information that can be obtained by individuals,
except selfselection skills. An individual becomes so
sovereign in determining his or her life orientation
and behavior based on the information that he or she
accesses through social media. Social media in this
study is not seen as just a tool of social
communication, but more than that, in social media
there is an ideology at once with a lot of interests.
Social media is a force that not only moves thinking
but can also drive action and even undermine a
regime of power. The case in Egypt and some Arab
Spring countries demonstrates the strong role of
social media in aggregating the collective interests of
society. With the development of social media and
higher public access in interactions in cyberspace, the
entire movement and activities of the community
have to do with the effect of the existence of social
media itself. Social media such as Facebook, Twitter,
Youtube, and Instagram are media that are loved by
the public in general, including Indonesians. This
ferocity is not only as consumers and users but also
not infrequently make social media effective
dissemination of religious understanding. The
effectiveness of the influence of social media on the
mindset and even the actions of the community is
inseparable from the intensity of social media in
providing a variety of interactive information and
being the closest listener to various problems faced
by the community, including in religious issues.
Thus, the correlation between social media and the
formation of orientation and knowledge or
understanding of religion and practice in life can be
judged based on its proximity or affirmative attitude
towards religious of politics identity.
Second, religion and religious. In social life,
religion becomes an important element that drives
interaction. It refers not only to religious understanding
but also to the expression of understanding in the form
of its attitudes and behaviors as an integral part of its
religious beliefs. Clifford Geertz (Geertz and Darnton,
2017) referred to religion as a symbol system that can
create a calm mood and be a motivation in acting,
formulating the conception of its existence to
encourage the actions of its adherents. “a religion is:
(1) a system of symbols which acts to (2) establish
powerful, pervasive, and long-lasting moods and
motivations in men by (3) formulating conceptions of
a general order of existence and (4) clothing these
conceptions with such an aura of factuality that (5) the
moods and motivations seem uniquely realistic.” In the
context of religious views on differences can be seen
from the perspective of Alan Race (Race, 1983) with
his tripolar typology, namely exclusionism,
inclusionism, and pluralism. These three theological
perception typologies have an impact on social
interaction patterns. Exclusive groups are those who
place their religion as the most correct and otherwise
false, misguided, and deviant. This view results in an
act that always tries to straighten and show the way
of truth as the only way. At the extreme point of this
paradigm of exclusionism confirms the existence of
other religious groups that are considered different.
Even worse, the negation is supported by political
interests through policies that favor certain religious
groups. The view of inclusionism is the antithesis of
exclusionism. Inclusionism refers to attitudes or
understandings that place salvation on other religions
on God’s blessings. The way of salvation in other
religions is a form of God’s given affection, not
inherent in each religion itself. Truth is more of a
form of God’s “affirmative” towards other religions.
In contrast to the exclusionism that places the
monopoly of truth and salvation on only one religion,
inclusionism expands the space of salvation in other
religions for God’s affection for that other religion. In
this perspective of inclusionism is still stored the
dominance of certain religions, but it can provide a
way of salvation for adherents of other religions.
Religious egos still arise because of salvation even
more widely, but remain in the dominance of certain
religions. This is what then triggered the emergence
of the next typology, namely pluralism that places
religions as a reality that has its truth. This pluralism
viewpoint requires all religions to be respectful,
tolerant, and moderate. In this view, there is no single
truth that causes other groups to be wrong and
therefore tried. Religious pluralism places each
religion as a carrier of goodness under his/her beliefs
and can synergize in expressing his/her religion
through measured and constructive work for
togetherness as a people as well as citizens.
Third, political identity is an effort to fight for the
interests of certain individuals or groups whether
related to ethnicity, gender, race, or religion. This is
especially evident in the second half of the twentieth
century as demonstrated by the ongoing movement
demanding justice for disadvantaged minority groups
(Elshayyal, 2018). Historically, identity of politics
was an expression of a group (in America) that felt
oppressed and marginalized by majority domination
in a country (Maarif, 2010). In its development,
political identity is a resistance to diversity that is
considered threatening to its existence. Religious,
tribe, racial, and ethnic identity in Indonesian society
is very strong because it becomes part of social life
and becomes a reality of the diversity of citizens.
Ethnic, tribe, linguistic, and religious differences
become the spirit that moves the Indonesian nation in