LENTERA
Not a member yet
54 research outputs found
Sort by
ANALISIS SEMIOTIKA CHARLES S. PIERCE TERHADAP IKLAN POLITIK JOKOWI-MA'RUF DAN PRABOWO-SANDI
Full text linkThe 2019 election is so special, apart from the rising political temperature in Indonesia, the elections is also like a rematch of the 2014 elections that brought together two strong candidates, Joko Widodo and Prabowo Subianto as presidential candidates. Each candidate collides with ideas to win public sympathy and influence voter behavior through political advertising. This study will examine the ideas of Jokowi and Prabowo's government through political advertising. The advertisement that will be used as the main analytical material in this paper is political advertising on social media through the Youtube platform, namely the Sarjana Kerja Kerja Kerja! and the advertisement of Arwah si Manis Jembatan Ancur. Findings suggest that in packaging the ideas related to their campaign programs, each candidate has different communication styles and approaches. Sarjana Kerja Kerja Kerja! contains criticism of Indonesia Kerja slogan. This advertisement conveys reality criticism that is not in accordance with Jokowi's Nawacita expectations and offers solutions to changes in the economic system, prosperous, and independent Indonesia. Whereas through the political campaign si Manis Jembatan Ancur, a message was found on the success of infrastructure development in the Jokowi era which was not only focused on big cities but also to remote villages as illustrated in the background of the advertisement. In this advertisement there is a campaign content where one of them is the figure of cleric who has many similarities with Jokowi's vice-presidential candidate, K.H. Ma'ruf Amin is synonymous with santri. Key Words; Semiotics, Sanders Pierce, Political Campaign, Jokowi Prabow
Muhammad Shalih As-Samarani (1820-1903 M): Representasi Dakwah Islam Nusantara dalam Kajian Akademis
Full text linkThe aim of this paper is to understand how the da’wa of Islam Nusantara by Muhammad Shalih as-Samarani is represented in academic works. Data of this paper are 18 academic manuscripts dated from 2015 to date. This paper finds that there are two strands of representations about the Islam Nusantara of Muhammad Shalih as-Samarani; the dominant narrative and the ‘other alternative’. Both narratives present as-Samarani as different actor. The first narrative present as-Samarani as a mufassir (interpreter of the Qur’an) and the second narrative present as-Samarani as a person who has deep knowledge on multiple disciplines such as fiqh, orthodox tasawwuf, and education. However, both narratives share one thing in common; they present as-Samarani as a Sufi Muslim who contributed greatly to the dialogue between Islamic teachings and elements of local wisdoms.Keywords: academic works, as- Samarani, and representation of Islam Nusantara
Nilai Kearifan Lokal pada Implementasi Komunikasi Antarbudaya terhadap dalam Tradisi Perang Topat di Lingsar Lombok Barat
No full textThe tradition of Topat War is one of Lombok's very valuable cultural assets that is held annually. Not only that this tradition have deep meaning to people in Lombok, it is also Topat Warevidence of the Lombok people's spirit to the preserve their culture.. Therefore, the purpose of this study is to investigate the process of implementing the values of local wisdom in the tradition of Topat War in Lingsar and the implementation of intercultural communication in the tradition of Topat War. In this study, a descriptive-qualitative method is applied to analyze data obtained through interviews, observations and documentation.. Findings reveal that the process of implementing the values of local wisdom in the Topat War tradition is carried out in several stages which include preparation, preliminary ceremonies and the peak of the Topat War event which coincides with the Sasak Calendar, where activities begin in the morning, ending with the Beteteh ceremony which is the closing of the whole series of events. The values of local wisdom contained in the Topat War tradition, including the value of togetherness, the value of tolerance and religious values. The implementation of intercultural communication in the Topat War tradition is done through group communication both verbally and nonverbally. Forms of verbal communication are manifested in the form of deliberation and interpersonal communication while non-verbal communication is manifested in forms such as dance, performance, prayer and throwing each other topats. This intercultural communication serves as a binding mechanism among all parties involved in the Topat War tradition. Keywords: Intercultural Communication, Local Wisdom Values, and Perang Topat.
PERAN MA’RUF AMIN DALAM MERAIH SUARA MASYARAKAT MUSLIM PADA PEMILIHAN PRESIDEN 2019
Full text linkThe appointment of Ma’ruf Amin as Jokowi’s running mate in the presidential election of 2019 resulted in pros and cons among political elites in the country. This paper, thus, aims at explaining the dynamic of political communication that allowed the appointment of Ma’ruf Amin as Jokowi’s running mate in the election. This paper concludes that Ma’ruf Amin has a unique political position among amny other potential running mates. As a senior ulama with records of political positions during his career, Ma’ruf Amin has the potential to boost votes for Jokowi in the upcoming election, especially from the traditional Muslim of Nahdatul Umala, the largest Muslim organisation in the country, and in the world. Moreover, by appointing Ma’ruf Amin, one of the highest rank ulamas in Nahdatul Ulama, Jokowi can get rid of the stigma of himself being not friendly to Islam as he has been target of black campaigns for years.Keywords: Indonesian Presidential Election, Ma’ruf Amin effect, and political communication
ANALISIS WACANA KRITIS PADA KONTEN “MASJID UNTUK SEMUA” DI MEDIA YOUTUBE CISFORM UIN SUNAN KALIJAGA, YOGYAKARTA
Full text linkCISForm (Center for the Study of Islam and Sosial Transformation) is an institution that takes a role in the production of content on Youtube. By seeing how much content has been uploaded, this research examines the value contained in the content of CISForm. In this case, this research focusses on one content; namely "Masjid untuk Semua." This study uses qualitative research methods and is dissected with critical discourse analysis by Norman Fairclough. Analysis is reviewed in three dimensions, namely text analysis, discourse practice, and sociocultural practice. The results of this study indicate the existence of discourse construction games in the video. Text analysis shows the number of a clause and phrase games in each conversation. Text discourse wants to eliminate Islam that is labeled as cruel, intolerant, ill-tempered, scornful, disrespectful and does not respect different beliefs. The level of discourse practice shows that CISForm tends to produce content related to sosial phenomena. Educational background and the organization and thoughts of the figures in the CISForm institution are part of the birth of the discourse construction factor in the video. Sociocultural practice, answers the problem of the noise that carries the name of religion. The concept of rahmatan lil ‘alamin is a concept that colours the content of the video "Masjid untuk Semua," this concept emphasizes mutual respect even though different in belief. Muslim relations with tolerant non-muslims is constructed in the "Masjid untuk Semua" content.Keywords: Discourse, Masjid untuk Semua, non-muslim, YouTube, CISForm UIN SUKA
STRATEGI KOMUNIKASI KIAI PESANTREN DARUL FALAH DALAM PERUBAHAN BUDAYA MERARIQ NYONGKOLAN
Full text linkThe aim of this paper is to explain the strategy applied by the Kyai to transform the traditional marriage ceremony of Merariq/Nyongkolan among the sasak people of Lombok into becoming more shari’a friendly tradition. The kiai's communication strategy in changing the tradition of merariq nyongkolan in Sasak Lombok tribal community are: First, kiai as the leader of Pesantren Darul Falah Mataram communicates with the community of Sasak Lombok by using preaching method, bilḥikmah (wise). Second, kiai foster the harmonious relations with internal public and also external public. The kiai utilizes the graduates of Darul Falah to convey the kiai's messages and missions to the community through the majlīs ta’līm or pesantren, Madrasah Diniyah, muṣallā, and the mosques which is led by them. Third, the kiai uses non-verbal communication through a social approach to the community by attending to the celebration's routine such as 'aqīqah, diba’an, marriage celebration, maulīd an-nabiy, death, and other religious events its held in private homes or in mosques and muṣallā. Fourth, the kiai uses communication by using forms of threats to the community, especially the to the gradutes of Pesantren Darul Falah, who if they invite the kiai to the merariq nyongkolan event but still using kecimol music then the kyai will not be present in that event. But, when the community use Islamic music such as rebana, marawis, and with a series of activities those are not contrary to the shari'ah, the kiai will be happy to attend the invitation.Keywords: Communication strategy, cultural change, Merariq Nyongkola
PERTARUNGAN “REALITAS” DALAM FILM: Analisis Cyberspace Film “Transcendence”
Full text linkHumanity in the today’s modern age linked closely to information and communication technology. Advancements in the area of information and communication technology have changed the very basis of human interactions, including the way people make sense of reality. The presence of cyberspace as a second life of humans, according to Mark Slouka, has led to three different understandings of reality, namely: destopian which views pessimistically, optimistic neofuturists, and more critical techno-realists. In this paper, the author will present one reflection on cyberspace displayed in a Movie by Wally Pfister called "Transcendence". This research applies qualitative method by observing scences featuring in the movie. Findings reveal that virtual reality displayed in "Transcendence" falls into the category of neofuturists. This conclusion is obtained based on identification of the representation of reality, identity, community, and space displayed.Keywords: Film, cyberspace, neofuturists