Marketing Politik Kampanye Religius Pemilu di Indonesia

[Politik dan agama seperti tidak terpisah belakangan ini, kesalehan dan kereligiusan politisi ataupun partai politik seperti menjadi keharusan, Agama kuatsebagai doktrin dan legitimasi, dan politik membutuhkan agama sebagai alat legitimasi untuk mencapai eksistensi, kekuasaan, dan menjaring suara serta simpati masa. Akhirnya spiritualitas dan simbol keagamaan menjadi produk politik dan domain khas atau khusus yang menjadi identitas politisi dan partai politik lalu kemudian dikenalkan kepada khalayak yang disebut sebagai political marketing. Artikel ini bertujuan untuk memahami lebih jauh wacana politik dengan kemasan simbolik keagamaan pada poster caleg PKS yang dijadikan sebagai alat kampanya untuk mempengaruhi pilihan publik. pendekatan didalam artikel ini menggunakan analisis semiotika untuk membedah simbol-simbol yang berada dalam poster-poster kampanye politik caleg di media sosial. Sehingga Semiotika mencoba untuk membongkar tanda yang memiliki makna di dalam kehidupan sosial maupun kehidupan politik. Adapun, metode yang digunakan dalam artikel ini adalah metode kualitatif yang bersifat deskriptif analitis, dengan metode pengumpulan data menganalisis poster-poster kampanye di media sosial Instagram pada akun @pkstangerang. Kesimpulan penelitian, yakni: politik keagamaan eksis karena peranan agama yang mampu menyentuh sisi emosional dari manusia, dalam akun @pkstangerang kebanyakan postingannya tidak terlepas dari unsur spiritualitas agama dan doktrin agama, saat melakukan kampanye dalam pemilihan legislatif juga tidak terlepas dari simbol dan narasi agama atau simbol kesalehan. Contohnya caleg yang mengenakan kopiah, baju koko, dan memegang kitab Marketing Politik Kampanye Religius Pemilu di Indonesia Vol. 6 Nomor 2, Juli-Desember 2021 151 fiqih. Untuk itu istilah politik keagamaan dalam dunia politik atau pemilu legislatif sebagai istilah kampanye religius yang menggambarkan religiusitas dalam politik sebagai cara political marketing.Politics and religion have become inseparable in recent times, piety and religiosity of politicians or political parties have become imperative, religion isstrong as doctrine and legitimacy, and politics requires religion as a legitimacy tool to achieve existence, power, and gain votes and sympathy from the masses. Finally, spirituality and religious symbols become political products and distinctive or special domainsthat become the identities of politicians and political parties and are then introduced to the public which is known as political marketing. This article aims to further understand political discourse with religious symbolic packaging on PKS candidate posters which are used as a campaign tool to influence public choice. The approach in this article uses semiotic analysis to dissect the symbols in the political campaign posters of candidates on social media. So Semiotics tries to dismantle signsthat have meaning in social life and political life. Meanwhile, the method used in this article is a qualitative descriptive-analytical method, with the data collection method analyzing campaign posters on Instagram social media on the @pkstangerang account. The conclusion of the study, namely: religious politics exists because of the role of religion that can touch the emotional side of humans, in the @pkstangerang account most of the posts can not be separated from elements of religious spirituality and religious doctrine, while campaigning in legislative elections are also inseparable from religious symbols and narratives or symbol of piety. For example, candidates who wear a skullcap, Koko shirt, and hold a book of fiqh. For this reason, the term religious politics in politics orlegislative elections is a religious campaign term that describes religiosity in politics as a way of political marketing.]

On Secular and Religious Politics of Belonging

This chapter focuses on the search for meaning and belonging of the Arab-Palestinian minority in Israel by discussing how belonging is framed in Arab politics in Israel. More specifically, the chapter maps and analyzes three narratives in the Arab politics of belonging: the romantic, the practical, and the visionary. The first advocates belonging to what the authors term a “lost paradise” of Palestine and Islam. This nostalgic type of belonging yearns for idealized places, times, and characters in the history of Palestine and Islam. The second narrative, the practical, defines belonging first and foremost as a developmental act, practiced at the community level through voluntary and charity programs. The third, the visionary, promotes belonging as an ideological position to be articulated and educated for at the national level. These three concepts are circulated and mobilized by both secular Arab political and Muslim religious actors but in different versions and to different extents.

A Balinese ‘Call to Prayer’: Sounding Religious Nationalism and Local Identity in the Puja Tri Sandhya

This article examines the Puja Tri Sandhya, a Balinese Hindu prayer that has been broadcast into the soundscape of Bali since 2001. By charting the development of the prayer, this paper summarizes the religious politics of post-independence Indonesia, which called for the Balinese to adopt the Puja Tri Sandhya as a condition for religious legitimacy in the new nation. The Puja Tri Sandhya is likened to a Balinese “call to prayer” and compared to Muslim and Christian soundings of religion in the archipelago to assert how these broadcasts sonically reify the national motto, Bhinneka Tunggal Ika (“Unity in Diversity”), and participate in a sounding of religious nationalism. Although these broadcasts are evidence of a state-sponsored form of religiosity, interviews concerning the degree to which individuals practice the Puja Tri Sandhya point to an element of secularism and position the prayer as an example that challenges the religion versus secularism dichotomy in studies of religious nationalism. This article also examines the sonic components of the Puja Tri Sandhya (when it is sounded, the vocal style, and the gender wayang and genta bell accompaniment), to argue how these elements infuse this invented display of religiosity with authority and facilitate a mediation between technology, space, and local identity. Exploration of the gender wayang accompaniment in particular, further confirms the contrived nature of the Puja Tri Sandhya and demonstrates how technologies used to broadcast the prayer have had a significant impact on the gender wayang musical tradition.

The Secular Bias and the Study of Religious Politics

This chapter focuses on the problem of misunderstanding religious politics in the Arab-Islamic world. The goal is to advance an objective historical and comparative framework for interpreting this subject. Two key themes that have been central to John Esposito’s scholarship are examined: the secular bias in modernization theory and the need for a historical and contextual understanding of the many faces of political Islam. To advance this argument, Michael Walzer’s The Paradox of Liberation: Secular Revolutions and Religious Counterrevolutions will be utilized, focusing on his discussion of Algeria and political Islam. It is argued that Walzer offers a typical liberal reading of this topic that upon examination is ideologically biased and analytically distorting. Ironically, his earlier writings on religion and politics provide a more useful interpretive framework for understanding the rise of religious politics in our contemporary world.

Geopolitics of Catholic Pilgrimage: On the Double Materiality of (Religious) Politics in the Virtual Age

This article explores geopolitical aspects of Catholic pilgrimage in Europe. By exploring the representations of pilgrimage on Catholic social media, it shows that the increasing influence of the virtual is accompanied by a particular reassertion of the material aspects of pilgrimage. Two types of Catholic pilgrimage emerge, each with a particular spatial and political orientation. The first type of pilgrimage is predominantly politically conservative, but also spatially static, focusing on objects, be they human bodies or sacred sites. The second type is politically progressive, but also spatially dynamic, stressing pilgrimage as movement or a journey. The classic Turnerian conceptualization of a pilgrimage as a three-phase kinetic ritual thus falls apart, with liminality appropriated by the progressive type and aggregation almost entirely taken over by the conservative, apparitional pilgrimage. As a result, pilgrimage has once again become a geopolitical reflection of the broader ideological contestation both within Christianity and beyond.

Championing the 'Alien Church': The Religious Politics of Late Victorian and Edwardian Wales – in Cartoons

J. M. Staniforth was a popular cartoonist working (from the early 1890s until his death in 1921) for the Cardiff Western Mail and the Sunday News of the World. Himself an Anglican, he took a keen interest in the religious politics of the day, particularly those which involved Nonconformist and Liberal attacks on the position of the Established Church. Recognized as an important commentator by both opponents (such as David Lloyd George) and fellow Anglicans (including a number of Anglican clerics), Staniforth's cartoons challenged the assumptions which governed the arguments in favour of disestablishment and disendowment, as well as critiquing the motives and ethics of their proponents. A study of his work affords fascinating insights into the visual culture of some of the most hardfought debates of late Victorian and Edwardian Wales.