Kontra Publik Keagamaan dalam Media Baru: Islam, Kebudayaan Populer, dan Media Sosial pada Gerakan #IndonesiaTanpaJIL

Ardhianto, Imam

doi:10.7454/ai.v37i2.8768

Cited by 3 publications

(4 citation statements)

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“…As quoted by Kumar (2007, p. 79), Steve Bruce, a sociologist, once predicted that as a social phenomenon religion would become more irrelevant and lose its appeal in modern life, because the institutions that had been considered effective in transmitting religious practices and beliefs (church, family) lose their traditional function. However, instead of losing its appeal, the religious public continues to grow both in daily life and through the latest features of the information technology media (Kumar 2007;Ardhianto 2016;Alimi 2018).…”

Section: Unnes Journalsmentioning

confidence: 99%

“…Some findings link this phenomenon to the theme of identity. These findings argue that the movements are basically a phenomenon of the quest for identity among middle-class urban Muslim, whether through interactions with symbols of modernity (Jati 2015;Heryanto 2015), counter-public movement in social media (Ardhianto 2016), or by exploring and arranging Islamic identity from the local traditions to strengthen the legitimacy of sharia implementation (Alimi 2014). Others say that enrolling children in modern boarding school serves as mean to preserve the Islamic identity of middle-class urban Muslim (Astuti 2017).…”

Section: Unnes Journalsmentioning

confidence: 99%

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The Akhlak Revolution: A Triadic Interplay Between Piety, Islamization, and Neoliberal Ethics

2020

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This article will examine the efforts of a group of middle-class urban Muslims in cultivating the piety. It will trace the working logic of the formation of pious subject, as a point of departure to comprehend the increasing of religious zeal of the middle-class urban Moslem. By exploration on the activity of the employee and leaders of a number of companies in the Santri Eksekutif program, we argue that the effort to be a pious subject is often related to and interplay with the aspirations of Islamization of public institutions and with neoliberal ethics. Furthermore, we argue that more than a quest for identity, religious expressions that are public are a form of requirement to be ethical and pious subjet. Through this article we aim to (1) describe a form of ethical and pious subject, (2) explore the formation process of the ethical and pious subject, and (3) accentuate the interplay and complex relationship between the process of cultivating piety, aspirations of Islamization of public institutions, and with neoliberal ethics. This article is based on ethnographic fieldwork in Jakarta and Bogor.

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Section: Unnes Journalsmentioning

confidence: 99%

Section: Unnes Journalsmentioning

confidence: 99%

The Akhlak Revolution: A Triadic Interplay Between Piety, Islamization, and Neoliberal Ethics

2020

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“…It is striking that the emergence of Islamic activism remarked the freedom and autonomy given in the democratic milieu after the repressive authoritarian era (Lim 2005;Meyer and Moors 2006;Ardhianto 2014;Epafras 2016). It has known that the new order regime put efforts to marginalize Islam as a force of political opposition (Hwang 2009).…”

Section: Figure 2 Social Media Network Linking Up With #Indonesiatanp...mentioning

confidence: 99%

Hijrah and Islamic Movement in Social Media: A Social Movement Study of Anti-Dating Movement #IndonesiaTanpaPacaran

Sari

Husein

Noviani

2020

Dinika

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This article examines a flourishing Islamic youth movement in Indonesia, #IndonesiaTanpaPacaran or Indonesia without Dating. This movement calls for hijrah (literally means an action of moving to another place) from Western dating habits to ta'aruf or an Islamic practice of getting married without dating among the Muslim millennial. This article aims to explain the emergence of this movement. Drawing approach from social movement theory, the writer argues that this movement is culturally embedded since piety, religious commodification and political resistance against existing political nuance are overshadowed the emergence of this anti-dating movement. It is found out that this movement is an offshoot of banned Islamic organization Hizbut Tahrir Indonesia (HTI) that continuously struggles to revive the past transnational rule of khalifah (caliphate) in Indonesia. Consequently, the concept of hijrah in social media campaign does not only to promote Islamic lifestyle like ta'aruf but also to promote caliphate as an alternative to secular democracy. This study is presented given the fact that the research on Islamic youth movement in social media is still lack of attention, despite the so-called hijrah movement is legion and may strategically important to make social change through the use of social media.

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“…There are restrictions and acceptance of these things in a logic that departs from a long history and relational relationships with each other. In this context, Islamic identity and popular culture are anchors that explain that Islamic piety and various popular cultural material influence each other in an event (Ardhianto 2016). Religious identity is born from the characteristics of community members consisting of several layers of life with their religious activities.…”

Section: The Contestation Of Religious Identity: Social Media Community and Identity In Cyber Eramentioning

confidence: 99%

Contestation of Religious Identity in the Cyber World: A Case Study of arrahmah.com and VOA Islam Dealing with Religious Others on Facebook

Mundiri¹,

Tohet²

2018

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<p>Religious identity frequently causes tensions that in turn lead to social polarization. Contestation and representation of religious identity not only hit the real world but also extend to virtual communities, which are part of a new form of identity contestation in the cyber era. This study uses an ethnographic approach focusing on the beliefs, language, values, rituals, customs, and behavior of people who interact in the community as the object of research. Thus, this study portrays the phenomenon of contestation of religious identity, both in the process of forming the identity (personal identity) of members or followers. The result of this study is that there is the process of forming religious identity on Facebook i.e., in the case of arrahmah.com and VOA Islam. Such process occurs because of the awareness of personal identity, in the form of aspects that differentiate others (self-categorization) and social identity in the form of religious identity that has been internalized through the interaction process in the group. While the demographic contestation of religious identity can be categorized into primary participators as creators of content and religious mindedness narratives, and secondary participators as members who are actively involved in consuming content, and lurkers as silent participants who are targeted by propaganda. The basic form of contestation in these two communities is exclusive religious understanding and views other groups as ‘the other’.</p>

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Kontra Publik Keagamaan dalam Media Baru: Islam, Kebudayaan Populer, dan Media Sosial pada Gerakan #IndonesiaTanpaJIL

Cited by 3 publications

References 0 publications

The Akhlak Revolution: A Triadic Interplay Between Piety, Islamization, and Neoliberal Ethics

The Akhlak Revolution: A Triadic Interplay Between Piety, Islamization, and Neoliberal Ethics

Hijrah and Islamic Movement in Social Media: A Social Movement Study of Anti-Dating Movement #IndonesiaTanpaPacaran

Contestation of Religious Identity in the Cyber World: A Case Study of arrahmah.com and VOA Islam Dealing with Religious Others on Facebook

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