GERAKAN SOSIAL MASYARAKAT SIPIL STUDI GERAKAN SOSIAL LKIS, FAHMINA, DAN THE WAHID INSTITUTE

MIBTADIN, NIM. 1230010059 (2017) GERAKAN SOSIAL MASYARAKAT SIPIL STUDI GERAKAN SOSIAL LKIS, FAHMINA, DAN THE WAHID INSTITUTE. Doctoral thesis, UNIVERSITAS ISLAM NEGERI SUNAN KALIJAGA YOGYAKARTA.

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Abstract

The existence of Islamic social movements of NU youths who made choices through NGOs such as LKiS, Fahmina, and The Wahid Institute become a separate phenomenon, especially when it is related to political discourse, resource mobilization, and framing their movements. Their movement departs from criticaltransformative Islamic thinking to encourage social and religious change in Indonesia. Although they are different in model, typography, and social movement approach, according to their locality, this movements are heading in the same direction, seeking a new breakthrough to strengthen democratization, pluralism, freedom and religion in Indonesia. The type of this research is qualitative descriptive.The datasource comes from observation, interview, and writing about LKiS, Fahmina, and The Wahid Institute. This research uses qualitative data analysis by using interactive analysis model which includes three stages: data reduction, display data, and conclusion drawing, while to test the validity of data is done by triangulation of data and review of informant. The theory used in this research is social movement theory bymaking a point of political opportunity structure (POS), resources mobilization (RM), and framing. LKiS, Fahmina, and The Wahid Institute in encouraging religious social change by taking advantage of political dynamics, optimize resources, and frame them in various forms. The findings in the study found out that the existence of NGOs as a medium of Islamic social movements became a separate phenomenon in the NU environment, especially if the institution was in command of young NU activists. The emergence of their Islamic social movements was influenced by the dynamics of the state politics, as LKiS emerged during the repressive New Order era, while Fahmina and The Wahid Institute were present in the political openness of the Reform era. The Islamic social movements of LKiS, Fahmina, and The Wahid Institute were directed to socio-religious changes in Indonesia. They did the networking for strengthening resources in the fight for universal human values, democracy, minority rights, justice, religious freedom, and humanity's peace. The faces of their Islamic social movements varied, as well as their choice of strategy, framing, and approaches,depending on the context of their respective locality. LKiS is on religious discourse criticisms that encourages the emergence of a more transformative theology. Meanwhile, Fahmina emphasizes on the issue of pesantren empowerment, minority rights, and gender justice. Then, The Wahid Institute focuses on strengthening the civil rights of citizenship and religious freedom. The strength of their social movements lies in the main issue being developed that is in direct contact with real issues in society. Their Islamic social movements were oriented towards religious social transformation in Indonesia for a more democratic, just and respectful life in a plural Indonesia society as a civil society. ( INDONESIA ) Eksistensi gerakan sosial Islam anak muda NU yang mengambil pilihan melalui LSM seperti LKiS, Fahmina, dan The Wahid Institute menjadi fenomena tersendiri, terutama terkait diskursus politik, resource mobilization, dan framing gerakan mereka. Gerakan ini berangkat dari pemikiran keislaman kritis-transformatif untuk mendorong perubahan sosial keagamaan di Indonesia. Meski dengan model, tiplogi, dan pendekatan gerakan sosial mereka berbeda sesuai lokalitas masing-masing, tetapi mereka menuju pada arah yang sama, yaitu mencari terobosan baru untuk menguatkan demokratisasi, pluralisme, kebebasan beragama di Indonenesia. Jenis penelitian ini adalah kualitatif deskriptif, sumber datanya berasal dari hasil observasi, wawancara, dan tulisan tentang LKiS, Fahmina, dan The Wahid Institute. Penelitian ini menggunakan analisis data kualitatif dengan model analisis interaktif yang meliputi tiga tahapan: data reduction, data display, dan conclusion drawing.Sedangkan untuk uji validitas data dilakukan dengan triangulasi data dan review informan. Adapun teori yang digunakan adalah teori gerakan sosial dengan mengedepankan pada political opportunity structure (POS), resources mobilization (RM), dan framing. LKiS, Fahmina, dan The Wahid Institute dalam mendorong perubahan sosial keagamaan memanfaatkan dinamika politik, mengoptimalkan sumber daya, dan membingkainya dalam berbagai bentuk. Temuan-temuan dalam penelitian ini bahwa keberadaan LSM sebagai media gerakan sosial Islam menjadi fenomena tersendiri di lingkungan NU, terlebih lembaga tersebut digawangi aktivis muda NU. Kemunculan gerakan sosial Islam mereka dipengaruhi dinamika perpolitikan negara, seperti LKiS muncul pada era Orde Baru yang represif, sedang Fahmina dan The Wahid Institute hadir di tengah keterbukaan politik masa reformasi. Gerakan sosial Islam LKiS, Fahmina, dan The Wahid Institute diarahkan untuk perubahan social keagamaan di Indonesia. Mereka saling berjejaring untuk penguatan sumber daya dalam memperjuangkan nilai-nilai kemanusiaan universal, demokrasi, hak-hak minoritas, keadilan, kebebasan beragama, serta perdamaian umat manusia. Wajah gerakan sosial Islam mereka beragam, pilihan strategi, framing, dan pendekatan bersifat variatif sesuai konteks lokalitas masing-masing. LKiS pada kritik wacana agama yang mendorong munculnya teologi pemihakan yang lebih transformatif. Fahmina xiii pada isu pemberdayaan pesantren, hak-hak minoritas, dan keadilan gender. The Wahid Institute fokus penguatan hak-hak sipil kewarganengaraan dan kebebasan beragama. Kekuatan gerakan sosial mereka terletak pada isu utama yang dikembangkan yakni bersentuhan langsung persoalan riil di masyarakat. Gerakan social Islam mereka diorientasikan pada transformasi sosial keagamaan di Indonesia untuk kehidupan yang lebih demokratis, berkeadilan, dan saling menghargai di tengah masyarakat Indonesia yang plural sebagai wujud civil society.

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