The popularity of social media in Indonesia, along with the rise of political Islam, is changing the ways in which people engage with religious matters in the country. In this article, we deploy post-Bourdieuan field theory to explore Indonesia’s religious domain as a ‘hybrid media space’ – a social space mediated by old and new media agents interacting to produce viralized forms of public communication. We undertake this exploration through three viral controversies, or ‘social dramas’, triggered by a perceived breach of the religious space’s order. All three dramas involved political Islamists in contention with various political actors, namely the Muslim senator Fahira Fahmi, the West Sumatran atheist Alexander Aan, and the then governor of Jakarta, ‘Ahok’. These examples shed light on the current state of Indonesia’s religious space and its multiple mediations, as well as taking field theory into new communicative and religious terrain.
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.
This paper describes historical phases of Madurese identity construction, the origins of Madurese ethnicity, inter-ethnic and inter-cultural relation, Madurese Pendalungan culture, and how Islam involves into cultural identities of the Madurese. In this paper, I will argue that Islam has become part of cultural values of the Madurese, that is, embedded within traditional activities and local wisdom. However, the involvement does not mean to exclude other “non-Islamic” and “non-Madurese” tradition in the process of construing Madurese identity. By exploring how Madurese identity was culturally constructed we could be able to draw more visible connection between religion, tradition, and social identity. This paper illustrates how Madurese identity culturally produced, nurtured, and matured. Since identity is a way of perceiving, interpreting, and representing the existence of people, I persist that Madurese identity has also been produced and reproduced depending on political, social, and cultural situation. In this regard, inter-religious or inter-ethnic relation remains important. [Artikel ini menjelaskan fase terbentuknya identitas orang-orang Madura, asal-usul etnis, hubungan lintas-budaya dan antaretnis, budaya Pendalungan, dan bagaimana Islam berinteraksi dengan identitas budaya orang Madura. Dalam artikel ini saya meneguhkan bahwa Islam telah menjadi bagian tak terpisahkan dari nilai-nilai budaya Madura, yang bisa dilihat dari dalam aktivitas sosial dan kearifan lokal orang Madura. Meski demikian, hal ini tidak menafikan bahwa tradisi “non-Islam” atau “non-Madura” juga memiliki peran dalam proses pembentukan identitas Madura. Dengan mengurai proses konstruksi identitas sosial Madura, seseorang bisa melihat dengan lebih jelas hubungan erat antara agama, tradisi, dan identitas sosial. Artikel ini juga menggambarkan bagaimana identitas Madura diproduksi, dikembangkan, dan dilestarikan. Sebab identitas adalah sebuah persepsi, interpretasi, dan representasi, artikel ini menyimpulkan bahwa identitas Madura pun tidak lepas dari tahapan itu: bergantung pada kondisi politik, sosial, ekonomi dan budaya. Dalam konteks ini, relasi antaragama dan antaretnis menjadi sangat penting.]
The present paper is the outcome of three-months research in 2019 on the religiosities of the Indonesian Generation Z (Gen Z). The two research questions oriented this undertaking, first, how is the formation of Gen Z religiosities within the context of communicative abundance? Secondly, how do they strategize the social media for their religiosities in the transitional phase to adulthood? We conducted seventy-five interviews and Focus Group Discussions and 745 respondents in an online survey, among the twelfth grade of senior high schoolers, and the first to third year of university students. The outcome of the research indicated among others, the prominent of Millennials' position as the new religious authority and information curators for Gen Z; their distinct maneuver in social space; the formation of homophilial religious governmentality; and their negotiation and resistance toward certain religious doctrines.
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