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<![CDATA[KORUPSI DI PESANTREN; DISTORSI PERAN KIAI DALAM POLITIK ]]>
<![CDATA[Haryanto, Rudy]]>
<![CDATA[ JURNAL KARSA (Terakreditasi No. 80/DIKTI/Kep/2012) Vol 17, No 1 (2010): Islam, Budaya dan Korupsi ]]>
Publisher : <![CDATA[STAIN PAMEKASAN ]]>
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<![CDATA[AbstractNowadays, there are many Kiai facing distorsi of kekiaiannya. Kiai tends to be politician now. It is difficult to look for a careful kiai if he is given an unclear thing of its purpose. Being careful in his action was a part of kiaiâs consistency in the past to keep it to all people especially political party. In occasion of showing one sidedness to the religion norms and the society. Now some kiai openly become politician and involve in activity to support political activity. It means kiai coming to public area that is susceptible to corruption. Therefore, it gets difficulty to find a careful kiai in their action, hold the religion forms, and put their religious community forward. This kind of kiai have âkeintimanâ with God, strong spiritual relationship with their society. Because of their kindness makes them not easy to be tempted by the power that tend to do corruption.Kata-kata kunciPesantren, Kiai politik, dan korupsi]]>
<![CDATA[INDUSTRIALISASI PASCA SURAMADU PERSPEKTIF NILAI BUDAYA ]]>
<![CDATA[Haryanto, Rudi]]>
<![CDATA[ JURNAL KARSA (Terakreditasi No. 80/DIKTI/Kep/2012) Vol 16, No 2 (2009): MADUROLOGI 6 ]]>
Publisher : <![CDATA[STAIN PAMEKASAN ]]>
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<![CDATA[ Abstrac Madura ethnic posseses cultural values. Those values are implemented in terms of thought, behavior, attitude, and action. They characterize Madueres life philosophically. Modernization is an era in which science and technology become the premier requirements of any activities. It goes beyond time and place. Suramadu bridge is one of its products that will take Madura to the era of industrialization and globalizaton. As a result, all Madurese must be ready to be the host, player, as well as the pointer of Madura development. The preparation and the enhancement of both quality and quantity of human resources are a must to be facilitated. Cultural approach is still considered important to anticipate indutrialization during the development of Madura, in order to place Madurese as a respectable ethnic. Kata-kata kunci culture, industrialization, globalization ]]>
<![CDATA[REHABILITASI HUTAN MANGROVE: Pelestarian Ekosistem Pesisir Pantai dan Pemberdayaan Masyarakat Pesisir ]]>
<![CDATA[Haryanto, Rudi]]>
<![CDATA[ JURNAL KARSA (Terakreditasi No. 80/DIKTI/Kep/2012) Vol 14, No 2 (2008): MADUROLOGI 4 ]]>
Publisher : <![CDATA[STAIN PAMEKASAN ]]>
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<![CDATA[AbstracMadura coastal ecosystem has a variety of biological resources. It either has been productive or possesses a high quality economic value. The coastal area Aberration becomes one of the factors of the coastal ecosystem damages. Furthermore, the uncontrolled exploitation of natural resources along the coastal areas exacerbates the damage. The absence of belonging sense among the coasters toward the mangrove forest- ecosystem seems the factor either. It needs a rehabilitation of mangrove forest to anticipate as well as to discontinue the damage area. In order to apprehend this, a comprehensive maintenance of the whole stakeholders must be taken. It should involve an active participation of community in the course of community based management approach.Kata-kata Kunciabrasi, rehabilitasi, ekosistem , pesisir, mangrove, masyarakat pesisir]]>
<![CDATA[TRADISI ÃMBU DALAM TRANSAKSI JUAL BELI PADA MASYARAKAT MADURA ]]>
<![CDATA[Haryanto, Rudy]]>
<![CDATA[ JURNAL KARSA (Terakreditasi No. 80/DIKTI/Kep/2012) Vol 20, No 2 (2013): Islam, Budaya dan Ekonomi ]]>
Publisher : <![CDATA[STAIN PAMEKASAN ]]>
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<![CDATA[Abstrak: Mayoritas masyarakat Madura adalah Muslim, sehingga budayanya dipengaruhi oleh ajaran Islam. Tradisi pemberian émbu dalam transaksi jual belinya merupakan bentuk pemberian yang berakar pada budaya Madura. Tradisi pemberian émbu dibentuk oleh demografi dan nilai ajaran Islam serta dilakukan sebagai bentuk realisasi atas khasanah budaya Madura dalam hal ketaatan masyarakat Madura kepada agama, sebagai simbol watak dan karakter mereka, sebagai perilaku dermawan mereka, dan sebagai strategi marketing masyarakat Madura. Tradisi pemberian émbu sebagai bentuk ketaatan terhadap agamanya dituangkan dalam bentuk kehati-hatian terhadap perilaku yang tidak sesuai dengan syariat Islam. Sedangkan tradisi pemberian émbu sebagai bentuk kedermawanan masyarakat Madura tertuang dalam perilaku yang suka memberi dan tidak kikir. Terakhir, tradisi pemberian émbu sebagai strategi marketing menunjukkan bahwa masyarakat Madura cerdas dan tidak seperti dalam stereotip yang mengatakan bahwa masyarakat Madura bodoh dan tidak berilmu, karena dalam kenyataannya masyarakat Madura mempunyai ilmu marketing dengan strategi memberi émbu.  Abstract: The majority of the Madurese are Moslem, so their culture are influenced by the Islam. Ãmbu giving tradition in the its trading transactions is a form of rooted culture that is rooted in Madura. Ãmbu giving tradition is shaped by demographic and moral values ââof Islam and it is done by them as a form of the tred sures realization of Madura culture in terms of obedience to religion, as a symbol of attitude and character, generosity behavior, and it is as a marketing strategy of the Madurese. Ãmbu giving tradition as a form of obedience to their religion which presented in the form of precautionary behavior incompatible with Islamic law. The tradition of giving émbu as the nature and character of the Madurese entrepreneur spirit is reflected in the alloy. The tradition of giving as a form of philanthropy émbu contained in the behavior of the Madurese who likes to give, it does not fit with the stereotype of the Madurese are miserly. Ãmbu traditions as well as providing marketing srtategy shows that the Madurese is smart and it is not like the stereotype which says that people are not stupid and have no education enaugh, because in reality the Madurese have knowledge deal with émbu marketing strategy. Kata Kunci: Ãmbu, Islam, Madura, ihtiyâth]]>
<![CDATA[RESPON PERBANKAN SYARIâAH DAN LEMBAGA KEUANGAN SYARIAH DI PAMEKASAN TERHADAP PEMBUKAAN PROGRAM STUDI PERBANKAN SYARIâAH DI STAIN PAMEKASAN ]]>
<![CDATA[Haryanto, Rudy]]>
<![CDATA[ NUANSA: Jurnal Penelitian Ilmu Sosial dan Keagamaan Islam Vol 8, No 1 (2011) ]]>
Publisher : <![CDATA[STAIN PAMEKASAN ]]>
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DOI: 10.19105/nuansa.v8i1.2
<![CDATA[There are three focuses becoming study in this research that is: a) Response ( appresiation ) Syariah Bangking and Financial Institution of Syariah in Pamekasan, b) Expectation of Syariah Bangking and Financial Institution of SyariAh in Pamekasan to grad, c) Elementary compentence which must be had by grad. This research uses the approach qualitative trying to watch closely the response of the head Syariah Bangking and Financial Institution of Moslem law in Pamekasan to opening of Study Program of Syariâah Banking in STAIN Pamekasan. Result of this research showing that: Response of Financial Institution and Syariâah Banking in Pamekasan to opening the Study Program of Syariâah Banking in STAIN Pamekasan is very good, and they are also ready for cooperating in powering the Study Program of Syariâah Banking in STAIN Pamekasan. Expectation of Syariâah Banking and Financial Institution of Syariah in Pamekasan to grad of Study Program of Syariâah Banking in STAIN Pamekasan, that is; the grad of Study Program of Syariâah Banking STAIN Pamekasan next, absolute mastering the conception of Syariâah Banking supported with knowledge of conventional banking concept and domination of information Technology Skill. Elementary compentence which must be had by the grad of Study Program of Syariâah Banking in STAIN Pamekasan, that is; some of responders assess is competent, and some of other assess still many conventional banking payload, less payload of syariâah banking, and still less subjects which uplift the skill and practice because the next grad have to ready to work in banking area.]]>
<![CDATA[ANALISIS IMPLEMENTASI PRODUK KJKS DAN UJKS KOPERASI DENGAN AKAD MUDHARABAH DI PAMEKASAN ]]>
<![CDATA[Haryanto, Rudy]]>
<![CDATA[ NUANSA: Jurnal Penelitian Ilmu Sosial dan Keagamaan Islam Vol 10, No 2 (2013) ]]>
Publisher : <![CDATA[STAIN PAMEKASAN ]]>
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DOI: 10.19105/nuansa.v10i2.176
<![CDATA[Sesuai dengan fungsi dan jenis dana yang dapat dikelola oleh KJKS diperlukan berbagai macam jenis produk Founding dan Lending oleh KJKS salah satunya dengan menggunakan akad mudharabah. Masyarakat selaku pemilik dana, tentunya ingin mengetahui apakah usaha yang dijalankan KJKS sesuai dengan prinsip syariah dan bagaimana prospeknya. Dari latar belakang masalah di atas, maka dapat dirumuskan beberapa permasalahan: Apa sajakah nama produk KJKS dan UJKS Koperasi dengan akad Mudharabah di Pamekasan, Bagaimanakah Standart Oparating Procedur produk KJKS dan UJKS Koperasi dengan akad Mudharabah di Pamekasan, Apakah jenis akad Mudharabah yang di pakai dalam produk KJKS dan UJKS Koperasi dengan akad Mudharabah di Pamekasan, Apakah metode bagi hasil yang digunakan dalam produk KJKS dan UJKS Koperasi dengan akad Mudharabah di Pamekasan, Apakah metode pencatatan pelaporan akuntansi keuangan yang digunakan dalam produk KJKS dan UJKS Koperasi dengan akad Mudharabah di Pamekasan. Bagaimanakah analisis SWOT produk KJKS dan UJKS Koperasi dengan akad Mudharabah di Pamekasan. Jenis penelitian kwalitatif dengan pendekatan diskriptif ekploratif. Sumber data dalam penelitian ini adalah stake holder KJKS dan UJKS Koperasi di Pamekasan. Hasil penelitian menjastifikasi bahwa produk dengan akad Mudharabah di Koperasi Syariah yang ada di Pamekasan baik produk faunding maupun lending cukup bervariatif dan inovatif rata-rata setiak Koperasi Syariah memiliki lima produk faunding dan satu produk lending dengan akad mudharabah. Implementasi produk mudharabah di Koperasi Syariah di Pamekasan sesuai dengan syarat dan rukun mudharabah. Akad mudharabah yang dipakai dalam produk penghimpunan dana maupun penyaluran dana di Koperasi Syariah di Pamekasan adalah akad mudharabah muthlaqah. Metode penghitungan dan pembagian bagi hasil yang dipakai dalam produk penghimpunan dana maupun penyaluran dana di Koperasi Syariah di Pamekasan adalah metode Profit Sharing. Metode yang dipakai dalam pencatatan laporan akuntansi dan keuangan dalam produk penghimpunan dana maupun penyaluran dana di Koperasi Syariah di Pamekasan adalah metode Cash Basis. Ada berbagai kekuatan, kelemahan, faktor pendukung dan penghamabat yang dimiliki Koperasi Syariah dalam menghadapi persaingan sesuai analisis SWOTnya.]]>
<![CDATA[PENINGKATKAN EKONOMI KERAKYATAN MELALUI PENGUATAN MANAGERIAL KOPERASI WANITA DI KECAMATAN PADEMAWU KABUPATEN PAMEKASAN ]]>
<![CDATA[Haryanto, Rudy]]>
<![CDATA[ NUANSA: Jurnal Penelitian Ilmu Sosial dan Keagamaan Islam Vol 13, No 2 (2016) ]]>
Publisher : <![CDATA[STAIN PAMEKASAN ]]>
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DOI: 10.19105/nuansa.v13i2.1107
<![CDATA[This research is study of the economic empowerment of families and communities, especially women through strengthening womens cooperative management. This type of research used in this study is Participatory Action Research (PAR) with the object of research in True Womens Cooperative in the village of East Pademawu and Cooperative woman Tunas Jaya Village Bunder, District Pademawu Pamekasan. The data used are primary and secondary data were analyzed by the seven phases of activity, with qualitative and quantitative outputs and output target True empowerment of women cooperatives and Tunas Jaya for populist economic empowerment in rural East Pademawu and Bunder Pademawu District of Pamekasan.The results of the study justify that straight womens cooperatives located in the village of East Pademawu Pademawu District of Pamekasan. True womens cooperatives established on December 29, 2010 by the Law Firm 41 / BH / XVI.199 / 2010, and already have a TIN on behalf Kopererasi True Women. Cooperative Board Chairman Mrs. Suhemah straight woman, Mrs. Afiah Quetfiati Secretary, Treasurer and Trustees Mother Mother Kustina Suliha. Currently Cooperative straight women have received the grant twice Rp 50 million to Rp 875,000 principal savings and mandatory savings of Rp 10.165 million. So the woman straight Cooperative has a total capital of US $ 61.04 million of the 93 members. Meanwhile, womens cooperatives profile Tunas Jaya subdistrict located in the Village Bunder Pademawu Pamekasan. Womens cooperatives Tunas Jaya was established on December 29, 2010 by the Law Firm 180.1 / BH / XVI.199 / 2011, and already have a TIN on behalf Kopereraaaasi Women Tunas Jaya. Tunas Jaya Cooperative Management lady Mrs. Suniyah Chairman, Mrs. Nanik Hidayati Secretary, Treasurer Mrs. Indra Ningsih and Supervisory Capital Iswanyanti. Currently Tunas Jaya Cooperative woman has received one grant funds amounting to Rp 25 million to Rp 120,000 principal savings and mandatory savings of Rp 42,000. Tunas Jaya Cooperative so that women have a total capital of US $ 25.162 million of the 23 members. True womens cooperatives and shoots Jata pick the potential of the region and members that allows it to be further developed. And the support of both the government and the Provincial Government of the District Rural.]]>
<![CDATA[Problematika liberalisasi rekrutmen sumber daya manusia perbankan Syariah di Sampang Madura ]]>
<![CDATA[Abidin, Zainal]]>;
<![CDATA[Haryanto, Rudy]]>
<![CDATA[ INFERENSI: Jurnal Penelitian Sosial Keagamaan Vol 11, No 2 (2017) ]]>
Publisher : <![CDATA[State Institute of Islamic Studies (IAIN) Salatiga ]]>
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DOI: 10.18326/infsl3.v11i2.373-390
<![CDATA[The purpose of this study was to describe the problematic of liberalization of Human Resource Recruitment in sharia banking by discussing the recruitment process until the placement of employees in banking, especially in Sampang. This research used descriptive qualitative method with phenomenological approach, data collection technique is done by observation, interview and document study. The results showed that Human Resources involved in banking can be from diverse educational background, not only from sharia banking education or a cognate education, such as economics and business, except health and literature graduated who cannot follow the admission selection. There is no protection against prospective employees from economic and business graduation and sharia banking. The recruitment process is done by the above office with a process that has already passed the standard. Structuring of Human Resources in sharia banking Sampang is based on organizational structure that has been standard with job description that has been arranged so that managers can easily place an employee in Islamic banking at Sampang Madura]]>
<![CDATA[TRADISI ÉMBU DALAM TRANSAKSI JUAL BELI PADA MASYARAKAT MADURA ]]>
<![CDATA[Haryanto, Rudy]]>
<![CDATA[ KARSA: Journal of Social and Islamic Culture Islam, Budaya dan Ekonomi ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Madura ]]>
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DOI: 10.19105/karsa.v20i2.35
<![CDATA[Abstrak: Mayoritas masyarakat Madura adalah Muslim, sehingga budayanya dipengaruhi oleh ajaran Islam. Tradisi pemberian émbu dalam transaksi jual belinya merupakan bentuk pemberian yang berakar pada budaya Madura. Tradisi pemberian émbu dibentuk oleh demografi dan nilai ajaran Islam serta dilakukan sebagai bentuk realisasi atas khasanah budaya Madura dalam hal ketaatan masyarakat Madura kepada agama, sebagai simbol watak dan karakter mereka, sebagai perilaku dermawan mereka, dan sebagai strategi marketing masyarakat Madura. Tradisi pemberian émbu sebagai bentuk ketaatan terhadap agamanya dituangkan dalam bentuk kehati-hatian terhadap perilaku yang tidak sesuai dengan syariat Islam. Sedangkan tradisi pemberian émbu sebagai bentuk kedermawanan masyarakat Madura tertuang dalam perilaku yang suka memberi dan tidak kikir. Terakhir, tradisi pemberian émbu sebagai strategi marketing menunjukkan bahwa masyarakat Madura cerdas dan tidak seperti dalam stereotip yang mengatakan bahwa masyarakat Madura bodoh dan tidak berilmu, karena dalam kenyataannya masyarakat Madura mempunyai ilmu marketing dengan strategi memberi émbu.  Abstract: The majority of the Madurese are Moslem, so their culture are influenced by the Islam. Émbu giving tradition in the its trading transactions is a form of rooted culture that is rooted in Madura. Émbu giving tradition is shaped by demographic and moral values ​​of Islam and it is done by them as a form of the tred sures realization of Madura culture in terms of obedience to religion, as a symbol of attitude and character, generosity behavior, and it is as a marketing strategy of the Madurese. Émbu giving tradition as a form of obedience to their religion which presented in the form of precautionary behavior incompatible with Islamic law. The tradition of giving émbu as the nature and character of the Madurese entrepreneur spirit is reflected in the alloy. The tradition of giving as a form of philanthropy émbu contained in the behavior of the Madurese who likes to give, it does not fit with the stereotype of the Madurese are miserly. Émbu traditions as well as providing marketing srtategy shows that the Madurese is smart and it is not like the stereotype which says that people are not stupid and have no education enaugh, because in reality the Madurese have knowledge deal with émbu marketing strategy. Kata Kunci: Émbu, Islam, Madura, ihtiyâth]]>
<![CDATA[Strategi Pemasaran Bank Syari’ah Melalui Pengangkatan Kiai Sebagai Dewan Pengawas Syari’ah (DPS) di Madura ]]>
<![CDATA[Haryanto, Rudy]]>
<![CDATA[ KARSA: Journal of Social and Islamic Culture Vol 24, No 2 (2016): Islam, Culture, and Economics ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Madura ]]>
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DOI: 10.19105/karsa.v24i2.889
<![CDATA[Madura, yang merupakan wilayah yang mayoritas berpenduduk Muslim, tentunya sangat kental dengan budaya dan tradisi keislaman. Masyarakat Madura juga sangat taat pada syari’at Islam dan kiai. Karenanya, studi ini mengungkap tentang persepsi masyarakat Madura terhadap perbankan syari’ah dan bagaimana peran kiai anggota DPS sebagai public relation bagi perbankan syari’ah di Madura. Studi ini dilakukan dengan menggunakan metode kualitatif dengan jenis penelitian studi kasus di dua kabupaten di Madura, yaitu Kabupaten Pamekasan dan Kabupaten Sumenep. Hasil studi ini menunjukkan bahwa masyarakat Madura memandang bahwa bank syari’ah sama dengan bank konvensional. Perbedaannya hanya pada kosa kata belaka dan penggantian bunga diganti dengan sistem bagi hasil. Karenanya, diperlukan keberadaan kiai sebagai anggota DPS. Kiai di Madura yang menjadi anggota DPS juga menjadi public relation perbankan syari’ah yang sangat berpengaruh di kalangan masyarakat Madura. Dalam hal ini, masyarakat Madura memberikan simpati kepada kiai.Copyright (c) 2016 by KARSA. All right reserved DOI: 10.19105/karsa.v24i2.889]]>
