Communication model BMT with farmer in two type different villages in Ciamis and Bantul.

Abstract

This research aims to (1) describe how the farmers in Ciamis and Bantul construct their social reality including the processes, motives, and their self-concepts owned by their own views (2) to synthesize behavioral change of farmers in Ciamis and Bantul in managing their communications and analyze the major components of communications on the farmers that make up communication events that are effective in developing social capital of BMT. (3) to devise strategies of developing efective communication patterns in developing the social capital of farmers and BMT. This study uses qualitative research, which emphasizes understanding the phenomenon of what is experienced by research subjects such as behavior, perception, motivation, action, etc., holistically, and by way of description in the form of words and language. The results of the result show that (1) the process of social contraction in rural areas (Bantul) and sub urban area (Ciamis) begins when the farmer has motivation to interact with BMT. Three motives arise: economic incentives (capital), religious (Islamic) and social motives. Farmers self-concept is a reflection of the human capital as sharia farmers, namely: openness, trustful and tawadhu (humble), Tabliq, helpful, afraid of Riba, keep his word and healthy spirit and body. (2). The process of communication that occurs between BMT and the farmers are dialogical communication, listening, understanding and occurs through face to face communication, group communication (discussion, training, mentoring, teaching), organizational communication (annual members' meeting) and even, in BMT Miftahussalam, through the internet. They use not only verbal communication but also non verbal symbols. Non-verbal communication can be seen from the gesture, expression or facial expression which is friendly and always smiling so farmers feel comfortable communicating with BMT. (3). Interaction between BMT and the farmers uses trust communication. When the farmers as members of farmer groups based on social motives , the farmer will get support and solidarity from fellow members of farmer groups. Farmer as a religious being based on religious motives, so that it would give priority to the implementation of the BMT farmers to comply with the provisions of sharia compliance. Farmers as clients of the BMT is based on economic motives. When farmers are getting into Islamic financing, then BMT should provide guidance and training to customers who obtain the finance method. Training and assistance can be in the form of mental, technical and management. If all of these are implemented there will be any changes in the self as an individual farmer. This change will happen if he undertake communication acts. Communication action is mainly in the form of interpersonal communication through verbal and nonverbal communication that prioritizes communication competence. Competent communication actions will affect social change. Social changes that increase will affect the welfare of society. This is done by BMT in the suburban area that reach a maximum well-being. This is different from BMT in the rural areas, which do not conduct training and guidance so that the maximum welfare is obtained