2022
DOI: 10.4102/hts.v78i4.7062
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Sharia housing and millennials in Indonesia: Between religious and economic motives

Abstract: This article aims to discover why young people in Indonesia choose Islamic faith-based (sharia) housing that is more homogeneous than conventional housing. This is important because the growth of sharia housing in Indonesia has experienced a significant increase in the last five years. Sharia housing requires residents to be of the same religion, comply with the rules of purchase and follow the payment scheme according to Islamic law. In fact, in the last two years, this homogeneous housing has seen increasing… Show more

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Cited by 5 publications
(5 citation statements)
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References 24 publications
(16 reference statements)
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“…Religious prejudice, among others, is related to proselytism (Widiyanto 2018). Social segregation appears in exclusivism, for example in the existence of Islamic housing (Sunesti and Putri 2022). Discrimination occurs, for example, in schools when a non-Muslim student does not wear Islamic attire (Khairi 2012).…”
Section: Eco-spiritual Care Through Garbage Care In the Indonesian Co...mentioning
confidence: 99%
“…Religious prejudice, among others, is related to proselytism (Widiyanto 2018). Social segregation appears in exclusivism, for example in the existence of Islamic housing (Sunesti and Putri 2022). Discrimination occurs, for example, in schools when a non-Muslim student does not wear Islamic attire (Khairi 2012).…”
Section: Eco-spiritual Care Through Garbage Care In the Indonesian Co...mentioning
confidence: 99%
“…The study confirms that the content of religious doctrines rather than religiosity per se risk-taking. Sunesti and Putri (2022) study the rising trend of opting for sharia (Islamic faithbased) housing finance among Muslim youth in Indonesia. The demand for sharia compliant housing has grown exponentially fir past five years in Indonesia, especially in last two years.…”
Section: Literature Reviewmentioning
confidence: 99%
“…Studies on urban Muslim communities and their muamalah preferences have also been conducted. These include ethnography of the religious aspirations of urban communities (Burchardt and Westendorp, 2018), religious architecture of urban communities (de Wildt et al, 2019), study on preferences for sharia housing (Sunesti and Putri, 2022), hijab as a model (Hassim, 2014), hijab among Muslimah workers (Abdelhadi, 2019), studies on preferences for digital literacy (Prihatini and Muhid, 2021), preferences for halal food (Junaidi, 2021), (Amalia, Sosianika and Suhartanto, 2020), (Ayyub, 2015) and (Baran, 2022), acceptance of halal products by urban communities (Manan et al, 2019), preference for halal cosmetics (Abd Rahman, Asrarhaghighi and Ab Rahman, 2015) (Hashim and Musa, 2014) and (Sutono, 2017). Dzulfikar, Santosa and Gunanto (2022) examined preferences in crowdfunding platforms; Khoiriyah (2020) investigated preferences for waqf; Khoiriyah, Paramita and Pangestu (2019) explored preferences for worker recruitment; Zainal and Samsulhadi (2022) examined preferences for educational institutions; and Cesur and Mocan (2018) and Hidayah (2021) examined choice and education preferences.…”
Section: Introductionmentioning
confidence: 99%