Articles
<![CDATA[Da’wah and Strengthening the Understanding of Religious Moderation at Islamic Universities ]]>
<![CDATA[Aslati Aslati]]>;
<![CDATA[Eko Saputra]]>;
<![CDATA[Masduki Masduki]]>;
<![CDATA[Dony Arung Triantoro]]>;
<![CDATA[Silawati Silawati]]>
<![CDATA[ Jurnal Dakwah Risalah Vol 33, No 2 (2022): December 2022 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sultan Syarif Kasim Riau ]]>
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DOI: 10.24014/jdr.v33i2.20521
<![CDATA[Departing from previous studies, which found that colleges were one of the locus for sowing intolerant, extreme, and radical religious views, this article examines the strengthening of moderate religious beliefs at Islamic universities in Riau Province, Indonesia. By taking case studies at three universities, namely the State Islamic University of Sultan Syarif Kasim of Riau, State Islamic College of Bengkalis, and Hubbul Wathan Islamic College of Duri. This article finds that the strengthening of the notion of religious moderation at the Islamic tertiary level has been manifested in many policies such as outreach, involving lecturers in some training, including religious moderation material as one of the college entrance test criteria for new students, and making religious moderation the theme of Real Work Lectures for students. This finding shows that Islamic tertiary institutions are not passive towards exposure to intolerance and radicalism but instead take up resistance to many policies. At the same time, this becomes a new da'wah activity for tertiary institutions in Riau.]]>
<![CDATA[USTAZ YOUTUBE: USTAZ ABDUL SOMAD AND THE DYNAMICS OF CHANGING RELIGIOUS AUTHORITIES ]]>
<![CDATA[Dony Arung Triantoro]]>
<![CDATA[ Penamas Vol 33 No 2 (2020): Volume 33, Nomor 2, Juli-Desember 2020 ]]>
Publisher : <![CDATA[Balai Penelitian dan Pengembangan Agama Jakarta ]]>
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DOI: 10.31330/penamas.v33i2.405
<![CDATA[Artikel ini mengkaji tentang dinamika perubahan otoritas keagamaan utamanya pada Ustaz Abdul Somad yang ceramahnya banyak diunggah melalui Youtube. Kajian ini penting dilakukan karena Youtube tidak hanya berperan sebagai media dakwah kontemporer, tetapi juga sarana untuk membangun dan menguatkan otoritas keagamaan tradisional. Pertanyaan-pertanyaan yang akan dijawab di dalam artikel ini di antaranya: Pertama, apa saja wacana yang menginisiasi kemunculan ustaz Youtube di Indonesia? Kedua, seperti apa dinamika perubahan otoritas keagamaan yang berlangsung melalui Youtube? Ketiga, bagaimana media Youtube mengubah dan menguatkan otoritas keagamaan Ustaz Abdul Somad? Untuk menjawab pertanyaan-pertanyaan ini, peneliti melakukan kerja etnografi online dan komunikasi pribadi dengan audiens Ustaz Abdul Somad. Artikel ini menemukan bahwa ada tiga konsep yang mempengaruhi dinamika perubahan otoritas keagamaan Ustaz Abdul Somad di Youtube di antaranya sifat teknologi Youtube itu sendiri, peran penggemar Ustaz Abdul Somad, dan bentuk-bentuk estetik dalam ceramah Ustaz Abdul Somad.]]>
<![CDATA[THE ROLE OF JOURNALIST ORGANIZATIONS IN IMPROVING THE PROFESSIONALISM AND CREDIBILITY OF JOURNALISTS IN ACEH ]]>
<![CDATA[Anhar Fazri]]>;
<![CDATA[Nurul Bayani]]>;
<![CDATA[Dony Arung Triantoro]]>;
<![CDATA[Jalaluddin]]>
<![CDATA[ Kinesik Vol. 9 No. 3 (2022): December ]]>
Publisher : <![CDATA[Fakultas Ilmu Sosial dan Ilmu Politik Universitas Tadulako ]]>
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DOI: 10.22487/ejk.v9i3.454
<![CDATA[The journalist profession can help the public get information quickly and easily. However, there is public distrust of the circulating news. One of the reasons is the credibility of journalists who are considered by the public to be declining. For journalists, this phenomenon is very paradoxical and not easy. However, like other cities in Indonesia, Aceh already has a journalist organization known as the Indonesian Journalists Association (PWI). Therefore, this study seeks to examine the role of Acehnese journalist organizations in improving journalistic professionalism. To find out how the role of journalist organizations in improving the professionalism of journalists, this study uses a qualitative approach with data collection techniques in the form of interviews and observations. Then the research data were analyzed using social responsibility theory (SR-Theory). Several programs initiated by this organization include training in journalistic code of ethics, professional responsibility for journalism, writing training, reportage training, editing workshops, photographers, videographers, and competency tests for members, as well as journalism socialization to schools in Aceh. On the other hand, the existence of this organization can be a legal protection for journalists.]]>
<![CDATA[DAKWAH DISABILITAS: MAJELIS DA’I MUDA (MDM BULUKUMBA), MEDIA DAN ANAK MUDA ]]>
<![CDATA[Fathayatul Husna]]>;
<![CDATA[Futri Syam]]>;
<![CDATA[Dony Arung Triantoro]]>;
<![CDATA[Raudhatun Nafisah]]>;
<![CDATA[Muhibbul Subhi]]>
<![CDATA[ Jurnal Peurawi: Media Kajian Komunikasi Islam Vol 6, No 1 (2023): Jurnal Peurawi: Media Kajian Komunikasi Islam ]]>
Publisher : <![CDATA[Ar-Raniry State Islamic University, Indonesia ]]>
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DOI: 10.22373/jp.v6i1.17476
<![CDATA[The development of da'wah is increasing, including in South Sulawesi, especially Bulukumba. One of the pioneering da'wah organizations in Bulukumba is the Bulukumba Da'i Muda Council (MDM). Historically, MDM was founded on the desire and belief of the young preachers of Bulukumba to spread Islamic da'wah to all circles in South Sulawesi. There are 3 main targets of MDM in preaching: mothers, street youth and people with disabilities. This article is examined using several concepts, namely identity negotiation and expressing Islam. This study uses a qualitative approach with data collection techniques through in-depth interviews with research informants. The da'wah movement carried out by the Bulukumba Da'I Council (MDM) is inseparable from the portrait of contemporary issues, making youth and disabilities the primary targets for preaching. Da'wah activities among disabled people in South Sulawesi are new da'wah activities. MDM is a pioneer organization in this da'wah. The approach used in preaching is motivational and economical. In contrast, a dynamic approach is used among youths, namely, getting into the youth's habits, such as hanging out on beaches and cafes. These da'wah activities use thematic methods by raising material ranging from the Fiqhi of Worship to studying the interpretation of the Koran.]]>
<![CDATA[Narasi Jilbab dan Realitas Simulakra di Akun Instagram @buttonscarves ]]>
<![CDATA[Putri Maulina]]>;
<![CDATA[Ainal Fitri]]>;
<![CDATA[Dony Arung Triantoro]]>
<![CDATA[ Jurnal Komunikasi Global Vol 12, No 1 (2023) ]]>
Publisher : <![CDATA[Program Studi Ilmu Komunikasi FISIP Universitas Syiah Kuala ]]>
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DOI: 10.24815/jkg.v12i1.31232
<![CDATA[Buttonscarves menjadi brand fashion jilbab yang menargetkan perempuan muslim dengan kelas sosial menengah ke atas sebagai konsumennya. Melalui akun Instagram @buttonscarves, produsen fashion jilbab ini berupaya menarik perhatian konsumen dengan menciptakan beragam narasi sehingga terciptanya realitas-realitas tertentu. Penelitian ini bertujuan untuk menelaah bagaimana realitas perempuan muslim dan jilbab diciptakan dalam narasi Buttonscarves di akun Instagram @buttonscarves. Peneliti juga menggunakan sudut pandang Baudrillard tentang Simulakra dan Hiperrealitas. Peneliti menggunakan pendekatan kualitatif dan metode analisis semiotika Jean Barudrillard terhadap sembilan teks berupa video dan foto yang ada di akun tersebut di sepanjang tahun 2022. Temuan dalam penelitian ini menunjukkan bahwa Instagram @buttonscarves menciptakan simulasi realitas terhadap perempuan Muslim berjilbab. Narasi simulakra dalam Instagram @buttonscarves menunjukkan hiperrealitas nilai- nilai perempuan Muslim dan jilbab yang dapat membius khalayak perempuan Muslim. Sehingga jilbab tidak lagi dipandang dari nilai-nilai aslinya, namun menjadi realitas simulakrum murni dari citra yang diciptakan oleh Buttonscarves. Buttonscarves is a hijab fashion brand that targets Muslim women belonging to the middle and upper social classes. Through the Instagram account @buttonscarves, this hijab fashion producer attracted consumers’ attention by constructing narratives that shape distinct realities. This study delves into how the Buttonscarves’ narratives on the @buttonscarves create the reality of Muslim women and the headscarf. In analyzing this phenomenon, Baudrillard's concepts of Simulacra and Hyperreality serve as theoretical underpinnings. Employing a qualitative approach, this research adopts the Jean Baudrillard Semiotics Analysis method to analyze nine texts, encompassing videos and photos posted throughout 2022. The study's findings shed light on the Instagram account’s ability to engender a simulated reality of Muslim women wearing headscarves. Simulakra's narrative on Instagram @buttonscarves shows the hyperreality of Muslim women's values and the headscarf that can anesthetize Muslim women audiences. Consequently, the headscarf is no longer seen from its original values but becomes a pure simulacrum reality of the image created by Buttonscarves.]]>
<![CDATA[Narasi Jilbab dan Realitas Simulakra di Akun Instagram @buttonscarves ]]>
<![CDATA[Putri Maulina]]>;
<![CDATA[Ainal Fitri]]>;
<![CDATA[Dony Arung Triantoro]]>
<![CDATA[ Jurnal Komunikasi Global Vol 12, No 1 (2023) ]]>
Publisher : <![CDATA[Program Studi Ilmu Komunikasi FISIP Universitas Syiah Kuala ]]>
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DOI: 10.24815/jkg.v12i1.31232
<![CDATA[Buttonscarves menjadi brand fashion jilbab yang menargetkan perempuan muslim dengan kelas sosial menengah ke atas sebagai konsumennya. Melalui akun Instagram @buttonscarves, produsen fashion jilbab ini berupaya menarik perhatian konsumen dengan menciptakan beragam narasi sehingga terciptanya realitas-realitas tertentu. Penelitian ini bertujuan untuk menelaah bagaimana realitas perempuan muslim dan jilbab diciptakan dalam narasi Buttonscarves di akun Instagram @buttonscarves. Peneliti juga menggunakan sudut pandang Baudrillard tentang Simulakra dan Hiperrealitas. Peneliti menggunakan pendekatan kualitatif dan metode analisis semiotika Jean Barudrillard terhadap sembilan teks berupa video dan foto yang ada di akun tersebut di sepanjang tahun 2022. Temuan dalam penelitian ini menunjukkan bahwa Instagram @buttonscarves menciptakan simulasi realitas terhadap perempuan Muslim berjilbab. Narasi simulakra dalam Instagram @buttonscarves menunjukkan hiperrealitas nilai- nilai perempuan Muslim dan jilbab yang dapat membius khalayak perempuan Muslim. Sehingga jilbab tidak lagi dipandang dari nilai-nilai aslinya, namun menjadi realitas simulakrum murni dari citra yang diciptakan oleh Buttonscarves. Buttonscarves is a hijab fashion brand that targets Muslim women belonging to the middle and upper social classes. Through the Instagram account @buttonscarves, this hijab fashion producer attracted consumers’ attention by constructing narratives that shape distinct realities. This study delves into how the Buttonscarves’ narratives on the @buttonscarves create the reality of Muslim women and the headscarf. In analyzing this phenomenon, Baudrillard's concepts of Simulacra and Hyperreality serve as theoretical underpinnings. Employing a qualitative approach, this research adopts the Jean Baudrillard Semiotics Analysis method to analyze nine texts, encompassing videos and photos posted throughout 2022. The study's findings shed light on the Instagram account’s ability to engender a simulated reality of Muslim women wearing headscarves. Simulakra's narrative on Instagram @buttonscarves shows the hyperreality of Muslim women's values and the headscarf that can anesthetize Muslim women audiences. Consequently, the headscarf is no longer seen from its original values but becomes a pure simulacrum reality of the image created by Buttonscarves.]]>
<![CDATA[Adaptation of Popular Culture in Digital Fatwa on Social Media ]]>
<![CDATA[Dony Arung Triantoro]]>;
<![CDATA[Fathayatul Husna]]>;
<![CDATA[Rizky Amalia Syahrani]]>;
<![CDATA[Futri Syam]]>;
<![CDATA[Ainal Fitri]]>
<![CDATA[ Islam Realitas: Journal of Islamic and Social Studies Vol. 9 No. 2 (2023): December 2023 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi ]]>
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DOI: 10.30983/islam_realitas.v9i2.7607
<![CDATA[The development of modern information technology and mass education does not necessarily weaken traditional religious authorities such as Habib. One of Habib's efforts to survive amidst the development of contemporary information technology is to deliver fatwas with popular culture. Fatwa is the main channel for Habib to establish and strengthen his authority. This article examines the adaptation of popular culture in digital fatwas on social media. This study uses a qualitative method. The data collection technique was carried out through netnography. Then, the data was analyzed using thematic analysis. The results of this research show that there are several forms of adaptation of popular culture carried out by Habib Husein Ja'far in conveying his fatwa on social media. First, Habib Husein Ja'far adapted slang language in conveying his fatwa on social media. Second, Habib Husein Ja'far adopted Japanese culture. Third, Habib Husein Ja'far visualized his fatwa in modern comics. Based on these findings, this study concludes that the development of modern technology has provided opportunities for habib to deliver their fatwas digitally. The form of the fatwa delivered by Habib adopts the form of popular culture, thereby attracting the attention of modern young Muslims.Perkembangan teknologi informasi modern dan pendidikan massal tidak lantas melemahkan otoritas keagamaan tradisional seperti habib. Salah satu upaya yang dilakukan habib untuk bertahan di tengah perkembangan teknologi informasi modern adalah dengan mengemas fatwa melalui budaya populer. Fatwa menjadi saluran utama bagi seorang habib untuk membentuk dan menguatkan otoritasnya. Artikel ini bertujuan untuk mengkaji adaptasi budaya populer dalam fatwa digital di media sosial. Penelitian ini menggunakan metode kualitatif. Adapun teknik pengumpulan data dilakukan melalui netnografi. Kemudian data dianalisis menggunakan analisis tematik. Hasil penelitian ini menunjukkan bahwa ada beberapa bentuk adaptasi budaya populer yang dilakukan Habib Husein Ja’far dalam menyampaikan fatwanya di media sosial yaitu: Pertama, Habib Husein Ja’far mengadaptasi bahasa slang dalam menyampaikan fatwanya di media sosial. Kedua, Habib Husein Ja’far mengadaptasi budaya Jepang. Ketiga, Habib Husein Ja’far memvisualisasikan fatwanya ke dalam komik modern. Berdasarkan temuan tersebut, penelitian ini menyimpulkan bahwa perkembangan teknologi modern telah memberikan peluang kepada habib untuk menyampaikan fatwanya secara digital. Bentuk fatwa yang disampaikan oleh habib mengadopsi bentuk budaya populer, sehingga menarik perhatian anak muda Muslim modern.]]>
<![CDATA[Identitas, Fesyen Islam Populer, dan Syariat Islam: Negosiasi dan Kontestasi Muslimah Aceh ]]>
<![CDATA[Putri Maulina]]>;
<![CDATA[Dony Arung Triantoro]]>;
<![CDATA[Ainal Fitri]]>
<![CDATA[ Cakrawala: Jurnal Studi Islam Vol 18 No 2 (2023) ]]>
Publisher : <![CDATA[Universitas Muhammadiyah Magelang ]]>
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DOI: 10.31603/cakrawala.9419
<![CDATA[Aceh dikenal sebagai daerah yang menerapkan syariat Islam secara ketat, namun demikian masyarakatnya tidak begitu saja menolak kehadiran fashion Islam populer. Penelitian ini berupaya mengkaji tentang negosiasi dan kontestasi Muslimah Aceh dalam menggunakan fashion Islam populer. Penelitian ini merupakan studi kualitatif dengan pendekatan naratif. Penelitian ini menemukan bahwa Muslimah Aceh menggunakan fashion Islam populer dengan beragam pemaknaan yang kompleks. Selain itu, penerapan syariat Islam di Aceh, khususnya terkait aturan penggunaan busana Islam, tidak secara utuh diterima oleh Muslimah di Aceh. Sebagian mereka menegosiasikan, mengapropriasi dan mengkontestasikan penerapan aturan berbusana Islam dengan praktik penegakan syariat Islam itu sendiri. Meskipun demikian, konsumsi fashion Islam populer di kalangan Muslimah Aceh membawa identitas mereka menjadi hibrid, yaitu menjadi Muslimah sejati sekaligus modern. Identitas hibrid ini terbentuk karena dua hal yaitu dominasi kebijakan syariat Islam di Aceh dan tren industri fashion Muslim populer di Indonesia.]]>
<![CDATA[Enhancing disaster communication literacy based on traditional games among West Aceh students ]]>
<![CDATA[Dony Arung Triantoro]]>;
<![CDATA[Raudhatun Nafisah]]>;
<![CDATA[Fathayatul Husna]]>;
<![CDATA[Futri Syam]]>;
<![CDATA[Rizky Amalia Syahrani]]>;
<![CDATA[Ainal Fitri]]>;
<![CDATA[Ashabul Yamin Asgha]]>;
<![CDATA[Mirza Adia Nova]]>;
<![CDATA[Ismu Ridha]]>
<![CDATA[ Transformasi: Jurnal Pengabdian Masyarakat Vol. 19 No. 2 (2023): Transformasi Desember ]]>
Publisher : <![CDATA[LP2M Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/transformasi.v19i2.8642
<![CDATA[[Bahasa]: Aceh Barat sebagai salah satu daerah rawan bencana alam di Indonesia memerlukan langkah-langkah konkrit sebagai upaya mitigasi bencana. Salah satu langkah penting yang harus dilakukan adalah memberikan pengetahuan tentang literasi komunikasi bencana di kalangan siswa. Studi-studi sebelumnya telah mengkaji tentang model komunikasi bencana berdasarkan beberapa pengalaman daerah-daerah yang mengalami bencana alam dan non-alam. Namun, belum banyak studi yang mengkaji literasi komunikasi bencana melalui permainan tradisional seperti teka-teki silang (TTS). Oleh karena itu, artikel ini berupaya mengisi kekosongan studi tersebut dengan mengambil studi kasus pada Madrasah Tsnawiyah Negeri (MTsN) 3 Aceh Barat. Data-data artikel ini diperoleh melalui aktivitas penyuluhan dan pendampingan dalam bentuk pengabdian kepada masyarakat yang bersifat insidentil. Hasil pengabdian kepada masyarakat ini menunjukkan bahwa literasi komunikasi bencana perlu didiseminasikan dalam bentuk permainan teka-teki silang. Para siswa yang mengikuti penyuluhan ini lebih aktif menggunakan kemampuan berpikir mereka untuk memahami istilah-istilah dalam kebencanaan. Di samping keaktifan mereka dalam mengisi permainan teka-teki silang tersebut, pada saat yang sama mereka berlatih untuk bekerjasama menyelesaikan permainan tersebut bersama teman-teman mereka. Hal ini merepresentasikan bahwa resiko bencana dapat diminimalisir melalui kerjasama aktif di kalangan masyarakat. Kata Kunci: literasi, komunikasi bencana, permainan tradisional [English]: West Aceh as one of the natural disaster-prone areas in Indonesia requires concrete steps for disaster mitigation. One important step that must be taken is to provide knowledge about disaster communication literacy among students. Previous studies have examined disaster communication models based on some experiences of areas that experienced natural and non-natural disasters. However, few studies have examined disaster communication literacy through traditional games such as crossword puzzles (TTS). Therefore, this article attempts to fill this gap by taking a case study of Madrasah Tsnawiyah Negeri (MTsN) 3 Aceh Barat. The data for this article were obtained through counseling and mentoring activities in the form of incidental community service. The results of this community service show that disaster communication literacy needs to be disseminated in the form of a crossword puzzle game. The students who participated in this counseling were more active in using their thinking skills to understand the terms of disaster. In addition to their activeness in filling out the crossword puzzle game, they practiced working together with their friends to complete the game. This represents that disaster risk can be minimized through active cooperation among the community. Keywords: literacy, disaster communication, traditional games]]>
