Aug 2026· Journal of Intelligent Decision Making and Information Science· Vol 3, pp. 398-419· 0 citations· 34 references
Abstract
This study reconstructs Talcott Parsons’ structural functionalism paradigm in the context of a digital network-based Islamic social movement in 21st-century Indonesia. Using the Maiyah community led by Emha Ainun Nadjib (Cak Nun) as the object of analysis, this study argues that the classic AGIL (Adaptation, Goal-Attainment, Integration, Latency) framework needs to be updated into what the author calls “AGIL-Digital” (AGIL-D) and “Modular Functionalism.” Qualitative data collected through participant observation, in-depth interviews, and document analysis show that the Maiyah community has succeeded in maintaining the continuity of its value system throughout three historical phases from traditional social movements (1980s), new social movements (1990s–2000s), to contemporary social movements (2010s to present) through a modular and decentralized cultural-spiritual adaptation mechanism. The theoretical synthesis between Parsons’ AGIL framework, Manuel Castells’ network society theory, and Anthony Wallace’s revitalization theory produces a new analytical model capable of explaining how social systems maintain their essential functions outside of formal hierarchical structures. The study identifies four key theoretical propositions constituting the AGIL-Digital model: (P1) digital modularity the capacity of autonomous nodes to replicate core functions independently; (P2) asynchronous latency the temporal unbounding of value transmission through digital archives; (P3) spiritual goal-attainment the prioritization of individual subjective sovereignty over collective political outcomes; and (P4) structural immunity the cultivation of institutional resilience against algorithmic manipulation and platform fragility. These propositions advance a post-Parsonian sociological framework with direct relevance to the study of non-Western, spiritually-oriented social movements in the digital age.
The Rebo Bontong tradition represents a form of local wisdom among the Sasak people, embodying social, cultural, and spiritual values transmitted across generations. Despite the pressures of modernisation, the Memunggu Hamlet community continues to preserve this tradition. This study analyses the practice of the Rebo Bontong tradition and its impact on social cohesion and solidarity within the community. Employing a qualitative methodology grounded in social phenomenology and field research, data were collected through non-participatory observation, in-depth interviews with community and religious leaders, and documentation. Drawing on Talcott Parsons’ structural functionalism, the tradition persists because it fulfils four systemic prerequisite functions (AGIL): Adaptation (adjustment of the tradition to Islamic values and contemporary conditions), Goal Attainment (realisation of collective objectives such as safety and protection from misfortune), Integration (unification of residents across social strata through mutual aid and communal gatherings), and Latency (preservation of ancestral value patterns by traditional leaders for younger generations). The findings demonstrate that the Rebo Bontong tradition functions not only as a metaphysical ritual but also as an effective sociological mechanism. Its implementation strengthens social bonds, mitigates potential conflicts, fosters collective solidarity, and contributes to social stability within the community.
Siti Juliati Ningsih· Tabéq: Journal of Local Wisd...· 0 citations
The article provides a comprehensive socio-philosophical analysis of the macrostructural transition from clas-sical platform capitalism to digital technofeudalism and proposes a three-level positive program of algorithmic resistance based on the practices of deliberate “de-immunization”, counter-functioning, and the preservation of “cognitive anomaly”.
Anastasia V. Larina· Общество философия история к...· 0 citations
This study aims to analyze the relevance of Jacques Attali’s concept of devenir soi (becoming oneself) in responding to global social transformations during the 2015–2025 period. This inquiry is important because the last decade has been marked by interconnected crises, including the COVID-19 pandemic, geopolitical conflicts, climate change, and the rise of digital alienation that has influenced individual processes of self-formation. The study employs a qualitative approach using a critical philosophical inquiry design and a critical literature review method. The data consist of Jacques Attali’s works, literature on Buddhist philosophy, and contemporary studies on polycrisis and social media. The findings indicate that the challenge of becoming oneself in 2025 is significantly more complex than it was in 2015. These challenges emerge in two primary dimensions: external obstacles in the form of pandemics, geopolitical conflicts, and climate change that generate various forms of structural alienation, and internal obstacles in the form of digital identity performativity, technological addiction, attention fragmentation, and dependence on external validation. The study further finds that key Buddhist principles, particularly pratītyasamutpāda (interdependence), karuṇā (compassion), and anātman (non-self), provide relevant ethical and psychological frameworks for responding to these forms of alienation. The implications of this study suggest that self-realization in the age of polycrisis requires relational awareness, ethical responsibility, and reflective capacity rather than individual freedom alone. The originality of this study lies in its critical reinterpretation of devenir soi through a synthesis of Jacques Attali’s thought and Buddhist philosophy to explain self-realization in the context of contemporary polycrisis and digital alienation
M. Pilkington· SMARATUNGGA JURNAL OF EDUCAT...· 0 citations
The concept of ukhuwah (brotherhood) is one of the fundamental teachings of Islam that serves as the basis for social solidarity and harmony. However, the development of contemporary society, characterized by identity plurality, social polarization, and digital communication transformation, requires a reinterpretation of the concept to maintain its relevance. This study aims to analyze the construction of the meaning of ukhuwah in QS. al-Ḥujurāt [49]:10, identify its transformation within the exegetical tradition, and recontextualize it through a socio-humanistic perspective. This research employs a qualitative library research method. Primary data were obtained from QS. al-Ḥujurāt [49]:10 and classical as well as contemporary Qur’anic exegeses, while secondary data were collected from books, journal articles, and related studies. Data were analyzed using descriptive-analytical methods through thematic interpretation (tafsīr mawḍū‘ī) and a socio-humanistic approach. The findings reveal that the concept of ukhuwah has evolved from a normative-theological paradigm to a socio-humanistic paradigm. Classical exegetes generally understood ukhuwah as a faith-based bond aimed at maintaining internal Muslim unity, whereas contemporary interpretations expand its meaning as an instrument of social cohesion capable of strengthening solidarity, social trust, and conflict resolution in plural societies. The study further demonstrates that the recontextualization of ukhuwah makes QS. al-Ḥujurāt [49]:10 relevant as a foundation for social ethics and communication in the digital era. Therefore, ukhuwah functions not only as a religious identity but also as a social paradigm that supports the creation of an inclusive, harmonious, and civilized society.
Pimpinan Abaik Simamora, Irfan Mansyur Simamora, Mardian Idris Harahap et al.· Al Muhafidz: Jurnal Ilmu Al-...· 0 citations
This article provides a structural and historical analysis of the institutionalization of communication research in Latin America, examining the emergence and consolidation of continental and national scientific associations as fundamental networks of cooperation and intellectual resistance. Through a critical-epistemological review, it recovers the legacy of Luis Ramiro Beltrán, Antonio Pasquali, Armand Mattelart, and José Marques de Melo, who constructed a theoretical matrix oriented toward democratic, participatory, and ethical communication. Furthermore, the text articulates contemporary conceptual advances to examine how foundational principles are reactivated within today's networked environments and digital mediations, without abandoning the axis of cognitive and social sovereignty. From a situated perspective, it reflects on the trajectory of the Bolivian Association of Communication Researchers (ABOIC), its refounding in 1999, its dialogic practices, and its active participation in the Latin American Seminar on Communication and Academic and Scientific Cooperation (2025).
Jenny Carol Ampuero Justiniano· Journal of Latin American Co...· 0 citations
The development of social media has changed the pattern of production, distribution, and reception of religious knowledge, thus forming a new public space for non-formal Islamic Religious Education (PAI) in Indonesia. These changes have given rise to a contest of authority between traditional kiai based on scientific sanad, mastery of the book of turats, and community recognition, and ustaz hijrah who take advantage of digital popularity, communicative proximity, and thematic content packaging. This study aims to analyze shifts in religious authority, differences in learning models, and patterns of contestation, adaptation, and convergence of the two actors on social media. The research uses a qualitative approach with a comparative netnography design through observation of content, audience interaction, and religious representation on Instagram, YouTube, and TikTok platforms during the period 2024–2026. The results of the study show that traditional kiai maintain legitimacy through depth of argumentation, textual reference, and continuous pedagogical relations, while hijrah ustaz gains legitimacy through visibility, personal narrative, practical relevance, and follower involvement. This study concludes that digitalization does not remove traditional authority, but rather results in the hybridization of religious authority. The novelty of the research lies in the relational analysis between the two actors in the context of digital non-formal PAI. The implication is that the development of non-formal PAI needs to integrate scientific validity, media creativity, digital-religious literacy, and dialogue ethics to build moderate, inclusive, critical, and responsible Islamic learning.
Titi Sartini, S. Ramadhani, Marhamah· Jurnal Ilmu Pendidikan dan S...· 0 citations
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