Etika Komunikasi Pejabat Publik dalam Penanganan Pandemi Covid-19

Communication of public officials greatly influences the public to comply with the corona virus disease (Covid-19) health protocol and is positively correlated with the effectiveness of handling Covid-19. Unfortunately, as this study found using descriptive qualitative methods and data collection techniques from credible online media, there are a number of public officials who often make controversial statements about Covid-19 that are not fully based on scientific, accurate data, and empirical facts. In addition to causing ethical communication problems, this has led to pro and contra responses, noise, confusion and disrupts and hinders acceleration in handling the Covid-19 pandemic. Therefore, this study recommends that public officials pay attention to and prioritize communication ethics in handling the Covid-19 pandemic so that the Covid-19 pandemic can be controlled, and quickly removed from Indonesian soil.

Diskursus Pluralisme Agama dalam Perspektif Aksi Komunikatif

Discourse on religious pluralism emerged in the west along with the demands of globalization. Where the owner of power over the modern world wants an order that can bring together the various inhabitants of the world by removing various religious barriers and a single claim to the truth. But this current of view becomes problematic when it collides with the truth by various existing religions. The rejection is very strong, especially from within the Islamic religion. Although the concept of pluralism meets equality in Islam which means diversity, but the fundamental paradigm on which pluralism is built is very different, Western Pluralism departs from the value of secularism while Pluralism in Islam's view is built on the truth value of the revelation of the Qur'an and Hadith. Diversity according to Islam does not require that there is a truth that must be recognized together, but the truth of each religion must be defended. Furthermore, even though humans have different religions and views of life, according to Islam, fellow human beings must be able to work together within the boundaries of worldly affairs to create a just and compassionate life together with fellow human beings, while still holding fast to their respective religions. Although the atmosphere of interfaith dialogue does not need to be prevented and hindered each other, all in an atmosphere of freedom and harmony.

Strategi Komunikasi Forum Kerukunan Umat Beragama dalam Pengembangan Kerukunan Umat Beragama di Kabupaten Sleman

Sleman Regency is one of the districts that has the highest level of religious diversity in Yogyakarta Province which is ideally vulnerable to harmony conflict between religious people, but in the last four years it is suspected that there is no conflict of religious harmony in the district. The method used in this study is qualitatively descriptive. After research was conducted it was found that, 1) the communication strategy implemented by FKUB Sleman in determining communicators is to choose a trustee of harmony (sub-district level) which is part of the religious organization in accordance with the religion embraced by the guardian of the harmony, the harmony (village level) chosen by the community itself, 2) communication strategies applied in determining the analysis of audience needs by conducting a joint review of four community groups including, permission groups, support groups, opposition groups, and evaluation groups, 3) communication strategies in the preparation of messages used are persuasive, coercive, and educative techniques, 4) communication media used by FKUB Sleman, namely print media such as newspapers, books, and brochures, 5) as for the dynamics of harmony of diverse people in Sleman Regency is currently in a harmonious state.

Tolerant and Intolerant Messages

Messages that are communicated textually and erroneously are then received by individuals whose lack of religious knowledge encourages tolerant and intolerant behavior, resulting in interfaith violence as happened in Indonesia in the 90s. The research focused on the experience and meaning of the cleric in West Jakarta regarding tolerance and intolerance. The method to conduct this research is qualitative method with a phenomenological approach, through in-depth interviews with ten participants, then analyzed through horizonalization to form a general meaning and in-depth description of tolerance and intolerance.The results show that religious tolerance is interpreted as the freedom of every person to practice worship in accordance with their beliefs on the basis of mutual respect with other people of different religions to create an atmosphere conducive to the common good. This freedom is limited to the scope of each religion which manifests through mutual assistance in helping social and cultural issues.Religious intolerance is characterized by an attitude of disrespect for the worship activities of adherents of other religions arising from understanding textual teachings of religion, blind fanatics, and injustice that inhibits national and state unity. Religious intolerance is perceived not to happen if every religious adherent is willing and able to carry out their respective religious teachings. Forms of intolerance through disagreement and conflicting, destructive, hateful and envious in dealing with religious differences. This research has implications for the expansion of the implementation of the concepts of tolerance and intolerance, and policy changes in multi-religious countries.

Pengaruh Tayangan Indonesia Bagus NET TV terhadap Kebudayaan Siswa-Siswi MAN Baturaja Sumatera Selatan

The rise of television programs has an impact on the audience who watch them. This influence can have a positive or negative impact depending on the type of impression itself. If a show is watched for a long enough period of time and repeatedly, it will have an impact on the audience. This study aims to determine whether there is an influence watching the Indonesian Bagus program on NET TV with the level of knowledge about culture and cultural attitudes of the students of MAN Baturaja, South Sumatra. This study uses a quantitative explanatory approach with an experimental design. The theory used is cultivation which was developed to explain the impact of watching television for heavy viewers. George Gerbner stated that for heavy viewers of television, it will essentially monopolize and include information sources. The result of this research is if a show will not affect the heavy viewers audience. However, a show can have an impact, depending on the quality of the show itself.

Program Dakwah ‘Serambi Islami’ di TVRI Perspektif Audience And Users

The purpose of this study is to find out how the "Serambi Islami" da'wah program on TVRI is from the perspective of the audience and users? The author chose TVRI, because of its existence as the oldest state-owned television with a mission to provide information, provide entertainment, and facilitate education for the community. The theory used in this study is from audience to users proposed by Gill Branston and Roy Stafford. This research is a field study using a descriptive method and a qualitative approach. Serambi Islami is a religious program on TVRI that airs from 04.30 to 06.00, every day from Monday to Sunday. This program is intended for all people who want to watch propaganda shows. To convey the messages of da'wah, an effective media is needed. Television is a strategic mass media as a means of da'wah. This media is very popular in the community that can reach audiences and users to remote areas. Presentation of da'wah materials on television that are weighty and attractive is an important part, so that viewers are interested in as objects of da'wah (mad'u).

Analisis Makna Character Building pada Perilaku Nabi Muhammad dalam Surat Al-Mukminun [23] ayat 1-11

Character building must follow the example of the Prophet Muhammad. Because he is the incarnation of the Al-Qur'an, a human being who is successful in his life in the world with the various problems he faces and the several professions he does. Allah gave him success in this world and the hereafter. We can see this in Surah al-Mukminun verses 1-11. There, the tips for becoming a successful person are explained by implementing the characters implied in these verses. The first character that must be possessed is a religious personality. The second personal character is focused on concentration, praying seriously '. This prayer is like the head of all deeds. If the prayer is good, other deeds will be good, but if the prayer is not good, it will also affect the unworthiness of the other deeds. After prayer there is a character of discipline by keeping away from useless things that are not useful, be it deeds or words. then the character of obedience in paying zakat, shows a sense of social or caring. Then the personal character who is responsible by maintaining self-respect by using the available facilities in a halal way. Furthermore, a personal character that is trustworthy, the importance of maintaining trust and promise is a form of character of a person who can be trusted. And lastly is a consistent character, maintaining prayers regularly and working hard, istiqamah which shows that the person is able to be consistent in maintaining goodness. According to Al-Mâwardiy, carrying out these characters results in success in any field, be it education, economy, profession and so on. Even lasting success will be found in the afterlife.

Makna Material Culture dalam “Sarung” sebagai Identitas Santri

In material culture as a concept of local culture and nation heritage, “sarong” also has non-material value, likes as a symbol of santri, heroism, social class, kindness and honor. Sarong with variuos size, color, motifs, and pattern shapes the person and society, even the identity of a nation, especially Indonesia. Sarong even became part of the symbol of religiosity and diversity of Indonesia. By borrowing Bung Karno's message that the task of future generations is nation character building, caring for and developing a sarong culture, it can be seen as an effort to care for and develop the nation's character. Therefore, this paper use approachs or perspectives : material culture concept, social class perspective, and nation characer building concept. Method of writing is literary studies and analysis content method by various in resorches that support this article. The result of exprloration indicate that sarong can be the symbol for nation building character and identity with meaning and history contents powerly.

Representasi Anak Muda Gaul dan Saleh dalam Gerakan Hijrah: Analisis Semiotika Roland Barthes atas Konten Akun Instagram Pesan Trend Pemuda (@pesan_trend)

The stagnation of da'wah among young people is mostly caused by the use of symbols that are not in line with or even contrary to the aspirations of young people. The da'wah offered by the Hijrah Youth Shift Movement is a da'wah that uses symbols of young people as a medium for their da'wah. This article tries to explain how the Hijrah Youth Shift Movement represents the value of young people who are slang and pious. Through Rolland Barthes' semiotic approach, the author tries to examine these symbols which are presented in the da'wah content uploaded to the Instagram @message_trend account. In denotation, posts from the Instagram @message_trend account display activities such as cleaning, archery, camping, tahajud prayer in green open spaces. In connotation, the Instagram account @pesan_trend tries to show a model of young Muslim people who love the environment, are physically and spiritually healthy. Mythically or ideologically, @pesan_trend, which was initiated by UHA and Shift Pemuda Hijrah, is showing the social class of middle-class Muslim youth, which so far has been identified with indie culture, which is active in green spaces. On the other hand, this also shows the ideology of Shift which is leaning towards the tarbiyah movement.

Tantangan Agama di Era Globalisasi: Analisis Strategi Komunikasi, Karakteristik dan Materi Dakwah

The revolution in technology and communication media in this era of globalization has made the phenomenon of Islamic da'wah experience significant progress globally. This can be seen when the da'wah style has used advances in information technology so that the da'wah message is more widespread that is able to touch international aspects. But in reality, this change in pattern gave birth to new problems in the world of da'wah. This article tries to answer the main problems formulated in the major questions, namely; What are the challenges of religion in the era of globalization, using an analysis of communication strategies, characteristics and material for da'wah? According to Gill Branston and Roy Stafford (2010), there are several points explained about globalization. First, approaches to globalized media. Explain how to approach da'wah in the use of global media. Second, global–local flows. Explain how far the development of the flow of da'wah ideas that have reached the global world. Third, global futures? Explain how changes will occur in the world of da'wah in the future global era. In the end, the research provides insight into the topic of the problem in this paper. First, practically the da'wah movement in information technology and media in the era of globalization is based on Islam rahmatan lil 'alamin. Even though on the other hand, the impact of the globalization process related to religious life is the increasingly diminishing space for human religiosity itself. Second, the orientation in spreading da'wah globally is ukhuwah basyariyah which always fosters brotherhood among human beings. The attitude of humanism regardless of religious background, skin color and race. Third, have hope in the waiting period for the day to come (Al-Muntazhar). A principle that gives good news about a bright future and the implementation of all social justice for all mankind.