By: Kamilia Hamidah*
The development of information technology has brought about major changes in the patterns of communication within society. The internet allows anyone, anywhere, to interact quickly and across boundaries—geographical, social, and religious. In Marshall McLuhan’s view, media is not merely a communication channel but an extension of human senses that shapes how we think, behave, and cultivate culture. Dependence on technology has given rise to a new social order, determined by how individuals can access and utilize information technology.
The digital age has brought about interactive and convergent media. Media is no longer limited to television, radio, or newspapers, but encompasses various online platforms—from social media to instant messaging apps—that strengthen the sensory and participatory functions of humans. This change has not only shifted communication patterns, but also revolutionized the way humans produce, disseminate, and consume information.
However, ease of access is not always accompanied by critical thinking skills. Nicholas Carr, in The Shallows: What the Internet Is Doing to Our Brains, warns that the internet can lead to shallow thinking: people know a lot, but only superficially. Disinformation, misinformation, hate speech, and digital radicalism are the real consequences of immature digital literacy. Digital culture transforms society from passive to participatory, from mere consumers of information to producers of information. This change requires adaptation, not only in technical aspects but also in values and ethics, so that digital society does not fall into a shallow, instant culture that is easily provoked.
The digital space is not a neutral space. It carries values, shapes opinions, and even becomes a new arena for ideological and religious battles. This is where the importance of enlightening, humanistic, and inclusive religious narratives lies. Indonesia’s predominantly religious digital society is often targeted by exclusive, conservative, and even extreme religious narratives. These narratives are often spread by digital figures who have social authority but lack scientific legitimacy.
Unfortunately, in this digital landscape, the presence of female religious scholars remains very limited. Yet, Islamic history records the significant contributions of women in the development of knowledge and religious outreach. Gender-based digital disparities exacerbate the situation—women often lack access, skills, or space to voice their religious perspectives broadly.
In this context, Kartini Day serves as a moment for reflection. Kartini is not merely a symbol of emancipation but a representation of the spirit of seeking knowledge, freedom of thought, and the courage to speak out amidst the limitations of her time. This spirit must be revived by contemporary female scholars—not only in physical spaces but also in the digital realm, which has become a strategic arena in shaping the direction of religious diversity in society.
The presence of female scholars in the virtual world is not merely complementary but an urgent necessity. With their experiences as women, sensitivity to social issues, and contextual interpretive approaches, female scholars can serve as a counterbalance to patriarchal narratives, correct misinformation, and protect vulnerable groups from symbolic violence in the digital space.
To be effective, their presence needs to be supported by capacity building, networking, and contextual da’wah strategies. Female religious scholars must not only master religious knowledge but also digital literacy, public communication, and an understanding of social media algorithms that determine the reach of messages. Digital literacy is a crucial first step, followed by collaboration across communities—journalists, academics, activists, and influencers—to expand the impact of their da’wah.
It is also important to package religious messages in attractive and credible formats, such as short videos, infographics, podcasts, and educational threads. Authoritative yet friendly digital branding and the development of digital da’wah ethics guidelines will serve as the foundation for civilized and beneficial da’wah.
Kartini’s spirit is one of transcending boundaries. Today, these boundaries manifest as digital divides, patriarchal narratives, and the spread of religious disinformation. Continuing Kartini’s legacy today means strengthening the presence of female religious scholars in the digital space—not merely to participate, but to lead, guide, and safeguard the diversity of society from superficiality and symbolic violence.
The digital world is not merely a new space but a battlefield for da’wah that demands new strategies, new narratives, and new leaders. Female religious scholars must be ready to take on this role—continuing Kartini’s struggle in a more digital, more contextual, and more liberating form.
Happy Kartini Day!
*The author is a female religious scholar and an alumna of the Dawrah Kader Ulama Perempuan (DKUP) program at Fahmina.
