Judul Paper:

Holy Land of Dimas Kanjeng Padepokan?s The Risks of Medernity And Commodification of Religious Dimas Kanjeng Taat Pribadi In The Exchange Theory Perspective

Pembicara :

AINUL YAKIN - Hukum Keluarga (Ahwal Syakhshiyah)

Nama Forum :


Penyelenggara :

Annual International Conference On Islamic Studies (AICIS)

Level :


Abstraksi :

According to Giddens, one part of the risk of modernity is capitalization in various
lines of life. The capitalist is not just something that has obviously economic value such as
agricultural land, factories, etc., in the end culture, religion is often a commodity to achieve
profits that are material (profit). The Personal Taat Dimas Kanjeng Padepokan located in
Probolinggo, East Java is one of the most representative miniatures to illustrate how religion
became a tool of commodity as the impact of religious capitalization. Dimas Kanjeng, as the
head of Padepokan can take advantage of keegan and distance sharp enough in society that
is not yet ready to accept the demands of modernity. But with all the market approaches,
religious packaging, rewards, promises of saturation are finally able to attract the sympathy
of the masses with enough phenomenal.
To examine further how Padepokan works in the midst of the demands of modernity,
the author tries to use the approach of the theory of social exchange (Exchenge theory) as an
analytical tool. The theory is used to see how the followers of Padepokan can do relationship
and traksaksi with Dimas Kanjeng considered quite successful so that it can recruit
thousands and even tens of thousands of followers Padepokan. For this analysis to be more
easily understood and more appealing, I try to combine the theory of exchange with
According to the temporary observation, the success of Padepokan in attracting
public sympathy can not be separated from the commodification of religion. Religion
continues to be reproduced with new meanings to attract public sympathy. The production of
teachings, beliefs, religious rituals, occult banks, magic boxes, bracelets and so on are part
of the commodities performed by the hermitage to capture the hearts of consumers. The work
of this kind of Padepokan can be seen using the social exchange approach. With the theory of
exchange, the packaging of religion as a tool komuditas can be used as a means of exchange
that is calculated as baiya (cost) to get bigger profits (profile). Followers Dimas Kanjeng as
consumers Padepokan willingly pay the cost (cost) to get penghaargaan (rewards) promised
by the Padepokan. The relationship between the followers (santri) at this level, the religion is
packaged (commodity) in such a way as to have a high bargaining power according to the
needs of the consumer, which at the end is to achieve profit marginally (profit). Finally the
commodification of religion was in Padepokan Dimas Kanjeng Taat Personal works well.

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