Indonesian Muslim Youth Research Articles

CSR Broadcasting Industry Through Media-Convergence Pattern Approach for Empowering the Indonesian Muslim Youth Community

Objective: The Corporate Social Responsibility program carried out by Television of Udinus Campus or Televisi Kampus Udinus (TVKU) Semarang in participating in the transformation of da’wah in Central Java Great Mosque or Masjid Agung Jawa Tengah (MAJT) through the youth empowerment of the muslim community was the focus of this research. Theoretical Framework: Within a qualitative method approach with a case study approach strategy, this study focused on how events, activities, and processes that occur by photographing the findings of facts from the condition during the time of new normal era in the MAJT mosque and analyzed the processes and results of the sustainable empowerment carried out by the broadcasting industry to the mosque youth. Method: Analysis was carried out by using the software ATLAS.ti, and this research resulted in strategic recommendations including the identification of empowerment targets, the formation of working teams, the development of superior contents, the construction of a promoting system of humility and marketing, the building of communities, the formulation of collaborative strategies, the establishment of modern and interactive digital platforms, as well as conducting events. Results: The cooperation pattern by a broadcasting industry in this research was expected to be a reference for appropriate stages of empowerment for a media in creating a transformation of publicity use of media convergence. Conclusions: The Corporate Social Responsibility (CSR) program carried out by TVKU Semarang in MAJT has succeeded in building an entity of empowerment pattern that transforms innovative steps and potentially gives a positive impact in spreading messages to the younger generation.

Developing a religiosity scale for Indonesian Muslim youth

This study aims to construct and test the validity of the Islamic youth religiosity scale. The population in this study is Muslim students of senior high schools in Surakarta, Central Java, with a sample of 258 established using the random sampling technique. The data analysis used the Linear Structural Model. The result shows that the RMSEA (≤ 0.08) and GFI (≥ 0.09) values from the four dimensions (belief, ritual, social, commitment meet the standard values of compatibility with the respective values for RMSEA beliefs = 0.055 GFI = 0.94, RMSEA rituals = 0.026 GFI = 0.99, social RMSEA = 0.059 GFI = 0.91, commitment of RMSEA = 0.032 GFI = 0.97. This means that these dimensions (belief, ritual, social, commitment) can reflect the religiosity variables positively and fit empirical data. The most dominant dimension reflecting religiosity is the social dimension with an average factor loading value 0.05, and the weakest one that reflects religiosity is confidence because many items have a loading factor 0.05.

Perceptions of Indonesian Muslim Youth on Factors Influencing Their Intention to Perform Cash Waqf

This study aims to investigate the intention to pay cash waqf among Indonesian Muslim youth. In addition, this study explains the Theory of Planned behavior and additional two variables, namely Islamic religiosity and willingness.The Partial Least Square Structural equation modeling (SEM) approach is used to test structural models and measurements. Online questionnaires were distributed to purposively selected respondents throughout Indonesia, which consists of all major islands. In total, there are 104 respondents collected. This study found that the Attitude variable and the willingness variable affect the intention to pay cash waqf among Indonesian Muslim youth. In addition, Subjective Norms, Perceived Behavioral Contol, and Islamic religiosity variables are not significantly proven as the determinant. This study focuses on the factors that influence the intention of Indonesian Muslim youth to perform cash waqf. This study examines the theory of planned behavior, Islamic religiosity, and willingness. With the latest data and variables studied, these findings can be used as guidelines for policymakers, especially waqf bodies to innovate and improve the characteristics of cash waqf contributors, especially among Muslim youth so that they can maintain sustainability and development of waqf instruments.

The preference of Muslim young generation in using digital zakat payment: Evidence in Indonesia

This study aims to analyze the behavior of digital zakat payments in Indonesian Muslim youth. This research is using multinomial logit by dividing three alternative zakat payment media, namely digital payment, cash, or using both media with 306 respondents. The research results show that perceived usefulness, ease of use, and risk affect intentions to use digital zakat payments. The other variables such as continuity and trust don’t have an impact on intention. Similar results were also obtained for intentions to pay zakat in cash. The implications of these results indicate that zakat management organizations must improve features on digital payment platforms to make it easier for people to pay zakat. Zakat management organizations must adapt to technological developments. This study offers new insight about the intention of muslim youth generation paying zakat through digital platform.

Fashion, Thresholds, and Borders

Fashion, Thresholds, and Borders

Symbolic distancing: Indonesian Muslim youth engaging with Korean television dramas

This article deals with Indonesian Muslim youth engaging with Korean television dramas. This article employs observation and interview among 43 Indonesian Muslim youth. This study has shown that there is symbolic distancing that happens in Indonesia because of Islamic and Hallyu’s interaction and negotiation. Based on symbolic distancing concept, Indonesian Muslim youth engaging with Korean TV dramas involves the localized appropriation. Indonesian young Muslims believe that it is crucial to preserve Islamic values while consuming Korean TV dramas. Images and representations of Korean TV dramas basically do not reduce their Islamic identity. Ultimately, images and representations in Korean television dramas support their Muslim identity. Indonesian Muslim youth who enjoy watching Korean television dramas learn from the scenes depicted. However, these young Muslims also negotiate or even oppose the representations which contradict with their Islamic understandings. These images and representations have been appropriated based on their Islamic values.

Indonesian Muslim Youth and The Korean Pop Wave (Case Study of Ponorogo Muslim Youth Students)

Pop culture, a culture produced in a commercial ecosystem, is often interpreted as a light, contemporary, and fun culture so that it is easily accepted and enjoyed by the public, especially teenagers. Korean Pop Culture, for example, extends its influence throughout the world, not only in Indonesia. K-pop has attracted the sympathy of young people, including Muslim youth at Madrasah Aliyah Negeri (MAN) 2 Ponorogo. This study examines the perception of Muslim youth at Madrasah Aliyah Negeri 2 Ponorogo on Korean Pop Culture and its impact on Muslim youth at the school. This research uses a descriptive qualitative research method by purposively selecting research subjects, namely Muslim youth students of MAN 2 Ponorogo who love Korean pop culture. This study shows that, firstly, the Muslim youth of man 2 Ponorogo perceives Korean Pop Culture as a symbol of novelty, trending, unique, colorful, combining various elements. Secondly, the Muslim youth of MAN 2 Ponorogo realize Korean Pop Culture has a positive and negative impact, which can eliminate Korean Pop Culture products that are not relevant to their identity as millennial teenagers and Indonesian Muslims.

Consuming and Disputing Aisha Song: The Quest for Pleasure & Islamic Romance in Contemporary Indonesia

Abstract The increasing consumption of Islamic popular culture in Indonesia has marked the deepening Islamisation among the Muslim majority. Some scholars have observed the interplay between Islam and popular culture among Indonesian Muslim youths. However, only a few scholars have studied how a particular religious product has been debated and contested within a Muslim society. This article examines the conflicting responses over an Islamic song that describes romantic expression between the Prophet and His wife, Aisha. It focuses on three groups: popular preachers, progressive writers, and YouTube audience. This study found that while some Muslim preachers and progressive writers have criticized the song’s lyrics, most Muslim audience keep consuming the song and regard it as an ideal model of Islamic romance as expressed by the Prophet and His wife, Aisha. The various responses from the three groups represent the diversity of Indonesian Muslims with regards to Islam and popular culture. It also suggests that the Muslim consumers do not always follow the opinions of popular religious elites. The popularity of the song has resonated with the increasing aspiration among pious young Muslims who seek the basis of Islamic romance through the lives of the Prophet and His wife.

Impact of digital Sharia banking systems on cash-waqf among Indonesian Muslim youth

PurposeCash-waqf is one of the transformative models of waqf assets submission to optimize the receipt of waqf of money in Indonesia. Currently, cash-waqf can be paid through the platforms that are integrated with digital sharia banking systems (DSBS) such as Jadiberkah.Id (Bank Syariah Mandiri), Digital Wakaf Hasanah (Bank Negara Indonesia Syariah) and other waqf online services provided by Bank Syariah Bukopin, Bank Commerce International Merchant Bankers Niaga and Bank Rakyat Indonesia Syariah. This study aims to investigate the role of DSBS in stimulating Muslim youth’s decision to endow cash-waqf in Indonesia.Design/methodology/approachThis research involved 225 Muslim youth from several universities across the Special Province of Yogyakarta and Central Java as the research respondents. The analysis was conducted using partial least square structural equation modeling with WarpPLS 7.0.FindingsThe result of the structural model indicates that the research model is structurally good since it meets all model criteria. Perceived ease of use (PEU) is found as the most significant predictor of perceived usefulness (PU). Both generate a significant effect on Muslim youths’ attitudes toward DSBS. Overall, subjective norm (SN), perceived behavioral control (PBC), PU and attitudes are important determinants that lead individual decisions to use the online cash-waqf payment through DSBS. Finally, the research findings conclude that DSBS plays a significant role in encouraging the interest of young Muslim generations to participate in cash-waqf transactions.Originality/valueThis study seeks to contribute to the existing literature by enriching the discussion on DSBS’s service, especially in the context of optimizing the collection of Islamic Philanthropy through cash-waqf transaction. Also, this study integrates theory of planned behavior (TPB) and the technology acceptance model (TAM) into a single research model to explore the determinants of cash-waqf participation in digital era.

Indonesian Muslim Youth and the Discourse on the Caliphate System, Islamic State and Sharia-Based Regional Regulations

This study analyzes the discourse on the caliphate system, the Islamic state, and the Sharia-based regional regulation among Indonesian Muslim youth. After the reform era, the large flow of Islamic studies and political discourse in Indonesia was marked by a big wave of return of Islamic conservatism. The discourse of jihad, caliphs, Sharia-based regional regulation, and the struggle to bring about an Islamic state became lively. This study focuses on millennial young Islamic activists' responses whose join public schools in Pekalongan City, Central Java, Indonesia. With a qualitative approach, this study's data were obtained through interviews, observation, and documentation. The data were analyzed through an interactive analysis tool introduced by Miles and Huberman. The results of this study reveal that Muslim youths have multiple personalities. They want to be entirely religious and apply Islam in all aspects. Still, they are also aware that a state based on Pancasila (Five principles) is the right choice in a pluralistic Indonesian context. This study also found that the majority of Indonesian youths had minimal literacy in the constituent debate on religious and state relations during the formation of the Indonesian state. This fact impacts the lack of awareness, understanding, and contextualization of the caliphate system's discourse, the Islamic state, and the Sharia regulation among Indonesian Muslim youth. On the other hand, the strengthening of textual understanding and the lack of awareness of nationalism literacy are the threat to the sustainability of the Indonesian nation’s future.

Negotiating Representation of Islamic Values on Korean TV Dramas Among Indonesian Muslim Youth

This article describes one of the effects of globalization on young Muslims in Indonesia. They interact with a variety of cultural products from all corners of the world. Focusing on Indonesia, this article argues that the emergence of globalization has provided opportunities for young Muslims to negotiate Islamic value representations of Korean TV dramas. Using ethnography method, this article selects young Indonesian Muslims who like Korean television drama as informants. The emergence of transnational cultural products was believed to play an important role in the process of 'cultural imperialism' among young people. The information and views presented are not considered to be a ‘healthy’ menu for Muslim youth. In fact, in cultural studies, media imperialism or cultural imperialism is famously contested. By interviewing and observing 42 informants, this article finds that Muslim youth do not receive all the messages from the media passively. During their consumption on Korean television dramas, young Muslims are negotiating their representations. They are capable of selecting values from the television dramas. These Muslim consumers in this context do not just accept all the messages and representations of Korean television dramas. Indonesian Muslim youth have an innate cultural identity and conscious knowledge, which they have obtained from their learning environments such as education and culture. Muslim youth interpret "stories" in drama by relating them to their Islamic values. Keywords: Negotiation, representations, Islamic values, youth, Korean TV dramas.

Consuming Representations of Korean TV Dramas among Indonesian Muslim Youth

<p><em><span>This article dealt with Korean TV dramas consumption among Muslim youth in Pekanbaru. It aimed to undestand their interpretations on the television dramas. The values of being a Muslim was constantly under scrutiny by the image representation in Korean TV Dramas. As transnational cultural products, they were considered as reducing Islamic values for Muslim youth. Using ethnographic study, forty two informants were selected based on a purposive sampling technique in which they loved on consuming Korean TV dramas. This article found that Muslim youth were active audiences consuming and interpreting Korean TV dramas. This can be seen from two characteristics. The first is that Muslim youth consumption of Korean TV dramas was not dominantly done through television medium, but through their lapptop. As a result, their position as an active audiences or viewers was obvious. This was because the dramas to be watched were not interrupted by some advertisements. The audiences could also actively watch them without depending on the schedule decided by television stations. The second is that young Muslims watching Korean TV dramas did not accept some representations contradictory with their Islamic identity. However, some of Korean TV dramas were accepted due to their proximity with Islamic values.</span></em></p>

Symbolic Distancing: Indonesian Muslim Youth Engaging With Korean Television Dramas

This article deals with Indonesian Muslim youth engaging with Korean television dramas. This article employs observation and interview among 43 Indonesian Muslim youth. This study has shown that there is symbolic distancing that happens in Indonesia because of Islamic and Hallyu’s interaction and negotiation. Based on symbolic distancing concept, Indonesian Muslim youth engaging with Korean TV dramas involves the localized appropriation. Indonesian young Muslims believe that it is crucial to preserve Islamic values while consuming Korean TV dramas. Images and representations of Korean TV dramas basically do not reduce their Islamic identity. Ultimately, images and representations in Korean television dramas support their Muslim identity. Indonesian Muslim youth who enjoy watching Korean television dramas learn from the scenes depicted. However, these young Muslims also negotiate or even oppose the representations which contradict with their Islamic understandings. These images and representations have been appropriated based on their Islamic values.

Masyarakat Madani dan Tantangan Radikalisme

Dewasa ini perilaku beragama pemuda muslim Indonesia dengan dua landasan ideologi yang berbeda yaitu Radikalisme dan Pluralisme. Radikalisme yaitu paham individu atau kelompokdengan cara berpikir, bersikap, dan berperilaku mengakar atau totalitas dalam mencapai tujuan tertenu sedangkan pluralisme adalah cara berkehidupan dengan paham penerimaan perbedaan, keterbukaan berpikir dan bertndak juga menghargai sesama Dapatlah dilihat bahwa potensinya memang besar meunuju masyarakat madani tapi Nampak bahwa permasalahan di madinah kala itu yaitu konflik antar kelompok yang tak kunjung usiai masih terus ada. Terkadang beberapa kelompok memanfaatkan religiusitassebagai bagian dari upaya penyelimutan komoditas. Sehingga frame tentang menjaga moralitas publik dan beragama masih perlu disatukan dalam rangkan saling memahami antar sesame dan saling membantu pada hal yang memang dibutuhkan masyarakat.Tantangan kelompok islam yang disebut fundamentalis, eksklusif, dan radikal memang berkemungkinan membawa Indonesia pada kondisi maysarakat yang jauh dari keadaban dan kemanusiaan. Sehingga pada potensi besar pemuda muslim Indonesia dengan sikap plural akan mampu membawa Indonesia pada masyarakat Madani. Ihktiar ini tentu tak sesederhana wacananya akan tapi pemuda muslim Indonesia harus mampu menjadi inisiator ditengah krisis multidimensional masyarakat.

ICONIS Book One

The theme of this conference is "Being Muslim in a Disrupted Millenial Age". The conference was motivated by the real challenges of the millenial generation and era. Indonesia is predicted to get demographic bonus in 2020-2045. According to the calculations of the National Family Planning Board (BKKBN) RI, in the decade, as many as 70 percent of Indonesian citizens are in the productive age, which is between 15 to 64 years. Only 30 percent are unproductive, for instance under 14 years and over 65 years old. Of course, demographic bonuses have an impact on the increasing number of young people, or more specifically, millennial generation.According to Neil Howe and William Strauss in the book Millennials Rising: The Next Great Generation (2000), millennial generation are those born between 1982 and 20 years later. This means that this year, they are between 15 to 35 years old. Neil and William call the millennial as the generation that determines the future. In Indonesian context, the millennial lifestyle has had a profound influence on various aspects of personal and public life; social, cultural, economic, political and even religious. The most noticeable aspect is the increasing role of social media, which is mainly driven by the millennial generation. The role of social media, for example, has far-reaching impacts on the creative economy, with the increasing variety of digital entrepreneurship-based professions utilizing online sites, youtube, instagram, twitter and facebook. While in politics, social media becomes the personal space of branding and attention seekers that characterize millennials. Interestingly, in many parts of the world, research on millennial generation has grown considerably. In addition to the above books, some of the more popular ones were the Boston Consulting Group (BCG) and University of Berkeley research in 2011 about the millennial generation of America; The Pew Research Center Review entitled Millennials: A Portrait of Generation Next (2010). Similarly the Texas-US based Center for Generational Kinetics through the intense genhq.com site is doing recent research on Millennial and Z generations.Similar research focusing on Muslim millennials is done by the Tabah Foundation of the United Arab Emirates entitled Muslim Millennial Attitudes on Religion and Religious Leadership (2016); The work of British Muslim writer Shelina Zahra Janmohamed Generation M: Young Muslims Changing the World (2016) is also interesting. In Indonesia, research and publications on millennial generations begin, but it is still difficult to find specific references to Muslim millennials. In fact, Indonesia is a country with the largest Muslim population in the world. According to the latest data of the Cetral Intelligence Agency, the number of Indonesian Muslims reaches a range of 225 million, far beyond Muslim countries such as Iran, Turkey, Egypt, and countries in the Arabian Peninsula. The proportion of Indonesian Muslims is also very significant, namely 87.2% of the total population of Indonesia. Given that fact, Muslim millennial of Indonesia has a very strategic position in the future. Millennial Muslims in this country can lift the image of Indonesian Islam to become a world reference in realizing a peaceful and harmonious society. Actually, the image has been recognized world widely. Two decades ago, various international media praised Indonesian Islam as an ideal portrait of Muslim society. Newsweek in 1996 labeled Islam Indonesia as "Islam with a smiling face". Newsweek is so fascinated with the style of religious people in Indonesia, calling it: everyone was kind; everyone was moderate; everyone respected humanistic values and a harmonious life. Interestingly, six years ago, precisely in 2011, Indonesianist Martin van Bruinessen reviewed the label in his paper with a question: What happened to the smiling face of Indonesian Islam? Martin seemed restless with the Indonesian Islamic movement, which was originally identical with the vision of nationality and humanity, into a movement that tends to be more political and partisan.This is where Muslim millennial Indonesia can take on the role. Today, around us, the narrative of hatred seems so real. It is laid out clearly through utterances, arguments, and comments on the mass lines crammed with verbal and visual violence. With such great potential, Indonesian Muslim youth are given a choice: To let the hate narrative expand its space, or to present a counter-narrative, through viralization of virtues as the part of millennial-style. This is the significance of organizing this annual conference.

ICONIS Book Two

The theme of this conference is "Being Muslim in a Disrupted Millenial Age". The conference was motivated by the real challenges of the millenial generation and era. Indonesia is predicted to get demographic bonus in 2020-2045. According to the calculations of the National Family Planning Board (BKKBN) RI, in the decade, as many as 70 percent of Indonesian citizens are in the productive age, which is between 15 to 64 years. Only 30 percent are unproductive, for instance under 14 years and over 65 years old. Of course, demographic bonuses have an impact on the increasing number of young people, or more specifically, millennial generation.According to Neil Howe and William Strauss in the book Millennials Rising: The Next Great Generation (2000), millennial generation are those born between 1982 and 20 years later. This means that this year, they are between 15 to 35 years old. Neil and William call the millennial as the generation that determines the future. In Indonesian context, the millennial lifestyle has had a profound influence on various aspects of personal and public life; social, cultural, economic, political and even religious. The most noticeable aspect is the increasing role of social media, which is mainly driven by the millennial generation. The role of social media, for example, has far-reaching impacts on the creative economy, with the increasing variety of digital entrepreneurship-based professions utilizing online sites, youtube, instagram, twitter and facebook. While in politics, social media becomes the personal space of branding and attention seekers that characterize millennials. Interestingly, in many parts of the world, research on millennial generation has grown considerably. In addition to the above books, some of the more popular ones were the Boston Consulting Group (BCG) and University of Berkeley research in 2011 about the millennial generation of America; The Pew Research Center Review entitled Millennials: A Portrait of Generation Next (2010). Similarly the Texas-US based Center for Generational Kinetics through the intense genhq.com site is doing recent research on Millennial and Z generations.Similar research focusing on Muslim millennials is done by the Tabah Foundation of the United Arab Emirates entitled Muslim Millennial Attitudes on Religion and Religious Leadership (2016); The work of British Muslim writer Shelina Zahra Janmohamed Generation M: Young Muslims Changing the World (2016) is also interesting. In Indonesia, research and publications on millennial generations begin, but it is still difficult to find specific references to Muslim millennials. In fact, Indonesia is a country with the largest Muslim population in the world. According to the latest data of the Cetral Intelligence Agency, the number of Indonesian Muslims reaches a range of 225 million, far beyond Muslim countries such as Iran, Turkey, Egypt, and countries in the Arabian Peninsula. The proportion of Indonesian Muslims is also very significant, namely 87.2% of the total population of Indonesia. Given that fact, Muslim millennial of Indonesia has a very strategic position in the future. Millennial Muslims in this country can lift the image of Indonesian Islam to become a world reference in realizing a peaceful and harmonious society. Actually, the image has been recognized world widely. Two decades ago, various international media praised Indonesian Islam as an ideal portrait of Muslim society. Newsweek in 1996 labeled Islam Indonesia as "Islam with a smiling face". Newsweek is so fascinated with the style of religious people in Indonesia, calling it: everyone was kind; everyone was moderate; everyone respected humanistic values and a harmonious life. Interestingly, six years ago, precisely in 2011, Indonesianist Martin van Bruinessen reviewed the label in his paper with a question: What happened to the smiling face of Indonesian Islam? Martin seemed restless with the Indonesian Islamic movement, which was originally identical with the vision of nationality and humanity, into a movement that tends to be more political and partisan.This is where Muslim millennial Indonesia can take on the role. Today, around us, the narrative of hatred seems so real. It is laid out clearly through utterances, arguments, and comments on the mass lines crammed with verbal and visual violence. With such great potential, Indonesian Muslim youth are given a choice: To let the hate narrative expand its space, or to present a counter-narrative, through viralization of virtues as the part of millennial-style. This is the significance of organizing this annual conference.

ICONIS Cover & Preliminary Pages

The theme of this conference is "Being Muslim in a Disrupted Millenial Age". The conference was motivated by the real challenges of the millenial generation and era. Indonesia is predicted to get demographic bonus in 2020-2045. According to the calculations of the National Family Planning Board (BKKBN) RI, in the decade, as many as 70 percent of Indonesian citizens are in the productive age, which is between 15 to 64 years. Only 30 percent are unproductive, for instance under 14 years and over 65 years old. Of course, demographic bonuses have an impact on the increasing number of young people, or more specifically, millennial generation.According to Neil Howe and William Strauss in the book Millennials Rising: The Next Great Generation (2000), millennial generation are those born between 1982 and 20 years later. This means that this year, they are between 15 to 35 years old. Neil and William call the millennial as the generation that determines the future. In Indonesian context, the millennial lifestyle has had a profound influence on various aspects of personal and public life; social, cultural, economic, political and even religious. The most noticeable aspect is the increasing role of social media, which is mainly driven by the millennial generation. The role of social media, for example, has far-reaching impacts on the creative economy, with the increasing variety of digital entrepreneurship-based professions utilizing online sites, youtube, instagram, twitter and facebook. While in politics, social media becomes the personal space of branding and attention seekers that characterize millennials. Interestingly, in many parts of the world, research on millennial generation has grown considerably. In addition to the above books, some of the more popular ones were the Boston Consulting Group (BCG) and University of Berkeley research in 2011 about the millennial generation of America; The Pew Research Center Review entitled Millennials: A Portrait of Generation Next (2010). Similarly the Texas-US based Center for Generational Kinetics through the intense genhq.com site is doing recent research on Millennial and Z generations.Similar research focusing on Muslim millennials is done by the Tabah Foundation of the United Arab Emirates entitled Muslim Millennial Attitudes on Religion and Religious Leadership (2016); The work of British Muslim writer Shelina Zahra Janmohamed Generation M: Young Muslims Changing the World (2016) is also interesting. In Indonesia, research and publications on millennial generations begin, but it is still difficult to find specific references to Muslim millennials. In fact, Indonesia is a country with the largest Muslim population in the world. According to the latest data of the Cetral Intelligence Agency, the number of Indonesian Muslims reaches a range of 225 million, far beyond Muslim countries such as Iran, Turkey, Egypt, and countries in the Arabian Peninsula. The proportion of Indonesian Muslims is also very significant, namely 87.2% of the total population of Indonesia. Given that fact, Muslim millennial of Indonesia has a very strategic position in the future. Millennial Muslims in this country can lift the image of Indonesian Islam to become a world reference in realizing a peaceful and harmonious society. Actually, the image has been recognized world widely. Two decades ago, various international media praised Indonesian Islam as an ideal portrait of Muslim society. Newsweek in 1996 labeled Islam Indonesia as "Islam with a smiling face". Newsweek is so fascinated with the style of religious people in Indonesia, calling it: everyone was kind; everyone was moderate; everyone respected humanistic values and a harmonious life. Interestingly, six years ago, precisely in 2011, Indonesianist Martin van Bruinessen reviewed the label in his paper with a question: What happened to the smiling face of Indonesian Islam? Martin seemed restless with the Indonesian Islamic movement, which was originally identical with the vision of nationality and humanity, into a movement that tends to be more political and partisan.This is where Muslim millennial Indonesia can take on the role. Today, around us, the narrative of hatred seems so real. It is laid out clearly through utterances, arguments, and comments on the mass lines crammed with verbal and visual violence. With such great potential, Indonesian Muslim youth are given a choice: To let the hate narrative expand its space, or to present a counter-narrative, through viralization of virtues as the part of millennial-style. This is the significance of organizing this annual conference.

Dakwah Literasi Ustadz Giovani Van Rega: Analisis Imbauan Pesan Dakwah

This article aims to find out how communication (proselytizing) message appeals in the literacy proselytizing of Ustadz Giovani Van Rega. Using a descriptive qualitative method, this study has revealed that the message appeals used by Ustadz Rega are rational message appeals, appeals of fear, appeal for rewards, and motivational appeals. Ustadz Rega is considered using a rational appeal because he refers to the Qur'an and hadith. While the appeal of fear clearly understood from his statement that Indonesian Muslim youths Islam will suffer from weak faith, physical, science, and weak creativity if they are illiterate. The proposition of the appeal of reward is the more a Muslim well literate, the more honorable he is. Whilts the motivational appeal refers to his that the dakwah of literacy is a necessity in order to be able to conquer the world.

Creative and Lucrative Daʿwa: The Visual Culture of Instagram amongst Female Muslim Youth in Indonesia

Abstract Social media have become part of the private and public lifestyles of youth globally. Drawing on both online and offline research in Indonesia, this article focuses on the use of Instagram by Indonesian Muslim youth. It analyzes how religious messages uploaded on Instagram through posts and captions have a significant effect on the way in which Indonesian Muslim youth understand their religion and accentuate their (pious) identities and life goals. This article argues that Instagram has recently become the ultimate platform for Indonesian female Muslim youth to educate each other in becoming virtuous Muslims. The creativity and zeal of the creators of Instagram daʿwa (proselytization), and their firm belief that ‘a picture is worth a thousand words’, has positioned them as social media influencers, which in turn has enabled them to conduct both soft daʿwa and lucrative daʿwa through business.

Exploring antecedents and consequences of Indonesian Muslim youths' attitude towards halal cosmetic products: A case study in Jakarta

Abstract Religion is an important cultural factor to study, because it is one of the most universal and influential social institutions that have a significant influence on people's attitudes, values and behaviours, at both the individual and societal levels. Indonesian Muslims living in multireligious societies are considered more conscious of products that are permissible or halal, and thus the halal cosmetic market is important for both producers and consumers. The existing literature focuses on halal food products, and only a limited number of studies have been about halal cosmetic products. The purpose of this paper is to provide an improved understanding of the influential factors on attitudes toward halal cosmetic products. Empirical evidence from both in-depth interviews and data garnered from 350 surveys was integrated into a conceptual model. The model was tested using structural equation modeling. The causal model was validated using SmartPLS 2.0. The results indicated that attitudes towards halal cosmetic products were important antecedents of intention to purchase halal cosmetic products and mediated the influence of knowledge, religiosity and subjective norm. This study is expected to provide insight into strategies to encourage marketers to adopt halal cosmetic products in the future. This study further contributes by providing a comprehensive framework of the antecedents and consequences of attitudes towards halal cosmetic products on purchase intention.