HYBRID ISLAMISM: REMAJA MUSLIM, AKTIVISME KEISLAMAN, DAN POLITIK IDENTITAS KEROHANIAN ISLAM (ROHIS) DI SEKOLAH DAN MADRASAH

Rohinah, NIM.: 1430016023 (2021) HYBRID ISLAMISM: REMAJA MUSLIM, AKTIVISME KEISLAMAN, DAN POLITIK IDENTITAS KEROHANIAN ISLAM (ROHIS) DI SEKOLAH DAN MADRASAH. Doctoral thesis, SUNAN KALIJAGA YOGYAKARTA.

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Abstract

Islamic spirituality as a middle-class social force showed its existence intensely soon after the Soeharto regime collapsed. The open room lured the middle-class urban Muslim teenagers to consolidate themselves through Islamic spirituality activism that was likely to the right and was closer to its Islamism at the beginning by exploiting Islamic symbols and attributes. Globalization, however, later dragged it to social, politics, economics and culture movement at school. As young generation these Muslim teenagers started to articulate their Islam and modern identity more confidently. This study aims at understanding and revealing the followings. 1) What lies behind Islamic spirituality’s emergence and its transformation into Islam activism at school and madrasah? 2) How has Islamic spirituality (Rohis) responded to young Muslim identity and contested them in school and madrasah public room? 3) How can Rohis survive, even thrive, against popularity and modernity waves? Using qualitative case study, the research, which was conducted in SMAN 5 and MAN 1 of Yogyakarta, conceptually employed sociology approach and was guided by theory of Muslim generation. Socio-politics theory like politic of identity theory and post-Islamism theory were also discussed. The results show as follow. Firstly, as a school proselytize movement, the emergence of Rohis that confirms Islam identity in school and madrasah is a reaction to identity disguise during authoritarian regime. The middle-class Muslim uprising brings a new Islam dynamic in the heart of Indonesian teenage Muslim, moreover the urbanites. Secondly, teenage Muslim activism as a product a history is not monolithic and static in nature; it is dynamic depending upon encompassing socio-historical context. Globalization and modernity have transformed Rohis’s right-views and Islamism into more negotiable, typical and unique. Thirdly, as a new generation of Muslim, Rohis’s ability to reconcile opposing traditional views makes it involve in religion and popular culture significantly, without domination one upon another. It shows that there is a shift to “Hybrid Islamism” and is not necessarily connected to fundamentalism.

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