Politik Identitas dan Religiusitas Perdamaian Berbasis Pancasila di Ruang Publik
DOI:
https://doi.org/10.21460/gema.2021.61.658Keywords:
public sphere, identity politics, Pancasila, peace religiosity, politik identitas, religiusitas perdamaian, ruang publikAbstract
Abstract
This research analyzes the impact of identity politics and Pancasila based peace religiosity on the behavior of religious people in the Special Region of Yogyakarta. Identity politics is used in relation to its negative understanding, while Pancasila-based peace religiosity is understood positively, to contract the two. Using a quantitative approach that involved 635 respondents, the research fi nds that the level in which the behavior of the respondents is indicative of identity politics to be as much as 29.6% and by Pancasila-based peace religiosity, as much as 51.1%. In all this, age and the level of education do not moderate the impact. However, if the number of respondents who chose to answer one way or another is considered, it is clear that in some cases the majority of respondents affirm identity politics. Thus, even though identity politics do not strongly impact the respondents, the trend to affirm identity politics is spread broadly among them. The respondents are hesitant to affirmatively stay away from identity politics. This potentially creates problems in society when religious people live with others in public sphere.
Abstrak
Penelitian ini mengkaji dampak Politik Identitas dan Religiusitas Perdamaian Berbasis Pancasila terhadap perilaku umat beragama di Daerah Istimewa Yogyakarta. Dalam penelitian ini Politik Identitas sengaja dipahami secara negatif dan Religiusitas Perdamaian Berbasis Pancasila sebagai sesuatu yang positif untuk mengkontraskan keduanya. Dengan menggunakan pendekatan kuantitatif atas 635 orang responden, penelitian ini menemukan bahwa perilaku para responden terdampak oleh Politik Identitas sebesar 29,6% dan oleh Religiusitas Perdamaian Berbasis Pancasila sebesar 51,1%. Dalam semua itu, usia dan tingkat pendidikan responden tidak memoderasi dampak keduanya. Namun, jika jumlah responden yang memilih untuk menjawab satu atau lain hal diperhitungkan, maka ditemukan bahwa dalam beberapa kasus mayoritas responden sebenarnya mengafirmasi Politik Identitas. Jadi meskipun Politik Identitas tidak membawa dampak kuat dalam diri para responden, tetapi kecenderungan mengafi rmasi Politik Identitas menyebar sangat luas di antara mereka. Juga jelas bahwa para responden bersikap ragu-ragu untuk menolak perilaku terkait Politik Identitas. Hal ini potensial menimbulkan masalah dalam kehidupan di masyarakat ketika umat beragama hidup bersama dengan umat beragama lain di ruang publik.
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