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ISLAMISME DALAM PENGASUHAN KELUARGA MUSLIM MILENIAL: HABITUS BARU PRAKTIK PENGASUHAN ANAK MASA KINI
This research is driven by the growing prominence of Islamism across various regions of Indonesia. Previous studies on Islamism have primarily concentrated on religious discourses and behaviors, including political movements, da’wah activities, jihadist rhetoric, and Islamic literature. This study, however, explores Islamism within the context of parenting practices among millennial Muslim families. The objectives of this research are to analyze and map the parenting practices of millennial Muslim families affiliated with Islamism. The research seeks to answer the following questions: (1) What factors contribute to the emergence of Islamism in millennial Muslim parenting practices? (2) How does Islamism manifest in these parenting practices? (3) What role does Islamism play in shaping a new habitus within millennial Muslim parenting? This study employs a qualitative research methodology with a sociological approach. Data collection was carried out through observation, in-depth interviews, surveys, and documentation. The data were subsequently analyzed through processes of reduction, display, and verification to draw meaningful conclusions. The validity of the data was ensured through triangulation methods. The theoretical framework of this research is grounded in Pierre Bourdieu’s sosial theory on habitus, field, capital, and distinction; Urie Bronfenbrenner’s ecological model of developmental psychology; and Diana Baumrind’s parenting style theory. The findings of this research reveal several key insights. First, the trend of Islamism among urban middle-class millennial Muslims significantly influences not only their religious attitudes and behaviors but also their lifestyle choices and responses to modernity and globalization, which in turn shape their parenting practices. Second, in imparting religious and moral values, most Islamist millennial parents, particularly those affiliated with Salafi, Tahriri, and Tarbiyah ideologies, tend to adopt an authoritarian parenting style, with the exception of popular Islamist parents who primarily use an authoritative approach. The goals, methods, and content of these parenting practices are deeply rooted in the principles of Islamism and the distinctive characteristics of the millennial generation. Third, the integration of Islamism into the parenting practices of millennial Islamist families creates a new habitus where Islam is positioned as an ideological framework in parenting. Islamic symbols are prominently displayed in public spaces as a form of identity assertion and sosial distinction, leading to contestation in the public sphere. This contestation of parenting practices informed by Islamism has the potential to generate conflicts both within the family unit and in the broader society.
PASCARSARJANA, UIN SUNAN KALIJAGA YOGYAKARTA
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