Indonesian Journal of Islamic Communication

Journal Information
ISSN / EISSN : 2715-0259 / 2615-7527
Published by: EDUCARE: Journal of Primary Education (10.35719)
Total articles ≅ 42

Latest articles in this journal

Atiyatul Mawaddah
Indonesian Journal of Islamic Communication, Volume 3, pp 137-159;

Hijab or jilbab has become familiar in Indonesia. It is certainly influenced by the increasing of understanding of Muslim women in Indonesia related to their obligations to cover their genitals. Muslimah's interest in hijab has been put well by television advertising providers. The use of hijab in advertisements is solely to attract consumers, with the biggest target market being Muslim women in Indonesia. It has an impact on the proliferation of products that choose advertising stars that are closely related to hijab. One of them is shampoo products, such as the Rejoice shampoo advertisement version of Fatin Shidqia Lubis, Clear version of Sivia Azizah, and Wardah version of Dewi Sandra. Therefore, the researcher used Stuart Hall's encoding decoding reception analysis method, where the audience is positioned as an active audience in interpreting the content of media messages to find out what the meaning of the hijab is shown in Rejoice, Clear, and Wardah shampoo advertisements. As a result, the three Muslim women studied, namely Al Irsyad, Fatayat, and Nasyiatul Aisyiyah, all of them had different results. For Al Irsyad, she turns out that his position is in the hegemonic dominant position for Wardah shampoo commercials and in opposition to Rejoice and Clear shampoo advertisements. Meanwhile, Fatayat is in the dominant hegemonic position for the three shampoo advertisements. And for Nasyiatul Aisyiyah, she is in hegemonic dominance for Wardah, negotiating for Rejoice, and opposing Clear.
Khairuddin Udin
Indonesian Journal of Islamic Communication, Volume 3, pp 23-47;

Consuming drinking water in the Bottle seems unstoppable along with the changing times, the influence of consumptive culture and the lifestyle of modern society. The Changes of public consumption based on fulfilling desires, strengthening cultural and religious identities and instead of following trends are the impact of globalization and modernization. However, it has begun to penetrate into the realm of consumption of daily necessities, such as choicing of drinking water, food, fashion labeled halal, or more generally products labeled with religion. This study aims to determine the signs, markers and markers or the meaning of myths contained in Al Qodiri and SANTRI Bottled Mineral Water advertisements. This study used constructivism paradigm with the type of qualitative research and used Roland Barthes' semiotic analysis to answer the problem formulation. The results of semiotic analysis on advertisements show that there are denotative meanings and connotative meanings as well as the meaning of myths in advertising products. As for the denotation of the AMDK Al Qodiri advertisement, the name on the brand is the name of the Islamic boarding school, the two words Al Qodiri come from Arabic which means that they refer to the nature of Allah, the Almighty. The connotative meaning of Al Qodiri shows that the water that is produced is healthy and contains baraka, which connotatively the language of "healthy" is scientific legitimacy and "barokah" is theological legitimacy. The mode of commodification of religion in the two advertising products shows that the implied meaning through advertising is that there is an economic value orientation to be achieved, although implicitly in the profiles of the two companies, they also have positive goals for the development of Islamic boarding schools
Clara Sinta Pratiwi
Indonesian Journal of Islamic Communication, Volume 3, pp 48-69;

Thai Muslim students are spread across various universities in Jember. In interacting as a minority community, Thai Muslim students have made various adaptations to the dominant culture of Jember which is known as phandalungan culture. It is caused by the majority of people in Jember are inhabited by people with Madurese and Javanese cultural backgrounds. The intercultural communication process of Thai Muslim students in the process of acculturation in Jember can be seen by the intercultural communication model by William B. Gudykunts and Alo Liliweri's tori of cultural acculturation. Qualitative methods with phenomenological studies reveal that the communication model of Thai Muslim students in the process of cultural acculturation in Jember by adapting seven elements of universal culture. In addition, the students have acculturation and produce various models of acculturation, namely assimilation, integration, marginalization, and separation. Communication of Thai Muslim students in dealing with the dominant culture in Jember Regency by first experiencing a process of cultural shock. The process of cultural shock is a process where students experience a new cultural clash that is different from their original culture.
Ade Nurwahyudi
Indonesian Journal of Islamic Communication, Volume 3, pp 93-115;

The current radicalism movement has occurred in Indonesia. The emergence of this radical concept was caused by the existence of a group of Muslims who wants to purify religious teachings during the pre-independence period until now. In Bondowoso, this concept enters through children in elementary school (SD). from that incident, the two Islamic Community Organizations (Ormas) in Bondowoso; Nahdlatul Ulama and Muhammadiyah opposed, rejected the existence of this concept. This research is descriptive qualitative based on case studies using the method of selecting subjects and data collection techniques through observation, interviews and documentation. Based on the results of this research, it can be concluded that the preaching strategies of Nahdlatul Ulama and Muhammadiyah in counteracting radicalism in Bondowoso Regency are (1) both Nahdlatul Ulama and Muhammadiyah provide the understanding to all administrators related to radicalism. (2) Nahdlatul Ulama invites all components to be aware of radicalism movements at all levels, while Muhammadiyah through social media. (3) Nahdlatul Ulama held a Cadre Education for the Movement of Nahdlatul Ulama (PKPNU) and Muhammadiyah held regular studies. (4) Nahdlatul Ulama conducts Da'wah Cadre Training (PKD), Pancasila cadre training and Muhammadiyah conducts social da'wah. (5) Nahdlatul Ulama conducts recitation, seminars and Muhammadiyah through Friday sermons.
Bunga Surawijaya Ningsih
Indonesian Journal of Islamic Communication, Volume 3, pp 70-92;

The 18th JFC (Jember Fashion Carnaval) in 2019 chose Cinta Laura Kiehl as its grand ambassador. The event, which is held in every year never escapes from the media spotlight. One of them happened in 2019. this event made by Dynand Fariz which is caused controversy among public and the mass media. This event invited polemics to the response of MUI Jember,the management of Muhammadiyah Jember, and the chief of FPI East Java since the clothes that is worn by cinta laura. this phenomenon, such as in media and which are East Java media and online media that contain the most news about the 18th JFC controversy in 2019. In this study, researchers used William A. Gamson's framing analysis method and Andre Modiglani, which emphasized to the symbolic form through figurative and rhetoric which indirectly directs the news which forms an image from certain aspects in the public. In addition, it also contains of the views of religious leaders in Jember. The result was that looked shy when it reportes the controversy news. However, in the packaging of the news, words, terms, phrases, sentences, facts, paragraphs, and images used by online media tend to highlight images that indulge in genitals and violate religious values.
Imam Safii
Indonesian Journal of Islamic Communication, Volume 3, pp 1-22;

Komunikasi Sebagai Subyek Intergrasi-Interkoneksi The presence of this paper is motivated by the presence of a number of preachers who prioritize the value of entertainment in their da'wah rather than the values of preaching delivered to a mad'u. Many of us say that this preacher is comfortable speaking because he is able to keep the madam entertained (laughs). This article examines the missionary work of a kiai in his community, Habib Mustafa Al-Djufri, a unique kiai figure who is different from other kiai in general. There is a special attraction in all aspects of life for the Situbondo community. The findings obtained in this paper are: Da'wah social construction of Habib Mustafa in the process of externalization is a process of self-adaptation to the socio-cultural world, social construction of the objectivation process is the creation of a propaganda product by making the experience of preaching so that the creation of a new propaganda product that forces for the apply in real life. The next thing is social construction in the process of internalization is a moment of self-socialization on propaganda products that are applied to social reality, namely the formation of Habib Mustafa's social constructions which consist of three ways of socialization: a) by preaching bi al oral b) by preaching bi al qolam and c ) with propaganda bi al p. In applying the three moments above and then becoming the social reality of da'wah which is the main basis here there are all forms of values in religion.
M. Sofiatul Iman
Indonesian Journal of Islamic Communication, Volume 3, pp 116-136;

Religious harmony needs to be preserved in every aspect of life especially for the multi-religious community of Sukoreno Village. The diversity in that village has led to be the village of Bhineka Tunggal Ika. Muslims are the majoritas in that village. In the researcher's view, The reality of the harmony between Muslims and the Muslim community as the majority in Sukoreno village is there is an ethics of Islamic communication and communication patterns that is built in the community. So that life becomes orderly and balanced among individual.This research was qualitative through the type of case study research. this research reveals that the communication ethics of the Muslim community in the center of multi-religious community life in Sukoreno village is communication with respect, speaking as it is and not be exaggerating, using gentle speech and not impulsive. The pattern of communication which is built is two-way and linear communication.
Ainur Rofiq
Indonesian Journal of Islamic Communication, Volume 3, pp 1-21;

Community empowerment is part of da’wah activities which are often interpreted as oral activities. Da'wah in the form of community empowerment activities is known as Da'wah billhal. Preaching by action (bilhal) is not only aimed at improving the quality of your faith, but also as an effort to improve the standard of life of the people as mad'u. Improving the standard of living of the community can be done with empowerment patterns. In tune with the paradigm of community empowerment, that preaching has the aim to change the situation of honey through economic, social, political, cultural, educational, health and so forth. Community empowerment positions madu as both subject and object in da'wah activities. In the Islamic perspective community empowerment has a noble goal of eliminating socioeconomic gaps between one another. So that in Islam the principles of social justice are taught, the principle of equality, the principle of participation, the principle of respect for the work ethic, and the principle of help. There are two ways taken in Islam in community empowerment, namely consumer empowerment that is consumptive and community empowerment that is productive.
Martha Suhardiyah
Indonesian Journal of Islamic Communication, Volume 3, pp 22-39;

Religious plurality in the era of globalization is a necessity in the midst of cultural heterogeneity, religious expression and religion itself. Religious plurality has a very large potential and role in the process of integrating the development of the Indonesian nation in the future. However, on the other hand, religious plurality contains the potential for conflict and disintegration of the nation, because the dominance of the absolute truth claims of each religion so that emotions become the basis of interaction and communication. Therefore, communication becomes a pillar of religious harmony. To achieve religious harmony, this research uses a qualitative-descriptive method that puts with Niklas Luhmann theory of communication. The results obtained in this study are communication with Lumann view is a social system based on action (activity) using communication tools and attribution as a reduction of the complexity of public trust. This Luhmann style action communication is very important to be applied to the Surabaya urban community in order to create harmony between religious communities. Therefore, the inter-religious community in the urban area of ​​Surabaya builds communication with various models, namely Interpersonal Communication, group communication, Organizational or Institutional communication and cultural communication. This communication model is seen in the daily lives of urban Surabaya communities to foster harmony between religious communities. All of these communication models are supported by mutual respect, mutual acceptance of differences and a culture of mutual cooperation.
Nila Noer Karisna
Indonesian Journal of Islamic Communication, Volume 3, pp 67-87;

The mass media which has developed rapidly provides the opportunities for all circles in using and taking the advantage of media for specific purposes, especially for political actors. For example in JTV Jember, one of the media in Jember Regency which reports a local political actor in Jember or the Regent of Jember, positive news that is displayed on JTV Jember has an effect on society. So that the news about the Regent which is negative will not be published because of the collaboration between the Regent of Jember and the media JTV Jember.This study is qualitative with Cresswell's descriptive type of research using purposive subject selection method. The data collection techniques through observation, interviews and documentation. In analyzing the data, the writer uses data reduction, data presentation, and verification.The results of this study reveal that the hegemony carried out by the Regent of Jember towards media JTV Jember is integral or total hegemony because it spontaneously agrees to the provisions of the MOU with the Regent. Further, media JTV Jember does not have freely in reporting the news about the Regent that contains of conflict. In addition, the editorial policy of JTV Jember after being analyzed through text which contains of news representations of JTV Jember becomes a representative in conveying the informations about the Regent of Jember, the relationship between JTV Jember news about the Regent of Jember is motivated by MOU. therefor, the identity of JTV Jember becomes a medium which is known by FaidaTV.
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