M. Irpan, S. Sanusi, Didi Susanto
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摘要

Sheikh Muhammad Arsyad al-Banjari在班贾尔苏丹国的政治传播研究源于他对当时班贾尔苏丹的贡献。其中;皇家律师的成立,应班贾尔苏丹的要求,萨比尔·穆塔丁的Kitab写了一本关于马来语崇拜斗争的书,司法机构(karakatan qadhi机构),灌溉的制造。本研究旨在找出和分析班贾尔苏丹国的政治传播途径,政治传播模式拿督Kalampayan,以及拿督Kalampayan政治传播模式在南婆罗洲政党中的应用。研究人员使用案例研究方法的定性方法。主要资料和次要资料的资料来源为14(14)名举报人。本研究取得了成果;首先,班贾尔在18世纪以拿督·卡拉姆帕扬(Datuk Kalampayan)为代表的政治传播理论在19世纪得到了强化;其次,班贾尔继承了拿督·卡拉姆帕扬的政治传播模式,为传播学的发展做出了贡献;第三,拿督Kalampayan的传播模式价值在南婆罗洲政党中的应用变得至关重要,包括加强作为社会,民族和国家生活基础的信仰的坚定。以知识和博爱提升自我,始终和谐共存。不要对政府进行正面批评,而是为政府的利益祈祷。
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Komunikasi Politik Bilhikmah Datuk Kalampayan Dan Relevansinya Dewasa Ini
The Political Communication Research of Sheikh Muhammad Arsyad al-Banjari in the Sultanate of Banjar originated from his work that contributed to the sultan of Banjar at that time. among them; the formation of the crown counsel, the writing of the Kitab of Sabil al-Muhtaddin at the request of the Sultan of Banjar made a book on the fight of Malay-language worship, the judicial institution (the institution of karakatan qadhi), the manufacture of irrigation. This research aims to find out and analyze the approach of political communication Datuk Kalampayanin the sultanate of Banjar, the political communication model Datuk Kalampayan, and the application of the Datuk Kalampayan political communication model to political parties in South Borneo. Researchers use qualitative methods with a case study approach. Data sources from primary data and secondary data were 14 (fourteen) informants. The results of this research obtained findings; First, the political communication carried out by Sheikh Muhammad Arsyad al-Banjari known as Datuk Kalampayanin the 18th century turned out to strengthen the theory of Symbolic Intractional Communication Mean in the 19th century, Secondly, Datuk Kalampayan's political communication model was followed by Banjar contributing to the discipline of communication;  Third, the application of the value of Datuk Kalampayan's communication model value to political parties in South Borneo became crucial including Strengthening the firmness of faith as the foundation of life in society, nation and state. Upgrading oneself with knowledge and charity, by consistently coexisting in harmony. Not doing a frontal critique of the government, and praying for good to the government towards the benefits of mashallah.  
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审稿时长
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