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RELIGIOSITY-BASED SOCIAL DEVELOPMENT AND
PROGRAMMATIC POLITICS AT THE LOCAL LEVEL
Sri Sutjiatmi
1
, Diryo Suparto
2
, Hartuti Purnaweni
3
, Agus Setio Widodo
4
,
Erny Rosyanti
5
Universitas Pancasakti Tegal
1,2,4,5
Universitas Diponegoro Semarang
3
Email: sutji.fisip@gmail.com, suparto.diryo@gmail.com, dil@live.undip.ac.id, aguswidodo@upstegal.ac.id,
rosyantierny@gmail.com
Abstract
This study discusses social development based on religiosity and programmatic politics. Both are discussed in
depth in this research so that readers can find descriptions and analysis points from various points of view. The
urgency in this research is to find out that social development must be accompanied by innovation, citizen
participation and the central role of the creator, namely the Tanjung Village Government. The construction of
the Islamic Center in the village of Tanjung is a trigger for increasing religiosity, ease of access to educational
facilities and in the long term will give birth to social piety and improve the quality of human resources in the
surrounding community. The results of the research show that social development innovations involving
external partners will produce optimal results but with the condition that there is active participation of its
citizens. Good development starts from the aspirations of the residents and has been programmed, therefore the
Head of the Tanjung Er Suwardi village is trying to make it happen, a good image as the figure behind the
success of development will stick with him so that he will be able to be re-elected in the next Pilkades. This
research has deficiencies that can be refined through further research by focusing more on the negative impacts
of social development in order to further enrich the reader's knowledge that social development can also have
undesirable impacts.
Keywords
: Social Development, Politics, Religion.
INTRODUCTION
Social development at the local level, especially at the village level, is very important to
become a national development priority. Starting from development at the local level can lead
to change and lead to social welfare. Development is interpreted as a multidimensional
process (covering changes in social structure, people's attitudes, and national institutions) in
addition to overcoming income inequality and poverty. Development is a public policy that
was born by involving many parties, political processes, designed and planned for a certain
period of time (Warjio, 2016). One of the conditions for achieving complete community
welfare is the need for sustainable development (Utama, 2018).
According to Emil Salim in (Soetomo, 2012) sustainable development also pays
attention to social sustainability and social resilience, armed with both human and social
potential can be developed more. A similar idea was further expressed by (Dennis, 2020) who
argued that the term sustainable development contains two key concepts. Firstly, the concept
of needs the vital need of the world's poor, to which (overriding) priority should be given,
and the idea of limitations imposed by the state of technology and secondly, social
organizations on the environment's ability “to meet present and future needs . Therefore it can
be concluded that there is a strong relationship between sustainable development and
prosperity.
In several studies, social development at the local level can become a role model for
achieving social change. As stated in (Khandiq, 2018), the regional government of the DIY
Injuruty: Interdiciplinary Journal and Humanity
Volume 2, Number 3, March 2023
e-ISSN: 2963-4113 and p-ISSN: 2963-3397
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Province can act as an agent of change to develop the maritime sector to improve welfare. In
line with that, in (Feneteruma, 2017) explaining that social development in Kapuas Hulu,
West Kalimantan is useful for building a synergy model of physical and social space to
support the competitiveness and empowerment of border communities. Meanwhile,
development sometimes faces challenges before being accepted by the community as stated
by (Azizah, 2017) on the construction of the NYIA (New Yogyakarta International Airport)
but has a positive impact on the community's economy. Based on the above, we can
understand that social development can bring up various pro/con reactions and it takes time to
achieve prosperity.
Welfare is the goal of social development at the local level. Even though there are still
various social problems such as social inequality which reaches 49% (Kurniawan, 2018),
social stratification which clarifies community differentiation based on certain criteria
(Yuniarto, 2018), limited access to communication and information (Sumbodo, Dharmawan,
& Faizah, 2017), waste problems and flooding (Zuraidah, Sujatmiko, & Bustamin, 2019),
river pollution (Pratondo, Prasetyo, Ristanti, & Pujiati, 2018) to the lack of seriousness from
the government to develop existing potential such as agriculture (Sumampow, 2022).
However, on the other hand, society as a system must experience revolutionary and
evolutionary changes (Sayidatun, 2020) to be free to manage potential such as tourist villages
that rely on natural beauty (Rahma & Aldila, 2017). Society is seen as a potential uniqueness
but has not been fully developed (Suharto, 2017). Therefore, the ability to manage problems
and exploit potential must be carried out by the community and government at the local level.
The government as a public organization has the responsibility to ensure that
development takes place effectively and efficiently. Related to these responsibilities, as
Rasyid in (Saefulrahman, 2017) states that there is one of the government's functions, namely
development which the government must carry out in order to create prosperity. Welfare
politics in practice has a broader scope in which power relations, actors, and mechanisms for
managing resources also take place (Paskarina, 2017). Moreover, in the current era of
regional autonomy, it provides flexibility for regions to develop, can change the inferior view
of the village by believing more that the village is a potential basis for the people's economy
(Chotimah, Widodo, & Handayani, 2019). Data from the Ministry of Village PDTT states
that the average village in Indonesia from 33 provinces, 20 of which already have an IDM
above the national average (Thefanny, 2022). That means that development at the local
(village) scale has shown progress from time to time.
Tanjung Village is led by the village head, Mr. Er Suwardi. The area is on the north
coast line, included in the Tanjung sub-district. Tanjung District is in the western part of the
Brebes region bordering Losari District to the west, Kersana to the south, Bulakamba to the
east and to the north directly adjacent to the Java Sea. The Tanjung area is low-lying with an
altitude of 3 meters above sea level with an area of 7,208.76 Ha. The livelihoods of the
people vary from fishermen, farmers, private employees, teachers, traders and farm labourers.
The level of education of the people can be said to be still low, namely elementary school and
the majority of high school.
The people of Tanjung live life as society in general. In religious (religious) matters,
the people of Tanjung adhere to religious principles and uphold law-abiding norms and the
value of social goodness. Religious life in Tanjung is also harmonious, reflected in the strong
integration between religious communities. People who are predominantly Muslim are able to
maintain harmony with adherents of Christianity, Catholicism, Confucianism and so on. Until
now there has never been a social conflict that departed from religious or other issues. The
conduciveness of religious life is very well maintained, the people also have a good level of
religiosity. Places of worship such as churches are also free to carry out activities, coupled
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with the role of religious leaders who maintain religious tolerance so as to increase the
harmony of religious life.
A person's religious life will reflect his religiosity. Religiosity is a comprehensive unity
of elements, which makes a person referred to as a religious person (being religious), and not
just claiming to have a religion (having religion). Religiosity includes religious knowledge,
religious experience, religious belief, practice of religious rituals, religious experience,
religious behavior (morality), and religious social attitudes. Furthermore, the level of
religiosity is known through the quality of a person's life in interaction with God, fellow
human beings, and the universe which is accompanied by human attachment and obedience
to the religion he adheres to, has the readiness and responsibility to carry out religious
teachings.
Glock and Stark in (Zakiyah & Hasan, 2017) put forward aspects of religiosity in five
dimensions, namely:
1. Religious of beliefs (ideological), in this aspect a person accepts things that are dogmatic
in his religion, for example believing in the existence of God, angels, prophets or apostles
in the past, believes in the doomsday, believes in heaven and hell.
2. Religious of practice (ritualistic), namely the degree to which a person is related to ritual
activities or general worship such as prayer, fasting, pilgrimage or general worship such as
doing good to others, being friendly, and so on
3. Religious of feeling (experiential), are forms of feelings and experiences that are
experienced and felt by a person related to his religion, for example feeling calm after
praying, feeling anxious after doing something that is prohibited by religion
4. Religious of knowledge (intellectual), namely the extent to which individuals have an
interest in studying, practicing and believing in religious sciences.
5. Religious effect (consequential), namely the extent to which a person's behavior is
consistent with religious teachings, for example helping others or willing to give his
wealth for the benefit of his religion.
In this research the focus of research is on social development based on religiosity and
programmatic politics at the local level (Tanjung village, Tanjung sub-district, Brebes
district). This research is based on a variety of urgency to explore various things as follows.
The first urgency is how can the success of religiosity-based social development
(development of an Islamic Center) by the Tanjung Village Government (Pemdes) and the
community be prosperous? considering that this development is a legacy presented by the
village head, Mr. Er Suwardi. Second, is development based on religiosity and programmatic
politics able to make a positive contribution to the welfare of society, considering that on the
other hand it requires sustainability and community participation in its management. Third, to
see whether political social development can create dependence on the village head and be
successful in being re-elected for the next nomination? The author is interested in the various
social and political phenomena that are taking place, whether they will side with the current
village head or vice versa. Based on the various exigencies mentioned above, this research
offers a novelty that social development based on religiosity and programmatic politics can
be analyzed using social and political perspectives so as to provide deep understanding and
meaning at the local level.
METHOD RESEARCH
Researchers use qualitative research methods by raising case studies in order to deepen
the discussion of how social development is based on religiosity and programmatic politics as
well as the surrounding social phenomena. During the research, every activity was observed,
recorded and interviews recorded with a recorder so that it was documented. Informants in
this study were selected based on their respective roles in social development.
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Informants in this study as follows:
Table 1. Informant Data
Informant Name
Informant Role
Interview Time
Er Suwardi
Head of Tanjung Village
11 January 2023
Anto
Leader of the Islamic Center
(IC) Development Project
23 December 2022
Eva
Mariya
Teaching Staff in PAUD and
TPQ
27 January 2023
Dian
Cleaning Staff
11 January 2023
Kastini
Guardians of KB/PAUD
students
12 January 2023
Abdulrohim
Junaedi
Public
13 January 2023
Primary data collection in the form of interviews was conducted to obtain various
information related to social development based on religiosity and programmatic politics. In
addition, researchers need other data/secondary data as additional sources in the form of
information from online media. The author uses Miles and Huberman's interactive data
analysis model. There are 3 parts, namely (1) data reduction (2) data presentation and (3)
verification/conclusion. According to Miles and Huberman (Idrus, 2009), these three
activities are carried out when collecting data and this process is also referred to as cycle and
interactive. So, researchers move in three stages, namely data collection, data presentation,
data reduction and verification/conclusion. Therefore, it can be said that the analysis used
will continue to be repeated and continue until the end of writing.
RESULT AND DISCUSSION
Synergy between Village Government, Communities, and External Parties
Prosperous social life can be created when society and the state synergize with each
other. This synergy has been successfully carried out by the Tanjung village government,
Tanjung District, under the leadership of village head Er Suwardi. The village government as
the representative of the state at the local level has succeeded in realizing its various
programs. Not only building village roads, RUTILAHU, but one of the breakthroughs is the
program for building places of worship (mosques) "Islamic Center / IC" and its supporting
facilities for the community in Tanjung village, especially those in the RT 5 RW 5
environment. This IC is intended so that the community can perform the 5 daily prayers,
Friday congregational prayers, and Eid prayers at close, safe and comfortable distances.
Remembering before, when people wanted to perform Friday prayers, the distance was 1.5
KM and it took 20 minutes to walk along the Pantura main road to the big mosque.
The construction of the “Islamic Center” (IC) mosque in Tanjung village can be a
symbol of the success of modern and participatory development at the local level. IC
represents the success of the program and the performance of the Pemdes in accommodating
the aspirations of its citizens. Armed with the spirit of deliberation for consensus, Pemdes
Tanjung held a village deliberation forum (musdes) in which the heads of RT and RW, BPD,
and community leaders were present. The Musdes in December 2020 is aimed at agreeing on
the use of village-owned land/land to build a mosque and the realization process is carried out
involving the participation of the main donor (Bina Muwahhidin Surabaya Foundation), the
village community and individual private parties.
The process and stages began to be carried out starting with the Tanjung Pemdes
conducting a collaborative visit with the Bina Muwahhidin Foundation (YBM) in Surabaya in
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early 2021. The Tanjung Pemdes directly headed to Surabaya to work with the Foundation.
After conducting discussions and submitting proposals, the two parties reached a point of
understanding, namely the Foundation accepted Pemdes Tanjung's request to become a
donor. The ability of the Foundation, of course, is accompanied by requirements such as
provisions on land ownership, site survey, land area, and the ability of the community to
work together to make IC development successful. Until finally, Memories of Understanding
(MoU) was reached which was signed between Pemdes Tanjung and YBM.
The Bina Muwahhidin Foundation (YBM) has development concerns in various fields
such as the construction of 1,849 mosques, the provision of clean water at 26,407 points,
79,380 Al-Qur'an endowments and various other programs (“Bina Muwahhidin Foundation,”
2023). The Tanjung Pemdes effort in cooperating with YBM is very appropriate because it
fits the needs of the mosque building program. In order for the program to be realized, YBM
submitted several requirements to the Pemdes including the status of waqf land without
disputes, sufficient land area for the main mosque building and various supporting facilities
such as the imam's house and ablution area and toilet. Based on the statement from the head
of Tanjung village, YBM is always willing to be a donor if the proposed collaboration needs
to be used for worship for all Muslims regardless of certain groups.
The participation of the community, NGOs and various parties involved further
confirms the success of social development in society. Social development is not about
building roads or buildings alone, but succeeding in mobilizing the participation of various
elements as in IC development. The IC project accommodates the involvement of various
NGOs such as the Indonesian Lower Communities Movement (GMBI), Al-Jabbar Brebes and
Pemuda Pancasila which donated several trucks of piled up soil and became intermediaries to
obtain a lower purchase price. Communities from outside Tanjung also showed mutual
cooperation in providing development funds, generally they were relatives/family from the IC
development committee outside Brebes, so that more than three million were collected.
During the process, the IC construction committee moved to collect funds door to door from
all Tanjung residents driven by the RT head until approximately Rp. 3,000,000.00.
The brilliant development idea from Pemdes Tanjung could finally be realized in the
middle of 2021. Even though in the initial steps it encountered several problems, it could be
conditioned. After forming the development committee, the IC began to be established with a
total fund of approximately Rp. 840,000,000.00 which decreased gradually (3 terms). As of
February 2023, the IC development process has reached 100%, and is very representative for
the 5 daily prayers, Friday prayers, recitations, and other religious study activities. All the
buildings at the IC stand perfectly and beautifully on the land that has been filled with earth
with a length of approximately 35 meters x 12 meters wide, equipped with supporting
facilities. IC's permanent building is painted maroon red with a combination of cream,
perfectly covered with a quality tile roof, domed, equipped with 4 additional rooms as takmir
places for the mosque, there are 2 places for ablution places and 3 toilets. In addition, there
are other supporting facilities, namely two classrooms measuring 10 x 5 meters each (per 1
class) which are used for KB (Play Group)/PAUD in the morning, and TPQ school in the
afternoon until the evening.
For the record, not only IC has been built until early 2023. Several mosques have also
been built, such as the Jami Abdul Aziz mosque which is in RT 6 RW 4 Tanjung Village
which was inaugurated in September 2021. Currently it is also still in the process of being
80% complete, namely the Al Karomah in RT 1 RW 5 which started from the aspirations of
the community that they wanted renovation, so the village head directed residents to
voluntarily carry out the demolition within 2 days and it was finally carried out. Using the
same development pattern, Pemdes entered into an MoU with YBM to accommodate the
need for funds of approximately Rp. 430,000,000.00 for the construction of Al Karomah.
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However, on the other hand, various parties also participated, such as local entrepreneurs, one
of whom was Mr. Asrofi, who made donations in the form of materials from washing sand to
completion, the entire upper frame to the roof tiles and the dome of the mosque (Investigasi,
2022), the rest being self-help communities. Based on the reality of development as described
above, there is an important point that can be shared that when the community wants
development, the Tanjung Village Government has accommodated it responsively so as to
spark the spirit of community participation.
Based on development that prioritizes relations with external parties as explained
above, appreciation should be given to Pemdes Tanjung. First, Pemdes has paid attention to
the aspirations of the people who want development. Second, the successful realization of the
Pemdes program was accompanied by cooperation, hard work and participation of various
parties, starting from the Pemdes, donors and of course village community self-help so that
the development carried out was beneficial to the community. Third, the collaboration that
exists with YBM Surabaya is a parameter of modern development at the local level whose
ideas can be developed, followed up and realized perfectly. Fourth, the real form of social
development and the various phenomena that accompany it will be remembered as a legacy
and clear evidence of brilliant work driven by the village head, Mr. Er. Suwardi thus enabling
the village community to re-elect him in the next pilkades.
Social Development, Increased Religiosity and Community Welfare
This religiosity-based social development has brought benefits to many parties. The
benefits are felt from the initial stages of development to completion. These benefits are
being felt by the builders of the project workers (at least 12 workers are deployed meaning
they can work continuously and get wages from their work); play group (KB)/PAUD and
TPQ teaching staff; Ustadz and Ustadzah TPQ teachers who receive a teaching fee of Rp.
250,000 per month (ket Eva); neighborhood food and toy vendors; and most importantly the
benefits of IC are enjoyed by the community as a more representative place of worship plus
learning facilities for early childhood.
Apart from its benefits for teaching and learning activities, there are still a number of
things that need to be addressed, namely: access roads to IC and PAUD are still often muddy
and muddy, even though the classrooms have sufficient tables and chairs available, the
classrooms are not yet equipped with windows & doors, and not yet There are blackboards in
both classrooms. Until now, the learning process is still simple. In the future, additional space
is needed for the teacher's room, and various facilities so that students are more comfortable
in learning. Equally important is the increase in teaching fees for KB and TPQ teachers. As
an effort to optimize fees, the promotion process by inviting children around the IC continues
to be carried out door to door by the teacher.
The benefits of IC can be enjoyed by local residents. As stated by several community
informants, the presence of this IC has been beneficial for praying closer and the building
area is more adequate, spacious and clean and their children and grandchildren can attend
school in KB/PAUD; the informants also said that in their future agenda, routine religious
activities had been programmed, such as general recitations, Al-Qur'an studies which the
community could participate in to increase faith and religiosity. These various activities will
further strengthen religiosity-based development because it can increase people's faith in
Allah SWT.
Religiosity-based social development has been running and all managerial activities
have been designed. Pemdes Tanjung entrusts the management structure of the IC and its
facilities to be managed independently by the community. Management of Play Groups
(KB)/PAUD and TPQ is also important, considering that both require teaching staff to carry
out their teaching and learning activities. Enter class and start family planning lessons at
08.15 WIB every Monday-Friday, while TPQ Monday-Sunday except Friday is off starting at
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13.30-16.30 WIB. Until now, there are 3 teachers teaching PAUD students (a total of 30
students); for TPQ there are 2 teachers with a total of 10 students. As explained by the KB
student guardian informant, there is an education fee per student but it is still affordable for
the community, namely Rp. 45,000.00 per month (including books). Learning activities in the
classrooms for both facilities as conveyed by teaching staff informants include learning to
read, write, count, color, play while learning and sing and most importantly learn to write and
read the Qur'an from an early age.
Based on the description of teaching and learning activities as described above, it can
be concluded that religiosity-based social development has become a trigger for the
participation of educators, and the enthusiasm of the community to include their
children/grandchildren to enter KB/TPQ. The affordability of educational facilities also has a
positive influence, namely shaping student morale, using time to study, increasing religiosity
and in the long term can improve the quality of human resources for the younger generation
in the area where IC and PAUD/TPQ are established. As conveyed by the informant Eva, it is
hoped that these various things will be able to become a solution in the midst of the condition
of the surrounding community who are still low-educated and underprivileged, so as to
prevent deviant behavior in society.
The role and function of the mosque is very important for the community in Tanjung
Village. In the following, the author presents an analysis using the dimension of religiosity.
The various roles and functions are as follows: First, it can increase religious beliefs because
the more often people pray, the stronger their faith can be; Second, religious practices
improve because the ease of access and affordability of worship facilities will make them
pray more often; Third, the religious feeling continues to improve because the intensity of
worship increases, so the peace of mind is multiplied; Fourth, religious knowledge can
develop when mosques are used to hold religious teachings and studies; and finally regarding
the religious effect (consequential) it can be seen from the beginning of the construction of
the mosque where the community worked together and contributed to the interests of their
religion, which is still continuing.
Processing Towards Programmatic Politics and Power Sustainability
The construction of the Islamic Center (IC) mosque in the early stages of development
had raised pros and cons in the community. Those in the community who are against sparked
minor frictions by questioning whether the IC will be used as a place of worship for certain
groups (which are classified as 'minorities') in the surrounding environment? or will be used
by the 'majority' surrounding community. This naturally happens because the community
values YBM and one of its initiators as someone who comes from the 'minority' group. Then,
what will happen to the prayer room which is no more than 50 meters away? because the
presence of the IC allows the number of worshipers to be reduced. The emergence of various
small frictions made Er Suwardi try to ensure that there would be no division of
congregations, the community would remain solid and maintain unity. Until finally a solution
is reached and the community can reconcile itself to accept and actively participate in
development.
As long as the development is going on and the community feels that their aspirations
are being heard, then the 'ruler' is considered to have succeeded in his position. This is a
principle that is firmly held by the Head of Tanjung Village, Er Suwardi. The village head
with an eccentric style with long hair is still able to show that his power as village head is
useful for the welfare of his community. Political positions are obtained not without struggle.
After getting a position, you have to do smart work so that power can be maintained.
Maintaining power can be done by creating loyalty to the figure, from the community, so that
the relationship that exists between the people and their leaders is maintained in the long
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term. Maintaining this power will be meaningful when what is being carried out is various
programs for the needs of the community, this is what the author calls programmatic politics.
Programmatic politics practiced by Er. Suwardi as a candidate for village head (during
the campaign period) has led him to win the Pilkades in 2020. The campaign period is carried
out by realizing community needs such as building patrol posts, providing lighting at several
points in need. From the start of his candidacy, he stole the public's attention for appearing as
the youngest candidate. At the beginning of his candidacy, a lot of negative stigma attached
to him, of course, came from his political opponents. However, there is one thing that has
never happened in Tanjung village, namely that the village head is occupied by the youngest
elected candidate. Starting from a young age, it is hoped that the village head will bring up
various innovations and creativity in advancing the village of Tanjung. Therefore Er. Suwardi
and his loyal sympathizers tried hard to win the Tanjung Pilkades. Armed with a vote that
exceeds all of his rivals (including defeating the incumbent), Er. Suwardi was crowned as the
winner of Pilkades and has the right to lead the government of Tanjung village. He tries to
come up with ideas, innovation and creativity in every job he wants to complete so that many
people appreciate his leadership style.
Walked for about 3 years leading as village head in Tanjung village, Er. Suwardi is
very serious about realizing his various programs. Starting from the construction of roads,
RUTILAHU, the success of government programs, namely social assistance, to the
construction of worship facilities, namely mosques at several points. The vital role of the
Tanjung Pemdes in equitable development cannot be separated from the cold hand of the
village head. Development in the village of Tanjung was designed by him as a participatory
development so that the community is actively involved in the process until the final
development goals can be achieved. The social development presented in this paper has
proven the successful collaboration of 3 important elements involved, namely: the village
government, external parties and the community. All three mutually participate to achieve
development goals. Then automatically programmatic politics has been carried out.
Programmatic politics in its realization will create loyalty. Loyalty is created from the
constituents/community to the politician/public figure, in this case the Tanjung village head,
Mr. Er Suwardi. Through programmatic politics, the relationship created will last a long time.
Because, the community will continue to be with the village head to continue to realize
directed & sustainable programs, either through policies or community programs. Through
programmatic politics, the public is invited to participate and be involved in the policy
formulation process. The policies that are produced are policies that are down to up, not top
to down. That is, policies or social development that occur purely depart from the aspirations
of the majority of society. Thus, politics (in the upcoming Pilkades) will become an arena for
the allocation and distribution of fair and useful resources for society.
A visionary step forward, Er Suwardi is designing the concept of optimizing other
programs. Some of the programs are optimizing the BUMDES business unit, namely goat
farming. Then direct tourism development, namely swimming pools so that they can be
managed sustainably and the most important thing is that they can be productively run.
Talking about village potential, if you can optimize the idea of tourism development, then the
riverside area can at least become an area for tourism for its residents. The concept of
instagramable tourism can be a special attraction. If the spots are limited, you can optimize
certain locations for shopping, culinary tourism and so on so that the community will
increasingly feel the innovation of the village head.
The various descriptions above lead to the better image of Er. Suwardi in the eyes of
society. This can be seen from: his success in realizing various pro-people programs, his
success in mobilizing community participation in various developments, being able to emerge
as a leader guarding the aspirations of the community, and most importantly, the great
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opportunity to continue his power as village head, armed with all the developments he has
successfully carried out. In conclusion, the village head is a political position that cannot be
separated from various political opponents, but on the other hand, if the various 'incumbent'
programs are successful, then that program can win the people's voice to re-elect him so that
he can continue the program that became the idea to be realized.
CONCLUSION
The social development based on religiosity and programmatic politics that has been
carried out in Tanjung Village has succeeded in becoming a trigger for the emergence of
social change. This can be proven by the pattern of development that involves external
partners, increasing the dimension of religiosity inherent in each individual so that it will
form long-term social piety and can improve the quality of human resources through the
existence of educational facilities. The program prioritized by the village head, Er. Suwardi is
a popular program & can be sure to attract the sympathy of its citizens so as to give him
access to appear in public as the creator. At the same time, his image as a leader at the local
level will be even brighter and more respected. Armed with experience, program optimization
can automatically increase the chances of being re-elected in the upcoming Pilkades.
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Rosyanti (2023)
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