Echo Chamber Keagamaan di Media Sosial: Tantangan Baru bagi Pendidikan Agama Islam yang Moderat
Keywords:
religious echo chamber, Islamic religious education, religious moderation, digital religious literacy, social mediaAbstract
This study examines the pedagogical implications of religious echo chambers in social media for moderate Islamic Religious Education (Pendidikan Agama Islam). While research on echo chambers has been widely developed in digital communication studies, limited attention has been given to how algorithmically curated religious content shapes religious learning experiences, epistemic openness, and moderation orientation within Islamic education contexts. This study aims to analyze the relationships among algorithmic religious exposure, religious echo chamber formation, epistemic openness, and religious moderation orientation, while exploring how digital environments shape users’ religious learning experiences. A sequential explanatory mixed methods design was employed. Quantitative data were collected through a survey of 386 Muslim social media users and analyzed using Partial Least Squares Structural Equation Modeling (PLS-SEM). Qualitative data were obtained through in-depth interviews with 20 participants and analyzed thematically to explain findings. The results show that algorithmic religious exposure significantly increases religious echo chamber formation (β = 0.574; p < 0.001), religious echo chambers significantly reduce epistemic openness (β = –0.431; p < 0.001), and epistemic openness significantly strengthens religious moderation orientation (β = 0.466; p < 0.001). Qualitative findings reveal repeated exposure to homogeneous religious content, reinforcement of familiar authorities, avoidance of alternative perspectives, and ambivalence toward moderation. Conceptually, this study proposes Algorithmic Exclusivism in Religious Learning (AERL) as an interpretive framework to explain algorithm-driven exclusivist religious learning patterns. Findings suggest that Islamic Religious Education in the digital era must move beyond technology adoption toward strengthening critical digital religious literacy and digital epistemic resilience.
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