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PERDAMAIAN DAN ANAK MUDA LINTAS IMAN DI YOGYAKARTA: SOSIALITAS, RESIPROSITAS, DAN SOLIDARITAS
This dissertation investigates the dynamics of interfaith youth and their everyday peace(building) efforts in Yogyakarta. This research question has four main points. First, why are some young Indonesians interested in joining interfaith initiatives and promoting peace amidst the country’s currents of conservatism and extremism? What factors drive their involvement at the micro, meso, and macro scales? Secondly, what are the internal dynamics that people encounter when they engage in the interfaith movement, including their thoughts, perspectives, expressions, gestures, and religious behaviors? Third, what kinds of everyday peace do they perform and put into action? Fourth, from the perspective of generational changes, how do young agents of interfaith peace see themselves, and what are their goals for self-expression? In 2022–2023, this study has been conducted in Yogyakarta with the participation of eighteen key informants. They range in age from 23 to 34. Although some of the eighteen key informants were not members of each community, access to them was made possible through YIPC and SRILI. By working closely with the sources in the field, this qualitative study employs an ethnographic methodology (participatory observation). Comprehensive non-formal discussion techniques and documentation are also employed in data mining. The findings are framed by two theories: the generation and transition theory of young people and Roger Mac Ginty’s everyday peace theory, which includes the sociality-reciprocity-solidarity continuum. This study’s findings provide several significant insights. Several causes contribute to their involvement in the interfaith movement, including the following: [1] micro, such as a desire to learn new things or painful memories from the past; [2] meso, such as kinship and friendship as well as a larger social circle; [3] macro-social politics, such as imagined enemies and algorithmic enclaves. Additional research reveals that a large number of these youths are going through a “cognitive expending” or a shift in narrative, from being wholly conservative to being inclusively moderate. Besides, sociality, as a part of daily interpersonal encounter, frequently takes on forms that appear unimportant, straightforward, repetitious, and sometimes even less fascinating (mundane) to certain experts. The breadth of daily pursuits includes writing, reading, hanging out (nongkrong), sharing, making jokes, playing table tennis, cooking, and visiting each other. Meanwhile, their reciprocity appears in the form of micro actions which are divided into two categories: strategic reciprocity and altruistic reciprocity. The next component is solidarity, which is essential to mass mobilization. Mass mobilization, in turn, builds and maintains social capital based on a common vulnerability and/or one or more distinctive identities. This place looks to be a place of wonderful, emotionally connected, empathetic young people from all walks of life, but it also seems to be a place of gender-based and hidden fears. Drawing upon the three strands of sociality, reciprocity, and solidarity, I argue that interfaith young people contribute to a deeper space for peacebuilding through seemingly insignificant daily actions, which progressively become the building blocks of greater peaceful coexistence. Furthermore, I argue that interfaith young people reflect an individual behavior that is dynamic with the community’s collective mind world and the macro discourse that surrounds it in my review of generations and transitions. They undergo a historical social process as a “generational unit,” which enables them to take on and absorb a characteristic way of thinking and experience, as well as historically relevant actions, complete with its intricacy and level of naivety. The novelty of this research lies in exploring the everyday aspects of peace among interfaith youth and mapping its dynamics into the triad of sociality, reciprocity, and solidarity.
PASCASARJANA, UIN SUNAN KALIJAGA YOGYAKARTA
NIM.: 21300011048 Muhammad Naufal Waliyuddin
PERDAMAIAN DAN ANAK MUDA LINTAS IMAN DI YOGYAKARTA: SOSIALITAS, RESIPROSITAS, DAN SOLIDARITAS (Text)
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297.28 Hubungan Islam dan Agama Lainnya (Moderasi Beragama)