Academic Journal of Dawa and Communication
1. Dawa and Islamic propagation a. Studies in the science of dawa, such as history of dawa, philosophy of dawa, and methodology of dawa, include in culturally, economically, and politically. b. Management of dawa that related to make a plan and strategy for Islamic proselytizing, Islamic global tourism, and Islamic management and religious tourism. c. Dawa, especially in the analysis of socio-cultural studies. 2. Communication science: a. Studies in communication science in general, communication theory, and approaches in communication, interpersonal communication, group communication, and organizational communication. b. Political communication, including the strategies of political communication, political campaigns, political marketing, governance, public policy, and political parties. c. Development of communication, such as the communication planning, communication and contemporary issues, and communication management. d. Communication science in the study of psychology and social culture, include in the field of sociology of communication, psychology of communication, communication and local wisdom, and intercultural communication. e. Media studies, including the scope of journalism, mass communication, mass media management, media content analysis, and new media studies. f. Public Relations (PR), consisting of human relations, corporate social resposibility (CSR), media relations, public affair, marketing communications, and advertising.
Articles
69 Documents
<![CDATA[Dakwah di Era Digital: Konsep Dakwah Pegeant pada Komunitas Duta Wisata Raka Raki Jawa Timur ]]>
<![CDATA[Nurfaiza, Ulfi]]>
<![CDATA[ Academic Journal of Da'wa and Communication Vol. 6 No. 1 (2025) ]]>
Publisher : <![CDATA[UIN Raden Mas Said Surakarta ]]>
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DOI: 10.22515/ajdc.v6i1.12120
<![CDATA[In the digital era, the world of da'wah (Islamic outreach) has developed rapidly, one of which is through interest-based communities. Anyone can now da'wah with the intention of spreading goodness, such as the Raka Raki Tourism Ambassador Community in East Java. This community plays a role in da'wah through tourism promotion, public education, and inspiring the younger generation to preserve culture and appreciate East Java's tourism potential. The ambassadors not only promote destinations but also convey moral messages aligned with Islamic values through digital platforms. The aim was to examine the da'wah pageant in the digital era carried out by the Raka Raki Tourism Ambassador Community in East Java. This study used a qualitative method with a phenomenological approach, through in-depth interviews, observation, and documentation. The findings show that the Tourism Ambassadors internalize their role by developing a positive self-identity, collaborating with the community, and creatively utilizing digital media to spread positive and educational messages. Their efforts demonstrate the fusion of cultural promotion and Islamic da'wah in the contemporary digital space.]]>
<![CDATA[Pembingkaian Berita Penghapusan Presidential Threshold pada Media Online Kompas.Com dan CNNIndonesia ]]>
<![CDATA[Nabila Safira Azizah]]>;
<![CDATA[Christabella, Fionna]]>
<![CDATA[ Academic Journal of Da'wa and Communication Vol. 6 No. 1 (2025) ]]>
Publisher : <![CDATA[UIN Raden Mas Said Surakarta ]]>
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DOI: 10.22515/ajdc.v6i1.12794
<![CDATA[This study investigates how Kompas.com and CNN Indonesia frame news coverage of the abolition of the Presidential Threshold by applying Robert N. Entman’s bingkai analysis model. Employing a qualitative descriptive design with textual analysis as the core method, the research examines six news articles—three from each outlet—selected to represent the respective editorial and reporting styles. The analysis operates at the message level, focusing on media texts as sites of ideological construction in the context of constitutional discourse. Findings reveal that Kompas.com predominantly emphasizes legal-formal dimensions and institutional stability, whereas CNNIndonesia foregrounds critical responses from academics and civil society concerning the broader implications of the policy.]]>
<![CDATA[Decoding the Visual and Theoretical Blind Spots in Islamic Advertising: A Bibliometric Synthesis (2015–2025) ]]>
<![CDATA[Robby Milana]]>
<![CDATA[ Academic Journal of Da'wa and Communication Vol. 6 No. 2 (2025) ]]>
Publisher : <![CDATA[UIN Raden Mas Said Surakarta ]]>
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DOI: 10.22515/ajdc.v6i2.12809
<![CDATA[Over the past decade, Islamic advertising has gained academic attention, yet its theoretical and visual aspects remain underexplored. This study conducts a bibliometric synthesis of 90 peer-reviewed articles (2015–2025) retrieved from Dimensions.ai using a Boolean search combining “Islamic advertising” OR “Halal advertising” with symbolic and theoretical terms. Data were analyzed through VOSviewer 1.6.20 to map trends, collaboration, citation, and thematic clusters. The bibliometric approach was chosen for its capacity to identify conceptual and representational gaps beyond qualitative reviews. Findings show a dominance of behavioral and ethical models, while communication theory, visual semiotics, and audience reception remain marginal. Future studies are encouraged to integrate akhlaq and maslahah with communication and visual theory to enrich symbolic and audience-centered perspectives on Islamic advertising.]]>
<![CDATA[Konstruksi Pesan Moderasi Beragama Melalui Komik dan Quotes di Media Sosial Instagram @Iqomic ]]>
<![CDATA[Dony Rano Virdaus]]>
<![CDATA[ Academic Journal of Da'wa and Communication Vol. 6 No. 2 (2025) ]]>
Publisher : <![CDATA[UIN Raden Mas Said Surakarta ]]>
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DOI: 10.22515/ajdc.v6i2.12963
<![CDATA[This study examines religious moderation messages conveyed through comics and quotes shared on the @iqomic Instagram account. In the context of Indonesia's diversity, conveying messages of religious moderation is very important to strengthen tolerance and prevent social conflict. This study uses a qualitative method with a netnographic approach, focusing on comic posts and quotes produced by Iqomic. Data was collected through direct observation of Instagram content, and in-depth analysis was conducted using semiotics theory on @qomic in relation to religious moderation and visual communication. The results of the study show that the delivery of religious moderation values in comics and quotes uses a visual narrative approach, easy-to-understand language, touching illustrations, and criticism of deviant practices in everyday life. These narratives illustrate the fulfilment of indicators of religious moderation. Meanwhile, the @iqomic audience tends to interpret these messages in various ways, including supportive, contrary, and doubtful interpretations. This research shows a novelty that the effectiveness of moderation messages is not only determined by content but also by the logic of interaction and the subjectivity of the audience.]]>
<![CDATA[Model Komunikasi Krisis Berbasis Nilai Islam di Pondok Pesantren Attibyan Deli Serdang ]]>
<![CDATA[Suhendri Suhendri]]>;
<![CDATA[Hafsah Juni Batubara]]>;
<![CDATA[Wahyunisa Wahyunisa]]>
<![CDATA[ Academic Journal of Da'wa and Communication Vol. 6 No. 2 (2025) ]]>
Publisher : <![CDATA[UIN Raden Mas Said Surakarta ]]>
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DOI: 10.22515/ajdc.v6i2.12908
<![CDATA[This study aims to formulate a model of Islamic value-based crisis communication in an Islamic boarding school through a case study at Pondok Pesantren Attibyan, Deli Serdang. Using a qualitative approach with in-depth interviews, observation, and documentation, this research examines how leaders, administrators, teachers, and students manage information and respond to crisis situations. The findings reveal that crisis communication at Attibyan is structured hierarchically while remaining consultative, grounded in Islamic values such as tabayyun (verification) and amanah (accountability). An important contextual finding is that students are not allowed to use personal mobile phones within the pesantren environment. As a result, digital communication is centrally managed by the pesantren authorities, making information control more structured but also creating challenges in external communication speed. The study identifies a five-stage crisis communication model: early detection, internal verification, message formulation, controlled publication through official channels, and evaluation-recovery. Digital media are used selectively by the management for clarification and public education with an ethical and non-defensive tone. Key challenges include limited digital literacy among stakeholders and the absence of formal written procedures. This research contributes to the development of Islamic crisis communication models by integrating religious values with modern communication management practices in the context of pesantren.]]>
<![CDATA[Visualizing Religious Moderation in Indonesia: A Cultural Semiotic Analysis of MORA Award-Winning Short Films ]]>
<![CDATA[Fuad Hasyim]]>;
<![CDATA[Joni Rusdiana]]>;
<![CDATA[Arroyan Ramly]]>
<![CDATA[ Academic Journal of Da'wa and Communication Vol. 7 No. 1 (2026) ]]>
Publisher : <![CDATA[UIN Raden Mas Said Surakarta ]]>
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DOI: 10.22515/ajdc.v7i1.14517
<![CDATA[This study examines the narrative construction of religious moderation in three award-winning short films from the Ministry of Religious Affairs’ 2021 Religious Moderation Short Film Competition: Mabbere, Setetes Embun Malam, and Balas Dendam Terbaik. Using a descriptive qualitative approach and Roland Barthes’ cultural semiotic framework, this study analyzes nine selected scenes through denotation, connotation, and myth. The findings show that the films construct religious moderation as a visual-textual ethic embedded in everyday practices, including food sharing, interfaith assistance, community work, crisis solidarity, apology, and reconciliation. Mabbere represents accommodation of local culture and tolerance through Buginese culinary practice and halal sensitivity. Setetes Embun Malam visualizes national commitment and tolerance through interfaith cooperation in public facility development. Balas Dendam Terbaik articulates non-violence and tolerance through humanitarian care during the COVID-19 crisis. These representations manifest Inclusive Muamalah and Ukhuwah Basyariyah as socioreligious practices connecting faith commitment with social responsibility.]]>
<![CDATA[Adaptasi Pagelaran Wayang di Era Digital: Ngamen Online Ki Yohan Susilo di Youtube ]]>
<![CDATA[Shaffira Bella Shakinah]]>;
<![CDATA[Ferry Adhi Dharma]]>
<![CDATA[ Academic Journal of Da'wa and Communication Vol. 6 No. 2 (2025) ]]>
Publisher : <![CDATA[UIN Raden Mas Said Surakarta ]]>
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DOI: 10.22515/ajdc.v6i2.12981
<![CDATA[This study aims to analyze the forms of adaptation in wayang performances as an effort to preserve culture and increase participation of the younger generation. The research method used was a qualitative approach, with data collected through interviews, observations of the “Online Busking” practice carried out by Ki Yohan Susilo via the “Langgeng Budaya” channel on YouTube, and a review of relevant literature. The findings of this study indicate that the use of digital media opens new opportunities for wayang to reach a wider audience without being bound by a specific space and time. The interaction pattern between the puppeteer and the audience has also shifted, as viewers can provide direct responses through available interactive features. Interestingly, some of the audience members are young people who previously had less involvement with wayang. This indicates that, to some extent, technology can help maintain the continuity of traditions without eliminating their fundamental values.]]>
<![CDATA[Konstruksi Kritik Tokoh Publik dalam Media Online: Analisis Wacana Kritis Teun A. Van Dijk Terhadap Berita Mens Rea Pandji Pragiwaksono di Kompas.com ]]>
<![CDATA[Wardoyo Dingkol]]>
<![CDATA[ Academic Journal of Da'wa and Communication Vol. 6 No. 2 (2025) ]]>
Publisher : <![CDATA[UIN Raden Mas Said Surakarta ]]>
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DOI: 10.22515/ajdc.v6i2.14232
<![CDATA[This study aims to describe the construction of critical discourse targeting public figures in online media through a critical discourse analysis based on Teun A. Van Dijk’s model, applied to the article titled “Pandji Pragiwaksono’s Series of Criticisms in the Special Show Mens Rea” on kompas.com, using a qualitative descriptive research method. The results of the study indicate that kompas.com systematically constructs Pandji’s criticism as a significant cultural phenomenon by blending elements of commercial entertainment with post-2024 Presidential Election civic unease. Kompas.com positions itself as a mediator for crucial issues such as the democratic crisis, dynastic politics, the weakening of the opposition, and legal skepticism by employing a thematic classification scheme and word choices that maintain journalistic objectivity while remaining rhetorically sharp. The discourse constructed by Kompas.com is not merely entertainment, but a political document that performs a social control function by facilitating criticism of those in power amidst the limitations of formal opposition spaces. This study contributes to broadening public perspectives by comparing media frames with differing ideological tendencies in responding to criticism of public figures, thereby mapping discourse polarization more comprehensively.]]>
<![CDATA[Manajemen Dakwah Berbasis Kearifan Lokal: Studi Komunitas Nelayan dan Petani Pesisir Indragiri Hilir ]]>
<![CDATA[Al Kahfi]]>
<![CDATA[ Academic Journal of Da'wa and Communication Vol. 7 No. 1 (2026) ]]>
Publisher : <![CDATA[UIN Raden Mas Said Surakarta ]]>
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DOI: 10.22515/ajdc.v7i1.14987
<![CDATA[This study examines da'wah management among coastal fishing and farming communities in Enok Subdistrict, Indragiri Hilir Regency, Riau, a predominantly Muslim area that nonetheless faces a gap between religious identity and the depth of Islamic practice, driven by geographic isolation, mismatched da'wah scheduling, a shortage of preachers, and limited local-wisdom-based approaches. This research analyzes the da'wah management strategies employed by preachers and local religious institutions in reaching these communities. This qualitative case study used in-depth interviews, participatory observation, and documentation. Findings show that of the four da'wah management functions, three operate consistently: planning adapted to fishing and farming rhythms, actuating through da'wah bil-hal and cultural da'wah rooted in Malay local wisdom, and participatory organizing involving local community leaders. Mosques, surau, and majelis taklim serve as the core da'wah infrastructure, with women's majelis taklim acting as a bridge transmitting Islamic values to male farmers who are hardest to reach due to prolonged stays at remote plantations. The annual Musabaqah Tilawatil Qur'an (MTQ) proves to be the most effective instrument for religious mobilization. Meanwhile, the controlling function remains unsystematic. This study recommends proactive, outreach-based innovations in da'wah management as a model for da'wah programs in other coastal and agrarian regions of Indonesia.]]>
