Articles
<![CDATA[PERILAKU KOMUNIKASI ORANG BUGIS DARI PERSPEKTIF ISLAM ]]>
<![CDATA[Rustan, Ahmad]]>;
<![CDATA[Cangara, Hafied]]>
<![CDATA[ KAREBA : Jurnal Ilmu Komunikasi Vol.1 No.1 Januari - Maret 2011 ]]>
Publisher : <![CDATA[KAREBA : Jurnal Ilmu Komunikasi ]]>
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<![CDATA[Abstract The ability of Buginese in placing them selves among multicultural society represnts a phenomenon with different ethnics. Generally, the community was easily welcome any time and any where they come. The reality of the role of Buginese have attracted a lot of attention and research with includes communication behavior, as a focus of this research. The aims of this research are studying about communication principles as the identity of Buginese, and analyzing the concept based on the Islamic doctrine which has influenced the Buginese communication attitude and behavior among human being. Since the Buginese adopted Islamic religion in 16 century, Islam has become the new spirit for pangngadderrng (mores) as Buginese value system which governs in behavior in the society, including their communication behavior. Therefore, Buginese in communicating are opened to others with the principles basic.Abstrak Orang Bugis memiliki kemampuan untuk menempatkan diri dan hidup bersama dalam masyarakat multikultur. Ia menjadi komunitas yang mudah diterima oleh etnik lain kapan dan dimana saja. Kenyataan ini membuat sikap dan perilaku orang Bugis selalu menarik banyak perhatian untuk diteliti, termasuk perilaku komunikasinya yang menjadi fokus dalam studi ini. Penelitian ini dimaksudkan untuk mempelajari tentang perilaku komunikasi orang Bugis menjurut ajaran Islam. Metode yang digunakan dalam penelitian adalah deskriptif kualitatif dengan melakukan wawancara mendalam terhadap sejumlah informan dan pengkajian literature atau dokumentasi tertulis yang telah ada. Hasil penelitian ini menunjukkan bahwa orang Bugis dalam berkomunikasi memiliki perilaku dengan prinsip; salig menghargai (sipakatau), saling menyanyangi (siammesei), kekeluargaan (siasseajingeng), jujur (lempu), tegas (getteng), berani (warani), dan berkata benar (ada tongeng). Prinsip-prinsip tersebut sesuai dengan ajaran Islam yang telah mereka terima sebagai agama sejak abad 16, kemudian mereka selaraskan dalam praktik bertutur kata dan bermasyarakat. ]]>
<![CDATA[Kompromi Islam dan Adat pada Praktik Keagamaan Muslim Bugis di Sulawesi Selatan ]]>
<![CDATA[Jubba, Hasse]]>;
<![CDATA[Rustan, Ahmad Sultra]]>;
<![CDATA[Juhansar, Juhansar]]>
<![CDATA[ JSW (Jurnal Sosiologi Walisongo) Vol 2, No 2 (2018) ]]>
Publisher : <![CDATA[Fakultas Ilmu Sosial dan Ilmu Politik UIN Walisongo Semarang ]]>
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DOI: 10.21580/jsw.2018.2.2.2865
<![CDATA[This article explores the form of compromise between Islam and local tradition (adat) in the religious practices of Muslims in Bugis community in South Sulawesi. Islam is an integral part of Bugis lives and is positioned as the main reference so that it encourages Bugis community members to become more fanatic than others. However, in some cases, it is not uncommon for religious practices that have traditional nuances. In fact, the local tradition is in a position that exceeds the role of religion as reflected in the celebration of Islamic holidays. This condition allows the attraction between religion and local tradition to occur in the practice of everyday life of the Bugis community. The question is at what level do conflicts and compromises occur between local tradition and religion among the Bugis community? To answer this question, an investigation was carried out using qualitative methods that put forward and applying the techniques of participant observation and literature study. The results show that points of compromise were discovered where religion and local tradition complemented each other. The tendency to compromise Islam and local tradition is motivated by not only the low understanding of religion itself but also the desire to maintain the ancestral local traditions that have been practiced for a long time in their community. The compromise of Islam and local tradition in religious practices have resulted in the escape of their respective positions, and it makes the role of religion tends to weaken.]]>
<![CDATA[Kompromi Islam dan Adat pada Praktik Keagamaan Muslim Bugis di Sulawesi Selatan ]]>
<![CDATA[Jubba, Hasse]]>;
<![CDATA[Rustan, Ahmad Sultra]]>;
<![CDATA[Juhansar, Juhansar]]>
<![CDATA[ JSW (Jurnal Sosiologi Walisongo) Vol 2, No 2 (2018) ]]>
Publisher : <![CDATA[Fakultas Ilmu Sosial dan Ilmu Politik UIN Walisongo Semarang ]]>
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DOI: 10.21580/jsw.2018.2.2.2865
<![CDATA[This article explores the form of compromise between Islam and local tradition (adat) in the religious practices of Muslims in Bugis community in South Sulawesi. Islam is an integral part of Bugis lives and is positioned as the main reference so that it encourages Bugis community members to become more fanatic than others. However, in some cases, it is not uncommon for religious practices that have traditional nuances. In fact, the local tradition is in a position that exceeds the role of religion as reflected in the celebration of Islamic holidays. This condition allows the attraction between religion and local tradition to occur in the practice of everyday life of the Bugis community. The question is at what level do conflicts and compromises occur between local tradition and religion among the Bugis community? To answer this question, an investigation was carried out using qualitative methods that put forward and applying the techniques of participant observation and literature study. The results show that points of compromise were discovered where religion and local tradition complemented each other. The tendency to compromise Islam and local tradition is motivated by not only the low understanding of religion itself but also the desire to maintain the ancestral local traditions that have been practiced for a long time in their community. The compromise of Islam and local tradition in religious practices have resulted in the escape of their respective positions, and it makes the role of religion tends to weaken.]]>
<![CDATA[Kompromi Islam dan Adat pada Praktik Keagamaan Muslim Bugis di Sulawesi Selatan ]]>
<![CDATA[Hasse Jubba]]>;
<![CDATA[Ahmad Sultra Rustan]]>;
<![CDATA[Juhansar Juhansar]]>
<![CDATA[ JSW (Jurnal Sosiologi Walisongo) Vol 2, No 2 (2018) ]]>
Publisher : <![CDATA[Faculty of Social and Political Sciences - UIN Walisongo Semarang ]]>
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DOI: 10.21580/jsw.2018.2.2.2865
<![CDATA[This article explores the form of compromise between Islam and local tradition (adat) in the religious practices of Muslims in Bugis community in South Sulawesi. Islam is an integral part of Bugis lives and is positioned as the main reference so that it encourages Bugis community members to become more fanatic than others. However, in some cases, it is not uncommon for religious practices that have traditional nuances. In fact, the local tradition is in a position that exceeds the role of religion as reflected in the celebration of Islamic holidays. This condition allows the attraction between religion and local tradition to occur in the practice of everyday life of the Bugis community. The question is at what level do conflicts and compromises occur between local tradition and religion among the Bugis community? To answer this question, an investigation was carried out using qualitative methods that put forward and applying the techniques of participant observation and literature study. The results show that points of compromise were discovered where religion and local tradition complemented each other. The tendency to compromise Islam and local tradition is motivated by not only the low understanding of religion itself but also the desire to maintain the ancestral local traditions that have been practiced for a long time in their community. The compromise of Islam and local tradition in religious practices have resulted in the escape of their respective positions, and it makes the role of religion tends to weaken.]]>
<![CDATA[PENGARUH KEMAMPUAN KOMUNIKASI KETUA MAJELIS TAKLIM TERHADAP EFEKTIVITAS DAKWAH PADA MAJELIS TAKLIM DI KECAMATAN RAPPOCINI KOTA MAKASSAR ]]>
<![CDATA[Ahmad Sultra]]>
<![CDATA[ Jurnal Al-Khitabah Vol 2 No 1 (2015): Jurnal Al Kitabah ]]>
Publisher : <![CDATA[Jurnal Al-Khitabah ]]>
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<![CDATA[Keberadaan Majelis Taklim sebagai lembaga dakwah tidak lepas dari fungsi dan perannya dalam manipestasi Islam merupakan agama dakwah. Tidak dapat dipungkiri bahwa Islam dapat tersebar di seluruh penjuru dunia, dipahami, dipeluk dan diamalkan oleh manusia dari berbagai suku dan bangsa adalah karena dakwah. Kompetensi komunikasi Ketua Majelis Taklim di Kecamatan Rappocini Kota Makassar, tergolong pada kategori sedang atau cukup baik. Ketua Majelis Taklim terlaksana cukup baik karena adanya perencanan Ketua Majelis Taklim , pelaksanaan Ketua Majelis Taklim , evaluasi dan tindak lanjut.]]>
<![CDATA[MODEL PENGELOLAAN TBM BUDAYA PADA KOMUNITAS MASYARAKAT KEAMMATOAAN DI WILAYAH “ILALANG EMBAYYA” DESA TANATOA KECAMATAN KAJANG KABUPATEN BULUKUMBA ]]>
<![CDATA[Ahmad Rustan]]>
<![CDATA[ Jurnal Al-Khitabah Vol 3 No 3 (2017) ]]>
Publisher : <![CDATA[Jurnal Al-Khitabah ]]>
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<![CDATA[Penelitian ini berjudul model pengelolaan TBM budaya pada komunitas masyarakatkeammatoaan di wilayah “Ilalang Embayya” Desa Tanatoa Kecamatan Kajang KabupatenBulukumba. Penelitian ini bertujuan untuk melahirkan Model TBM Budaya” danTerbentuknya TBM budaya kreatif pada masyarakat komunitas adat Tertingal sertaTerciptanya Gerakan Indonesi Membaca (GIM) pada masyarakat adat suku Kajang.Penelitian ini menggunakan metode Research & Development (Penelitian danPengembangan). Teknik pengumpulan data menggunakan pedoman observasi, pedomanwawancara, serta dokumentasi. Sementara analisis data yang digunakan adalah data yangsudah terkumpul akan dianalisis dengan menggunakan analisis deskrpitif kualitatif dankuantitatif. Hasil penelitian ini menunjukkan (1) proses Pengelolaan TBM Budaya Pasang,efektif untuk diterapkan pada warga masyarakat yang bermukim di kawasan ilalang embayya.Hal itu disebabkan karena model TBM ini sangat relevan dengan upaya untukmemberdayakan masyarakat (think globally act lokally). Di samping itu dalampengelolaannya menggunakan prinsip-prinsip kepemimpinan Ammatowa dalam memimpinwarganya. (2) Motivasi warga ilalang embayya dalam penyelenggaraan program TBM tinggi,hal itu ditunjukkan dari keterlibatan warga dalam menyiapkan sarana dan prasarana TBM.Motivasi ini juga disebabkan oleh prinsip kegotong-royongan yang tetap terpelihara dalamkehidupan masyarakatImplikasi dari penelitian ini adalah: model TBM berbasis budaya pasang pada ujicobakonseptual terbukti efektif, terlaksana/dapat dilaksanakan dengan baik karena sesuai budaya,situasi dan kondisi serta kebutuhan masyarakat dan sudah menarik meskipun masih perludiujicoba lebih luas melalui ujicoba operasional.]]>
<![CDATA[PERILAKU KOMUNIKASI ORANG BUGIS DARI PERSPEKTIF ISLAM ]]>
<![CDATA[Ahmad Rustan]]>;
<![CDATA[Hafied Cangara]]>
<![CDATA[ KAREBA : Jurnal Ilmu Komunikasi Vol.1 No.1 Januari - Maret 2011 ]]>
Publisher : <![CDATA[Fakultas Ilmu Sosial dan Ilmu Politik Universitas Hasanuddin ]]>
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DOI: 10.31947/kjik.v1i1.373
<![CDATA[Abstract The ability of Buginese in placing them selves among multicultural society represnts a phenomenon with different ethnics. Generally, the community was easily welcome any time and any where they come. The reality of the role of Buginese have attracted a lot of attention and research with includes communication behavior, as a focus of this research. The aims of this research are studying about communication principles as the identity of Buginese, and analyzing the concept based on the Islamic doctrine which has influenced the Buginese communication attitude and behavior among human being. Since the Buginese adopted Islamic religion in 16 century, Islam has become the new spirit for pangngadderrng (mores) as Buginese value system which governs in behavior in the society, including their communication behavior. Therefore, Buginese in communicating are opened to others with the principles basic.Abstrak Orang Bugis memiliki kemampuan untuk menempatkan diri dan hidup bersama dalam masyarakat multikultur. Ia menjadi komunitas yang mudah diterima oleh etnik lain kapan dan dimana saja. Kenyataan ini membuat sikap dan perilaku orang Bugis selalu menarik banyak perhatian untuk diteliti, termasuk perilaku komunikasinya yang menjadi fokus dalam studi ini. Penelitian ini dimaksudkan untuk mempelajari tentang perilaku komunikasi orang Bugis menjurut ajaran Islam. Metode yang digunakan dalam penelitian adalah deskriptif kualitatif dengan melakukan wawancara mendalam terhadap sejumlah informan dan pengkajian literature atau dokumentasi tertulis yang telah ada. Hasil penelitian ini menunjukkan bahwa orang Bugis dalam berkomunikasi memiliki perilaku dengan prinsip; salig menghargai (sipakatau), saling menyanyangi (siammesei), kekeluargaan (siasseajingeng), jujur (lempu), tegas (getteng), berani (warani), dan berkata benar (ada tongeng). Prinsip-prinsip tersebut sesuai dengan ajaran Islam yang telah mereka terima sebagai agama sejak abad 16, kemudian mereka selaraskan dalam praktik bertutur kata dan bermasyarakat. ]]>
<![CDATA[MENJALIN HUBUNGAN (RELATION) DALAM PERSPEKTIF KOMUNIKASI EFEKTIF ]]>
<![CDATA[Ahmad S Rustan]]>
<![CDATA[ KOMUNIDA : Media Komunikasi dan Dakwah Vol 5 No 1 (2015): Komunida : Media Komunikasi dan Dakwah ]]>
Publisher : <![CDATA[Fakultas Ushuluddin, Adab, dan Dakwah IAIN Parepare ]]>
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DOI: 10.35905/komunida.v5i1.80
<![CDATA[Human impossible to survive in a world without the involvement of communication. In communicating with others, in addition to exchange messages with each other also build relationships with one another. The relationship developed by someone who acts as a communicator, determine the success of a communication. otherwise if the braid relations can not be achieved with both, then communication is built will fail. Similarly, a mistake to interpret the symbols of other people especially other ethnic groups can lead to conflict. For that, a communicator is required to have the ability to interpret the various symbols are attached to the komunikannya or audience.]]>
<![CDATA[MEMPERBAIKI DISTORSI PERSEPSI INTERPERSONAL ]]>
<![CDATA[Ahmad Sultra Rustan]]>
<![CDATA[ KOMUNIDA : Media Komunikasi dan Dakwah Vol 7 No 1 (2017): Komunida : Media Komunikasi dan Dakwah ]]>
Publisher : <![CDATA[Fakultas Ushuluddin, Adab, dan Dakwah IAIN Parepare ]]>
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DOI: 10.35905/komunida.v7i1.465
<![CDATA[Perception refers to the process by which we are aware of the stimulus that is about the sensory device and takes place at three stages: the stimulus of the sense device occurs, the stimulus is arranged, the stimulus is interpreted and evaluated. Perception distortion often occurs because the level of sensory accuracy has potential obstacles such as narrow thinking, stereotypes, and lack of cultural sensitivity. Performing perceptions of others is also complicated by the dynamic nature of humans in providing verbal and non-verbal clues. Perception has an influence on the quality of communication, because perception is an evaluation of information received and the basis in the process of establishing messages and relationships. Therefore, the improvement of perception accuracy can be done through (1) improving interpersonal attractiveness (2) communication style implementation in reducing uncertainty, (3) attribution process, (4) performing interpersonal confirmation.]]>
<![CDATA[PENGARUH FOTO SELFIE TERHADAP KONSEP DIRI (STUDI KASUS MAHASISWA JURUSAN DAKWAH DAN KOMUNIKASI STAIN PAREPARE) ]]>
<![CDATA[Fitriani Fitriani]]>;
<![CDATA[Ahmad Sultra Rustan]]>;
<![CDATA[Zulfah Zulfah]]>
<![CDATA[ KOMUNIDA : Media Komunikasi dan Dakwah Vol 7 No 2 (2017): Komunida : Media Komunikasi dan Dakwah ]]>
Publisher : <![CDATA[Fakultas Ushuluddin, Adab, dan Dakwah IAIN Parepare ]]>
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DOI: 10.35905/komunida.v7i2.479
<![CDATA[This study uses a quantitative approach to instrument design quantitative correlation. The data collection techniques used in this study is a questionnaire. Data analysis technique used is descriptive and inferential statistical analysis. The theory used in this research is the theory of symbolic interaction, attribution theory and the theory of self-discloser. This is evidenced by analyzing data obtained from the results of a questionnaire of 100 respondents. The results obtained concerning the interpretation of data management value 0,0778≥ rtabel rhitung = 0.195. At the significant level of 5% then the alternative hypothesis is accepted]]>
