MEDIA SOSIAL, BUDAYA PENGGEMAR SEPAK BOLA DAN (RE) ARTIKULASI DISKURSUS DOMINAN MENGENAI KEISLAMAN

Media sosial dan kreatifitas budaya penggemar dapat dianalisis dengan pendekatan multidisiplin untuk membongkar ideologi dominan yang melatarbelakangi praktik budaya tersebut. Selain itu, kajian terhadap media sosial juga dapat menunjukkan bagaimana ranah budaya populer seperti akun penggemar sepak bola ternyata tidak terlepas dari usaha afirmasi diskursus Keislaman dominan yang berkembang di Indonesia sejak beberapa tahun belakangan ini. Akan tetapi, apabila diskursus Keislaman terutama yang erat kaitannya dengan tubuh (atau yang berkaitan dengan aurat di media sosial) biasanya dikaitkan dengan perempuan, dalam penelitian ini justru dibicarakan dalam konteks budaya penggemar sepak bola yang didominasi penggemar laki-laki. Pergeseran atau pembalikan diskursus ini dilakukan akun @plesbol dengan cara menarik jumlah penggemar melalui representasi diri sebagai akun yang sarkastik ketika membahas persepakbolaan. Oleh karena itu, analisis dilakukan dengan metode kajian tekstual dan “observation ethnography” untuk melihat bagaimana akun ini melakukan ‘dakwah’ dengan strategi menggabungkan budaya populer fandom dengan ranah keseharian, yaitu diskursus agama, dalam ruang digital. Pertanyaan utama penelitian ini adalah bagaimana akun tersebut mengemas dan mengartikulasikan nilai-nilai Islami dalam kaitan dengan representasi akun tersebut sebagai akun sepak bola yang kerap menampilkan sarkasme. Berdasarkan hasil analisis ditemukan bahwa setelah mendapatkan pengikut (follower) cukup banyak, @plesbol juga mengunggah postingan yang mengartikulasikan Keislaman atau mengenai rekonseptualisasi aurat laki-laki dan ajakan ketaatan dalam praktik keIslaman. Social media and fanfare cultural creativity can be analyzed with a multidisciplinary approach to dismantle the dominant ideology that lies behind these cultural practices. In addition, studies on social media can also show how the realm of popular culture such as soccer fan accounts is apparently inseparable from the effort to affirm dominant Islamic discourses that have developed in Indonesia in recent years. However, if Islamic discourse, especially those closely related to the body (or relating to genitals on social media) is usually associated with women, in this study it is discussed in the context of the culture of football fans dominated by male fans. This shift or reversal of discourse is done by @plesbol account by attracting a number of fans through self-representation as a sarcastic account when discussing football. Therefore, the analysis was conducted using textual study method and observation ethnography to see how this account performs 'da'wah' by combining fandom popular culture with everyday realms, namely religious discourse, in the digital space. The main question of this research is how this account packs and articulates Islamic values in relation to the account's representation as a sarcastic football account. Based on the result of the analysis it was found that after getting quite a number of followers, @plesbol also uploaded posts that articulated Islam or regarding the reconceptualization of male genitalia and invitations to obedience in Islamic practices.

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Ria Ricis and New Platform of Islamic Popular Culture

DINIKA Academic Journal of Islamic Studies ◽

10.22515/dinika.v4i3.1706 ◽

2019 ◽

Vol 4 (3) ◽

pp. 377

Author(s):

Wahyudi Akmaliah

Keyword(s):

Social Media ◽

Popular Culture ◽

New Media ◽

Economic Benefits ◽

Media Usage ◽

Media Platform ◽

Islamic Identity ◽

The Veil ◽

Islamic Values

Not only change the landscape of popular culture, but the presence of social media also reshapes the structure and the agency. Nowadays, social media can turn ordinary people to celebrities. Using Instagram and YouTube, Ria Ricis has become a piety celebrity who shows her Islamic identity through Islamic performance by wearing the veil in a casual way and earns money from her uploaded videos in social media. Based on a case study of this figure, this paper raises questions related to Islamic popular culture in Indonesia: How does Indonesian define their public sphere currently amid the growth of social media usage? How does Indonesian Muslim respond to social media as a part of digital technology amidst Islamization in the post of an authoritarian regime? What is the possibility of tension for that young Indonesian Muslim as micro-celebrity while facing the three factors related, Islamic identities, enjoyment, and economic benefits? This paper argues that the new media platform has not only affected Indonesian Muslims’ lifestyles, but also the way in which they negotiate Islamic values, secular life, and economic interest. Keywords: Ria Ricis, Social Media, Islamic Popular Culture, and Digital Economy

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GAGASAN PEMIKIRAN DAN GERAKAN DAKWAH M. NATSIR DI INDONESIA

KOMUNIKA Jurnal Dakwah dan Komunikasi ◽

10.24090/komunika.v4i2.155 ◽

1970 ◽

Vol 4 (2) ◽

pp. 284-295

Author(s):

Muridan Muridan

Keyword(s):

Boarding School ◽

Religious Discourse ◽

The State ◽

Islamic State ◽

The Relationship ◽

Islamic Values

M. Natsir was one of the most prominent figures in religious discourse and movement in Indonesia. He was ada’wa reformer as well as a politician and a statesman.His most well known ideas were about the relationship between Islamand state, Islam and Pancasila, and his idea on da’wa. He stated that a country would be Islamic because of neither itsformal name as an Islamic state nor its Islamic state principles. The principles of the state could be generally formulated aslong as they referred to the Islamic values. Natsir also stated that the essence of Pancasila didn’t contradict with Islam; evensome parts of it went after the goals of Islam. However, it didn’t mean that Pancasila was identical with Islam. In relation toda’wa, he stated that it should be the responsibility of all Muslims, not only the responsibility of kiai or ulama. To make a da’wamovement successful, he suggested that it needed three integrated components; masjid, Islamic boarding school, andcampus.

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Gagasan Pemikiran dan Gerakan Dakwah M. Natsir di Indonesia

KOMUNIKA Jurnal Dakwah dan Komunikasi ◽

10.24090/komunika.v3i1.115 ◽

1970 ◽

Vol 3 (1) ◽

pp. 63-74

Author(s):

Muridan Muridan

Keyword(s):

Boarding School ◽

Religious Discourse ◽

The State ◽

Islamic State ◽

The Relationship ◽

Islamic Values

M. Natsir was one of the most prominent figures in religious discourse and movement in Indonesia. He was ada’wa reformer as well as a politician and a statesman. His most well known ideas were about the relationship between Islamand state, Islam and Pancasila, and his idea on da’wa. He stated that a country would be Islamic because of neither itsformal name as an Islamic state nor its Islamic state principles. The principles of the state could be generally formulated aslong as they referred to the Islamic values. Natsir also stated that the essence of Pancasila didn’t contradict with Islam; evensome parts of it went after the goals of Islam. However, it didn’t mean that Pancasila was identical with Islam. In relation toda’wa, he stated that it should be the responsibility of all Muslims, not only the responsibility of kyai or ulama. To make ada’wamovement successful, he suggested that it needed three integrated components; masjid, Islamic boarding school, andcampus.

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Girls and Boys

10.1093/oso/9780199381265.003.0002 ◽

2018 ◽

Author(s):

Jeffrey Lane

Keyword(s):

Social Media ◽

Street Life ◽

Feedback Effects ◽

Digital Space ◽

False Assumption ◽

Neighborhood Interaction

Chapter 2 explains that street life moves online through girls and boys and their relations to one another. This chapter shows how girls and boys use social media to manage their encounters and the value this holds for girls especially, but boys as well. The author uses several cases, including JayVon and Denelle, to illustrate the ways in which interaction moves between the physical street and the digital street. The chapter then examines the feedback effects between gender and the street code. The author finds that whereas turf lines bind boys to their home streets, girls become brokers for themselves and boys dependent upon their loyalty. This chapter argues that focus only on the physical side of neighborhood interaction has led to the false assumption that boys control the street. By considering physical and digital space together, the mobility and centrality of girls in neighborhood networks become sharply clear.

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Feminist Cyber-Artivism, Musicing, and Music Teaching and Learning

The Oxford Handbook of Social Media and Music Learning ◽

10.1093/oxfordhb/9780190660772.013.18 ◽

2020 ◽

pp. 291-312

Author(s):

Marissa Silverman

Keyword(s):

Social Media ◽

Music Education ◽

Case Studies ◽

Teaching And Learning ◽

The Body ◽

The Internet ◽

Philosophical Investigation ◽

Music Teaching ◽

Music Making ◽

The Voice

This chapter asks an important, yet seemingly illusive, question: In what ways does the internet provide (or not) activist—or, for present purposes “artivist”—opportunities and engagements for musicing, music sharing, and music teaching and learning? According to Asante (2008), an “artivist (artist + activist) uses her artistic talents to fight and struggle against injustice and oppression—by any medium necessary. The artivist merges commitment to freedom and justice with the pen, the lens, the brush, the voice, the body, and the imagination. The artivist knows that to make an observation is to have an obligation” (p. 6). Given this view, can (and should) social media be a means to achieve artivism through online musicing and music sharing, and, therefore, music teaching and learning? Taking a feminist perspective, this chapter interrogates the nature of cyber musical artivism as a potential means to a necessary end: positive transformation. In what ways can social media be a conduit (or hindrance) for cyber musical artivism? What might musicing and music sharing gain (or lose) from engaging with online artivist practices? In addition to a philosophical investigation, this chapter will examine select case studies of online artivist music making and music sharing communities with the above concerns in mind, specifically as they relate to music education.

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‘I feel the irritation and frustration all over the body’ Affective ambiguities in networked parenting culture

International Journal of Cultural Studies ◽

10.1177/13678779211003584 ◽

2021 ◽

pp. 136787792110035

Author(s):

Mari Lehto ◽

Susanna Paasonen

Keyword(s):

Social Media ◽

Media Use ◽

Research Data ◽

The Body ◽

Social Media Use ◽

Working Through ◽

Media Research ◽

Social Media Research ◽

Study Participants

This article investigates the affective power of social media by analysing everyday encounters with parenting content among mothers. Drawing on data composed of diaries of social media use and follow-up interviews with six women, we ask how our study participants make sense of their experiences of parenting content and the affective intensities connected to it. Despite the negativity involved in reading and participating in parenting discussions, the participants find themselves wanting to maintain the very connections that irritate them, or even evoke a sense of failure, as these also yield pleasure, joy and recognition. We suggest that the ambiguities addressed in our research data speak of something broader than the specific experiences of the women in question. We argue that they point to the necessity of focusing on, and working through affective ambiguity in social media research in order to gain fuller understanding the complex appeal of platforms and exchanges.

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How Popular Culture Prompts Youth Collective Political Expression and Cross-Cutting Political Talk on Social Media: A Cross-Platform Analysis

Social Media + Society ◽

10.1177/20563051211008821 ◽

2021 ◽

Vol 7 (2) ◽

pp. 205630512110088

Author(s):

Ioana Literat ◽

Neta Kligler-Vilenchik

Keyword(s):

Social Media ◽

Popular Culture ◽

Qualitative Content Analysis ◽

Political Expression ◽

Political Views ◽

Political Talk ◽

Social Media Platforms ◽

Cross Platform ◽

Symbolic Resource ◽

Political Differences

Adopting a comparative cross-platform approach, we examine youth political expression and conversation on social media, as prompted by popular culture. Tracking a common case study—the practice of building Donald Trump’s border wall within the videogame Fortnite—across three social media platforms popular with youth (YouTube, TikTok, Instagram), we ask: How do popular culture artifacts prompt youth political expression, as well as cross-cutting political talk with those holding different political views, across social media platforms? A mixed methods approach, combining quantitative and qualitative content analysis of around 6,400 comments posted on relevant artifacts, illuminates youth popular culture as a shared symbolic resource that stimulates communication within and across political differences—although, as our findings show, it is often deployed in a disparaging manner. This cross-platform analysis, grounded in contemporary youth culture and sociopolitical dynamics, enables a deeper understanding of the interplay between popular culture, cross-cutting political talk, and the role that different social media platforms play in shaping these expressive practices.

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Invented Dances, Or, How Nigerian Musicians Sculpt the Body Politic

Dance Research Journal ◽

10.1017/s0149767721000048 ◽

2021 ◽

Vol 53 (1) ◽

pp. 5-22

Author(s):

Dotun Ayobade

Keyword(s):

Popular Culture ◽

Mass Media ◽

Popular Music ◽

Body Politic ◽

The Body ◽

African Music

AbstractPopular dances encapsulate the aliveness of Africa's young. Radiating an Africanist aesthetic of the cool, these moves enflesh popular music, saturating mass media platforms and everyday spaces with imageries of joyful transcendence. This essay understands scriptive dance fads as textual and choreographic calls for public embodiment. I explore how three Nigerian musicians, and their dances, have wielded scriptive prompts to elicit specific moved responses from dispersed, heterogenous, and transnational publics. Dance fads of this kind productively complicate musicological approaches that insist on divorcing contemporary African music cultures from the dancing bodies that they often conjure. Taken together, these movements enlist popular culture as a domain marked by telling contestations over musical ownership and embodied citizenship.

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Entertainment publics in the Philippines

Media International Australia ◽

10.1177/1329878x20985960 ◽

2021 ◽

pp. 1329878X2098596

Author(s):

Anna Cristina Pertierra

Keyword(s):

Social Media ◽

Popular Culture ◽

Digital Technologies ◽

The Philippines ◽

Political Capital ◽

Martial Law ◽

Entertainment Media ◽

Digital Era ◽

The Media ◽

Entertainment Television

Since the late 1980s, Filipino entertainment television has assumed and maintained a dominance in national popular culture, which expanded in the digital era. The media landscape into which digital technologies were launched in the Philippines was largely set in the wake of the 1986 popular movement and change of government referred to as the EDSA revolution: television stations that had been sequestered under martial law were turned over to family-dominated commercial enterprises, and entertainment media proliferated. Building upon the long development of entertainment industries in the Philippines, new social media encounters with entertainment content generate expanded and engaged publics whose formation continues to operate upon a foundation of televisual media. This article considers the particular role that entertainment media plays in the formation of publics in which comedic, melodramatic and celebrity-led content generates networks of followers, users and viewers whose loyalty produces various forms of capital, including in notable cases political capital.

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