@phdthesis{digilib77227,
           month = {June},
           title = {KONSTRUKSI MASKULINITAS RELIGIUS PADA KOMUNITAS BIKERS SUBUHAN JOGJA DI INSTAGRAM},
          school = {UIN SUNAN KALIJAGA YOGYAKARTA},
          author = {NIM.: 22102010093 Mutia Alimatusifa},
            year = {2026},
            note = {Prof. Alimatul Qibtiyah, S.Ag, M.Si, M.A, Ph.D.},
        keywords = {Bikers Subuhan Jogja, Konstruksi Realitas Sosial, Maskulinitas Hegemonik, Maskulinitas Hibrida},
             url = {https://digilib.uin-suka.ac.id/id/eprint/77227/},
        abstract = {This research is motivated by the phenomenon of street criminality (klitih) in Yogyakarta, which
reinforces negative stigmas against motorcycle communities as representations of aggressive
masculinity. Amidst this situation, the Bikers Subuhan Jogja (BSJ) movement emerged, redefining
its identity through motorcycle-based dawah activities with the primary goal of revitalizing
mosques. The focus of this research is on the construction of religious masculinity identity within
the BSJ community through digital and social activities, as well as its consistency with the
members' daily life practices. This study employs a qualitative method with a descriptive approach.
Data collection techniques were conducted through digital observation on the Instagram account,
in-depth interviews, and documentation. Data validity was tested using source and technique
triangulation. Data analysis followed the interactive model of Miles, Huberman, and Salda{\~n}a,
which includes data condensation, data display, and conclusion drawing. The primary theories
utilized are Peter L. Berger and Thomas Luckmann's social construction of reality, Raewyn
Connell's hegemonic masculinity, and Bridges and Pascoe's hybrid masculinity. The results
indicate that Bikers Subuhan Jogja constructs hybrid masculinity by blending automotive attributes
with values of spiritual piety as an effort to negotiate against aggressive hegemonic masculinity.
This hybridity is formed through the redefinition of automotive attributes and street solidarity into
symbols of piety, which are consistently internalized across three stages of social construction.
Furthermore, this identity construction proves to be aligned with the members' actual social
practices, as reflected through the internal meaning of pious men and the successful negotiation of
roles in both domestic and public spheres. This process effectively transforms the image of
motorcyclists in Yogyakarta from a security threat into religious agents of social change through
their consistent activities in revitalizing mosques.}
}