ABSTRAKArtikel ini adalah laporan penelitian mengenai daya paham tentang hoaks di kalangan civitas akademika Indonesia. Isu hoaks sudah ada sejak zaman dahulu, namun pada era digital saat ini ia berhasil menjadi pusat perhatian. Melihat dinamika global dan pergeseran lanskap politik internasional, tampaknya hoaks-dan istilah sejenisnya seperti "false news," "alternative facts," "disinformation," dan lain-lainnya -sudah menjadi bagian dari bahasa dan praktek berpolitik. Bisa jadi ini adalah bukti dari kondisi "masyarakat pasca-kebenaran" yang dikeluhkan beberapa kalangan, khususnya ketika gaungnya terasa juga dalam lanskap politik dan agama di Indonesia. Pusat perhatian artikel ini adalah pada isu hoaks secara umum dan memperkenalkan istilah "hoakstivisme" dalam rangka membingkai praktek khas yang berkisar pada produksi dan konsumsi "hoaks," sebagai penanda. Kami menaksir perbincangan tentang hoaks di kalangan akademisi dan meletakkannya dalam konteks sosial yang lebih luas. Tujuannya adalah melihat hoaks dan hoakstivisme lebih dari sekedar evaluasi moral dan rasa gelisah yang seringkali dipertontonkan dalam perbincangan publik. ABSTRACTThis article is a research report on the perception of hoax among the Indonesian academic community. Hoax is ancient, but in the present digital age, it sneaks into the center stage. Reflecting upon the global trends and shifting of international political landscape, it appears that hoax and its troops, e.g. "false news," "alternative facts," "disinformation," etc. -immersed into the political language and practice. It may corroborate with the condition of "post-truth society" lamented by some scholars, in particular when it echoed in the present Indonesian political and religious landscape. The research focuses on hoax in general, and to introduce a term "hoaxtivism" in framing specific practice revolved in producing and consuming "hoax" as a signifier. We gauge the conversation on hoax within academic community, and locate it in the larger social process. The objective is to understand hoax and hoaxtivism beyond the moralistic evaluation and alarmist position, as overwhelmingly displayed in the public discussion.
Artikel ini mengeksplorasi dan menganalisis debat publik tentang 'Pendidikan Karakter' dalam perumusan dan implementasi Kurikulum 2013. Ada dua pertanyaan kunci yang saling terkait: pertama, bagaimana dan sejauh mana perdebatan kebijakan antara berbagai artikulasi agama-budaya tentang toleransi membentuk konten dan orientasi 'Pendidikan Karakter' dalam kurikulum; dan kedua, sejauh mana kerangka kerja kurikulum dan konten mempengaruhi pembentukan kewarganegaraan multikultural. Dengan menggunakan pendekatan Wacana Mouffe, penelitian ini menghasilkan tiga temuan yang saling terkait: (1) Tidak satu pun dari kelompok agama-budaya dengan artikulasi toleransi masing-masing memiliki konsep yang jelas tentang 'pendidikan karakter'; (2) Kurikulum 2013, dalam isinya dan kegiatan pembelajaran, menunjukkan kecenderungan kuat untuk kekhususan agama dan perbedaan agama-budaya; (3) Pertemuan yang rumit antara Kompetensi Agama, Kompetensi Sosial, dan Kompetensi Pengetahuan telah relatif tidak ada dalam dokumen resmi Kurikulum dan debat publik. Analisis wacana kami tentang temuan menyimpulkan bahwa: pertama, kurikulum memprioritaskan etika perbedaan agama-budaya dan mengabaikan etika kewarganegaraan multikultural; kedua, kurangnya pendekatan integratif dalam kurikulum mencerminkan relatif tidak adanya kerangka kebijakan komprehensif dalam debat publik yang membuat kebijakan pendidikan ini terus diperebutkan dan direvisi dari waktu ke waktu; dan ketiga, kurikulum ternyata menjadi tempat berkembang biaknya intoleransi. Kami berpendapat bahwa kurikulum gagal memenuhi tantangan dan tuntutan kami untuk pembentukan kewarganegaraan demokratis yang mampu hidup bersama di Indonesia multikultural.
The research is an inquiry to understand the socio-cultural interaction between the native Yogyanese and the incomers within multiculturalism. The focus of the study is the perception of the incomers toward Yogyakarta and Yogyanese. Considering pluralistic and multicultural Yogyakarta’s society is predominantly Muslim, the research explicitly detects the perception of non-Muslim incomers (pendatang), particularly Christians. The result of the study exposes the complexity of interaction between the natives and the incomers. The mood celebrates diversity, acceptance, cordial relationship, tension, and distance. The pressure might occur through the cultural contrast of Javanese and non-Javanese and the social, cultural, religious, and political dynamics at the local and national levels. However, the dynamic is an ongoing socio-cultural negotiation that attempts to befit the best molding.
The present article is a research report on the discourse of religious blasphemy in connection with digital practices in Indonesia. It sought to understand the shift of public participation in shaping the discourse that understood within the framework we identified as “monitory society.” The research employed qualitative approach by using several methods, among others are interview and social media observation. Reflecting upon the current national trends and new shift of political landscape, it appeared that religious blasphemy immersed into the political discourse as weaponized information, hence disrupted the meaning of democracy in digital age, as once become the rhetoric of digital technology. In general, the discourse of religious blasphemy in Indonesia is dealing with public piety and social order. It concerned more on religious boundary rather than the improvement of religious lives and personal piety.
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