Practising Islam through social media in Indonesia

Sláma, Martin

doi:10.1080/13639811.2018.1416798

Cited by 48 publications

(32 citation statements)

References 6 publications

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“…A positive or skeptical attitude towards the Web is determined by local cultural, political, or social factors (see e.g., Fukamizu 2007;Kawabata and Tamura 2007). For example, online Islam looks different in a multicultural country like Malaysia or Singapore than in the case of Arab countries or Islamic minorities (see e.g., Goalwin 2021;Mohamad 2018;Piela 2010;Ridwan et al 2019;Slama 2018;Solahudin and Fakhruroji 2020;Sorgenfrei 2021).…”

Section: Discussionmentioning

confidence: 99%

Mapping Digital Religion: Exploring the Need for New Typologies

Siuda

2021

Religions

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Today, it is challenging to separate online and offline spaces and activities, and this is also true of digital religion as online and offline religious spaces become blended or blurred. With this background, the article explores the need for new typologies of what is religious on the Internet and proposes a conceptual framework for mapping digital religion. Four types of that which is religious on the Internet are presented based on influential classification by Helland. He introduced (1) religion online (sites that provide information without interactivity) and (2) online religion (interactivity and participation). Helland’s concept is developed by, among others, adding two types: (3) innovative religion (new religious movements, cults, etc.) and (4) traditional religion (e.g., Christianity or Islam). Each type is illustrated by selected examples and these are a result of a larger project. The examples are grouped into three areas: (1) religious influencers, (2) online rituals and (3) cyber-religions (parody religions). Additionally, the visual frame for mapping digital religion is presented including the examples mentioned. The presented framework attempts to improve Helland’s classification by considering a more dynamic nature of digital religion. The model is just one possible way for mapping digital religion and thus should be developed further. These and other future research threads are characterized.

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Section: Discussionmentioning

confidence: 99%

Mapping Digital Religion: Exploring the Need for New Typologies

Siuda

2021

Religions

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“…During the last few years, the increasing dependence of Muslims on social media in practicing their beliefs has become one of the most significant changes in Islamic practices in Indonesia. As a result, being pious in online interaction has become an assumption as one of the efforts to improve their religiosity (Slama, 2018). This is manifested by the proliferation of Islamic preaching in Indonesian social media and the preference of the use of Arabic terms on a massive scale.…”

Section: Discussionmentioning

confidence: 99%

Ukhti vs Ughtea: Arabic Kinship Address Term as Slang and Identity in Indonesian Twitter

Qonitah

Triwinarti

2020

IRHS

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Microblogging has taken a quotidian position in the scope of internet usage. This research explores the pragmatic of ughtea, a slang form of ukhti, as a term of address slang and identity in Twitter’s prominent behaviour on virtual sphere: tweeting. Semantically, ukhti refers to “sister” of a possessive pronoun of the first person i.e. the speaker, both in biological and ideological contexts. For the last two years (2018—2019), the usage of the term ukhti has undergone the extension of its meaning through its use among Indonesian Twitter users by changing its form into ughtea as a slang with degenerative meaning, in order to insinuate the exclusivity of the use of the term ukhti among Indonesian conservative Muslims and the misbehavior of ukhti. As a result, the meaning of the term ukhti experiences pejoration. These certain Indonesian Twitter users, according to McCulloch’s classification of Internet People (2019) are classified as Post Internet People. This research problem focuses on the analysis of the speakers, terms, and how both terms used in the context of pejoration. This study aims to analyze both terms in terms of shifting meaning in terms of speakers, speech, and usage by implementing corpus linguistic approach and Martin and White (2005)’s appraisal system. Data sources were obtained from Twitter users' tweets during a certain period (October 2019).

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“…Fragmentasi dan pluralisasi otoritas agama Islam yang dipicu oleh disrupsi teknologi media baru melahirkan apa yang disebut Anderson (2003) sebagai 'penerjemah Islam baru'. Di Indonesia, kelahiran 'penerjemah Islam baru' ini dimungkinkan oleh dua faktor struktural yang saling berkaitan, yakni gelombang liberalisasi ekonomi-politik di saat reformasi 1998 yang secara simultan diiringi dengan revolusi teknologi informasi dan komunikasi di akhir tahun 1990an (Slama, 2018).…”

Section: Agama Dan Media: Teori Konspirasi Covid-19unclassified

Agama Dan Media: Teori Konspirasi Covid-19

Lubis¹

2021

JKII

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Virus corona muncul pertama kali di Wuhan China yang merupakan virus yang menginfeksi pernapasan atau disebut Covid-19. Penyebarannya yang begitu cepat sampai ke seluruh negara menimbulkan pengaruh terhadap beberapa sektor, seperti kesehatan, sosial, politik, ekonomi maupun agama. Penyebaran informasi yang cepat dan menyeluruh yang dilakukan oleh media, menjadi kesempatan sebagian orang untuk menyebar hoax, rumor dan konspirasi yang dilakukan untuk kepentingan pribadi dan golongan tertentu. Penyebaran tersebut tidak terlepas dari otoritas yang dimilikinya. Otoritas politik dan otoritas agama mengalami penurunan legitimasi sehingga media baru membuat fragmentasi otoritas tetapi ada ketimpangan pengetahuan antara pemerintah, ahli kesehatan, dan masyarakat biasa. Sehingga masyarakat bebas menggunakan media apapun untuk bersuara. Para otoritas agama juga ikut meramaikan media online dan media sosial dalam menyampaikan pendapatnya tentang Covid-19. Penelitian ini menggunakan metode kualitatif dengan pengumpulan data sekunder yang bersumber dari artikel jurnal, media online. Hasilnya otoritas agama memiliki pengaruh kuat dalam menyampaikan informasi kepada khalayak. Walaupun sebagian informasi yang disampaikan bertentangan dengan otoritas lainnya seperti otoritas kesehatan dan politik (pemerintah)[The corona virus first appeared in Wuhan China, which is a virus that infects respiration or is called Covid-19. The spread is so fast that the whole country has an influence on several sectors, such as health, social, political, economic and religious. The rapid and comprehensive dissemination of information carried out by the media has become an opportunity for some people to spread hoaxes, rumors and conspiracies carried out for personal and certain group interests. The spread is inseparable from the authority it has. Political authority and religious authority have decreased legitimacy so that the new media create fragmentation of authority but there is a knowledge gap between the government, health experts, and ordinary people. So that people are free to use any media to speak out. Religious authorities have also participated in online media and social media in expressing their opinions about Covid-19. This study uses qualitative methods with secondary data sourced from journal articles, online media. The result is that religious authorities have a strong influence in conveying information to the public. Although some of the information contradicts other authorities such as health and political authorities (government)]

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Practising Islam through social media in Indonesia

Cited by 48 publications

References 6 publications

Mapping Digital Religion: Exploring the Need for New Typologies

Mapping Digital Religion: Exploring the Need for New Typologies

Ukhti vs Ughtea: Arabic Kinship Address Term as Slang and Identity in Indonesian Twitter

Agama Dan Media: Teori Konspirasi Covid-19

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