your IMMEDIATE NEIGHBORS. These are the 10 or 20 households that live closest to you. About how often do you talk to or visit with your immediate neighbors — just about every day, several times a week, several times a month, once a month, several times a year, once a year or less, or never?. 1. Just about everyday 2. Several times a week 3. Several times a month 4. Once a month 5. Several times a year 6. Once a year or less 7. Never 8. Don’t know 9. Refused 39. In the past two years, have you worked with others to get people in your immediate neighborhood to work together to fix or improve something? 1. Yes 2. No 8. Don’t know 9. Refused 40. What kind of activities that you do together with your community? ……………………………………… 41. How often do you do the activities with your community? ………………………………………

50


42. How strong is the feeling of togetherness or closeness in your village/neighborhood? Use a five point scale where 1 means feeling very distant and 5 means feeling very close. 1. Very distant 2. Somewhat distant 3. Neither distant nor close 4. Somewhat close 5. Very close 43. There are often differences in characteristics between people living in the same village/neighborhood. For example, differences in wealth, income, social status, ethnic background, race, caste, or tribe. There can also be differences in religious or political beliefs, or there can be differences due to age or sex. To what extent do any such differences characterize your village/neighborhood? Use a five point scale where 1 means to a very great extent and 5 means to a very small extent. 1. To a very great extent 2. To a great extent 3. Neither great nor small extent 4. To a small extent 5. To a very small extent 44. Do any of these differences cause problems? 1. Yes 2. No SKIP NO 45

45. Which two differences most often cause problems? 1. Differences in education 2. Differences in landholding 3. Differences in wealth/material possessions 4. Differences in social status 5. Differences between men and women 6. Differences between younger and older generations 7. Differences between long-term and recent residents 8. Differences in political party affiliations 9. Differences in religious beliefs 10. Differences in ethnic background/race/caste/tribe 11. Other differences. 46. In our country there are people who have different ideas to the majority of the population; in your opinion what should these people do? 1. Obey what the majority wants and put their own belief to one side 51


2. 3. 8. 9.

Have their own ideas but not try to convince others Have their own ideas and try to convince others Don’t know Refused

47. When someone is saying something that contradicts your own way of thinking what do you do? 1. Discuss 2. Keep silent 3. Ignore them 4. Leave 5. Something else 8. Don’t know 9. Refused 48. (From the scale 1-7, 1 refers to strongly disagree, 7 refers to strongly agree) What would you say about this following statement? a. No matter what a person's political beliefs are, she or he entitled to the same legal rights and protections as anyone else …………………………… b. Group should not be prevented from holding public meetings …………………………… c. I believe in free speech for all no matter what their views might be. …………………………… d. People should have the freedom to express their own opinions publicly. …………………………… 49. (From the scale 1-5, 1 refers to strongly disagree, 5 refers to strongly agree) What would you say about this following statement? a. One of the big problems in this country is that we don't give everyone an equal chance. <EQCHNCE > 52


…………………………… b. If people were treated more equally in this country, we would have many fewer problems <EQFEWPROB > …………………………… c. Our society should do whatever is necessary to make sure that everyone has an equal opportunity to succeed. <EQSUCC> …………………………… d. We should be more tolerant of people who choose to live according to their own moral standards, even if they are very different from our own <EQDIFFE> ……………………………

Thank you for your participation in this survey.

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QUESTIONNAIRE FOR RETURNEE

IS THE INTERNATIONAL MIGRATION FOSTERING SOCIAL CAPITAL? A field study on the effects of international migration on social capital in Javanese society in Bantul, Indonesia Rafif Pamenang Imawan Master Student in Political Science, Uppsala University, Sweden.

Date & Time : Interviewer

:

The information you write down below will be kept confidential and will only be used for research purpose.

A. DEMOGRAPHIC QUESTIONS Please write down your personal information.

1. Name

:

2. Age

:

3. Address (specific) :

4. Are you male or female? <SEX> 1. Male 2. Female 5. Would you say your religion is Islam, Christian, Catholic, Hinduism, Buddhism, or something else? 1. Islam 2. Christian 3. Catholic 4. Hinduism 5. Buddhism 6. Other 8. Don’t know 9. Refused 6. Would you say your background is Javanese, Sundanese, or something else? 54


<ETHNIC> 1. Javanese 2. Sundanese 3. Other 8. Don’t know 9. Refused 7. The question refers to the occupation before going abroad. Would you say your occupation is labor, entrepreneur, farmer, civil servant, or something else? 1. Labor 2. Entrepreneur 3. Farmer 4. Civil servant 5. Domestic worker 6. Not working 7. Other 9. Refused 8. After the period of working abroad, what is your occupation? 1. Labor 2. Entrepreneur 3. Farmer 4. Civil servant 5. Domestic worker 6. Not working 7. Other 9. Refused 9. The question refers to the job before going abroad. Are you considered your job as a full time, part time job, or currently not working? <JOBTYPE> 1. Full time 2. Part time 3. Not working 8. Don’t know 9. Refused 10. After the period of working abroad, are you considered your job as a full time, part time job, or currently not working? 1. Full time 2. Part time 3. Not working 55


8. Don’t know 9. Refused 11. What is the highest grade of school or year of college you have completed? <EDUC> 1. Less than high school 2. High school diploma 3. Some college 4. Assoc. degree (2 year) or specialized technical training 5. Bachelor’s degree 6. Some graduate training 7. Graduate or professional degree 8. Don’t know 9. Refused 12. The question refers to the economic satisfaction before going abroad. We are interested in how people are getting along financially these days. So far as you and your family are concerned, would you say that you are very satisfied, somewhat satisfied, or not at all satisfied with your present financial situation? <ECONSAT> 1. Very satisfied 2. Somewhat satisfied 3. Not at all satisfied 8. Don’t know 9. Refused 13. After the period of working abroad, would you say that you are very satisfied, somewhat satisfied, or not at all satisfied with your present financial situation? 1. Very satisfied 2. Somewhat satisfied 3. Not at all satisfied 8. Don’t know 9. Refused 14. The question refers to the economic income before going abroad. How much your nominal income per month? …………………………………………………. 15. After the period of working abroad, how much your nominal income per month? …………………………………………………. 56


16. The question refers to the family properties before going abroad. Please circle one or more items bellow that belong to you or your family properties? 1. Bike 2. Motorcycle 3. Car 4. Computer 5. Laptop 6. Telephone 7. Smartphone 8. Jewelry 9. Television 10. Other 17. After the period of working abroad, please circle one or more items bellow that belong to you or your family properties? 1. Bike 2. Motorcycle 3. Car 4. Computer 5. Laptop 6. Telephone 7. Smartphone 8. Jewelry 9. Television 10. Other 18. The question refers to the ownership status before going abroad. What is your ownership status of your house? 1. Owner of the house 2. Renter 3. Provide by employer 4. User not paying rent 5. Other 8. Don’t know 9. Refused 19. After the period of working abroad, what is your ownership status of your house? 1. Owner of the house 2. Renter 3. Provide by employer 4. User not paying rent 57


5. Other 8. Don’t know 9. Refused 20. The question refers to the agricultural land before going abroad. Do you or a member of your household has any agricultural land or do farming? 1. Yes 2. No

SKIP NO 21

21. The question refers to the ownership status before going abroad. What is your ownership status of your land? 1. I own and cultivate this land 2. I own but don’t cultivate this land 3. I rent this land from someone 4. I rent out this land 5. I have a shareholder 6. Other 8. Don’t know 9. Refused 22. After the period of working abroad, do you or a member of your household has any agricultural land or do farming? 1. Yes 2. No SKIP NO 23 23. After the period of working abroad, what is your ownership status of your land? 1. I own and cultivate this land 2. I own but don’t cultivate this land 3. I rent this land from someone 4. I rent out this land 5. I have a shareholder 6. Other 8. Don’t know 9. Refused 24. The question refers to the political ideology before going abroad. Think POLITICALLY AND SOCIALLY, how would you describe your own general outlook --as being very conservative, moderately conservative, middle-of-the-road, moderately liberal or very liberal? 1. Very conservative 2. Moderately conservative 58


3. 4. 5. 6. 8. 9.

Middle-of-the-road Moderately liberal Very liberal (VOLUNTEERED) Something else Don’t know Refused

25. After the period of working abroad, Think POLITICALLY AND SOCIALLY, how would you describe your own general outlook --as being very conservative, moderately conservative, middle-ofthe-road, moderately liberal or very liberal? 1. Very conservative 2. Moderately conservative 3. Middle-of-the-road 4. Moderately liberal 5. Very liberal 6. (VOLUNTEERED) Something else 8. Don’t know 9. Refused

B. INTERNATIONAL MIGRATION AND SOCIAL CAPITAL Please mark, circle or write in the column for the answer that best represent your view. ON MIGRATION EXPERIENCE 26. Have you working aboard? 1. Yes 2. No SKIP QUESTIONS 27, 28, 29 27. Which countries that you go for working? 1. South Korea 2. Saudi Arabia 3. Malaysia 4. Singapore 5. Brunei Darussalam 6. Others 28. When did you start working abroad? <STARTABROAD> …………………………………… 29. For how long did you work abroad? 59


…………………………………… 30. Do you make contact with returnee in your area? 1. Yes 2. No 31. Did the contact with returnee motive your desire to going abroad? <MOTRETU> 1. Yes 2. No 32. How often did you discuss the migration experience with returnee in your area? <TIESRETU> 1. Every week (or more often) 2. Almost every week 3. Once or twice a month 4. A few times per year 5. Less often than that 8. Don’t know 9. Refused ON ASSOCIATIONS OR MEMBERSHIP 33. What kind of activities that you do together with your families? ……………………………………… 34. How often do you do the activities with your families? ……………………………………… 35. (Now I’d like to ask you a few questions about the local community where you live.) How many years have you lived in your community? 1. Less than one year 2. One to five years 3. Six to ten years 4. Eleven to twenty years 60


5. 6. 8. 9.

More than twenty years All of my life Don’t know Refused

36. Do you expect to be living in your community five years from now? <STAY> 1. Yes 2. No 8. Don’t know 9. Refused 37. Overall, how would you rate your community as a place to live — excellent, good, only fair, or poor? 1. Excellent 2. Good 3. Only fair 4. Poor 8. Don’t know 9. Refused 38. Are you a member of a local church, mosque, or other religious or spiritual community? 1. Yes 2. No 8. Don’t know 9. Refused 39. Not including weddings and funerals, how often do you attend religious services? 1. Every week (or more often) 2. Almost every week 3. Once or twice a month 4. A few times per year 5. Less often than that 8. Don’t know 9. Refused 40. In the past 12 months, have you taken part in any sort of activity with people at your church, mosque or place of worship other than attending services? This might include teaching Sunday school, serving on a committee, attending choir rehearsal, retreat, or other things. 1. Yes 2. No 8. Don’t know 61


9. Refused 41. Now I'd like to ask about other kinds of groups and organizations. I'm going to read a list; just answer YES or NO if you have been involved in the past 12 months with this kind of group. Are you member of or have you worked for (with or without salary) any other type of organization, for example a. Youth association (example: Karang Taruna) 1. Yes 2. No b. Women’s association (example: Arisan Ibu PKK) 1. Yes 2. No c. Farmer association (example: Arisan Panen, Kelompok Tani) 1. Yes 2. No d. Traders’ association or business group (example: Kelompok usaha) 1. Yes 2. No e. Professional association (example: Assosiasi TKI) 1. Yes 2. No f.

Cultural or religious association (example: Yasinan, Kelompok Hadrah/Rebana, Kelompok Jatilan, Kelompok Ketoprak) 1. Yes 2. No

g. Church, temple or mosque association (example: Kelompok Takmir Masjid) 1. Yes 2. No h. A labor union (example: KSPI -Konfederasi Serikat Pekerja Indonesia-) 62


1. Yes 2. No i.

Interest groups, political action groups, political clubs, or political committees (example: Nadhatul Ulama, Muhammadiyah) 1. Yes 2. No

j.

A political parties 1. Yes 2. No

k. And do you belong to any other kinds of clubs or organizations? 1. Yes 2. No 42. In the past twelve months, have you served as an officer or served on a committee of any local club or organization? 1. Yes 2. No 8. Don’t know 9. Refused 43. Of all the groups that you are involved with (IF NECESSARY: including both religious and nonreligious ones) please think of the one that is most important to you and about the members of this group you are involved with. (IF UNSURE ABOUT GROUP: Think of the group that you spend the most time on.) a. About how many would you say are the same ethnicity as you — all, most, some, only a few, or none? 1. All 2. Most 3. Some 4. Only a few 5. None 8. Don’t know 9. Refused

63


b. And how many of them are colleges educated — all, most, some, only a few, or none? 1. All 2. Most 3. Some 4. Only a few 5. None 8. Don’t know 9. Refused 44. I'm going to read a list of statements. For each, please tell me whether you agree strongly, agree somewhat, disagree somewhat, or disagree strongly. a. The people running my community don't really care much what happens to me. 1. Agree strongly 2. Agree somewhat 3. (VOLUNTEERED) Neither/Depends 4. Disagree somewhat 5. Disagree strongly 8. Don’t know 9. Refused b. Religion is very important in my life. 1. Agree strongly 2. Agree somewhat 3. (VOLUNTEERED) Neither/Depends 4. Disagree somewhat 5. Disagree strongly 8. Don’t know 9. Refused 45. Many obstacles keep people from becoming as involved with their community as they would like. Thinking about your own life, are there any obstacles or barriers that make it difficult for you to be as involved with your community as you would like, or not? 1. Yes 2. No 8. Don’t know 9. Refused I'd like you to tell me whether each of the following is a very important obstacle, somewhat important, or not at all important. a. An inflexible or demanding work schedule or inadequate childcare 64


1. Very important obstacle 2. Somewhat important obstacle 3. Not at all important obstacle 4. Not applicable 8. Don’t know 9. Refused b. Inadequate transportation. 1. Very important obstacle 2. Somewhat important obstacle 3. Not at all important obstacle 4. Not applicable 8. Don’t know 9. Refused c. Feeling unwelcome. 1. Very important obstacle 2. Somewhat important obstacle 3. Not at all important obstacle 4. Not applicable 8. Don’t know 9. Refused d. Concern for your safety 1. Very important obstacle 2. Somewhat important obstacle 3. Not at all important obstacle 4. Not applicable 8. Don’t know 9. Refused e. Lack of information or Not knowing how to begin. 1. Very important obstacle 2. Somewhat important obstacle 3. Not at all important obstacle 4. Not applicable 8. Don’t know 9. Refused f.

Feeling that you can’t make a difference. 65


1. Very important obstacle 2. Somewhat important obstacle 3. Not at all important obstacle 4. Not applicable 8. Don’t know 9. Refused ON TRUST, NETWORK, AND TOLERANCE 46. Please tell me how much you agree or disagree with each of these statements. a. It is better for a country if almost everyone share the same customs and traditions. <SAMETRAD > 1. Agree strongly 2. Agree 3. Neither agree nor disagree 4. Disagree 5. Disagree strongly 8. Don’t know b. It is better for a country if there are a variety of different religions. 1. Agree strongly 2. Agree 3. Neither agree nor disagree 4. Disagree 5. Disagree strongly 8. Don’t know 47. Now, I want to ask you some questions about how you view other people. Generally speaking, would you say that most people can be trusted or that you can’t be too careful in dealing with people? 1. People can be trusted 2. You can’t be too careful 3. (VOLUNTEERED) Depends 8. Don’t know 9. Refused 48. Next, we’d like to know how much you trust different groups of people. First, think about (GROUP). Generally speaking, would you say that you can trust them a lot, some, only a little, or not at all? a. People in your family (CLARIFY IF NECESSARY): How about in general?

66


1. Trust them a lot 2. Trust them some 3. Trust them only a little 4. Trust them not at all 5. (VOLUNTEERED) Does not apply 8. Don’t know 9. Refused b. People in your neighborhood. (CLARIFY IF NECESSARY): How about in general? 1. Trust them a lot 2. Trust them some 3. Trust them only a little 4. Trust them not at all 5. (VOLUNTEERED) Does not apply 8. Don’t know 9. Refused c. (How about) People you work with (would you say that you can trust them a lot, some, only a little, or not at all?). (CLARIFY IF NECESSARY): How about in general? 1. Trust them a lot 2. Trust them some 3. Trust them only a little 4. Trust them not at all 5. (VOLUNTEERED) Does not apply 8. Don’t know 9. Refused d. People at your church/mosque or place of worship. (CLARIFY IF NECESSARY): How about in general? 1. Trust them a lot 2. Trust them some 3. Trust them only a little 4. Trust them not at all 5. (VOLUNTEERED) Does not apply 8. Don’t know 9. Refused e. People with different religion. 67


(CLARIFY IF NECESSARY): How about in general? 1. Trust them a lot 2. Trust them some 3. Trust them only a little 4. Trust them not at all 5. (VOLUNTEERED) Does not apply 8. Don’t know 9. Refused 49. Please answering these following questions a. In your day-to-day life, have you EVER felt that people act as if they think you are dishonest? <EXPDISC> 1. Yes 2. No 8. Don’t know 9. Refused b. About how often would you say this happens – very often, often, sometimes, or rarely? <EXPDISCFRE> 1. Very often 2. Often 3. Sometimes 4. Rarely 8. Don’t know 9. Refused 50. Next I have a few questions about your IMMEDIATE NEIGHBORS. These are the 10 or 20 households that live closest to you. About how often do you talk to or visit with your immediate neighbors — just about every day, several times a week, several times a month, once a month, several times a year, once a year or less, or never?. 1. Just about everyday 2. Several times a week 3. Several times a month 4. Once a month 5. Several times a year 6. Once a year or less 7. Never 8. Don’t know 9. Refused

68


51. In the past two years, have you worked with others to get people in your immediate neighborhood to work together to fix or improve something? 1. Yes 2. No 8. Don’t know 9. Refused 52. What kind of activities that you do together with your community? ……………………………………… 53. How often do you do the activities with your community? ……………………………………… 54. How strong is the feeling of togetherness or closeness in your village/neighborhood? Use a five point scale where 1 means feeling very distant and 5 means feeling very close. 1. Very distant 2. Somewhat distant 3. Neither distant nor close 4. Somewhat close 5. Very close 55. There are often differences in characteristics between people living in the same village/neighborhood. For example, differences in wealth, income, social status, ethnic background, race, caste, or tribe. There can also be differences in religious or political beliefs, or there can be differences due to age or sex. To what extent do any such differences characterize your village/neighborhood? Use a five point scale where 1 means to a very great extent and 5 means to a very small extent. 1. To a very great extent 2. To a great extent 3. Neither great nor small extent 4. To a small extent 5. To a very small extent 56. Do any of these differences cause problems? 1. Yes 2. No SKIP NO 57

69


57. Which two differences most often cause problems? 1. Differences in education 2. Differences in landholding 3. Differences in wealth/material possessions 4. Differences in social status 5. Differences between men and women 6. Differences between younger and older generations 7. Differences between long-term and recent residents 8. Differences in political party affiliations 9. Differences in religious beliefs 10. Differences in ethnic background/race/caste/tribe 11. Other differences. 58. In our country there are people who have different ideas to the majority of the population; in your opinion what should these people do? 1. Obey what the majority wants and put their own belief to one side 2. Have their own ideas but not try to convince others 3. Have their own ideas and try to convince others 8. Don’t know 9. Refused 59. When someone is saying something that contradicts your own way of thinking what do you do? 1. Discuss 2. Keep silent 3. Ignore them 4. Leave 5. Something else 8. Don’t know 9. Refused 60. (From the scale 1-7, 1 refers to strongly disagree, 7 refers to strongly agree) What would you say about this following statement? a. No matter what a person's political beliefs are, she or he entitled to the same legal rights and protections as anyone else …………………………… b. Group should not be prevented from holding public meetings

70


…………………………… c. I believe in free speech for all no matter what their views might be. …………………………… d. People should have the freedom to express their own opinions publicly. …………………………… 61. (From the scale 1-5, 1 refers to strongly disagree, 5 refers to strongly agree) What would you say about this following statement? a. One of the big problems in this country is that we don't give everyone an equal chance. <EQCHNCE > …………………………… b. If people were treated more equally in this country, we would have many fewer problems <EQFEWPROB > …………………………… c. Our society should do whatever is necessary to make sure that everyone has an equal opportunity to succeed. <EQSUCC> …………………………… d. We should be more tolerant of people who choose to live according to their own moral standards, even if they are very different from our own <EQDIFFE> ……………………………

Thank you for your participation in this survey.

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IN-DEPTH INTERVIEW TRANSCRIPT GROUP A Date and time Informant

: Nov 06, 2015, 16.05 WIB : Sujiyanti (Group A)

Rafif: Saya mau menanyakan beberapa hal ini bu. Dari kuisioner yang saya baca, ibu banyak bergabung dengan kelompok ya. Seperti arisan PKK, ikatan penjahit, masjid, dan lain-lain? I would like to ask a couple of things. From the questionnaire, you joined lots of association such as arisan PKK, Sewing Group, Mosque and others? Sujiyanti: Iya mas, kalau pengajian itu hanya ikut mendengarkan saja. Kegiatan yang lain itu ya biasa-biasa saja, seperti masak-masak aja. Yes I am, for pengajian I just listener. The other activity is also just usual, such like cooking together. Rafif: Kalau kerjasama ekonomi itu yang di KWT (Kelompok Wanita Tani) itu ya? For economic cooperation is the KWT (Kelompok Wanita Tani)? Sujiyanti: Iya Kelompok Wanita Tani. Walau saya tidak menggarap ladang, tapi itu perkumpulan ibu-ibu yang punya usaha. Fokusnya ya dengan orang yang mempunyai usaha tani. Tapi saya bisa gabung. Saya senang saja bisa bergabung, karena bisa dpaat ilmunya seperti menanam cabe, terong, dan lain lain. Yes, KWT. Even though I am not farming but I belong to the group as business woman. The focus is for the farmer woman. But I can join and I am hoppy to join, as I can gain the knowledge such as planting a chili, egg plants and others. Rafif: Paguyuban yang paling sering membantu ibu yang mana ya bu? Which association is help you the most? Sujiyanti: Ya yang di KWT itu mas, yang paling sering membantu. The one in KWT helped me the most. Rafif: Apa karena itu isinya pengusaha UKM ya bu? Is it because majority of them is the small business holder? Sujiyanti: Iya mas Yes Rafif: 72


KWT itu mulai ada sejak kapan ya bu? When is KWT established? Sujiyanti: Waduh, sudah sejak lama itu mas. I think it is been a long time ago. Rafif: Justru lebih produktif di KWT ya bu? So KWT is more productive? Sujiyanti: Iya, karena dibantu juga oleh kelurahan atau pembiayaan dari kecamatan. Tapi saya juga berkontribusi untuk KWT, misalnya berapa persen dari keuntungan usaha saya mas. Ada arisannya juga, tapi hanya untuk memeriahkan. Di KWT itu kita saling berdiskusi mas. Terutama mengenai permasalahan usaha seperti kacang mete atau keripik pare. Paguyuban ini cukup membantu karena aktif saling memberikan masukan supaya usaha bisa lebih maju. Yes, it is because the assistance from Kelurahan or funding from Kecamatan. But I also contributed to KWT, for some percent of my business profit. There is also arisan in KWT, but just to have fun. We discuss in KWT especially in business of cashew and pare chips. This association quite active as we gave inputs to each other for the we can improved together. Rafif: Apakah justru tidak ada persaingan kalau jenias usahanya sama? Is there any competition if you have similar business instead? Sujiyanti: Tidak ada persaingan mas, malah bisa saling bekerja sama. Bisa saling mengambil dagangan apabila ada pesanan berlebih. There is no competition, but we cooperate. We can share our items if there is over order. Rafif: Kalo pendidikan atau pelatihan dalam kelompok itu dananya dari mana bu? Where is the fund comes from for study or training in the association? Sujiyanti: Swadaya mas. Tapi kalau ada pelatihan biasanya dibiayai dari kecamatan. Self-funded. But for training usually we are funded by the Kecamatan. Rafif: Kalau di Sanden sendiri tidak ada ya bu? Maksud saya, paguyuban di Sanden yang sering membuat pelatihan. There is none in Sanden? I meant, the association in Sanden which held the training? Sujiyanti: Ada mas, kan koordinatornya mbak Supini. Yes there is, the coordinator is Mbak Supini. Rafif: Kalau mbak Supini kan hanya fokus di TKI bu, kalau di sini hanya KWT ya? 73


If Mbak Supini only focused for the TKI, but here is only KWT? Sujiyanti: Iya mas, di sini tidak ada untuk TKI, hanya ada KWT. Yes, there is no TKI in here, only KWT. Rafif: Kalau di KWT itu ada saling pinjam meminjam sesama anggota tidak bu? In KWT is there borrowing money among the members? Sujiyanti: Tidak ada, tapi kalau ada informasi pinjaman dari luar akan disampaikan ke anggotanya. Misalnya pinjaman dari Telkom (Telephone company). Tapi kalo di KWT cuma pribadi antara sesama teman saja. There is none, but if there is any information from outside on the loan, it will be conveyed to the members. For example loan from Telkom. But if in KWT only personal between friends. Rafif: Kok tidak takut (percaya) untuk saling meminjamkan? Why you are not afraid to lend the money? Sujiyanti: Tidak mas, kan bisa ketahuan tinggalnya ada dimana. No, because we know where we each other lives. Rafif: Tapi kan setelah dipinjemin jadi ganti-gantian (norma)? But you need to return the favour? Sujiyanti: Iya pasti ya, tapi ya tidak apa-apa. Saling membantu, biasanya saya bilang kalo ada order ya nanti saya minta uangnya, dan biasanya mereka tahu dan langsung mengembalikan. Yes, must be but that is okay. We helped each other, usually I would say that I have an order and I need the money and usually they understand and return the money. Rafif: Mudah tidak bu, untuk anggota baru bergabung dengan KWT? Is it easy to join KWT? Sujiyanti: Mudah banget mas, kan nanti iurannya ada arisan. Very easy, it haves membership contribution and arisan. Rafif: Ibu sendiri, untuk pemasaran usaha itu biasanya melalui KWT atau dipasarkan sendiri keluar? For yourself, you market your business through KWT or by yourself outside? Sujiyanti: Ya saling membantu untuk memasarkan mas. We helped each other to market our products.

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Rafif: Tapi latar belakang anggotanya tidak semua petani ya? But the background not all farmers? Sujiyanti: Iya tidak semua petani, tapi semuanya perempuan. Karena ini KWT mas, kalau laki-lakinya cuma petugas PPL tapi tidak ikut menjadi anggota. Hanya menjadi penyuluh PPL saja. Paling kalau kegiatannya ya pengajian bareng. Yes, not all farmers but all women. As this is KWT, the man is the PPL officer only but not a member. The activity is pengajian. Rafif: Menurut ibu, apa keuntungannya bergabung di KWT? In your opinion, what is the benefit of joining KWT? Sujiyanti: Ya tadi, yang tadinya tidak bisa menjadi bisa (dapat skill baru). Misalnya mengolah pisang, makanan kecil menjadi usaha makanan. Kalau bagi saya keuntungannya ya, ibu-ibu jadi memesan kaos ke saya, itu untungnya buat saya karena saya berdagang kaos. Bisa menambah jaringan untuk usaha mas. As I said before, I cannot became I can (acquiring new skills). For instance, cooking banana, snacks and food products. The advantage for me is that the members order their t-shirt from me, that is my benefit as I am the t-shirt business. I can extend my network. Rafif: Kalau selain dari KWT, ibu mencari orderan dari mana? Besides KWT, where else do you get the order? Sujiyanti: Ya dari SD, SMP sama PAUD, atau dari temen. Anak saya juga di SMK. Saya kasih harga murah juga. Tidak sama dengan di tempat lain. From the SD, SMP and PAUD or from friends. My kid is in high school, therefore I gave the order from her lower price. Different to other place. Rafif: Ibu mengerjakan ini sendiri atau punya karyawan? You do this by yourself or you have employee? Sujiyanti: Dulu saya ada karyawan. Dulu saya pernah menyetor jahitan kaos ke Jogja oblong. Tapi setelah saya terkena tipu investasi pembebasan lahan, uang saya hilang 200 juta. Mobil saya senilai 125 juta hilang, pinjam uang di bank 30 juta juga hilang, dan lain-lain. Ini saya baru mulai (usaha) dari awal lagi mas. Pelan-pelan saya sudah mulai mengumpulkan uang lagi dan alhamdulillah sudah mulai naik lagi. I used to have employees. I used to supply my t-shirt for Jogja oblong. But after I got cheated on investment on land, I lost 200 million. My car worth for 125 also lost., I borrow money in the bank 30 million also lost and others. I just restart my business from the scratch. Slowly I started to saved money and Alhamdulillah the business going well. Rafif: Untuk sekarang, ada tidak sih hubungan antara kelompok NU dengan Masjid? For now, is there any relations between NU group with Mosque? 75


Sujiyanti: Kalo lingkungan sini kurang minat dengan hal-hal seperti itu. In here, we have less interest on that matter. Rafif: Tidak tertarik kerja di luar negeri? Don’t you get interested working abroad? Sujiyanti: Ya dulu minat, namanya kerja keluar negeri. Pasti banyak uangnya. Tapi saya tidak mau dan suami saya juga saya ganduli (pegang). Saya tidak mau satu keluarga berpisah, saya maunya sekeluarga kumpul terus. Selain itu saya tidak mendapatkan ijin dari orang tua saya, karena saya anak yang paling tua. I used to. As working abroad get more money. But I don’t want and I also told my husband not to go. I don’t want to be separated as a family, I want we live together every day. Besides that, my parents would not allow me as I am the oldest child. Rafif: Awal mulai bergabung dengan KWT bagaimana bu? How do you first joined with KWT? Sujiyanti: Saya dulu gabung di korwil, terus saya bertemu dengan mbak Supini. Lantas ada pelatihan intenet bisnis, terus berkenalan dengan orang KWT dusun Kretek (di luar Sanden) dan jadilah saya menjadi anggota Amboi. Kalo saya di Amboi cuma pengen sekedar cari kelompok aja, cuma sekedar cari temen banyak. Dan bisa sekalian mengembangkan order usaha kaos saya. I used to joined in korwil, and then I met Mbak Supini. Then there is business internet training, and then I met members of KWT dusun Kretek (outside Sanden) and I became the member of Amboi. If with Amboi we only make a group to have more friends and also extend my t-shirt business. Rafif: Kenapa lebih milih KWT dibanding kelompok lain? Why you choose KWT compare to other association? Sujiyanti: Kebetulan temen-temen di KWT saya sudah ada yang kenal, saya enjoy disitu dan orang-orangnya bisa dipercaya. Actually I have known some of my friends in KWT, I enjoy in KWT and the peoples are trustworthy. Rafif: Kalau secara umum, ada tidak di desa ini yang perlu ditingkatkan? In general, is there anything in this village that needs to be improved? Sujiyanti: Kualitas kerja masing-masing orang dan produksi rumahannya (home industry) mas. Maksudnya, di sini banyak yang menganggur (tidak kerja). Ibu-ibu hanya mengantar anak sekolah dan suami yang bekerja. Daripada (ibu-ibu) cuma menganggur, kan setelah mengantar anak sekolah bisa disambi bekerja. Misalnya membuat keripik bayem. Itu bisa meningkatkan ekonomi keluarga juga.

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Working quality of each people and their home industry. I mean, there is many jobless women. Ibu-ibu only took their kids to school and husband go to work. Instead of doing nothing, it is better after pick the kids from school they can work. Such as making spinach chips, which can improve family income. Rafif: Lebih nyaman ngumpul (beraktivitas bersama) di sini (kecamatan Sanden) atau di KWT (dusun Kretek)? Is it more comfortable to get together in Sanden or in KWT Kretek? Sujiyanti: Ya lebih senang ngumpul di KWT. Kalo di sini mereka (orang desa) kebanyakan menganggur, saya sayangkan mereka (ibu-ibu) yang buang-buang waktu dan hanya menerima gaji suaminya saja. I prefer in KWT. Here is ibu-ibu many of them is jobless. It is a pity they just waste their time and only use their husband income. Rafif: Kalau di sini ada arisan tidak bu? Is there any arisan in here? Sujiyanti: Iya, ada arisan ibu-ibu dan ada juga pinjaman arisan. Biasanya di tempat pak dukuh. Yes there is arisan ibu-ibu and arisan loan. Usually at Pak Dukuh place. Rafif: Lebih sering mana pinjem (uang) di KWT atau arisan? Which one is more often (borrowing money) in KWT or arisan? Sujiyanti: Lebih sering di KWT, karena hubungannya lebih dekat. Kalau di lingkungan rumah seperti ini, biasanya ada koperasinya. More in KWT, as we have closer relationship. In my house neighborhood, we have cooperative. Rafif: Jadi, kalau secara umum, orang-orang di sini jarang yang ikut gabung-gabung kelompok ya? So, generally, people here are rarely joining association? Sujiyanti: Iya, kebanyakan hanya kumpul ibu-ibu yang menunggui anaknya sekolah saja. Yes, usually ibu-ibu only gets together waiting for their kids at school. Rafif: Apakah keluarga ibu ada arisan trah? Is there any arisan trah in your family? Sujiyanti: Iya, di tempat saya masih ada arisan trah. Besar sekali mas, sampai seperti hajatan. Yes, in my family there is arisan trah. It is very big, just like a big event. Rafif: Apakah ada saling meminjam uang di arisan trah tersebut? Is there any borrowing money in the arisan trah? 77


Sujiyanti: Iya ada tapi kurang nyaman kalo sama keluarga, karena ada unsur tidak enaknya kalo minta uang kembali. Yes there is but it is less comfortable within the family, because we would hesitate to ask the money back. Rafif: Kalau menjual dagangan ke keluarga sudah pernah bu? Have you sell your products to your family? Sujiyanti: Iya, tapi mereka suka membuat harga sendiri. Saya malah jadi tidak untung. Karena mereka suka mengambil barang dan membayar sekedarnya mas. Yes, but they make their own price. I get no profit. They just like to take my products and paid whatever they like.

Date and time Informant

: Nov 17, 2015, 12.45 WIB : Rubiyah (Group A)

Rafif: Selamat siang ibu, terima kasih sudah meluangkan waktunya untuk berbincang lebih dalam untuk penulisan thesis saya. Kalau saya lihat dari kuisioner yang tempo hari saya tanyakan ke ibu. Ibu hanya ikut dua paguyuban ya? Paguyuban pengajian ibu-ibu dan kelompok hadrah? Good afternoon Ibu, thank you for taking the time to talk more for my thesis writing. If I look from the questionnaire that I asked you the other day, you only join two community, group of pengajian ibu-ibu and hadrah group, is it correct? Rubiyah: Iya mas, saya paling sering ya sama ibu-ibu pengajian. Kalau dengan kelompok hadrah cuma latihan sebulan dua kali, setiap dua minggu sekali mas. Yes, it is Mas, I gathered with ibu-ibu pengajian more often. If with Hadrah group we practice only twice a month or every other week. Rafif: Baik bu, dari dua kelompok tersebut, mana yang menurut ibu Rubiyah lebih dekat dengan ibu dan tidak sungkan untuk dapat pula meminjamkan uang atau membantu ibu Rubiyah? Atau ibu lebih memilih untuk meminta tolong kepada keluarga? Yes Ibu, from those two groups which one do you think is closer with you and which do you feel comfortable to borrow money or help you? Or you choose to ask other people for a favor? Rubiyah: Saya lebih cenderung memilih meminjam uang atau meminta bantuan ke keluarga. Alasannya sederhana mas, karena kalau sama keluarga itu lebih santai (mengembalikan uang) dan bisa lebih percaya. Kalau sama orang lain cenderung tergesa-gesa dan harus segera mengembalikan uang yang dipinjam, semisal harus membayar selama sebulan satu kali. Berbeda dengan keluarga yang lebih paham situasi dan longgar waktu pinjamnya mas.

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I tend to borrow money or ask for a help from my family. The reason is simple, because I feel more at ease with family (return the money) and I can trust more. If with other people, I tend to feel uncomfortable and need to return back the money as soon as possible, at least I have to pay once a month. It is different with the family, which more understands my situation and have loose deadline for returning money. Rafif: Apa ibu tidak takut nanti akan merusak persaudaraan antar keluarga? Don’t you afraid that these matters might ruin the family relationship? Rubiyah: Tidak mas. No. Rafif: Sebenarnya apa yang membuat ibu jarang untuk bergabung dengan paguyuban (assosiasi)? Actually, what makes you seldom joining the association? Rubiyah: Tergantung anak mas, kalau anak tidak sakit maka saya bisa ikut ke paguyuban. Kalau anak saya sakit, saya tidak bisa datang juga mas. It depends on my kids, if my kids are healthy then I can join the association, but if my kids are sick therefore I cannot attend the association activity. Rafif: Ibu tidak tertarik untuk bergabung dengan paguyuban lainnya, diluar paguyuban pengajian ibu-ibu dan kelompok hadrah? Don’t you interest to join other association, besides pengajian ibu-ibu and hadrah group? Rubiyah: Kalau untuk ibu rumah tangga itu biasa saja mas. Seperti pada umumnya ibu rumah tangga saja. Kalau yang lebih banyak ikut paguyuban itu bapak-bapak. Seperti bergabung ke Muhammadiyah. Kalau ibu rumah tangga itu yang umum-umum saja. For housewives is more simple just like housewives in general. The husbands that usually join more associations. Like joining Muhammadiyah. For housewives usually only join something general. Rafif: Apa sih yang menghalangi ibu untuk bergabung ke paguyuban? What are your challenges in joining associations? Rubiyah: Ya itu tadi mas, kalau ibu rumah tangga itu kurang ya (bukan domainnya). Itu bukan urusan perempuan, baiknya (bapak-bapak) yang muda-muda dan pengalaman saja mas. As I said previously, for housewives has less interest in it as it is not woman’s business. It is better the husbands and the youth who has more experience. Rafif: Kalau di paguyuban sendiri ada kebijakan untuk saling membantu dalam hal ekonomi atau apapun masalahnya ga sih bu? Misalnya di paguyuban pengajian yang ibu ikuti?

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In the association, is there any policy or rules to help each other in economic matters or other problems? For example in your pengajian association that you joined? Rubiyah: Ada mas, karena di pengajian tersebut juga termasuk arisan yang membuat orang untuk memberi uang kas. Yes there is. As in the pengajian also include arisan which obligate people to contribute in petty cash. Rafif: Apa tidak takut dana kas arisan itu nanti macet bu? Don’t you worry if there is bad credit in arisan? Rubiyah: Tidak mas, karena orang yang meminjam uang juga berasal dari satu RT. Pengajiannya itu ada di tingkat RT. Jadi susah kayaknya kalau mau macet atau tidak membayar mas. No mas, as the one who borrow money also comes from one RT. Pengajian is in RT level, therefore there won’t be a way to do a bad credit. Rafif: Kalau sesama anggota arisan itu ada rencana kerjasama untuk mengembangkan bisnis ga sih? Among the member of arisan, is there any plan to have a business cooperation? Rubiyah: Tidak ada mas. None. Rafif: Kalau sesama anggota keluarga, sering saling membantu (baik dalam ekonomi atau bukan) tidak bu? Within family members, are you helping each other (in economic or other matters)? Rubiyah: Kalau itu sudah biasa mas, saling membantu antar keluarga. Nanti biasanya kalau sudah dibantu dan punya uang, ya ganti untuk membantu juga mas. Tapi itu ga harus mas, tergantung apakah bisa membantu (secara ekonomi) atau tidak. Sudah jadi kewajaran mas. Walau saudara-saudara saya tidak ada pikiran kesana. It is common to help each other within the family. Usually if we already being helped and has more money, we will return the favor. But there is no obligation, it depends if we can help or not. It became a common practice. Even my family not even thinks about it. Rafif: Kalau dengan teman bu? How if it is among your friends? Rubiyah: Kadang juga sih mas, cuma saya biasanya sama teman dekat saja. Sometimes, but only with closest friends. Rafif: Ibu Rubiyah sering berdiskusi atau ngobrol dengan orang yang baru pulang dari luar negeri bu? Di kampung sini kan ada banyak yang pulang kerja dari luar negeri. 80


Are you often discuss or talk with people who return from abroad? In ths village there are lots of them. Rubiyah: Cukup sering mas, kayak saya sering diskusi dengan Mukibar (tetangga suami Sri - sahabat bu Rubiyah). Kita sering ngobrol biasa saja mas, tidak ada bedanya sama orang lain. Quite often, like I often discuss with Mukibar (Sri’s husband neighbor – Bu Rubiyah bestfriend). We often chat, no difference with other people. Rafif: Kalau secara umum ada perbedaan tidak bu, antara orang desa dengan orang yang pulang kerja ke luar negeri? Is there any difference in general, within villagers and people who just return abroad?

Rubiyah: Ada perbedaanya mas, mulai dari cara berpakaiannya sampai kayak mabuk gitu. Itu pengaruh dari luar dari orang yang biasa pulang dari Korea dan Malaysia, karena di sana kan bebas untuk minum alkohol dibandingkan dengan di sini. Di sini mempengaruhinya sepertiitu mas, termasuk pentas dangdut itu mas (Event kuliningrat). Itu kan kebawa dari luar itu mas, pengaruh jelek itu. There are some differences, from the way they dress to being drunk. It is influence from abroad from people return from Korea and Malaysia, as there are free to drink alcohol compare to here. That is the influence, including the dangdut event (event Kuliningrat). It is bad influence from outside. Rafif: Dangdutan yang dibuat oleh Kuliningrat itu bu? Dangdutan that organised by Kuliningrat? Rubiyah: Saya dari dulu tidak setuju dengan dangdutan itu mas. Itu kan nomer satunya perangkat desa, kalau tidak mengijinkan ada dangdut kan tidak mungkin ada dangdut mas. Ini biasanya lho. Saya sendiri tidak pernah nonton dangdut walau dekat. Itu resikonya orang mabuk dan berantem kalau ada dangdut itu. Itu kan sudah merusak mental anak muda kan. I never agreed with dangdutan. Village government is responsible to that, if they not give permission so there will be no dangdut event. I never watch dangdut even though it close to my place. They get fdrunk and fight in the dangdut event. It ruined young people mentality. Rafif: Baik bu, berarti kalau paguyuban sering ketemunya memang hanya hadrah dan pengajian ya? Okay Ibu, it means that the associations that you often attend is only hadrah and pengajian? Rubiyah: Iya, kalau hadrah itu banyaknya ketemu waktu cuma main hadrah saja. Karena kalau hadrah itu tidak Cuma satu RT mas, tapi satu desa. Itupun juga tergantung sama siapa saja yang mau ikut hadrah. Itu campur mas dari RT 1 sampai RT 5. Itu juga ketemunya kalau latihan karena rumahnya jauh-jauh. Paling juga kami latihan setiap 35 hari sekali setiap Jum’at malam atau Jum’at pagi. Yes it is, for hadrah we only meet when we play hadrah. Because for hadrah not only involved one RT but a whole village. It also depends who joined the hadrah. It is mixed from RT 1 to RT 5. We only meet when we practice as we live far from each other. We only practice every 35 days every Friday evening or Friday morning.

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Rafif: Kalau sama saudara sendiri pernah berfikir untuk kerjasama membuat usaha gitu? Within the family, is there any plan to make cooperation for a business? Rubiyah: Tidak mas, dulu waktu saya di Jakarta kan tinggalnya numpang ke saudara. Saya menitipkan uang waktu di Jakarta, tapi begitu saya pulang ya sudah. Uangnya saya ambil lagi dan tidak ada lagi mas. Saya kalau ada masalah seperti uang, lebih baik saya lari (memecahkan masalah) ke keluarga, karena kalau sama kelaurga itu lebih utama. No, when I live in Jakarta I live with my relatives. I entrusted my money to them, but when I went home I took my money back and spend all of them. For money reasons, Rafif: Kalau ibu-ibu di sini sibuk mengurus anak ya bu? Ibu-ibu in here is busy taking care of the children? Rubiyah: Tidak juga mas, kebanyakan malah ke ladang kalau siang untuk mencari rumput mas. Not really, most of them go to the field in the afternoon to look for the grass. Rafif: Itu yang membuat ibu-ibu tidak bergabung dengan paguyuban? Is that what makes them not joining association? Rubiyah: Kalau paguyuban, ya itu tadi mas. Kebanyakan yang terlibat dalam paguyuban itu laki-laki mas. Kayak paguyuban kesenian yang isinya laki-laki. As I said before, for association are mostly men. Just like art, association which mostly men. Rafif: Apa perempuan dilarang ikut paguyuban? Is women forbid to join the association? Rubiyah: Engga mas, cuma kalau perempuan itu kan rada repot karena mengurus anak dan rumah tangga. No, women are busy taking care of the family. Rafif: Ibu Rubiyah sendiri tidak tertarik untuk bekerja di luar negeri? Aren’t you interested to work abroad? Rubiyah: Tidak tertarik dari masa muda mas. Sebenarnya dulu sedikit tertarik waktu banyak yang berangkat kerja ke Malaysia, tapi karena orang tua tidak mengijinkan. Saya jadi tidak tertarik untuk berangkat mas. I never interested since I was young. Actually, I was a bit interested when there was many people went to work abroad, but as my parents didn’t gave me permission I was no longer interested to work abroad. Rafif: Ada pengaruh baiknya ga sih bu, dari orang yang baru pulang ke luar negeri buat desa? Is there any good influence, from people who return from working abroad? 82


Rubiyah: Ada pengaruh baiknya mas, seperti memberi pengalaman ke teman-teman, termasuk membantu biaya seperti pembangunan masjid. Kalau pengaruh buruk ya itu tadi, seperti mabuk-mabukan. Yes there is, such as sharing experience, including helping to fund the mosque construction. For bad influence is get drunk. Rafif: Kalau menurut ibu Rubiyah, ada yang perlu diperbaiki dari desa ini dalam kehidupan sosialnya?In your opinion, is there anything need to be improved from this village social lives? Rubiyah: Banyak mas, seperti anak-anak muda yang dapat dicarikan kerja biar tidak nongkrong-nongkrong di pinggir jalan sewaktu sore. Perekonomian di sini kan kurang maju ya mas, karena ini masih tertinggal dan terpencil. Ini desa yang paling selatan di Bantul. There are many, such as more working opportunity for young people so that the will not spend their times just hang around do nothing in the road in the afternoon. The economy here is less advanced, as this village is still least developed and remotely located. This village is located in the most southern area of Bantul. Rafif: Iya bu, sepertinya sudah cukup berbincangnya bu. Nanti kalau saya masih membutuhkan berbincang, saya dapat menghubungi ibu kembali ya? Yes ibu, I think this is enough. If there is any other inquiry, may I contact to meet you again? Rubiyah: Iya, bisa. Yes, you can.


: Nov 15, 2015, 15.30 WIB : Khairun (Group A)

Rafif: Selamat sore bu Khairun, ini kalau saya lihat dari kuisioner. Ibu jarang bergabung ke paguyuban ya? Good afternoon bu Khairun, if I look from the questionnaire, you seldom joining association, is that correct? Khairun: Iya mas, saya jarang karena repot sama anak. Karena kegiatan paguyuban itu biasanya malam mas. Makanya saya jarang ikut juga. Paling saya ikut paguyuban ibu-ibu satu RT, karena kalau paguyuban satu RT itu acaranya malam minggu. Berbeda kalau paguyuban satu kampung itu biasnaya malam minggu. Jadi saya repot. Yes that is correct, I seldom koined association as I have to take care of my children. Usually the activity of the association is as night, therefore I cannot join. Maybe I just join ibu-ibu association in one RT, as they only held in saturday night. Where the other association in one village is only at night in weekdays, so that I cannot join.

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Rafif: Di keluarga ibu itu ada arisan trah tidak? Do you have arisan trah in your family? Khairun: Engga, kebetulan kita itu satu kampung. Kebanyakan satu kampung, dari keluarga saya itu cuma satu simbah saja dan ga ada saudara. Kebanyakan dari mereka tinggalnya di sini, kalau dari bapak itu ada tapi kami jarang ikut. Kami cuma ikut arisan trah dari mertua saja mas. No, we don’t have that. We are live in one village and my family only has one grandmother and we don’t have other relatives. Most of them live here, we have one (arisan trah) from my father side, but we seldom join it. We only join arisan trah from in-laws side. Rafif: Lingkungan disini kan banyak yang dari luar negeri, sering ngobrol sama mereka ga mbak? In this village, there are lots of returnee, do you talk to them often? Khairun: Tidak mas, karena saya sendiri orangnya jarang keluar rumah. Saya cuma ikut kumpul-kumpul kalau ada acara ibu-ibu atau mengunjui orang sakit. No I am not. As I rarely go out of the house. I only join the crowd when there is event for ibu-ibu or visiting sick people. Rafif: Ada perubahan sikap dari orang-orang yang baru pulang dari luar negeri? Do you think there is a change in attitude for the returnee? Khairun: Sama saja kok, tidak ada perubahan perilaku mas. Saya juga jarang ketemu, kayaknya sih agak beda dan tergantung orangnya juga. Memang ada yang kelihatannya materinya sekarang sudah lebih dari yang dulu. Soalnya di sini lumayan banyak yang pernah kerja di luar negeri. Basically the same, there is no changes in attitude. I also rarely meet them, maybe there is a change, but it depends on the people. What is visible that they have more material possession compare to then. There are many returnees in this area. Rafif: Berarti perbedaanya hanya di perbedaan materi ya mbak? So the difference is only in material possession isn’t it? Khairun: Benar, kebetulan yang habis kerja dari luar negeri dan pulang dan membuat usaha itu jarang. Rata-rata pulang dan menjadi petani. Kalau bertani itu kan perbedaanya tidak terlihat, paling perbedaanya itu seperti rumahnya, kendaraanya, tapi pekerjaanya kan sama aja. Yes it is, most of the returnee rarely establishes a business. Most of them became a farmer. For farmer, the change is not visible, unless from the house, the car, but the job is the same. Rafif: Kalau terkait dengan aktivitas di luar keluarga mbak? In relations with the activity outside the family? Khairun: 84


Saya sehari-hari lebih banyak di rumah untuk membantu usaha suami dalam produksi nata de coco, mengurus anak, dan memasak. Itu kadang sudah sehari full sampai lebur. Itu yang membuat saya tidak bisa keluar juga. Kadang malas juga kan keluar, ibu-ibu itu senangnya gosip. Jadi lebih baik menurut saya di rumah. I mostly spent my days at home helping my husband’s business in nata de coco production, taking care of children, and cooking. Sometimes it took the whole day even overtime. That what makes me don’t have time outside. Sometimes, I hesitate to go outside as ibu-ibu likes to gossips. Therefore it is better for me to stay at home. Rafif: Tapi ibu ikut ya kalau arisan gitu? But you joined arisan? Khairun: Iya mas, arisan itu digabung sama pengajian. Jadi ngegosipnya tidak ada. Kalau arisan yang siang itu cuma arisan saja. Karena kebanyakan ibu-ibu itu aktivitasnya di sawah. Kadang mereka lebih memilih menitipkan uang saja, tapi tidak ikut kumpul. Kebanyakan dari mereka cuma datang setor uang, trus pulang dan uangnya dikirim ke rumah kalau mendapatkan arisan. Karena kalau menunggu pengundingannya lama mas, kadang juga lupa (kalau dapat atau tidak). Yes I am, arisan is combined with pengajian so there is no gossip time. If arisan in the afternoon is solely arisan. As most of the ibu-ibu spent their time in the field, therefore they choose to just give the money but not attend. The arisan proses took times. Rafif: Kalau di arisan itu, ibu-ibu saling meminjamkan uang tidak sih bu? In the arisan, do ibu-ibu borrowing money from each other? Khairun: Kalau meminjam saya kurang tau, tapi kalau menabung kita malah ada. Biasanya dibuka menjelang lebaran, sekalian pengajian dan arisan. Itu biasanya untuk pengajian, dana sosial dan infaq (norm). If borrowing money I don’t really know, but we have savings. It usually shared before lebaran, including pengajian and arisan. The money used for pengajian, social fund and infaq. Rafif: Kalau ibu Khairun ada persoalan yang sifatnya material atau non material, ibu lebih suka meminta bantuan kemana? If you have any problems both material and non-material matters, who do you ask for favor? Khairun: Saya sih lebih memilih ke keluarga ya. Karena kalau keluarga kan lebih bisa dipercaya. Kalau untuk modal usaha kami lebih memilih ke bank. Kalau di desa ini kayakanya lebih susah untuk meminjam dana. Kalau saya biasa ke bank, karena sistemnya juga tidak per bulan. Soalnya sewaktu suami saya pulang dari luar negeri. Mungkin karena salah mengatur, uang sudah habis semua. Begitu mau usaha sudah kehabisan dana. Dulu kan orang tua kami bertani, jadi rencana habis pulang mau beli sawah dan bertani. Biasanya orang sini kan bertani dan melihara sapi. Ternyata suami saya itu tidak telaten (rajin) ke sawah dan modal sudah terlanjur terpakai. Mau usaha, kebetulan sapi ada yang mau memberi makan, alat swah ada yang mau pakai, sawah juga ada yang mau menanam. Jadi kami sewakan sawah kami. Kita jadi berani pinjam ke bank. Karena pikiran saya, kalau kepepet tidak bisa bayar bank kan masih ada sesuatu yang bisa dijual untuk menutup pinjaman ke bank. Tapi alhamdulilah, sudah bisa dilunasi pinjaman ke banknya. 85


I choose to ask favor to my family as they can be more trusted. For capital for business we choose to borrow from the bank. In this village it is more difficult to borrow money. I used to go to the bank as the system is not monthly. When my husband returns from abroad, we run out of money, maybe because of the money mismanagement. When we about to establish our business, we don’t have money anymore. Our parents was a farmer, therefore our plan is to buy a land and farm. People around here also farming and also cattle farmer. It turns out my husband is less patient to be farmer but we already use our money for farming. We want to establish our business, it is good that there is people want to feed our cow, use our farming tools, and also plant the field. So we rent our farm land. Then we brave to borrow money from bank. In my mind, if we cant return the money we can sell something to pay. But alhamdulillah, we can pay off the credit, Rafif: Tidak merasa takut kalau meminta pertolongan ke keluarga? Apa tidak takut merepotkan? Do you hesitate if asking for help from your family? Don’t you think it will bothering them? Khairun: Tidak mas, cuma kalau sama keluarga itu kadang ada (bantuan) kadang tidak. No I am not, but with family sometimes they have money sometime the don’t. Rafif: Sebenarnya kalau arisan itu wajib ikut tidak sih mbak? Actually, it is compulsory to join arisan? Khairun: Sebenarnya itu kesadaran ya mas. Kalau saya sendiri sebenarnya ingin berbaur dengan ibu-ibu di sini. Jadi kalau saya ada sesuatu (masalah) kan, ibu-ibu di sini juga bisa bantu. Kalau itu sih kesadaran saja, kalau orang desa itu ngumumi (sesuai kebiasaan umum). Saya tidak suka ibu-ibu nggosip karena saya ada kerjaan yang harus dilakukan. Kemungkinan kalau tidak ada pekerjaan saya juga akan ikut ngossip juga. Actually it is depend on the people. For myself, it is because I want to get along with ibu-ibu in here. So if I have something (problems), they can help me. We can say, it is a custom. I dont like gossiping as I have many works to do. Possibly if I’m not busy I might join them gossiping. Rafif: Kalau mbak Khairun tidak datang, dirasani (dijadikan pembicaraan) juga tidak mbak? If you’re not attending arisan, would people talk behind your back? Khairun: Iya itu mas, saya jadi ingin ikutan juga karena dirasani juga. Jadinya saya ikut, karena ga berat juga kan kalau malam minggu. Kalau saya bawa anak kan bisa menjadi alasan untuk pulang. Yes it is, that is one reason I joined arisan, because they might talked about me behind my back, it is also fine if it is Saturday night. And if I bring my kids I have excuses to go home early. Rafif: Ada tidak sih mbak, manfaat untuk ikut arisan itu? Is there any benefit joining arisan? Khairun:

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Menurut saya manfaatnya kan gini, ada dana untuk beli perabotan seperti piring dan gelas. Kalau ikut arisan, kita kan jadi punya andil untuk perabotan itu juga. Jadi sewaktu-waktu butuh kan kita tidak harus menyewa. In my opinion, the fund to buy the dining utensils. If we joined arisan, we have the obligation to fund the utensils. Therefore, when we need to use it we don’t need to rent. Rafif: Mbak Khairun menjahit juga ya mbak? You also sew? Khairun: Kalau dulu iya, kalau sekarang sudah repot mas. Begitu melihat usaha suami cukup keteteran, saya berhenti dan membantu suami. Saya menjahit itu waktu suami masih kerja di sawah. Dulu dibantu dua orang, terus suami sepertinya sudah jenuh di sawah. Kayaknya kalau jalan bareng-bareng tidak bisa karena susah. Akhirnya saya berhenti menjahit. I used to, but I’m so occupied right now. When I saw my husband overwhelm, I quit and help my husband. I sew when my husband still works in the field. I used to have two assistants. But my husband feel bored in the field. If I sew and he does business will be difficult. So I decide to quit sewing.


: Nov 15, 2015, 12.10 WIB : Tina (Group A)

Rafif: Selamat siang mbak Tina. Mbak sudah sejak kapan ya di litbang desa? Good afternoon Mbak Tina. Since when you work at village R&D? Tina: Sudah sejak 2013 mas, saya sudah 2 tahun. Saya itu bukan PNS lho mas di litbang desa. Kalau di desa itu yang menjadi PNS itu sekdes dan carik. Kalau saya itu masuknya ke tenaga honorer. Since 2013, it is been 2 years. I am not PNS in village R&D. In the village PNS is only sekdes and carik. I am a contract worker. Rafif: Mbak Tina ikut paguyuban tidak mbak? Do you join association? Tina: Saya ikut Pasisita (? – rekaman tidak jelas) mas. Itu paguyuban untuk litbang satu daerah Bantul. Selain itu juga ada P3A yang terkait ? (rekaman tidak jelas). Terus saya ikut juga Panitia Sebelas Desa, yakni paguyuban untuk sebelas desa di Bantul yang menggunakan air di kamijoro yaitu dari desa Srandak, Sanden dan Kretek. Di Sanden ada 4 kelurahan, Srandak itu ada 3 kelurahan dan Kretek itu 4 kelurahan. Itu paguyuban yang satu profesi ya mas. I joined Pasisita, the association for R&D in Bantul. Besides that is also P3A. I also the committed for Sebelas Desa, it is the association for eleven village in Bantul which used water in Kamijoro from Srandak. Sanden and Kretek. In Sanden, there are 4 kelurahan. Srandak 3 kelurahan and Kretek 4 kelurahan. That is professional association.

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Rafif: Kalau paguyuban yang bukan satu profesi mas? What about nonprofessional association? Tina: Saya dulu jadi anggota Muhammadiyah mas. Dulu saya itu pernah ikut partai politik, tapi tidak lagi semenjak jadi pamong desa. Saya dulu ikut Bamusi (Baitul Muslimin Indonesia) dari PDI P (Partai Demokrasi Indonesia Perjuangan). I used to be Muhammadiyah member. I used to join political party, but not anymore when I became village government. I used to join Bamusi and PDIP. Rafif: Kenapa keluar dari Bamusi mbak? Why you quit Bamusi? Tina: Karena kalau jadi pamong desa, memang dilarang untuk ikut partai politik mas. The village government is not allowed to join political party. Rafif: Oh iya mbak, kalau di Sanden itu bagaimana relasinya antara orang desa dengan orang yang baru pulang dari luar negeri? Kalau sama mbak sendiri bagaimana? In Sanden, how is the relation between the people with the returnee? How about you? Tina: Biasa aja mas, baik. Saya biasanya malah tanya pengalaman waktu ada di sana (luar negeri) bagaimana. Kalau dulu saya suka mengikuti negara-negara tersebut, karena transprotansi yang baru dan semua serba tertata. It is just usual. I usually asked their experience working abroad. I used to learn about those countries for its new transportation and well managed. Rafif: Paska dari luar negeri, ada tidak sih perubahan sikap dari mereka? Ada pengaruhnya terhadap kehidupan sosial? As a returnee, is there any change in their attitude? Is there any influence to the social life? Tina: Rata-rata kalau status sosial, mereka menjadi lebih tinggi. Meski mereka biasanya kembali ke pekerjaan semula. Tapi kalau dari perilaku, kalau dulu mereka tidak perduli dengan lingkungan (bersih atau tidak lingkungannya). Kalau sekarang lebih perduli terhadap lingkungannya. Tapi sekarang juga ada dampaknya, seperti sekarang orang suka minum-minum (minum alkohol). Seperti kemarin itu ada kasus di parangkusumo dimana orang-orang Sanden minum-minum. Katanya di sana (luar negeri) kan bebas untuk minum alkohol tapi di sini kan beda mas budayanya. Walaupun itu juga hak dia, tapi di sini kan kurang tepat untuk seperti itu. For social statusn they gain higher lever. Although they back to previous job. But for attitude, if they previously ignorant to their surroundings now became care about it. But there is also negative effect, they like to drink alcohol. There was a case in parangkusumo where Sanden people drunk. They said in abroad they free to drink, but here is different. Even though it is their rights, but here is inappropriate for that. Rafif: 88


Eks TKI Purna ini pada gabung paguyuban tidak mbak? This returnee joining association or not? Tina: Mereka di sana (Korea) kan ada paguyuban kuliningrat Jogja. Karena itu mereka suka kumpul-kumpul dan bikin acara begitu mas. Kemarin malah sempat membuat acara dangdut bersama. Kalau untuk orang Korea itu namanya kuliningrat mas, tapi kalau untuk campur-campur dari berbagai negara itu ada di paguyuban TKI Manunggal Jaya yang dikelola mbak Supini. Kalau kuliningrat Jogja itu dari Korea. Berbeda dengan paguyubannya mbak Supini. In Korea there is Kuliningrat Jogja association. That is why they like to get together and make some event. Last time they have a dangdut event. For Korea we called it kuliningrat, but for many countries we have TKI Manunggal Jaya association managed by Mbak Supini. If kuliningrat jogja is from Korea, different from Mbak Supini. Rafif: Kalau orang TKI Purna ini mengajak kerjasama dengan mbak Tina, tertarik tidak? If the returnee asked you to cooperate, would you be interested? Tina: Tergantung dengan kerjasamanya mas. Tapi mungkin orientasi mas mempengaruhi sih mas. Untuk mereka membuat usaha itu pelungannya kecil karena rata-rata uang hasil dari Korea dibelikan rumah, tanah dan mobil. Tapi ada juga yang mendirikan usaha gitu mas. Tapi rata-rata seperti itu, tidak ada orientasi kedepan. Depend on the cooperation. For them to make a business is less probable. Most of the used their money from Korea to buy house, land and car. But some establish a business. In average is like that. No future orientation. Rafif: Hal itu (membeli rumah dan mobil oleh TKI Purna) karena memang kebutuhan atau karena untuk menaikan status sosial? That thing (buy house and car from returnee) is because they need it or to level up the social status? Tina: Rata-rata itu karena pola pikir mas. Tapi ada juga karena kebutuhan seperti rumah atau mobil karena punya anak. Rata-rata orang yang pulang dari luar negeri itu yang punya sawah kembali menjadi petani. Kemarin juga ada yang membuat tambak udang mas. Most of them because of the mindset. But there is also need like house and car because they have children. Most of the returnee who own land, they became farmer. Some of them also develop shrimp farming. Rafif: Berarti mbak Tina jarang juga ya kontak atau kerjasama dengan mereka? Does it mean you rarely in contact with them? Tina: Misalnya tambak udang itu mas. Itu kerjasama antara TKI Purna dan warga juga. Misalnya dalam satu kelompk ituada 4 orang, maka 3 orang itu TKI Purna dan 1 orang itu warga sekitar. For the shrimp farming, it is the cooperation between returnee and the villager. For example in the group there are 4 people, therefore 3 of them are returnee and 1 is the people from the village.

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Rafif: Berarti lebih mudah untuk kerjasama dengan TKI Purna ya mbak? Does it mean that it is easier to cooperate with returnee? Tina: Iya mas, karena modalnya sudah ada. Daripada dengan warga biasa. Rata-rata kalau usaha kecil dilakukan sendiri, sedangkan kalau usaha besar harus dilakukan sama orang lain. Ye, because they have the capital not like the other people. Usually for small business is done by individual, but for big business they join with other people. Rafif: Kalau kegiatan paguyuban sesama pamong itu apa saja kegiatannya mbak? For the activity with the government, what are they? Tina: Biasanya sharing terkait dengan pekerjaan mas. Utamanya terkait dengan pengalaman di desanya dan masyarakatnya. Usually related to work, in relation with the experience in their village and the peoples. Rafif: Menurut mbak Tina, ada keuntungannya ga sih ikut paguyuban tersebut? Is there any benefit joining that association? Tina: Pasti ada mas, kita bisa jadi lebih tau banyak pemecahan masalah. Misalnya ada persoalan di satu desa, solusinya bisa meminta pertimbangan dari sesama anggota paguyuban gitu mas. Yes there is, we know more on problem solving, For example, the problem in one village can ask for solution from among the members of the association. Rafif: Pernah ada ketengangan antar masyarakat ga sih mbak? Was there any tension among the community? Tina: Biasa mas, kadang itu beda pendapat aja bisa jadi konflik. Kalau konflik itu biasanya masih kecil-kecil kayak beda pendapat atau argumentasi. It is usual, differences in opinion can turn into conflict. Conflicts usually smalls, from argumentation and different opinion. Rafif: Kalau ada persoalan baik material maupun non material, mbak itu mencari bantunnya kemana mbak? For material and non-material problems, where you usually look for a help? Tina: Saya biasanya larinya ke keluarga, kalau masalah kecil atau pinjaman uang dalam jumlah kecil lho ya. Kalau pinjaman dalam jumlah besar, saya lebih memilih pinjam ke bank. I usually runt o the family, if small problem or borrowing money in small amount. If in huge amount, I choose to borrow from the bank. Rafif: 90


Kenapa mbak? Why? Tina: Sederhana saja mas, karena saya tidak ingin berkonflik dengan anggota lain. It is simple, because I don’t want to have conflict with other member. Rafif: Di paguyuban profesi itu ada arisan tidak ya mbak? In professional association, is there any arisan? Tina: Tidak ada mas, kami hanya iuran dana saja. There is none, we just collect fund. Rafif: Kalau boleh tau, tujuan awal dibentuknya paguyuban itu apa ya mbak? If I may ask, what is the objective the establishment of that association? Tina: Hanya untuk ajang saling mengenal saja mas. Karena di Bantul sendiri ada 75 desa. Just for the site to know each other, as there are 75 village in Bantul. Rafif: Ada tidak sih mbak, saling meminjamkan uang dalam paguyuban? Is there any borrowing money in the association? Tina: Saya rasa jarang mas. Karena orang di paguyuban itu beda-beda. I guess no, as there are variable people in the association. Rafif: Didalam paguyuban tersebut, latar belakang partainya beda-beda ya mbak? In the association, do they have different political party background? Tina: Berbeda mas, banyak latar belakang partainya. Yes they have many different political party backgrounds. Rafif: Di dalam paguyuban itu ada faksi-faksi kecil gitu ya mbak? In the association, there are small factions? Tina: Biasa mas. Bisa kelihatan kok, orang dari partai mana. Kita bisa kelihatan dari pembicaraanya antar orang. Misalnya menanggapi perubahan kebijakan pemerintah. Kalau dulu ada dari caleg (calon anggota legislatif) satu ke paguyuban untuk meminta bantuan dalam pemilihan umum. Caleg itu menawarkan apa bantuan yang bisa diberikan ke paguyuban. Seiring dengan perkembangan waktu, sekarang sudah tidak ada lagi.

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It is usual; it is visible from which party the people from. It can be visible from the discussion. Such as responding to government policy. There was one caleg asking the association for support. That person offering assistance to be given to the association. But there is nothing like that anymore. Rafif: Oh iya mbak, kenapa mbak lebih memilih keluarga dalam memecahkan masalah mbak? Why you prefer your family in solving your problem? Tina: Misalnya meminjam uang, sama keluarga itu lebih bisa memaklumi mas kalau terlambat. Tapi kalau sama teman, bagaimanapun juga saya tidak enak kalau terlambat mengembalikan. Rasanya pekewuh (sungkan) mas. If borrowing money, they can understand if we cannot make it to the promised date. But if with friend, we feel bad if we return the money late. Rafif: Ada perbedaan tidak dalam interaksi, waktu masih menjadi warga biasa dengan waktu masih menjadi pamong? Is there any difference in the interaction, when you still became ordinary people and now that you are the government? Tina: Kalau dulu saya lebih cuek mas. Kalau sekarang mau tidak mau harus mendengarkan warga. Mungkin kalau sekarang jadi lebih peka, kalau dulu kan cuek banget mas. Sekarang kan harus lebih responsif sama masyarakat. Daripada nanti dirasani (menjadi bahan pembicaraan). Desa Sanden ini kan agak susah mas, karena semi kota dan semi desa juga. I used to be ignorant. Now I have to listen to the community. Maybe now I became more responsive, not like before. If not they will talk behind me. This village is a bit difficult as it is in between village and city. Rafif: Oh iya mbak, rata-rata di dusun Gading Harjo itu pekerjaanya petani ya mbak? Most of the people in Gading Harjo is a farmer? Tina: Iya, kalau di sanden itu mayoritas itu pekerjaanya petani. Yes, in Sanden the majority is the farmer? Rafif: Selaku pamong desa, mbak jadi pembina paguyuban? As a village government, are you also the committee of the association? Tina: Tidak mas, kalau itu kan wewenang lurah atau dukuh. Oh iya mas, saya dulu ikut paguyuban macammacam. Tapi sekarang saya sudah tidak lagi karena sudha punya anak. Motivasi saya dulu ikut banyak organisasi itu karena saya ingin punya banyak teman. Waktu itu saya masih kuaih, tapi begitu ayah saya meninggal. Saya harus mencari uang dan jadi tidak begitu aktif. No, it is the authority of lurah or dukuh. I sued to join many associations, but not anymore as I have kid right now. My motivation is to have as many friends. That was when I still in college, but since my father passed away I have to earn an income and less active anymore in the association. 92


Rafif: Terima kasih banyak mbak Tina. Saya rasa sampai disini saja wawancaranya. Kalau ada hal yang masih saya butuhkan, saya hubungi mbak Tina lagi ya mbak. Thank you mbak Tina, I guess this is the end of the interview. If I need something else, I will contact you again Mbak Tina.


: Nov 18, 2015, 19.05 WIB : Basuki (Group A)

Rafif: Selamat malam pak, bapak belum pernah kerja ke luar negeri? Good evening pak, have you worked abroad before? Basuki: Tidak pernah mas. I have not. Rafif: Kalau menurut bapak, kondisi sosial politik di Sanden seperti apa ya? How is the social political condition in Sanden at the moment? Basuki: Kalau kehidupan sosial masyarakat, ya saling gotong royong. Saling membantu tanpa ada politik. Saya tidak membedakan apapun politiknya mas. For community social life, they work together. Helping each other without any politic. I don’t differentiate whatever their political preference. Rafif: Kegiatan yang sering dilakukan bersama dalam keluarga apa ya pak ? What kind of activities that you do together with your family? Basuki: Makan bersama, anak saya ada 4 orang dan sekarang sudah berkeluarga sendiri. Jadi sekarang cuma berdua makan bersama. Kita tinggal berdua, kadang makan bersama dan kadang nonton bareng. Eat together, I have 4 kids and now they have their own family. So now only two of us eat together. We live only two of us, sometimes eat or watching TV together. Rafif: Secara umum, bagaimana kehidupan sosial di Sanden menurut bapak? Generally, how is the social life in Sanden in your opinion? Basuki: Hidup di Sanden atau di Karanganyar termasuk berat mas, kalau dibandingkan dengan lingkungan lain. Karena kita hidup di lingkungan umum dan pedesaan, kita harus sumbang surung mas. Artinya, ketika ada orang nikahan kita harus menyumbang tenaga maupun uang. Karena ini sudah tradisi maka tidak bisa dihindari. Ini ada sisi baiknya, yakni kegiatan gotong royong sangat baik sekali. Misal, ada acara hajatan maka warga saling membantu. Kasus lain, misal saya ingin membangun rumah maka saya 93


dibantu oleh warga sekitar dengan gratis. Jika kita tidak membantu, bisa dikatakan malas dan akan banyak masalah yang akan didapat. Misal, nanti tidak ada yg membantu ketika ada hajatan. Kalau di kota kan berbeda mas, segalanya harus membayar dan pribadi. Live in Sanden or in Karanganyar is tough, if it is compare with other neighborhood. Because we live in a village, we have to help each other. It means that of there is a wedding we have to contribute not only our assistance but also money. As this is a tradition that we could not avoid. There is a good side of it, which is the cooperation is really good. For example, when there is an event people work together. Other case is, if I want to build a house therefore the people surrounding will help me free of charge. If we don’t help, they will said that we’re lazy and there will be problems. For example, there will be no one help you when you held an event. In the city is different, you should pay for everything and personal. Rafif: Ada konsekuensi kalau tidak ikut membantu atau kumpul warga? Is there any consequences if you’re not joining to help or gathering with the peoples? Basuki: Nanti bisa dicela, dikucilkan, dan tidak di ajak dalam kegiatan kelompok warga. They will talk behind you, make a distance with you and they won’t invite you in any people activities. Rafif: Bapak kan pengelola Kelompok tani. Apakah bapak hanya ikut kelompok tani saja? You are one of the board of Farmer Group. Are you only join the Farmer Group? Basuki: Saya disini tidak memilah-milah apapun kelompoknya. Saya tidak membeda-bedakan kelompok, misal ada kelompok tani, peternakan, maupun kehutanan. Oleh karena itu kelompok-kelompok ini akan dijadikan satu kelompok, agar dapat tumbuh bersama-sama. Meski digabung, nanti kelompok tani akan tetap menjadi induk dari kelompok-kelompok ini. Nanti cabangnya baru kelompok peternakan dan kehutanan. I am not overly selective the groups. I don’t differentiate the groups, for example there is a farmer group, cattle group, or forestry group. Therefore, this group will be merging into one group so that they can grow together. Although merged, the farmer group still is the lead of these groups. Then the branches are the cattle and forestry groups. Rafif: Mohon maaf pak, nama kelompok tani-nya apa ya? Pardon me pak, what is the name of the farmer group? Basuki: Kelompok Tani Karang Rejo. Begini mas, jadi ketua kelompok itu berat. Karena harus menerima banyak kritikan dan kadang jika ada masalah maka dimusuhi. Menjadi ketua itu mas apa adanya, karena gak dibayar (sukarela). Belum lagi kalau membutuhkan bantuan dana (untuk Kelompok), kita harus membuat proposal. Kalau tanpa proposal lantas dapat uang, maka akan dikatakan korupsi oleh masyarakat karena meri (iri hati). Pernah itu mas, dari kelompok pernah mendapat bantuan dari pemerintah sebanyak 6 orang sebesar 490 juta untuk satu hektar yang berupa kegiatan Sekolah Lapang (SL). Kelompok cuma menanam dan merawat. Untuk fasilitas terutama benih, pupuk, obat-obatan, keranjang panen dan jaringan irigasi yang paling mahal dan menghabiskan dana sebesar 200 juta. Karang Rejo Farmer Group. Being the group leader is hard as we received many critics and if there is a problem people will disappointed at us. Being leader is voluntary as there is no salary. Moreover, if the group need a money, we need to make a proposal. If there is no proposal but we got the money, they will 94


say that we’re corrupt because that they got envy. There was one time that the group received fund from the government for 6 people in the amount of 490 million for one hectare in form of Sekolah Lapang (SL). The group only plan and maintain. For facilities such as seed, fertilizer, substances, harvest basket and irrigation line (the most expensive) have cost 200 million. Rafif: Apakah dengan adanya dana ini, itu membuat bapak dikira korupsi oleh warga lain yang tidak mendapatkan (bantuan) pak? Is it because of this fund that makes you accused for corruption by other people that don't received a fund? Basuki: Iya tetap ada, tapi ini kan sudah keputusan dinas. Kalau yang mengajukan 10 orang, ya yang dapet juga 10 orang. Orang-orang yang mengkritik ini orang meri (iri hati). Seperti contoh ada fasilitas irigasi seperti pompa dll, tidak boleh diakui sebagai barang pribadi. Harus dipakai bersama sebagai kelompok dengan cara bergantian (oper alih). Jadi seluruhnya nanti dikelola kelompok. Yes there is still, but this was government decision. If the proposal is for 10 people, we can get for 10 people. People who make fuss of it is those who are envious. For example, that there is irrigation facilities such as pump and others cannot be personally claimed. It should be commonly used and take turns within the group. So it will be maintained by the groups in overall. Rafif: Pernah tidak pak, pembagiannya tidak merata? Have there is any unequal sharing? Basuki: Sebenarnya di sini sudah merata mas. Actually it is already equal here. Rafif: Dampak tidak meratanya bantuan? What are the effects of uneven fund distribution? Basuki: Dampaknya ke kekompakan mas. Tapi selama ini kita selalu setiap 3 bulan rapat untuk melakukan transparansi untuk melaporkan kegiatan dana yang sudah terpakai. Ini merupakan kewajiban ketua kelompok untuk melaporkan. Misal ada bantuan dana dari provinsi sekian jadi harus dilaporkan. Kalau di sini tranparan mas, anggota kelompok tani ada 6 orang. Dimana tiap dusun ada 3 orang jadi ada 2 kelompok. Kalau ada dana maka harus dibagi menjadi 2 mas. It will affect the harmony. However, every 3 months we have a meeting to report the transparency of the utilization of fund. This is the obligation of the group leader to report. For example, if there is a fund from each province, it should be reported. We are transparent here. The member of farmer group is 6 people where each dusun consists of 3 people. So there is 2 groups. If there is a fund, therefore it should be evenly shared for 2. Rafif: Apakah bapak pernah mengadakan kerja sama antar kelompok ? Have you had any cooperation among the group? Basuki: 95


Iya pernah, seperti rapat bersama rutin. Setiap rapat ada anggota mengeluarkan 2 ribu rupiah untuk kas kelompok. Untuk rapat sih, hal yang paling penting ada snack mas. Yes we had, such as regular meeting. Every meeting each member paid 2 thousand rupiah for group petty cash. It is for meeting, the most important thing is the food. Rafif: Selama ini kegiatan kelompok tani apa saja ya pak? What are the activities of the farmer group? Basuki: Dalam pembasmian hama mas, jadi kita bersama-sama membasmi hama. Karena kalau nanti ada banyak hama, maka ketua kelompok akan dimarahin karena tidak melapor. Kelompok tani ini dibangun tahun 1984, dimana yang pegang pertama adalah saya. Kemudian saya pindah ke Kulon progo urusan kerja dan dipegang oleh pak Trisno Admojo. Saya pulang lagi dari Kulon progo karena tidak betah disana. Saya balik ke kampung lagi dan diajukan sebagai ketua kelompok lagi. Waktu itu ada 450 orang warga yang memilih saya. We work together to kill the pest, Because if there is a pest, the group leader will be reported if not report it. This farmer group was established in 1984 where I am the first leader. Then I moved to Kulon Progo for work related matters and the group managed by Pak Trisno Admojo. I return back from Kulon Progo as I fell that I didn’t like it there. I return back here and the elect me to be group leader again. At that time there was 450 people elected me. Rafif: Selain kelompok tani , bapak ikut apa lagi? Mungkin kelompok usaha? Besides farmer group, what other associations you joine? Maybe business group? Basuki: Ada tapi untuk pertanian, seperti bikin pupuk, obat-obatan. Semua pupuk organik kita bisa membuat sendiri mas. Yes there is but for farm related, such as producing fertilizer, substances. All the organic fertilizer can be made by ourselves. Rafif: Kalau Kelompok-kelompok lain pak? How about other groups? Basuki: Dulu itu ada dan saya ikut semua mas. Termasuk Kelompok Ketoprak dan Jatilan, tapi kan sekarang sudah tua dan malu kalau dilihat cucu-cucu saya. Sudah 18 tahun ikut jatilan mas. There was once I joined them all. These include Ketoprak and Jatilan group. But now I am old and I am shy if my grandchildren’s watch me. I was joined jatilan for 18 years Rafif: Kalau Kelompok keagamaan? Sering buat kegiatan bersama di masjid? How about religious groups? Are you often held an event in the mosque? Basuki: Kalau saya paling pengajian mas. Setiap hari minggu pon, jumat pon, dan selasa kliwon di masjid. Kalau secara kelompok, saya bergabung dengan Muhammadiyah. Kegiatan di masjid paling syawalan waktu lebaran mas. 96


I only do pengajian. Every pon Wednesday, pon Friday and kliwon Tuesday in the mosque. As a group, I joined Muhammadiyah. Activity in the mosque that I joined is only syawalan in Lebaran. Rafif: Gabung partai politik? Are you joining political party? Basuki: Kalau itu saya tidak mas. No I am not. Rafif: Bapak setuju tidak kalau warga sedikit tidak perduli dengan bapak? Do you agree that the community is a bit ignorant to you? Basuki: Tidak setuju mas, saya merasa belum pernah warga tidak perduli dengan saya. Saya pasti didengarkan dan dimanfaatkan (daya gunakan). No I don’t, I never feel that the community being ignorant to me. I always be listened and used. Rafif: Agama menjadi hal penting bagi kehidupan bapak tidak? Is religion became the important matter in your life? Basuki: Setuju banget mas. Hidup tanpa agama akan terasa bingung dan hampar. Karena tidak punya pedoman hidup. Yes it is. Life without religion will be confused and empty as you don’t have the life guidance. Rafif: Ada halangan untuk bergabung dengan paguyuban tidak sih pak? Seperti masalah waktu, konflik di paguyuban atau transportasi? Is there any challenge for you to join the association? Such as challenges in time, conflict in the association or transportation? Basuki: Banyak mas, tapi kalau untuk masalah waktu, konflik dalam paguyuban, atau transportasi tidak menjadi masalah sih mas. There are many, but for time, conflict in the association or transportation are not the problem. Rafif: Ada bedanya tidak sih pak, bergabung dengan paguyuban? Is there any difference if you join the association? Basuki: Pasti ada bedanya mas, ada yang didapatkan. Oh iya mas, konflik paguyuban itu tidak masalah mas. Bahkan anggota saya ada yang membuat kelompok petani yang lebih kecil. Tetapi ini tidak apa-apa, hal yang paling penting kegiatan bersama terus berjalan tanpa ada masalah. Hal paling penting adalah kepentingan bersama untuk pertanian tetap diutamakan mas. Kita harus guyub (rukun) mas, tidak boleh memisahkan antar kelompok, seperti kelompok perikanan, peternakan, kehutanan. Agar komunikasi tetap 97


terjaga. Sebagai contoh, saya dapat undangan dari dinas tentang pertani, tapi yang saya undang semua kelompok untuk rembug menjadi satu. There is. We can get something. Conflict in the association is not a problem,. Even my member already formed smaller farmer group. But that is okay, the most important thing is that the common activity still goes on well without any problem. Most important matter is the common interest for the farmer to be the priority. We have to be in peace, not separate ourselves from the group, such as fishery group, cattle group and forestry group. To maintain the communication. For example, I received an invitation from the government about farmer, but I invite all the groups to discuss. Rafif: Menurut bapak, lebih bagus desa itu punya latar belakang etnis atau agama yang sama? Atau berbedabeda? In your opinion, is it better to have the same ethnic background and religion? Or different? Basuki: Setuju mas, lebih baiknya begitu (punya etnis dan agama yang sama). I agree that, it is better to be like that (has the same ethnic and religion). Rafif: Kalau desa punya variasi agama? If there is various religion? Basuki: Saya tidak bisa memaksa mas. Satu desa banyak agama, iya tidak apa-apa. Dikatakan bagus, ya bagus tidak ya ada keselisihan nantinya. I can’t force it. If one village has various religions it is okay. We can say it is good, but also it can be bad if there is conflict because of it. Rafif: Tapi kalau dari latar belakang agama, bapak lebih percaya orang satu agama atau beda agama? But for religion, you trust people with same or different religion? Basuki: Kalau dari orang masjid, saya lebih percaya karena saya juga dari situ (masjid). Tapi kalau beda agama, lihat orangnya dulu mas. Kalau orangnya baik, ya percaya. If it is people from mosque, I trust more as I am also from the same mosque. But if it is different religion, it depends on the people. If he/she is okay then I trust him/her. Rafif: Bapak sering kumpul dengan tetangga atau warga? Do you often get together with the neighbor? Basuki: Kalau sering kumpul (tetangga) sih tidak mas, cuma beberapa minggu sekali gitu. Tapi kalau sama warga, gotong royong mas. Paling setiap minggu kalau ada kerjaan dari warga. Not often, just couple times a week. But with people in the village we do gotong royong about once a week in Sunday if there is something to do. Rafif: Cukup dekat dengan tetangga? 98


Are you close to your neighbor? Basuki: Dekat banget mas. Sering komunikasi, kan tetanggan. Very close. We often communicate as we are neighbors. Rafif: Di desa ini ada perbedaan yang kontras tidak, antara yang kaya dan miskin? Perbedaan ini jadi masalah tidak ya pak? Is there is a contrast differences, between rich and poor? And has this differences became a problem? Basuki: Kalau disini yang kaya banget tidak ada mas, miskin banget juga tidak ada mas. Jadi biasa saja, cukuplah per hari mas. In here there is no very rich or very poor person. So it is average. Rafif: Kalau ada perbedaan perdapat di paguyuban? What if it is a different opinion in the association? Basuki: Kalau saya sih yang namanya pendapat bebas mas. Nanti diterima yang bagus, kalau tidak nanti cari pendapat yang lain. Tidak menolak pendapat lain, tapi memberikan saran mas. Opinion is free. We accept what good, and look for other opinion if it is bad. We are not refused other opinion, but give suggestion. Rafif: Kalau ada yang berbeda pendepat dengan bapak? How if there is someone has the different opinion with you? Basuki: Iya dibiarkan saja mas. I just let it be. Rafif: Kalau ada persoalan yang sifatnya materiil maupun non materiil, bapak mencari bantuan ke siapa? If there is any material and non material problems, who do you ask for a help? Basuki: Dari yang sudah mengalami mas. Saya meminta bantuan ke keluarga dulu, baru kemudian ke paguyuban, lantas ke bank kalau sifatnya materiil. From those who had experienced that. I asked a favor from my family first, and then association, and then the bank for material matters. Rafif: Kenapa ke keluarga dulu? Why family first? Basuki:

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Kalau keluarga lebih mudah mas, tidak dipersulit. Kalau paguyuban, kan sama-sama teman paguyuban sendiri. It is easier for family. If association, is with the friends. Rafif: Kenapa tidak paguyuban dahulu, baru keluarga? Why not association first then family? Basuki: Kalau paguyuban kan orang banyak mas, dan orang lain juga. Ada pernyataan kalau pengurus tidak boleh dipinjemkan oleh pengurus lebih banyak. Lagipula, jadi agak tidak enak mas kalau di paguyuban. Lebih baik ke keluarga dulu, lagipula tidak ada bunga dan lebih santai pengembaliannya. If association is many people and outsider too. There is a statement that the board may not lend more money to the board. Moreover, it feels not right. It is better to family first, there is no credit interest and easy deadline. Rafif: Tapi percaya kalau uang nanti pasti dikembaikan ya pak? But you trust that the money will be returned? Basuki: Pasti dikembalikan mas, cuma ada yang lama. Soalnya kalau di paguyuban berat dampaknya mas, kalau tidak dikembalikan. The money will be returned, but take longer time. Because in the association is big the effect if not return money. Rafif: Jadi lebih enak di keluarga ya pak? So it is more comfortable with family? Basuki: Iya jelas mas. Kalau dikeluarga kan ada istilah nyebrak jadi bukan pinjem tanpa bunga. Jadi nanti dikembalikan setelah 10 hari. Terus juga menghindari omomgan orang lain juga. Of course, if in the family we can borrow money without credit interest to be returned in 10 days. And also avoid other people talked behind our back.

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GROUP B Date and time Informant

: Nov 24, 2015, 17.05 WIB : Dwi Iswanto (Group B)

Rafif: Dulu mas sempat kerja ke LN itu, ke Korea ya mas? You used to work abroad, in Korea? Dwi Iswanto: Iya Yes Rafif: Dulu (waktu di Korea) ikut paguyuban juga tidak mas? When you were in Korea, are you joining association? Dwi Iswanto: Ikut paguyuban Kuliningrat Jogja mas. I joined Kuliningrat Jogja. Rafif: Waktu itu kumpulnya di Korea itu, sering kumpul tidak sih mas? When in Korea, were you often get together? Dwi Iswanto: Jarang mas, kumpulnya setahun bisa dua kali. Waktu libur musim dingin dan libur imlek saja mas. Rarely, only twice a year. When in winter holiday and Chinese year holiday. Rafif: Selain (paguyuban kuliningrat) itu ada lagi? Is there anything else than Kuliningrat? Dwi Iswanto: Cuma sama kuliningrat itu saja mas. Only Kuliningrat. Rafif: Tidak tertarik bergabung paguyuban yang campur dengan orang Korea juga? Don’t you interested to join the association with Korean? Dwi Iswanto: Tidak mas, cuma sama kuliningrat itu aja. Sama orang Indonesia saja. No, only Kuliningrat, with Indonesian only. Rafif: Kenapa mas? Why?

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Dwi Iswanto: Kalau orang sana itu (Korea) kalau sama orang Indonesia itu kayaknya jauh gitu mas. Kalau tidak satu pabrik, susah untuk diajak bersosialisasi. Mereka (Korean) itu cuek sama orang asing. Koreans with Indonesian are a bit distance. If it is not in the same factory, would be hard to get socialized. Koreans are ignorant to foreigner. Rafif: Tetapi sama sesama orang Korea, juga cuek mas? But are they also ignorant with other Koreans? Dwi Iswanto: Tidak mas, kalau sesama orang korea tidak. Tapi kadang kalau sama orang korea yang sudah tua, itu baru bisa diajak ngobrol. Not between Koreans. But the elderly is quite fine to talk with. Rafif: Di sini (Sanden), mas ikut paguyuban kelompok tani ya mas? In Sanden, are you joining farmer group? Dwi Iswanto: Iya mas Yes. Rafif: (Berdasarkan hasil survey) mas juga ikut kelompok paguyuban TKI ya? Kuliningrat mbak Tina ya? Tapi kok di tempat mbak Supini, juga ada paguyuban kuliningrat ya? (Based on survey result) you also join returnee association? Is it Mbak Tina Kuliningrat? But in Mbak Supini is also kuliningrat association? Dwi Iswanto: Kalau kuliningrat itu kan paguyuban satu Jogja mas. Jadi di sana kumpul-kumpul orang Jogja dan bikin kaos kuliningrat Jogja. Disini masih sering ada pertemuan, setiap satu tahun sekali pertemuan kuliningrat jogja. Biasanya nanggap (membuat acara) dangdut. Kuliningrat is a jogja-wide association. So it is the place to meet for Jogja people and make a t-shirt kuliningrat jogja. We often held a meeting here, once a year we had a meeting for kuliningrat jogja. Usually we have dangdut. Rafif: Kalau kelompok pencak silatnya berarti sudah jarang ya mas? For pencak silat group is no longer active? Dwi Iswanto: Sudah jarang mas, tapi masih jadi anggota Rarely join now, but still a member. Rafif: Kalau kelompok kuliningrat sama kelompok tani ini, mas Iswanto lebih sering kumpul sama yang mana? Between Kuliningrat and farmer group, which one you often meet? Dwi Iswanto: 102


Sama-sama sering mas. The same often. Rafif: Kalau diantara dua paguyuban tersebut, kalau ada persoalan seperti membutuhkan bantuan materiil berupa dana, mana yang lebih bisa saling meminjamkan uang mas? Between those two groups, if there is a problem such as material or fund, which one that can borrow the money? Dwi Iswanto: Sama orang dari (kelompok) Kuliningrat itu. From the Kuliningrat people. Rafif: Kenapa mas? Why? Dwi Iswanto: Kalau di rumah (kampung) kalau ada orang yang pinjem, kan jam karet kalau di sini. Dulu bilangnya dua minggu tapi tidak dikembalikan uangnya. Ini kalau yang di kelompok tani ini mas. If it is in the village, they less discipline. They said for two weeks, but not return the money. This one within farmer group? Rafif: Kenapa bisa kayak gitu ya mas? Why is like that? Dwi Iswanto: Itu karena rasa tanggung jawabnya itu lho mas. Kalau orang desa kan, kayak saya misalnya, karena dari Korea mereka berfikir saya punya uang banyak. Kalau dari penghasilan, orang dari desa ini kan pertanian juga, jadi tidak bisa menentukan kapan punya penghasilan dan bisa mengembalikan. It is because the responsibility. Village people, like me, as we return from Korea, they think we have a lot of money. From the income, people of this village is from the land, so we cant say when the have the income and when to return. Rafif: Karena itu jadi susah (percaya) dengan orang desa ya? So that is why it is hard to trust the people? Dwi Iswanto: Iya’e mas Yes. Rafif: Ada engga sih mas, perbedaan mas (perubahan diri) dari pengalaman di Korea? Is there any change on you after return from Korea? Dwi Iswanto:

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Biasa aja mas. Paling kerja jadi lebih semangat. Di sana kan tergantung waktu, kalau di sana satu jam tidak kerja tidak dapat uang. Kedisiplinan memang tinggi di sana, termasuk dengan rasa tanggung jawab di sana yang sangat kuat. Not really. But working harder. In Korea it depends on time, if you dont work in one hour so you dont get the money. Rafif: Oh begitu Oh I see Dwi Iswanto: Tadi saya bilang susah (terkait percaya dengan orang desa), itu karena saya sudah pernah mengalami mas. Bukan sama orang kelompok tani, tapi sama orang desa. Dulu pinjem uang dan baru empat tahun dikembalikan ke saya. Saya juga kasihan mau nagih, karena kadang gagal panen juga. As I said it is difficult, it is because I have been there before. Not with the farmer group but the people. There was once borrow me money and return it back to me after 4 years. I also feel pity when I want to ask it back as sometimes he failed the harvest. Rafif: Meminjam berapa mas, kalau boleh tau? How much did he borrow, if I may know? Dwi Iswanto: Ada kadang lima (juta) gitu mas. It is about 5 million. Rafif: Ada pengalaman gitu mas? So that the experience? Dwi Iswanto: Iya mas, karena pengalaman. Tapi kalau semisalnya saya ada double (cadangan penghasilan), gpp sih mas. Ga masalah kalau mau pinjam. Yes, that is the experience. But if I had double income, it is okay to borrow money. Rafif: Kalau misalnya ada masalah atau problema? Mas menghubungi siapa dulu mas? If there is any problem, who do you ask for a help? Dwi Iswanto: Kita sih ngeliat siapa yang punya uang atau bisa bantu. Lebih seringnya saya ke teman, kalau keluarga itu lebih sulit mas karena kita bisa melihat kemampuan (ekonomi) juga. Kalau teman kan bisa lebih saling membantu dan bisa memberikan (rekomendasi) teman lain yang mempunyai (kapasitas) untuk membantu. We see who has money or can help. I mostly ask a friend, for family it is a bit difficult as we can see their economic condition. For friend, we can help each other and gave recommendation for other friend that has the capacity to help us. Rafif: Teman paguyuban atau bukan? 104


Is it a friend from association? Dwi Iswanto: Teman main mas. Tapi lebih enak kalau sama teman dari kuliningrat. Sebenarnya kuliningrat itu paguyuban dari sana (Korea), yang dibawa kesini juga. Sebenarnya yang dari sana juga masih jalan mas. Kalau di sana kan pertemuan satu tahun dua kali, ada event dangdut dan sewa gedung itu kan, misalnya satu orang itu kan porsi makannya 10.000 won, 30.000-40.000 won untuk nanggap dangdut itu, sisanya untuk kas dan pembuatan kaos. Kaos itu kan buatnya di Jogja sini dan dikirim ke sana (Korea) dan dari penjualan kaos tersebut sisanya jadi masuk kas. Harganya kan jadi harga korea mas. Friend for hang out with. But it is easier with Kuliningrat people. Actually kuliningrat is the association from Korea that developed here. Actually the one from there still going on well. In Korea, the meeting twice a year, there is a dangdut event and rent a function room. For example for one pax is 10.000 won, 30.000-40.000 won is to pay the dangdut, the rest is for petty cash and t-shirt production. The t-shirt is produced here and sent to Korea and from the selling of the t-shirt the remaining money will go to petty cash. The price is in Korean won. Rafif: Jadi lebih sering sama orang di luar rumah ya mas So it is more often with people outside home Dwi Iswanto: Iya Yes Rafif: Tidak ada rencana membuat usaha bersama dengan orang di rumah mas? Is there any plan to create a business with the family? Dwi Iswanto: Kemarin gagal itu mas, sama saudara. Kita usaha dan gagal, merugi hampir 200 juta mas. Tiga orang anggotanya tapi gagal. Last time it is failed with the family and we had 200 million loss. There was three of us but failed. Rafif: Kapok mas kerja sama saudara (keluarga)? Are you had enough working with family? Dwi Iswanto: Tidak kapok tapi mas, cuma modal untuk usaha sekarang kan tidak ada. Tidak kapok sih mas, kan itu buat pengalaman. Itu kan kegagalan bukan karena kelompok atau saudara, tapi itu karena kegagalan karena musim. Not had enough, but the business capital is finished now. It is for experience. The failure is not because of the family, but because of the weather. Rafif: Kenapa kemarin gagal? Why it was failed? Dwi Iswanto: Kemarin karena benih dan airnya kan kurang asin. Karena saya ternak udang mas. 105


Because the seed and the water is less salty, I farm the shrimp. Rafif: Kalau sesama teman kuliningrat ingin buat usaha bersama? If with kuliningrat people, do you want to work together? Dwi Iswanto: Ingin tetapi belum kepikiran karena baru sebatas silaturahmi saja hubungannya. I want to, but haven’t think about it, right now is about friendship only. Rafif: Ada manfaat bergabung dengan kuliningrat? Is there any benefit joining kuliningrat? Dwi Iswanto: Lebih memudahkan mas, kalau ada masalah pinjam meminjam. Kita juga hubungan silaturahmi-nya lebih erat mas, kita juga bisa kenal dengan orang dari daerah lain. Seperti Sleman, dll. It makes easier in borrowing money. We also have a close friendship. We can get to know other people from other areas such as Sleman etc. Rafif: Ada keuntungan untuk bisnis mas Dwi? What is the benefit for your business? Dwi Iswanto: Sejauh ini belum ada sih mas, baru sebatas silaturahmi atau reuni gitu mas. At the moment there is none, just about friendship and reunion Rafif: Rencana balik lagi (ke Korea) mas? Do you have any plan to return to Korea? Dwi Iswanto: InshaAllah, ini baru proses. Rencana sekitar tahun 2017 atau 2018 akhir. Rencana balik ke pabrik yang dulu mas, karena sudah hafal dengan kerjaan, mapping masalah gaji. Kalau mau balik, sebenarnya sudah diminta balik dan rencana ingin ikut tes lagi. InshaAllah, now in the process. The plan is in 2017 or end of 2018, return to the previous factory as I already know what I am doing, also the salary. If to return to Korea, actually I have already requested and plan to take the test again. Rafif: Ada perubahan dalam hubungan sosial paska pulang pergi kerja ke luar negeri? Is there any change in social relationship after return? Dwi Iswanto: Tidak ada mas, semua biasa saja. Tidak ada yang berubah mas, bahkan dalam pertemanan. Not really, everything is okay. Nothing is changed, even in friendship. Rafif: Ada kewajiban saling membantu di kuliningrat engga sih mas (norm)? 106


Is there any obligation to help each other in kuliningrat? Dwi Iswanto: Ada mas, misalnya ada yang sakit. Maka pada datang mengunjungi dan memberikan bantuan. Yes there is, if someone is sick we have to visit and give a donation. Rafif: Sesama saudara juga begitu? Within the family as well? Dwi Iswanto: Iya mas. Yes Rafif: Secara umum berarti lebih dekat dengan teman ya mas? Generally you are closer to your friend? Dwi Iswanto: Kalau masalah keuangan saya akan hubungi teman-teman For money matter I call my friends Rafif: Kalau diluar masalah keuangan? Outside money matters? Dwi Iswanto: Kalau itu saya akan lebih ke keluarga dahulu mas. I prefer my family first Rafif: Apa yang membuat orang mau tetap terikat dengan kuliningrat? What makes people still want to join Kuliningrat? Dwi Iswanto: Biasanya ada kegiatan bersama mas, seperti sepak bola. Terutama juga karena ikatan pertemanan sewaktu bekerja di Korea. Di sini orang satu Indonesia itu keluarga, apalagi satu jogja. Itu tidak ada, teman waktu di rantau itu (dianggap) keluarga juga mas. There is a common activity such as football. Mostly because of the friendship while working in Korea. In here people in Indonesia is a family, even more in jogja. In Korea, friend is treated like family. Rafif: Paska dari Korea ada perubahan dalam kehidupan sosial berkelompok? After return from Korea, is there any change in group social life? Dwi Iswanto: Kayaknya sama aja mas, tidak ada yang berubah. Karena saya dulu sebelum ke pabrik itu jadi petani dan harus bergabung dengan kelompok tani agar dapat pupuk murah. It is the same, nothing is changed. Before I work in the factory I was a farmer and have to join farmer group so that I can get cheap fertilizer. 107


Rafif: Kalau usaha bareng dengan teman-teman dari TKI? For business together with returnee? Dwi Iswanto: Tidak mas, biasanya sendiri-sendiri. Kalau buat bareng itu susahnya nanti kepengurusan karena sudah ada masing-masing. Seperti di Kulon progo itu sudah ada kepengurusan untuk assosiasi sendiri. No, usually by themselves. For work together it will be difficult, as there is already a board in each area. As such in Kulon Progo, there is a board member for the association. Rafif: Aktivitas sehari-sehari dilakukan banyak dengan siapa mas? Who do you spend your daily activity with? Dwi Iswanto: Dengan keluarga mas. With family. Rafif: Kalau aktivitas dengan orang di masjid? How about activity with people in the mosque? Dwi Iswanto: Kalau ada di sawah mas (kala menjadi petani bersama). Usually in the village (when was a farmer) Rafif: Kalau boleh milih antara kelompok tani dan kuliningrat itu, mas pilih yang mana? If you have to choose between farmer group and kuliningrat, which one will you choose? Dwi Iswanto: Kuliningrat mas, karena kalau di kelompok tani itu ada orang dari dinas atau buatan dari pemerintah. Kebanyakan pertemuan dan karena itu tidak bisa bebas (berekspresi) mas. Kalau di Kuliningrat itu, pertemuan (undangan) pakai sms aja sudah cukup. Kelompok tani itu kebanyakan pertemuan dan buang waktu mas, padahal petani kan tidak cuma bertani saja dan butuh cari tambahan. Kuliningrat, as in famer group there is people from or made by government. Most of the meeting is hard to express. If it is in kuliningrat, the meeting invitation is enough via sms. Farmer group have too many meetings and waste the time, as the farmer not only farm but also need additional income. Rafif: biasanya tambahannya apa mas? What are the additional incomes? Dwi Iswanto: Di sini kan buang (angkut) pasir mas In here is throwing the sand Rafif: Pasir itu apa tidak merusak alam mas? 108


Is the sand damage the environment? Dwi Iswanto: Iya sih mas, kalau dinas kehutanan kan sudah melarang. Cuma kan ini masalah perut, dan dibawa ke Jakarta. Kalau njagake (bergantung) ke pertanian kan hancur mas. Kalau keperluan sehari-hari dari pertanian itu tidak bakalan cukup mas. Yes it is, forestry government already forbid. But this is about the needs, and they bring it to Jakarta. If only depend to farm product we can’t survive. Daily needs from the farm products are not sufficient. Date and time Informant

: Nov 06, 2015, 18.40 WIB : Rina (Group A)

Rafif: Mbak Rina katanya tertarik kerja di luar negeri ya mbak? You said that you interested to work abroad? Rina: Iya mas, saya tertarik kerja di luar negeri karena lebih prospek dari pada di Indonesia. Tapi saya tidak mau jadi TKI lho mas. Maunya kerja yang lain. Yes I do, I am interested to work abroad as they are more promising than in Indonesia. But I do not want to be TKI. I want other job. Rafif: Tertarik karena kenapa mbak? Why are you interested? Rina: Iya, karena lihat teman-teman saya. Tetapi dari dulu kurang tau bagaimana caranya kesana (kerja di luar negeri). Because I saw my friends. But Since then I have limited knowledge on how to work there. Rafif: Kalau saya lihat dari kuisioner, mbak Rina jarang untuk ikut paguyuban ya? Referring from the questionnaire, you rarely join association, is it correct? Rina: Iya, saya tidak terlalu ikut senang ikut paguyuban karena merasa kurang bermanfaaat. Pembicaraannya juga kurang bermanfaat dan kurang relevan/penting buat saya atau usaha saya. Yes it is, I do not really like joining association as I think it less beneficial for me. The discussion is not beneficial and less relevant tom e or my business. Rafif: Usaha salon di desa, cuma punya mbak Rina? This beauty saloon business in this village is only yours? Rina: Tidak cuma saya sih mas, tapi saya punya pelanggan tetap dari beberapa desa. Bahkan beberapa mahasiswa yang kuliah di Jogja tetap menjadi pelanggan setia saya.

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Not only me, but I have loyal customer from several village. Even there are some colleges students from Jogja who are still become my loyal customer. Rafif: Di keluarga mbak Rina masih ada arisan trah tidak? Is there any arisan trah in your family? Rina: Ada mas, tapi saya hanya ikut setahun sekali. Yes there is but I only join once a year. Rafif: Mbak, kalau semisal mbak membutuhkan bantuan materiil maupun non materiil. Mbak meminta bantuan ke siapa? If you need either material or non-material assistance, to whom you ask for a favour? Rina: Tidak ada, tapi kalo saya perlu uang saya hanya meminta ibu saya. Walau saudara-saudara saya semuanya punya usaha sendiri-sendiri, jadi tidak saling meminjam uang. No one, if I need money I just ask my mother. Although my siblings have their own business but we do not borrow money from each other. Rafif: Apakah karena sesama saudara atau sesama pengusaha, jadi sulit untuk membantu materiil? Is it because they are also entrepreneur so there is more difficult to asked for assistance in material? Rina: Tidak sih mas, sesama saudara tetap gampang. Tapi memang jarang sih mas. Dan kami sesama saudara tidak perhitungan masalah uang. No, it is not, it is still easy between siblings. But we rarely do it. And we are not difficult on money matters. Rafif: Ada paguyuban yang sesuai dengan usaha mbak tidak sih? Is there any association related to your business? Rina: Tidak ada sih mas, tetapi saya juga lebih suka usaha sendiri supaya saya bisa mengatur dan tanggung jawab atas usaha saya sendiri. Dan sulit bagi saya untuk bekerja sama dengan orang lain, karena takut berbeda pendapat, visi dan misi nya. Karena memang kalo usaha salon ini susah juga untuk bekerja dengan orang lain. There is none. But I like to do my business by my own so that I can manage and responsible on my own business. It is hard for me to cooperate with other people, as I am afraid of differences in opinion, vision and mission. In nature, this beauty saloon business is kind of difficult to work with other. Rafif: Tidak menggunakan paguyuban sebagai arena untuk promosi usaha salonnya? Aren’t you using association as a place for you to promote your business? Rina: 110


Tidak juga sih mas, karena kalo arisan itu tidak hanya membicarakan mengenai usaha saja sih mas. Mungkin kalo IWAPI (Ikatan Wanita Pengusaha Indonesia) yang membicarakan mengenai usaha, tetapi saya tidak berniat bergabung karena saya hanya pengusaha kecil. Not really, as arisan not only talked about business. Maybe if IWAPI which talked about business, but I have no intention joining them as I only a small business actor. Rafif: Tetapi mbak ingin punya usaha lebih besar? But don’t you want bigger business? Rina: Tentu saja saya mau mas. Itu impian saya, pasti pengusaha ingin usahanya lebih besar. Of course I want, that is my dream, every business people must have been wanted their business growing bigger. Rafif: Mendirikan usaha ini sejak kapan mbak? When did you establish this business? Rina: Sudah berjalan 4 tahun mas. Sebelumnya saya bekerja dan menjadi pegawai di salon juga. Dulu saya bekerja di Oscar Salon di Celep. Dan itu salah satu strategi saya, kalo saya bekerja di daerah sini saja. Jadi pelanggan sudah mengenal saya. Jadi waktu saya keluar dan punya usaha sendiri, pelanggan saya bisa akhirnya menjadi pelanggan saya sendiri. It is been 4 years. Before that I worked in a beauty saloon too. I used to work at Oscar Salon in Celep. And that was one of my strategies, if I worked only in this area. So that my customer already know me. When I quit and have my own business, my previous customer became my present customer. Rafif: Sering kontak dengan teman-teman mbak tidak? Are you in contact with your friends? Rina: Masih kontak mas, tapi saya jarang main kecuali saat lebaran dan kalau ada reuni. Yes I am, but I rarely meet them except in lebaran and reunion. Rina: Ada rencana bekerjasama dengan teman-teman untuk membuat usaha mbak? Is there any plan to have cooperation with your friends? Rina: Tidak sih mas, soalnya kita memang usahanya beda-beda. Seperti teman saya menjadi pengusaha sepatu. Kan berbeda dengan usaha salon saya. Not really, as we have different business. One of my friends has a shoes business, quite a different with my beauty salon. Rafif: Kalau dari hubungan pertemanan, kan malah bagus untuk memulai usaha bersama? Soalnya uda samasama percaya kan mbak?

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If it started from a friendship, don’t you think it is good to start business together? As you already trust in each other? Rina: Iya sih mas, tapi saya takut kalo masalah keuangan malah merusak pertemanan. Selain itu saya juga belum punya pandangan lain selain membesarkan usaha disini dulu. Yes it is, but I am afraid that money matters will ruin the friendship. Besides that, I haven’t really thought about other business but develop my existing business. Rafif: Jadi takut uang merusak pertemanan ya mbak? So you’re afraid if money may ruined friendship? Rina: Iya mas, takutnya nanti yang saya janjikan akan meleset. Kecuali usaha kecil-kecilan yang dibawah 10 juta. Yes I am afraid if I can fulfill my promises. Except maybe for small business under 10 million. Rafif: Kan mbak Rina sudah lama tinggal disini. Apakah dulu pernah ikut Karang taruna atau kelompok lain? As you’ve been live here quite long, have you joined karang taruna or other groups? Rina: Oh dulu pernah ikut Karang Taruna. Kalau arisan ibu-ibu di desa, justru ibu saya yang ikut karena saya sibuk kerja. Tetapi hubungan saya dengan tetangga sekitar cukup baik. Mereka suka datang ke salon saya dan kami suka mengobrol ketika ada di salon saya. Yes I did join Karang taruna. For arisan for ibu-ibu, my mother who joined it as I am busy with my work. But I have a good relationship with my neighbors. Rafif: Pernah tidak merasa, kalau masyarakat itu terkadang sering merasa terlalu ikut campur urusan mbak? Have you ever feel, that the community is interfering your business? Rina: Tidak juga sih mas. Not really. Rafif: Kalo pelanggan salon bagaimana mbak? How about your customer? Rina: Saya sangat selektif terhadap pelanggan saya terutama laki-laki, apalagi bapak-bapak. Pelanggan saya 40% itu dari pelanggan lama. Sisanya ya pelanggan baru salon saya di sini. I am really selective to mu customer, especially men. Almost 40% of my customer is my previous customer. The rest is my new customer from here. Rafif: Jadi bisa saya simpulkan, karena tidak begitu mendukung usaha salon. Makanya mbak tidak begitu tertarik bergabung dengan paguyuban? 112


If I may conclude, as it does not really support your beauty salon business therefore you’re not interested join association. Rina: Iya mas. Yes. Date and time Informant

: Nov 05, 2015, 16.25 WIB : Aan Indra (Group B)

Rafif: Pak Aan sudah pernah ke Korea dan berencana kembali lagi kan. Ada pengaruhnya tidak pak, kerja di Korea dengan pandangan kehidupan sosial pak Aan? Apakah pak Aan menjadi berpandangan kolot (konservatif) atau bebas (liberal)? You return from Korea and plan to go back. Is there any influence of working in Korea with your social perspective? Are you conservative or liberal? Aan: Saya dari dulu itu lebih mengedepankan kebebasan mas. Bisa dikatakan lebih moderat. I always put freedom first, we can say moderate. Rafif: Tapi memang berencana ingin kembali kerja di Korea? But you plan to go back to Korea? Aan: Dulu saya berangkat kesana bersama istri saya. Di sana ada paguyuban mas. Cuma ya itu mas, kemarin itu karena tidak punya pekerjaan dan keterampilan yang juga kurang. Plus juga modal modal usaha dan untuk membuat rumah. Pengetahuan kita yang kurang mas. Mungkin karena masih muda dan labil, jadi pengetahuan untuk wirausaha belum ada. Memang sempat ada pembicaraan untuk kembali kerja di Korea, tapi sekarang tesnya leih sulit. Baru rencana sekarang malah menjadi lurah, tapi ada enaknya juga karena jadi denkat dengan anak dan istri. Walau kalau dilihat dari pendapatannya itu rendah mas. I went there with my wife back then. There was an association. I work there as I dont have a job and limited skill. And I need business capital and money to build a house. Our knowledge is limited. Maybe because I am still young and restless, so I dont have any entrepreneurship knowledge. There is a discussion to go back to Korea, but the test is more difficult now. I am planning but now I am the village leader, but it is good as I am closer with my kid and my wife. Even though I have low income. Rafif: Sering berbincang dengan mantan TKI mas? Do you often discuss with returnee? Aan: Tidak sering. Karena jadi Lurah, jadi jarang ketemu dan biasanya kalau berbicara tidak lama. Waktu habis di kantor sampai setengah hari. Sedangkan kalau sore hari mencari rumput untuk ternak. Not often as I am a village leader, so rarely meet them and usually talk briefly. I spent most of my time in the office until afternoon. In the late afternoon I look for a grass for cattle food. Rafif: 113


Kalau kegiatan bersama keluarga biasanya apa ya pak? What activity you do with your family? Aan: Jalan-jalan bersama keluarga. Karena punya anak kecil, ya saya biasnaya ke rumah saudara atau menonton TV. Paling tidak seminggu sekali hal itu saya lakukan. We go out together. As I had small kid, I usually visiting relatives or watching TV. At least I do that once a week. Rafif: Kalau dalam kapasitas sebagai lurah, menurut pak Aan. Kualitas kehidupan di Sanden seperti apa pak? As a head of the village, in your opinion, how is the quality of life in Sanden? Aan: Biasa-biasa saja. Tidak bisa membandingkan dengan yang lain. Mungkin lebih tenang di Sanden. Setelah jadi Lurah, ada dorongan yang kuat kalau kita akhirnya kembali ke desa. Desa itu dirindukan sekali lho mas. Kemarin-kemarin itu saya ingin menjadi orang kota, namun sekarang arahnya ke tempat-tempat yang tenang seperti desa. Jogja akan menghadap selatan (pembangunan akan mengarah ke Bantul). Kalau bisa diibaratkan, Bantul ini menjadi halamannya Jogja. It is fairly okay. I can’t compare with the other. Maybe it is quieter in Sanden. After I became the head of the village, there is more intentions to come back to the village. Village is much missed. I always wanted to be big city people, but now I wanted more to be in quiet place like in thevillage. Jogja will head to south (the development will be focused in Bantul). We can say, Bantul is Jogja front yard. Rafif: Ada hubungannya sama wewenang keistimewaan DIY? Is there any relation with DIY special authority? Aan: Mungkin ya, tapi saya juga kurang yakin. Tapi jogja arah selatan khan baru-baru saja kan mas. Maybe yes, but I’m not sure. But jogja heading south is just recently. Rafif: Pak Aan menjadi anggota masjid atau keagamaan lainnya tidak? Are you a member of mosque or other religious group? Aan: Kebetulan masjid sini baru mengadakan pembaharuan takmir. Dukuh dan lurah jadi ex officio. Actually mosques just held a takmir (board) renewal. Dukuh and lurah is the ex officio. Rafif: Kalau selama setahun terakhir, jadi apa pak? For the last one year what is your position? Aan: Takmir masjid mas, tapi belum dilaksanakan. Takmir masjid, but not yet implemented. Rafif: Kalau ada kegiatan pengajian, apakah pak Lurah datang terus? 114


If there is a pengajian, are you always participating? Aan: Tidak selalu. Pengajian tiap malam jumat sama malam kliwon. Tapi kalau pas tidak ada acara, ya Insha Allah bisa datang. Kalau malam jumat bisa. Maksimal saya bisa datang sebulan dua kali, kalau selasa kliwon juga belum tentu. Not always, Pengajian is held every fridan night and kliwon night. If I had no other activity then I will join. Friday night I can join. At least I join twice a month, for Tuesday kliwon is seldom. Rafif: Kalau jadi lurah, berarti posisinya pembina paguyuban ya pak? As lurah, your posistion is the association advisor? Aan: Iya mas, pembina kelompok tani, ibu-ibu PKK dan karang taruna. Yes, the advisor of farmer groups, ibu-ibu PKK and youth association. Rafif: Kalau paguyuban kelompok usaha? For business group? Aan: Jadi binaan mas. Masyarakat bikin kelompok usaha, perangkat desa memfasilitasi dengan anggaran. Untuk tahun ini, baru mau jalan. Tahun ini untuk kelompok usaha ternak. Karena dana dari desa, pertanggung jawabannya lurah. As the member. The community formed a business group; the village government facilitates the budget. For this year just started. This year is for cattle group. As the fund from the village, the lurah is the person in charge. Rafif: Sama juga dengan asosiasi TKI? The same as returnee association? Aan: Ada mas. Yang membentuk itu mbak Supini. Saya diminta untuk mengesahkan saja. Kegiatannya saya rasa bagus untuk meminta pelatihan-pelatihan kepada BP3TKI. Agar mantan-mantan TKI tidak pergipergi terus. Bisa menambah keterampilan atau kemampuan untuk usaha. Permasalahan jadi TKI punya kemampuan (ekonomi) tapi tidak punya kemampuan wirausaha. Akibatnya uang tidak memutar dan uang lama-lama akan habis. Dikatakan solusi, ya mungkin salah satunya meminta pelatihan-pelatihan. Pembuatan bakpia, pelatihan pengolahan kelinci dan mau dikembangkan jadi produk andalan desa. Walau ini belum resmi lho mas. Yes there is. Mbak Supini formed the group. I only asked to acknowledge it. The activities are good to ask for training from BP3TKI. So that the returnee not always left. It can improve the skill and capability to establish a business. The problem is that the returnee has the economic capbility but not the business skill. It caused the money not well spent (for business) and finally runs out. As a solution, maybe, by asking for a training. Producing a bakpia, rabbit processing and will be developed to be village sugnature products. Even not yet official. Rafif: Artinya tidak membawahi kelompok ya pak? It means not lead a group? 115


Aan: Membawahi juga tidak, cuma mendaftar saja. Not lead, but only register. Rafif: Kalau organisasi seperti NU dan Muhammadiyah gitu pak? How about organisation such as NU and Muhammadiyah? Aan: Kalau masyarakat sini afiliasinya ke Muhammadiyah. Kalau saya sendiri anggota NU. The people here affiliated to Muhammadiyah, while myself is a NU member. Rafif: Pak Aan tidak tertarik ikut parpol? Do you join political party? Aan: Tidak mas. Saya orangnya netral, walau dulu pernah ikut PKS (Partai Keadilan Sejahtera). No. I am neutral, though I used to join PKS. Rafif: Di Paguyuban banyak lulusan universitas mas? In the association, are there many university gradiuates? Aan: Kalau sekarang yang banyak sarjana adalah karang taruna. Waktu angkatan saya, cuma 2 orang dalam satu desa yang kuliah. Walau yang tua ada dan melanjutkan kuliah setelah kerja. Kalau di kelurahan sini jarang mas, tapi kalau di gadingharjo itu ada banyak mas. For now the one with more college graduate is youth association. In my batch, only 2 people in the village that went to college. There is some who continue the study after working. In this village is rarely, but in gadingharjo there are many. Rafif: Kalau orang-orang di desa, sering berkomunikasi dengan pak Lurah? Do people in the village often communicate with you? Aan: Jarang. Makanya mau saya bikin angkringan sebagai media komunikasi. Cukup di dekat rumah ini, jadi kemana-mana waktunya pas. Rarely. That is why I want to make angkringan as the media for communication. Close to the house, so time can be managed. Rafif: Secara umum ada halangan tidak, untuk berkumpul di paguyuban? In general, is there any challenge to join the association? Aan: Tidak ada mas, karena saya bagaimanapun kan posisinya sebagai pembina. There is none, as I am the advisor. 116


Rafif: Kalau paguyuban yang sulit untuk didatangi? Is there any association which is difficult to be participated in? Aan: Tidak ada mas. Jadi malah saya yang agak kurang aktif. Karena anak saya masih kecil, sedangkan ibunya (istri) sudah capek kerja. Jadi kurang bisa aktif di paguyuban. There is none. I am the one who is less active. As my kid is still small and my wife already tired from work. Therefore I can’t be much active in association. Rafif: Apakah pak Aan setuju, apabila desa akan lebih bagus jika terdapat beberapa variasi agama? Do you agree if in the village there is various religions? Aan: Setuju. Kebetulan dulu saya bergaul dengan orang Katolik. Pengetahuan bagus dan tidak berusaha untuk mempengaruhi saya. Dia pekerjaanya seorang arsitek. Dia punya komitmen untuk memajukan desa, jadi tidak masalah. Dulu kita pernah membangun punya pura di tempat yang merupakan basis Muhammadiyah. Kalau saya sih tidak masalah mas, karena saya lurah agak nasionalis. Eh, ternyata desa juga membutuhkan pura itu. Jadi menurut saya tidak masalah, selama kita sama-sama manusia yang dimanusiakan. Agree. I used to hang out with caholics. His knwoledge is good and not trying to influence me. He is an architect. He has the commitment to advance the village, so there was no problem. We used to build a temple in the Muhammadiyah base. There is no problem with me, as I am lurah therefore I am a bit nationalist. And the village needs that temple too. So that is not a proble, as we are human. Rafif: Pernah ga pak, dalam keseharian orang menganggap Pak Aan tidak jujur? Have you ever feel that people think that youre not honest. Aan: Sering mas. Karena jadi Lurah. Saya tidak bisa menjelaskan ke semua orang. Mungkin karena sistem yang belum terbangun. Ke depan, ada sistem informasi desa berbasis web. Kita minta untuk tim permasyarakatan desa menjadi jembatan dari desa ke masyarakat. Baru disediakan kabupaten, desa didampingi KKN dari UKDW. Baru sebulan sistem ini coba dibangun. Mungkin butuh sistem informasi desa dan kayaknya nanti sistem keuangan akan di back up sama BPKP. Desa harus begitu, karena dana yang dikelola besar. Perlu sistem informasi informasi yang transparan untuk menghindari rasa curiga. Quite often as I am a lurah. I cant explain to everybody, Maybe because the system is not yet developed. In the future, there will be web-based village information system. It just supplied by the District government, assissted by KKN from UKDW. It is been a month the system established. Maybe the village information system and also financial system will be bcaked up by BPKP. Village should be like that, as the fund managed is hhuge. We need information system which is tranparent to avoid sentiment. Rafif: Kalau dengan tetangga dekat. Apakah pak Aan sering mengobrol? If with the neighbour, are you often talking? Aan: Sering paling tetangga sekitar-sekitar sini. Walau tidak setiap hari, tapi paling tidak seminggu pasti. 117


Often with neighbour surroundings. Though not everyday, but aleast once a week. Rafif: Kalau kegiatan serentak dengan warga desa? How about village activity? Aan: Paling kerja bakti mas, itupun juga jarang. Palign setahun 3 kali, pada hari-hari besar. Only kerja bakti, but also seldom. At least 3 times a year on big days. Rafif: Kalau secara umum, pak Aan merasa dekat tidak dengan tetangga? Generally, are you feeling close to your neighbor? Aan: Tidak mas.. No. Rafif: Kalau di desa ini, perbedaan antara orang kaya dan miskin itu sangat terlihat tidak pak? In this village, the differences between rich and poor are visible or not? Aan: Untuk orang kaya dan miskin itu tidak begitu berjarak sekarang. Meski perbedaan itu tetap ada dan kadang menjadi persoalan juga. Utamanya terkait dengan kekayaan. Disini kan ada semacam kelas sosial, ada orang kaya dan miskin. Istilahnya, gesekan tapi saya lebih melihat ke beban. Jadi ada yang standarnya itu tinggi dan itu harus diikuti semuanya. Misalnya sumbangan sosial yang jadi mengikuti masyarakat yang berada di kelas sosial atas. Karena dulu penambangan pasir, orang punya uang dan kelas sosialnya jadi meningkat. Kalau enggak, dari TKI yang bisa menaikan kelas sosial di desa. Meningkatkan kelas sosial. For rich and poor is not really different for now. Though there is still a difference and sometime can be a proble, mostly about the wealth. There is some kind of social class, rich and poor. We call it only a friction, but I see it as a burden. So that there is someone who set the high standard that people must comply. Such as social contribution whcih follow the higher social class. As it used to be a san mining, people have money and the social class improved. If not, returnee can improve the social class. Rafif: Lantas jika ada konflik perbedaan pendapat. Apa yang pak Aan lakukan? If there is a conflict, what will you do? Aan: Mungkin mengedepankan forum RT. Biasanya masyarakatnya apa keputusan rapat yang dijalankan. Mungkin masyarakat cenderung diam, meskipun ada yang vokal. Hanya beberapa orang, yang lain ikut saja. Jika ada perbedaan pendapat ya tetap didiskusikan. Misal, kemarin tentang bendahara. Ya nanti yang diputuskan bersama itu yang dipertimbangkan. Jika ada argumentasi, tidak saya apa-apakan. Saya diamkan saja. Maybe used RT as a forum. Usually community obeys the meeting decision. They tend to be silent, although some of them quite vocal. Only couple of them, the other just follow. If there is any different opinion then it will be discussed. For example, about treasurer, the decision will be taken together in a meeting. But if there is any argument, I just let it be. 118


Rafif: Kalau sama orang yang hidup dengan standard moralnya sendiri pak? How about people with their own moral standard? Aan: Karena standar kan masing-masing, tapi di satu titik ada pertemuan. Itu yang harus ditoleransi. Saya sendiri memang menganggap agama itu untuk pribadi kayak pengalaman saya di Korea. Kebanyakan mereka tidak memiliki agama. Dari segi kehidupan, mereka saya anggap lebih dari tuntunan Islam. Karena yang dijadikan patokan itu hukum. Supremasi hukum itu tinggi. Tingkat kejahatan Korea itu rendah dan keamanan tinggi. Kalau saya pulang malam, saya tidak pernah takut dirampok. Mungkin karena percuma merampok pekerja dan denda terhadap kejahatan itu tinggi. Misal kalau perkosaan bisa suntik impoten. Orang jadi lebih takut untuk berbuat kejahatan. People have their own standard, but there is a meeting point. That should be tolerated. I always think that religion is a private area since I was in Korea. Most of them has no religion. In life, I take it more than Islam guidance. They obey the law which is the highest supremacy. Criminal level in Korea is low and high security. If i have to go home late, i never scared of robbery. Maybe it is useless to rob a worker while the fine for such criminal is high. For the rape criminal, they will be injected to be impotent. Therefore they afraid to commit criminal. Rafif: Hampir sama pak. Saya waktu di Swedia, itu saya pernah lupa bawa lampu sepeda. Saya didenda 500 SEK atau sekitar 1 juta. Setelah itu saya jera dan memastikan membawa lampu. Kalau itu diterapkan di Indonesia, susah juga kalau polisinya bisa disogok. Sanksi sosial dan sanksi hukum efeknya tetap berbeda. Dimana sanksi sosial tidak terlalu berpengaruh. It is almost the same. When I am in Sweden, I forgot to bring my bike lamp, I got fined 500 SEK or about 1 million rupiah. After that I became wary and always make sure that I bring the lamp. If that applied in Indonesia, it will be difficult as we can bribe the cops. Social sanction and law has the different effects where social sanction is less affecting. Aan: Sudah memudar norma-norma. Kalau disana (Korea), masih ada malu. Misalnya ada sanak saudara korupsi, keluarganya malu dan melakukan penebusan. Dijalankan terus dan dilakukan sedemikian rupa. Jadi kemajuan teknologi itu tidak memudarkan identitas orang Korea. Korea itu sangat nasionalis lho mas. Walau kalau di kereta itu kelihatan individualis, karena semua melihat cellphone masing-masing. Jadi kelihatanya seperti sendiri tapi sesungguhnya bersama, kalau di sini (Indonesia) sepertinya bersama tapi (sebenarnya) sendiri-sendiri (individualis). Di sini (Indonesia) itu sebenarnya dipaksakan untuk bersama. Kelihatannya rukun namun tidak rukun. Disana memanfaatkan teknologi untuk menegakkan hukum. Kenanya difoto lalu ada surat tilang di rumah atau tempat tinggal. The norm has decreassing. In Korea, they still feel ashamed, If there is family member who commit criminal such as corruption, the family will so emabressed and will do a redemption. It has been conducted until now. The advanacment of technology not decreassing their identity. Koreans area nationalist. If in the train they look individualist, as they look at their own cellpohone. So it looks by themself but actually together, while here is the opposite. In Indonesia, it actually forced to be together. It looks harmonious but it isnt. They used technology for law enforcement. They took picture of it and the fine letter will be sent to your home. Rafif: Menarik pak. Oh iya pak, kemarin itu ada bagus sekali pameran potensi desa. That is interesting. There was an ineteresting event of village potential exhibition 119


Aan: Iya mas, mungkin bisa menjadi event per tahun. Desa kan banyak wisata, nanti suatu saat kita bisa memajukan itu. Yes it is, I hope it can be an annual event. There is a lot of tourist village here, we hope we can improve that. Rafif: Maksudnya? What do you mean? Aan: Kalau kata teman saya yang Katolik, beliau dan temannya dari Arkom (Arsitek Komunitas) hendak mengembangkan wisata telisik kampung dan juga pemukiman di kota yang agamis. Wisata-wisata itu juga bermacam-macam. Nanti persoalan penginapannya disesuaikan dengan norma budaya setempat. Jadi dari panitia ada aturan bahwa cowok-cewek harus dipisah dan harus membuat aturan itu untuk menyesuaikan dengan kearifan lokal. Itu bisa dilakukan mas, kan kuncinya komunikasi. From my catholic frien, he and his friends from Arkom (Arcitek Komunitas) intend to develop a village explore tourism and lalso religious city housing. Those tourism also various. The accomodation will be adjusted with the neighborhood. So by the committe will separate the man and woman and will make a regulation to adjust with local wisdom. It can be done, the key is communication. Rafif: Saya juga pernah mengujungi wisata serupa di Kulon Progo. I have visited the similar tourism in Kulon Progo. Aan: Saya sempat diundang kesana. Mungkin dengan kacamata anda sebagai orang kota, melihat mall sudah biasa. Berkebalikan dengan orang desa kalau melihat mall. Bagi orang desa sendiri, melihat desa itu tidak menarik. Padahal bagi orang lain itu ada sisi-sisi menarik yang bisa dijual. I’ve been invited there, Maybe as a city people, mall is usual. But for village people it is unusual. For village people, looking at the village is not interesting. While for other people there are interesting matters that can be promoted. Rafif: Di tempat pak Aan, ada arisan trah tidak ya? Is there any arisan trah in your family? Aan: Ada mas, setiap sebulan sekali. Tapi mungkin yang datang cuma saudara-saudara yang domisilinya dekat saja mas. yes there is, once a month. But only relatives lives around here who came. Rafif: Karena pak Aan menjadi lurah, apakah dijadikan relasi yang diandalkan oleh keluarga besar? As you a Lurah, are you became the one rely on in big family? Aan: Tidak mas, karena saya juga masih termasuk baru di trah. No, as I am also new in the trah. 120


Rafif: Fungsi rencana dibangunnya angkringan itu, hanya semata-mata untuk membuka ruang publik ya pak? The plan for angkringan is only to open the public room? Aan: Warga itu juga dikatakan paguyuban ya paguyuban. Jadi desa bikin kelompok untuk komunikasi, mereka punya apa, kita apa. Jadi angkringan itu menjadi wadah untuk menjaring aspirasi. People can say it is an association. So the village can form a group to communicate, what we have and what they have. So angkringan is a tool to keep their aspriation. Rafif: Sesama paguyuban ini berdiri sendiri-sendiri atau saling berkomunikasi pak? Terutama dalam event pameran hasil karyak kelompok seperti kemarin. Among these associations are they communicate eachh other? Especially in the exhibition yesterday? Aan: Sendiri-sendiri mas. Kalau event itu kan sifatnya kampus. Kalau komunikasi sendiri, sayangnya tidak ada mas. They stand by themselves, The event is held by university. For communication by themselves, and there is none. Rafif: Menurut pak Aan kenapa pak? Why do you think? Aan: Saya belum bisa menggerakkan. Harus ada pancingan dan stimulan dulu mas. Karang taruna baru akhir-akhir ini aktif, meskipun sudah lama dibentuk. Konsolidasi harus dilakukan mas, diharapkan ke depannya tidak canggung-canggung memberikan perintah dan minta tolong. Menurut saya, jarang saling komunikasi karena belum kenal saja mas. Kepercayaan bisa dibangun pelan-pelan. I am not able to mobilise yet. There must be stimulus. Youth association just recently active though been established for a while. Consolidation should be done, it is expected that they more firm in giving order and asking for assistance. In my opinion, they not communicate becase they dont know each other yet. Trus can be build slowly. Rafif: Kalau semisal pak Aan membutuhkan bantuan materiil maupun non materiil, itu larinya kemana? If you need help both material and non material, where do you ask for a help? Aan: Kalau saya lebih memilih ke bank. Kalau pinjeman sedikit-sedikit bisa ke keluarga. Tapi saya tetap memilih bank. I choose to back. If only a little can go to family. But I still choose bank. Rafif: Apa karena kadang meminjam ke saudara membuat jadi sungkan pak? Is it because to family make it a bit uncomfortable? Aan: 121


Namanya uang tidak pasti. Bisa menjanjikan rentang waktu melunasi, tetapi akhirnya tidak bisa. Kalau bank itu rentan waktunya pasti mas. As the money is unpredictable, they can promised a deadline but they didnt fulfill it. Bank has a strict deadline. Rafif: Ada perbedaanya tidak sih mas, antara jadi lurah dan tidak? Is there any differences, as a lurah or not? Aan: Jelas berbeda, namun akhirnya enjoy. Saya sendiri biasa saja, tidak terlalu wah sok jadi Lurah. Kan Cuma jadi Lurah. Saya tidak terlalu suka berpolitik. Karena berpikir terus. Jadi Lurah bukan cita-cita. Ini sebagai kecelakaan politik. Karena saya merasa kurang cocok dengan pemerintahan yang lalu, sehingga ingin menjadi lurah. Of course different, but finally enjoy it. I just act as usual, not being arrogant as a lurah. I dont like politic. As I always think. Lurah is not my future plan. This is as a political accident. As I am not satisfied with previous government so I became lurah. Rafif: Prosesnya menjadi lurah seperti apa pak? How is the process to become a lurah? Aan: Jadi, incumbent yang melawan saya itu dari dusun yang sama dengan saya. Ceritanya incumbent orangnya tidak adil, akhirnya faktor ini yang mendorong saya bisa jadi lurah. Karena di masyarakat ada prinsipnya bahwa siapapun boleh asal bukan incumbent. Walaupun saya juga bisa dinilai oleh masyarakat, dibandingkan dengan incumbent, saya lebih ramah ke masyarakat. Saya suka voli dan olahraga sehingga temannya banyak. Jadi bisa kenal dengan keluarga teman-teman voli juga. Memang saya tidak punya latar belakang politik, karena mungkin banyak teman membuat saya menjadi lurah. Previously, the opposed incumbent is from the same village with me. He is not fair, and this makes me want to be a lurah. In the community, everybody can be lurah as long as not as the incumbent. Though community can evaluate me, compare to incumbent, I am friendlier to the community. I like to do volly ball and sports so I have a lot of friends. I dont have political background, maybe lots of friends me win me to be lurah. Rafif: Ada bedanya antara pulang dari Korea dengan sebelum berangkat? Is there any difference between return from Korea and before went to Korea? Aan: Banyak. Sebelum berangkat, pergaulan satu kampung terbatas namun saya kenal dengan orang lain dusun dan kelurahan yang berasal dari teman sekolah. Saya agak nyeleneh. Misalnya yang lain suka musik dangdut pop, saya suka musik barat. Secara pribadi, saya tidak bisa untuk bergaul dengan satu orang terus menerus, entah kenapa. There is many. Before abroad, I just know people in the village while my friend is from other village or from school. I am a divergent. While the other like dangdut pop, I like western music. Personally, i cant get along with one people for along time, I dont know why Rafif: Pasca jadi Lurah, lebih mudah membangun jejaring atau tidak pak? 122


After became the Lurah, is it easier to develop a network? Aan: Saya hanya sebagai perekatnya dari masyarakat. Walaupun belum semua karena ada juga yang dulu tidak mendukung saya. Masih ada jarak paska pemilihan lurah. Menyembuhkan luka karena dari pihak saya kalau pas kampanye kadang sedikit kasar. Mungkin masih membekas luka paska pemilihan lurah itu. Tugas saya adalah untuk menyembuhkannya. Ada juga lho yang senang kalau saya gagal memimpin. I only bridhe the people. Though not all as there are some that didnt support me. There is still distance after election. They heal a wound from my side as we were a bit rough during campaign. Maybe they still hurt from the election. My job is to cure it. There are people who are happy if failed to lead/ Rafif: Maksudnya mengagalkan program? You mean failed the program? Aan: Hanya prasangka saja, tidak sampai mengagalkan. Only prejudices not succeed to fail. Rafif: Ada inspirasi dari Korea pak? Is there any inspiration from Korea? Aan: Ada cerita bahwa mereka (Korea) membutuhkan berapa puluh tahun untuk maju, dulunya seperti kita (Indonesia). Katanya, pembaharu mereka itu presiden entah yang mana. Kalau jepang restorasi meiji, Korea kurang tahu. Dulu korupsi banyak juga di Korea. Sistem akhirnya dibangun. Ada artis tidak boleh tampil selama 2 tahun karena menunggak pajak. Orang-orang kita itu temperamen. Kalau orang sana (Korea), habis dimarahi setelah itu biasa saja. Masalah pribadi diselesaikan secara profesional. Ketika kerja ya kerja, salah dimarahi. Namun tidak sampai ke masalah pribadi. Pabrik yang membayar pegawainya telat akan dilaporkan dan disidang. Bisa juga sampai pabriknya ditutup jika tidak memenuhi hak tenaga asing. Supremasi hukum sangat dijunjung tinggi di Korea. Sementara kita, malah diberi wewenang untuk disalahgunakan. There is a story that Korea would need decades to be advanced, as such Indonesia. The leader is I dont know which one. If in Japan there is meiji restoration, Korea I dont know. Korea used to be a corrupt country. System is finally established. There is an actress not allowed to perform as he avoid the tax. Our people is temperamental. Koreans after getting scolded just take it easy. Private problems settled professionally. Work is work, when you do wrong you got scolded. But not take it personally. The factory that late to pay the worker will be reported and courted. The factory may be closed if not fulfill foreign worker rights. Law supremacy obey by people. While here, they misued their authority.


: Nov 11, 2015, 15.05 WIB : Sugiyanto (Group B)

Rafif: Pak Sugianto dulu berangkat ke Korea ya pak. Berarti baru saja ya pak, tinggal di sini (Sanden)? Pak Sugianto used to work in Korea therefore you just live here recently?

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Sugianto: Kalo saya sih aslinya orang Sanden. Dari kecil sudah tinggal di sini mas. I am originally from Sanden. I live in here since I was a kid. Rafif: Dulu perginya ke Korea bagian mana pak? In which part of Korea you used to live? Sugianto: Iya ke Busan, daerah industri daerah pabrik. In Busan, industrial area. Rafif: Kalo pak Sugianto itu (berdasarkan kuisioner) lebih sering kumpul di masjid itu sejak kapan? Based on the questionnaire, you often join mosque since when? Sugianto: Sejak SD mas, karena sudah (jadi) kebiasaan. Since elementary school it becames a habit. Rafif: Ada tidak sih perbedaan antara berangkat ke Korea dan tidak? Is there any differences with going to Korea and not going? Sugianto: Ya belajar dari mereka itu, lebih disiplin dan lebih kerja keras. Dulu waktu bekerja itu, kalau saya dulu berangkat dari jam 5 sore sampe jam 11 siang mas. Learning from them, more discipline and hardworker. When I was work there, I am in at 5 pm to 11 am. Rafif: Ada rencana untuk bekerja kembali ke Korea? Is there any plan to return to work in Korea? Sugianto: Belom tau mas, belum daftar juga. Tapi kemarin sudah ikut test untuk syarat keberangkatan. I dont know yet, I havent register too. But I already join the test for the requirements for departure. Rafif: (Berdasarkan kuisioner) pak Sugianto ikut paguyuban, terutama hanya paguyuban mesjid dan kelompok tani. Kenapa tidak gabung dengan paguyuban lain? Ada keuntungan ikut paguyuban tidak? (Based on the questionnaire) you join association only for mosque and farmer group. Why dont you join other association? Is there any benefit joining association? Sugianto: Kalau di masjid jelas ada keuntungannya, nambah iman. Sekalian mengajari anak-anak supaya rajin ke masjid. If it is in the mosque, the benefit is strengthenmy faith, and to educate my kids to go to the mosque often. Rafif: Ada perubahan dalam relasi sosial, paska berangkat ke Korea? 124


Is there any change in social relations, post return from Korea? Sugianto: Biasa aja sih, karena di Korea tidak campur atau main-main dengan orang bebas atau sm orang lain. Jarang main dengan orang Korea juga, biasanya hanya main sama orang Jawa aja. Biasanya kumpul di musholla untuk shalat berjamaah, tidur-tiduran, pengajian, baca buku, dan ceramah. No, it is the same. As when in Korea I didnt join other people and rarely going out with Koreans. I only go out with Javanese. Usually I join them in mosque to pray together, read a book and listen to preach. Rafif: Membuat pertemanan dengan beda negara? Are you making friends with people with different nationality? Sugianto: Ya karena pabriknya besar, ada juga orang Vietnam dan China. Tapi tidak pernah main (bersosialisasi) bareng. As the factory is big, there is Vietnamese and Chinese. But I never talk with them. Rafif: Setelah pulang kembali trus mengolah lahan ya? Apakah milik orang tua atau milik sendiri? After return you work in your farm? It is belong to your parents or your own? Sugianto: Iya mas, ini milik saya sendiri. Yes, this is my own. Rafif: Kalo di kelompok tani apa saja kegiatannya? What are the activities in the association? Sugianto: Kadang ya ada bibit baru diberi tau (sosialisasi). Semacam bibit cabe dan ada juga bantuan obat hama wereng dulu. Sometimes it is a socialisationof new seed. Such as chili seed and also donation of pest control. Rafif: Bantuannya dari mana mas? Where the donations come from? Sugianto: Dari pemerintah. From government Rafif: Paguyubannya (kelompok tani) buatan mana? Who establish the farmer group? Sugianto: Dari pemerintah, dari kelurahan. From the government, from kelurahan. 125


Rafif: Kalau usaha Nata de Coco pak Sugianto, ini mulai sejak kapan ya pak? For your nata de coco business, when it was started? Sugianto: Dari 2013, waktu di Korea saya kirim uang dan orang tua yang membangun rumah. Terus waktu saya pulang tahun 2011, ada teman yang usaha Nata de Coco, akhirnya saya ikut usaha membuat usaha Nata de Coco. From 2013, when I was in Korea I sent my money and my parents built a house. When I return in 2011, there is a friend with nata de coco busines; finally I follow the business of making nata de coco. Rafif: Nata de Coco-nya dikirim ke mana ya pak? Where do you send the nata de coco? Sugianto: Ke temen saya itu, karena dia pengepul pengusaha Nata de Coco. To that friend of mine, he is the distributor of nata de coco. Rafif: Kalau Nata de Coco ada paguyuban tidak ya pak? Is there any nata de coco association? Sugianto: Tidak ada mas, tapi biasanya kita ketemuan saja seperti kemarin ada masalah, ada memakai bahan terlarang (pupuk set A) untuk membuat nata de coco. Kita akhirnya ketemuan di kantor DPRD dan bertemu professor di fakultas pertanian UGM. There is none, just like when we had problem a few months ago, there is people who use forbidden ingredients (fertiliser) to make nata de coco. We finally met at DPRD office and met the professor from UGM agriculture faculty, Rafif: Pertemuan untuk apa itu pak? What was the meeting for? Sugianto: Untuk menyelesaikan masalah supaya Nata de Coco ini ada terus dan berkembang terus. Waktu itu ketemu badan BPOM, professor UGM dan POLDA (Polres Daerah) DIY. To settle the problem so that the nata de coco business can survive and grow. We met BPOM, UGM professor and POLDA DIY. Rafif: Kembali ke pengalaman di Korea, kenapa lebih cenderung kumpul dengan orang Indonesia? Back to your experience in korea, why you chose to gather with Indonesian? Sugianto: Ya, tidak enak saja mas (sungkan dengan orang Korea). Juga supaya menjaga tidak ada pertengkaran (menghindari konflik). I feel uncomfortable with Koreans and also to avoid conflicts. 126


Rafif: Apakah mungkin karena lebih saling percaya dengan sesama orang Indonesia? Is it because you trust Indonesians more? Sugianto: Ya karena sama orang Indonesia, sama-sama menjaga sopan santun. Kalau orang Korea suka minumminuman dan mabuk-mabukan dan nanti ujung-ujungnya berkelahi mas. Yes as Indonesians we know how to act to each other. Koreans like to drinks and fight each other in the end. Rafif: Kalau sesama orang mesjid ada saling membantu atau cuma datang ibadah? Among people in the mosque you help each other or just come to pray? Sugianto: Ya, cuma sama-sama ibadah saja mas. Only come to pray. Rafif: Kalo butuh bantuan materiil, mas akan kemana (mencari pinjaman)? If you need money, where do you ask for help? Sugianto: Kalo saya ke teman, teman dari korea. I used to ask a friend from Korea, returnee. Rafif: Kenapa tidak dengan teman di masjid? Why not with people in the mosque? Sugianto: Ya kalo sama orang desa, sama sama tidak punya uang mas. Kalau sama eks Korea, kan punya uang. If the same village people, we dont have money. If returnee, they have money. Rafif: Apakah tidak takut ada masalah atau konflik kalo pinjam uang ke teman? Dont you afraid if there might be a problem if you borrow money from a friend? Sugianto: Ya tidak, karena ya kita berusaha meminjam uang baik-baik. Tapi saya juga jarang kok pinjam uang. No, as I borrow in a good way. But I rarely borrow money. Rafif: Selain menjual Nata de Coco ke pengepul, kemana lagi pak? Besides selling your nata de coco to the distributor, where else? Sugianto: Ke pabrik minuman, di daerah piyungan. To beverage company, in piyungan. 127


Rafif: Seberapa banyak dan sering ngirimnya? How many and how often? Sugianto: Ya, satu ton mengirimnya. About a tonne. Rafif: Apakah terlintas untuk bekerja sama (membuat usaha) dengan orang desa? Is there any thought to make a joint business with people in the village? Sugianto: Tidak, soalnya kalau rencana usaha dengan orang desa pasti justru tidak berjalan mas. Nanti malah ada urusan keuangan yang menjadi masalah. No, as if with village people it wont work well. There might be money problems. Rafif: Kalo sama keluarga, ada keinginan untuk usaha bersama? How about with family, any thought to make joint business. Sugianto: Ya saya cuma membeli traktor, adik yang menjalankan. Itu saja sih mas. I bought a tractor and my brother who operates it. That’s it. Rafif: Kalau ada masalah-masalah atau even politik di desa seperti pemilihan lurah, apakah ikut gabung? Is there is any problem or political event in the village like lurah election, are you participating? Sugianto: Tidak mas. No. Rafif: Kalo kerja sama (bisnis Nata de Coco) dengan teman ini, tidak takut merusak pertemanan? For this nata de coco business with a friend, dont you afraid it will ruin the friendship? Sugianto: Tidak, kan cuma sistemnya beli putus. Saya jual dia beli. Dan ada barang dia kasih uang. Hanya seperti itu, tidak ada kontrak. No as the system is one at a time transaction. I sell he buy. There is a products and he gave me money, just like that, no contract. Rafif: Baik mas, jadi di masjid itu jarang ada hubungan kerjasama ya? Okay mas, so in the mosque there is rarely a cooperation? Sugianto:

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Iya, karena yang ke masjid hanya orang-orang tua dan tertariknya hanya ke pertanian dan tidak mau usaha yang lain. Yes as most of them are elderly and they more interest in farming but not other business. Rafif: Jadi pak, kalo kehidupan di desa masih sering kumpul-kumpul gitu? So in the village you get together quite often? Sugianto: Iya, perkumpulan RT sebulan 2 kali. Yes, RT meeting twice a month. Rafif: Kalo di RT itu masih sering kerja bakti? Apakah disuruh atau inisiatif? In RT you still do kerja bakti? Voluntary or as isntructed? Sugianto: Ya kita mulai sendiri, misal memperbaiki jalan rusak atau jalanan yang gelap kita beri lampu. We start by our own, such as fix the damaged road or installing street lights. Rafif: Tapi kalo di keluarga besar masih ada arisan trah tidak pak? In your family, is there is arisan trah? Sugianto: Ada arisan trah, tapi saya tidak ikut karena sudah keluarga jauh sekali. Jadi saya tidak pernah ikut walaupun juga masih di Jogja. Yes there is but I am not join as the family is quite far related. So I never joined even though it is in jogja. Rafif: Pernah tidak sih sesama teman saling membantu? Have you helped each other between friends? Sugianto: Iya, pernah soal drum Nata de Coco ini, dulu saya dipinjami dulu. Terus nanti kalo pas saya setor nanti dipotong untuk biaya sewa. Yes about these nata de coco drums, he lent me first. When I drop my nata de coco, he will take some of the money for rent. Rafif: Kalo dengan orang-orag paguyuban ini sering ngobrol mengenai bibit? If with these people in the association you discuss about seeds? Sugianto: Iya suka, kadang kita juga ngomongin soal lelang pas musim panen. Jadi kita masukin harga ke dalam kaleng, nanti harga yang terbesar yang menang lelang. Dan itu memudahkan jadi tidak perlu menjual kesana kemari. Yes, we also talked about auction in the harvest season. So we put the price in the can and the highest price wins the auction. It is easier than selling to here and there.

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Rafif: Kalo sesama petani saling meminjam uang ga? Are you borrowing money between farmers? Sugianto: Tidak, tapi kita suka mengambil bibit, tetapi membayarnya sesudah panen. No but we exchange seed and pay it after harvest. Rafif: Tetapi percaya saja itu pak? But you trust that anyway? Sugianto: Iya, percaya saja karena cuma sama tetangga sendiri. Yes I trust as they are my neighbor. Rafif: Tetapi kalo dibantu begitu, ada tidak sih perasaan harus membantu sebaliknya? But if you helped, do you have to return the favor? Sugianto: Iya tergantung, bisa membantu atau tidak. Yes sometimes, can help or not. Rafif: Bagaimana dulu proses gabung nya dengan mitra desa? How do you join mitra desa? Sugianto: Ya sejak dulu, ditanyain mau ikut gabung atau tidak. Kalo tidak ikut tidak tahu masalah bibit, itu hal yang paling penting mas. They asked me to join or not. If I am not joining I missed the information about seed, which is important. Rafif: Menurut pak Sugianto, apa yang kurang dari desa ini? In your opinion, what is needed to be improved in this village? Sugianto: Apa ya? Tidak ada mas. Sebenarnya ada sih, tapi gimana ya. Menurut saya, pengairan irigasi, gimana baiknya supaya lancar, supaya tetap bisa menanam walaupun tidak hujan. What? Nothing? There is, but. I think, irrigation to be imrpoved, so we can plant even though there is no rain. Rafif: Tidak pernah membahas ini pak? Padahal yang punya sawah banyak, dan forumnya juga ada. Have you discussed this? There is a lot of farmland here and the forum Sugianto: Tidak mas. Biasanya cuma nggrundel di belakang (membicarakan diluar forum). No. They just talk in the back. 130


Rafif: Kalau dari masyarakat sendiri, ada inisiasi untuk mengembangkan atau mengatasi masalah ini pak? From the community, is there any initiative to develop or to manage this problem? Sugianto: Ada mas, ya bikin sumur bor itu mas. Kegunaanya untuk mengairi sawah, disedot pake pompa diesel. Yes there is by construct drilled well. It is utilized to water the ricefield, using diesel pump. Rafif: Kenapa menurut mas orang-orang cuma nggrundel (berbicara di luar forum)? Why people just talk behind? Sugianto: Ya, karena sudah pernah ngomong tetapi diabaikan dan tidak ditanggapi. Tidak ada langkah nyata untuk mengatasinya mas. Because they have talked about it before but it was ignored. There is no concrete step to fix the problem.


: Nov 15, 2015, 15.05 WIB : Lilis (Group B)

Rafif: Selamat sore bu Lilis, kemarin saya lupa bertanya mengenai masalah paguyuban ke ibu Lilis? Good afternoon bu Lilis, I forgot to ask about association to you. Lilis: Oh, saya bergabung TKI Purna dan Kuliningrat. Kalau kumpulan TKI purna yang dari Korea, yang sama mbak Supini. Oh, I joined TKI Purna and Kuliningrat. For TKI Purna from Korea, I joined with Mbak Supini. Rafif: Kalo arisan ikut ga bu? Are you joining arisan? Lilis: Oh itu, saya cuma ikut yang arisan pemuda mas. Kalau yang TKI saya Cuma ikut diklat-diklat, pelatihan dan kegiatannya saja. I only join youth arisan. For TKI, I just joined trainings and other activities. Rafif: Saya lihat kuisioner, Ibu kenapa jarang ikut kumpul dengan paguyuban? Refering to the questionnaire, why do you rarely joined the association? Lilis: Saya tidak bisa karena harus mengurus anak. Acara di paguyuban itu biasanya malam mas, kalau pagi saya bisa ikut. Biasanya saya ya ikut pameran-pameran karena yang mengadakan itu dari Depnaker I can’t join as I need to take care of my son. The activity in association usually held at night, if it is in the morning I would join. Usally I join the exhibitions as it is managed by depnaker. 131


Rafif: Kalau semisalnya ibu harus membutuhkan bantuan material, ibu menghubungi siapa? If you need any material assistance, who do you ask for a help? Lilis: Saya tidak pernah pinjam uang dan tidak pernah meminjamkan uang. I never borrow money and lend my money. Rafif: Kenapa bu? Apa karena tidak percaya atau bagaimana? Why? It is because you can not trust them or how? Lilis: Saya takut mas, karena dulu pernah tertipu waktu dulu saya proses mau berangkat ke Korea. Saya sudah bayar puluhan juta malah orangnya kabur. Jadi saya malah takut sekarang kalo masalah uang. I am afraid, as I’ve been cheated on before when I was in a process going to Korea. I already paid thousand million rupiahs but the people runaway with my money. Therefore, I am now more cautious about money. Rafif: Berarti Ibu hanya percaya pinjam meminjam uang hanya sama keuarga saja? So for now, you only trust your family on borrowing money? Lilis: Iya, karena saya lebih percaya sama keluarga. Yes as I trust my family more. Rafif: Biasanya kalau dengar-dengar cerita mengenai tetangga dari berkumpul dengan tetangga atau dengar dari orang yang bersangkutan langsung. Usually you heard about stories about neighbours are from gathering or directly from them? Lilis: Saya jarang ikut kumpul-kumpul dengan orang atau ikut ngerumpi. Selain itu di desa ini semuanya sibuk, sibuk dagang, seperti tetangga sebelah itu pedagang bawang, dan lain-lain. Selain itu rata-rata mereka kerja di malam hari untuk menerima barang dan mengantar ke pasar, ke Solo, Semarang dan lain-lain. I rarely joined the gathering or gossiping. Besides that, people in here are busy. Busy selling their products, as my neighbours is a garlics seller and other. They usually work at night to receive the goods and take them to the market, in Solo, Semarang and others. Rafif: Tetapi sesama pedagang itu bekerja sama tidak? Are they (the merchant) cooperating with each other? Lilis: Iya, paling saling bertukar barang dagangan. Tetapi tidak saling meminjam uang kan ya. Yes, they exchange products. But not borring money from each other. Rafif: 132


Kalo norma-norma sosial di desa ini bagaimana? Kalo ada individu yang tidak menuruti norma tersebut bagaimana? How about the social norms in this village? How if there is a person who does not obey the norms? Lilis: Biasanya dijauhin. Ya ada usaha untuk memberi tahu tapi kalo tidak menurut ya dijauhi. People will make a distance to him/her. There is some effort to advise them but if they not obey it so people will create a distance. Rafif: Saling membantu antar pedagang yang seperti apa? Apakah memberatkan buat ibu? What kind of cooperation it is between the merchant? Is that creating any difficulties for you? Lilis: Iya pasti, kan namanya masyarakat ya saling membantu. Tidak memberatkan karena ya pasti semuanya ada timbal baliknya. Of course, in the community we help each other. It doesn’t create any difficulties for me as everything is about give and take. Rafif: Kalo menurut ibu, etos kerja orang-orang di desa ini bagaimana? Ibu pernah ke luar negeri? In your opinion, how is the working ethics of people in this village? Have you been to other country? Lilis: Menurut saya pekerja keras semua. Yang punya sawah ya kerja di sawah, kalau tidak punya sawah ya menyewa sawah. Kalau di luar negeri lebih keras lagi kerjanya, bahkan orang yang tua-tua masih bekerja, ada yang bekerja di pabrik dan lain-lain. Apalagi disana tidak ada pembantu dan orang tua-tua jarang yang ikut anaknya, mereka semua tinggal dan sendiri dan berusaha menghidupi dirinya sendiri. I think all of them are hardworker. Those who owns land they work in the farm, if they dont own it they own it. However, in Korea they work harder, even the elderly still works, in factories and others. There is no maid and elderly is live on their own and need to fulfill their own needs. Rafif: Apakah melihat etos kerja yang tinggi seperti itu mempengaruhi Bu Lilis? Is looking at those high work ethics has inlfuence you? Lilis: Ya tentu mempengaruhi, melihat mereka yang tua-tua masih bekerja. Masa saya tidak ikut. Teman saya banyak orang-orang tua disana. Of course it influenced me look at those elderly still working, and asked myself why I dont do the same. I have a lots of elderly friends there. Rafif: Kalo hidup lebih enak disana ya? For living, is it more comfortable there? Lilis: Iya pastinya, soalnya gaji juga lebih tinggi. Saya sekarang ini sedang kuliah bahasa Korea. Supaya nanti kalo lulus saya bisa berangkat ke Korea lagi. Sekarang daftar untuk TKI korea lebih susah, sistemnya online dan menggunakan ujian yang lebih susah. 133


Of course, the salary also higher. At the moment I’m studying Korean so that after I graduate I can go to Korea again. For now registration to be the migrant worker in Korea is getting difficult the system is online and the test is tough. Rafif: Menurut ibu sekarang bagaimana setelah dulu ke korea? In your view, how your life now after working in Korea before? Lilis: Ya beda, sekarang yang menjadi fokus ya anak saja. Kalau dulu disana mikirnya hanya makan, tidur dan kerja. It is different, now I’m focused more to my son. When I was there, I just think about eat, sleep and work. Rafif: Jadi sekarang ingin berangkat lagi ya bu? So you want to go to Korea again? Lilis: Iya karena sekarang boleh cuti setahun sekali. Jadi ya kalo lulus ya berangkat lagi ke Korea. Yes as now we can take a leave once a year. So if I passed the test I will go again to Korea. Rafif: Tapi kalau dapat informasi mengenai persyaratan berangkat kesana harus cari sendiri atau bagaimana? How do you get the information on the requirements of working there, you find out on your own or how? Lilis: Ya iya, dan juga dapet dari teman-teman. Ada sekitar 6 orang yang bareng sama saya yang berencana kembali ke Korea. Ada ketua Kuliningrat (paguyuban Korea). Kita juga sering rekreasi atau piknik bersama. Dari Kuliningrat, nanti biayanya dibagi dua, sebagian dibantu oleh Kuliningrat di Korea. Misalnya kita mau mengadakan pertemuan, nanti ditransfer 20 juta dari sana. Kan di sana ada kas nya, soalnya di sana 500 won kan cuma sedikit tapi di Indonesia jadi banyak sekali. Jadi kayak pas lebaran kemarin kita mau ada acara syawalan, nanti dari sesama ketua akan memberi tahu. Jadi walaupun orangnya disana berganti-ganti, sistemnya tetap sama,. Bahwa setiap TKI nanti akan menyumbang ke kas wajib 500 won, setelah itu iuran sukarela yang akan dipergunakan untuk kepentingan bersama secara terus meneerus. Setiap pertemuan ada kas dan uang mengumpul. Seperti kemarin kita gunakan untuk membangun masjid. Yes, I’m looking at my own and also from friends. There are 6 peoples with me that plan to go back to Korea. There is the leader of Kuliningrat. We like to go to picnic together. From Kuliningrat, the cost is evenly shared; half of them is contributed from Kuliningrat in Korea. For instance if we had a meeting, they will transferred 20 million from there. They have a petty cash there, as 500 won is only a little there but in Indonesia is a lot. So like in the last Lebaran, we held a syawalan event, and between the leaders they inform each other. So even they changed the people there, the system remains the same. That each worker has to contribute to for the compulsory cash 500 won, after that the voluntary cash will be used for common interest continuosly. In each activity there is petty cash and we collect money. We used the money to build a mosque as well. Rafif: Apakah tidak takut di korupsi? Ada laporannya? Dont you afraid people will fraud the money? Is there any report?

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Lilis: Ya tidak, pasti ada laporannya. Seperti kemarin kita membuat teras untuk masjid juga ada laporannya. Oh iya mas, ini berbeda lho (paguyuban) dengan punya mbak Supini (TKI Purna Manunggal Jaya). Kalau punya saya ini Kuliningrat, kalo disini (mbak Supini) TKI Purna. Kalo saya keduanya mas. No, there is a report. Recently we just finished build a veranda for mosque and we submit the report. Please note that, the association is different from those Mbak Supini (TKI Purna Manunggal Jaya). If mine is Kuliningrat, if Mbak Supini is TKI Purna. I joined both. Rafif: Kenapa ikut dua paguyuban mbak? Why do you join the association? Lilis: Kan berbeda, kalau yang di sini (TKI Manunggal Jaya) cuma untuk bimtek (bimbingan teknis) kalo yang Kuliningrat kan terkait dengan paguyuban di Korea. It is different; the TKI Manunggal Jaya is for technical training wjil Kuliningrat is associated with those in Korea. Rafif: Untuk sementara itu saja bu, nanti kalau ada yang kurang informasinya. Saya akan hubungi ibu lagi. Terima kasih. As for now it is enough, if I need further information I will contact you. Thank you.

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GROUP C Date and time Informant

: Oct 17, 2015, 15.12 WIB : Supini (Group C)

Rafif: Mbak Thia (panggilan mbak Supini), sebenarnya siapa yang menginisiasi arus pergi keluar negeri di desa ini? Mbak Thia, who is exactly, initiates people working abroad in this village? Supini: Saya pertama kali ke luar negeri itu ya ke Malaysia. Terkait siapa yang pertama kali menginisiasi pergi ke luar negeri, saya tidak tau. Seingat saya, orang banyak pergi ke luar negeri itu waktu saya masih SMP. Dulu orang yang pertama kali pergi ke luar negeri itu ke Abu Dhabi untuk jadi TKW (Tenaga Kerja Wanita). Setelah itu, banyak yang pindah ke Malaysia Timur dan baru kemudian banyak yang pergi ke Malaysia Barat. Baru setelahnya banyak yang merambat ke Jepang, Korea dan Taiwan. My first time working abroad is to Malaysia. I don’t know who iniatiates working abroad in this village. As far as I remember, many people working abroad is when I still sit in Junior High School. The first people working abroad are to Abu Dhabi to become TKW. After that, many moved to east Malaysia and then west Malaysia. Then, people go to Japan, Korean and Taiwan. Rafif: Berarti susah ya untuk melacak siapa yang pergi pertama kali dari desa ini? Therefore, it would be difficult to find out who is the first people working abroad from this village? Supini: Susah, kalau untuk melacak hal tesebut, ada baiknya ke Depnaker kan itu. Karena keberangkatan pertama itu dari Depnaker. Oh iya, hari selasa besok mau ada studi banding dari Depnaker Jombang ke sini. Indeed, to find such infomation you can go to Depnaker as the first departure was managed by Depnaker. Next Tuesday, there will be study visit from Depnaker Jombang to this village. Rafif: Oh iya mbak, besok saya coba kesini. Oh iya mbak, sebenarnya dulu mbak Supini berangkat ke Korea melalui siapa? Ada orang yang memberi informasi kerja di Korea? Alright, I might join that visit. Then, how you went to Korea? Is there any people who gave you information on working opportunity in Korea? Supini: Dulu kan belum ada G to G Korea Selatan (Government to Government cooperation), belum ada juga BP3TKI (Balai Pelayanan Penempatan Perlindungan Tenaga Kerja Indonesia) dan baru ada Depnaker (Department Tenaga Kerja). Kalau dulu saya ikut Perwada, kalau sekarang namanya BLK (Balai Latihan Kerja). At that time, there was not yet a G to G in South Korea; there was no BP3TKI, and only Depnaker. I sued to join Perwada, which now named as BLK. Saya dulu lama di Perwada, mendaftar tahun 2000 dan baru berangkat tahun 2002 bulan oktober. Di Perwada saya hanya pelatihan selama 3 bulan setelah itu saya menunggu di rumah. Jadi hitungannya, 136


saya satu setengah tahun menunggu pemberangkatan. Seingat saya, hari raya saya ke Cianjur dan hari raya kedua saya sudah ada di Korea. I joined Perwada for quite long time; I registered in 2000 and only depart in October 2002. In Perwada I only had 3 months training and after that I waited my departure from home. So in total, I waited for one and a half year for my departure. As I remember, the first hari raya I was in Cianjur and the second I already in Korea. Saya dulu hampir ketipu karena dulu di Perwada itu sistem calo, jadi melalui siapa dan orang akan mendapatkan komisi berapa persen gitu. Jadi tergantung bagaimana kita pintar-pintar merayu pemberi kerja di Korea. Oleh karenanya kadang nama yang ada itu bukan nama orang tersebut. Bisa ’nembak’, jadi misalnya orangnya namanya siapa yang diberangkatkan siapa (berbeda nama antara orang yang diberangkatkan dengan tidak). Kalau sekarang sudah tidak bisa karena sekarang sistem sidik jari. Kalau dulu kan tidak. Kalau mau pengen tahu benar pemberangkatan pertama itu ya ke Depnaker. I almost am being tricked in Perwada as they used broker system, so it used a tiiping system to whom helped the process. So it really depends on us to be smart to get the attention the employer in Korea. Sometimes, they used other people name instead those who actually go. You can manipulate the name of the people who depart working in the paper and what written in the paper. But we no longer can do that as we used finger print system. So, if you really want to know the first batch of departure just go to Depnaker. Rafif: Kalau untuk di Sanden ini, juga pemberangkatan dari Depnaker (pemberangkatan pertama)? For Sanden, the first batch of Departure also from Depnaker? Supini: Ya, rata-rata Depnaker lah. Karena pakai kartu kuning (kartu keterangan mencar kerja) yang cuma dikeluarkan oleh Depnaker. Kalau mau mencari data orang yang berangkat pertama dari Sanden ya lihat dari kartu kuning. Bisa juga melihat dari kantor imigrasi karena passportnya TKI itu berbeda. Kalau orang ingin berkunjung (ke luar negeri), itu passportnya warna biru tua atau coklat, sedang kalau TKI itu passportnya warna hijau pupus. Of course Depnaker. Because we use yellow card which only issued by Depnaker. If you want to look for the data for the first people depart for working abroad you can refer through yellow card data. You can also search through immigration office as foreign worker has different passport. Usually for ordinary passport the color is navy or brown, but for TKI the color is light green. Rafif: Baik mbak, terkait dengan assosiasi Manunggal Jaya (assosiasi TKI Purna) ini, mbak Thia yang mendirikan? Okay mbak, in relations to this Manunggal Jaya association, are you the one who established? Supini: Iya, dulu tidak ada (assosiasi TKI Purna). Dulu kalau orang pulang (ke Indonesia) ya pulang ke rumah (hanya di rumah dan tidak terlibat assosiasi). Saya punya keinginan membentuk assosiasi karena melihat teman-teman yang pulang dan seperti tidak punya tujuan. Dari sanalah saya galang untuk pembudidayaan tenaga kerja. Saya pikir mental-mental mereka ini (TKI yang pulang) itu mental luar negeri. Ternyata tidak juga, karena begitu pulang ke Indonesia sudah kembali menjadi mental orang Indonesia. Mental orang Indonesia itu kan disiplinnya kurang. Berbeda dengan mental orang di luar negeri. Padahal kalau mereka mengembangkan mental luar negeri kan bagus. Kerja bukan untuk saat ini saja tetapi juga untuk membangun masa depan.

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Yes, I am. There was no this kind of association. At that time, people went home after working abroad just stays at home and not involved in association. I have the will to establish an association as I see those who return home after working abroad lokks like losing direction of life. From there, I established the labour development programme. I though that their mindset is like those people in other country but I was wrong. When they return back to Indonesia, they get back to their Indonesian mindset. Indonesian people have lack of discipline in their mindset. Which is different from those people outside Indonesia. If they developed foreign people midset it would be good. That work is not only for today, but also for the future. Rafif: Jadi dulu fungsi membangun assosiasi itu untuk tetap menjaga mental tersebut? Atau ada tujuan yang lain mbak? So your intention to establish the association is to maintain that mindset? Or is there any other intention? Supini: Iya, sifat disiplin kemudian (dan juga) membangun jiwa wirausaha. Jadi inginnya saya itu orang berefleksi, kenapa orang di luar negeri bisa sukses. Tapi di sini tidak terpikirkan seperti itu. Mereka (TKI Purna) berfikirnya ke luar negeri hanya untuk bekerja, pulang ke Indonesia dan hidup dari hasil mendapatkan uang di luar negeri. Kalau perlu membangun rumah, membeli mobil atau sepeda motor. Mereka tidak berfikir bagaimana juraganku (majikanku di Korea) dulu bisa sukses. Mereka kan tidak berfikir seperti itu, oleh karenanya saya alihkan (TKI Purna) ke bimtek (bimbingan teknik) agar jiwa wirausaha mereka dan mental mereka tersebut bangkit kembali. Yes there are, discipline and also building an entrepreneurship skill. So, I wanted those peoples to reflect on why foreign people are more successful. Also why people here not event hink about that. They think that they worked abroad just for money, and go back home from that money. They built houses, bough a car and motorcycle. Rafif: Terpikir untuk membangun usaha bersama TKI Purna lainnya mbak? Have you think about establish business cooperation with ex migrant workers? Supini: Susah, yang namanya usaha itu seperti pohon tumbuh. Kalau pohon tumbuh itu kita cangkok, itu berarti kan dia memiliki usaha dan tinggal dipindahkan. Hal ini gampang karena sudah ada lokasinya dan ada yang memelihara untuk berkembang. It is difficult, as business is like a growing tree. If we transplant that tree, it means that the new plant (small business) is easy to be moved to a new place and grow by them. This is easier because they already have location and the one who nurture them. Kalau jiwa wirausaha itu seperti tumbuhnya biji yang muncul dari tanah. Untuk menjebol tanah saja sudah susah. Jadi tumbuh kadang kesandung dengan orang sukses lainnya. Berwirausaha itu sangat kuat dinamika naik dan turunnya. Apabila akarnya sudah kuat, maka kuat usaha tersebut. Itu gambarannya. However the spirit of entrepreneurshipis like the growing the tree from the seed. To be able to break the ground and grow in the surface ia already a hard task. And when it finally appears the bud and people would step on it. There is a dynamics in entrepreneurship. If the root is strong, therefore the business as well. Sedangkan kalau modal rame-rame, itu seperti pohon pisang. Kalau semangat kan selalu naik terus, kalau tidak ada semangatnya kan pasti akan turun. Untuk mendapatkan bibit-bibit (TKI Purna yang tangguh) yang seperti itulah yang sulit untuk saat ini. Sebagai contoh saya, mau mendapatkan cobaan seperti apapun saya tetap berani bertahan karena mendapatkan pengalaman dari luar negeri. Entah 138


bagaimanapun caranya. Kalau orang di desa itu kan tidak berani, kata-kata mengko gek gek (nanti kalau ada apa-apa/ragu mengambil keputusan) itu lho yang menjadi masalah. Kata inilah yang membuat kita menjadi pesimis. But if it is a joint capital, it resembles banana tress. If you have the spirit therefore the tree will keep growing. If not the tree will fell down. To get the seeds, tough returnee, is the one that we look for this time. For example, myself, if I got any challenge, I keep being brave to survive as I got experience from abroad. However it is. Some people in the village is less brave, they say”what if” which become the problem. This make them become pessimistic. Rafif: Maksudnya, takut untuk mengambil resiko? Do you mean afraid to take the risk? Supini: Betul, mengko gek gek itu membuat kita mentalnya menjadi drop (jatuh). Kalau kata-kata seperti ’moso sih’ itu artinya berani dengan tantangan kedepan. Nah itu yang membedakan orang, yakni terkait dengan mentalnya. Padahal kalau wirausaha itu membutuhkan mental yang kuat. Saya menjadikan diri saya sendiri sebagai tolak ukur teman-teman, kalau saya mampu untuk mencapai masa sukses. Maka mengangkat teman-teman untuk berusaha itu gampang. Tapi kalau saya ambruk, maka teman-teman pasti juga akan ambruk. Indeed, the word ”what if’ ruined their mentality. But the words like ”is it so?” means that they ready to face the challenge. That is what differentiate people, depends on their mentality. To be entrepreneur require tough mentality. I used myself as a benchark, if I can reach the sucess therefore I can take them to be successful too. But if I failed, they will be failed too. Oleh karena itu saya itu tombak bagi mereka, karena ibaratnya saya itu tidak memiliki sekretaris tetapi bisa (menjalankan organisasi) jalan kok. Saya dalam usaha tidak memerlukan sekretaris atau bendahara. Buat apa, kalau saya memakai orang lain malah akan mempersulit diri. Pada dasarnya satu orang kan bisa menjadi tiga orang (tergantung kemampuan orang). Struktur organisasi itu perlu, tetapi kalau bisa diandalkan. Kalau tidak bisa, mending (lebih baik) satu orang menjalankan tiga fungsi sekaligus. Therefore I am the tip of the spear for them. I have no seceretary but I can run the organisation. I dont need secretary or treasure. I think it is not necessaru, if I employ them I will just make it difficult for myself. Basicly, one people can do what these 3 people doing. Organisation structure is necessary, but if they are reliable. If they are not reliable, it is better for one people run three function at the same time. Rafif: Iya mbak Yes mbak Supini: Oleh karena itu saya yang menginisiasi pembentukan assosiasi TKI Purna. Waktu itu ada pertemuan akbar TKI di karang anyar sebanyak 200 orang. Ini adalah gebrakan pertama, dimana saya setelah itu mencari bantuan untuk teman-teman. Oleh karena itu tidak mengherankan apabila orang dari daerah lain kesini. Bahkan dari Banguntapan Bantul saja kesini (Sanden). That is why, I initiate the establishment of returnee. At that time there was a big meeting of returnee in Karang Anyar attended by 200 people. This is the first breakthrough, after that I asked people assistance. That is why, it is not strange if people from other area came here, and even from Banguntapan Bantul also came here.

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Ini ada kendala satu lagi, yakni saat ini organisasi harus memiliki badan hukum kalau ingin mendapatkan Bimtek atau bantuan dari pemerintah. Kalau tidak memiliki badan hukum, maka proposal tidak bisa disalurkan. Saya siasati sekarang dengan mendaftarkan paguyuban ini menjadi badan hukum. Sekarang ibaratnya saya sudah memiliki modal karena calon suami saya sudah memiliki badan hukum. Paguyuban ini rencana saya masukan ke dalam CV (perusahaan) saya. Dengan begitu, maka paguyuban saya memiliki badan hukum. There is one more challenge, this organisation require legal body if we want to get the technical training or assistance from the government. If we dont have the legal body, proposal can not be submitted. I am now registering this association to have the legal body. I am now have the capital as my husband-to-be already has the legal body. I will include this association to my company, therefore this associataion can have legal body. Rafif: Awal terbentuknya assosiasi Manunggal Jaya ini sepi ya mbak? In the beginning of the establishment of this Manunggal Jaya association is quiet, isnt it? Supini: Ya, namanya orang dieyeli (didebat) dan dipaidoni (dicela) itu biasa to ya. Saya saja untuk mengumpulkan 200 orang saja itu saya sumbangan berapapun saya terima. Bahkan 2000 rupiah saja saya terima. Itu saya susahnya minta ampun, tapi begitu ada bantuan dari pemerintah semua pada datang. Itu kesadaran dari saya sendiri. Bagi saya, kalau kita berani bertanding maka kalau ada orang yang maido (bersikukuh) maka kita membuktikan. Jadi orang maido (bersikukuh) itu akan berfikir ulang. Yes it is. People usually debating and stubborn toward new idea. To gather 200 people, I receive anything for contribution. Even 2000 rupiah, I’d accept it. It is really difficult. But when there is an asssitance from government, everybody will come. It is my own awareness. For me, if we brave to defende ourselves, people will consider again to debate us. Rafif: Dulu caranya mengajak untuk dapat bergabung dengan assosiasi itu seperti apa mbak? How do you invite people to join the association? Supini: Saya mengajak secara langsung, door to door, langsung memberitahu ke masyarakat. Kita ini apabila hanya menyampaikan ke orang, tapi apa yang disampaikan akan berbeda dengan yang saya katakan. Lebih baik bagi saya untuk membuat undangan dan meminta orang-orang untuk datang ke saya. I directly asked them, door to door, directly informed the community. Because when we inform thorugh other people, the information received might be different from what we said. It is better for me to send the invitation and asked people to come by myself. Rafif: Kalau membuat acara seperti itu, apakah dari pemerintah desa membantu? To held that kind of event, do village government help? Supini: Kalau dulu yang acara 200 orang itu membantu, kalau sekarang ya TKI sendiri. Oleh karena itu apa yang bisa saya lakukan, ya saya lakukan. Kemarin itu untuk koperasi dan saya didanai oleh BRI. Jadi tergantung dari instansi mana yang kita hadirkan. Kadang saya hanya memberikan pengarahan. Soalnya perkembangan TKI disini agak seret (lambat) karena saat ini perekonomian kita sekarang ini agak susah. Ini orang Indonesia lho, beda jiwanya dengan mentalitas luar negeri. Padahal saya mengajarkan untuk

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menggunakan modal se-effisien mungkin. Soalnya masyarakat kita juga, masih masyarakat yang hidup dari hari ke hari (subsisten). For the 200 people event, they helped. But now, returnee helps themselves. That is why, what I can do, I just do it by myself. There was for cooperation and I was funded by BRI. So it depends on which organisation that we invited. Sometimes I had to provide direction. The development of TKi is a bit slow as our economy is in difficult condition. These Indonesians has different spirit with people from other country. I already teach them to use the capital efficiently. Our community is still live day by day (daily subsistence). Rafif: Program di assosiasi ini biasanya mengajukan atau sudah mendapatkan arahan dari pemberi dana? Programs in this association usually to to be proposed or have a direction from the donor? Supini: Sudah ada arahan dari pemberi dana. Kalau pengajuan proposal sendiri itu ada dari dinas lain, kalau dari BP3TKI biasanya Bimtek. Tinggal kita meminta Bimtek seperti apa. Misalnya, kita meminta Bimtek pertanian karena masyarakat, karena masyarakat kita sudah terbiasa dengan kehidupan pertanian. Hanya saja, setiap saya akan melaksanakan program maka saya harus memberikan contoh terlebih dahulu. Saya ingin supaya orang itu bisa mencontoh apa yang saya lakukan. There is a dircetion from the donor. For proposal is usually from the other government. If from BP3TKI, it is usually a technical training. Usually we request for technical training in agriculture, as our community already get used to agriculture activity. Usually, each time I’m going to implement a program, I have to give example. I want people to take what I’m doing as an example. Rafif: Apakah yang mengko gek gek itu dari orang assosiasi TKI (sesama TKI) atau bukan? People who said ”what is” is from the returnee association? Supini: Rata-rata temen-temen TKI itu seperti itu. Dalam usaha mereka jarang berhasil karena mentalitasnya belum terbentuk, mendobraknya susah. Menanamkan sifat disiplin dan positive thinking itu sulit sekali. Bahkan untuk anggota assosiasi TKI itu sendiri. Most of the returnee is like that. They rarely suceed in business as their mentality is not yet well established and hard to change. To have the discpline and positive thinking is very difficult. Even for the associaton member itself. Rafif: Jadi sulit ya mbak untuk bekerjasama kalau seperti itu. Ini bisnis mbak Thia, bisnis sendiri atau bersama orang desa? So it is hard to cooperate. Is this your own business or together with community? Supini: Saya bisnis sendiri dan tidak ada bantuan dari pemerintah, paling-paling pinjam sama bank. Oleh karena itu untuk mengajak teman itu susah. Bagi saya usaha itu tidak usah ikut orang lain, tapi melihat masyarakat sekitar. Kalau dari orang TKI Purna itu jarang yang berfikir seperti itu. Jika sekarang anda ingin melihat TKI, maka dari sekian banyak itu, yang sukses atau usaha itu sedikit. Sekarang lihat sajalah, TKI Korea yang pulang paling-paling usahanya sama. Usaha warung kelontong karena mereka melihat kanan kirinya sama, dan ikut bentuk. This is my own business and there is no assistance from the government, I only brorrow from the bank. That is why inviting friend to join me is difficult. For me, make a business is not necessarily had to join 141


othe prople, but look at our surroundings. Returnee rarely thinks in that way. If you look at the returnee, only small number of them who has a business or succesful. Now you can see, returnee from Korea has similar business such as small grocery store as they only copy their surroundings. Rafif: Ada kecemburuan ga sih mbak (terkait usaha)? Is there any jealousy (related to business)? Supini: Biasa itu (ada kecemburuan) It is usual. Rafif: Menurut mbak Thia, kecemburan itu akarnya dari mana? Apakah karena rendahnya saling percaya mbak? In your opinion, where is this jealousy comes from? Is it because the trust is low? Supini: Hal yang jelas, masyarakat itu seperti itu. Ngemingke (meremehkan). Masyarakat itu kalau sudah ada hasilnya, baru tertarik untuk melakukan. Saya itu mau membuat desa wisata untuk TKI Purna saja susah sekali. Karena mentalitas mereka itu masih nge-drop, padahal kalau sudah ada desa wisata, itu artinya TKI-nya sudah tertata. Dan hal itu tidak bisa dikembangkan oleh satu orang. Kita nanti sebelum menjadi desa wisata, kita harus mempelajari sumber daya alam, sumber daya manusia, dan sumber daya wisata. Hal tersebut harus dipelajari secara benar. What is clear is that, they sometimes underestimate the effort. They only want to do it, if someone already started and succeed. Their mentality is still low, if there is a tourism village it means that the returnee already well managed. But that cant be developed only from one people. Before we became tourism village, we have to learn the natural resources, human resources, and tourism resources. It should be learnt very well. Rafif: Pernah studi banding antar assosiasi? Was there any comparative study among the association? Supini: Kalau studi banding kan butuh biaya, sedangkan diminta uang Rp. 2000 saja sudah protes semua. Comparative study needs money, for now we asked pnly 2000 rupiah and they already complaining. Rafif: Terkait dengan desa wisata itu, ada perusahaan yang akan membantu desa wisata mbak? Related to tourism village, is there any company that will help? Supini: Kalau untuk membuat hal tersebut kan membutuhkan proposal. Sebelum kita mengajukan proposal, kita membuktikan dulu pada masyarakat itu. Saya dulu dapat dana hibah dapat 3 truk isi mesin jahit dll dari Depnaker. That requires a proposal, before we submit the proposal we havet o convinced the community. I have received a grant in form of 3 trucks of sewing machine and other equiments from Depnaker. Rafif: 142


Kalau program dari Depnaker itu sebenarnya ada yang menjadi perantara ga sih mbak? If the program from Depnaker, is there any middle-man in it? Supini: Ya saya. Dari Depnaker provinsi langsung ke saya. Biasanya kalau Bimtek, ini saya blak-blakan ya. Biasanya itu dapat pesangon (uang). Pesangon itu saya potong, untuk ongkos transportasi mengangkat (transportasi) mereka kesana, biasanya saya tarik 25 ribu untuk membuat stempel, proposal pengajuan, dan untuk memberikan snack. Biasanya Bimtek itu setiap tahun ada. Saya berprinsip bahwa sebenarnya saya tidak ada keuntungan dari mereka itu, bahkan mungkin saya rugi. Bagi saya, saat ini saya membantu, pada saat yang akan datang maka saya akan dibantu. Yes, it is me. From Province Depnaker directly to me. For technical training, actually there is a per diem. However I took some of them for transpotation cost, usually I asked for 25 thousand for the stamp, proposal, and snack. Usually technial training is held every year. I got a principle that I receive no profit from them, or maybe I gain loss. For me, this time I help them, but in the future I hope they return the favor. Rafif: Terbentuknya assosiasi itu sejak kapan mbak? When the association was establsihed? Supini: Sejak 2013 Since 2013 Rafif: Berarti baru saja terbentuk ya mbak? So it is only recently. Supini: Tapi waktu itu saya sudah punya usaha, karena itu mereka mau mengikuti saya. Jadi intinya masyarakat itu baru mau ikut setelah kita memberikan contoh bagaimana caranya. Istilahe mbuntut (dengan kata lain mengikuti). Sebagai contoh desa wisata, padahal kalau bisa jadi maka yang untung itu juga masyarakatnya. Padahal saya disini bukan sebagai ketua assosiasi tetapi sebagai koordinator. But at that time I already had a business that is why they want to follow me. Community will only follow if they can see the example on how to do the business. We can say they are a follower. For instance is the tourism village, if it can be developed, the profit will go to the community. I am not the chair of the association but the coordinator. Rafif: Maksudnya mbak, berarti ketuanya tidak ada? What does it means, so there is no chairman? Supini: Ada, tapi pasif. Jadi malah koordinatornya yang mengelola ini. Susah mengajak masyarakat itu susah. Kemarin itu ada bantuan untuk usaha. Namun sayangnya, toko kelontong di sini Cuma ada meja dan kursi. Akhirnya saya siasati bahwa sing nduwe (yang saya beri) ya yang punya toko kelontong to ya. Kan saya ga dapat dampaknya karena benar ada yang menjual. Saya membantu hanya yang sudah punya usaha. Yes there is, but he is passive so that the coordinator who manage this. It is difficult to ask the community to be active. There was assitance in form of business equipment. Unfortunately, it only fits for the small 143


grocery store here as it is only table and chair. So I try to allocate them for those who already have the small grocery store. I didnt receive anything for myself as I only helped those who already have the business. Rafif: Apakah kayak gitu ga membuat konflik mbak? Would it potentially create conflict? Supini: Sampai saya mau di demo, bahkan ada yang bilang kalau mbak pini sekarang dilaporkan ke atas aja (aparat). Masalahnya bantuan tidak tepat sasaran. Jadi begini ceritanya, saya mengajukan proposal ke Diperendakop, belum ada tindak lanjut saya sudah dihubungi Depnaker. Depnaker meminta 20 orang untuk mendapatkan Bimtek yakni sembako (sembilan bahan pokok) 10 orang, mesin jahit 5 orang dan memasak 5 orang. Termasuk saya ga bisa menjahit, tapi saya mendaftarkan diri saya buat dapat mesin jahit. At that time, there almost a demonstration happening. Even they almost report me to the police. They said that the donation is not in targeting the right beneficiaries. So the story is like this: I submit proposal to Deperindagkop, there is no follow up actions and I already contacted by depnaker, depnaker asked for 20 people to receive a technical training which include sembako (nine main needs) 10 people, sewing machine 5 people and cooking 5 people. Including me who can’t sew, but I register myself to receive a sewing machine. Waktu itu ada yang bilang tidak tepat sasaran. Ternyata dari daerah sanden. Kan ada kelompok usaha bakpia Kokuma itu dan itu bakpia saya yang membuat. Saya bertanya, apakah bantuan tersebut harus harus satu daerah administrasi? Ternyata proposal bantuan yang saya ajukan itu suda ada yang turun. Belum selesai, tenryata proposalan yang saya ajukan lainnya juga turun. Masyarkaat protes karena orang yang sama mendapatkan bantuan dua kali. Pernah itu masyarakat mengira, jangan2 mbak pini itu gek anu (menjadi simpenan aparat atasan), bantuan kok turun terus. Jadi masyarakat itu pernah mengira bahwa saya punya hubungan asmara dengan orang sana. At that time some of them say it is not well targeted comes from Sanden. We have a business gruop called as Bakpia Kokuma and that is me who produce that. I asked whether the assistance should be in one administrative area? It turns out that my proposal has approved. Not done yet, my other proposal also approved. The community protesting as there is the same people who receive the assistance twice. There was the time where the community thinks that I have an affair with the government that the assistance is always easily approved. So they think that I was involved with love affair with the government. Rafif: Maaf, mbak thia. Itu (yang berbicara) sesama TKI juga? Sorry, mbak Thia. Is it also returnee who said that? Supini: Iya, itu sesama TKI. Sampai saya bilang ke mereka bahwa kalau kalian buat proposal dan tidak bisa memberikan deskripsi yang memadai. Maka sampai 1000 tahun dana tidak akan turun. Saya biasanya langsung ke dinas terkait dan meminta pengarahan terkait proposal dana, setelah itu selesai baru saya kemudian ke DPRD minta tanda tangan. Masa tidak bisa ditindak lanjut kalau uda ada tanda DPRD masa ga mulus. Yes, it is the returnee. I told them that everytime they make a proposal they can’t provide appropriate description. Until 1000 years, it won’t be approved. I usually go to the related government and asking for guidance related to the proposal. After that I asked DPRD to sign. Therefore the process is easier as I alroady got the DPRD signature. 144


Rafif: Maksudnya itu DPRD Bantul mbak? Is that means DPRD Bantul? Supini: Iya, DPRD Bantul, mana lagi. Kalau mau ngajuin ke provinsi ya tinggal ke DPRD provinsi to. Kita kan mau menjalankan itu kan harus tau liku-likunya harus tau. Kalau cuma njaluk nderek (pasrah) ya sampai 1000 tahun ga bakalan turun. Yes, DPRD Bantul, where else. If you want to submit to the province so you just go to DPRD province. If we want to submit the proposal we have to understand the process. If you just being passive, in 1000 years it won’t be approved. Rafif: Terkait dengan DPRD itu, mbak menghubungi ketua atau anggota DPRD? In relation to DPRD, do you contact the chair or the member? Supini: Pokoknya anggota DPRD (siapapun itu) dan menerangkan misi kita. Kemudian dia akan mengarahkan proposalnya kemana. Makanya belum ada setahun sudah turun anggarannya. Sekarang saya pendidikan cuma sampai SMA. Harusnya saya dari SMP itu sudah gagal, bahkan mau mendaftar SMA pun harus sama guru. Bahkan waktu SMA harusnya senang-senang, saya malah punya suami. Tapi mental saya sudah tertata sejak kecil, selain itu aku juga digembleng waktu di luar negeri. Di luar negeri saya tidak cuma bekerja, tetapi juga mempelajari lingkungan sekitar. Kalau dibandingkan sama orang kuliah, karena pengalaman, bisa jadi saya seimbang. Anybody as long it is the member DPRD and explains about our mission. He then will direct us where to go with our proposal. That is why it is approved for not even a year. Now my education is only High School graduate. Actually when in Junior High School, I almost failed; even I need teacher assitance to register me to High School. Even in High School where I suppose to have fun, I already got married and have a husband. But I have a well-trained mentality since I was young. Beside that I also got developed when I’m abroad. When I was there I’m not only working but also learn about people surrounding. If compare to college graduates, because of my experience, I can compete with them. Rafif: Langkah untuk menghubungi DPRD itu menarik lho mbak. Your approach to contact DPRD is interesting. Supini: Kembali lagi, kita tanya rumahnya orang DPRD ada dimana dan kita bicarakan baik-baik. Kalau untuk kepentingannya masyarakat, masa orang DPRD ga mau. Dia pun akan membantu kita karena suatu saat ketika mereka pengen lagi (mencalonkan diri kembali) pasti masyarakat akan mendukung mereka. Meski pada dasarnya belum tentu saya mendukung dia. Karena pada dasarnya saya orangnya netral. As I told you before, we asked where DPRD people house is and we talked appropriately. For community interest, they won’t consider to refuse. He will help us as they will also need our help when they to be candidate again, the community will support him. Although it doesnt always mean that the community will surely support him. I am basicly neutral. Kemarin saya sempat didekati orang PDI P. Saya mau dijadikan sayap kanan untuk perempuan. Dia berfikir untuk merekrut saya karena massa saya yang banyak dan dia bisa mengambil massa saya. Tapi saya berprinsip bahwa saya ini orang sosial, saya tidak boleh berpihak ke salah satu partai. Kalau saya 145


berpihak ke salah satu partai maka saya akan mengalahkan (mengorbankan) anak buah saya. Kalau mereka ingin mendapatkan dukungan anak buah saya, silahkan dekati anak buah saya. Kalau mereka kamu bantu, mereka pasti akan membantu kamu. Kalau mereka minta saya, nanti orang berfikir saya mendapatkan uang. Padahal saya tidak pernah berfikir kesitu (mendapatkan uang). There were people from PDI P try to approach me. He wants me to be the right wing for the woman. He thinks to recruit me as I have a lot of followers and he can take my followers. But I got a principle that I am a social person and I should not take side in any parties. If I take side in one party therefore I will sacrifice my followers, If they want my follower support, then they just need to approach them. If you help them, they will help you in return. If they ask me, people will think that I receive money. While I never think about that. Saya bilang ke masyarakat bahwa saya itu tidak ada maksud apa-apa, saya di sini cuma membantu kamu. Kalau saya mau jadi orang, maka saya akan minta bantuan kalian. Misalnya dalam pemilihan lurah. Nah ini, kalau kalian ga membantu saya, ya saya ga menurunkan bantuan dari pemerintah. Kalau misalnya saya mau menjadi lurah, saya dapat mencarikan bantuan (grant) dari pemerintah biar dapat pamrih. Bagi menjadi pejabat itu tidak ada artinya, lebih baik menjadi orang sosial dari pada menjadi anggota dewan atau perangkat desa. I told the community that I dont have any ulterior motives, I am here to help you. If I want to be someone, therefore I will aks for your support. For example in Lurah election. If you dont help me, so I cannot process the approval or donation from the government. If I want to be Lurah, I can process the government donation so that they will support me. For village government it is nothing, but it is better to be social person that to be village government. Rafif: Pernah tidak mbak, jalur memuluskan proposal dari DPRD macet? Have you ever try to process the stuck proposal from DPRD? Supini: Ada sih (pernah), tapi biasanya saya hubungi (telepon) terus. Saya selama ini selalu punya solusi-solusi, karena dalam dua tahun saya buat organisasi ini, saya sudah dapat 4 kali bantuan. Itu paling banyak karena setahun sudah dapat dua kali. Apalagi kemarin program dari kabupaten, yang turun itu ada 16 kelompok. Nah, 16 kelompok itu pengajuannya seperti ini, setiap kelompok itu terdiri dari 20 orang. Ada yang mendapatkan 5 paket, otomatis 5 paket itu kan untuk 20 orang. Sedangkan saya 20 orang itu dapat 20 paket. Karena itu kemarin saya itu diam saja. Ternyata ada yang dengar, kenapa kuliningrat dapat banyak? Yes there is, but I usually I chase them over the phone. I always come up with solution, in two years this organsiation has been established, there are 4 times I receive donation. This is a lot as usually only twice a year. Moreover there is a program from Kabupaten, there were 16 groups. Rafif: Kuliningrat itu apa ya mbak? What is Kuliningrat? Supini: Itu paguyuban yang saya buat, namanya kan women kuliningrat. It is the association that I establish, the name is women kuliningrat. Rafif: Saya kira nama paguyubannya itu Manunggal jaya? I thought that the name is Manunggal Jaya? 146


Supini: Manunggal jaya itu assosiasinya, di dalam assosiasi tersebut ada beberapa kelompok. Itu ada women kuliningrat untuk perempuan dan ada kuliningrat untuk laki-laki. Kuliningrat itu artinya kuli yang terpandang. Orangisasi ini berdiri di Korea dan ada cabangnya di Yogyakarta. Manunggal Jaya is the association, inside the association there is some groups. There is women kuliningrat for women and kuliningrat for men. Kuliningrat means the high class worker. This organisation establsihed in Korea and has a branch in Yogyakarta. Rafif: Itu organisasi untuk orang Indonesia mbak? Is this organisation for Indonesian? Supini: Kuliningrat itu khusus untuk orang jogja. Kuliningrat is only for Jogja people. Rafif: Oh.. Kenapa dibawahnya Bantul dan bukan provinsi Yogyakarta? Oh.. why it is in Bantul but not under Yogyakarta province? Supini: Karena pendirinya saya di Bantul. Makanya, kemarin ini sempat dan masih menjadi kasus. Di sini ada women kuliningrat dan ada kuliningrat. Dari women kuliningrat dan kuliningrat ini, proposal sudah masuk semua ke pak Sri Sultan (Gubernur DIY). Kemarin dari jogja, itu membentuk kelompok khusus dengan nama yang sama, yakni kuliningrat. Mereka sudah membentuk dan membuat surat-surat yand diserahkan ke DIY dan BP3TKI. Because, I am the founder in Bantul. This once became a case and still became a case. There was women kuliningrat and kuliningrat. From these two groups, have submitted the proposal to Sri Sultan. These people from jogja has created a group with the same name, kuliningrat. They alrady formed and make the paperworks to be submitted to DIY and BP3TKI. Ternyata oleh pak Sri Sultan dipanggil. Maaf ini sudah ada TKI purna yang menggunakan nama kuliningrat. Oleh karena itu, kalau kulinningrat itu sudah ada aliran dana yang mengalir kesana (kuliningrat Bantul). Kalau mau membuat nama itu, tolong diubah. Mereka tidak berani protes ke saya karena saya sudah lama di korea dan orang yang mendirikan kuliningrat itu salah satunya anggota saya. Tidak apa-apa kalau membentuk kuliningrat tetapi harus dibawah manunggal jaya. Jadi menjadi kelompok kecil dari Manunggal jaya (Marunggal jaya artinya bersatu untuk menuju kejayaan). Ternyata dia ga mau dan dari atas (pemerintah) sudah ditutup aksesnya. Then pak Sri Sultane called them and said that this returnee already use the name of Kuliningrat. Therefore, if there is a fund distributed to kuliningrat Bantul, the other has to change the name. They afraid to complain tom e as I have been to Korea for long time and the people who establish kuliningrat is one of my members. It is okay to formed kuliningrat but they have to be under Manunggal Jaya. So they become small groups of Manunggal jaya (manunggal Jaya means to be united for the success). But they dont want to join and from government already cut the access. Rafif: Berarti eks TKI Korea terpecah-pecah ya mbak? So there are fragmented Korea returnees?

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Supini: Iya, ada beberapa. Tapi kalau dilihat dari badan hukum, lebih kuat saya. Manunggal jaya ini hendak saya badan hukum kan. Kalau Cuma pengurus, Cuma tinggal dibuat aja. Kalau ada bansos dan lain-lain, kan tinggal mudah. Yes there is. But if we look at legal body, I am more legitmate. Manunggal Jaya will have a legal body. If we need a board member, we just created it. If there is social assistance and others, the process will be easier. Rafif: Oh iya, terkait dengan anggota DPRD itu tadi. Itu dari daerah pemilihan Sanden atau bukan mbak? Related to DPRD member is that from Sanden election area or not? Supini: Tanya-tanya, kembali lagi bagaimana kita memberikan beban (kualitas) pada proposal ini. I asked them, it depends on how we justify the importance of the proposal. Rafif: Saya kira dari daerah sini mbak Thia? I thought it is from this area. Supini: Engga (ada keenganan menjawab) No (there’s a resistance to answer) Rafif: Tapi kalau latar belakang partainya mbak? But how about the background of the political party? Supini: Kalau aku hidup tanpa partai kok (menghindar menjawab) I live without the party (refuse to answer) Rafif: Apakah partainya dari PDI Perjuangan mbak? Karena yang kuat di Bantul kan dari PDI Perjuangan. Is the party from PDI Perjuangan? As the strong party in Bantul is PDI Perjuangan. Supini: Kalau kemarin yang bawa (membantu proposal mendapat anggaran) itu malah dari PAN. Kalau saya tergantung mana yang dekat, dari PAN bisa ke PDI P. Kan kelompok yang dibawa beda-beda. Makanya, kembali lagi gimana membebani sebuah proposal itu. The last time that brings the proposal to be approved is from PAN. From me it depends on which one is closer, from PAN to PDI P. As they bring different group. Therefore, it depends on how we justify the proposal. Rafif: Pernah ga sih mbak, ada yang meminta diajari membuat proposal? Is there ever someone aske to be assisted on how to make proposal? Supini:

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Bukan diajari, tapi malah mencontoh (copy paste) isinya. Rata-rata orang baru mau belajar ke saya setelah diminta atau diberikan rekomendasi dari BP3TKI. Not to be taught how, but they just copy the content of the proposal. Most of them ask me to teach them after directed or recommended by BP3TKI. Rafif: Biasanya proposal yang menjadi bahan diskusi bahasan dengan pemerintah ya? Usually proposal is the material for discussion with the government? Supini: Iya, hanya proposal Yes only proposal. Rafif: Assosiasi ini kalau tanpa dana pemerintah, ada kegiatan ga sih mbak? If there is no fund from the government, is there any activity? Supini: Sejauh ini tidak karena masyarakat kita ini sulit sekali. Saya saja menggaji karyawan warung saya ini berbasis hari per hari dan berbasis bonus daripada saya beri gaji per bulan. Karena kalau gaji per bulan, orang nanti ga masuk. Saya mempelajari dari Korea, kalau di Korea itu orang gajinya kecil tapi bonusnya besar. So far there is none as our community is very difficult; I pay my employee daily based and bonus based than monthly based salary. As if monthly based salary, they will find a way to skip work. What I learn from Korea is that they have small salary but big bonus. Rafif: Kalau ada orang yang mau berangkat kerja ke luar negeri, itu mennghubungi mbak Thia atau langsung menuju BP3TKI? If there is people that want to work abroad, can they contact you or directly to BP3TKI? Supini: Langsung, sebenarnya dulu banyak anak yang minta saya mengarahkan mereka. Tapi saya tidak mau. Alasannya karena orang mau berangkat ke luar negeri, kalau berangkat maka biasanya lupa sama kita. Tapi kalau tidak berangkat, kita yang akan disalahkan. Directly, there was people who asked for my direction, but I dont want to. The reason is when they already depart abroad they will forget about me. But when they cant depart, they will blame me. Rafif: Kalau mbak Thia, sering ikut pengjaian atau kegiatan sosial? Are you joining pengajian or social activities? Supini: Jarang, bahkan tidak pernah. Saya di desa itu hanya mengurus warung saja. Maaf ya, pengajian di desa itu guru ngajinya itu ga bisa melakukan, cuma ngomong tok. Lebih baik saya belajar dari yang bisa ngelakoni (menjalankan). Saya habis dari luar negeri rasanya mangkel (jengkel) karena mentalitas saya sudah terbiasa di sana. Begitu sampai sini, rasanya mangkel (jengkel) banget. Waktu saya pulang dulu saya dapat kartu bebas bea cukai untuk barang-barang saya, saya dapat itu dari kedutaan, tapi orangorang teman saya kan ga pada tau. Saya dapat bebas cukai tersebut karena saya melapor ketika hendak mau pulang. 149


Rarely, almost never. I only take care of my warung. Sorry to say but pengajian in the village there is lack of integrity from the teacher, they just say it but not done it. It is better for me to learn from the people who really done it. After I return from abroad I feel upset as I already get used to there. When I reach here I feel upset. Wshen I return I got custom free card for my stuffs, I got it from the embassy, but my friend’s didnt know about it. I got free custom as I report when I’m about to depart. Rafif: Di desa masih sering ada arisan trah? Is there stil arisan trah in the village? Supini: Di sini masih banyak, kalau hari raya kan di sini bikin acara dangdutan. There is still many here, in the hari raya there is usually dangdutan event. Rafif: Di desa ada assosiasi apa saja mbak? In this village what are the association? Supini: Ada pengajian, yasinnan, arisan panen, arisan PKK dan kelompok tani. Saya ini jarang ikut arisan di desa karena biasanya nanti dicurigai lagi (mengko gek gek). There is pengajian, yasinan, arisan panen, arisan PKK and farmer group. I rarely join arisan didesa as I dont want to be distrust again. Rafif: Dulu pengalaman kerja dan berassosiasi di Korea bagaimana mbak? How was your working experience and association in Korea? Supini: Saya itu kerja dari jam 8 pagi sampai jam 8 malam. Kadang saya masih masak, membuat tahu susur atau tahu peyek. Biasanya setelah itu saya ke shelter dan itu dibayar dalam hitungan jam. Satu jam dibayar 25.000 won. I used to work from 8am to 8pm. Sometimes I still cook, make tahu susur or peyek. Usually after that I went to shelter and paid hourly. I got paid 25.000 won per hour. Rafif: Kalau boleh tau mbak, assosiasi di sanden itu apa aja ya? What are the associations in Sanden? Supini: Ada beberapa seperti kelompok jathilan, ketoprak, arisan, ibu-ibu PKK, assosiasi TKI saya ini. There is some groups such as jathilan, ketoprak, arisan, ibu-ibu PKK, and T Rafif: Kalau di Sanden itu NU (Nahdatul Ulama) dan Muhammadiyah itu kuat ga sih mbak? If in Sanden, are NU and Muhammadiyah has a strong influence? Supini: Ada (enggan mengelaborasi) Yes there is (refuse to elaborate) 150


Rafif: Berarti ada pondok pesantren ya mbak? So there is pondok pesantren? Supini: Ada, kalau ga salah ada dua pondok pesantren (enggan mengelaborasi) Yes there is two pondok pesantren (refuse to elaborate) Rafif: Pengajian di desa ada hubungannya sama NU dan Muhammadiyah? Is pengajian in the village has any relations with NU and Muhammadiyah? Supini: Tidak ada hubungannya (enggan mengelaborasi) There is no relation (refuse to elaborate) Rafif: Terima kasih mbak thia, untuk sekarang cukup sekian Thanks Mbak Thia, for now is enough. Supini: Sama-sama, silahkan hubungi lagi kalau ada yang kurang. You’re welcome; please contact me again if you need other information.

Date and time : Oct 20, 2015, 12.35 WIB Informant : Kharis (Group C)

Kharis: Saya pergi keluar negeri awalnya cuma untuk menghilangkan stress sama nakal mas. Sampai sana mau gak mau akhirnya harus kerja kan ya. Tapi alhamdulillah saya dapat kerja. I work abroad with the intention to get rid of the stress and my delinquent in the beginning. When I arrived there, I have to go to work anyway. Alhamduillah, I finally got a job. Rafif: Jadi pasca pulang dari Malaysia, apakah merubah perilaku? So after return from Malaysia, did your attitude change? Kharis: Puas gak puas sih mas. Yang puas ya nambah pengalaman, dapet kenalan orang banyak dan dapet mental lebih. Kalau gak puas sih dapet uang sedikit karena gak tujuan utama. Saya juga pulang karena disuruh pulang cewek saya. Moderately satisfied. I satisfied as I got experience, I got to know many people and got more confidence. I am not really satisfied as I only got a bit of money as that is not my main intention. I also return home as my girlfriend asked me to do so. Rafif: Jadi kalau gak disuruh pulang gak pulang dong ? 151


So if your girlfriend did not asked you to go home, you didn't go home? Kharis: Iya enggak mas. Karena di sana (Malaysia) kehidupan lebih bebas. Memang diatur oleh polisi, tapi tinggal main kucing-kucingan sama polisi karena yang penting ada duit. Of course no. As in Malaysia my life is more free. It was monitored by the police, however I can getaway with it as long as I got money. Rafif: Disini pekerjaan sulit ya mas ? The job in here is difficult, isn’t it? Kharis: Iya mas, tapi alhamdulillah kenakalan saya lumayan berkurang. Jadi hidup biasa lebih banyak diam. Sebelum ini aku gak bicara sama siapapun mas. Saya mau ngomomg kalau diajak ngomong duluan mas. Yes it is. But alhamdulillah I got less delinquent. I live a normal life and more quiet. Before this I didnt talk to anyone. I only talk if they talk to me first. Rafif: Itu karena dari Malaysia yang lebih individualis ya mas? Is it because Malaysia more individualistic? Kharis: Iya, karena di sana (Malaysia) lebih banyak privasi dan individualis. Yes, because there is more privacy and individualistic. Rafif: Kalau dari kacamata politik, mas sebelum berangkat lebih gimana mas. Apakah lebih kolot (konservatif) atau bebas (liberal)? From the political point of view, before you went abroad, how is the condition? Is it more conservative or liberal? Kharis: Kalau saya sih biasa aja mas, tidak kolot dan tidak juga bebas. I am just okay, not conservative and not liberal as well. Rafif: Kalau di malaysia gimana mas ? How it is in Malaysia? Kharis: Kalau masalah kebebasan lebih parah sana mas. Disana prostitusi, minuman keras legal. There are more freedom there, such as prostituton and alcohol are legal. Rafif: Masih masih kontak dengan sesama mantan TKI? Are you still in contact with other returnee? Kharis: Tidak mas. Tapi kalau ada acara-acara tertentu yang membutuhkan kontak mas. 152


No, But if there is any particular events we’ll be in contact. Rafif: Kalau boleh tau, biasanya aktivitas yang dilakukan dengan keluarga itu apa ya mas? What are the activities that usually do with your family? Kharis: Saya diam di rumah, kalau enggak ya keluar dari desa untuk berburu hewan seperti biawak dan musang. I usually just stay quiet at home or go outside of the village to hunt wild animals such as lizard and weasel. Rafif: Sekarang masih sering berburu di luar desa mas? Are you still doing it often? Kharis: Jarang mas, paling sebulan 2 kali. Not really often, about twice a month. Rafif: Kalau kumpul sama keluarga jarang ya mas? Are you also rarely got together with your family? Kharis: Kalau saya itu jarang mas kalau kumpul sama keluarga. Yes, I rarely get together with them. Rafif: Kalau secara umum, menurut mas bagaimana kondisi lingkungan di desa untuk tempat tinggal? In general, how is your neighborhood in your opinion? Kharis: Kalau saya tidak puas mas. Soalnya orang kampung gak bisa diajak maju mas. Mereka cuma mikir bagaimana caranya mencari uang tanpa memikirkan anak cucu. Mereka pengennya jadi petani. Misal nih mas, orang yang pada balik dari merantau di Korea atau di mana saja. Pas balik iya langsung jadi petani lagi mas. Mereka tidak mikir usaha. Tapi ada enaknya sih mas di desa, kegiatan gotong royong sih masih bagus. I am not satisfied as they hard to motivate to strive to be better. They only think on how look for money without think about their child and grandchild. They only want to be farmer. For example, those who return from Korea or anywhere else, they back to be farmer again. They don't think about business. But one good side of the village is that they still work together. Rafif: Apa tidak enaknya di kampung mas? What is the bad side living in the village? Kharis: Gini mas, kalau di kampung kita gak bantu gotong royong. Ya nanti akibatnya tidak bakal di bantu juga mas. Jadi harus kumpul dan karena pemikirannya uang sehingga orang di kampung tidak bakal maju mas. Susah diajak maju mas. Jadi kalau di kampung, pengetahuan kita gak maju mas. Mindset terbatas dan gak ada perkembangan lebih baik. 153


If we are ot participate in working together, they wont hel pus in return. So we have to participate and as they only think about money so they cant be developed. So in the village, if our thinking is not advance, limited mindset, therefore there will be no improvement Rafif: Mas ikut komunitas agama seperti LDII? Are you joining religious community such as LDII? Kharis: Enggak suka mas. LDII itu membeda-bedakan mas. Kalau Islam iya Islam yang berpegang pada AlQuran. Yang namanya agama kita harus menyikapi secara bersama-sama mas. I dont like it. LDII differeniate people. Islam is islam which refer to Al Quran. We have to be together for religion. Rafif: Ada tidak sih mas, perasaan tidak di terima di komunitas desa? Is there any feeling that youre not accepted by the community? Kharis: Tidak ada mas. Kalau prinsip saya sebelum saya disenggol (diprovokasi), di kampung saya hanya diam mas. Tapi kalau sudah keterlaluan, iya udah aku hajar mas. Pernah ada aku kemarin berantem dan hampir saya bunuh orang mas. Kalau tidak ada orang tokoh. Awalnya sih hanya bercanda, tapi sudah keterlaluan mas. Dia juga tidak menghormati orang tua mas, suka nakal sama anak-anak dibawah umur. Dikira saya diam itu tidak berani mas, tapi aku diam hanya untuk menjaga martabat dan nama baik saya. Tetapi sekali nama saya dijelekin, maka saya sudah tidak sabar mas. Itu anak aku kejar terus mas. There is none. My principle is that if they not provocate me then I just be quiet. But if it is already beyond my boiling points, so I will fight them. There was one time I got in fight and I almost kill people, if there is no important person who won’t let me to do so. At first it was only joking, but I think it is already enough. He also not respects older people and delinquent to kid undeage. He though that if I am quiet it means that I’m afraid. But I’m quiet to respect my dignity. But once he insults me, I can’t hold it anymore. I chase that people. Rafif: Tokoh kampung siapa mas? Who are this important people? Kharis: Iya mas, seperti ketua RT, Kyai dan ketua RW There are RT leader, Kyai and RW leader. Rafif: Owalah Oh I see. Kharis: Iya mas, kalau kemarin gak ada tokoh kampung sudah mati itu pemuda itu mas. Soalnya gak ada orang yang bisa mencegah saya. Yes it is, if there was no these important people, that guy must be dead. As there no one cant stop me. Rafif: 154


Bagaimana gak pernah ikut gabung dengan kelompok pemuda mas? Have you joined any youth association? Kharis: Iya itu mas, biasa saja. Kalau pengen ya gabung, yang penting sosial bagus. Susah mas di kampung, orang kampung susah untuk diajak sukses. Just okay, if I want to join then I join. It is difficult in the village as they dont want to be success. Rafif: Susah ya mas ngajak orang di desa? So it is difficult to influence them? Kharis: Susah mas. Mereka susah diajak maju bersama. Mereka belum bisa diajak untuk berfikir kedepan mas. Yes it is, hard to influence them to grow together. They not think forward. Rafif: Menurut mas, setuju tidak kalau sebuah negara akan harmonis jika mayoritas berasal dari satu etnis saja? In your opinion, do you agree if one country will be in harmony if the majority came only from one ethnic? Kharis: Saya sangat tidak setuju, karena dengan berbagai suku yang dimiliki indonesia sekarang akan lebih bagus kalau bisa bersama bersatu. Saya akan sangat setuju jika dari berbagai etnis mas, tinggal bagaimana rasa solidaritas kita bisa bersama untuk bersatu. I don't agree at all, as with ethnic diversity in Indonesia right now will be better if united. I am very agree if consist with various ethnic, just about to maintain solidarity to be united. Rafif: Tapi kalau beraneka ragam nanti rawan konfilk ya mas? But diversity prone to conflict? Kharis: Belum tentu mas, tergantung rasa solidaritas kita bersama. Not necessarily, depends on the common solidarity. Rafif: Menurut mas, apakah dengan semua orang kita perlu hati-hati? In your opinion, should we be cautious with everybody? Kharis: Iya mas, kita harus hati-hati terhadap semua orang mas. Baik dengan keluarga, sahabat dekat dan apalagi orang lain. Di keluarga dekat banyak itu mas cerita tentang harta warisan. Yes we are, we have to be cautious with everybody. Even with family, friends, and more with other people. In the family there is a lot of story about heritage. Rafif: Kalau begitu mas tidak percaya siapa-siapa? So you trust no one? 155


Kharis: Saya tetap lebih percaya keluarga mas, kalau dibandingkan dengan tetangga atau teman. Karena kalau teman kerja pun bisa menusuk dari belakang mas. I still trust my family compare to neighbor or friend. As friend can still stab you from behind. Rafif: Kalau sama orang yang aktif di masjid mas? With people who active in the mosque? Kharis: Saya tidak munafik ya mas. Walaupun orang itu rajin shalat ke masjid. Tapi tidak semua orang itu bagus mas. I am not a hypocrite. Even they are diligent in their prayer in the mosque, but not necessarily all of them good people. Rafif: Kalau agamanya berbeda mas? How if they have different religion? Kharis: Kalau saya sih bisa membedakan mas. Kalau selain agama islam saya gak bisa komentar banyak mas. Rasa solidaritas saja lah mas. I dont differentiate people. If other than Islam I dont have any other comments. Solidarity is important. Rafif: Lantas, dalam kehidupan sehari-hari. Pernah tidak masyarakat menganggap mas tidak jujur? In everyday life, have you felt that the community thinks that youre not being honest? Kharis: Pernah mas, di kampung ada mas. Kita bantuin kerja malah dicurigain mas. Yes I feel that, I helped people but they think that I have ulterior motives. Rafif: Lantas apa kegiatan yang dilakukan bersama masyarakat mas? So what are the activities that you do with the community? Kharis: Ya paling gotong royong atau kerja bakti mas. Itu juga tidak begitu sering mas, tergantung. Gotong royong or kerja bakti. That also not that often, it depends. Rafif: Ada perbedaan kaya dan miskin yang cukup kuat kah mas? Is the difference between rich and poor quite big here? Kharis: Iya mas tidak seimbang. Ada orang kaya yang hanya menyumbang uang saja, tapi jarang untuk ikut bersosialisasi dengan masyarakat mas. Yes, it is imbalance. There are rich people that only contribute money, but rarely join the community activity. 156


Rafif: Apakah orang yang sukses itu mantan TKI juga mas? Is that success people also returnee? Kharis: Bukan mas, dia sukses karena usaha sendiri. Menjadi pengusaha mas. No, he is succesfull because of his own hardwork as a businessman. Rafif: Kesenjangan itu bikin potensi konflik ga sih mas? Disparity became the potential of conflict or not? Kharis: Iya mas, terutama beda orang yang punya kekayaan dan beda agama mas. Yes it is, especially people with different economic level and religion. Rafif: Agama itu termasuk LDII ya mas? Is religion including LDII? Kharis: Tidak tau mas, itu kan politik. I dont know, that is politics. Rafif: Kalau ada orang yang berpendapat beda dengan mas, menurut mas apakah orang ini didiamkan saja? If there is people who has different opinion with you, are you will just let them be? Kharis: Kalau dia mengajak berdebat debat dan pandangan sudah jelek, saya diamkan. Tapi kalu berbobot, ya saya saring dan saya suka untuk diskusi lebih lanjut mas. If he asked for a debate and the view is already bad so I just let them be. But if it’s worthed, I will try to filter it and I would like to discuss further. Rafif: Oh iya mas, dulu bisa dapat info berangkat ke Malaysia dari siapa mas? How did you get the info to go to Malaysia? Kharis: Dari om saya mas, kalau mau kerja ke luar lewatnya ini dan ini. Saya kerja ke luar negeri supaya bisa merubah sifat dan perilaku. Soalnya saya orangnya cuek mas sama siapapun, From my uncle, he told me fow to work abroad. I work abroad so that I can change my attitude and behavious as I am ignorant to everybody. Rafif: Kalau pas balik kemarin bawa uang banyak mas ? When you return you bring a lot of money? Kharis: 157


Iya tidak banyak mas. Karena uangnya sudah saya transfer, biar lebih aman. Not much, I have transferred the money, to be safe. Rafif: Uang yang didapat dari hasil kerja di luar negeri dijadikan apa mas? What the money you got from the work abroad is used for? Kharis: Kalau itu saya belikan sepeda motor mas. Rencana nanti mau mencicil membuat rumah mas. Kalau bisa sebelum punya anak, biar enak dan siap. Gini mas, banyak orang itu bermuka dua. Jadi apa yang dikatakan berbeda dengan isi hatinya. Makaya kita harus hati-hati mas. I bought a motorcycle. I plan to use it to build a house. Hopefully before I had a child, so I can be ready. People may have two faces, so what he said might be different with what in his heart. We havet o be careful. Rafif: Ada aturan tertulis tidak mas, kalau kita saling menolong nanti akan di tolong kembali? Is there any written rule that if we help people, the favor will be returned? Kharis: Sebenarya gak ada mas, tapi iya harus bantu kembali sebagai utang budi. Itu enaknya di desa mas. Actually there is none, but we need to return the favor. That's the good side of living in the village. Rafif: Kalau waktu di Malaysia, mas ikut paguyuban juga? When you were in Malaysia, were you joining association? Kharis: Kalau saya sih orangnya susah mas. Males karena tidak cocok sama yg lain. Jadi kalau saya sih lebih enak sendiri (tidak ikut paguyuban). I am a difficult person. I am i hesitate as I am not fit with other people. So I prefer to be with myself only.


: Nov 24, 2015, 16.00 WIB : Nia Lestari (Group C)

Rafif: Kalau saya membaca hasil kuisioner di sini, mbak dulu ikut arisan ibu-ibu PKK ya mbak? Kalau sekarang masih ikut arisan ibu-ibu PKK? If I read from the questionnaire, you used to join arisan ibu-ibu PKK, is that correct? Are you still joining now? Nia: Itu dulu mas, kalau sekarang saya sudah jarang. Karena sekarang saya tidak bisa meninggalkan anak di rumah,masih kecil. Yes I used to, but now I rarely join. As I can not leave my kids at home, they’re still small. Rafif: 158


Baik mbak, kalau mbak sendiri melihat lingkungan yang ada di sekitar desa ini bagaimana? Kalau dibandingkan dengan waktu ke Korea? Alright, if you look at your neighbourhood now, how do think about it? Compare to what you have in Korea? Nia: Berbeda sekali mas. Kalau disana semua serba tepat waktu. Kalau disini kerja banyakan istirahatnya. Disana lebih tepat waktu dan dari sisi keamanan dan fasilitas umumnya lebih maju dibandingkan di sini. So much different. Everything is punctual there. While here to much break time. It is more punctual and the securities as well as the facilities are more advanced in there compare to here. Rafif: Di desa ini tidak begitu aman ya mbak? This village is not so safe? Nia: Iya mas, sebenarnya aman. Cuma ya sering tawuran itu karena dangdutan itu mas. Actually this village is safe. However, often there is a fight because of the dangdutan. Rafif: Kenapa bisa sampai berkelahi seperti itu mbak? Why they got into fight? Nia: Karena pada mabuk itu mas, di Sanden sering pada mabuk seperti itu. Because they all drunk, in Sanden they often get drunk like that. Rafif: Setelah pulang dari Korea. Mbak merasa jaringan pertemanan mbak semakin luas atau biasa saja? After return from Korea, do you think you have broadened your friendship network or not? Nia: Biasa saja mas. Ya paling saya dekat dengan teman main saja mas. Kalau tidak ya sama tetangga di sekitar rumah saja. I think just okay. I only close with my best friend or with the neighbor close to my house. Rafif: Kalau bias dirata-rata, perempuan di desa ini bekerja atau tidak mbak? In average, do women in this village are working or not? Nia: Tergantung mas, kalau bekerja ya bekerja. Kalau pengangguran ya tidak bekerja. Cuma memang banyak juga yang pergi ke ladang untuk membantu mencari rumput. It depends, if they work so do they. If jobless so they don’t. But there is quite a number who work in the field to get a grass. Rafif: Mbak Nia tidak tertarik untuk membuat bisnis atau kerjasama dengan tetangga atau orang desa? Aren’t you interested to create a business or cooperate with neighbor or other villager?

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Nia: Tidak mas, saya lebih suka sendiri. Kalau barengan itu kan orang berbeda-beda. Ada banyak keinginan yang tidak selalu bisa diakomodasi. Kalau sendiri itu lebih enak karena resioke lebih kecil. Saya pernah membuat usaha bersama, tapi kemudian pecah. Lebih baik sendiri karena tidak merusak pertemanan juga. No I am not, I like to work by myself. Cooperation hasn’t o deal with different people. It is hard to accomodate many interest. If you work by yourself it is okay as the risk is smaller. I once have the joint business, but then split. It is better alone as it may ruin friendship too. Rafif: Kerjasamanya tidak berhasil karena apa mbak? Why the cooperation did not worked out? Nia: Apa ya. Tidak berhasil mas, waktu itu saya tidak berhasil panen. Ada banyak keinginan dari orang-orang itu mas. Jadi susah untuk mencocokanya (Enggan mengelaborasi). I don't know. It didn't work, that time the harvest failed. There is a lot of interest from those peoples. So it is hard to fulfill them (hesitate to explain) Rafif: Kalau dari level individual, ada tidak perubahan dari mbak Nia ke Korea? As for you as an idividual, is there any changes of you from Korea? Nia: Kalau dilihat dari materi, saya tentu berubah mas. Kalau diluar itu, saya menjadi lebih tepat waktu di sini. Budaya disana yang saya bawa kesini. From material side, I must have changed. Outside from that, I became a timely person. I apply their culture here. Rafif: Terkait persoalan lain yang sifatnya material maupun sosial? Gimana mbak menjalin hubungan dengan orang di sekitar? In relation to other matters which related to material and social, how do you maintain your relations with the people surrounding? Nia: Maksudnya saling membantu? Kalau soal pinjam-meminjamkan uang. Itu tergantung dengan orangnya mas, apakah bisa dipercaya atau tidak. Tapi kalau membantu itu pasti akan saya prioritaskan untuk membantu keluarga (sebelum orang lain). kalau meminjamkan, tergantung orangnya bisa dipercaya atau tidak. Do you mean helping each other? If borrowing money, it really depends to the people. Whether we can trust them or not. But if it is helping each other, I will prioritise my family before helping others. If lending money, it depends if I can trust the people or not. Rafif: Menurut mbak, kenapa lebih mengedepankan keluarga dalam usaha mengatasi persoalan ekonomi? In your opinion, why you prioritise family in economic matters? Nia:

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Yak arena hubungan darah lebih bisa dijagake (dipercaya) mas. Paling tidak seperti itu. Tapi tergantung juga, kalau tetangga butuh, ya tetangga juga saya pinjamkan uang. It is of course the blood ties and I can rely on them. More or less. But it depends, if the neighbors need money, I also lend them. Rafif: Berarti secara umum lebih dekat (percaya) dengan keluarga ya? It means generally you trust your family more? Nia: Iya mas, terutama dengan keluarga kandung. Kalau dengan keluarga jauh, saya juga masih pikir-pikir lagi. Yes I am, especially with my siblings. For relatives, I took time to consider. Rafif: Berarti saling membantunya cukup kuat ya mbak, antar sesama keluarga. Therefore, the you help each other very well in the family. Nia: Iya mas, karena ada ikatan keluarga itu tadi. Keluarga dahulu yang didahulukan mas. Yes it is because the family ties. Family is a priority. Rafif: Apakah ada keharusan apabila membantu harus juga membantu? Is there any obligation if you are helped and you need to return the favour? Nia: Tidak juga mas, tergantung juga. Kalau misalnya saya tidak dapat membantu yang tidak apa. Tergantung pada kemampuan juga mas. Not really, it depends. If I cannot help so that is okay. Depends on my ability. Rafif: Ini saya baca kuisioner kan mbak Nia sedikit bergabung dengan paguyuban. Selain dengan urusa anak, ada hambatan lain yang menghalangi bergabung dengan assosiasi? Refer from the questionnaire, you less likely joining association. Beside busy taking care of the kids, is there anything else stopping you joining association? Nia: Tidak ada mas. Hanya urusan anak saja yang menghalangi. Kalau bisa jalan (anak sudah bisa berjalan), kan bisa ditinggal (untuk bergabung ke paguyuban). There is nothing else, only kids matter. If my kids can walk already, I can leave him at home and joing association. Rafif: Berarti untuk arisan itu memang tidak pernah datang sejak ada anak ya mbak? So for the association, you never come again ever since you have child? Nia: Iya mas, setelah melahirkan tidak pernah. Sebab kalau punya anak itu kan arisan jam-nya malam ya mas. Yes it is, after I gave a birth I never join the arisan again as it held at night. 161


Rafif: Menurut mbak, ada tidak sih, keuntungan untuk datang ke arisan? In your opinion, is there any benefit joining arisan? Nia: Lebih ke hubungan tetangga mas. Kalau arisan itu kan ada dana sosial dan dana sendiri untuk mendatangkan ustadz. Sebenarnya lebih ke hubungan tetangga saja, srawung (berkumpul menyapa tetangga). It is more about maintaining relationship. In arisan we have social fund and voluntary fund to invite religion teacher. It is more on maintaining relationship, to get together. Rafif: Kalau tidak ikut bagaimana mbak? What if not joining? Nia: Tetap akan ditarik (sumbangan sosial) uang, karena sudah menjadi kesepakatan. Still be charged for social fund as it have been agreed. Rafif: Jadi mau ga mau harus ikut ya mbak? So you have to join no matter what. Nia: Iya mas, ini sudah kayak tradisi. Karena tiap RT punya arisan ibu-ibu masing-masing. Yes, this is like custom. Each RT has their own arisan ibu-ibu. Rafif: Ada manfaat lain selain srawung? Is there any other benefit than to get together? Nia: Itu kan nanti ada pengajian mas, temanya juga berubah. Ya itu, paling menambah pengalaman. There is also pengajian with different topics. Therefore, it can add more experience. Rafif: Paska pulang dari Korea karena memiliki materi yang lebih banyak, apa sering diminta bantuan sama saudara-saudara? After return from Korea and you have more material possession, dont you often being asked for a help by your relatives? Nia: Tidak juga mas, tergantung. Tidak sering, meskipun pernah. Not really, depends. Not often, but yes there was. Rafif: Karena dinilai dari kemampuan ekonomi? Because of your economic ability?

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Nia: Kalau dibandingkan dengan saudara-saudara yang lain memang lebih. Namun itu tidak berarti ekonomi saya lebih baik. Ya saya punya saja (kemampuan ekonomi). If compare to my relatives I might be better. But that doesnt mean that I have better economic situation. I just have adequate. Rafif: Di keluarga mbak ada arisan trah? Is there any arisan trah in your family? Nia: Sekarang sudah tidak ada mas, kalau dulu ada tapi tidak pernah ikut. Not anymore, there was but I never joined. Rafif: Kalau hubungan dengan tetangga sekitar mbak? How is your relationship with your neighbour? Nia: Ya saling membantu saja. Kalau misalnya saya sedang panen, maka saya kasih ke tetangga beberapa. Begitupun sebaliknya. We helped each other. For example if I am harvesting, so I share some to the neighbors, vice versa. Rafif: Sewaktu mbak kerja di Korea, mbak ikut paguyuban orang Indonesia disana? Did you joined any Indonesian association while you were in Korea? Nia: Ada mas, tetapi karena acara paguyubannya hari minggu. Saya tidak bisa ikut, karena pabrik saya hari minggu tetap masuk kerja. Jadi selama di korea saya hanya pulang-kerja saja mas. Jarang ikut acara paguyuban. There was an association, but as the activity is on Sunday I cannot joined. My factory is also operated on Sunday. So when in Korea, I just work and home. Rarely joined association’s activity. Rafif: Mbak kan 4 tahun kerja di Korea. Kalau ada kebutuhan sewaktu di korea, mbak menghubungi siapa? You worked for 4 years in Korea. If you need for assistance, who do you call? Nia: Telepon bapak (keluarga), saya juga kadang minta bantuan orang Indonesia di sana. Di satu pabrik pasti ada orang Indonesia. Dibantu tapi tidak selalu anggota paguyuban orang Indonesia. I called my father, I also asked for a help from Indonesians there. In one factory there must be Indonesian. I was helped but not always people from the association. Rafif: Berarti tetap ikut acara paguyuban kuliningrat (Assosiasi TKI di Korea)? So you’re still joining the activity of paguyuban kuliningrat (Assosiasi TKI in Korea)? Nia: Iya mas, kalau waktu libur saja. 163


Yes, only in day off. Rafif: Selebihnya lebih ke orang-orang terdekat saja (kalau butuh bantuan di Korea)? More of that, only to the closest people (if need help in Korea)? Nia: iya. Yes Rafif: Menurut mbak, apa sih keuntungan bergabung dengan assosiasi? What is the benefit of joing association in your opinion? Nia: Kalau di Korea itu membantu mempererat orang-orang Indonesia di Korea saja. Tapi berhubung tidak ada waktu, ya tidak bisa bergabung. If it is in Korea, it helps to maintain the network of Indonesians in Korea only. But as I dont have time, I couldnt join. Rafif: Berarti waktu yang paling banyak dihabiskan itu sama keluarga ya mbak? So you spent more time with family? Nia: Iya mas, sama keluarga. Yes, with family. Rafif: Menurut mbak, orang-orang di desa itu ada kebebasan berpendapat ga sih mbak? Do you think in the village there is a freedom to have opinion? Nia: Menurut saya bebas ngomong dan tidak dipaksa kok mas. I think I have a freedom of speech and not forced. Rafif: Terima kasih banyak mbak Nia, saya rasa untuk perbincangannya cukup sekian. Thank you so much Mbak Nia, I think the discussion is enough.


: Oct 23, 2015, 15.45 WIB : Farid (Group C)

Rafif: Selamat sore pak Farid, saya mau tanya kalau sebelum berangkat itu berapat ya pendapatan pak Farid selama satu bulan? Good afternoon Pak farid, I want to ask before you went abroad how much is your income per month? 164


Farid: Dulu sebelum berangkat berarti sudah lama banget gapapa. Waktu itu 400 ribu, dan waktu itu sudah besar banget karena rata-rata pendapatan 225 ribu. Waktu itu tahun 95 saya lulus kuliah, saya kerja di pabrik terima bersih sekitar 400. Tapi terus kalau saya ke malaysia malah berkurang hanya sekitar 300 ribu lebih sedikit. Before I went abroad it was very long time ago. At that time is 400 thousand and that time is quite big as average income is 225 thousand. At that time is in 1995 when I graduated from college, I worked in a factory and received a nett salary aout 400 thousand. However, when in Malaysia it was lessen to only 300 thousand. Rafif: Kalau setelah balik sekarang ini kira-kira berapa pendapatannya per-bulan? For now, when you return back how much is your income per month? Farid: Kalau sekarang sekitar 5 juta per bulan, walaupun belum pasti juga karena namanya usaha sendiri itu penghasilannya tidak pasti. Tapi itu ya cicilan mobil 2 juta sudah dibayar, cicilan BRI 400 ribu sudah dan pengeluaran sehari-hari sekitar 1,5 juta untuk uang saku anak-anak dan lain-lain. For now is 5 million per month, even not always as in business industry, the income is unpredictable. But from that I have paid my car installment 2 million, BRI installment 400 thousand and daily spending about 1.5 million and my children pocket money. Rafif: Kalau sebelum berangkat ke Malaysia, secara umum pandangan politik bapak bagaimana? Before you went to Malaysia, in general what is your political view? Farid: Kalau dulu jaman Pak Harto (president Suharto) saya kurang suka karena tidak ada kebebasan berpendapat dan otoriter. Saya lebih suka yang sekarang ini. At that Pak Harto time, I’m not really lik eit as there is no freedom of speech and he is an authoritarian. I like it now. Rafif: Secara umum bapak menilai diri bapak kolot (konservatif) atau lebih bebas (liberal)? In general, do you consider yourself to be more conservative or liberal? Farid: Kalo saya tidak suka yang kolot, seperti yang islam-islam bercadar. Bebas tetapi tetap ada aturannya dan tidak kaku. Walau saya sudah ke Malaysia, saya tetap seperti itu. I don’t like conservative, like those moslem women with burqa. Liberal but ruled and not rigid. Even I’ve been to Malaysia, my view remains the same. Rafif: Sekarang masih sering kontak dengan teman-teman sesama TKI Purna? Are you still in contact with returnee? Farid: Kalau dulu sih masih, sekitar 2-3 tahun yang lalu. Tetapi sekarang mereka sudah ganti nomor cellphone, jadi saya tidak bisa kontak lagi. 165


I used to, about the past 2-3 years ago. But now they have changed their number and I can’t no longer contact them. Rafif: Kalau kontak dengan tetangga disini yang sama-sama pulang dari luar negeri? How about contact with the neighbor who also returnee? Farid: Oh ya ada, tapi jarang. Karena sudah sibuk sendiri-sendiri. Yes there are, but seldom. Because we busy with our own business. Rafif: Kalau aktivitas yang dilakukan bersama keluarga, biasanya apa pak? What are the activities that you usually do together with your family? Farid: Paling kalau bersama keluarga ya, jalan-jalan bersama. Paling ke tempat adik atau kakak saya. Usually we just go together visiting my brother or sister. Rafif: Kalau untuk acara di kampung yang bersifat keagamaan selain pernikahan dan melayat orang meninggal, bapak ikut kegiatan apa? What are religious activity beside wedding and funeral that you joined? Farid: Iya saya ikut pengajian, sebulan sekali. I joined pengajian, once a month. Rafif: Dalam setahun terakhir ini sering ikut kegiatan majelis masjid itu tidak? For the past yearm have you joined the mosque committee activity? Farif: Hanya ikut pengajian itu saja. No, I just joined the pengajian. Rafif: Kalau untuk paguyuban, bapak ikut paguyuban apa saja? What kind of association that you joined? Farid: Saya ikut kelompok usaha asosiasi pedagang kaki lima. Kebetulan saya ketua paguyuban di tingkat kecamatan. Saya juga ikut kelompok di masjid. Untuk partai politik, saya sekretaris anak cabang PDI P (Partai Demokrasi Indonesia Perjuangan) tingkat kecamatan. I joined the street vendor association. I am the leader of the association in kecamatan level. I also joined the group in the mosque. For political party, I am the secretary of the branch of PDI-P at kecamatan level. Rafif: Kalau menurut bapak, dari asosiasi tersebut mana yang paling penting dan sering bapak terlibat? In your opinion, from those associations which one is more important and that you invoved more? 166


Farid: Ya, asosiasi pedagang kaki lima itu. Karena saya ketuanya juga, jadi setiap bulan ketemuan. Thas street vendor association. As I am the leader too, so we meet once a month. Rafif: Didalam asosiasi itu hanya berisi orang Jawa atau campuran pak? In that association, there is only javanese or a mix? Farid: Ya campuran mas, namanya juga pedagang. It is a mix, as we are group of merchants. Rafif: Ada tidak halangan buat Pak Farid untuk bergabung atau berpartisipasi dengan kelompok-kelompok tertentu? Is there any challenges for you to join the association or participated in the group activity? Farid: Oh penghalang gitu ya. Paling cuma pengaturan waktu mas. Sedikit memberatkan masalah waktu, kalau pas saya keluar kota kan kalau ada pertemuan saya tidak bisa hadir. For challenges, mostly is about time management. It is a bit hard to allocate the time such as sometimes I go out of town and can not attend the meeting. Rafif: Kalau terkait dengan informasi bergabung dengan paguyuban? How about the information about joining the association? Farid: Tidak ada mas. Biasanya ada informasi dulu, saya baru mau bergabung. Karena saya pengusaha, semua kegiatan yang menunjang wirausaha saya lakukan. Bergabung paguyuban bisa bertemu teman-teman banyak dan bisa menjadi relasi. There is no challenge on that. Initially there is information that makes me join. As I am a businessman, all the activity that supports my business I would do. Joining association provide me an opportunity to meet friends and potential networks. Rafif: Kalau dengan tentangga dekat sering mengobrol pak? Do you talk often with your neighbor? Farid: Sering mas, hampir setiap hari. Satu hari pasti datang, satu dua rumah pasti main. Yes often, almost everyday. In one day I may visit one or two house. Rafif: Sering kerjasama dengan tetangga? Do you often work together with them? Farid: Ya ada. Membetulkan atap rusak atau kerja bakti. Cuma tidak bisa dibilang sering atau tidak. 167


Yes there are such as fixing the roof or kerja bakti. But I cant say it is often or not. Rafif: Bapak bergabung dengan kelompok usaha kaki lima sudah sejak kapan? You’ve been joining with street vendor association since when? Farid: Dua tahun lebih More than 2 years. Rafif: Dulu pertama kali berangkat ke Malaysia bagaimana caranya? How did you first went to Malaysia? Farid: Karena tidak puas dengan lingkungan kerja maka saya kesana. Dulu saya bekerja di Surabaya, terus tidak cocok maka saya ke Malaysia waktu berusia 24 tahun. Saya dulu semi-illegal, saya naik pesawat dari Jogja ke Jakarta, lalu Jakarta - Batam baru naik feri ke Malaysia. Saya baru mendaftar visa di sana dan mencari kerja di sana, tidak lewat agen tetapi lewat teman. As I am not satisfied with my working condition therefore I decided to went there. I used to work in Surabaya, as I was not enjoy it then I went to Malaysia when I was 24 years olf. I used to be semi-illegal worker. I took a plane from Jogja to Jakarta, then from Jakarta to Batam , From Batam I took a ferry to Malaysia. I only apply for a visa when I ot there and look for a job there not from an agent but from a friend. Rafif: Dulu uangnya dipake modal usaha atau apa pak? Do you use the money for business or what? Farid: Namanya anak muda, dulu uang tidak dibawa pulang. Habis uangnya di Malaysia. As a young man, I didn’t bring home the money but I spent it in Malaysia. Rafif: Apa keuntungan dari punya kelompok usaha pak? What is the benefit of having the business association? Farid: Banyak teman. Kan namanya orang usaha kalau banyak teman dan banyak orang tahu jadi buat ajan saling promosi. Banyak teman kalau jual apa saja itu bisa jadi laku. Having a lot of friends. As a businessman, the more you have friend the more people know about your business and you can promote your business to them. If you have more friends, you can sell them almost everything. Rafif: Selain itu ada lagi tidak mas? Besides that? Farid:

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Menunjangnya, partai itu memberi fasilitas kepada kelompok nelayan. Kalau saya dapat dana nya gitu, kalau hasil dari nelayan saya dapat prioritas untuk membeli ikan. Party gave facilities to the fisherman groups. If I got the fund, that’s the benefit. From the fisherman, I got the priority to buy their fish. Rafif: Kalau dengan asosiasi kali lima pak? Dikasih bantuan? From the street vendor association? Did you get any assistance? Farid: Dulu sama Deperindag, pernah berjanji mau dikasih tenda tapi sudah 2 tahun tidak terelialisasi. Malah saya ditelepon proposal saya hilang saya jadi tidak jadi mengajukan. There was from deperindag, they promised to give us a tent but it’s been 2 years and not realised yet. Then I got a call and they said that they lost my proposal. Rafif: Kerjasama sama UKM itu apa saja biasanya? What kind of cooperation betwen the small business? Farid: Biasanya pengolahan hasil laut, bikin pempek, abon ikan laut, crispy, dan lain-lain. Usually the processing products from the sea, such as fish cake, fish jerky, crispy, and others Rafif: kalau di keluarga itu ada arisan trah tidak pak? Do you have arisan trah in your family? Farid: Tidak ada. Kalau di keluarga saya itu, terkait dengan tolong menolong itu tergantung siapa yang mampu. There is none. In my family, we help each other depend on who has more capability to help. Rafif: Kalo bergabung dengan kelompok sering ribut ga sih pak, konflik? In the association, is there often a conflict? Farid: Ya konflik kan biasa to mas kalau rapat, tapi nanti kalau pulang ya boncengan lagi. Conflict is usual in a meeting, but once we go home we ride the motorcycle together. Rafif: Jadi secara umum hanya tergabung 3 kelompok tadi ya pak. Pedagang kaki lima, partai, dan masjid. In general, you joined those 3 associations. Street vendor, political party and mosque. Farid: Paling sering ya kaki lima itu, tapi karena lagi pilkada (bulan depan) ya jadi sering rapat yang partai politik. I often joined the street vendor group, but as there will be upcoming pilkada, I often meeting with the political party. Rafif: 169


Apakah pak Farid menghubungkan anggota antara 3 kelompok tadi? Are you connecting/bridging the members of those 3 groups? Farid: Tidak, saya pisahkan. Apalagi antara masjid dan partai politik tadi. Kan beda itu, yang satu itu politik dan yang masjid itu kan kepasrahan. No, I separate. Betwen mosque and political party. There are different. One is politic and one is about submission. Rafif: Biasanya kalau bapak membantu pasti akan dibantu lagi? Itu dimana biasanya pak? when you help people, did people return the favor? And where is that? Farid: Di partai politik. Kalau di usaha enggak, kalau udah beli ya udah, beli putus. Kalo baik ya bisa berlanjut lagi kerjasama jual belinya. Kalo partai politik kalau udah pernah membantu ya suatu saat membutuhkan bantuan ya akan dicari lagi. In the political party. Not in business, once the transaction is done, that’s it. If it went well then the transaction may continue. In the political party, once you help, when they need for a help, they will look for you again. Rafif: Bapak kalau ada masalah material maupun non material itu biasanya lari kemana pak? If you have a problem both material and non material, where do you ask for a help? Farid: Kalau saya larinya ke keluarga mas, kalau tidak adik ya kakak. Lebih membantu dan percaya keluarga di banding dengan kelompok usaha. I ask my family, my younger or older brother. They are more helpful and I trust my family more than my association. Rafif: Terima kasih pak, sementara sudah selesai. Kalau ada yang saya tanyakan lagi, saya akan hubungi bapak. Thank you pak, for now it is done. If I had further question, I will contact you. Farid: Iya mas, kalau ada yang bisa saya bantu. Bilang saja. Okay mas, if there is anything I can help just let me know.


: Nov 17, 2015, 14.15 WIB : Iswantoro (Group C)

Rafif: Selamat siang mas Iswantoro. Terima kasih sudah menyediakan waktunya untuk berbincang dengan saya. Mas Iswantoro sudah pernah bekerja di luar negeri ya mas?

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Good afternoon mas Iswantoro. Thank you to allocate your time to discuss with me. Mas Iswantoro had been working abroad right? Iswantoro: Pernah mas. Saya kerja ke Korea sebanyak 3 kali. Mulai berangkat pertama kali ke Korea selatan itu tahun 1999. Yes I did. I worked in Korea for 3 times. The first time was to South Korea in 1999. Rafif: Paska pulang dari Korea, mas Iswantoro masih sering membuat kontak dengan sesama TKI Purna dari Korea? Atau sering tidak berbincang dengan masyarakat yang juga pulang dari Korea Selatan? After return from Korea, are you still in contact with the returnees? Or do you often talk with the returnee? Iswantoro: Untuk saat ini sudah jarang sekali mas. Paling hanya saling berbincang dengan masyarakat di sekitar sini. Masyarakat di Sanden ini banyak juga yang pulang dari kerja di luar negeri. Tapi saya juga hanya berbincang setiap ketemu saja. For now it is rare. I just talk with the neighbour around here. Many people in Sanden is returnee. I just talk when I meet them. Rafif: Sebelum berangkat ke luar negeri, apa latar belakang mas Iswantoro? Apakah sempat bekerja? Before you went abroad, what is your background? Were you working? Iswantoro: Saya tidak sempat bekerja mas, jadi saya begitu lulus SMK, saya langsung berangkat ke luar negeri. I didnt work at that time, so when I graduated from high school, I went abroad. Rafif: Jadi begitu lulus SMK ya mas. Kalau terkait dengan pekerjaan sekarang? Puaskah dengan kondisi ekonomi keluarga sekarang? Okay, you wnet abroad after you graduated from high school. How about your present job? Are you satisfied with you family economic condition at the moment? Iswantoro: Sekarang saya sedang usaha dalam bidang dekorasi. Pekerjaan ini sangat tergantung dengan event mas, utamanya pernikahan. Jadi tergantung apakah ada event atau tidak. Kalau secara Pekerjaan saya sekarang dekorasi, itu tergantung dengan ada event atau tidak dari event ini. Secara ekonomi saya lebih puas dengan kondisi ekonomi saya sekarang, mengingat dulu saya belum berkeluarga. Now, I have the business in decoration. This business really depends on event, especially wedding. So it depends there is an event or not. In the economic terms, I feel more staisfied with I had now as previously I havent had a family. Rafif: Kalau secara umum, mas Iswantoro merasa ada perubahan tidak dalam keyakinan sosial politiknya? Maksud saya, apakah mas menjadi lebih memandang pentingnya kebebasan orang? In general, do you feel that there is a change in your social politic views? I meant, are you concern on people’s freedom?

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Iswantoro: Saya dari dulu itu sekolah di kota Yogyakarta dan ngekost. Jadi saya tidak bisa dibilang kolot (konservatif) atau bebas (moderat). Saya sih tengah-tengah saja mas, tidak kolot dan juga tidak bebas. Pulang dari Korea, saya tidak ada juga yang berubah dari pandangan saya ini. I used to study in Yogyakarta city and live in a borading house. So I am not conservative or moderate. After return from Korea, my view remains the same. Rafif: Baik mas, kalau kegiatan yang dilakukan dengan keluarga itu biasanya apa sih mas? Okay mas, what activities you usually do with your family? Iswantoro: Biasanya acara bersama keluarga yang sering itu ya jalan-jalan mas. Walau tidak sering juga, paling dua kali dalam satu bulan. Selebihnya saya banyak kerja. For the activity with my family usually going together at least twice a month. More than that, I spent most of my time working. Rafif: Sudah berapa lama mas, tinggal di lingkungan ini? How long have you lived here? Iswantoro: Saya sudah tinggal di lingkungan ini sejak tahun 2011. Sejak saya pulang terakhir kalinya dari kerja di Korea. I have lived in this neighbourhood since 2011. Since my last return from Korea. Rafif: Kalau dengan komunitas di desa, mas Iswantoro sering ikut kegiatan keagamaan di sini tidak? If with association in the vilage, do you join religious activity in this village or not? Iswantoro: Tidak mas, saya jarang ikut kegiatan di masjid. Hanya kadang-kadang saja saya ikut kegiatan di masjid. Kalau ada hari-hari besar saja seperti idul fitri, baru saya ikut kegiatan di masjid. No, I rarely join the activity in the mosque. I only join for big religious event such as Idul Fitri. Rafif: Mas, kalau untuk usaha dekorasi ini. Mas ikut paguyuban yang sejalan dengan profesi ini tidak ya? For this business of event decoration, do you join with association relevant with this business? Iswantoro: Tidak mas, karena paguyuban yang seprofesi untuk usaha saya ini tidak ada di desa ini. Paguyuban yang ada untuk usaha dekorasi seperti saya ini letaknya agak jauh sehingga sulit untuk bergabung. Bagi saya tidak masalah tidak bergabung dengan paguyuban, karena tidak semua (jualan) harus menggantungkan pada relasi (network). Kita bisa bersaing menggapai pasar dengan memainkan harga. Mungkin ada paguyuban juga disini, tapi saya memilih tidak bergabung karena saya merasa terlalu muda untuk bergabung. Masih awal juga usaha, jadi belum ada pertimbangan untuk bergabung. No, I am not as the association for this business is not exist in this village. The association for this profession is located far from here so that I have difficulty to join it. For me is not a problme to not join the association and not all the business rely on network. We can compete to win the market and play with the price. Maybe there is the association in here, but I chose not to join as i feel that I am too young to join. Besides that my business is still new, therefore there is no consideration for me to join. 172


Rafif: Kalau begitu, mas Iswantoro menggantungkan order pemasaran dari mana mas? If it is like that, so how you get the order from your consumer/market? Iswantoro: Kalau terkait dengan orderan, kan bisa dari facebook, perias atau dari mulut ke mulut. Jadi kita bisa menggunakan cara tersebut, tidak harus bergabung dengan paguyuban untuk menggapai pasar. Related to the order, it can be from facebook, make up artist or people-to-people. So we can use that way and no need to join the association. Rafif: Kalau tidak gabung paguyuban? So if not join the association? Iswantoro: Tidak masalah juga mas, menurut saya. Karena biasanya kita gabung paguyuban karena sudah saling kenal. Ada untungnya juga memang, seperti kalau kita kekurangan properti nanti akan ada yang meminjamkan. Karena kita kenal di paguyuban, mungkin meminjamnya jadi lebih enah (murah). Misalnya juga, kita kekurangan properti dan klien kita mengirim gambar dan ada teman kita yang memiliki, kita bisa pinjam. Not a problem too. As usually we join the association as we already knew some of them. There is the advantages such as if we need properties since we join the association we can borrow from other and it will be easier and cheaper. Rafif: Tapi tidak ada larangan untuk bergabung dengan paguyuban kan mas? But there is no prohibition to join the association right? Iswantoro: Tidak mas, saya memang karena belum mau bergabung saja. Lagi pula kebanyakan yang memiliki paguyuban itu perias dan fotografer. Kalau untuk usaha dekorasi itu, sedikit jarang paguyubannya mas. No, it is just because I dont want to join. Moreover, the association is mostly for make up artist and photographer. For decoration, it is very rare. Rafif: Baik mas, kalau dengan paguyuban sesama profesi, seperi TKI Purna? Okay, how about the returnee association. Iswantoro: Saya tidak ikut juga itu mas. Saya lebih memilih usaha sendiri dan tidak tertarik bergabung dalam paguyuban. I am not joining that too. I chose to run my own business and not joining association. Rafif: Mas bergabung dengan paguyuban yang berbasiskan kesenian atau religi? How about the association related to arts or religion? Iswantoro:

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Saya belum tertarik untuk bergabung mas. Kalau bapak saya cukup rajin untuk bergabung. Dari dulu saya tidak bergabung dengan organisasi. Saya dulu sekolah dan langsung berangkat kerja, jadi kehidupan sosial saya memang sedikit kurang. Paling kalau kelompok hanya rapat di tingkat RT saja. Kalau pulang ke Indonesia, saya hanya ada di rumah saja. Paling saya pernah bergabung dengan karang taruna dan itupun karena diajak teman. Saat itu saya memang sudah tidak berencana untuk pergi ke luar negeri lagi. I am not yet interested to join. If my father, he is quite keen to join. I never join association since then. After finish school, I directly work therefore my social life is small. The only group I joined is in RT level. When I retur nto Indonesia, I just stay at home. I used to join Karang Taruna but it is because a friend. At that time, i already plan not to work abroad anymore. Rafif: Padahal mas Iswantoro masih bisa untuk pergi ke luar negeri lagi? Althoug you can still work abroad? Iswantoro: Masih, karena usia maksimal itu 40 tahun. Hanya saja dulu saya ke luar negeri itu memang saya niatkan untuk mencari modal usaha. Jadi sudah saya patok tujuan awal saya itu. Biasanya kesalahan banyak orang itu, begitu pulang uang sudah tidak tahu lari kemana. Misalnya, begitu pulang sudah mengerti mau kemana usahanya. Memang usaha itu sulit, biasanya orang begitu pulang dari luar negeri itu sudah bawa banyak uang tapi tidak ada pikiran untuk mengembangkan usaha. Dulu mungkin orang-orang waktu bekerja di luar negeri memiliki pandangan untuk membangun usaha, tapi begitu pulang punya pandangan lain. Pola pikirnya juga sudah lain dan kebanyakan gagal. Hasil-hasil yang mereka kumpulkan itu kebanyakan seperti itu. Mungkin begitu pulang langsung mereka membeli mobil, tanah, dan kemudian dalam jangka 3 tahun sudah tidak punya uang. Ini yang menjadi pertimbangan saya mas. Kalau saya pergi lagi, usaha saya bisa jadi berantakan. Bukan dalam arti properti dekorasi, tapii pasar saya bisa lepas. Di Indonesia, usaha itu kalau booming pasti banyak yang ikut (meniru). Yes I can, as the maximum age is 40 years old. My intention to work abroad is to save money for business capital. So I just stick to it. Usually, many people makes mistakes in managing the money from working abroad that run out unplanned. For example, when you go home you already know what your business plan is. I knew that business is difficult, usuallt people return from working abroad already bring much money but there is no plan to establish a business. Maybe they have plan when working, but after return they have another plan. They have another plan and most of them failed. After they return they bough a car, land, and in 3 years they dont have money anymore. This is became my consideration. If I go working abroad again, my business may be ruined. Not my decoration properties, but my market could runaway. In Indonesia, if business is booming there will be a lot of copycat. Rafif: Memang ada yang ikut usaha dekorasi juga mas? Is there someone copy your business? Iswantoro: Tidak tau mas. Sebenarnya usaha dekor ini idenya dari teman. Jadi memang waktu saya pulang itu tidak ada ide untuk terjun ke bisnis dekorasi. Dulu saya itu tidak tau mau usaha apa, pusing saya. Tidak tau mau usaha apa, rata-rata orang dari luar negeri itu punya masalah seperti itu. Ini mungkin karena masalah pendidikan dan pengalaman. Kalau dari segi pengalaman, orang di sini (orang desa) lebih unggul namun tidak punya modal. Kalau dari sana (TKI), punya modal tetapi usaha tidak ada. Padahal pengalaman di desa itu penting, karena mereka bisa melihat lapangan (potensi pasar) terus. I dont know. Actually i got the idea of the decoration business from a friend. When I return, I have no plan to do a decoration business. I have no clue on what business I should established, I am confused. 174


Most of the returnee has the same problem. This might be because of the education and experience. From the experience, people here havet hat but they have no capital. But for the returnees they have capital but have no business. Having experience is important as they can see the marlet potential. Rafif: Kalau mas Iswantoro sendiri, bagaimana menilai relasi sosial dengan masyarakat di desa? How do you assess the social relations with the community in the village? Iswantoro: Orang di desa bagi saya biasa saja mas. Cuma memang kebanyakan semua dikuasai orang tua. Saya sendiri tidak terlalu perduli dengan penilaian orang desa. Kalau dikatakan oleh masyarakat, saya ini orangnya individualis. Saya sendirit tidak jadi masalah. Walau memang tidak ada yang berbicara seperti itu, namun saya menilai tanggapan masyarakat seperti itu. Kalau sama orang desa itu, selama kita masih ikut norma masyarakat seperti seripahan () ataupun melayat jika ada yang meninggal. Sebenarnya tidak ada yang cuek sebenarnya. Kalau cuek itu sebenarnya sifat dasar manusia. I think it is just alright. But mostly dominated by older people. I dont really care with people in the vilage think about me. They say that I am individualist. I am okay with that. Although there is no one say that but I feel so. For village people, as long as we still obey the norm such as come to the funeral we are okay. There none of them ignorant. Ignorant is people basic act. Rafif: Sebenarnya perbedaan antara orang kaya dan miskin di desa itu sangat terasa tidak mas? Actuall, the difference between rich and poor in this village is visible or not? Iswantoro: Itu relatif ya mas. Orang bisa kelihatan punya mobil dan motor, tapi persoalan di dalamnya kita tidak ada yang tau. Garis besarnya seperti itu. Kalau melihat (membandingkan) properti saya dengan orang lain, menurut saya itu seimbang. Mungkin saya memang lebih muda di sini, tapi menurut saya seimbang. Lingkungan di sekitar sini banyaknya itu PNS dan pengusaha mas. That is relative. People can posses car and motorcycle, but we never knew their internal struggle. If we compare the material prossesion is not objective. Maybe I’m younger here, but I think I am in balance. Most of the people here are civisl servant and entrepereneur. Rafif: Sebenarnya ada halangan untuk bergabung dengan paguyuban tidak ya mas? Is there any challenge to join the association? Iswantoro: Tidak ada sebenarnya mas. Hanya karena masalah niat saja sebenarnya dan juga masalah jam kerja. Buktinya informasi untuk bergabung dengan paguyuban selalu saya dengar kok mas. I dont think there is. It depends on the intention and working hours. As evidence, I always got the information to join the association. Rafif: Mas setuju tidak, kalau suatu daerah lebih maju apabila memiliki perbedaan latar belakang? Do you agree if one area is more advanced if there is a difference in the background? Iswantoro: Setuju saya mas. Perbedaan latar belakang di desa itu perlu dan harus ada vairasinya. I agrees. Differences are necessary and variation is needed. 175


Rafif: Mas sering berinteraksi dengan tetangga? Are you often got interacting with your neighbour? Iswantoro: Jarang mas, karena saya memiliki anak kecil. Karena itu barangkali tetangga menganggap wajar kalau jarang berinteraksi. Saya tetap ikut kegiatan bersama kok mas, utamanya gotong royong yang dilakukan pada hari-hari besar. Rarelu as I have small children. Maybe that is why they think it is okay if I rarely interact with them. I still joined common activity, such as gotong royong which held in special days. Rafif: Waktu kerja di Korea, mas juga ikut paguyuban tidak? Ikut paguyuban orang Indonesia? When in Korea, were you joined any association? Indonesian association? Iswantoro: Hanya meramaikan acara saja mas, sesekali. Once in a while just to add the fun. Rafif: Dulu waktu di Korea, kerjadnya di daerah mana mas? When in Korea, in which are you worked? Iswantoro: Saya dulu pernah kerja di Busan, Segu dan Dejon. I used to work in Busan, Segu and Dejon. Rafif: Sesekali meramaikan itu paguyuban apa ya mas? Once in a while you join what association? Iswantoro: Assosiasi orang Indonesia mas, namanya Pumita. Ini paguyuban inisiatif masyarakat Indonesia dan tidak ada hubungannya dengan perusahaan. Karena perusahaan itu hanya memikirkan pekerjaan beres dan tidak menggubris terkait dengan assosiasi. Bahkan untuk orang (pekerja) ilegal-pun ada paguyubannya untuk mereka berlindung, organisasi hak asasi manusia mas. Indonesian association, Pumita. This is initiated by Indonesian and have no relations with the company. Because company only care about job and dont care about association. Even for illegal worker there is the association for them to get covered, human rights organisation. Rafif: Maksudnya pekerja Illegal itu seperti apa mas? What do you mean with illegal worker? Iswantoro: Illegal itu mereka yang menyalahi kontrak. Dalam artian paspor masih jalan atau mati dan mereka menyalahi kontrak dengan perusahaan. Artinya mereka misalnya kerja di pabrik A, terus tidak betah dan kemudian pindah ke tempat lain yang tidak sesuai dengan ijin bekerja. Ijin visa di Korea itu kan ijin tinggal di tempat kita kerja mas. 176


Illegal is those who breech the contract. Which means the passport is still valid or expired and they brrech the contract. For example, thy work in company A, but they dont feel comfortable and then quit and move to other company which is not as stated in working permission. Korean visa is depend on the company. Rafif: Untuk bisa masuk ke Pumita itu ada syaratnya? What is the requirement to join Pumita? Iswantoro: Tidak ada mas, itu kan caranya kita dengan Pumita itu dari masjid. Jadi karena kita muslim dan ketemu dengan orang Indonesia lainnya di masjid. Dari sana kita bisa mengetahui ada Pumita. Walau wilayah masjid itu sebenarnya juga wilayah universal ya mas. There is none, join Pumita is from the mosque. So if we are muslim and meet other Indonesian in the mosque, that is how we know that there is Pumita. Even though mosque area s also universal area. Rafif: Sebenarnya mas Iswantoro dulu bisa tertarik ke luar negeri dari mana mas? Actually, how you get interested to work abroad? Iswantoro: Saya dulu terus terang tidak puas dengan potensi kerja di Indonesia. Dengan durasi waktu yang sama, penghasilan yang didapat di sini dengan di luar negeri berbeda. Artinya, kerja di sini itu sama saja buang umur. Tapi waktu itu kan belum seperti sekarang, kalau sekarang ini kan lebih mudah. Kalau dulu kan susah sekali ya (kondisi ekonomi). Jadi motivasi saya dulu adalah untuk dapat penghasilan yang lebih. I used to be dissatisfied with Indonesia’s working potential. With the same duration, the income that I got here and abroad is different. It means working here is like just wasting your age. But at that time is different from now, as now is easier. It was difficult back then (economic condition). So my motivation is to get more income. Rafif: Pergi ke Koreanya itu mulainya dari mana mas? How do you start to go to Korea? Iswantoro: Dulu ada tetangga yang pulang dari korea, terus saya tertarik. Dulu sangat jarang yang dari Korea dan kebanyakan itu dari Malaysia. Saya juga tidak tertarik kalau ke Malaysia karena bagi saya sama saja kalau ke Malaysia, tidak mengembangkan diri juga. Kalau Jepang masih bisa, tapi seleksinya sangat ketat untuk bisa kerja di sana. Sekarang imbang antara Korea dan Jepang. Jadi menjelang saya pulang tahun 2010 itu memang banyak sekali industri di Korea yang naik (tumbuh), termasuk elektronik seperti Samsung dan mobil yang desainnya bagus-bagus. Menariknya perusahaan di Korea itu banyak tapi hanya mengangkat satu nama, jadi banyak perusahaan yang merakit satu merek. Oleh karena itu mereka membutuhkan banyak tenaga kerja murah dari luar negeri, dibandingkan mereka harus mempekerjakan orang korea sendiri yang terhitung mahal. Jadi pabriknya itu beragam sekali, mulai dari baut, mur, semua dipisah. There was a neighbor return from Korea, and it interests me. There was few from Korea and most of them from Malaysia. I am not really interested to go to Malaysia as I think it is the same and I am not improved. If japan still can improved, but the selection is very tight. Now is even between Japan and Korea. So when I am about to return home in 2010, Korean industries are growing including electronics such as Samsung and car with nice design. The interesting part is that, Korean company are many but 177


they only use one name, so there is a lot of company assembling one brand. That is why they need cheap worker from other countries, compare to employing local people which is more expensive. So there is varieties of company, such as screw, nail all of them are separated. Rafif: Paska pergi ke luar negeri ada perubahan ke diri sendiri yang mas rasakan? After return, is there any change in yourself that you feel? Iswantoro: Saya merasa masih sama mas, tidak ada yang berbeda. Hanya saja pikirannya saja yang lain. Kalau dari hati sih mas, saya merasa sama saja. Kayak merasa masih muda terus, padahal fisiknya sudah berbeda, tingkat emosinya juga sudah berbeda. Jadi kayak seperti yang saya bilang tadi, saya ke Korea itu untuk mencari modal untuk membangun usaha di Indonesia. Jadi niatan saya itu saja sih mas. I still feel the same, nothings changed. Only my thoughts are different. But in the heart I remain the same. I still feel young, though physically different. As I told you before, I went to Korea just to save money to establish my business. That’s it. Rafif: Baik mas, jadi waktu lebih banyak dihabiskan dengan keluarga ya mas? Okay, so you spent most of your time with your family? Iswantoro: Iya, saya lebih banyak sama keluarga. Saya masih dekat dengan keluarga, mumpung anak saya masih kecil. Suatu saat nanti, pasti saya akan gabung ke paguyuban. Terutama yang berkaitan dengan agama. Yes I spent most of my time with my family. As my kid is still small so I try to be closer with my family. Maybe one day I’ll join the association. Especially those related with religion. Rafif: Ada tidak perbedaan cara orang menilai mas, karena mas pulang dari Korea? Is there any difference on how people think after your return from Korea? Iswantoro: Pasti menilainya lain, karena 75% orang yang pulang dari korea itu punya uang banyak. There must be differences, as 75% people return from Korea has more money. Rafif: Hal ini berimabas ke kehidupan sosial tidak mas? Seperti menjadi harus memberikan sumbangan lebih? Is this affecting the social life? Such as have to contribute more? Iswantoro: Tidak mas, karena sumbangan itu formal mas. Artinya, disamakan ke semua orang mas. No, as the contributionis formal. The same as for everyone. Rafif: Karena biasanya sumbangan menjadi berbeda mas, seperti yang terjadi di dusun Karanganyar. Sometimes it became different such as like in Dusun Karanganyar. Iswantoro:

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Kalau di dusun Karanganyar itu kesenjangannya lain (tinggi) mas. Banyak junior saya yang berangkat ke Korea tahun 2009 dari Karanganyar. Di sana memang tipikalnya banyak pemuda yang pergi ke luar negeri. In Karanganyar, the gap is bigger. Many of my junior went to Korea in 2009 from Karanganyar. Most of their young people are working abroad. Rafif: Kalau ada persoalan sosial maupun ekonomi, mas lebih memilih menghubungi siapa mas? If you have any social and economic proble, who do you prefer to ask for a help? Iswantoro: Saya lebih memilih ke bank karena saya tidak mau merepotkan orang lain. Jadi semampu saya berapa untuk dapat mengatasi persoalan ekonomi, itu baru saya ambil. Memang ekonomi itu bisa merenggangkan dan mendekatkan orang ya mas, mendekatkan itu kalau kita yang memberi pinjaman. Tapi bisa sebaliknya kalau saya yang meminjam. I prefer to go to the bank as I dont want to bother other people. So i try as I can to handle my economic problem. The economic problem can get people closer or further. It can get closer if we lend them, but it can goes the other way if not. Rafif: Kalau untuk hal-hal yang sifatnya diluar ekonomi (material)? For other matters outside economy? Iswantoro: Keluarga mas, karena lebih enak saja (percaya). Di keluarga juga lebih enak (tidak sungkan) untuk meminta bantuan gotong royong misalnya. Kayak membuat tembok ini, saya lakukan bersama keluarga saya ini mas. To family as more comfortable (trust). In the family it is more comfortable to ask for a help for gotong royong. For example, to build this wall I did this with my family. Rafif: Ada aturan tidak tertulis untuk kembali membantu keluarga ya mas? Is there any unwritten rule to return the favor to the family? Iswantoro: Kalau itu hukum alam, kalau bisa membantu pasti dibantu. Soalnya ada hubungan darah yang ga bisa lepas mas. Jadi sudah menjadi kewajiban untuk dapat saling membantu. For that we called it nature’s law. You have to help if you want to be helped. As there is blood ties. So it became obligation to help each other. Rafif: Ada rencana untuk membangun bisnis dengan anggota keluarga yang lain mas? Is there any plan to establish a business with other family member? Iswantoro: Tidak ada mas, karena kita punya latar belakang yang berbeda. No, as we have different background. Rafif:

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Kalau menurut mas, gimana kekbasan sosial di desa? Apakah orang bisa dengan leluasa mengemukakan pendapatnya di desa? In your opinion, how is the freedom of speech in the village? Do people can express their opinion in the village? Iswantoro: Menurut saya, selama masih mengikuti norma, termasuk kebebasan berbicara di desa. Tidak ada masalah mas. In my opinion, as long as you obey the norm, including the freedom of speech in the village there is no problem. Rafif: Kalau menurut mas, terkait dengan perempuan yang berpartisipasi di paguyuban? Karena saya melihat banyak perempuan yang tidak dapat bergabung dengan paguyuban karena urusan domestiknya mas. In your opinion, related to women joining association? As I saw there is a lot of women that can not join the association due to their domestic matters. Iswantoro: Tidak masalah. Kalau dulu, perempuan itu memang kalah ide. Kalau sekarang sudah berubah karena banyak juga perempuan yang pintar. No problem. Woman used to be less advanced in ideas. But now already changed as there are many smart woman. Rafif: Terima kasih banyak mas Iswantoro atas waktunya. Saya rasa sudah cukup mas. Thank you for your time. I think this is enough.

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PICTURES

Picture 1: Introduction meeting with Sanden Community

Picture 2: A picture with Kharis (one of the informant in Sanden)

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Picture 3: Sanden agricultural landscape

Picture 4: Sanden direction from the city of Yogyakarta

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Picture 5: The Office of Srigading Village Leader

Picture 6: Sand-mining in Sanden

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Picture 7: Interview with Ibu Dukuh (Sub-village) in her house

Picture 8: Sanden village festival to attract people on its potential

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Picture 9: One of the informant being interviewed at his house

Picture 10: Interview with the informant at his backyard workshop

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Picture 11: Interview with the informant at his sugarcane field

Picture 12: Discussion with Ibu Supini the coordinator of the migrant worker in Sanden

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Is the International migration fostering social capital?

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