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Eko Ariwidodo
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KARSA: Jurnal Sosial dan Budaya Keislaman (Journal of Social and Islamic Culture)
Published by Institut Agama Islam Negeri Madura
ISSN : 24423289     EISSN : 24424285     DOI : https://doi.org/10.19105/karsa
Core Subject : Religion, Humanities, Education, Art, Social,
Religion Arts Humanities Languange, Linguistic, Communication & Media Social Sciences
KARSA is a peer-reviewed national journal published by Institut Agama Islam Negeri Madura. It has been nationally accredited SINTA 2 since 2017 by Ministry of Research Technology and Higher Education of Republic Indonesia. It is published twice a year (June and December). It publishes articles of research results, applied theory studies, social issues, cultural studies, and Islamic culture issues. The aim of KARSA is to disseminate cutting-edge research that explores the interrelationship between social studies and (including) culture. The journal has scope and seeks to provide a forum for researchers interested in the interaction between social and cultural aspects across several disciplines. The journal publishes quality, original and state-of-the-art articles that may be theoretical or empirical in orientation and that advance our understanding of the intricate relationship between social science and culture. KARSA accepts manuscript with a different kind of languages are Indonesian, English, Arabic, or French.
Arjuna Subject : Ilmu Sosial - Ilmu Sosial (Lain-Lain)
Articles 7 Documents
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Search results for , issue "Vol 28, No 1 (2020)" : 7 Documents clear
Social Capital and Its Transformations in Sidogiri Islamic Boarding School Kutsiyah, Farahdilla
KARSA: Journal of Social and Islamic Culture Vol 28, No 1 (2020)
Publisher : Institut Agama Islam Negeri Madura

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/karsa.v28i1.3058

Abstract

Treasures about Islam in Indonesia cannot be separated from pesantren (Islamic boarding school). The contribution to the development of social and cultural, especially through the preservation of local culture. This paper discusses social capital and its transformations in Pondok Pesantren Sidogiri, Pasuruan Regency. This study applied ethnography method. The research findings show  internalized social capital includes social interaction ties  such as  routine recitations, alumni bonds, and togetherness inthe style of pondok pesantren, istighozah, haul,  akhir sanah and cooperation with other institutions outside pesantren. Norms consist of love and obedience to masyaikh also his family, santri Sidogiri are one brotherhood, discipline, barokah (divine blessing), and independence in the economy, as well as honest and trustworthy behavior. Shared vision contain the development of science and institutions for the affirmation of ahlus Sunnah wa jamaah, khidmah lil ma’had khidmah lil ummah, ibadillah sholihin, simplicity, and creating entrepreneurship. Meanwhile, the transformation of social capital are the expansion of the pesantren network through the development of the organizational structure - establishment of new institutions and institutionalize of khidmah lil ma'had and khidmah lil ummah. The social capital has a big enough impact, not only to create santri who own a strong religious knowledge and entrepreneurial spirit but also as a major trigger in the success of Pondok Pesantren Sidogiri in developing its economic business. The productive culture attached to social capital, moreover the increasing stock of social capital intend to combines two aspects namely clinging ahlusunnah wal jamaah and responding to advancement of science and technology.
Pande Besi Ethics in Transactions and Heirloom Production Rituals Mardiyah, Siti; Auliyah, Robiatul
KARSA: Journal of Social and Islamic Culture Vol 28, No 1 (2020)
Publisher : Institut Agama Islam Negeri Madura

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/karsa.v28i1.2718

Abstract

This study seeks to reveal the application of business ethics in the traditional Marsyudi blacksmith business in Paterongan Village. This study uses qualitative methods with a case study approach. The informants in this study were four, namely one main informant as the blacksmith owner and three supporting informants who were employees and customers. This research site is carried out at the Marsyudi traditional blacksmith business site, namely in Tok Koneng Hamlet, Paterongan Village, Galis District, Bangkalan Regency. The results of this study indicate that the application of business ethics to traditional Marsyudi blacksmith business is good. First, Marsyudi's traditional blacksmith business implements a belief value in the implementation of the down payment payment system, the value of giving equal prices in the heirloom selling price and the value of freedom of choice in credit payment transactions made by buyers. Second, the application of ritual ethics before carrying out heirloom production. Rituals in heirloom production that are applied to his efforts are jhejeh rituals, rituals for distributing porridge or sticky rice, reading basmalah and bathing keris heirloom by using flower water. All of these rituals are intended for the craftsman to be safe and produce good quality heirloom products. These findings are in line with the theory of teleology because the purpose of business ethics carried out by the traditional Marsyudi blacksmith business is for the good, not for evil.
Main Values of Toba Muslim Batak Culture in Moral Education Perspective Parinduri, Muhammad Abrar; Karim, Abdul; Lestari, Hana
KARSA: Journal of Social and Islamic Culture Vol 28, No 1 (2020)
Publisher : Institut Agama Islam Negeri Madura

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/karsa.v28i1.2567

Abstract

Islamic education has the primary goal of forming morals in order to fulfill things that are material and spiritual. This study emphasized the importance of learning science through education, especially those related to noble character, or better known as moral education. The novelty of this research is courses taught at PTAI to have a noble moral education content. This research used a library research approach. Besides, this study conducted data collection techniques by examining books, journals, literature, notes, and report variants related to the problem being solved. The results show that the main values of the Toba Batak culture include: kinship, hagabeon, hasangapon (glory, authority, and charisma), main value is hamoraon or wealthy, hamajuon, or progress, protection, arsisarian, or mutual understanding. We also concluded that there is no difference in the main cultural values of the Christian and Muslim Toba Batak people.
Prophetic Communication: Transcendental Dimension In Islamic Philanthropy Messages Rakhmawati, Yuliana
KARSA: Journal of Social and Islamic Culture Vol 28, No 1 (2020)
Publisher : Institut Agama Islam Negeri Madura

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/karsa.v28i1.2807

Abstract

Indonesia Islamic philanthropy had been growing tremendously. Trends in institutions platforms in managing Islamic philanthropy brought the divergence of channel message distribution. Those institutions made convergence interdisciplinary innovation. Islamic philanthropy institutions obligate to distribute the message in an ethical manner. They employed prophetic communication values in engaging the public sphere with persuasive communication commonly. Prophetic communication design is a custom to promote transcendental dimension of contemporary communication praxis. The prophetic term uses the cognition proximity design refers to Prophet Muhammad as a role model. This research was conducted to get an overview of the prophetic communication representation in the Islamic philanthropic messages distribution. Analytical techniques use qualitative document analysis. The subject in this research is the display of text on the site of Islamic philanthropic foundations official website Rumah Zakat, Yayasan Dana Al-Falah, and Lembaga Manajemen Infaq. The theme categories enrich found with selective coding. The results of the analysis are discussed using the concepts of prophetic communication, message production theory, goal-plan-action theory, action-making theory, and cognitive dissonance theory. For further research could obtain from the communication management of more specific philanthropic objects.
Various Language Expressions in The Criticism of Madurese People on Social Media Field Sofyan, Akhmad; Hidayatullah, Panakajaya; Badrudin, Ali
KARSA: Journal of Social and Islamic Culture Vol 28, No 1 (2020)
Publisher : Institut Agama Islam Negeri Madura

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/karsa.v28i1.2352

Abstract

The Madurese community in Situbondo is a group of people who are still 'unfamiliar' with the internet media (social media). Their lack of understanding in using social media often creates problems in society. This article is the result of ethnography of communication research which discusses criticism behavior of Madurese people in Situbondo in social media. It comprehensively analyzes aspects of use of language choice, motive of language choice and language formulation expressed by informants. Research findings show that: 1) Situbondo people express criticism in social media by using code of Madurese language and mixed Madurese-Indonesia and Madurese-English, and they are expressed through some patterns which are humor, figurative, threatening and affirmative, direct and indirect satire, Kiyai quote and lyrical/poetical pattern; 2) Some motives background of choice of language code in expressing criticism are influenced by aspects of hierarchy in a context of diglosia society, politic of identity; dimension of ethnic group and psychological and cultural motives. Formulation of these findings explain that most of criticism model of Madurese people in Situbondo through social media is manifestation of habit in expressing criticism in real world. Something avoided is criticism model using sarcasm sentence, containing hate speech, offending pride, social status, family and feeling of interlocutors. Expressive and outspoken criticism in social media are also considered to be dangerous and unacceptable by people because they create ‘floating’ (unclear) interpretation, and potential to be misinterpreted. While some acceptable criticism are criticism model expressed by fine language and expressed by humor, figurative, fine satire and lyrical/poetical patterns.
Religious Identity in the Use of Social Media Within Pontianak Muslim Community Prasojo, Zaenuddin Hudi; bin Haji Masri, Muhammed Sahrin; Fauzi, Ahmad; Rahmiani, Nur
KARSA: Journal of Social and Islamic Culture Vol 28, No 1 (2020)
Publisher : Institut Agama Islam Negeri Madura

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/karsa.v28i1.3284

Abstract

Social media plays a very important role in shaping the identity and trends in todays world. Not only for the young generation, almost all people in every generation have also been “addicted” to social media for their daily need and in other processes through assimilation and integration and building new networks in their communities through online and offline activities. As a result, the emergence of the social media as a medium of communication and information today has many impacts on changes of social structure including the religious identity of its users. This article explores the tendency for the development of religious identity in social media among the Ponianak Muslim community by focusing on the typology of social media users among Pontianaak Muslims and various trends in the religious identity of its users. The work suggests that social media users in the Pontianak Muslim community have three main typologies, namely NetPublisher, NetWorker, and NetAdvocate. And the religious identity tendency of social media users in Pontianak is constructed through religious narratives dominated by conservativism discourses. They are seen through at least three aspects including the tendency of religious affiliation, various religious issues that are often discussed, and responses to trending religious issues in social media by Pontianak Muslim netizens.
The Symbolic Interaction of Tandhe’ in Sumenep Madurese Al Humaidy, Mohammad Ali; Ariwidodo, Eko
KARSA: Journal of Social and Islamic Culture Vol 28, No 1 (2020)
Publisher : Institut Agama Islam Negeri Madura

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/karsa.v28i1.1584

Abstract

Local culture everywhere presents meaning space as a guideline for people’s lives, even the presence of tradition can be a medium of social transformation. The tandhe’ as one of the local cultural treasures in Sumenep Madura, emerged as an appreciation of past civilizations that believe that tandhe’ is not a mere spectacle but also as a communication medium that contains the values of goodness. Signs implicitly or explicitly important to learn because it often contains the essence of da’wah which calls on humans to remember God. Tandhe’ as a manifestation of local wisdom will be an effective communication medium for building communities when properly packaged, because cultural anomalies can occur at any time. The researcher uses a qualitative approach in the form of field research so that researchers can directly make observations and even participate in contributing ideas as feedback from informants ideas. The presence of tandhe’ has until now experienced a shift in the function and purpose of tandh’ itself. The ancient kings tandhe’ functioned as the media for the propaganda used by Walisongo in order to spread the teachings of Islam. The religious value of the tandhe’ began to fade because the lovers of the tandhe’ began to abandon the teachings taught by the Walisongo. Tandhe’ at the moment is more dominant in the nature of entertainment which aims only for worldly purposes only. Tandhe’ essentially has a symbolic communication used by Walisongo in preaching Islam to the community which is also a symbol of tirakat by human.

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