Pub Date : 2023-06-16DOI: 10.53678/elmadani.v4i01.1193
Toto Sugiarto, Naupal Asnawi
Socio-democracy, along with this writing style, is in the heart of the nation of Indonesia which is the key essence of Pancasila. The fundamental philosophical values of Indonesia’s socio-democracy is a typical democracy of the Indonesian nation. This socio-democracy is part of the Pancasila ideology. The socio-democracy, in Pancasila, was introduced by Sukarno, the first president of Indonesia to face and respond to two major challenges, market fundamentalism, and religious fundamentalism. Market fundamentalism values increased individual satisfaction at the expense of society and public service, and put monetary reward as the only measurement. The socio-democracy wants to go against this while paving the way for shared values and shared prosperity. Religious fundamentalism refers to a closed and exclusive religious interpretation and practice of faith which alienates common and shared life and wants to force all people to be under this practice. The socio-democracy wants to build a platform for all to be happy and shares public life, and this avoids the trap of religious fundamentalism. In looking into the concept and practice of socio-democracy, this study uses qualitative methods and literature. Various reading materials related to this topic were reviewed and then became material for research analysis. Sukarno's thoughts on socio-democracy and Manuel Castells on network society are two examples of thoughts. Those provide the key frame of this paper. The purpose of this article is to describe the two big challenges faced by this nation, i.e., liberal democracy and religious fundamentalism. This article assesses or even anticipates whether those two big challenges tear the nation apart going into the next decades.
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Pub Date : 2023-06-16DOI: 10.53678/elmadani.v4i01.1194
Ummi Kulsum, Bobby Rachman Santoso
Islam is the religion with the largest percentage in Indonesia. This majority makes Indonesia home to many dai, each with their own styles and ways. In addition to local preachers, there are dai who come from abroad, namely Sheikh Ali Jaber. He preaches by paying attention to local wisdom and tolerance. Sheikh Ali Jaber, who comes from Arabia, has a large number of ma'du in Indonesia. The popularity of his da'wah is because Sheikh Ali Jaber has a unique da'wah method compared to local dai in Indonesia. However, he had become a controversy since after the stabbing incident by someone while da’wah. This study uses qualitative research with a library research approach to reveal the communication style and implications of Sheikh Ali Jaber's da’wah. The primary data used are writings, social media, news, and journals about Sheikh Ali Jaber. The results showed that in delivering his da'wah, Sheikh Ali Jaber used Qaulan Layyinan, Qaulan Kariman, and Qaulan Balighan. While the da'wah is delivered by means of Hikmah, Mauidhah Hasanah, and Mujadalah, The community considers that the da'wah carried out by Sheikh Ali Jaber is moderate, reflects peace, and is polite (it does not take sides with organizations or da'wah institutions). Sheikh Ali Jaber in carrying out his da'wah is more open and also assimilate to all Muslim circles without distinguishing ORMAS and other religious sects.
伊斯兰教是印尼人口比例最大的宗教。这使得印度尼西亚成为许多傣族人的家园，每个傣族人都有自己的风格和方式。除了当地的传教士，还有来自国外的傣族人，即谢赫·阿里·贾比尔。他通过关注当地的智慧和宽容来传教。来自阿拉伯的谢赫·阿里·贾比尔(Sheikh Ali Jaber)在印度尼西亚拥有大量的“马杜”。他的打瓦之所以受欢迎，是因为与印度尼西亚当地的傣族相比，谢赫·阿里·贾比尔有一种独特的打瓦方法。然而，自从他被人捅了一刀之后，他就成了一个有争议的人物。本研究采用定性研究与图书馆研究相结合的方法来揭示谢赫·阿里·贾比尔“达瓦”的传播风格与内涵。使用的主要数据是关于谢赫·阿里·贾比尔的著作、社交媒体、新闻和期刊。结果表明，谢赫·阿里·贾比尔在传递他的“达瓦”时，使用了qulan Layyinan、qulan Kariman和qulan Balighan。虽然“达瓦”是通过希克玛(Hikmah)、Mauidhah Hasanah和Mujadalah来传达的，但社区认为谢赫·阿里·贾比尔(Sheikh Ali Jaber)执行的“达瓦”是温和的，反映了和平，而且是礼貌的(它不偏袒任何组织或达瓦机构)。谢赫·阿里·贾比尔在执行他的da'wah时更加开放，也不区分ORMAS和其他宗教派别，同化所有穆斯林圈子。
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Pub Date : 2023-06-16DOI: 10.53678/elmadani.v4i01.1192
Marini Marini, Nurlaillah Sari Amallah, Andi M. Faisal Bakti, Makroen Sanjaya
Tempo magazine is one of the media that is in the line of 'loving' Jokowi. Tempo Magazine doubled Jokowi in the 2014 election as a modest man and a hobby of blusukan. This is based on the total duration, frequency, and tendency of the object of the news to Jokowi. Jokowi's image, which was initially positive, especially during the 2014 presidential election campaign, immediately changed after Jokowi became president in the news of Tempo Magazine. This was proven by Tempo Magazine supporting Jokowi during the 2014 presidential election because it was based on his ideology that Prabowo Subianto was a human rights criminal. In the 5-11 August 2013 edition of Tempo Magazine, they gave the title “Suddenly Jokowi” with a picture of Jokowi singing in pause. This tendency is a form of the failure of Tempo Magazine to become a balanced media. Tempo magazine chose issues, used angles, and published 11 out of 20 total Main Reports using the glittering generalities propaganda technique. The theory used is from Branston and Stafford (2003: 117-133) namely marxist approaches, post-marxism and critical pluralism, and discourses and lived culture. The relevant concepts are mukhtalif, kabilah, dan al-hadarah. Tempo Magazine's reporting sparked polarization, as seen from the concentration in political currents and ideology. The existence of this news as a political message that is more effective in raising issues to the public.
Tempo杂志是“热爱”佐科威的媒体之一。《Tempo》杂志在2014年大选中把佐科威的支持率翻了一番，称他是一个谦虚的人，喜欢夸夸其谈。这是基于新闻对象对佐科威的总持续时间、频率和趋势。佐科威的形象，最初是积极的，特别是在2014年总统竞选期间，在佐科威成为总统后，在Tempo杂志的新闻中立即发生了变化。《Tempo》杂志在2014年总统选举中支持佐科维，证明了这一点，因为基于他的意识形态，Prabowo Subianto是一名人权罪犯。在2013年8月5日至11日的Tempo杂志上，他们以“突然的佐科威”为题，配上佐科威暂停唱歌的照片。这种倾向是Tempo杂志未能成为一个平衡的媒体的一种形式。《Tempo》杂志选择议题，使用角度，并在总共20个主要报告中发表了11个，使用了闪闪发光的概括性宣传技术。所使用的理论来自Branston和Stafford(2003: 117-133)，即马克思主义方法、后马克思主义和批判多元主义、话语和生活文化。相关的概念是mukhtalif, kabilah, dan al-hadarah。从政治潮流和意识形态的集中来看，Tempo杂志的报道引发了两极分化。这种新闻作为一种政治信息的存在，更有效地向公众提出问题。
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Pub Date : 2023-06-16DOI: 10.53678/elmadani.v4i01.1191
None Romeli, Luthfi Ulfa Ni’amah
This study seeks to explain Cak Nun's da'wah messages related to social media. The approach used is the theory of critical discourse analysis modeled by Teun A. van Dijk which describes three levels, namely text content, social cognition, and social context. The results of the study explain that Cak Nun invites all people to be wise in using social media and to be able to use social media properly to foster grace for all mankind. This starts with self-applied behavior or attitude of responsibility and awareness in using it so that it can spread benefits to others. Social media can greatly influence humans to obtain thoughts about religion through da'wah content on social media. With this, the use of social media for good can make it one of the tools to compete in terms of goodness to create a harmonious society and one form of creating world peace.
本研究试图解释慈姑在社交媒体上的打哇信息。使用的方法是Teun A. van Dijk的批判性话语分析理论，该理论描述了三个层面，即文本内容、社会认知和社会语境。研究结果解释说，慈姑邀请所有人明智地使用社交媒体，并能够正确使用社交媒体，以培养全人类的恩典。这始于自我应用的行为或责任态度和使用它的意识，以便它可以传播利益给他人。社交媒体可以极大地影响人类通过社交媒体上的“大哇”内容来获取对宗教的思考。有了这个，利用社交媒体为善可以使它成为一种工具，在善良方面竞争，创造一个和谐的社会，创造世界和平的一种形式。
{"title":"Analisis Wacana Kritis Konten Youtube Caknun.com pada Playlist Jurnal Medsos dan Rahmatan Lil’alamin","authors":"None Romeli, Luthfi Ulfa Ni’amah","doi":"10.53678/elmadani.v4i01.1191","DOIUrl":"https://doi.org/10.53678/elmadani.v4i01.1191","url":null,"abstract":"This study seeks to explain Cak Nun's da'wah messages related to social media. The approach used is the theory of critical discourse analysis modeled by Teun A. van Dijk which describes three levels, namely text content, social cognition, and social context. The results of the study explain that Cak Nun invites all people to be wise in using social media and to be able to use social media properly to foster grace for all mankind. This starts with self-applied behavior or attitude of responsibility and awareness in using it so that it can spread benefits to others. Social media can greatly influence humans to obtain thoughts about religion through da'wah content on social media. With this, the use of social media for good can make it one of the tools to compete in terms of goodness to create a harmonious society and one form of creating world peace.","PeriodicalId":483973,"journal":{"name":"El Madani","volume":"7 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-06-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135673164","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-06-16DOI: 10.53678/elmadani.v4i01.1190
Muhamad Ibtissam Han, Muhammad Fatih, Wahab Nur Kadri
Munculnya regulasi pengaturan penggunaan pengeras suara di masjid tampak menimbulkan banyak polemik, khususnya ketika adanya pernyataan dari Ketua Menteri Agama Yaqut Cholil Qoumas. Polemik ini tentu banyak mendapatkan sorotan dari berbagai media berita dengan cara pemberitaan yang sesuai dengan ideologi dan kepentingan media. Setiap teks berita yang terdapat dalam media cetak, maupun online merupakan hasil konstruksi dengan cara membingkai sudut pandang suatu peristiwa. Penelitian ini bertujuan untuk mengetahui konstruksi berita akurat.co mengenai aturan Menteri Agama tentang pengeras suara di masjid. Bagian apa saja yang akan dihilangkan dan ditonjolkan oleh Akurat.co untuk menyampaikan realita berita yang telah dikonstruksikan. Penelitian ini menggunakan paradigma konstruksivisme dengan metode analisis framing media model Zhong Dang Pan dan Gerald M. Kosicki. Model analisis framing ini terbagi dalam empat stuktur analisis, yaitu: struktur suntaksis, struktur skrip, struktur tematik, dan struktur retoris. Penelitian ini menemukan adanya pembingkaian berita yang mengarah pada unsur keberpihakan media akurat.co pada aturan kemenag tentang aturan pengaras suara di masjid. Konstruksi realitas dalam teks berita yang dilakukan oleh media akurat.co dilakukan sebagai usaha untuk mengarahkan opini publik bahwa pernyataan Yaqut Cholil Qoumas sebagai ketua Menteri bukanlah untuk membandingkan suara adzan dan suara gonggongan anjing, namun sebagi permisalan bahwa suara yang keras dapat mengganggu toleransi dalam kehidupan bermasyarakat.
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