Memaknai Kelas Menengah Muslim Sebagai Agen Perubahan Sosial Politik Indonesia

Jati, Wasisto Raharjo

doi:10.21154/al-tahrir.v16i1.342

Cited by 10 publications

(17 citation statements)

References 4 publications

Supporting

Mentioning

Contrasting

Unclassified

Order By: Relevance

“…Kelompok kedua inilah yang sebenarnya secara keseluruhan sedang kita bicarakan. Bagaimana pun juga analisis tentang Post-Islamisme tidak terlepas dari faktor meningkatnya jumlah kelas menengah Muslim di Indonesia (Heryanto, 2015;Jati, 2016). Pada dasarnya kelas menengah Muslim tidak ubahnya kelas menengah lain pada umumnya yang identik dengan klasifikasi kelompok yang bercirikan rasionalitas, akumulasi ekonomi, modernitas dan seterusnya.…”

Section: Post-islamismeunclassified

“…Pada dasarnya kelas menengah Muslim tidak ubahnya kelas menengah lain pada umumnya yang identik dengan klasifikasi kelompok yang bercirikan rasionalitas, akumulasi ekonomi, modernitas dan seterusnya. Perbedaannya kelas menengah Muslim terletak pada aspek tuntutan akan pengakuan dan adanya representasi berbasis identitas keagamaan (Jati, 2016). Sebagaimana terjadi di Indonesia, Turki, dan Mesir, kelas menengah Muslim di perkotaan menjadi satu komponen utama mendampingi eksistensi kaum borjuisi dan kaum miskin perkotaan sebagai gerakan asimetris antar kelas dalam mewujudkan populisme Islam (Hadiz, 2016).…”

Section: Post-islamismeunclassified

“…Lebih jauh Jati menjelaskan bahwa pertumbuhan kelas menengah Muslim bukan hanya menjadi faktor determinasi penting menciptakan populisme Islam, namun juga bisa berwujud Post-Islamisme. Alhasil, kemunculan Post-Islamisme kerap ditandai dengan era pascaotoritarian, keterasingan identitas Islam, dan tumbuhnya kelas menengah (Jati, 2016).…”

Section: Post-islamismeunclassified

See 2 more Smart Citations

Membaca Fenomena Menguatnya Perayaan “Islamisasi” di Indonesia Pasca Reformasi

Jayanto

2020

kawistara

View full text Add to dashboard Cite

The strengthening of Islamization (Islamisasi) or the revival of religious awakening in the post-reform Indonesia has become an appealing topic to be studied by social scientists. Islamization, in this study, is not defined in terms of the discourse of religious political relations (such as relations of state and religion), but refers to the existence of social religious expressions which are marked by considerable exploration to form a new meaning of Islam (Islamization) which involves various elements, especially capitalism and modernity. This paper provides an overview of how social scientists see the phenomenon of Islamization in the post-reform Indonesia. This overview is important in order to discuss the viewpoints or better known as "standing positions" of scientists in seeing the phenomenon of Islamization in Indonesia. This paper uses a literature study in the form of collecting various relevant studies related to the analysis of Islamization in the post-reform Indonesia. It then simplifies a number of selected studies from various scientific writings and finds various perspectives, including ones which see this phenomenon as a symptom of radicalism, a form of the success of commodification of Islam. Another perspective makes use of the concept of Post-Islamism and links it with the hybrid identity concept. In the end, this paper concludes that there are two big perspectives, besides the mainstream perspective of radicalism and terrorism, namely the commodification of Islam and Post-Islamism. This research argues that these two perspectives can be used as a basis for thinking in reading the dynamics of increasing social-religious expression in Indonesia with different analytical levels.

show abstract

Section: Post-islamismeunclassified

See 1 more Smart Citation

Membaca Fenomena Menguatnya Perayaan “Islamisasi” di Indonesia Pasca Reformasi

Jayanto

2020

kawistara

View full text Add to dashboard Cite

show abstract

“…Ketiga, jika kelas menengah ada dalam masyarakat Indonesia, terminologi siapa yang digunakan dalam menjelaskan perspektif kelas menengah Indonesia (Bone et al, 1993) Di tengah kesulitan dalam menjelaskan mengenai sosok kelas menengah Indonesia, Rofhani (2013) memberikan batasan kelompok middle class sebagai golongan yang secara ekonomi di atas rata-rata, yang tingkat pendidikannya minimal strata satu (S1), memiliki tingkat mobilitas dan aksebilitas yang cukup tinggi serta mempunyai kemampuan untuk memilih serta daya tawar yang tinggi, rasional dan hidup di perkotaan, serta kebanyakan mereka mendapatkan pendidikan umum (bukan sekolah agama) dan pekerjaan yang digelutinya sebagai seorang profesional yang bukan bidang agama, misalnya pengusaha, dokter, pegawai eksekutif, pengacara dan lain-lain. Sedangkan menurut Jati (2016), kelas menengah merupakan kelas masyarakat baru yang menampilkan sisi rasionalitas, material, maupun intelektualitas dari adanya kehidupan perekonomian yang semakin baik (Jati, 2016). Surya ( 2006) menyebutkan bahwa kelas menengah adalah para profesional yang memiliki pendidikan dan keterampilan tinggi, pendapatan memadai, gengsi/prestise profesi dan pekerjaan yang terikat dengan etika tertentu.…”

Section: Pendahuluanunclassified

Uji Keberfungsian Diferensial Rasch Pada Skala Persepsi Terhadap Politik Identitas Kelas Menengah Muslim

Purwantini

Rofieq

2020

Paradigma

View full text Add to dashboard Cite

The emergence of the 411 and 212 Defend Islamic Action movements in the election for the Governor of DKI Jakarta indicates the rise of identity politics. Interestingly, all of these movements are dominated by the Muslim middle class who are politically apolitical, conservative on religious values, but also part of a consumerist society, so the question of this research is how the perception of the Muslim middle class towards identity politics is associated with the emergence of the Action movement. Defend Islam 411 and 212. To understand the formation of identity politics, according to Buchari there are three ways, namely: legitimate identity, resistant identity, and project identity. The data was collected using a scale of perceptions of identity politics in the Muslim middle class and analyzed using the Rasch model. The Differential Functioning Test (DIF) is used to detect bias in items. The DIF results show that 9 items on the perception politics of identity scale have no bias towards both men and women. In addition, the DIF results also show that the 9 items of the perception scale on identity politics also do not have a bias either on subjects who are members of religious organizations or who are not members of religious organizations.

show abstract

“…In the midst of difficulties in explaining the figure of the Indonesian middle class, Rofhani (2013) limits the middle-class group as a group that is economically above average, with a minimum level of education (S1), has a high level of mobility and accessibility and have the ability to choose as well as high bargaining power, rationality and life in urban areas, and most of them get general education (not religious schools) and the jobs they do as professionals who are not religious, for example, entrepreneurs, doctors, executive officers, lawyers, and others. Whereas according to Jati (2016), the middle class is a new class of society that displays the side of rationality, materiality, and intellectuality from the existence of an increasingly better economic life. Surya (2006) states that the middle class is professionals who have high education and skills, adequate income, the prestige of the profession, and jobs that are bound by personal ethics.…”

Section: Introductionmentioning

confidence: 99%

The View of the Bekasi Muslim Middle Class Toward Identity Politics Reviewed From Organizational Membership and Educational Aspects

Alrasyid

Rofieq

2019

Prosiding ICOGISS 2019: International Confrence on Governance Innovation and Social Sciences

View full text Add to dashboard Cite

This research was motivated by the emergence of various movements after the blasphemy event carried out by DKI Governor Basuki Tjahaja Purnama. The campaign led by a group called the Muslim middle class brought several demands. The participation of the Muslim middle class is exciting to study considering that this class is seen as a consumptive class compared to its role in the political field. The presence of the middle class in the political arena is significant in the process of democratization, especially in terms of political participation. But on the other hand, there is an allegation of the strengthening of the Muslim middleclass identity politics. The unit of analysis in this study is teaching staff (lecturers) in Islamic tertiary institutions in the Bekasi City area. The research method used is a quantitative study with a questionnaire as a data collection tool. Data analysis techniques use cross tabulation. The number of samples in this study was 100 people with a confidence level of 95% and a margin of error of 10%. The questionnaire results that there are differences between respondents who are members of religious organizations in looking at the participation of Muslim middle class and identity politics. Whereas gender and education level have no difference in looking at participation and identity politics.

show abstract

Memaknai Kelas Menengah Muslim Sebagai Agen Perubahan Sosial Politik Indonesia

Cited by 10 publications

References 4 publications

Membaca Fenomena Menguatnya Perayaan “Islamisasi” di Indonesia Pasca Reformasi

Membaca Fenomena Menguatnya Perayaan “Islamisasi” di Indonesia Pasca Reformasi

Uji Keberfungsian Diferensial Rasch Pada Skala Persepsi Terhadap Politik Identitas Kelas Menengah Muslim

The View of the Bekasi Muslim Middle Class Toward Identity Politics Reviewed From Organizational Membership and Educational Aspects

Contact Info

Product

Resources

About