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<![CDATA[MASA ‘IDDAH PASCA PERCERAIAN DALAM KACAMATA TEORI MUBADALAH ]]>
<![CDATA[Daud Muhsin, Muhammad Najib]]>;
<![CDATA[Azhari, Hulaimi]]>
<![CDATA[ Dinamika Penelitian: Media Komunikasi Penelitian Sosial Keagamaan Vol 23 No 01 (2023): Dinamika Penelitian: Media Komunikasi Penelitian Sosial Keagamaan ]]>
Publisher : <![CDATA[LP2M UIN Sayyid Ali Rahmatullah Tulungagung ]]>
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DOI: 10.21274/dinamika.2023.23.01.91-110
<![CDATA['Iddah is a period determined by syara' for a woman after a divorce to refrain from marrying another man. This provision is always associated with reasons to know the possibility of getting pregnant or in other words, to know the cleanliness of the uterus. However, looking at today's increasingly modern world, it is possible to detect pregnancy in a short time. With this it is clear that the purpose of 'iddah is not only knowing the cleanliness of the uterus. Another problem is that this 'iddah provision only applies to women, because it is supported by texts found in the Qur'ān and the Prophet's Hadith which only mention women. Whereas in a text, if one gender is the cause for the goodness or badness of the other sex, then according to the rules of inclusion, both can be included in the same message in a reciprocal, reciprocal way, or what Faqihuddin calls mafhūm mubādalah. In this study, the authors tried to analyze Faqihuddin Abdul Kodir's mafhūm mubādalah method for the problem of 'iddah for husband and wife.]]>
<![CDATA[Komunikasi Spiritual Jurnalis: Alternative Activity Liputan Saat Pandemi ]]>
<![CDATA[Moebin, Amrullah Ali]]>
<![CDATA[ Dinamika Penelitian: Media Komunikasi Penelitian Sosial Keagamaan Vol 23 No 01 (2023): Dinamika Penelitian: Media Komunikasi Penelitian Sosial Keagamaan ]]>
Publisher : <![CDATA[LP2M UIN Sayyid Ali Rahmatullah Tulungagung ]]>
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DOI: 10.21274/dinamika.2023.23.01.111-130
<![CDATA[Artikel ini bertujuan untuk mengungkap tentang perilaku jurnalis saat pandemi Covid-19 berlangsung di Indonesia. Perilaku yang lebih khusus dalam artikel ini yakni tentang komunikasi spiritual yang dilakukan oleh jurnalis tersebut. Alasannya, belum ada studi yang membahas secara khusus tentang komunikasi spiritual seorang jurnalis saat pandemi berlangsung. Komunikasi Spiritual adalah sisi lain atau bisa disebut sebagai aktivitas alternatif sebagai seorang jurnalis untuk menghadapi pandemi saat bekerja. Untuk mencari data-data peneliti lebih memilih studi etnografi dengan terlibat langsung di lapangan dan bertemu dengan para jurnalis saat melakukan liputan. Hasilnya menarik, para jurnalis ternyata memiliki entitas lain saat dirinya menghadapi pandemi. Mereka memiliki kegiatan komunikasi spiritual dengan data ke kuburan, datang ke pengajian, hingga mendengarkan pengajian. Begitu juga aktivitas komunikasi dengan Tuhan melalui doa juga dilakukan lebih intens dari pada kondisi sebelumnya.]]>
<![CDATA[RELASI AGAMA, MEDIA DAN MAHASISWA DI UIN TULUNGAGUNG ]]>
<![CDATA[Wahyudin, Didin]]>
<![CDATA[ Dinamika Penelitian: Media Komunikasi Penelitian Sosial Keagamaan Vol 23 No 01 (2023): Dinamika Penelitian: Media Komunikasi Penelitian Sosial Keagamaan ]]>
Publisher : <![CDATA[LP2M UIN Sayyid Ali Rahmatullah Tulungagung ]]>
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DOI: 10.21274/dinamika.2023.23.01.131-148
<![CDATA[This article discusses the relationship between religion, media and students at UIN Tulungagung. In the last decade, the relationship between religion and the media has strengthened. Religion grows and develops in the media as more and more religious figures use the media to convey their preaching messages. At the same time, many young people need religious information and seek it through social media. Using qualitative research methods, this research aims to determine the motivations of young people to follow religious figures on social media, what characteristics of religious figures they like and what implications this has for their understanding. The results show that students follow religious figures to increase their religious insight and as a source of inspiration. Second, students tend to like religious figures who are humorous. The three religious figures have positive implications for students' understanding and religious behavior.]]>
<![CDATA[REPOSISI PERAN SUTRADARA DALAM MANAJEMEN PRODUKSI PROGRAM TELEVISI DI INDONESIA ]]>
<![CDATA[Widodo, Agus]]>;
<![CDATA[Moebin, Amrullah Ali]]>;
<![CDATA[Cahyono, M Rudi]]>
<![CDATA[ Dinamika Penelitian: Media Komunikasi Penelitian Sosial Keagamaan Vol 23 No 01 (2023): Dinamika Penelitian: Media Komunikasi Penelitian Sosial Keagamaan ]]>
Publisher : <![CDATA[LP2M UIN Sayyid Ali Rahmatullah Tulungagung ]]>
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DOI: 10.21274/dinamika.2023.23.01.149-164
<![CDATA[This article aims to discuss how the role of the director shifts in the management process of television program production. In recent years the director's role has been considered to have shifted regarding his duties to manage the course of production. The driving factor is in the form of technology that shifts market needs that are increasingly diverse. Therefore it is important to look back at how they carry out their new tasks, the positive impacts and challenges they experience. Using a case study by Robert K Yin which is focused on MNCTV media. The results of the study show that repositioning of the director (program director) has a significant role as a form of adaptation to the content and creative process of a production program. However, it is necessary to align creative and managerial roles. One of them is the development of education as an increase in competence.]]>
<![CDATA[MODEL GAYA KEPEMIMPINAN TRANSFORMATIF DALAM MENINGKATKAN DAYA SAING PENDIDIKAN DI ERA INDUSTRI 4.0 ]]>
<![CDATA[Safi'i, Asrop]]>
<![CDATA[ Dinamika Penelitian: Media Komunikasi Penelitian Sosial Keagamaan Vol 23 No 01 (2023): Dinamika Penelitian: Media Komunikasi Penelitian Sosial Keagamaan ]]>
Publisher : <![CDATA[LP2M UIN Sayyid Ali Rahmatullah Tulungagung ]]>
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DOI: 10.21274/dinamika.2023.23.01.165-183
<![CDATA[Organizational culture at the school level requires leaders who are creative, in mobilizing madrasah, so that the learning carried out becomes meaningful and produces quality education. Transformative leadership design model is needed as an effort to produce education that is competitive and produces students who have personality integrity, a disciplined attitude, are creative, innovative and competitive. This article seeks to elaborate on the transformative leadership model of madrasah headmaster in increasing the competitiveness of education in the industrial era 4.0 with the object of Madrasah Aliyah. Using library research, this article argues that transformative leaders have several indicators: first, the existence of team work that collaborates across the entire academic community. Second, there is an increase in teacher work ethic, thereby fostering teacher professionalism. Third, it enables the implementation of the supervisory leadership role. Fourth, creating madrasah organizational arrangements, a relationship climate that is loose coupling, and changing the structure and climate of the bureaucracy to a comfortable professional bureaucracy so as to enable the implementation of organizational leadership roles.]]>
<![CDATA[Menanamkan Sikap Toleransi pada Anak Usia Dini melalui Video Interaktif ]]>
<![CDATA[Rahayu, Dika Putri]]>;
<![CDATA[Hariyanti, Amanda Dwi]]>
<![CDATA[ Dinamika Penelitian: Media Komunikasi Penelitian Sosial Keagamaan Vol 24 No 02 (2024): Dinamika Penelitian: Media Komunikasi Penelitian Sosial Keagamaan ]]>
Publisher : <![CDATA[LP2M UIN Sayyid Ali Rahmatullah Tulungagung ]]>
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DOI: 10.21274/dinamika.2024.24.02.353-363
<![CDATA[Penelitian ini mengembangkan media video interaktif sebagai inovasi dalam pendidikan karakter untuk menanamkan sikap toleransi dalam hidup bermasyarakat pada anak usia dini. Tujuan dalam penelitian adalah untuk mengembangkan inovasi video pembelajaran untuk menanamkan sikap toleransi anak. Media dikembangkan dengan mengintegrasikan nilai-nilai toleransi dalam narasi dan visual animasi lokal melalui aplikasi Zepeto. Pendekatan penelitian menggunakan Research and Development (R&D) dengan model ADDIE. Subjek penelitian anak usia 4–51 tahun atau kelompok A Taman Kanak-kanak. Teknik pengumpulan data melalui observasi, angket dan dokumentasi. Validasi dilakukan melalui validasi ahli materi, ahli media atau desain, dan uji kepraktisan oleh guru PAUD. Teknik analisis data dilakukan mulai dari analisa kebutuhan, analisis validitas dengan uji Gregory dan reliabilitas menggunakan alpha Cronbach, serta uji efektivitas menggunakan paired samples t-test dan uji n-gain. Uji coba dilakukan secara terbatas (n=10) dan kelompok besar (n=25). Hasil menunjukkan bahwa media sangat layak, praktis, dan efektif, dengan peningkatan keterlibatan anak dalam memahami perbedaan budaya dan keyakinan secara sederhana serta menyenangkan. Keefektivitasan video intetaktif dilakukan dengan uji kelompok kecil dan besar mendapatkan hasil sebesar 74,3% dapat dinyatakan cukup efektif. Sedangkan hasil dari uji kelompok besar mendapatkan hasil sebesar 64,2% dinyatakan cukup efektif. Video interaktif berhasil memfasilitasi pembelajaran karakter berbasis Kurikulum Merdeka, khususnya pada dimensi berkebhinekaan global. Penelitian ini merekomendasikan penggunaan media interaktif sebagai strategi pembelajaran untuk membentuk sikap toleran sejak usia dini melalui pendekatan yang relevan dan kontekstual.]]>
<![CDATA[Konsekuensi Hukum atas Kepemilikan Saham Pemda Sumbar di PT Bank Nagari ]]>
<![CDATA[Putri, Diva Dezi]]>;
<![CDATA[Azheri, Busyra]]>;
<![CDATA[Rosari, Anton]]>
<![CDATA[ Dinamika Penelitian: Media Komunikasi Penelitian Sosial Keagamaan Vol 24 No 02 (2024): Dinamika Penelitian: Media Komunikasi Penelitian Sosial Keagamaan ]]>
Publisher : <![CDATA[LP2M UIN Sayyid Ali Rahmatullah Tulungagung ]]>
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DOI: 10.21274/dinamika.2024.24.02.364-380
<![CDATA[Based on Article 399 paragraph (1) of Law Number 23 of 2014 concerning Regional Government jo Article 5 paragraph (1) of Government Regulation Number 54 of 2017 concerning Regionally Owned Enterprises states that one of the requirements for BUMD in the form of Perseroda is the existence of share ownership by one of the shareholder regions with a minimum percentage of 51% (fiftyone percent). As of December 31, 2023, the highest percentage of share ownership in PT Bank Nagari is owned by the West Sumatra Provincial Government, which is 32.51% (thirtytwo point fifty one percent). The percentage of shares owned by the West Sumatra Provincial Government as the Highest Shareholder still does not meet the provisions of the regulations that make the status of PT Bank Nagari as Perseroda. The difference in practice that occurs at PT Bank Nagari with the provisions of the laws and regulations needs to be studied. This study discusses is the legal consequences if the percentage of share ownership is not fulfilled by the Regional Government of West Sumatra Province as the controlling shareholder in PT Bank Nagari as a Regional Company. The research method uses a Juridical-Normative problem approach, which is supported by empirical data. The conclusion of this study is the consequences of the unfulfilled share ownership are not regulated by any laws and regulations. However, even though there are no firm consequences, the status of PT Bank Nagari as a state-owned company in the form of Perseroda does not obtain legal certainty.]]>
<![CDATA[Dampak Penggunaan Shopee Paylater terhadap Perilaku Konsumtif Mahasiswa Pendidikan Ekonomi ]]>
<![CDATA[Lutfiaazahra, Alifta]]>
<![CDATA[ Dinamika Penelitian: Media Komunikasi Penelitian Sosial Keagamaan Vol 25 No 1 (2025): Dinamika Penelitian: Media Komunikasi Penelitian Sosial Keagamaan ]]>
Publisher : <![CDATA[LP2M UIN Sayyid Ali Rahmatullah Tulungagung ]]>
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DOI: 10.21274/dinamika.2025.25.1.1-12
<![CDATA[Adanya kemajuan teknologi dalam hal finansial (financial technology), salah satunya adalah perkembangan sistem PayLater (sistem bayar nanti) pada Shopee, yaitu Shopee PayLater membawa dampak yang signifikan terhadap mahasiswa. Penelitian ini menggunakan pendekatan kualitatif, dengan desain deskriptif eksploratif. Informan dalam penelitian ini adalah Mahasiswa Pendidikan Ekonomi Universitas Ivet Angkatan 2022/2023, sebanyak 12 orang. Hasil dari penelitian ini adalah sebagian besar dari informan yaitu sebanyak 33 persen, menggunakan Shopee PayLater karena daya tarik promosi atau diskon yang diberikan, sebanyak 29 persen dari total informan karena alasan kemudahan proses pembayaran, 21 persen karena kebutuhan mendesak, 13 persen karena gaya hidup instan, dan sebanyak 4 persen karena kepuasan berbelanja. Penggunaan Shopee PayLater dapat membuat mahasiswa menjadi impulsive atau berbelanja tanpa rencana sebelumnya, tetapi hal tersebut hanya berlaku untuk sebagian kecil mahasiswa. Terdapat dampak positif dan negatif penggunaan Shopee PayLater, dan hal tersebut tergantung dari kebijaksanaan dalam penggunaan Shopee PayLater.]]>
<![CDATA[Examining The Indonesian Chinese Portrait: Ethnic Chinese Minority in a Muslim-majority Country ]]>
<![CDATA[Soenjoto, Wening Purbatin Palupi]]>;
<![CDATA[Mahmudah, Siti Nur]]>
<![CDATA[ Dinamika Penelitian: Media Komunikasi Penelitian Sosial Keagamaan Vol 25 No 1 (2025): Dinamika Penelitian: Media Komunikasi Penelitian Sosial Keagamaan ]]>
Publisher : <![CDATA[LP2M UIN Sayyid Ali Rahmatullah Tulungagung ]]>
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DOI: 10.21274/dinamika.2025.25.1.66-82
<![CDATA[In 1998, Indonesian students demonstrated reforms that demanded every aspect of Indonesian life. By such moral strength, they succeeded in changing every basis of freedom for the people; Democracy. During the recovery of the Indonesian economic crisis and reforms, in May 1998, the most tragic riots occurred and the recovery that occurred against Indonesians was raised by Chinese. After the economic crisis in 1998, it couldn’t be denied that Indonesia's economic and political problems were in poor condition. This research uses qualitative research with a case study approach. The results of the study stated that since May 1998, the Indonesian Government has given Indonesians more freedom to speak openly, to gather in political parties. Most importantly, one of the laws states that no one is against Chinese descent. Those who value Indonesia automatically become Indonesian citizens without native (non-indigenous) recognition. The minority of citizens of Chinese descent after the 1998 riots slowly began to be recognized and became a force in the economic movement carried out by citizens of Chinese descent in Indonesia. The political relationship between Indonesia and China has become a force recognized by the world in a symbiotic relationship of mutualism in the economic and political fields.]]>
<![CDATA[Penguatan Moderasi Beragama di Pendidikan Islam Indonesia: Perspektif Rasional ]]>
<![CDATA[Prasetia, Senata Adi]]>
<![CDATA[ Dinamika Penelitian: Media Komunikasi Penelitian Sosial Keagamaan Vol 25 No 1 (2025): Dinamika Penelitian: Media Komunikasi Penelitian Sosial Keagamaan ]]>
Publisher : <![CDATA[LP2M UIN Sayyid Ali Rahmatullah Tulungagung ]]>
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DOI: 10.21274/dinamika.2025.25.1.43-65
<![CDATA[This article examines the strengthening of religious moderation in Islamic education in Indonesia through the lens of rationalism, which serves as a conceptual framework for cultivating moderation values. The central questions addressed are how religious moderation can be reinforced in Islamic education and how rationality contributes to shaping a moderate mindset. The study employs a qualitative approach with a library research method, drawing on primary sources such as classical Islamic texts (e.g., works of al-Jabiri, Arkoun, and Fazlur Rahman), secondary sources including books and academic journals, and policy documents issued by the Ministry of Religious Affairs. Data were analyzed using content analysis through stages of data condensation, presentation, and conclusion drawing, validated by source triangulation. The findings reveal that rationalism within Islamic epistemology has the potential to strengthen religious moderation by promoting critical, integrative, and contextual thinking in Islamic education. The implementation of a rational approach is not only relevant for curriculum design but also for developing learning content that emphasizes practical competencies (know-how) and reflective understanding (know-why), beyond mere textual comprehension (know-what). The implications of this study highlight the importance of advancing an Islamic education model grounded in rationalism to foster an inclusive and transformative paradigm, thereby addressing the contemporary challenges of radicalism and blind fanaticism.]]>
