Spiritualitas, an Indonesian term derived from English word’s spirituality, and spiritual from English’s spiritual, are now commonly used in Indonesian discourses. This paper traces earliest usages of the term spiritualitas and spiritual and then explores their changing meaning in contemporary Indonesia. Unlike in the past, where Indonesian government broadly used the terms to refer indigenous mystical legacies of the Aliran Kepercayaan or Kebatinan designing them as not religion but merely cultural legacy (adat, budaya spiritual), the current usage of the terms indicates a growing trend of Indonesian world religions, mainly Islam, in absorbing and acquiring the terms as kind of religious expressions. This trend is quite different from that happen in the West; while the growing of spirituality is correlated to the declining of Western affiliation and participation in religion, mainly Christianity; in Indonesia, world religions, especially Islam, seem to be the sponsor of spirituality. Thus, instead of spirituality will silently take over religion as predicted by Jaremy Carrette and Richard King (2005), the mainstream religious groups seem to take over spirituality.[Istilah spiritual dan spiritulitas akhir-akhir ini banyak digunakan di Indonesia, merujuk tidak hanya pada ekspresi spiritual di luar agama, namun juga yang ada dalam tradsi keagaamaan. Tulisan ini menelaah awal mula penggunaan istilah spiritual dan spiritualitas dalam khazanah literatur pasca kemerdekaan serta fase-fase perubahan makna dari istilah tersebut pada masa-masa sesudahnya. Pada fase awal, pemerintah Indonesia secara massif menggunakan istilah spiritual untuk menunjuk tradisi keberagamaan di luar agama-agama resmi yang berbasis pada mistisisme agama-agama lokal seperti Aliran Kepercayaan dan Kebatinan. Hal ini mengisyaratkan bahwa istilah spiritual tersebut digunakan untuk menekankan bahwa tradisi beragamaan lokal tersebut bukan agama, hanya warisan budaya atau adat istiadat. Namun, kecenderangan baru sejak akhir 1990an hingga saat ini menunjukkan bahwa agama-agama resmi, terutama Islam, secara massif telah menggunakan istilah spiritual maupun spiritualitas sebagai padanan dari ekspresi batin keberagamaan (inner religious expression). Trend semacam ini cukup unik bila dibandingkan dengan yang terjadi di Barat, sebab tumbuh suburnya gerakan spiritual di Barat terjadi pada saat menurunnya tingkat afiliasi publik terhadap agama-agama besar, terutama Kristen; sedangkan di Indonesia agama-agama besar dunia, terutama Islam, menjadi sponsor utama populernya istilah spiritual dan spiritualitas serta munculnya gerakan-gerakan spiritual berbasis agama. Oleh karena itu, prediksi Jaremy Carrete dan Richard King yang menyatakan “pengambil alihan peran agama oleh spiritualitas” sebagaimana yang terjadi di dunia Barat, tidak terjadi di Indonesia. Sebaliknya, yang terjadi di Indonesia adalah agama-agama besar dunia telah mengambil alih peran dan fungsi spiritualitas.]

<p>This paper discusses the phenomenon of religious lectures on social media that are gender-biased. The gender-biased religious lectures delivered in social media by some famous figures perpetuate the discrimination against women in Indonesia. This research answers how and why the religious lectures with gender-biased theme appear massively on social media. By using a qualitative method and feminist approach, the study focuses on the religious preachers on the new social media. This study shows that the large amounts of lectures with the gender-biased theme in social media are inseparable from the role of the promotional accounts. It shares videos of gender-themed propaganda massively and attractively to attract many visitors and followers of these accounts. This study reveals that the massive religious lectures with gender bias on social media are not only dealing with the textual understanding of religious texts but also a matter of the religious commodification. The actors of business could determine the massively particular religious discourse on social media.</p>

emphasize on business aspects. The messages brought by the media often functions more asan instrument for mobilizing readers than as a transformation of information. This is becausethe reader becomes an important part of business strategy, especially the claims of consumersin order to increase the bargaining power of actors industrialized economy.This paper describes how the media represent themselves in public life through thenews published. At this time, mass media has been transforming their political and socialinstitutions as the era of the old order and new order into the business institution. As abusiness institution, the main media orientation is capital gains. The media business is in theform of news information to the public discourse. In order to have large social effects of thediscourse, mass media are built on the principle of popularity and sensitivity. Religion invarious dimensions have two principles that are very attractive for the news object. Religionin the media is a representation that there are two possibilities, that is appropriate or notappropriate.The discussion in this paper starts from a view of the existence of the mass media,especially related to the question of whether the news is neutral or impartial. Ideologybecomes the entry point to analyze how mass media are produced and reproduced. In the end,the note describes how religion is represented by a media that has been filled with differentideologies.

Differences in presenting reality through the news media are not merely technicaljournalism. Moreover, the differences represent ideology and interests of each media.Pluralist perspective views mass media as an entity that is neutral, objective, andquestionable. This is because the mass media in the modern era become an open area forvarious ideological battles to be won by one of them. It is the winner ideology thatdominates and determines the practices of mass media coverage.As a representation of ideology, the news presents the facts through the texts andthe languages that led to the conclusion in favor of a particular object. The goal is toorganize public attitudes and actions on an option that is economically and politicallybeneficial to the owners of mass media. The issue that is easy to see the practice ofrepresentation ideology is religion-related news. This is not separated from the centralposition of religion in some cases be a sensitive issue.

Karl Marx and Friedrich Nietzsche are two figures that are considered controversial inreligious studies. Both stated that ‘religion is the opium and the God is dead’ are deemed to havepassed the limits of tolerance. As a result, both are regarded as insane person in their time.When they are examined more deeply, both statements expressed deep concern over thesocial situation of the people that suffer as a result of oppression and domination. In thissituation, religion precisely be one that encourages people to behave naive and counterproductiveto the objectives of humanitarian material. Thus, “religion is the opium and God is dead” aresocial provocation and criticism for people to get out of the traps of stagnation.The purpose of human life is material. For Marx, human nature is working, while forNietzsche, it is the willing to power. This means that human will be humanic if it human is ableto express in productive work that is free from domination and have the will to implement thepowers that are pushing for continually active and creative. Initially, religion supports human tomanifest true humanity but evolved into rituals that hinder the process of humanization.