This study analyzes social media content that is purposively chosen in the context of digital political activism, such as hashtag #2019gantipresiden that is opposed by the current government and hashtags #diasibukkerja or # 2019tetapjokowi which then emerges as a pro against government currently. There are six topics in the analysis that will be presented below, namely populist discourse, partial facts, conspiracy theories, the politicization of religion, state response, and several alternative solutions proposed to deal with post-truth political challenges in Indonesia, especially on social media. These symptoms are analyzed symptoms from the above hashtags that represent digital political activism through social media.
The Movement of #2019gantipresiden is initiated by Mardani Ali Sera, Eggi Sudjana, and Neno Warisman. This movement originated from a movement in cyberspace and did not have strict organizational control. Neno Warisman claims that this movement is not a political movement (Wiwoho 2018). In addition to showing its existence in cyberspace with hashtag
#2019gantipresiden will also be active; this movement also began to declare massively in various regions (Krishna 2018). The movement has one goal, in which the 2019 presidential election will not choose Jokowi again. As a counterpoint to the movement, the #diasibukkerja movement and
# 2019tetapjokowi emerged. The counterfeit bill is the opposite of # 2019gantipresiden and is a jokowi supporter.
The reality of post-truth politics in Indonesia cannot be separated from populistic reality and apocalyptic rhetoric. Jansen (2015) defines populism as a political behavior where there are political actors who can mobilize social groups that are usually marginalized then make the group able to actively carry out real and controversial political actions. Mobilization and discursiveness are two important components in the reality of populism (Jansen, 2015; Evin and Gisclon, 2016).
Perdana (2017) explains the main characteristics of populism, namely anti-establishment which represents marginal or marginalized groups; second, there are leaders who have authority, either through charisma or personal figures or apocalyptic messages; and Third, strong in-group
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feelings. Firmanzah (2011) explained that populist issues are issues that can be understood by all levels of society and concerning the livelihood of many people.
The populist issue voiced by the #2019gantipresiden is protectionist issues that try to bring out the indigenous alignments and sentiments of non-natives. Issues such as high state debt, government support for foreign workers, especially from China, up to the rise of communism.
These discourses use a partial fact basis. Many parties including the government have clarified these issues and presented actual data and facts. Exploitation of the interpretation and partiality of facts related to the issue have to be #2019gantipresiden political commodity.
If the #2019gantipresiden exploit the issue of indigenous marginality and uses the sentiments of ethnicity and religion, in contrast to hashtags that are pro jokowi such as #diasibukkerja and # 2019tetapjokowi which exploit more radicalism and terrorism issues that have the potential to emerge among Muslims. The discourse of radicalism and terrorism and the threat of diversity are populist issues expressed by pro-digital political activism against jokowi. Narratives of unity and diversity are politicized by discriminating against other groups that are considered not Pancasila.
Easily found on social media there is a label that a group is Pancasila and not Pancasila. Religious devices cannot be separated from the politicization of radicalism issues, such as Islamic conservatism which is considered to have potential in radicalism and anti-Pancasila. The politicization of the discourse shows that not only is the #2019gantipresiden using partial facts and populist issues, but also the #2019tetapjokowi and #diasibukkerja movements.
The politicization of religion has also become a reality of post-truth politics in Indonesia that cannot be avoided. The legitimacy of religion for practical political interests is a way, especially in the social media space. Political elites realize that many religious activities that have political objectives are held to gain the sympathy and voice of the people such as collective remembrance, grand recitation, and others. Religious symbols and attributes are believed to increase popularity, as well as acceptability by touching the emotional aspects of society (Kahmad, 2002; Ramlan 2014). This does not rule out the possibility that in other religions there is the potential for exploitation of religious symbols carried out for practical political interests (Ramlan, 2014)
The politicization of religion is an important point in the #2019gantipresiden digital political activism and #diasibukkerja or # 2019tetapjokowi. Use of Islamic symbols and places of worship to spread presidential propaganda (JPNN, 2018). Explicitly is a form of politicization of religion.
His political rhetoric is inseparable from apocalyptic rhetoric which is based on theological legitimacy, such as end-time hadith and religiously charged conspiracy issues. Another proof of religious politicization carried out is the existence of political takjil (Antony, 2018) and political Umrah (Putri, 2018). The declaration and activity #2019gantipresiden on the use of Islamic scholars (Faiz, 2018) as a basis for political legitimacy. Not only is it the #2019gantipresiden, the
#2019tetapjokowi movement or #diasibukkerja tries to politicize the legitimacy of moderate Islam or the Islamic archipelago to gain political legitimacy. Nusantara Islam is a discourse that is presented to counter the flow of radicalism and terrorism. If the #2019gantipresiden utilizes conservative Islam and Islamist groups in its political mobilization, the #2019tetapjokowi or
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#diasibukkerja movement utilizes a support group of Islamic archipelago or moderate Islam in the context of religious instrumentalization for political purposes.
CONCLUSIONS
The reality of post-truth politics in Indonesia is undeniably mushrooming on social media. The discourse of populism, apocalyptic rhetorics and politicization of religion are some of the symptoms of the reality of post-truth politics in Indonesia. The state and society must be sensitive to reality. This kind of reality must be criticized and in the social media space, the Indonesian people should contribute to creating a more substantive social media climate in democracy.
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