Enrekang, South Sulawesi — Caring for
Nationality in the Region: Religious Moderation as Socio-Religious Capital in
Facing Religious Authorities, Artificial Intelligence, and Extremism in
Enrekang. This research was conducted by Ushwa Dwi Masrurah Arifin Bando and
Kartini from Makassar State University, and published in the International
Journal of Scientific Multidisciplinary Research (IJSMR) Volume 4 Number 2
of 2026.
Research conducted by Ushwa Dwi
Masrurah, Arifin Bando and Kartini revealed that religious moderation that
lives in people's social practices can be a fortress against soft
radicalization in the digital space.
Religious
authority shifts to digital space
Based on
in-depth interviews, limited observations, and analysis of digital documents,
the research team found that the Enrekang community, especially the age group
of 17-35 years, has a level of exposure to digital religious content in the
medium to high category.
Short lectures
on social media, video clips of da'wah, and instant answers from search engines
and AI applications are the initial references in understanding daily religious
issues. Religious authority is no longer determined only by the depth of
knowledge and institutional recognition, but also by the number of followers,
virality, and algorithm performance.
The researchers
noted that social media algorithms act as accelerators through bubble filter
and echo chamber mechanisms. Users tend to accept content that aligns
with their initial preferences, thus narrowing the dialogue space and
strengthening exclusive affiliations. However, this shift does not completely
replace the role of local clerics. In Enrekang, traditional religious figures
still have strong legitimacy, especially when they are adaptive to digital
media and remain consistent in the value of moderation.
Extremism
comes in the form of soft radicalization
Interestingly,
this study did not find violence-based radicalism in Enrekang. The challenges
that arise are more symbolic and cognitive, or what is referred to as soft
radicalization.
The researchers
mapped the spectrum as follows:
- Early exposure to exclusive content – High
- Normalization of intolerant narratives – Moderate
- Exclusive religious affiliation – Low–Medium
- Violent radicalism – Very low
The narrative
that develops is usually in the form of claims of single truth, the delegitimization
of local religious practices, and the dichotomy of "righteous groups"
versus "deviant groups". Examples include online lectures that refer
to local traditions as heretics, viral videos that reject cross-group dialogue,
and chain messages that spark suspicion of formal institutions.
This
radicalization takes place slowly and emotionally, not through direct calls for
violence. However, in the long term, this pattern has the potential to weaken
social cohesion if it is not balanced with the strengthening of the value of
moderation.
Religious
moderation as social capital
In the midst of
this digital flow, the people of Enrekang have shown relatively strong social
resilience. Values such as tawassuth (middle path), tasamuh
(tolerance), ta'adul (justice), and deliberation are still alive in
daily practice. Taklim councils, citizens' deliberations, and communication
forums between religious leaders became a space for internalizing the value of
moderation. Small conflicts are resolved through dialogue and persuasive
approaches, not confrontations.
This study
concludes that religious moderation functions as socio-religious capital,
namely a network of values, norms, and beliefs that strengthen community
cohesion and resilience. Ushwa Dwi Masrurah Arifin Bando emphasized that
religious moderation is not only limited to policy programs, but also a lively
and adaptive social practice. When these values are rooted in local culture,
societies have internal mechanisms to filter out extreme narratives without a
repressive approach.
AI as a
mediator of religious knowledge
The study also highlights
the role of AI as an epistemic mediator. AI is not just a technological tool,
but it is also shaping the way society produces, consumes, and validates
religious knowledge.
Some informants
admitted that app-based answers or viral content are often received without a
scientific verification process. This is where digital-religious literacy is
important so that people are able to distinguish between scientific authority
and algorithmic popularity.
Implications
for policy and education
The study offers
a clear message for governments and educational institutions: a security
approach alone is not enough to confront latent digital extremism.
The researchers
recommend several strategic steps:
1.
Strengthening digital-religious literacy for
religious leaders and extension workers.
2.
Training on basic understanding of algorithms
and AI so that local figures are able to produce moderate narratives in the
digital space.
3.
The integration of religious moderation in the
educational curriculum is dialogical and contextual.
4.
Strengthening the forum for religious harmony as
a substantive dialogue space, including on online platforms.
Cultural and
social-based approaches are considered more effective in building long-term
resilience than repressive strategies.
Author
profile
1.
Ushwa Dwi Masrurah Arifin Bando– Makassar
State University.
2.
Kartini– Makassar State University.
Research
source
Bando, U. D. M. A.,
& Kartini. (2026). Caring for the Nationality of the Region: Religious
Moderation as Socio-Religious Capital in Facing Religious Authorities, AI and
Extremism in Enrekang.
International Journal
of Scientific Multidisciplinary Research (IJSMR), Vol. 4 No. 2, 2026.
DOI: https://doi.org/10.55927/ijsmr.v4i2.1
Official URL : https://journalijsmr.my.id/index.php/ijsmr
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