Riau Malay Identity Politics

Rafi, Muhammad Shaban; Purnomo, Eko Priyo; Wicaksono, Baskoro

doi:10.25077/jantro.v22.n1.p112-120.2020

Cited by 3 publications

(4 citation statements)

References 8 publications

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“…Masyarakat Melayu dikenal dengan masyarakat yang terbuka, suka bekerjasama, ramah, bersatu, dan menjunjung tinggi nilai-nilai Islam. 14 Kondisi sosial ini tidak jarang membuat Pekanbaru menjadi kota tempat tumbuh suburnya berbagai gerakan keagamaan, 15 imigran mancanegara, 16 dan budaya-budaya luar lainnya. Saat ini kondisi masyarakat Pekanbaru sangat beragam, mulai dari penduduk asli Melayu, Minang, Batak, Jawa, sampai etnis Tionghoa hidup dan tinggal berdampingan di kota tersebut.…”

Section: B1 Anak Muda Dan Ketersebaran Kafe DI Pekanbaruunclassified

Menjadi Muslim Modern: Konstruksi Identitas Anak Muda Muslim di Kafe

Triantoro,

2024

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This article discusses the construction of the Muslims youth identity in cafes. Cafes as a public habitus that is constructed modern and considered not 'Islamic' does not mean that it has no relationship with Islam. Therefore, this article seeks to answer the question of what is the relationship between Islam, cafes, and social media? So, to what extent do Muslims youth access cafes? Finally, how do Muslims youth construct their identity of piety and youth in a café? To answer these questions, the authors conducted fieldwork in the form of observations and interviews with café owners and several youths with a narrative approach. Then public space theory, identity theory and digital production theory were used to analyze research data. The results of this study found that the relationship between cafes, Islam and social media manifested in the activities of young Muslims themselves, especially in consuming café public spaces such as enjoying food and beverage products, wifi facilities, prayer facilities, and taking pictures. Muslim youth not only access the symbols of café modernity and post them on social media, but also access the café's worship facilities. These three practices, both in consuming symbols of café modernity such as café architectural design and painting art on coffee (latte art), then uploading it to social media and doing prayer practices in cafes are ways for young people to construct their pious and youthful identity while in the café. This finding deconstructs the long-held view by some scholars or the public that cafes are considered public spaces that have no connection with Islam.

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Section: B1 Anak Muda Dan Ketersebaran Kafe DI Pekanbaruunclassified

Menjadi Muslim Modern: Konstruksi Identitas Anak Muda Muslim di Kafe

Triantoro,

2024

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“…The variety of Riau Malay culture is very rich in the customs contained in it, the thickness of Islamic culture is in it; although not all Riau people are Muslim, Malay culture has become an ancestor in the life of the people of Riau. Riau Malay cultural values refer to Islamic teachings so that if there are teachings that are not balanced with Islamic teachings, they must be adjusted first in order to create a Malay cultural identity which symbolizes that Islam cannot be separated from Malay customs (Rafi, Purnomo, and Wicaksono 2020). Malay culture from ancient times until now is still famous for its modernization in terms of the variety of dance and music that symbolizes Malay is timeless on earth.…”

Section: The Existence Of Riau Malay Cultural Arts Before and After The Pandemicmentioning

confidence: 99%

Virtual Art Innovations for Maintaining the Existence of Riau Malay Culture

Utami

Wahdini

Prakoso

2021

Gelar.Jurnal.Seni.Budaya

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The COVID-19 pandemic affects all aspects, including cultural arts. Cultural arts have an important role in human civilization as a result of thoughts and traditions from ancestors. The existence of the cultural arts of Malay Riau is decreased during the pandemic. All cultural arts activities have been shifted from the offline stage to the online stage so that the efforts to inherit and develop the cultural arts of Malay Riau are hampered. This research aims to determine the differences in the existence of Malay Riau cultural arts before and after the pandemic in Riau students at the Malay Riau Cultural Unit, Bandung Institute of Technology (UKMR ITB) and in Riau people in general. This research also aims to gather the opinions from Riau students and Riau people about innovations to inherit the Malay Riau cultural arts during the pandemic. The methods which are used in this research to gather the data: study literature, interviews, and questionnaires. Based on this research, Malay Riau Cultural Unit has made an innovation to inherit the values of Malay Riau cultural arts through making cultural archives so that the inheritance of traditions can be carried out, even though the pandemic is still undergoing. Through this research, we hope that the existence of Malay Riau cultural arts can be maintained through continuous innovation, especially in Riau students at the Malay Riau Cultural Unit and in the Riau people.Keywords: Cultural arts; Malay Riau; Existence, pandemic; Innovation

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“…Even the emergence of discourse about the formation of the Riau Coastal Province is the impact of the excessive regional zeal of some ethnic Malays (Asrinaldi & Azwar, 2018). According to Rafi et al, (2020), post-reform Riau Malay identity politics is visible from the three phases of identity formation, namely legitimate identity through the collaboration of the political elite and the Riau Provincial government. Then, through the identity of resistance, the Malay community tried to change the negative view of the ethnic Malays, by providing Islamic values for the entire life of the Malay community.…”

Section: The Politics Of Riau Malay Identity In the Implementation Of Local Democracymentioning

confidence: 99%

“…Furthermore, the Riau Provincial Government and the Riau Malay Customary Institution (LAMR) have collaborated to strengthen the Malay identity through the Riau 2020 Vision Mission which wants to make Riau the centre of Malay culture, not only in Indonesia but also in Southeast Asia (Rafi, Purnomo, & Wicaksono, 2020). However, although the political elites in Riau Province try to build their Malay identity and make this Malay based on culture, language, and religion as a differentiator from the immigrant community groups, this identity is also subject to debate.…”

Section: Introductionmentioning

confidence: 99%

The Politics of Riau Malay Identity in the Implementation of Local Democracy

Rafi

Purwaningsih

Afandi

et al. 2020

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This article looks at the existence of the use of the Malay identity used by regional head candidates in the 2013 Riau Province gubernatorial election. The research method used in this research is the literature study method by analyzing various journals that discuss identity politics and the use of identity in the head election. The results show that in the process, regional representative politics is a strategy that has significance for the victory of Annas Maamun and Arsyad Juliandi Rachman. However, this strategy also needs to be supported by ethnic identity politics for the Riau Coastal and Riau Malay ethnic groups. Thus, this confirms that the use of Riau Malay identity in the implementation of local democracy still serves as an additional strategy in winning the regional head elections in Riau Province.

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Riau Malay Identity Politics

Cited by 3 publications

References 8 publications

Menjadi Muslim Modern: Konstruksi Identitas Anak Muda Muslim di Kafe

Menjadi Muslim Modern: Konstruksi Identitas Anak Muda Muslim di Kafe

Virtual Art Innovations for Maintaining the Existence of Riau Malay Culture

The Politics of Riau Malay Identity in the Implementation of Local Democracy

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