Women's Social Practices in Rural

Economic Development
(Studies in the District Melirang village
Emha BUMDesa Bungah Gresik)
Ahmad Sirojuddin, S.Sos
Student Master On Departement Of Sosiology
Faculty of Social Science and Political Science Airlangga University
Surabaya, Indonesia
Sirojuddinahmad06@gmail.com

Abstract
This article would like to explore thoroughly about the struggle of women in developing the economy of Village
Melirang, and want to change the existing patriarchal system in the Village Melirang which has been running for
decades with the theory of social practice pierre Bourdieu. This study uses descriptive qualitative research method,
where data collection using observation techniques, interviews, and documentation. Meanwhile, data analysis is done
by data reduction, data presentation and verification. And done triangulation technique data used during validation.
In addition to the analysis of women's participation in rural development with the theory of pierre Bourdieu social
practice, through Habitus, capital and the realm of social practices in Bourdieu's view. The results in this article
indicate that the habitus, sphere and capital that generate female social practices in the implementation of eMHa
(2015-2018), Village Own Revenue significantly increases and economic problems are resolved with successful
completion of non-performing loans reaching 85 percent until this year . Women mobilizing BUMDesa who have
strong capital and habitus in the realm of social struggle within the village of Melirang to change male domination in
development in Melirang Village proved successful, which with participation of woman in BUMDesa eMHa bring
BUMDesa Desa Melirang become the best at level District and Province in 2016-2017 in terms of management and
development of capital and benefits for rural communities. besides one of the pioneers of the establishment of eMHa
BUMDesa Eka Wahyunidatul H became the best district level as a pioneer youth in the socio-economic field in 2018.

Keywords: Patriarchy, Social Practice, BUMDesa

I. INTRODUCTION women, who managed to change the economy of Melirang

The fundamental problems that are still experienced by
women all over the world, especially in Indonesia, in terms
of social and economic development are the low
participation of women in development, in addition to the
existence of various forms of discrimination against women,
and the strong patriarchal system that causes low women
participation in development in all areas. In this article the
social practices of women in development in Melirang
Village, can be seen from the struggle of women in
developing the village economy that had collapsed, and the
struggle in changing the structure for decades in the field of
development in the Melirang Village dominated by men.
The condition of Melirang Village's economic downturn
can be seen from the inactivity of the Financial Management
Unit or UPKU which left the legacy of non-performing
loans of approximately 85 million in the period 2011-2015.
In addition, the struggle of women in development in
Melirang Village is also in the background because of
dissatisfaction over the patriarchal system which is still
strong in Melirang Village. This is what makes the women
furious in the Melirang Village, so they make a
breakthrough that is by establishing BUMDesa
eMHa.Basically the economic problems in Melirang
Village, since 2015 began to be resolved little by little and
this happened thanks to the role and participation of some
Village by identifying the problems and establishing the
BUMDesa, as a solution for the existing economy.
Based on this it can be said that if women are given
opportunity in public shutter, then woman can give positive
contribution in all area of development. The role of women
in development is the rights and obligations undertaken by
women in certain social status in development, be it
economic development, politics, social as well as in family
and society.This article will discuss about women's social
practices in economic development in rural studies on
BUMDesa eMHa, so that it can make a significant change in
the development of Melirang Village's economy.
II. LITERATUR REVIEW
A. previous research
Talking about women's social practices in rural
economic development is closely related to women's
participation in all aspects of development and public
shuttering. Where in essence women and men have the same
status in a society, which distinguishes the functions and
roles that are carried out to overcome various problems of
human life [1].The reality that exists in society is still many
forms of injustice and inequality between men and women,
which is a lowering of the status of women, the inability of
the role of women in the public sphere, the biases of men
and so on. Wherever women are given the opportunity to
play a role in the public, for example in village institutions.
it will lead to policies that care about the fulfillment of
women's needs [2].
B. Pierre Bourdieu's Social Practices
Practical theory is a theory developed by Bourdieu
pierre, in which Bourdieu himself was a french sociologist
born in the Atlantic Denguin Pyrenia on August 1, 1930 and
died of lung cancer on January 23, 2002 in Paris [3].
Bourdieu basically wanted understand the changes and
development of social structures that exist in social life,
which according to Bourdieu social analysis always aims to
explore the structures that have dominance (economic and
symbolic) that exist in society. Bourdieu also explains that
essentially the theory of social practice is derived from a
mixture of Habitus multiplied by Capital plus the Rana it
will become a Practice [4]. The success of women in
development and escape from male dominance in the
economic, social, political, and health and cultural fields
will be determined by the existing habitus within women
and the capital owned by the woman, as Bourdieu says that
capital economic, social, cultural and symbolic capital. Then
the woman will have a force that will fight in the social
sphere and each domain demands the woman to have special
capital in order to achieve the emancipation of women and
no more oppression of women as the ideals of women
activists.
III. DISCUSSION
A. Women's Practice in Rural Development
The reality, when talking about women's practices in
rural development, where the majority of rural development
does not involve women in it. The reality is that women are
basically not represented proportionally, in which many
development projects are intended for women, but in fact,
this makes women more marginalized. Things like this can
happen, because most of the development projects in
Indonesia only make women as objects, not as agents of
development.
Whereas women's participation in development can only
be realized if women are positioned as the perpetrator or
subject in development.This kind of thing happens in
various government structures and systems in Indonesia.
Where the existing development system in Indonesia places
more women on objects in development, not least in the
scope of the countryside. Where the position of women is
marginalized in rural development, this is because there is
still a patriarchal culture in the community. As still
prevalent in some institutions in Melirang village the
position and role of women in rural areas is still minimal, in
which the capacity of women in development should be
placed as a participant of development rather than as an
object as it has been so far. This reality shows that women's
position is still the object of development, for example in
human resource development program in Melirang village
such as giving assistance and business training to society,
and giving of PFK program of Jalin Matra which is women
participation is very important in this case but their
participation not as subject but as an object
Where, if associated with the perspective of Pierre
Bourdieu, then basically if women want to change the
structure and culture of patriarchy, especially in the Village
government Melirang that until now there has been no
participation and the role of women, then in need of women
to escape from male domination both in the economic,
social, political and health and cultural fields will be
determined by the existing habitus within the woman and
the capital owned by the woman, as Bourdieu says are
economic, social, cultural and symbolic capital. Then the
woman will have a force that will fight in the social sphere
and each domain demands the woman to have special
capital in order to achieve the emancipation of women and
no more oppression of women as the ideals of women
activists.
B. Women's Social Practices in BUMDes
Changes that occur in the existing economic institutions
in the Village Melirang, can not be separated by the role and
participation of women through social practices it
BUMDesa Where the success of women in the realm of
BUMDesa that can solve the problems of the village
economy such as not having Rural Original Income, the
inadequacy of the Village Management and Finance Unit of
Melirang Village where there are unresolved issues from
2011 to 2015 ie bad debts of approximately 85 million and
uncontrolled village assets such as shop houses , village
land and guano fertilizer.
The above problems can not be separated from the
habitus and capital of women's participation in BUMDesa
eMHa by 60 percent. Where habitus is a historical product
of an internalization of the social world structure [5].
Habitus is a historical product that is formed when humans
have interacted with society in a certain space and time,
where the habitus at a certain time has been created
throughout the course of social life of the community.
Habitus is not innate or natural but is a learning in their
social life. Where the learning process of the formation of
the habitus is very subtle and will not be realized by
humans. Meanwhile, in the process of interaction with the
environment, form a domain, which is a network of
relationships objective positions, where between the habitus
and the shutter are closely related to each other [6].
Where the success of the women in changing the
structure and economy of Melirang Village, so that now
there is initially congestion funds in the community and
collected 9.5 million beginning 2016 which is used for
initial capital BUMDesa eMHa, so that the asset
development reaches 100 million by the end of 2016 and to
date reaches approximately 800 million, as well as the
increase in PAD (Rural Original Income) and the inclusion
of village assets which initially fall apart, this success can
not be separated from the factors that exist in the women
who move the BUMDesa eMHa.
If attributed in Bourdieu's thoughts these factors are the
habitus possessed by eka, titin, iim and beautiful which is
the driving force of BUMDesa and employees of
BUMDesa. where the habitus is a product of history that is
formed when humans have interacted with society in space
and time and also includes the knowledge and
understanding of a person about the world, which provides
its own benefits to the reality of that world. Where the
habitus that existed in the agent of the BUMDesa can be
seen from the background of the family and the background
or experience of the agent in their social realm and this is
very influential in the success of BUMDesa today.
The success of BUMDesa eMHa today is not only
determined by the habitus owned by agents but also
determined by the capital owned by the agents. Where, if
linked in Bourdieu thought capital and habitus are closely
related, this is because some of the habitus acts as a
symbolic addition to symbolic capital. Capital in Bourdieu's
view is vast, in that there are essentially various types of
capital, namely economic capital, social capital, cultural
capital and symbolic capital.
Capital is seen by Bourdieu as the basis of dominance
and legitimacy, in which capital is exchangable and carries a
position that can bring power, namely the power to
represent the legitimate social world or power [7]. Where
the agents who participate and contribute to the success of
BUMDDES in the social realm (Melirang Village) basically
already have the habitus of a good background. Coupled
with the capital that is social capital (social network) which
is based on the habitus of the agents, who on average have a
background as a social worker either as a companion
village, district and provincial companion and have a
background as a marketing and also which teacher basically
the habitus possessed by these agents causes them to have a
wide social network and this is united in eMHa BUMDesa
into social capital BUMDes.
Social capital In addition, there are cultural capital
owned by BUMDesa eMHa. Where cultural capital is in the
background from the habitus owned by agents in which
agents come from highly educated families, therefore they
have a cultural capital that can be seen from the average
education of the majority-educated and Masters. The social
capital and cultural capital belonging to agents and
incorporated in the eMHa BUMDesa, which in BUMDesa
eMHa are at stake in a social sphere to be exchanged and
accumulated with economic and symbolic capital. Where
now with the running BUMDesa eMHa that has almost 2
years of social capital and cultural capital had been
accumulated with economic and symbolic capital in the
social sphere.
So this is the key to success of women in Desa Melirang
who are fighting for their rights in public space that leads to
the role and participation of women and policies that take
sides for women and break the domination of men in
development in Melirang Village. Habitus, the four capital
controlled by the women's agents in eMHa BUMDesa make
them win the battle in the social realm in Melirang Village
in fighting women's rights in direct role in the public sphere
in building the assets of the Village which slumped to
become the current already hundreds of millions.
Where this is in accordance with what is said by
Bourdieu which if an agent managed to control four large
capital will gain great power as well. Thus, capital must
exist in a realm (arena) in order that the realm has a power
that gives meaning. The characteristics of capital are linked
to the habitus scheme as a guide for action and classification
and the domain as the place of capital operation. Bourdieu
also believes that power is not simple, and systemic or not a
personal matter [8].
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