Young Salafi-niqabi and hijrah:agency and identity negotiation

Abstract

This article analyzes the life of young millennial Salafi-niqabi in Surakarta and their strategies in dealing with power relations in their everyday lives. Studies on Salafi in Indonesia have focused more on global Salafimovements, power politics, links with fundamentalist-radical movements, state security and criticism of Salafi religious doctrine. Although there are several studies that try to portray the daily life of this religious group, the majority of previous studies focused on formal institutions and male Salafi. Very few studies have addressed the lives of Salafi women. This is likely due to the difficulty of approaching this group because of their exclusivity, and their restrictions on interacting with the outside world. Using Macleod’s theory of ‘accommodating protest’ within the

The Hijrah Communities and Religious Superficiality: Ideology and Religiosity of the Islamic Hijrah Communities on Social Media

“…The phenomenon of Hijrah among Muslim millennials is inseparable from the strategy of the millennial generation in dealing with power relations in their daily lives (Sunesti et al, 2018). This belief reinforces the opinion that 'the phenomenon of Hijrah among Muslims millennials is not just a spiritual movement, but a product rooted in power relations of modern societies.'…”

“…This belief reinforces the opinion that 'the phenomenon of Hijrah among Muslims millennials is not just a spiritual movement, but a product rooted in power relations of modern societies.' The phenomenon of Hijrah is identified as symbols inherent in Salafi-based Islamic movements and is considered the most intensely promoted ideology in the missionary endeavors or da'wah [religious broadcasting and its development in the community] (Sunesti et al, 2018). Hijrah among Muslim millennials is briefly marked by artificially compounded changes such as clothing changes from less Islamic to highly Islamic styles.…”

“…Among female Muslims, this often involves transforming a new identity, such as wearing a niqab [veil]. Likewise, a new identity is characterized among male Muslims by not wearing pants that exceed below the isbal [ankles] (Nisa, 2018;Sunesti et al, 2018). Such artificial changes can be interpreted as an articulation of Hijrah undertaken by the Prophet Muhammad from Mecca to Medina to promote a better Islamic civilization.…”

“…Such artificial changes can be interpreted as an articulation of Hijrah undertaken by the Prophet Muhammad from Mecca to Medina to promote a better Islamic civilization. At this time, not as destructive as the actions of Abu Bakr Al-Baghdadi, who called for a move from Syria to Iraq and then joined the ISIS movement, this spirit is articulated in an expansive and creative space and expression (Sunesti et al, 2018). Recent theories assume that Hijrah, as an Islamic identity movement, is articulated in various faces and spaces, identified as the resultant of the populist da'wah movement carried out by celebrity Islamic preachers.…”

Deradicalisation Ideas in Social Media Through the Religious-Multicultural Therapy Approach to the Da'wah Culture

“…A jihadist actor carrying ideological violence in the search for followers, as is research M. Najib Azka through two approach: (Azca, 2011;Sunesti et al, 2018). First, radical thinking, the reasoning that has been built by cognition and emotions mechanism, brainwashing, and moral surprise.…”