Articles
<![CDATA[NETIZEN DALAM KAMPANYE PILPRES RI 2014 ]]>
<![CDATA[Madrah, Muna Yastuti]]>;
<![CDATA[Mubarok, Mubarok]]>
<![CDATA[ Interaksi: Jurnal Ilmu Komunikasi Vol 7, No 1 (2018): June 2018 ]]>
Publisher : <![CDATA[Master of Communication Science Program, Universitas Diponegoro ]]>
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DOI: 10.14710/interaksi.7.1.16-25
<![CDATA[The efforts to involve netizens in disseminating information about the candidates of president and vice president became a significant campaign strategy in the Indonesian’s president election 2014, especially for the beginners and middle-class voters. It is to confirm that the country with experienced a long period of authoritarianism tends to begin the political consciousness by rising awareness in which the community has turned into an active community and full of ideals. The middle class is the appropriate target for political campaign in social media, because of their highly movement in the cyber space. The other reason the new voter (beginners) are also targeted in the social media campaign during the Indonesia’s president election because their frequent access to social media. By using thick description of qualitative methods, the study illustrates how Indonesians netizens play a role in political communication strategy in social media during the campaign period. The future of Indonesia democracy should consider the role of netizens in order to develop ideal political communication strategy. ]]>
<![CDATA[Transmitting the TurÄth: A Portrait of Islamic Tradition in the North Coast of Java in Countering Radicalism ]]>
<![CDATA[Irfan, Agus]]>;
<![CDATA[Makhsun, Toha]]>;
<![CDATA[Mujib, Ahmad]]>;
<![CDATA[Madrah, Muna Yastuti]]>
<![CDATA[ Walisongo: Jurnal Penelitian Sosial Keagamaan Vol 28, No 1 (2020) ]]>
Publisher : <![CDATA[LP2M - Universitas Islam Negeri (UIN) Walisongo ]]>
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DOI: 10.21580/ws.28.1.5562
<![CDATA[This article discusses one of the important Islamic traditions in the coastal areas of Central Java, Indonesia, where the majority of Muslims receive moral teachings through the recitation of turÄth from the local islamic clerics, known as Kiai. This form of Islamic tradition is represented by Pengajian Ahad Pagi in Semarang and Jamaah Muji Nabi (often abbreviated as Jamuna) in Demak Regency. Examining religious movements through a phenomenological approach, this study found that in delivering the religious materials both Pengajian Ahad Pagi and Jamaah Muji Nabi use the transmission method. Such an approach emphasizes the aspect of narration, in which the Kiai reads one of the turÄth (classical Islamic books), interprets it word by word, and then explains it comprehensively. Besides, the educational style delivered by the Kiai in the two said turÄth-based teachings emphasized the aspect of Sufism that involved sense. It stands to reason that the congregation feels motivated, both in terms of religious knowledge and morals, and is possibly not trapped in a binary mindset seeing religious issues in black and white as framed by the radical groups. The findings of this study indicate that Pengajian Ahad Pagi and Jamaah Muji Nabi found the continuity of their vision and initial idea in response to the culture and life of the surrounding community.]]>
<![CDATA[Dialectics of Transnational Mobility, Class, and Cultural Intermediary among Indonesian Migrant Worker-Students in South Korea ]]>
<![CDATA[Madrah, Muna Yastuti]]>;
<![CDATA[Suharko, Suharko]]>;
<![CDATA[Sartika, Diana Dewi]]>
<![CDATA[ JSW (Jurnal Sosiologi Walisongo) Vol 5, No 1 (2021) ]]>
Publisher : <![CDATA[Fakultas Ilmu Sosial dan Ilmu Politik UIN Walisongo Semarang ]]>
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DOI: 10.21580/jsw.2021.5.1.6842
<![CDATA[Cosmopolitanism among migrant workers may present as the result of interpretations between transnational mobility, class, and cultural intermediary. Applying the ethnographic method this research was carried out during 2018-2019, which took Indonesian migrant worker-students aged 20-35 years in South Korea as informants. Travel and immigration, and higher education experiences have left Indonesian migrant workers at work in any places both in and out of campus areas. These practices show that the broader social, cultural, and individual agendas are one way of recognizing a new cosmopolitanism. There are two factors that influence the cosmopolitanism process of Indonesian migrant workers; first, the transnational migration process. Second, the process of cultural intermediation in universities. This study reveals significant differences in how Indonesian migrant workers respond to the possibilities and opportunities of transnational mobility, from developing the cultural acceptance skills needed in their life trajectories for building network relationships with other transnational actors. Higher education for migrant workers has introduced another form of work, namely cultural intermediation, which can be seen as a cosmopolitan process._________The original draft of this article has been presented on the International Conference on Language, Linguistics, and Literature (COLALITE) UNSOED, 2020.]]>
<![CDATA[PANDEMIK DALAM MASYARAKAT RISIKO ]]>
<![CDATA[Madrah, Muna Yastuti]]>;
<![CDATA[Muna, Nailil]]>;
<![CDATA[Tulab, Tali]]>
<![CDATA[ Wahana Akademika: Jurnal Studi Islam dan Sosial Vol 8, No 1 (2021): Vol. 8, No. 1, April 2021 ]]>
Publisher : <![CDATA[Kopertais Wilayah X Jawa Tengah ]]>
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DOI: 10.21580/wa.v8i1.6581
<![CDATA[Pandemik CoVID-19 menjadi bencana global, membawa dampak tidak hanya bagi kesehatan dunia, namun semua aspek kehidupan seperti, sosial, ekonomi, politik dan budaya, agama dan pendidikan. Hal ini menunjukkan masyarakat berada dalam situasi yang penuh risiko. Ancaman-ancaman massal seperti serangan teroris, penyebaran virus, bencana alam dan bencana lainnya akan membahayakan penduduk dunia yang tingkat mobilitas dan konektivitasnya semakin tinggi. Maka diperlukan perhatian yang cukup besar untuk teori persepsi risiko dan peran persepsi risiko dalam pengambilan keputusan. Situasi saat ini memperlihatkan bahwa umat Muslim telah berada pada era masyarakat risiko. Hal ini tidak serta merta berarti bahwa semua semua aspek kehidupan berisiko, namun kehidupan akan selalu diwarnai oleh berbagai risiko yang akan mempengaruhi proses di masyarakat. Artikel ini mencoba menganalisa konteks sosial masyarakat Muslim modern dengan perspektif sosiologi masyarakat berisiko khususnya pada masa pandemik CoVID-19. Pandemi Covid-19 juga memperlihatkan bahwa sesungguhnya Negara-negara tidak siap, nampak pada sulitnya Negara mengontrol disiplin dan tanggung jawab masyarakat, yang semakin menunjukkan ketidaksiapan dalam menghadapi masyarakat berisiko. Dalam hal ini dibutuhkan tidak hanya tata kelola publik yang baik namun juga tata kelola risiko di tengah kompleksitas masyarakat dinamis.]]>
<![CDATA[Migrant Workers as Cultural Intermediaries ]]>
<![CDATA[Madrah, Muna Yastuti]]>;
<![CDATA[Suharko, Suharko]]>
<![CDATA[ Komunitas Vol 11, No 1 (2019): March 2019 ]]>
Publisher : <![CDATA[Universitas Negeri Semarang ]]>
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DOI: 10.15294/komunitas.v11i1.18206
<![CDATA[This article aims at proposing an analysis formula on how the mechanism of cultural intermediaries done by Indonesian migrant worker student. The subject of this study were Indonesia migrant worker students in Korea undertaking higher education while under the contract as migrant workers. Various previous research on migrant workers mostly put them as "those who are powerless or unskilled." The emergence of these migrant worker students reflects that there is a change in values in viewing immaterial consumption by migrant workers. There is a kind of trendsetter (role model) that might influence them to enter the university as well as mediate new culture to other migrant workers. In this context, they are mediating the importance of having a higher education. Cultural intermediaries have an important role in creating a new social class. Many research reported, those involved in the work of cultural intermediaries include music critics, fashion directors, bloggers, stylists, advertisers, brand agents- refer to a certain social class. However, there has not been much research on intermediary work carried out by migrant workers. This study conveys a new perspective placing migrant workers as actors involved in mediating "cultural products" and consumption of "tastes" of consumers.]]>
<![CDATA[Mosques as Dangerous Places: Media Framing of Mosques During the COVID-19 Pandemic ]]>
<![CDATA[Mukhijab, Mukhijab]]>;
<![CDATA[Madrah, Muna Yastuti]]>;
<![CDATA[Tampubolon, Reynold Timothy]]>
<![CDATA[ Jurnal Community Vol 9, No 2 (2023) ]]>
Publisher : <![CDATA[Prodi Sosiologi FISIP Universitas Teuku Umar ]]>
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DOI: 10.35308/jcpds.v9i2.7137
<![CDATA[Penelitian ini mengkaji artikel berita dari media tentang pemberitaan masjid pada masa pandemi Covid-19. Pembacaan dari kajian tersebut dilakukan secara tekstual (deskriptif) dalam konteks ekonomi politik. Penelitian ini menggunakan metode analisis framing yang fokus menganalisis bagaimana media mengkonstruksi masjid selama implementasi kebijakan penutupan masjid. Hasil dari penelitian ini menunjukkan bahwa Kompas.com dan NU.or.id meriwayatkan penutupan masjid secara konservatif dan bahwa kebijakan pemerintah untuk menutup sementara masjid dari aktivitas ibadah umat Islam merupakan suatu keharusan yang tidak dapat ditentang oleh umat Islam. Sedangkan Republika.co.id dan Suaramuhammadiyah. Id terbingkai dalam narasi kritis bahwa penutupan masjid merupakan kebijakan pemerintah yang tidak konsisten dan diskriminatif. Analisis pada kajian ini meliputi politik redaksional media dalam pemberitaan masjid pada masa Pelaksanaan Pembatasan Kegiatan Masyarakat (PPKM). Kajian difokuskan pada Kompas Online, Republika Online, NU Online, dan Suaramuhammadiyah Online. Kepentingan bisnis media dapat membingkai ideologi media dan politik serta salah dalam menggambarkan kontribusi konstruktif umat Islam untuk memerangi COVID-19.]]>
<![CDATA[The Mother's Role in Building Children's Intelligence Using Social Media ]]>
<![CDATA[Musofiana, Ida]]>;
<![CDATA[Madrah, Muna Yastuti]]>;
<![CDATA[Laksana, Andri Winjaya]]>
<![CDATA[ International Journal of Law Society Services Vol 3, No 2 (2023): International Journal of Law Society Services ]]>
Publisher : <![CDATA[LAW FACULTY UNISSULA ]]>
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DOI: 10.26532/ijlss.v3i2.32547
<![CDATA[Social media is a collection of internet-based applications based on web 2.0 ideology and technology to enable the creation and exchange of content by its users. The impacts arising from the covid-19 pandemic have affected all aspects, including legal, social, educational, etc. Like online schools, children often use cell phones to teach and understand that cell phones used to use social media should be intelligent and wise. This study uses sociological juridical research methods by going directly to the field to determine the actual conditions. This study indicates that mothers have difficulty understanding the importance of being intelligent and wise in using social media because if they are not wise and intelligent, it can cause new problems, not only social problems but also legal problems. The government has issued Law concerning Electronic Information and Transactions. It regulates various things to protect against the misuse of electronic information flows.]]>
<![CDATA[Exploring Cultural Conflict Resolution through Face Negotiation Theory in the Indonesian Film ‘Tarung Sarung’ ]]>
<![CDATA[Adnjani, Made Dwi]]>;
<![CDATA[Madrah, Muna Yastuti]]>;
<![CDATA[Mujib, Ahmad]]>
<![CDATA[ Jurnal The Messenger Vol. 15 No. 3 (2023): September-December ]]>
Publisher : <![CDATA[Universitas Semarang ]]>
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DOI: 10.26623/themessenger.v15i3.7434
<![CDATA[Introduction: This study examines Islamic values and intercultural communication through the lens of Face Negotiation Theory (FNT) in the film ‘Tarung Sarung’ (‘Sarong Fighting’). As a medium of communication, film delivers embedded messages that influence audience perceptions and emotions. ‘Tarung Sarung’ reflects societal realities and conveys messages that foster understanding across cultures. Indonesia's cultural diversity often leads to conflicts rooted in stereotypes, highlighting the need for cultural approaches to conflict resolution. Methods: This study employed a qualitative descriptive approach to explore how cultural values and communication strategies are portrayed in the film ‘Tarung Sarung.’ The research design included textual and visual analysis of selected scenes and dialogues reflecting intercultural communication and conflict resolution. Stella Ting-Toomey’s Face Negotiation Theory (FNT) was applied to interpret key themes such as individualism versus collectivism and face concerns. Findings: The analysis reveals that the film illustrates how cultural values shape individuals' approaches to conflict resolution. Through its characters, the film demonstrates how intercultural strategies are influenced by cultural backgrounds, emphasizing the importance of understanding cultural differences. Originality: The study contributes novel insights by applying FNT to analyze ‘Tarung Sarung,’ showcasing its depiction of Islamic values and intercultural communication in media. It underscores the role of film as a medium for fostering cross-cultural understanding.]]>
<![CDATA[IMPLEMENTATION OF AL-GHAZALI’S ISLAMIC EDUCATION PHILOSOPHY IN THE MODERN ERA ]]>
<![CDATA[Muflihin, Ahmad]]>;
<![CDATA[Madrah, Muna Yastuti]]>
<![CDATA[ Al-Fikri: Jurnal Studi dan Penelitian Pendidikan Islam Vol 2, No 1 (2019): Kepemimpinan dalam Pendidikan Islam ]]>
Publisher : <![CDATA[Universitas Islam Sultan Agung ]]>
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DOI: 10.30659/jspi.v2i1.4012
<![CDATA[ABSTRACTPhilosophy and education are two things that cannot be separated. Philosophy is the basic foundation or direction for achieving the implementation and goals of education. Education aims to shape human beings in achieving complete humanity. Even Islam offers a concept of human beings, namely the prototype of humans who carry out their duties as khalifatullah fil ardh; humans who not only have intellectual intelligence (IQ), but also spiritual (SQ) and emotional intelligence (EQ). The problems that arise, complaints about the increasingly widespread individualist, materialist, and pragmatic nature of the community are allegedly because the modern education system ignores the basics of the value of education and only pursues material benefits. This article offers a solution to answer the challenges of education in the modern era which refers to the philosophical value of education. Especially the concept of the philosophy of Islamic education taught by al-Ghazali. In his education philosophy, al-Ghazali did not recognize the separation between religious education and general education without linking of them. There is no aqliyah term without including syar'iyyah. Cognitive aspects are not developed without involving affective and psychomotor aspects at once. Because faith, knowledge, and charity always go side by side. Keywords: Philosophy, al-Ghazali, Education, Modern Era, Islamic Education]]>
<![CDATA[Implementasi Hukuman Pendidikan dalam Penerapan Disiplin di Pondok Insan Mulia Maburai ]]>
<![CDATA[Musayyifi, Khalif]]>;
<![CDATA[Madrah, Muna Yastuti]]>
<![CDATA[ Al-Fikri: Jurnal Studi dan Penelitian Pendidikan Islam Vol 5, No 2 (2022): Pendidikan Islam dalam Konteks Multikultural ]]>
Publisher : <![CDATA[Universitas Islam Sultan Agung ]]>
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DOI: 10.30659/jspi.5.2.117-130
<![CDATA[This paper discusses how the implementation of educational punishment in applying discipline at the Insan Mulia Mandiri Islamic Boarding School. Various problems occur in educational institutions, especially in Islamic boarding schools due to corporal punishment in enforcing discipline which can result in revenge when they become seniors or administrators of the Islamic boarding school. The application of discipline in Islamic boarding schools is very important because Islamic boarding schools are a means in the process of forming and fostering the morals of students and developing the self-potential of students with the aim of creating superior generations with good morals, intellect, and trustworthiness. This study uses a type of field research that is qualitative. Data collection was carried out by observation, interview and documentation techniques. Sources of data in this study were 2 administrators for caring for students and 3 students. The results showed that the implementation of educational punishment at the Insan Mulia Mandiri Islamic Boarding School was divided into 3 levels. Minor disciplinary violations, moderate disciplinary violations, and serious disciplinary violations. Punishments given to students according to the violations committed. After the educational punishment was applied, the students were more active and obedient to the existing discipline. Although there are obstacles faced, namely within 2 weeks there are students who violate the rules. Meanwhile, students who receive education punishment do not hold grudges, can even increase their knowledge, read the Al-Qur'an more fluently, get more Al-Qur'an memorization, can know how to farm and raise fish. So the implementation of this educational punishment is very effective in implementing the discipline of the students of the Insan Mulia Mandiri Islamic Boarding School]]>
