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Reviving the Authority of Customary and Religious Institutions: Sustaining Post Conflict Peace in Mamasa, Indonesia Mahyuddin Mahyuddin; Mohd Azmir Mohd Nizah; Abd Hakim Mohad; Abd Rasyid
Jurnal Sosiologi Reflektif Vol. 20 No. 2 (2026)
Publisher : Laboratorium of Sociology, Universitas Islam Negeri Sunan Kalijaga Jl. Marsda Adisucipto, Indonesia, 55281

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/jsr.v20i2.3826

Post conflict societies face major challenges in rebuilding social unity, particularly in areas with long histories of communal and religious tension such as Mamasa, West Sulawesi. This study aims to analyze how customary authority and religious institutions interact with state institutions in sustaining post conflict peace in Mamasa. The research adopts a qualitative design using a case study approach. Data were collected through in depth semi structured interviews with ten purposively selected informants, including customary leaders, religious leaders, community members, youth figures, representatives of the Interfaith Harmony Forum (FKUB), and local government actors, supplemented by participant observation and an analysis of relevant policy documents. The data were analyzed thematically using an interpretative approach through coding, iterative theme development, and source triangulation. The findings indicate that sustainable peace in Mamasa is produced through a hybrid configuration that integrates the cultural legitimacy of customary institutions, the moral authority of religious actors, and the procedural support of state institutions in conflict resolution. The implication of this research is that strengthening institutional collaboration that connects restorative justice procedures with customary mediation and interfaith moral leadership is crucial for making reconciliation more durable. Masyarakat pascakonflik menghadapi tantangan besar untuk membangun kembali kesatuan sosial, terutama di wilayah yang memiliki sejarah ketegangan komunal dan keagamaan seperti Mamasa, Sulawesi Barat. Penelitian ini bertujuan menganalisis bagaimana otoritas adat dan institusi keagamaan berinteraksi dengan institusi negara dalam mempertahankan perdamaian pascakonflik di Mamasa. Penelitian ini menggunakan desain kualitatif dengan pendekatan studi kasus. Penelitian ini menggunakan desain kualitatif dengan pendekatan studi kasus intrinsik. Data dikumpulkan melalui wawancara mendalam semi terstruktur dengan 10 informan yang dipilih secara purposif, yakni pemimpin adat, pemimpin agama, anggota masyarakat, tokoh pemuda, perwakilan FKUB, dan aktor pemerintah daerah, serta dilengkapi observasi partisipatif dan analisis dokumen kebijakan terkait. Data dianalisis secara tematik dengan pendekatan interpretatif melalui pengodean, pengembangan tema secara iteratif, dan triangulasi sumber. Hasil penelitian menunjukkan bahwa perdamaian berkelanjutan di Mamasa terbentuk melalui konfigurasi hibrida yang mengintegrasikan legitimasi budaya lembaga adat, otoritas moral aktor agama, dan dukungan prosedural institusi negara dalam resolusi konflik. Implikasi penelitian ini adalah pentingnya penguatan kolaborasi kelembagaan yang menghubungkan prosedur restorative justice dengan mediasi adat dan kepemimpinan moral lintas agama agar rekonsiliasi lebih tahan lama.

Beyond Positivism: Reconstructing Kuntowijoyo’s Prophetic Social Science in Contemporary Islamic Social Theory Arhan
Jurnal Sosiologi Reflektif Vol. 20 No. 2 (2026)
Publisher : Laboratorium of Sociology, Universitas Islam Negeri Sunan Kalijaga Jl. Marsda Adisucipto, Indonesia, 55281

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/jsr.v20i2.3839

Modern social science, shaped by a positivist epistemology, tends to separate facts from values, so religion is often placed outside the realm of legitimate social knowledge, even though in many Muslim societies it continues to shape norms, authority, and public life. This study aims to reconstruct Kuntowijoyo’s Prophetic Social Science as a conceptual-analytical framework within contemporary Islamic social theory. This research is a conceptual paper employing a qualitative literature review approach. The data were collected purposively from Kuntowijoyo’s major works, especially Islam Sebagai Ilmu and related writings, as well as supporting literature in social theory, Islamic epistemology, and recent studies on religion, normativity, and knowledge production. The analysis was conducted through reflexive thematic analysis by means of repeated close reading, identification of conceptual patterns, thematic grouping, and interpretive reconstruction of theoretical relationships. The findings show that Prophetic Social Science can be reconstructed not merely as a normative-ethical project, but as a conceptual-analytical framework that integrates revelation, reason, and social reality in a dialogical manner. The categories of humanization, liberation, and transcendence can therefore be positioned as analytical tools for examining socio-religious dynamics such as authority, inequality, moral contestation, and institutional relations. This study implies that Prophetic Social Science offers an alternative path for developing a non-reductionist social theory that connects normative orientation with empirical analysis. Ilmu sosial modern yang dibentuk oleh epistemologi positivistik cenderung memisahkan fakta dari nilai sehingga agama kerap ditempatkan di luar sumber pengetahuan sosial yang sah, padahal dalam banyak masyarakat Muslim, agama tetap aktif membentuk norma, otoritas, dan kehidupan publik. Penelitian ini bertujuan merekonstruksi Ilmu Sosial Profetik Kuntowijoyo sebagai kerangka konseptual-analitis dalam teori sosial Islam kontemporer. Penelitian ini merupakan artikel konseptual yang menggunakan pendekatan kualitatif berbasis studi literatur. Data dikumpulkan secara purposif dari karya utama Kuntowijoyo, khususnya “Islam Sebagai Ilmu” dan tulisan terkait lainnya, serta literatur pendukung dalam teori sosial, epistemologi Islam, dan kajian mutakhir tentang agama, normativitas, dan produksi pengetahuan. Analisis dilakukan melalui reflexive thematic analysis dengan pembacaan berulang, identifikasi pola konseptual, pengelompokan tema, dan rekonstruksi interpretatif atas hubungan teoretis antarkonsep. Hasil penelitian menunjukkan bahwa Ilmu Sosial Profetik dapat direkonstruksi bukan sekadar sebagai proyek normatif-etis, tetapi sebagai kerangka konseptual-analitis yang mengintegrasikan wahyu, rasio, dan realitas sosial secara dialogis. Kategori humanisasi, liberasi, dan transendensi terbukti dapat diposisikan sebagai perangkat analitis untuk membaca dinamika sosio-keagamaan seperti otoritas, ketimpangan, kontestasi moral, dan relasi institusional. Implikasi penelitian ini adalah bahwa Ilmu Sosial Profetik menawarkan jalur alternatif bagi pengembangan teori sosial non-reduksionis yang menghubungkan orientasi normatif dengan analisis empiris.

Fostering Political Awareness Among Muslim Women Through Muslim Women's Community Activities in the 2024 Regional Elections Salsabila Nur Imandana; Agus Machfud Fauzi; Mochamad Arif Affandi
Jurnal Sosiologi Reflektif Vol. 21 No. 1 (2026)
Publisher : Laboratorium of Sociology, Universitas Islam Negeri Sunan Kalijaga Jl. Marsda Adisucipto, Indonesia, 55281

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/4m1c6n46

Electoral politics at the local level does not operate solely through political parties, campaigns, and formal political education, but also through everyday interactions within religious communities. This study examines how political awareness among Muslimat NU women in Sumurjalak Village, Tuban Regency, is constructed, negotiated, and internalised through community activities during the 2024 regional elections. Employing a descriptive qualitative approach, the study draws on in-depth interviews with 3 (three) active Muslimat NU members, participant observation, and documentary analysis. The data were analyzed thematically, while Peter L. Berger and Thomas Luckmann’s social construction framework was used as the analytical perspective. The findings show that activities such as pengajian, tahlilan, arisan, and informal conversations provide social spaces in which women exchange political information, assess leadership qualities, and relate electoral choices to religious values such as honesty, justice, responsibility, and trustworthiness. Through repeated interaction, these values become collective points of reference for evaluating political leaders, strengthening independent political judgment, and rejecting transactional politics. The study demonstrates that political awareness is socially produced through the intersection of religion, gendered interaction, community organization, and local politics. The implication of this study is that Muslim women’s religious organizations should be understood as significant informal arenas of political socialization, women’s agency, and grassroots democratic participation. Politik elektoral di tingkat lokal tidak hanya berlangsung melalui partai, kampanye, dan pendidikan politik formal, tetapi juga melalui interaksi sehari-hari dalam komunitas keagamaan. Penelitian ini bertujuan menganalisis bagaimana kesadaran politik perempuan Muslimat NU di Desa Sumurjalak, Kabupaten Tuban dikonstruksi, dinegosiasikan, dan diinternalisasi melalui aktivitas komunitas dalam konteks Pemilihan Kepala Daerah 2024. Penelitian menggunakan pendekatan kualitatif deskriptif dengan wawancara mendalam terhadap 3 (tiga) anggota aktif Muslimat NU, observasi partisipatif, dan dokumentasi. Data dianalisis secara tematik dengan menggunakan kerangka konstruksi sosial Peter L. Berger dan Thomas Luckmann sebagai perspektif analitis. Temuan menunjukkan bahwa kegiatan seperti pengajian, tahlilan, arisan, dan percakapan informal menjadi ruang sosial bagi perempuan untuk bertukar informasi politik, menilai kualitas kepemimpinan, serta menghubungkan pilihan politik dengan nilai keagamaan seperti kejujuran, keadilan, tanggung jawab, dan amanah. Melalui interaksi yang berulang, nilai-nilai tersebut berkembang menjadi rujukan kolektif dalam menilai pemimpin, membangun kemandirian pilihan politik, dan menolak praktik politik transaksional. Penelitian ini menunjukkan bahwa kesadaran politik merupakan proses sosial yang dibentuk melalui persinggungan antara agama, interaksi gender, organisasi komunitas, dan politik lokal. Implikasi penelitian ini adalah pentingnya organisasi keagamaan perempuan sebagai ruang informal bagi sosialisasi politik, pembentukan agensi perempuan, dan partisipasi demokratis di tingkat akar rumput.

Agama Faktual: Pertarungan Wacana dan Dinamika Sosiologis Jemaat Ahmadiyah di Indonesia: A Review Essay Muhammad Ilham Sofyan
Jurnal Sosiologi Reflektif Vol. 21 No. 1 (2026)
Publisher : Laboratorium of Sociology, Universitas Islam Negeri Sunan Kalijaga Jl. Marsda Adisucipto, Indonesia, 55281

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/s4rpqv81

Extract State involvement in facilitating freedom of religion and belief (FoRB) has created a safe and conflict-free space for society, especially religious communities. However, state supremacy is also effective in constructing a single religious narrative, creating a dualism between the strong and the weak, or the majority and the minority. This power system enables the state to play a hegemonic role through normalisation and marginalisation, including in relation to FoRB. This debate is explored in this book, set against the social and theological backdrop of the Ahmadiyah community in Indonesia. Mochamad Sodik and Bernando J. Sujibto explore how state supremacy has made the Ahmadiyah a marginalized minority group through a single narrative. Based on sociological analysis, this book adopts a chronological framework to highlight the shift in discourse from contestation to theological discrimination, which has implications for intolerant actions and violence against the Ahmadiyah.This book carefully analyses the issue of Ahmadiyah as a minority and target of intimidation and violence, which did not occur naturally, but involved a structured and solid dominant power. The book’s urgency is evident in its success in shifting the issue of Ahmadiyah, which initially focused on theological judgment, toward a sociological conversation. Additionally, the use of accommodative social theory, supported by extensive data analysis, underscores the primary publication’s significance.

How to Conduct Research in Macrophenomenology: Methodological Issues Carlos Belvedere
Jurnal Sosiologi Reflektif Vol. 21 No. 1 (2026)
Publisher : Laboratorium of Sociology, Universitas Islam Negeri Sunan Kalijaga Jl. Marsda Adisucipto, Indonesia, 55281

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/1ac5ba34

Macrophenomenology is an emerging field that requires clearer methodological foundations for examining social phenomena that exceed individual perspectives and cannot be fully constituted from a single analytical standpoint. The aim of this paper is to outline some basic methodological guidelines for research in macrophenomenology. The study employs a theoretically oriented qualitative design combining philosophical inquiry, textual analysis, and secondary-data interpretation. Drawing on Maurice Merleau-Ponty and Jean-Luc Marion, it conceptualizes macrophenomena as global and saturated phenomena and examines three cases as methodological models: Merleau-Ponty’s readings of Stendhal and Durkheim, and contemporary public-opinion research on inflation in Argentina. The analysis shows that macrophenomena cannot be grasped through a panoramic perspective or reduced to either subjective experience or externally objectified social facts. Instead, they involve relations of verticality, reversibility, and non-coincidence between micro- and macro-level strata of social experience. These findings provide methodological principles for approaching phenomena whose meanings exceed any single horizon of analysis. The discussion further suggests that this framework may be relevant for the study of religious phenomena, particularly when lived experience, collective practices, symbolic meanings, and institutional dimensions intersect without being reducible to one another. The paper contributes to the methodological development of macrophenomenology while opening further possibilities for its application to complex social and religious phenomena. Macrophenomenology merupakan bidang yang sedang berkembang dan memerlukan landasan metodologis yang lebih jelas untuk mengkaji fenomena sosial yang melampaui perspektif individual dan tidak dapat sepenuhnya dikonstruksi dari satu sudut pandang analitis. Tujuan artikel ini adalah merumuskan beberapa pedoman metodologis dasar untuk penelitian dalam macrophenomenology. Penelitian ini menggunakan desain kualitatif berorientasi teoretis yang memadukan telaah filosofis, analisis tekstual, dan interpretasi data sekunder. Dengan merujuk pada Maurice Merleau-Ponty dan Jean-Luc Marion, artikel ini mengonseptualisasikan macrophenomena sebagai fenomena global dan jenuh, serta mengkaji tiga kasus sebagai model metodologis: pembacaan Merleau-Ponty terhadap Stendhal dan Durkheim, serta penelitian kontemporer mengenai opini publik tentang inflasi di Argentina. Hasil analisis menunjukkan bahwa macrophenomena tidak dapat dipahami melalui perspektif panoramik maupun direduksi hanya pada pengalaman subjektif atau fakta sosial yang diobjektifikasi secara eksternal. Sebaliknya, macrophenomena melibatkan relasi vertikalitas, reversibilitas, dan ketidakberimpitan antara lapisan mikro dan makro dalam pengalaman sosial. Temuan ini menawarkan prinsip-prinsip metodologis untuk memahami fenomena yang maknanya melampaui satu horizon analisis. Pembahasan lebih lanjut menunjukkan bahwa kerangka ini juga relevan untuk mengkaji fenomena keagamaan, khususnya ketika pengalaman hidup, praktik kolektif, makna simbolik, dan dimensi institusional saling berkelindan tanpa dapat direduksi satu sama lain. Artikel ini berkontribusi pada pengembangan metodologis macrophenomenology sekaligus membuka kemungkinan penerapannya pada fenomena sosial dan keagamaan yang kompleks.

When Tolerance Is Counted: The 90/60 Rule and the Governance of Houses of Worship in Indonesia Jan Mealino Ekklesia
Jurnal Sosiologi Reflektif Vol. 21 No. 1 (2026)
Publisher : Laboratorium of Sociology, Universitas Islam Negeri Sunan Kalijaga Jl. Marsda Adisucipto, Indonesia, 55281

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/xqhv6870

The regulation of houses of worship under the Joint Regulation of the Minister of Religious Affairs and the Minister of Home Affairs (PBM) No. 9 and 8 of 2006 continues to generate problems because the 90/60 requirement is applied uniformly across communities with diverse religious compositions and social relations. This study aims to examine the socio-epistemological foundations of the 90/60 rule and the institutional power of the Forum for Religious Harmony (FKUB) in governing the establishment of houses of worship and religious practices in Indonesia. The study employs a qualitative-interpretive design through systematic document analysis of PBM Nos. 9 and 8 of 2006, historical documents concerning its formulation, evaluation reports, and empirical studies on conflicts over houses of worship and the role of the FKUB. The findings show that the 90/60 requirement emerged from political and institutional compromise without adequate scientific or demographic justification and was subsequently institutionalized as a uniform administrative standard. Its implementation may overlook local diversity, widen social distance, and strengthen the influence of majority groups over minority access to houses of worship. The study also finds that the FKUB occupies a strategic position in mediating these relations. The implication of this study is the need for a more contextual, rights-based, and socially responsive governance of houses of worship, alongside the repositioning of the FKUB as a deliberative forum that actively safeguards freedom and comfort in worship. Pengaturan pendirian rumah ibadah melalui Peraturan Bersama Menteri Agama dan Menteri Dalam Negeri (PBM) No. 9 dan 8 Tahun 2006 masih menimbulkan persoalan karena persyaratan 90/60 diterapkan secara seragam dalam masyarakat dengan komposisi keagamaan dan relasi sosial yang beragam. Penelitian ini bertujuan menganalisis dasar sosio-epistemologis pembentukan aturan 90/60 serta kekuasaan institusional Forum Kerukunan Umat Beragama (FKUB) dalam pengelolaan pendirian rumah ibadah dan praktik keagamaan di Indonesia. Penelitian menggunakan desain kualitatif-interpretatif melalui analisis dokumen sistematis terhadap PBM No. 9 dan 8 Tahun 2006, dokumen historis pembentukannya, laporan evaluasi, serta studi empiris mengenai konflik rumah ibadah dan peran FKUB. Hasil penelitian menunjukkan bahwa ketentuan 90/60 lahir dari kompromi politik dan institusional tanpa dukungan kajian ilmiah atau demografis yang memadai, kemudian terlembagakan sebagai standar administratif yang seragam. Penerapannya berpotensi mengabaikan keragaman konteks lokal, memperlebar jarak sosial, dan memperkuat pengaruh kelompok mayoritas terhadap akses kelompok minoritas pada rumah ibadah. Penelitian juga menunjukkan bahwa FKUB menempati posisi strategis dalam memediasi relasi tersebut. Implikasi penelitian ini adalah perlunya tata kelola rumah ibadah yang lebih kontekstual, berbasis hak, dan responsif terhadap keragaman sosial, serta reposisi FKUB sebagai forum deliberatif yang aktif menjamin kebebasan dan kenyamanan beribadah.

Women’s Water Stewardship: Linking Agency, Islamic Environmental Ethics, and Intergenerational Sustainability Through Social Reproduction Dwi Rahayu Nurmiati; Eka Nurwahyuliningsih
Jurnal Sosiologi Reflektif Vol. 21 No. 1 (2026)
Publisher : Laboratorium of Sociology, Universitas Islam Negeri Sunan Kalijaga Jl. Marsda Adisucipto, Indonesia, 55281

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/d5hndb07

Climate change has intensified the water resource crisis, threatening environmental sustainability, community well-being, and the welfare of future generations. Previous studies have largely portrayed women as vulnerable groups, domestic water managers, or participants in water governance, while the role of everyday practices and religious values in sustaining intergenerational well-being remains insufficiently theorized. This study aims to reconceptualize women’s water stewardship as a form of social reproduction and develop the Water-Women-Children Cycle Model to explain how women’s everyday practices contribute to ecological and social sustainability across generations. Employing a Conceptual Literature Review, the study examines 15 purposively selected scholarly articles through thematic and theoretical synthesis, integrating Environmental Sociology, Structuration Theory, Ecofeminism, and Islamic environmental ethics. The findings reveal that women’s water stewardship transforms water resources into improved health, sanitation, family well-being, and ecological awareness among children. Islamic values, particularly khalifah, amanah, mīzān, and maṣlaḥah, function as social mechanisms shaping environmental responsibilities and gender relations, potentially strengthening women’s agency while also reproducing inequalities in the division of labor. The implication of this study is a broader sociological understanding of environmental governance that recognizes everyday practices, social reproduction, gender relations, and religious values as interconnected mechanisms of intergenerational sustainability, while providing a conceptual foundation for more inclusive and gender-responsive water governance policies. Perubahan iklim telah memperburuk krisis sumber daya air yang mengancam keberlanjutan lingkungan, kesejahteraan masyarakat, dan kehidupan generasi mendatang. Penelitian terdahulu cenderung menempatkan perempuan sebagai kelompok rentan, pengelola kebutuhan domestik, atau peserta tata kelola air, sementara peran praktik keseharian dan nilai-nilai keagamaan dalam mereproduksi keberlanjutan antargenerasi belum banyak dijelaskan secara konseptual. Penelitian ini bertujuan merekonseptualisasi pengelolaan air oleh perempuan sebagai bentuk reproduksi sosial dan mengembangkan Water-Women-Children Cycle Model untuk menjelaskan kontribusi praktik keseharian perempuan terhadap keberlanjutan ekologis dan sosial antargenerasi. Penelitian menggunakan metode Conceptual Literature Review terhadap 15 artikel ilmiah yang dipilih secara purposif, dengan analisis sintesis tematik dan teoretis yang mengintegrasikan Sosiologi Lingkungan, Teori Strukturasi, Ekofeminisme, dan etika lingkungan Islam. Hasil penelitian menunjukkan bahwa praktik pengelolaan air oleh perempuan mengubah sumber daya air menjadi kesehatan, sanitasi, kesejahteraan keluarga, dan kesadaran ekologis anak. Nilai-nilai Islam berupa khalifah, amanah, mīzān, dan maṣlaḥah beroperasi sebagai mekanisme sosial yang membentuk tanggung jawab lingkungan dan relasi gender, sekaligus dapat memperkuat agensi perempuan maupun mereproduksi ketimpangan pembagian kerja. Implikasi penelitian ini adalah perluasan perspektif sosiologis tentang tata kelola lingkungan dengan menempatkan praktik keseharian, reproduksi sosial, relasi gender, dan nilai keagamaan sebagai mekanisme keberlanjutan antargenerasi, sekaligus memberikan landasan konseptual bagi kebijakan tata kelola air yang inklusif dan responsif gender.

Sacred Speech, Social Authority, and Coastal Conservation: Manahelo Oral Traditions in East Nusa Tenggara, Indonesia M. Furqan Furqan
Jurnal Sosiologi Reflektif Vol. 21 No. 1 (2026)
Publisher : Laboratorium of Sociology, Universitas Islam Negeri Sunan Kalijaga Jl. Marsda Adisucipto, Indonesia, 55281

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/zqcdnt04

Coastal conservation approaches that rely predominantly on formal regulations often overlook the role of oral traditions and customary authority in fostering collective compliance with environmental protection. This study examines how Manahelo poetic speech constructs socio-religious authority and how myths and customary prohibitions (pamali) shape collective compliance with community-based coastal conservation practices in Rote Ndao, East Nusa Tenggara, Indonesia. Employing a qualitative linguistic ethnographic approach, the research was conducted in two coastal customary territories, Dengka and Ba’a, Rote Ndao Regency, East Nusa Tenggara Province, Indonesia. Data were collected through audiovisual recordings of 6 (six) customary speech performances, in-depth interviews with 12 informants, participant observation, and document analysis. The data were examined using initial coding, axial coding, and ecocritical thematic analysis. The findings reveal that Manahelo oral traditions function as socio-religious institutions that legitimize customary authority, cultivate moral obligations, and regulate ecological behavior. Beliefs in supernatural guardians, particularly Oematan Nitu and Tasi Nitu, reinforce customary prohibitions (pamali) and territorial restrictions (fai punu) through perceived supernatural sanctions (mula). Although collective compliance is continually negotiated in response to everyday economic pressures, Manahelo's sacred authority remains an important source of legitimacy for environmental regulation beyond formal law enforcement mechanisms. The implications of this study extend sociological understandings of religious authority, cultural legitimacy, and social control in environmental governance, while highlighting the importance of recognizing customary institutions in developing inclusive, participatory, and sustainable conservation policies. Pendekatan konservasi pesisir yang bertumpu pada regulasi formal sering kali mengabaikan peran tradisi lisan dan otoritas adat dalam membentuk kepatuhan masyarakat terhadap perlindungan lingkungan. Penelitian ini bertujuan menganalisis bagaimana tuturan puitis Manahelo membangun otoritas sosial-keagamaan serta bagaimana mitos dan larangan adat (pamali) membentuk kepatuhan kolektif dalam praktik konservasi pesisir berbasis masyarakat di Rote Ndao. Penelitian ini menggunakan pendekatan kualitatif dengan etnografi linguistik di dua wilayah adat pesisir, yaitu Dengka dan Baa, Kabupaten Rote Ndao, Nusa Tenggara Barat, Indonesia. Data dikumpulkan melalui perekaman audiovisual terhadap 6 (enam) pertunjukan tuturan adat, wawancara mendalam dengan 12 informan, observasi partisipatif, dan studi dokumen. Data dianalisis melalui pengodean awal, pengodean aksial, dan analisis tematik ekokritis. Temuan menunjukkan bahwa tradisi lisan Manahelo berfungsi sebagai institusi sosial-keagamaan yang membangun legitimasi otoritas adat, menanamkan kewajiban moral, dan mengatur perilaku ekologis masyarakat. Kepercayaan terhadap entitas penjaga alam, seperti Oematan Nitu dan Tasi Nitu, memperkuat larangan adat (pamali) dan pembatasan wilayah (fai punu) melalui keyakinan terhadap sanksi supernatural (mula). Meskipun kepatuhan masyarakat terus dinegosiasikan dengan kepentingan ekonomi sehari-hari, otoritas sakral Manahelo tetap menjadi sumber legitimasi pengaturan lingkungan di luar mekanisme penegakan hukum formal. Implikasi penelitian ini memperluas pemahaman sosiologis tentang peran otoritas keagamaan, legitimasi budaya, dan pengendalian sosial dalam tata kelola lingkungan, sekaligus menunjukkan pentingnya pengakuan terhadap institusi adat dalam pengembangan kebijakan konservasi yang inklusif, partisipatif, dan berkelanjutan.

The Digital Phantasm of the National Future: Simulation and Sacralization in the Jagat Nusantara Metaverse Addin Kurnia Putri; Heru Nugroho; Dian Arymami
Jurnal Sosiologi Reflektif Vol. 21 No. 1 (2026)
Publisher : Laboratorium of Sociology, Universitas Islam Negeri Sunan Kalijaga Jl. Marsda Adisucipto, Indonesia, 55281

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/8hwpnz44

The development of Ibu Kota Nusantara (Indonesia’s new capital/IKN), is not merely a material project but also a symbolic construction of the nation’s future produced through digital space. This article examines how the Jagat Nusantara metaverse constructs IKN's imagined future and how this simulation contributes to a process of sacralization. The study draws primarily on Jean Baudrillard’s concepts of simulation, simulacra, and hyperreality, alongside Durkheim’s sociological conception of the sacred. Data were collected through qualitative digital observation and document analysis of Jagat Nusantara, official IKN documents, promotional materials, and relevant media reports. The findings show that Jagat Nusantara constructs a coherent image of the future capital through signs of national unity, technological progress, environmental harmony, cultural continuity, and collective participation. These signs do more than idealize IKN: they are symbolically separated from contradictory material realities, invested with exceptional collective meaning, and positioned as objects of shared aspiration. This process operates through selective visibility, whereby land disputes, environmental concerns, development uncertainties, and the experiences of affected indigenous communities receive limited representation within the virtual simulation. The article argues that simulation and sacralization are analytically distinct yet interconnected: simulation produces a hyperreal symbolic environment, while sacralization elevates selected signs into an exceptional, normative vision of the national future. The implication is that the sociology of religion can be extended into digital and political domains by showing how sacralizing processes may operate beyond explicitly religious institutions through symbolic separation and the collective valuation of imagined national futures. Pembangunan Ibu Kota Nusantara (IKN) tidak hanya berlangsung sebagai proyek material, tetapi juga sebagai konstruksi simbolik mengenai masa depan Indonesia yang diproduksi melalui ruang digital. Artikel ini bertujuan menganalisis bagaimana masa depan IKN dikonstruksi melalui metaverse Jagat Nusantara dan bagaimana simulasi tersebut berkontribusi terhadap proses sakralisasi. Penelitian menggunakan konsep Jean Baudrillard tentang simulasi, simulakra, dan hiperrealitas sebagai kerangka utama, serta konsepsi sosiologis Durkheim mengenai yang sakral. Data diperoleh melalui observasi digital kualitatif dan analisis dokumen terhadap Jagat Nusantara, dokumen resmi IKN, materi promosi, serta pemberitaan media yang relevan. Temuan menunjukkan bahwa Jagat Nusantara membangun gambaran koheren mengenai ibu kota masa depan melalui tanda-tanda persatuan nasional, kemajuan teknologi, harmoni lingkungan, keberlanjutan budaya, dan partisipasi kolektif. Tanda-tanda tersebut tidak hanya mengidealkan IKN, tetapi juga dipisahkan secara simbolik dari realitas material yang kontradiktif, diberi makna kolektif yang istimewa, dan ditempatkan sebagai objek aspirasi bersama. Proses ini berlangsung melalui visibilitas selektif, ketika konflik pertanahan, persoalan lingkungan, ketidakpastian pembangunan, dan pengalaman masyarakat adat memperoleh ruang terbatas dalam simulasi virtual. Artikel ini menegaskan bahwa simulasi menghasilkan lingkungan simbolik hiperreal, sedangkan sakralisasi menjelaskan pengangkatan tanda-tanda tertentu menjadi visi normatif dan istimewa mengenai masa depan nasional. Implikasinya, kajian ini memperluas sosiologi agama ke ruang digital dan politik dengan menunjukkan bahwa proses sakralisasi dapat berlangsung di luar institusi keagamaan melalui pemisahan simbolik dan pemberian nilai kolektif terhadap masa depan nasional.

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Contact Name
Achmad Zainal Arifin, Ph.D

Contact Email
achmad.arifin@uin-suka.ac.id

Phone
+6281578735880

Journal Mail Official
sosiologireflektif@uin-suka.ac.id

Editorial Address
Laboratorium Sosiologi, Fakultas Ilmu Sosial dan Humaniora, UIN Sunan Kalijaga Jl. Adisucipto 1, Yogyakarta, Indonesia, 55281

Location
Kab. sleman,

Daerah istimewa yogyakarta

INDONESIA

Abstract

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Home Page

OAI Link

Editorial Team

Contact

Reviewer

Google Scholar

Contact Name Achmad Zainal Arifin, Ph.D

Contact Email achmad.arifin@uin-suka.ac.id

Phone +6281578735880

Journal Mail Official sosiologireflektif@uin-suka.ac.id

Editorial Address Laboratorium Sosiologi, Fakultas Ilmu Sosial dan Humaniora, UIN Sunan Kalijaga Jl. Adisucipto 1, Yogyakarta, Indonesia, 55281

Location Kab. sleman, Daerah istimewa yogyakarta INDONESIA

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Contact Name
Achmad Zainal Arifin, Ph.D

Contact Email
achmad.arifin@uin-suka.ac.id

Phone
+6281578735880

Journal Mail Official
sosiologireflektif@uin-suka.ac.id

Editorial Address
Laboratorium Sosiologi, Fakultas Ilmu Sosial dan Humaniora, UIN Sunan Kalijaga Jl. Adisucipto 1, Yogyakarta, Indonesia, 55281

Location
Kab. sleman,

Daerah istimewa yogyakarta

INDONESIA