RELIGIUSITAS DIGITAL DAN DIMENSI PERLAWANAN MILENIAL DALAM RUANG ONLINE
https://doi.org/10.14421/jsr.v15i2.2042
License
Authors who publish with JSR agree to the following terms:- Authors retain copyright and grant the journal right of first publication with the work simultaneously licensed under a Creative Commons Attribution License that allows others to share the work with an acknowledgement of the work's authorship and initial publication in this journal.
- Authors are able to enter into separate, additional contractual arrangements for the non-exclusive distribution of the journal's published version of the work (e.g., post it to an institutional repository or publish it in a book), with an acknowledgement of its initial publication in this journal.
- Authors are permitted and encouraged to post their work online (e.g., in institutional repositories or on their website) prior to and during the submission process, as it can lead to productive exchanges, as well as earlier and greater citation of published work (See The Effect of Open Access).
How to Cite
Abstract
This article aims to analyze the reasons behind the increasing number of expressing the religiosity on social media by the millennials, especially by discussing the preconditions those religious expressions. This study uses a qualitative approach with literature-based and netnographic study methods. It is also supported by interviews and observations on social media related to the activities of millennials in expressing their religiosity on Instagram, Facebook and WhatsApp. The results showed that the massive expression of religiosity on social media by the millennial could be considered as a "resistance" against the dominant discourse, both in virtual and in the religious spaces. These dominant discourses, such as: 1) religion is a private matter, and 2) the existence of a virtual world can only be achieved by displaying an established image, academic achievement, hedonic behavior, good looking appearance and creativity. By using the idea of mimicry by Bhabha, that massive activity of expressing religiosity in the virtual space emphasizes a counter-discourse that millennials have created. This is done in a “similar” way from common social media users, in response to the dominant discourse which tends to place their religious expression and their existence on social media as two separates aspects. Mimicry shows that anyone can show their religiosity in the same ways as the common users or celebrity on Instagram, but with a different idea and interests.
Artikel ini bertujuan untuk menganalisis alasan dibalik maraknya aktivitas mengekspresikan religiusitas di media sosial oleh generasi milenial, dengan membahas bagaimana prakondisi yang melandasi aktivitas tersebut. Penelitian ini menggunakan pendekatan kualitatif dengan metode studi kepustakaan dan netnografi, dibantu teknik wawancara dan observasi partisipan di media sosial untuk mengamati aktivitas para millenial dalam mengekspresikan religiusitasnya di platform Instagram, Facebook dan WhatsApp. Hasil penelitian menunjukkan bahwa masifnya ekspresi religiusitas di media sosial oleh generasi milenial merupakan sebuah praktik “pelawanan” terhadap wacana dominan, baik dalam ruang virtual maupun dalam ruang agama. Wacana dominan ini antara lain: 1) agama adalah urusan privat, dan 2) eksistensi dunia virtual hanya dapat dicapai dengan cara memamerkan citra kemapanan, pencapaian akademik, perilaku hedon, good looking dan kreatif. Menggunakan gagasan Mimikri Bhabha, ekspresi religiusitas yang masif di ruang virtual menegaskan adanya sebuah upaya counter wacana yang ingin dibangun oleh para milenial. Hal tersebut dilakukan dengan cara-cara yang tidak jauh berbeda dengan para pengguna sosial media lainya dalam menampilkan citra good looking, pencapaian akademik dan perilaku hedon sebagai bentuk eksistensi, demi merespon wacana dominan yang cenderung menempatkan ekspresi beragama dan eksistensi di media sosial sebagai dua hal terpisah. Mimikri menunjukkan bahwa siapapun bisa menunjukkan ekspresi religiusitasnya dengan cara-cara yang sama seperti yang dilakukan oleh artis atau selebgram di Instagram, namun dengan dasar dan kepentingan yang berbeda.
Keywords:
Virtual space, Religious expression, Millennial, and ResistanceReferences:
Aflaha, Umi. “Kaos Hadis Sebagai Media Dakwah Dan Komunikasi Alternatif.” INJECT (Interdisciplinary Journal of Communication) 2, no. 2 (2017): 247.
Berger, Peter L. “Secularization falsified”. First things, 180 (2008)
Anisa, Firly. “Hijrah Milenial: Antara Kesalehan Dan Populism.” Maarif Vol.13, no. No. 2 (2018): 38–54. https://scholar.google.co.id/scholar?hl=id&as_sdt=0%2C5&q=tren+berhijrah+di+kalanga++milenial&btnG=#d=gs_qabs&u=%23p%3DTtbLVM96luMJ.
Deeb, Laura. “An enchanted modern: Gender and public piety in Shi'i Lebanon Vol. 41”, (Princeton University Press, 2011)
Epafras, Leonard. “Religious e-Xpression among the Youths in the Indonesian Cyberspace”, jurnal ilmu komunikasi 13, no.1 (2016)
Habibie, A., Syakarofath, N. A., & Anwar, Z. “Peran Religiusitas terhadap Quarter-Life Crisis (QLC) pada Mahasiswa”, Gadjah Mada Journal of Psychology (GamaJoP), 5 no. 2, (2019)
Homi K. Bhabha, The location of culture, (Routledge, 2012)
Hopkins, Peter. “‘Blue Squares’, ‘proper’ Muslims and Transnational Networks: Narratives of National and Religious Identities amongst Young Muslim Men Living in Scotland.” Ethnicities 7, no. 1 (2007): 61–81.
Kavakci, E., & Kraeplin, C. R. (2017). Religious beings in fashionable bodies: the online identity construction of hijabi social media personalities. Media, Culture & Society, 39(6), 850-868.
Lövheim, M. (2004). Young people, religious identity, and the internet. Religion online: Finding faith on the Internet, 59-73
Lövheim, M., & Linderman, A. G. (2005). Constructing religious identity on the Internet. Religion and cyberspace, 121-137.
McGuire M. “Lived religion: Faith and practice in everyday life”. (Oxford University Press, 2008).
Nagy, P., & Koles, B. (2014). The digital transformation of human identity: Towards a conceptual model of virtual identity in virtual worlds. Convergence, 20(3), 276-292.
Nisa, E. F. (2018). Creative and lucrative Daʿwa: the visual culture of Instagram amongst female Muslim youth in Indonesia. Asiascape: Digital Asia, 5(1-2), 68-99.
Pals, D. L. “Eight theories of religion”, (Oxford: Oxford University Press, 2006)
Sabani, Noveliyati. “Generasi Millenial Dan Absurditas Debat Kusir Virtual.” Informasi 48, no. 1 (2018): 95.
Sarup, M. “Postrukturalisme dan Posmodernisme”, (Yogyakarta: Jalasutra, 2011)
Sianturi, R. P. (2014). KOMUNITAS VIRTUAL KRISTEN Era Baru Eklesia dalam Konteks Virtual dan Kontribusinya Bagi Kebebasan Beragama di Indonesia. Gema Teologi, 38(1).
Solahudin, D., & Fakhruroji, M. (2020). Internet and Islamic learning practices in Indonesia: Social media, religious populism, and religious authority. Religions, 11(1), 19.
Storey, J. “Introductory Guide to Theory and Popular Culture”, (Athens: University of Georgia Press,1993)
Suryadi, Umar Bakry. “Pemanfaatan Metode Etnografi dan Netnografi Dalam Penelitian Hubungan Internasional”, Global Strategis, 11 no.1, (2017)
Waltorp, K. (2015). Keeping cool, staying virtuous: social media and the composite habitus of young Muslim women in Copenhagen. MedieKultur: Journal of media and communication research, 31(58), 49-67.
Widiyanti, E., & Herwandito, S. “Identitas Diri dan Hiperealitas Dalam Media Sosial”, Cakrawala, 7(2), (2018).