ABSTRAK Penelitian ini adalah penelitian korelasional yang terdiri dari dua variabel bebas yaitu pengetahuan lingkungan hidup (PLH) dan pengetahuan etika lingkungan (PEL) serta dua variabel terikat yaitu sikap menjaga kelestarian lingkungan (SMKL) dan perilaku menjaga kelestarian lingkungan (PMKL

The great Islamic mass rally which well known as “Aksi Bela Islam (Defending Islam action) 212” in Indonesia has always been claimed as the triumph of Islamic activism. This action continue to be voiced through social media such as Facebook, Twitter, Instagram, and so forth with the jargon “ 212 spirit “. The voluminous actions of “Aksi Bela Islam 212” sound like an authoritative propaganda jargon which are exhaled to spread the Islamic identity through the internet. Along with the proliferation of online Islamic activism, some major questions emerge about: (1) whether online religious discourse is an authoritative source that gives Muslim society an authority in religious propaganda; (2) to what extent the proliferation of online Islamic activism has shaped the new Islamic propaganda authority? The objective of this article is to examine the discourse of Islamic activism in the online public sphere which makes the internet and online social media as a new vehicle in the transformation of traditional-modern Islamic propaganda authority for technologically literate generation. The article highlights some transformations of traditional religious propaganda authority to the new one which appropriated with the technological advancement. Using political sociology approach, this article will maps an Islamic online activism, which is termed as Islamic clicktivism, and its relation to the religious propaganda authority. The finding of this article reveals that Islamic clicktivism can be an authoritative method in shaping religious and political discourses. Finally, this article argues that Islamic social movement in the millennial age – especially in the post 212 movement – has consistency to play a role in political contestation through the Islamic clicktivism. Gerakan aksi masal Islam yang dikenal dengan Aksi Bela Islam di Indonesia selalu diklaim sebagai kemenangan aktivisme Islam. Menyusul Aksi Bela Islam dalam ranah gerakan sosial, wacana serupa juga disuarakan melalui gerakan aktivisme secara daring yang disebarkan melalui berbagai media social seperti Facebook, Twitter dan Istagram dengan jargo “spirit 212”. Aksi berjilid-jilid dari Aksi Bela Islam ini terdengan seakan menjadi jargon propaganda otoritatif yang dihembuskan untuk menyebarkan identitas Islam melalui internet. Seiring dengan fenomena proliferasi gerakan-gerakan Islam daring tersebut, beberapa pertanyaan muncul: pertama, apakah diskursus keagamaan daring menjadi sumber otoritatif yang memberikan otoritas kepada masyarkat Muslim dalam hal propaganda agama? Kedua, sejauh mana proliferasi aktivisme Islam daring membentuk otoritas propaganda keagamaan baru? Sasaran dari artikel ini adalah menguji wacana aktivisme Islam di ruang public daring yang menjadikan internet dan media social daring sebagai kendaraan baru dalam transformasi otoritas propaganda keagamaan dari tradisional ke modern bagi kalangan melek milenial yang melek teknologi. Artikel ini menyoroti beberapa trasnformasi propaganda keagamaan tradisional menuju modern yang disesuaikan dengan perkembangan teknologi. Dengan menggunakan pendekatan sosiologi-politik, artikel ini memetakan aktivisme Islam daring, yang diistilahkan dengan Islamic clicktivism, dan hubungannnya dengan otoritas propaganda keagamaan. Temuan artikel ini menunjukkan bahwa kliktifisme Islam dapat menjadi metode otoritatif dalam membentuk wacana keagamaan dan politik sekaligus. Pada akhirnya artikel ini menegaskan bahwa gerakan social Islam di era milenial – khususnya pasca gerakan 212 –secara konsisten mengambil peran dalam kontestasi politik identitas dengan menggunakan kliktifisme Islam.

Despite the enactment of a specific law on domestic violence, the elimination of violence in the household is still an elusive target in Indonesia. A large number of Muslims’ divorces in the Religious Courts, for example, have involved domestic violence according to the National Commission on Anti Violence against Women. This article aims to discuss the opportunity and challenges of the elimination of domestic violence in the Indonesian Muslim Society. Employing both normative and socio-legal analysis, it finds that the state is unable to resolve the existing conflict between the requirements of the Law – which oblige the state to amend conflicting legislation – and the provisions of both civil and Islamic marriage laws which open the possibility of violence against women in the household. These include gender-role stereotypes, the fuzziness of the obedience concept (nushuz) and linking maintenance to a wife’s obedience, and the ambiguity of marriage validity. This necessitates the reformation of Indonesian marriage laws.

Local wisdom is related to the community’s ability to understand the surrounding condition and the environment, which then is adapted to the existing situation. Local wisdom contributes to the way of living, knowledge and life strategies in the form of actions done by the local community to respond to various problems and meet their needs in life. Each community has its own outlook about a conflict that it is facing. The outlook is very dependent on the general conceptual framework, or a culture that surround it. Different outlook or perspective which causes differences can lead to a conflict between a community and another, which may trigger the myth of conflict. Every society has its own perspective of conflict, the myth of conflict, which differ from each other. “Tepung Tawar” (Fresh Flour) tradition is still still observed by people in Sumatra in resolving conflicts, marital ceremony, cleaning goods, either by individuals and groups, or between individuals and between groups. “Tepung Tawar” ceremony, called "tepungbedamai", is a specific ritual held to reconcile two parties in dispute, fighting or killing. “Tepung Tawar”, a custom that is still developing and expanding in South Sumatra, is one of the local wisdom that is used as a tool of social control and for conflict resolution in the community. A society can model this cultural wisdom to achieve justice and unity by making sure that all parties reach an agreement and be willing to retain their anger and avoid a conflict