Syawal and the Reconstruction of Identity
The echoes of takbir that have just passed through public spaces often leave behind one fundamental question: what truly remains after a full month of ‘imprisoning’ the ego? At bus terminals, ports, and airports, we witness millions undertaking an exodus culturally known as mudik.
On the surface, it appears merely as a phenomenon of geographical mobility. However, if we are willing to look deeper, mudik and the moment of entering Syawal are actually collective human efforts to search for the zero point in their existence.
The socio-psychological phenomenon we observe today indicates a concerning symptom of identity disconnection.
Post-Ramadan, many individuals are trapped in a pattern known as ‘seasonal piety’. Crime rates that temporarily decline or peaks in generosity during the holy month ironically return to their nadir as soon as the new moon of Syawal appears on the horizon.
As if religious identity is merely a theatrical costume that can be easily put on and taken off according to the calendar.
Habitus and Neuroplasticity
Sociologically, the failure to internalise Syawal values can be explained through Pierre Bourdieu’s (1977) lens on the concept of habitus. Habitus is a mental disposition and cognitive structure acquired through long life experiences and social practices. During Ramadan, we are consciously ‘forced’ by our environment and beliefs to build a new habitus based on self-discipline and social empathy. However, the problem arises when this Ramadan habitus lacks sufficient resilience when confronting the external social structure, which tends to be materialistic and competitive.
The internalisation process is also closely linked to neuroplasticity (Gould, 2007). Ramadan’s 30 days are actually a golden period for the human nervous system to rewire brain circuits towards new positive habits. However, according to the memory decay theory, if piety stimuli such as practising anger restraint and ego suppression stop completely upon the arrival of Eid al-Fitr, the neural pathways will weaken dramatically. As a result, we tend to revert to the default mode (old habits) that is egoistic and reactive.
This year’s challenge of identity reconstruction becomes even more complex with the dominance of ‘digital identity’. In the all-visual social media era, the meaning of Syawal is often reduced to a mere parade of images. The forgiveness process, which should be a deep emotional catharsis, often shifts to mere formalities through mass broadcast messages or aesthetic family photo uploads in uniform attire. Here, there is a shallowing of meaning. The reconstructed identity is no longer a substantial one that changes character, but merely a performative identity on the surface.
Psychology terms this phenomenon as a lack of self-continuity (identity continuity), a condition where we feel like ‘different people’ during Ramadan and in other months. We become more concerned with how we ‘appear’ to have returned to purity or fitrah in the eyes of followers in the virtual world, rather than truly striving to ‘become’ fitrah in the quiet private space. Consequently, the expected social transformation born from the womb of Ramadan stagnates.
TOWARDS SUSTAINABLE PIETY
To ensure Syawal is not merely an annual ritual that loses its bite, systematic steps for deconstruction and reconstruction of identity are needed.
First, we must optimise the fresh start effect (Milkman et al, 2014). The momentum of Eid al-Fitr should provide a feeling of ‘new beginning’ that can significantly motivate behavioural change. However, that feeling must be immediately followed by intention concretised in an action plan. If during Ramadan we are accustomed to sharing, in Syawal, the ‘generous’ identity must be reconstructed into a sustainable community economic empowerment programme.
Second, an increase in digital literacy and substantial silaturahim ethics is required. There needs to be a massive movement to restore the meaning of silaturahim as a bridge for inner dialogue, not merely a stage for showing off economic success or material achievements. Identity reconstruction in the digital era demands that we have a strong ‘moral filter’ and the courage to detox from all forms of digital hatred. We must ensure that the empathy neural pathways painstakingly built during fasting do not break due to cyber provocations.
Third, the role of character education based on momentum must be strengthened. The government and educational institutions must be able to utilise the Syawal momentum to strengthen social integration. The reconstruction of a national religious yet inclusive identity must be manifested in pro-people public policies. Such policies are a tangible form of the justice values trained during our fasting from hunger and thirst. Individual piety must be able to transform into social piety that has a broad impact on public welfare.
Fourth, we need to institutionalise the value of ‘improvement’ in daily life. Every individual must have a clear record of self-improvement. If Syawal means elevation, there must be measurable indicators: has our self-control improved? Has our social sensitivity to others’ suffering increased? Without clear indicators, the new sacred identity will only be an illusory annual utopia.
This is where the practice of muhasabah with intellectual honesty becomes essential.
THE BATTLEFIELD
Syawal is the battlefield of human identity. Will we choose to return to being the ‘old human’ with all the burdens of eg