Educations for Empowering

Migration motivation Madura Community
 Madurese community had a very long time associated with the attributes of poverty backwardness, ignorance, innocence, tempered rude, irritable, and other attributes that are less wear for him.
Attribute is obtained in addition due to natural conditions, as described above-a very barren and arid, so the carrying capacity of nature, especially the agricultural sector is inadequate, as well as his own good behavior Madurese in Madura earth and the more their behavior in the region overseas, that it became stigmatized behavior Madurese. All that is really a depiction streotipe taken from a collection of footage from various events, places and times that separate-separate. Carok mass events that occurred in the Middle Longitude Pamekasan (2006) or in some other places for example, it adds confidence to outsiders the impression that the Madurese Madurese like violence, Carok not rational, knows no compromise, etc.. Streotipe view of itself-in terms Huub de Jonge-really just a general opinion that is perampatan and evaluative, to some degree is required as a reflection of the type of group of people, so that an assessment is not detailed and deep as it only accentuates the visibility of it. Proven and in fact the Madurese have a high tolerance and adaptability to change, high employee tenacity, and firmness of principle adhered to the philosophy of life which he believed.
 Madura Island as the earth's place of origin as well as shelter Madurese Madurese 3.25 million until now has not appeared kemajuanpembangunan meaning when considered with the proximity to the metropolitan city (Surabaya) and do not materially menjajnikan provide adequate welfare for its residents. So do not be surprised if about 10 million people now live on Madura to the outer islands spread across the archipelago even wandered abroad. Souls wander are inherent with the Madurese. In every society must know its history Alajar Madurese (sailing) to try his fortune and family living overseas. And fate is not necessarily always lucky sailor, they always wave abantal asapo 'wind salanjanga (always padded and covered wind waves) barriers and obstacles are always confronting.
 Perhaps the legacy proverb songenep ta'abingker much unknown to the younger generation of Madura, but the spirit was still terhayati proverb right by them and practiced as a guide in the pursuit of basic needs, so do not know the distance in the work place. For them the distance is not an impediment, lautpun not be a barrier separating it into a means of connecting providers. Ketidakengganan they wander in search of a bite of rice by doing what was important halal and blessed God, find shelter, or find a soul mate (mate) showed their innocence on earth was framed and is infinite. They are not confined by the young since Tobin (homeland) or by the hamlet where he was born. Attitudes like this do not make them vulnerable longing for an easy home visit whenever they want.
 The other side of natural factors that arid and barren as well as severe economic pressures, forcing Madurese merantau other stricken area in order to find a more viable livelihood. Madurese overseas territory is vast, but the most important and famous is the island of Java, which is known by the Madurese as Jaba laok, and then to other regions, especially Kalimantan, known by the Madurese as Jaba Deje. Java is the main region in the perception of the Madurese of shoreline. Especially the horseshoe area of ​​East Java, such as: Pasuruan, Probolinggo, Jember, Situbondo and Bondowoso an important shoreline areas in the past. In this regard Graf and Pigeaud illustrates that small ports along the northern coast of eastern Java since before the 18th century became the purpose Madurese migrants, through the channels of trade, shipping and subsistence fishing, either selling merchandise or catch their fish.
 Initially they intended to seek a decent livelihood through; sell their catch fish, sell the merchandise that was taken, the workers and others, but most of them are interested to continue to settle in areas where their migration by clearing forests for farming and setting up new settlements. Then slowly the sea more and more populated settlements gradually because new migrants from Madura, who has a good relationship with those who first settled in the area or who do not have the ties of brotherhood, by trying to tempt fate. Attraction of new migrants are not separated from the old information to migrants when they return home in Madura, especially the stories from their success in overseas areas as well as the lives of more promising than in Madura. No wonder then if in daderah-inhabited the area until now the majority of Madurese in Madura patterns of life and traditions are very dominant.
  City Besuki-to mention just one example-originally named the Village Maduran. It shows that the place was originally a destination Madurese migrants. The first person on the land clearing is Kyai Wirabrata, a migrant from the Cape, as recounted in the chronicle Besuki, Bisri Efendi as excerpted below:
"Kawarnaa purwane Besuki, Kang akardi kyai Wirabrata, thought Tanjung asale pan, mulani sira iku, Marang soil ngalih Jawi, kang aneng Pamekasan, forbid panganipun, margane alarang food, little came minggah Marang banyu Sabin"
  While the process of Madurese migration to other areas including Java since the past has many motives and through various channels such as: military expeditions, trade, fishing voyage, as the subsistence labor and so on.
 Military expeditions undertaken both kings and colonial highly possible deployment to various areas of Madurese. And it is possible that they stay where they are assigned, for example, help people to Raden Wijaya Madura in dropping Jayakatwang and help establish the forerunner of the kingdom of Majapahit. Trunajaya also attacked the capital city of Mataram time Plered, as well as Cakraningrat IV in the Chinese rebellion in Kartasura year 1741. Even immigration through military ekspedesi has happened before majapahit stand. Graff and Pingeaud associated with this record illustrates that according to history books in Central Java, after the capture of Madura, many prisoners of war (men, women and children) were transported from the Gresik and Madura to Java was to dipekrjakan by the winners. They were assigned menial jobs, while the king and the family, relatives can enjoy and devote full attention to the task of government as soldiers or civil servants. since half of the 18th century Madurese migration to the tip of the island of Java, particularly the more rapid so that the natives of Java driven by it. These conditions also resulted in melting the old traditions of local tribes and villagers marital relationship
 Arid natural conditions, as reviewed at length, the above-also be a factor of Madurese migration to another strip. It is intended to seek a better life and decent jobs. Least agricultural land due to the difficulty of water into rice fields and plantations raised in Madura not memadahi when compared with population density jumalah Madura Jawa.Tampaknya much more dense than the reasons of migration to the village of Kyai Wirabarta Maduran (Besuki) is also valid for other migrants.
Religion became the most powerful motive for the scavenge rizki Madurese. Instinctively, working for the people of Madura is worship. They will never feel ashamed of anything important work halal and blessed the Supreme Court. The term Oreng Madhure ta 'Tako' mate Tako tape 'which explains the hunger is ca'oca'an Madurese resignation to death not to be feared, because death is a necessity whenever death comes then it may be delayed. Other hand the statement stressed that they were afraid of hunger, starvation resulting from lazy attitudes. That was then one of the characteristics of Madurese impressive to outsiders.
Looking rizki not limited to certain areas, from the outset Madurese famous adventures. It can be seen from prebesan Songenep ta 'abingker are often used as motivation by the Madurese to go abroad in search of rizki.
 Besides, the internalization of the values ​​of religion (Islam) in the life of the Madurese to walk in a natural, natural and crystallized. Up to certain limits Madurese always working "abhantal Creed, asapo 'faith, apajung God". Madurese synonymous with Islam, so it sounds strange if someone who is not Muslim Madurese. Their daily life is marked by various religious rituals. Even so religious Madurese, order rumahpun very religious in the sense of providing building Madurese definitely violated in any home or Kobhung their religious knowledge and basic skills are taught to children from the earliest period in their lives. Their daily life is marked by various religious rituals such as salameten and implementation of the days of rousing Islamic implemented by all levels of society. In fact, every part of the life cycle (birth, marriage and death) is commemorated with ceremonies that are religious.
  Departing from the religious values ​​that the Madurese are always motivated to go abroad (migrant) to other areas. It was also intended to follow the Prophet as a role model for his people. Messenger experience in opening new land, new life, as well as the new society in Medina became a big inspiration for the people of Madura. The success of the Prophet in Medina to be able to form a Muslim society with dignity, have their own political authority without the intervention of other countries and create a society that admired the world and Islam itself is easily spread to all corners of the world in the not too long it could not be separated from the concept of hijrah ( migrants). For rejeke Madurese, pate and paste only God knows. So wherever they have died they are not worried much less fear, their obligation is sought, a decisive step that the Lord.
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