Post-truth and Islamophobia narration in the contemporary Indonesian political constellation

IF 0.6 0 RELIGION
Z. Syarif, Syafiq A. Mughni, A. Hannan
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引用次数: 9

Abstract

This article discusses the phenomenon of post-truth politics, role, and its influence on the return of Islamophobic narratives in the dynamics of Indonesian political constellation. There are three main issues discussed in this study: post-truth, Islamophobia in Indonesia, and contemporary Indonesian political constellation. Using qualitative research and analysis of critical theory perspectives, this study found that the development of post-truth political practices indirectly evokes the narrative of Islamophobia in contemporary Indonesian political constellation. The return of the Islamophobia can be seen in three ways. First, the practice of post-truth politics which is rooted in the politicization of religion and ethnicity, it gives negative impact not only because of unhealthy process of leadership circulation in Indonesia, but has also faltered the reality of Indonesia's plurality as a pluralist state, both in terms of ethnicity and religion. Second, post-truth political practices in which contain propaganda, intimidation, lies and hate speech have stimulated the rise of sentiment towards religious social groups, as happened in the “212 Movement”. Third, the return of Islamophobic narratives due to political Post-truth appears to be increasing clashes and practices of religious intolerance in Indonesia, where intolerance is practiced by the majority against minority groups. Artikel ini mengkaji fenomena politik post-truth, peran dan pengaruhnya terhadap kembalinya narasi Islamophobia dalam dinamika konstelasi politik Indonesia kontemporer. Terdapat tiga permasalahan pokok yang dibahas dalam kajian ini: post-truth, Islamophobia, dan konstelasi politik Indonesia kontemporer. Dengan menggunakan jenis penelitian kualitatif dan analisis perspektif teori kritis, studi ini mendapati temuan bahwa berkembangnya praktik politik post-truth, secara tidak langsung telah membangkitkan kembali narasi Islamophobia dalam konstelasi politik Indonesia kontemporer. Kembalinya narasi Islamophobia tersebut terlihat dalam tiga hal. Pertama, praktik politik post-truth yang berakar pada politisasi agama dan etnisitas, telah menimbulkan dampak negatif bukan saja pada tidak sehatnya proses sirkulasi kepemimpinan di Indonesia, namun juga telah membuat goyah realitas kemajemukan Indonesia sebagai negara pluralis, baik dari segi etnisitas maupun agama. Kedua, praktik politik post-truth yang di dalamnya berisikan propaganda, intimidasi, dan kebohongan, telah menstimulus bangkitnya sentimen terhadap kelompok-kelompok sosial keagamaan, seperti yang terjadi dalam gerakan Aksi Bela Islam 212. Ketiga, kembalinya narasi Islamophobia akibat politik post-truth nampak pada semakin meningkatnya benturan dan praktik intoleransi keagamaan di Indonesia, di mana intoleransi dilakukan oleh kelompok mayoritas terhadap kelompok minoritas.
当代印尼政治格局中的后真相与伊斯兰恐惧症叙事
本文讨论了后真相政治现象、角色及其对仇视伊斯兰教叙事在印尼政治格局动态中回归的影响。本研究主要讨论三个问题:后真相、印尼的伊斯兰恐惧症和当代印尼政治星座。通过定性研究和批判性理论视角的分析,本研究发现,后真相政治实践的发展间接唤起了当代印尼政治格局中伊斯兰恐惧症的叙事。伊斯兰恐惧症的卷土重来可以从三个方面看。首先,植根于宗教和种族政治化的后真相政治实践,不仅因为印尼不健康的领导层循环过程而产生负面影响,而且也动摇了印尼作为一个多元化国家在种族和宗教方面的多元化现实。其次,包含宣传、恐吓、谎言和仇恨言论的后真相政治实践刺激了对宗教社会团体的情绪上升,就像“212运动”中发生的那样。第三,由于政治后真相,仇视伊斯兰教的叙事再次出现,这似乎增加了印度尼西亚的冲突和宗教不容忍行为,在那里,大多数人对少数群体实行不容忍。本文探讨了后真相政治现象及其在当代印尼政治格局动态中对伊斯兰恐惧叙事回归的作用和影响。本研究讨论了三个问题:后真相、伊斯兰恐惧症和当代印尼政治星座。通过定性研究和批判性理论视角分析,本研究发现,后真相政治实践的发展直接复活了当代印尼政治格局中的伊斯兰恐惧叙事。然后,仇视伊斯兰教的叙事可以从三个方面来看。首先,植根于宗教和种族政治化的后真相政治实践不仅对印度尼西亚不健康的领导层流动过程产生了负面影响,而且在种族和宗教上扭曲了印度尼西亚作为一个多元化国家受到邀请的现实。其次,后真相政治实践,包括宣传、恐吓和谎言,刺激了人们对社会宗教团体的感情,就像贝拉伊斯兰行动运动212中发生的那样。第三,由于后真相政治,伊斯兰恐惧症的叙事再次出现,宗教不容忍在印度尼西亚日益蔓延和实践,那里的多数群体对少数群体实施不容忍。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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来源期刊
CiteScore
2.50
自引率
16.70%
发文量
8
审稿时长
24 weeks
期刊介绍: Indonesian Journal of Islam and Muslim Societies (IJIMS): This journal should coverage Islam both as a textual tradition with its own historical integrity and as a social reality which was dynamic and constantly changing. The journal also aims at bridging the gap between the textual and contextual approaches to Islamic Studies; and solving the dichotomy between ‘orthodox’ and ‘heterodox’ Islam. So, the journal invites the intersection of several disciplines and scholars. In other words, its contributors borrowed from a range of disciplines, including the humanities and social sciences.
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