<> "The repository administrator has not yet configured an RDF license."^^ . <> . . . "BERAGAMA DI ERA BUDAYA KONSUMER\r\nSTUDI TENTANG GAYA HIDUP KELAS MENENGAH MUSLIM PERKOTAAN\r\nSEMARANG"^^ . "This study aims to reveal the religious expression of contemporary urban\r\nmiddle class Muslim society of Semarang that is currently being influenced by\r\ntrends in the cultural life of consumerism. One of the implications of religious\r\nexpression influenced by consumerism culture is aestheticization of religious life.\r\nThis tendency is a typical construction of the aesthetic lifestyle due to\r\nconsumption object succession being viewed as a form of image expression or\r\nsymbol of the luxury of the religious society in the era of global capitalism. The\r\nproblems of this research focus on (1) how the material goods consumed in the\r\nimplementation of various religious activities have given rise to a typical lifestyle\r\nthat is expressed in religious life; (2) why the material goods consumed in the\r\nimplementation of various important religious activities are expressed in an\r\nattempt to reinforce their lifestyle; and (3) whether the lifestyle expressed is\r\nindicative of an increase in religious passion or a form of degradation\r\nunderstanding and practice of religion. The steps undertaken in this research\r\nconsist of a series of data collection and processing techniques. Data collection\r\nincludes in-depth interviews and participant observation. In-depth interviews are\r\nintended as a form of interviews conducted coherently by using guidelines while\r\nparticipant observation is meant as observations made by way of participating in\r\nthe daily activities of research subjects. Both of these data collection techniques\r\nare done according to the nature of the data to be obtained. The study of the\r\nphenomenon of the contemporary lifestyle of the Muslim community is assessed\r\naccording to the symbolic theory perspective that emphasizes Geertz's\r\nhermeneutic framework. This theoretical perspective emphasizes the disclosure of\r\nthoughts or ideas of the middle-class Muslim urban residents embodied in\r\neveryday religious behavior, both in the private and public spaces.\r\nThe results of this study indicate that the aesthetic lifestyle of middle-class\r\nMuslim residents of Kampoeng Semawis housing of Semarang expressed in the\r\ncontext of diversity is born of the appreciation which is relatively high to the\r\nreligious commodity goods that are born by the global capitalist market. Various\r\nreligious commodities consumed in the implementation of Muslim religious\r\nactivities such as clothing, Salat equipment (prayer mat, rukuh, cap, scarf, beads,\r\netc.), kosher-labeled food, recitation or slametan with fancy dishes and so on are\r\nno longer merely to meet spiritual needs but more than that they also contain an\r\nattempt to meet the needs of image as a symbol relating to identity and social\r\nstatus. Here, what is then seen is a shift in perspective and behavior towards\r\nreligion in relation to the needs of the image or symbol. Thus, what happens next\r\nis the use of religious symbols in religious practice which is no longer purely a\r\nreligious decision. Religious tendency which emphasizes the image leads to an\r\naesthetic-symbolic religious lifestyle, which in this case is termed as\r\naestheticization of religious life. As one indicator of consumerism culture, this\r\naesthetic-symbolic lifestyle is born from the sophistication of global capitalist\r\nmarket engineering process of constructing the benefits dimension and religious\r\nsensibility into potential commodities for sale. This engineering process takes\r\nplace through the stages of commoditization, aestheticization, and privatization.\r\nThe choice of aesthetic-symbolic lifestyle is a contextualization to\r\novercome the contradiction between two different values, namely the local culture\r\nand modem culture. Muslim residents of Kampoeng Semawis housing see that\r\nthese values should be integrated in the life of a Muslim ideally to be fixed at once\r\nreligious and modem look. Accompanying the contradiction between local values\r\nand modem values, aesthetic-symbolic lifestyle is also stimulated by the\r\ncontradiction between the two models of diversity (mode of religion) of Islam\r\nitself, scriptualistic (textual) and substantivistic (contextual) orientation. Muslim\r\nresidents in Kampoeng Semawis housing view that both religious models should\r\nbe integrated into an ideal religious order to become scriptualistic Muslims in\r\nmatters of worship and substantivistic Muslims in matters of muamalah. Thus,\r\naesthetic-symbolic religious lifestyle is a contextualization medium to address a\r\nvariety of contradictions that arise as a result of the value of socio-cultural\r\ntransformation in the global level. Similarly, this lifestyle can be seen as one part\r\nof the phenomenon of the emergence of variants of religious expression that\r\nmarks the occurrence of new religious revival process (Islamisation) in the global\r\nera. Not always, as feared by many, this will cause siltation on religion.\r\nIn principle, the aesthetic-symbolic religion is a portrait of a modem\r\nlifestyle of urban society constructed to obtain greater opportunities to present\r\nthemselves --with material and social capital owned-- as a figure of religious\r\nMuslims as well as trendy, fashionable as well as pious, or pious as well as smart,\r\nas often being provoked by advertising media. For global capitalism market, it\r\ndoes not matter whether the religious commodity constructed can really shape\r\npiety and fashionableness of Muslim residents of Kampoeng Semawis housing,\r\nbut the important thing is to be pious and fashionable to continuously become\r\nconsumerists."^^ . "2015-01-26" . . . "UIN SUNAN KALIJAGA YOGYAKARTA"^^ . . . "PROGRAM PASCASARJANA, UIN SUNAN KALIJAGA YOGYAKARTA"^^ . . . . . . . . . "NIM. 1130017034"^^ . "AHMAD PATIROY"^^ . "NIM. 1130017034 AHMAD PATIROY"^^ . . . . . . "BERAGAMA DI ERA BUDAYA KONSUMER\r\nSTUDI TENTANG GAYA HIDUP KELAS MENENGAH MUSLIM PERKOTAAN\r\nSEMARANG (Text)"^^ . . . . . "BERAGAMA DI ERA BUDAYA KONSUMER\r\nSTUDI TENTANG GAYA HIDUP KELAS MENENGAH MUSLIM PERKOTAAN\r\nSEMARANG (Other)"^^ . . . . . . "BERAGAMA DI ERA BUDAYA KONSUMER\r\nSTUDI TENTANG GAYA HIDUP KELAS MENENGAH MUSLIM PERKOTAAN\r\nSEMARANG (Other)"^^ . . . . . . "BERAGAMA DI ERA BUDAYA KONSUMER\r\nSTUDI TENTANG GAYA HIDUP KELAS MENENGAH MUSLIM PERKOTAAN\r\nSEMARANG (Other)"^^ . . . . . . "BERAGAMA DI ERA BUDAYA KONSUMER\r\nSTUDI TENTANG GAYA HIDUP KELAS MENENGAH MUSLIM PERKOTAAN\r\nSEMARANG (Other)"^^ . . . . . . "BERAGAMA DI ERA BUDAYA KONSUMER\r\nSTUDI TENTANG GAYA HIDUP KELAS MENENGAH MUSLIM PERKOTAAN\r\nSEMARANG (Other)"^^ . . . . . "HTML Summary of #16133 \n\nBERAGAMA DI ERA BUDAYA KONSUMER \nSTUDI TENTANG GAYA HIDUP KELAS MENENGAH MUSLIM PERKOTAAN \nSEMARANG\n\n" . "text/html" . . . "Ilmu Agama Islam" . .