The Role of Actor and Ideology in Sociopreneurhsip in Darul

Mursyid Islamic Boarding School

Heri Kusmanto

and Warjio

Program Pascasarjana Studi Pembangunan, Fakultas Ilmu Sosial dan Ilmu Politik,

Universitas Sumatera Utara, Indonesia

Program Studi Ilmu Politik,, Fakultas Ilmu Sosial dan Ilmu Politik, Universitas Sumatera Utara, Indonesia

Keywords: Actor, Ideology, Sociopreneurship, Islamic Boarding School

Abstract: Empowerment models developed by civil society, especially Islamic civil society are usually in the form of

da'wah in the form of Islamic education activities and Islamic religious lectures, community empowerment

efforts are also developed through cooperative efforts, orphanages, nursing homes, hospitals, and various

economic forms of business entities. However, very few develop community empowerment through social

entrepreneurship as developed by Darul Mursyid Islamic Boarding School in Sipirok which develops social

entrepreneurship in agroforestry businesses in various commodities developed in forests such as coffee,

vanilla, honey, and others. as well as other efforts that involve the surrounding village communities, so that

these communities can develop their lives to be more prosperous. The innovation of social entrepreneurship

development is a very interesting leap to be studied from the point of view of actors and ideological values

that are the basis for determining the development of social entrepreneurship in Darul Mursyid. Based on

previous studies, it was found that in general the political model for the development of Islamic organizations

or Islamic civil society is determined by actors and ideologies. The role of the actor in the development of the

Darul Mursyid Islamic boarding school was marked by a new leadership change that saw the need for a change

in governance from traditional to more modern. The role of these actors is supported by ideological changes

marked by a change in vision from an educational institution to an institution for empowering the people.

1 INTRODUCTION

Studies on social entrepreneurship developed by

Islamic civil society are actually not widely studied,

because apart from not many Islamic civil society,

especially Islamic boarding school managers in

empowering the community to develop

entrepreneurship, social entrepreneurship itself is not

widely developed either by the government or the

community itself. This research will conduct a study

on the role of development or community

empowerment by non-state actors, particularly with

regard to the role of civil society or NGOs or NGOs,

especially regarding the roles of actors and the

ideological basis that becomes the direction or

orientation of strategies in an effort to empower

communities to overcome poverty and mobilize

broad community participation in a joint business

https://orcid.org/0000-0003-1370-7876

https://orcid.org/0000-0002-3356-3446

activity that is mutually beneficial and creates a

process of capitalization in society.

In general, the political model of development

carried out by Islamic civil society in Indonesia is

indeed driven by actors and the ideological basis in

the form of an Islamic value system which is

understood in different perspectives forms different

schools of political thought so that although they have

the same apparent goal of empowering community

but has a purpose with a different meaning

(Kusmanto and Warjio, 2018).

The Integrated Modern Superior Islamic Boarding

School Darul Mursyid (PDM) was founded by Drs.

H. Ihutan Ritonga who has the title H. Mursyid with

his wife Hj. Riana Siregar in 1992. The Islamic

boarding school which takes its name from its

founder's title began operating in 1993 and grew

rapidly and became famous as an Islamic boarding

Kusmanto, H. and Warjio, .

The Role of Actor and Ideology in Sociopreneurhsip in Darul Mursyid Islamic Boarding School.

DOI: 10.5220/0011508200003460

In Proceedings of the 4th International Conference on Social and Political Development (ICOSOP 2022) - Human Security and Agile Government, pages 9-15

ISBN: 978-989-758-618-7; ISSN: 2975-8300

 2023 by SCITEPRESS – Science and Technology Publications, Lda. Under CC license (CC BY-NC-ND 4.0)

school with alumni who were accepted at the best

universities in Indonesia and abroad.

The study of Darul Mursyid's social

entrepreneurship will be placed in the context of

Islamic civil society or civil Islam (Hefner, 2000)

which basically investigates the characteristics of

independence or self-reliance and volunteerism as

previously revealed by Muhammad AS Hikam (2000)

who studies the Islamic struggle in many ways.

aspects of life in the New Order era. Issues discussed

include the issue of Islam and the challenges of social

pluralism and national unity, Islam and human rights,

Islam and modernization, Islam and the

fundamentalism movement, Islam, and civil society

in democratization efforts.

Therefore, Darul Mursyid's study of social

entrepreneurship is not only placed as economic or

management processes but is mainly placed as

political processes. There are at least three important

meanings in this study, first, the development of

social entrepreneurship is not a product of narrow

thinking that leads to capitalism but is a relationship

between actors and ideologies that develop in Islamic

civil society. Second, we can find out the role of

actors in the process of developing social

entrepreneurship as an ideological manifestation that

is believed to be and becomes the orientation of its

activities. Third, social entrepreneurship is a business

that is not individualistic in nature but has dimensions

of capital development in business and shared

ownership, a kind of middle ground between the

capitalist system and socialism that developed in

traditional Islamic thought in the modern

organization of Darul Mursyid.

Based on the background of the problem

presented, the formulation of the problem in this

research is: What is the role of actor Darul Mursyid

in developing social entrepreneurship

(sociopreneurship?; How is the ideological thought in

Darul Mursyid the basis of thought and belief to

develop social entrepreneurship?; How is Darul

Mursyid's social entrepreneurship development

model?

2 LITERATURE REVIEW

A literature review was conducted to analyze the

literature related to this research (review of related

literature). Literature review functions as a literature

review (research reports and so on) on related

problems, not always identical to the problem area at

hand, but also concomitant and related. Research on

development politics is a direction or orientation

towards development choices, in the form of

ideologies, actors, approaches, systems or methods,

strategies or models developed in development

(Kusmanto, 2013; Warjio, 2016). Based on this

concept, a study will be conducted on Darul

Mursyid's activities in developing social

entrepreneurship.

Development politics is basically a direction or

orientation towards development choices, in the form

of ideology, actors, approaches, systems or methods,

strategies or models developed in development

(Kusmanto, 2012; Warjio, 2016). Based on a concept

like this, many CSO policies that look the same take

place in different formulation processes because they

have different value orientations.

Research on Islamic organizations is generally

placed in the context of Islamic civil society which

basically examines Islamic organizations with the

characteristics of independence or self-reliance and

volunteerism. Muhammad AS Hikam (2000) wrote

about the relationship of Islam with civil society and

democracy. This study is about cases where Islamic

organizations have a very big role in determining the

process of government or democracy.

Hefner (2000) who uses the term civil Islam,

describes the Islamic civil political struggle and

democratization efforts during the early New Order

era until the collapse of the Suharto government. A

study conducted by Hefner (2000) concluded that

Muslims in Indonesia have many differences, both in

ideology or school of thought, socio-economic level,

and political tendencies. In addition, Muslims in

Indonesia from the beginning of independence had a

power orientation and had a great impact on the

emergence of many different Islamic social

organizations and political parties which indicated the

existence of pluralism.

Several other writers not in the context of civil

society have also concluded that the ideological

orientation of Islam is the political determinant of

Islamic development as written by Muhammad

Syukri Salleh (1999, 2002, 2009); Zeenath Kausar

(2000); Khurshid Ahmad (2000) and Syed Serajul

Islam (2000), so that the study of Islamic society

seems endless and attracts a lot of attention among

researchers, but very few discuss it through a political

development approach.

In general, western writers discussing the political

struggles of the Muslims are always viewed with

suspicion with a bad stigma such as anti-pluralism

and anti-democracy (Hefner, 2005), whereas in

various cases in various regions of the world written

by various researchers, there are still many issues that

need to be addressed. arise internally from the

ICOSOP 2022 - International Conference on Social and Political Development 4

Muslims themselves, concerning pluralism of

thought, competition and democracy, so that Muslims

should not be seen as a force with a lot of bad stigma

viewed from a western perspective, even the

possibility of the growth of democracy actually

emerges from the Muslims themselves (Schneier ,

2016).

Islamic development politics has a big difference

with conventional development politics which only

emphasizes aspects of achieving success that are

capitalistic and materialistic, so that it creates a lot of

paradoxes, while the Islamic perspective has a more

comprehensive approach to achieve a better life not

only in the natural world, but also in the world. in the

afterlife which will be the real future of mankind

(Kusmanto, 2021).

In addition, so far development analysis is

generally placed in a narrow perspective, namely

from an economic point of view, so that it almost

certainly excludes the role of political actors who

have certain orientations or interests that influence the

choices of development choices they carry out.

Therefore, the political perspective of development is

needed so that the description and analysis of

development does not become shallow, because it

only looks at economic processes (Kusmanto and

Warjio, 2018).

The dominance of the economic approach in

development of course causes the analysis of

development from a political perspective to stop, not

develop. In fact, if you are honest, development is a

political product. There is no development without

political processes. Because this political process

gives birth to a political product, namely development

(Warjio, 2016).

Presenting development as a political product,

political processes are important. In it "fight" various

political actors with various interests ranging from

existence, identity formation to ideological

stabilization. These political actors are not only

individuals but also groups or countries. They can

reflect the interests of certain individuals, local,

national, and even foreign interests. Their ability to

influence other political actors in the political process

is very decisive about the development that will be

produced or carried out according to their ideas or

ideologies and interests as a representation of where

they come from. The bigger their network of power

or authority and their ability to play bargaining

politics, the greater the chance that they will get the

product of the political process, or vice versa, that is

development.

Therefore, an investigation into the political

efforts of the Islamic development of the Darul

Mursyid Islamic Boarding School is a strategic effort

to see the role of actors from the pesantren which are

known ideologically as traditional but have modern

development efforts in driving the learning process

internally within the pesantren environment as an

Islamic Education Institution, as well as external

efforts. to empower the community with social

entrepreneurship efforts with a very modern view,

especially by pursuing agroforestry businesses that

require good knowledge about forests so that these

businesses do not damage the forest later.

3 METHODS

This study uses a descriptive analysis method with a

qualitative approach. Theoretically, qualitative

research is a research approach that emphasizes the

data generated in the form of descriptive data, namely

written, or spoken words from the object or person

being observed (Moleong, 2012). This study will

reveal qualitative data so that we know the political

assessment of Darul Mursyid's Islamic development,

by examining the role of actors and ideology in social

entrepreneurship which has the potential to be an

alternative to new development approaches to

mobilize community entrepreneurship so that people

will become more prosperous. In addition, the study

will try to reveal the emphasis on certain thoughts or

their ideological basis with the roles of actors who

give shape and color to their struggles. So that the

proposed study has major advantages such as,

fundamentally revealing the role of actors and

ideologies that form the Islamic-based social

entrepreneurship development model and to

complement previous studies, so that it can enrich the

repertoire of knowledge. This research concerns the

existence of innovations that are closely related to the

role of actors and ideological bases in a development

policy developed by an Islamic boarding school to

empower the community at large through social

entrepreneurship.

In general, the political model of development

carried out by Islamic civil society in Indonesia is

indeed driven by actors and the ideological basis in

the form of an Islamic value system which is

understood in different perspectives forms different

schools of political thought so that although they have

the same apparent goal of empowering community

but has a purpose with a different meaning

(Kusmanto and Warjio, 2018).

The Role of Actor and Ideology in Sociopreneurhsip in Darul Mursyid Islamic Boarding School

4 ACTOR AND IDEOLOGY IN

DARUL MURSYID BOARDING

SCHOOL’S

SOCIOPRENEURSHIP

At first the Darul Mursyid Islamic Boarding School

was a traditional pesantren with a mission to preach

through Islamic education only. However, after the

death of the Chairman of the Islamic Boarding School

who was also the founder of Darul Mursyid in 1997,

the new leadership has brought about a major change

in the governance of this traditional pesantren into a

modern Islamic boarding school. Empowerment of

the Ummah to Increase the Glory of Islamic

Civilization, meaning that Darul Mursyid not only

prints his students to be able to understand Islam but

more than that, they must master modern science that

will advance Islamic civilization. In addition, the field

of da'wah does not stop only educating students but

also must be able to develop an advanced and

prosperous Islamic civilization directly in the

community.

The new leadership, which is the only son of the

founder of this Islamic boarding school, had obtained

a master's education in the United States and obtained

a Doctor of Business Administration degree at

Universiti Sains Malaysia, has changed traditional

governance to become modern, with a new basis of

thought to advance Islamic civilization so that it can

realizing rahmatan lilaalamiin as written in surah Al-

Anbiya verse 197. Being a mercy for all nature will

be realized if the Islamic community has an advanced

civilization, so there needs to be a change in

governance and patterns of education or da'wah that

refers to the achievement of Islamic civilization

(interview, 2021) ).

Syahbuddin Ritonga, DBA who became the new

Chairman of Darul Mursyid has the traditional

ideological view of Ahlus sunnah wal jama'ah and

continues to worship in that corridor, as evidenced by

his steadfast view of achieving mercy for all nature.

For traditionalists, they usually develop the idea that

the best of humans is that which is useful to others

(khoirunnas) and stops at that state.

However, according to Mr. Ritonga, it is not

enough for young people to be good or useful if the

goodness is not maximally contributed, so it is

necessary to build an advanced Islamic civilization,

which masters science and technology so that

goodness or its usefulness is maximally capable of

turning Islamic society into intelligent, mastering

science and technology. , so that they will become

strong, advanced, independent people and be in front

of other civilizations, not the hegemony, poor and

weak or become the determinants of the direction of

civilization, not being a follower of other people's

civilizations.

Changes in ideological thinking to continuously

encourage people to move forward, what this new

leadership did was to change its vision to make this

Islamic boarding school into a modern boarding

school with the vision of advancing Islamic

civilization, then from there developed operational

changes to its education management which refers to

the birth of santri. Islamic ones who master science

and technology, so that "general knowledge" gets a

large portion of learning outcomes besides

traditionally students also learn about Islam.

To maximize the learning achievement of Darul

Mursyid students, they are freed from independent

living tasks such as washing clothes, cleaning the

room or the boarding school environment, cooking

food and many other activities that we often

encounter in traditional Islamic boarding schools.

Darul Mursyid Islamic Boarding School has managed

these activities professionally by cooperating with

third parties from the local community, even just to

arrange sandals.

As a result, many students won in various student

championships, especially and the most popular was

the Science Olympiad championship or after

graduating the students had reached 100% passing the

new student admissions exams at various state

universities in Indonesia and were even accepted at

ITB, UI, UNPAD, USU or UGM etc.

Ideologically, the new leadership which has made

many changes towards modernization is still in

traditionalist understanding, it is proven that the

Islamic curriculum and teaching materials for

students still refer to the teachings of Ahlus Sunnah

wal Jama'ah.

In addition, the change in vision towards building

Islamic civilization to make Islam triumphant so that

it does not become a backward society in the view of

modernization is still in the corridor of Islamic

thought which requires the progress of life that must

be continuously fought for so that tomorrow will be

better than today, so that Islamic civilization as

rahmatan lil aalamin can be manifested in the reality

of people's lives.

Based on that view, increasing the progress of

Islamic civilization so that it becomes a superior

civilization and not being colonized or hegemonized

by other parties is practiced for students by

emphasizing aspects of mastery of science and

technology and encouraging people in their

ICOSOP 2022 - International Conference on Social and Political Development 4

environment to have businesses that must be managed

professionally to compete and bring prosperity.

This change of view is still based on traditional

ideology, but by the head of the new Islamic boarding

school it is given a new meaning that encourages

progress through the mastery and development of

science and technology which is the key to the

progress of human civilization without abandoning

Islamic values and doctrines or Islamic ideology,

even with efforts advancing Islamic civilization is

intended as an effort to revitalize the values and

doctrines of Islam itself.

Improvements to the curriculum, governance and

community empowerment activities are carried out in

a modern and innovative manner. The seriousness to

advance Islamic civilization through education and

community empowerment is carried out with

evidence, firstly for PDM educational activities that

focus on education and all governance activities

concentrate on education to make students able to

master Islamic material as ad-Din and mastery of

science and technology oriented to the future with

learning activities based on measurable standard

operating procedures (SOPs), thus enabling

monitoring and evaluation (Monev) to determine the

progress of the learning process.

For this reason, several businesses that are not

directly related to education have been handed over

to other parties with measurable SOPs, even though

these activities are very profitable for the Darul

Mursyid Islamic Boarding School commercially,

such as public accommodation, consumption of

students, cleanliness, and laundry for students'

clothes. shows that both PDM and students are

required to concentrate only on learning activities.

The implications of concentration on learning

activities for the community are very real, namely the

development of home stays or community-managed

lodging or hotel businesses, absorption of labor for

cleaning and laundry businesses, so that economic

activities or community businesses develop.

The pesantren itself also provides knowledge of

the community and fosters the community to develop

businesses, as well as management for lodging

businesses, delicious and hygienic culinary,

cleanliness, laundry business, making artsy

handicrafts and various other forms of handicrafts

with good and attractive packaging. etc.

Sociopreneurship efforts are developing in the

immediate environment in the Darul Mursyid Islamic

Boarding School Area. The release of many

commercially profitable businesses to the community

so that pesantren can focus on the learning process is

an extraordinary sincerity and the results are very real

with the acceptance of 100% of pesantren graduates

in PTNs that are known to have high ratings both

nationally and internationally.

The second evidence is in the form of pesantren's

efforts to establish new governance in community

empowerment in agroforestry in forest conservation

efforts while establishing coffee, vanilla, and

honeybee cultivation businesses in the surrounding

forest.

Darul Mursyid Islamic Boarding School in

carrying out the Cooperation Agreement (NKK) with

the Ministry of Forestry has started to manage 200

hectares of forest in the UPT KPH VI Sipirok area

from the 600 hectares that were handed over to be

managed. This activity has involved several

combined poktans with the involvement of 91 farmers

from Saipar Dolok Hole District, namely from

Sidapdap Simanosor Village, Ulumanis Situnggaling

Village, and Batang Garut Village, while from Arse

District there are two villages involved, namely

Lancat Village and Natambang Roncitan Village. ,

then from Marancar District there is only one village

involved, namely Aek Sabaon Village, then from

Sipirok District there is also only one village,

Saragodung Village, and finally from Angkola

District there is also only one village, Sitaratoit

Village.

Pesantren have functioned as facilitators and

active coaches as well as forest conservation

supervisors. For this reason, the pesantren has built

various cleaning, drying and coffee processing

facilities that can be utilized by the combined poktan.

Communities must be empowered so that they are

able to use the forest to improve their welfare while

keeping their forest from being damaged or damaged

by others.

This integrated plantation concept which has

involved farmers from 8 villages from 5 sub-districts

has succeeded in exporting coffee in 3 harvests in

2021, an average of 3.8 tons in the form of green

beans, while processed products in the form of

roasted beans and coffee grounds have been marketed

in the region. Sumatra and Java Island with the

trademark PDM (Pesantren Darul Mursyid), for

vanilla commodities are still in the process of growth

and breeding and honeybees have produced in limited

quantities because they are still focused on colony

propagation efforts.

The serious effort of the new pesantren chairman

as the main actor of change to revitalize ideological

thinking about a life that must be better, more

advanced and rahmatan lil aalamin with a new vision

of advancing Islamic civilization through mastery of

science and technology and improving welfare in

The Role of Actor and Ideology in Sociopreneurhsip in Darul Mursyid Islamic Boarding School

society through the form of social entrepreneurship in

various businesses and especially agroforestry is now

showing results with the increasingly prosperous

society.

The successful transformation of a traditional

pesantren to a modern one through a modern

management approach and ideological revitalization

is an important basic capital. Every change in

governance always has clear goals and is easily

understood by all pesantren stakeholders through

good interpersonal communication and is clarified

again with detailed, concise, clear, integrated, and

easy-to-understand SOP guidelines, so that changes

can take place quickly and with little resistance. under

a firm, disciplined, open, sincere, and responsible

leadership so that a new organizational culture that is

good and professional will soon be formed, because

according to Mr. Ritonga it is impossible for him to

continue to lead in this pesantren, one day there will

be regeneration or succession It is hoped that with an

established organizational culture, this Islamic

boarding school will be able to continue and will

continuously innovate.

The new leadership that has taken a new step

through a change in vision has placed the role of

pesantren as an agent of empowering the people

through the process of educating students or santri to

become devout Muslims who understand Islam and

are able to master modern science and technology. In

addition, the role of empowerment to the community

in its environment is in the form of opening various

business fields through social entrepreneurship, in

this case the pesantren does not only open the doors

of business for the community but also aids as an

opener for cooperation, coaches or trainers,

motivators and even facilitators, as well as assisting

in matters of cooperation. marketing the results of

community efforts. This Darul Mursyid Islamic

Boarding School empowerment model is a

comprehensive and integrative model of community

empowerment that is phenomenal or rarely

encountered.

Theoretically, according to Sachs (2011), the

efforts of pesantren as agents of empowerment are

successful because they can develop human capital as

well as business capital through the transformation of

values, knowledge, and skills, opening businesses,

markets, and cooperation, as well as providing

various work facilities. However, as an empowerment

or development agent, they are not equipped with the

provision of access to microfinance (micro financing)

so that this effort can accelerate business growth

which encourages the acceleration of the process of

community capitalization.

5 CONCLUSIONS

The politics of development carried out by the Darul

Mursyid Islamic Boarding School is rooted in actor

and ideological factors. The main actor of change is

carried out by the new leadership who sees the need

for traditional management or management to

become modern management based on the

revitalization of the ideology of traditional Islamic

boarding schools through changing the vision of an

Islamic Education Institution to an Institution for

Empowering the People to Improve the Glory of

Islamic Civilization.

The path taken with the new vision is an effort to

change education management towards modern

education management and curriculum changes that

do not only teach Islam as Ad-Din, but also

emphasize the need for mastery of modern or

contemporary science and technology for students.

For the community, empowerment efforts are pursued

by opening various business fields and so that they

are successful, the pesantren aids as an opening for

collaboration, as coaches, trainers, motivators and

even facilitators, as well as assisting in the marketing

of community business results. The Darul Mursyid

Islamic Boarding School empowerment model is a

comprehensive and integrative model of community

empowerment that is phenomenal or rarely

encountered.

The result is the acceptance of 100% of students

or students at various State Universities or well-

known universities abroad or Official Educational

Institutions from various State Ministries in

Indonesia. In addition, many families now have new

businesses such as homestays or hotels, food stalls,

food stalls, laundry, handicrafts, cake businesses,

handicrafts, and agroforestry-based businesses with

coffee commodities., vanilla and honeybees, so that

the welfare of rural communities increases and

encourages social mobility, especially vertically.

REFERENCES

Agung Eko Purwana, 2013. Pembangunan Dalam

Perspektif Ekonomi Islam, Jurnal Justitia Islamica, Vol.

10/No.1/ Jan-Jun 2013.

Austin, J., Stevenson, H,. Wei-Skillern, J (2006). Social and

Commercial Entrepreneurship: Same, Different, Or

Both. ET&P Baylor University, Edition: Jan

Dees, G and Economy, P. (2001). Social Entrepreneurship,

in Dees, Emerson and Economy (eds) Ebterprising

NonProfits, John Wiley & Sons. New York

Eko Putro Widoyoko. 2013. Teknik Penyusunan Instrumen

Penelitian. Yogyakarta: Pustaka Pelajar.

ICOSOP 2022 - International Conference on Social and Political Development 4

El Ebrashi, R. (2013). Social entrepreneurship theory and

sustainable social impact. Social Responsibility

Journal, 9(2), 188-209.

Haugh, H. (2005). The Role of Social Entrepreneurship.

Social Enterprise Journal

Kusmanto, Heri, 2013. Islamic Based of Civil Society:

Political Accomodation and the Role of

Democratizations in North Sumatera. (Disertasi, USM).

Kusmanto dan Warjio. 2018. Model Politik Pembangunan

Organisasi Kemasyarakatan Islam Muhammadiyah dan

Al Washliyah di Kota Medan. 6: JPPUMA.

Mufidah, Atiek Difa dan Isbandi Rukmito Adi. 2018. Jurnal

Ilmu Kesejahteraan Sosial, Vol 19 No 2, hal 109-131.

Muliadi Palesangi, “Pemuda Indonesia Dan Kewirausahaan

Sosial”, Jurnal Manajemen, Vol.11, No.1 (2012), 22.

Sachs, Jeffery. 2011. The End of Poverty : How We Can

Make it Happen in Our Life Time. New York10014:

Penguin.

Seelos, Chirstian, Johanna Mair, Julie Battilana & M. Tina

Dacin. 2010. The Embeddedness of Social

Entrepreneurship: Understanding Variation Across

Local Communities. IESE Business Scholl University

of Navara

Soetomo. 2011. Pemberdayaan Masyarakat: Mungkinkah

Muncul Antitesisnya? Yogyakarta: Pustaka Pelajar.

Warjio, 2014. Paradoks Politik Pembangunan. Jurnal

Politeia. Vol. 6/No. 2/ Juli 2014.

Warjio. 2016 Politik Pembangunan: Paradoks, Teori, Aktor

dan Ideologi, Jakarta: Kencana.

Wibowo, Heri dan Soni A. Nulhaqim, 2015.

Kewirausahaan Sosial : Merevolusi Pola Pikir dan

Menginisiasi Mitra Pembangunan Kontemporer,

Bandung. Unpad Press.

World Bank. 2001. “Attacking Poverty with a Three-

Pronged Strategy”. World Bank Policy and Research

Bulletin Vol 11 No 4.

The Role of Actor and Ideology in Sociopreneurhsip in Darul Mursyid Islamic Boarding School