Jurnal Komunikasi Islam
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Pesan Al-Quran dalam Menyikapi Berita Hoax: Perspektif Dakwah di Era New Media
Full text linkThe rapid development of social media in the contemporary era, has given birth to the phenomenon of hoax, which is very disturbing for society. This is because the consequences of hoax messages are slanderous and attempts to disunite social groups. In response to this, the role of Islamic preacher (da’i) in conveying the message of the Qur'an regarding the importance of providing accurate information is necessary. The da'is are obliged to convey the truth according to al-Qur'an to ummah and to provide them a clear understanding in addressing the hoaxes news. Thus, the hoaxes news that often encourage social, political, and religious conflicts in the society can be resolved quickly and appropriately
Framing Pesan Dakwah di Media Sosial
Full text linkThe development of communication and information technology is not only changing the economic, social, political, and cultural practices, but it is also changing the religious practices, including for da’wah activities called as E-da’wah (Electronic da’wah). This study attempts to investigate the construction of da’wah message used by Ustadz Felix Y. Siaw dan Ustadz Yusuf Mansur in his facebook fanpage. Using Pan and Kosicki’s framing analysis and in doing so utilizing in-depth-interview in collecting the data, this research has revealed that the most da’wah messages shared on both ustadz’s facebook fanpages are carefully constructed to encourage religious discussion amongst followers, and to increase their critical thinking and their piety
Konvergensi Media Dakwah: Studi Kasus Radio Komunitas Ma’dinul Ulum Tulungagung
Full text linkThis study discusses the convergence of media conducted by Pesantren Madinul Ulum (Madu) community radio in Campurdarat Tulungagung East Java for promoting Islam. It is interestingly enough to be studied because there are limited availability of channels and the function of community radio constrained by government laws and regulations. Using qualitative approach during January-August 2016, the study has found that this community radio has taken advantage of regulatory gaps to develop a converged media strategy for da'wah. This is conducted by utilizing streaming media, building community radio networks, synergizing with private broadcast radio, setting up private TVs, combining radio broadcasts with online media, and combining on-air with off-air activities
Komunikasi Agama dan Kearifan Lokal: Dimensi Pesan dan Saluran Komunikasi Agama Masyarakat Mamala Maluku
Full text linkThis article discusses the role of local culture as a channel of religious communication in conveying religious teachings in Mamala, Leihitu, Central Maluku, Maluku Province. Through descriptive qualitative methods, this study concludes that local tradition has remained an effective medium of religious communication for internalizing cultural values and Islamic teachings amongst Mamala villagers. The religious symbols embedded within the local culture, such as taking bath before Ramadan, the Shafar shower, the maulid ceremony of the Prophet Muhammad, the marriage and pregnancy ceremonies, tradition of pukul sapu lidi, the alifuru attraction, and the traditional dance Manuhua, have become religious communication channel, for religious leaders in particular, to meaning-making as well as to convey the 'new interpretation' of the symbols that is not in line with Islamic teachings
Komunikasi Sosial Komunitas Adat Bayan Lombok Utara: Studi Etnografi Model Komunikasi Tradisi Menyilaq
Full text linkThis paper analyses the social communication model of a menyilaq ritual within the Bayan indigenous people in North Lombok, West Nusa Tenggara (NTB). By using the ethnographic communication approach, this study found that the tradition of menyilaq carried out by Pebenkel to the Bayan indigenous people utilised the patterns of passive top-down and active top-down socialization. The Menyilaq ritual reflected effective communication as there were personal contact and immediate feedback within both top-down socialisation models. Additionally, it became a medium of communication of silaturahim which were considered as a form of respects to maintain family ties and able to build good relations among community members. Further, the tradition has shown its consistency in maintaining the tradition of information delivery amid the onslaught of the current communication technology
Strategi Komunikasi Interaktif Ciewie Batik
Full text linkTo improve a company's positive image and reputation, Ciewie Batik attempts to develop interactive communication to consumers, both online and offline. This study discusses the strategies and forms of interactive communication that Ciewie Batik uses to run its business in an effort to penetrate domestic, national, and international markets. Using descriptive qualitative methods, this study has found that in order to maximize customer service and promotion, and in an effort to foster value from innovation, Ciewie Batik's interactive communication strategy is to integrate social media and Android applications and actively recruit web-resellers. For example by intensifying customer complaints and inquiries in an express manner. Additionally, by cons–tantly updating Ciewie Batik's website, increasing Facebook Fanpage, and actively recruiting web-reseller
Media Sosial dan Prospek Muslim Kosmopolitan: Konstruksi & Peran Masyarakat Siber pada Aksi Bela Islam
Full text linkThis article discusses Indonesian cyber society activeties and its configuration on social media which considered being able to encourage social movements, for instance Defending Islam Action, subsequently well known as ‘Defending Islam Action 212’. This article argues that netizens' activities on social media turned out to involve various class variants and social status and are able to encourage the ' Defending Islam Action’. Moreover, the social formation and activities of netizens on the social media constitute the prospects for the social construction of the cosmopolitan Muslim community in Indonesia. The portrait of Indonesian cosmopolitan Muslim is seen as a congregation of citizens compelled by their religious awareness, regardless of social, political, economic boundaries and even inter-religiosity which reveres universal principles of humanity
Komunikasi Dialektis Masyarakat Beda Agama di Bojonegoro
Full text linkThis study discusses the manner in which villagers of "Kampung Kristen" Leran Village, Bojonegoro decide how to interact within religious heterogeneous society in order to construct social harmony. Using ethnographic of communication approach, the findings have revealed that within social communication of Leran villagers, they always face dynamic interplay between integration and separation, stability and change, expression and nonexpression. Hence, they decide to have a cautious attitude towards verbalizing ideas and emotions in words, particularly related to religious issues. In general, they prefer and are more concerned with preserving social harmony than arguing their religious beliefs
Diskursus Islam Nusantara dalam Representasi Media Massa
Full text linkThis study aims to look at how the representation of the Islam Nusantara in the national media in Indonesia, namely Kompas and Republika. The method used in this study is critical discourse analysis, Theo van Leeuwen, which focuses on how actors are represented in media texts both in the inclusion and the exclusion strategies. This study concludes that, first, Kompas tends to support the Islamic discourse of Nusantara, while Republika tend to reject the discourse. Further, Kompas represents the ideology of pluralism and nationalism, whilts Republika tends to present a contestation between the pros and cons of Islam Nusantara. Those who disagree with Islam Nusantara more represent the ideology of scrituralism, whilst those who pros of it tend to reflect traditionalist ideology
Exploring the Effect of Mobile Phone on Smallholder Farmers’ Livelihood
Full text linkThis article is based on a sequential exploratory mixed method research which carried in-depth interviews, content analysis, semi-structured participant observation, and administered a survey to 422 smallholder farmers in Machakos County in Kenya. The study was premised on combined concepts of information needs assessment (INAM), Sustainable Livelihood Framework (SLF), and ICT4D value chain analysis models to explore the effect of mobile phones on smallholder farmers’ livelihoods. The study found out that mobile phones are not used by smallholder farmers’ in the same way and therefore its effect on their livelihood is not uniform. On the one hand, mobile phone has negligible effect on subsistence smallholder farmers on-farm activities, and on the other hand, mobile phone usage has huge impact on market-oriented smallholder farming because it improves the relationships and interactions between the farmer and other rural livelihoods stakeholders