SUFISM MEMES: Gus Mus’s Representation in Countering the Narrative of Religious Fundamentalism on Social Media
DOI:
https://doi.org/10.21154/altahrir.v21i2.3134Keywords:
fundamentalist, social media, Gus Mus, Sufism memeAbstract
Abstract: In Indonesia, Muslim clerics preach the sermon orally. It is considered an effective method to disseminate Islamic teaching. Today, Muslims adopt the development of information technology to propagate the teaching of Islam. One of them is using memes. Commonly, memes are made by quoting wise words from influential figures. This study focused on Gus Mus’s wise words. Gus Mus (Musthafa Bishri) is a famous figure in Indonesia. His socio-religious idea is related to the moderate and traditional Muslim. This research aims to find out why some people use the quote of Gus Mus as an object for a meme. Second, it investigates how the memes represent the idea of Gus Mus. It employed qualitative research. The data was gathered through netnography, which focused on specific social media platforms. The data then were analyzed using a sociological approach. It was found that the massive appearance of disturbing memes causes the emergence of Gus Mus’s quote meme, particularly comes from fundamentalist communities. These memes represented the spiritual and humanistic ideas of Gus Mus. It is then called Sufism Memes.
الملخص: قام العلماء بنقل Ø£Ùكارهم لعامة الناس ÙÙŠ سياق الإسلام الإندونيسي عادةً من خلال المØاضرات الشÙهية. هذه الطريقة تعتبر وسيلة مؤثرة لنشر التعاليم الإسلامية. ولما تطور تكنولوجيا المعلومات أثر المسلمون ÙÙ‰ نشر تعاليم الإسلام، Ø£Øدها عن طريق استخدام ميمي. الميميات تتركب من اقتباس كلمات Øكيمة من شخصيات مؤثرة. ÙÙ‰ هذا البØØ«ØŒ صارت كلمات الØكيمة لدي Gus Mus التي اقتبسها بعض الناس دراسة أساسية. Gus Mus (مصطÙÙ‰ بشري) هو عالم مشهور ÙÙŠ إندونيسيا. Ùكرته الاجتماعية والدينية أكثر رسوخًا بين المسلمين المتوسطين والتقليديين. Ùالأسئلة الرئيسية لهذا البØØ« هي لماذا اقتبس بعض الناس كلمات Gus Mus لميمي، وكي٠تمثل الميمي Ùكرة Gus MusØŸ تم جمع البيانات من خلال شبكة الإنترنت مع التركيز على وسائل التواصل الإجتماعي Ù…Øددة وتØليلها بنهج اجتماعي. ومن ثم، أدعي أن ظهور ميمي Gus Mus كسرد مضاد بالظهور الميمات الهائلة والمزعجة، ولا سيما من المجتمعات المتطرÙØ©. تمثل هذه الميميات من أصل الأÙكار الروØية والإنسانية لدي Gus Mus. Ùأسميها ميمي صوÙÙŠ.
Abstrak: Dalam konteks Islam Indonesia, pandangan tokoh agama biasanya disampaikan kepada khalayak melalui ceramah secara verbal. Metode tersebut dinilai efektif untuk mengajarkan Islam. Pada perkembangan terkini, kemajuan teknologi informasi mempengaruhi sebagian besar muslim dalam penggunaan media baru untuk mengajarkan Islam. Salah satunya melalui meme. Biasanya meme dibuat dengan mengutip kata-kata bijak dari tokoh yang berpengaruh. Pada penelitian ini, kata-kata bijak Gus Mus (Musthafa Bishri) menjadi fokus kajiannya. Gus Mus adalah tokoh populer di Indonesia. Gagasan sosial keagamaannya lebih dekat dengan corak Islam moderat dan Islam tradisional. Pertanyaan utama artikel ini adalah mengapa sebagian orang mengutip kata bijak Gus Mus untuk dijadikan meme dan bagaimana kutipan tersebut merepresentasikan gagasan Gus Mus. Data penelitian dikumpulkan menggunakan metode netnografi dengan terfokus pada beberapa platform sosial media tertentu, dan dianalisis menggunkan pendekatan sosiologi. Penulis berpendapat bahwa kemunculan meme tersebut merupakan kepanikan moral atas maraknya meme yang meresahkan, khususnya dari kelompok fundamentalis. Meme tersebut merepresentasikan gagasan humanis dan spiritual Gus Mus. Penulis menandainya dengan istilah Meme Sufistik.
Downloads
References
Ahmadi, Rizqa. “Nasyr Da”˜watu Al-Tasawwuf Sl-IjtimÄ”˜Ä« Li MukÄfahati Sl-IrhÄb Wa Al-Tatarruf.” ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin 18, no. 1 (2017).
Anshari, Abu Asma. Ngetan Ngulon Ketemu Gus Mus. Semarang: HMT Foundation, 2005.
APJII. “APJJI Rilis Hasil Survei Pengguna Internet Terbaru Indonesia.” Buletin APJII, Edisi 74, 2020.
Arifin, Anwar. Opini Publik. Jakarta: Pustaka Indonesia, 2010.
Barlow, John Perry. “A Declaration of the Independence of Cyberspace.” Futurist & The Electronic Frontier Foundation, 2017.
Berger, Peter L., and Thomas Luckmann. Tafsir Sosial Atas Kenyataan: Risalah Tentang Sosiologi Pengetahuan. Edited by terj. Hasan Basari. Jakarta: LP3ES, 1990.
Bisri, Ahmad Mustofa. Tadarus (Antologi Puisi). Yogyakarta: Adicita Karya Nus, 2003.
Brodie, Richard. Virus of the Mind: The New Science of the Meme. California: Hay House, 2011.
Buick, Joanna. Introducing Cyberspace. Duxford: Icon Books Ltd, 1995.
Cannizzaro, Sara. “Internet Memes as Internet Signs: A Semiotic View of Digital Culture.” Sign Systems Studies 44, no. 4 (2016).
Dawkins, Richard. The Selfish Gene. USA: Oxford University Press, 2006.
December, Jhon. “Units of Analysis for Internet Communication.” Journal of Communication 46, no. 1 (1996).
Durrenberger, E. Paul. “Ethnography.” In Encyclopedia of Cultural Anthropology. New York: Henry Holt, 1996.
Fadilah, Nur. “Tantangan Dan Penguatan Ideologi Pancasila Dalam Menghadapi Era Revolusi Industri.” Journal of Digital Education, Communication, and Arts 2, no. 2 (2019).
Fukuyama, Francis. Guncangan Besar: Kodrat Manusia dan Tata Sosial Baru. Jakarta: Gramedia Pustaka Utama, 2005.
Geertz, Clifford. Thick Description: Toward an Interpretive Theory of Culture In The Interpretation of Cultures: Selected Essays. New York: Basic Books, 1973.
Hakim, Rakhmat Nur. “Survei Wahid Foundation: Indonesia Masih Rawan Intoleransi Dan Radikalisme.” Kompas, 2017.
Hamalik, Oemar. Media Pembelajaran. Bandung: Citra Adhitya Bakti, 1986.
Handayani, Fitrie. “The Use of Meme as A Representation of Public Opinion in Social Media: A Case Study of Meme About Bekasi in Path and Twitter.” Humaniora 7, no. 3 (2016).
Hansen, George P. Max Weber, Charisma, and The Disenchanment of The World. PA: Xlibris, 2001.
Kementrian Komunikasi dan Informatika Republik Indonesia. “Pengguna Internet Indonesia Tertinggi Ketiga di Asia,” 2017.
Mahendra, Yusril Ihza. “Gusti, Kajeng, Ulama, Kyai dan Gus.” kompasiana, 2017.
Martono, Nanang. Sosiologi Perubahan Sosial: Perspektif Klasik, Modern, Postmodern, dan Poskolonial. Jakarta: RajaGrafindo Persada, 2011.
Pangestu, Perdana. “Indonesian Muslim Identity Constellation in the Digital Media: Labeling Arrogant Islam by Permadi Arya on Social Media.” Al-Tahrir: Jurnal Pemikiran Islam 21, no. 1 (2021).
Rokhim, Nur. Kiai-Kiai Kharismatik dan Fenomenal. Yogyakarta: IRCiSoD, 2015.
Roziqin, Badiatul. 101 Jejak Tokoh Islam Indonesia. E-Nusantara, 2009.
Sadiman, Arif. Media Pendidikan: Pengertian, Pengembangan dan Pemanfaatannya. Jakarta: RajaGrafindo Persada, 2012.
Sawitri, Ken. Album Sajak-Sajak A. Mustofa Bisri. Surabaya: Mata Air Publishing, 2008.
Sjahdeini, Sutan Remy. Kejahatan & Tindak Pidana Komputer. Jakarta: Grafiti, 2009.
Subiakto, Henry, and Rachmah Ida. Komunikasi Politik, Media dan Demokrasi. Kencana Prenadamedia group: Kencana Prenadamedia group, 2014.
Suparno, Basuki Agus. “Computer Mediated Communication Situs Jejaring Sosial dan Identitas Diri Remaja.” Jurnal Ilmu Komunikasi 10, no. 1 (2012).
Thurlow, Crispin. Computer Mediated Communication: Social Interaction and the Internet. London: Sage Publications Ltd, 2004.
Weber, Max. The Theory of Social and Economic Organization. Edited by Talcott Parsons. New York: Oxford University Press, 1947.
Zain, Labibah, and Lathiful Khuluq. GusMus Satu Rumah Seribu Pintu. Yogyakarta: LkiS Printing Cemerlang, 2009.
Zulkarnaeni. “Da’wah Islam di Era Modern.” Jurnal Risalah 26, no. 3 (2015).
Downloads
Published
How to Cite
Issue
Section
License
Please find the rights and licenses in Al-Tahrir. By submitting the article/manuscript of the article, the author(s) agree with this policy. No specific document sign-off is required.
1. License
The non-commercial use of the article will be governed by the Creative Commons Attribution license as currently displayed on Creative Commons Attribution-NonCommercial 4.0 International License.
2. Author(s)' Warranties
The author warrants that the article is original, written by stated author(s), has not been published before, contains no unlawful statements, does not infringe the rights of others, is subject to copyright that is vested exclusively in the author and free of any third party rights, and that any necessary written permissions to quote from other sources have been obtained by the author(s).
3. User/Public Rights
Al-Tahrir's spirit is to disseminate articles published are as free as possible. Under the Creative Commons license, Al-Tahrir permits users to copy, distribute, display, and perform the work for non-commercial purposes only. Users will also need to attribute authors and Al-Tahrir on distributing works in the journal and other media of publications. Unless otherwise stated, the authors are public entities as soon as their articles got published.
4. Rights of Authors
Authors retain all their rights to the published works, such as (but not limited to) the following rights;
- Copyright and other proprietary rights relating to the article, such as patent rights,
- The right to use the substance of the article in own future works, including lectures and books,
- The right to reproduce the article for own purposes,
- The right to self-archive the article,
- The right to enter into separate, additional contractual arrangements for the non-exclusive distribution of the article's published version (e.g., post it to an institutional repository or publish it in a book), with an acknowledgment of its initial publication in this journal (Al-Tahrir).
5. Co-Authorship
If the article was jointly prepared by more than one author, any authors submitting the manuscript warrants that he/she has been authorized by all co-authors to be agreed on this copyright and license notice (agreement) on their behalf, and agrees to inform his/her co-authors of the terms of this policy. Al-Tahrir will not be held liable for anything that may arise due to the author(s) internal dispute. Al-Tahrir will only communicate with the corresponding author.
6. Royalties
Being an open accessed journal and disseminating articles for free under the Creative Commons license term mentioned, author(s) aware that Al-Tahrir entitles the author(s) to no royalties or other fees.
7. Miscellaneous
Al-Tahrir will publish the article (or have it published) in the journal if the article’s editorial process is successfully completed. Al-Tahrir's editors may modify the article to a style of punctuation, spelling, capitalization, referencing and usage that deems appropriate. The author acknowledges that the article may be published so that it will be publicly accessible and such access will be free of charge for the readers as mentioned in point 3.
