Eksistensi Para “Gus” di Instagram: Visual Semiotik Sebagai Dakwah Baru di Era Digital

In the pesantren tradition, whom inherited from the founder of the pesantren to the children and grandchildren are the most eligible decendant . The succession line of relatives under the Kyai who have a young age is pinned as Gus for men and Ning for women. They are a small picture of the behavior of Kyai and the pesantren extended family. The digital age is fostering new roles from new people about a propaganda practice that can break through space and time. The Gus and Ning who occupy the new space maximize the use of social media as kind a step to preach. The new pattern of Da'wah nowadays is very fluid by using artifacts and text from self profiles in the form of audio, images, photos, videos, and writing content. The text is uploaded on their accounts pages periodically and with current typologies. Their existence in a social media Instagram has a different style, modernist and bringing a newness. Visual semiotics is a new way of communicating via technology to the reader (reader) or audience by putting forward text-shaped signs that are verbal (language) and visual. Communication through this sign is presented with a design that contains icons that refer to linguistic messages. Various approaches to preaching communication in a new era, one of them with semiotic visuals on Instagram unlocks visual visions embedded in the icons displayed. All the pictures, photos, and caption notes created by the Gus in their accounts deserve to be elaborated in the context of da'wah in the digital age. Using a purposive sampling technique with a Semiotic Visual analysis, the results show that the variety of sign visualizations on Gus's Instagram account profile means a call for preaching and moral messages in a subtle, dynamic, and open ways. Keywords: Visual, Semiotic, Instagram, Artifacts, Interaction

Konstruksi Sosial Keagamaan Masyarakat Pada Masa Pandemi Covid-19

Covid-19 or Corona pandemic, which has entered Indonesia since the last three months, has changed many of the religious behaviors of Indonesian people who are predominantly Muslim. Starting from praying in congregation at home, Friday prayers at home, Eid prayer at home, changing sentences on some words in the call to prayer to cancel the departure of the pilgrims. This has changed the religious traditions and religious behavior of the community in general. This study uses theoretical conceptions according to Peter L. Berger with the conception of social construction with three components, namely externalization, objectivation and internalization. This study uses a qualitative approach with the aim of uncovering a phenomenon of religious behavior that occurred in the community during the Covid-19. The conclusions in this research are, externally the community made social changes because of information related to the Covid-19 pandemic, both through a task force formed by the government, as well as news that circulated on television and social media. From that, people make objectivation by implicit behavior formation in response to government regulations and news circulating on social media. Internalization is carried out by the public by picking wisdom in every situation that occurs. Furthermore, from the socio-religious construction the perspective of Sufism during the pandemic resulted in patterns of religious behavior: patient, gratitude, tawakal and muhasabah Keywords: Covid-19, Social Construction, Tasawuf, Society

Dakwah Mengenai Hak Asasi Manusia (HAM) Di Indonesia Dalam Konsep Maslahah Mursalah

Da'wah regarding Islamic values needs to be done in the community. Including, preaching about the Islamic values contained in the views that are being discussed in the public sphere, including about Human Rights (HAM). Democratic governance requires the existence of good governance, human rights and democracy. Obtaining the standards of democratic governance is needed by Indonesia to be internationally accepted. Nonetheless, Indonesia's record on human rights leads to the understanding that this country has to pay highly attention on human rights. Five basic rights in maqashid sharia (kulliyatul khoms) as important basic ideas to be elaborated into values ​​that are included in the effort to realize good governance. Keywords: Da’wah, good governance, human rights, kulliyatul khoms

Pemanfaatan Media Sosial Komunitas Untuk Menghadapi Konten Islam Ekstrim Di Internet

Terrorism and radicalism, in the name of religion, which in nature deconstruct the development of the existing state, must be completely eliminated. Moreover, if terrorism and radicalism, by making social media a means of recruiting members. If so, the policy makers must intervene and make a stronghold in the digital space. In addition, there must be a step from the community exponents to participate in combating terrorism and radicalism. For example, from Islamic boarding schools and Islamic community organizations, such as Nahdlatul Ulama or NU and Muhammadiyah, in Indonesia. The existence of NU and Muhammadiyah is central because so far, they have played a role in advancing the nation from all fronts. The activeness of these two community organizations in counter movement, dealing with terrorism and radicalism is a must. Ways that can be taken include da’wah or the spread of positive messages through social media. What is aggressively done through time and space. Keywords: Da'wah, Social Media, Terrorism, Radicalism

Strategi Dakwah Kampung Qur’an Dalam Meningkatkan Nilai-Nilai Religius Di Desa Kalidilem Randuagung Lumajang

Religious activities in the village of Kalidilem are already running but there are still some residents, especially teenagers, who get drunk and promiscuity. To overcome this problem a Kampung Qur’an program is formed. Kampung Qur'an is one of the Nahdlatul Ulama (NU, Islamic Organization) Lumajang programs that synergizes with JQH in the form of a missionary institution tasked with spreading the message of da'wah with the Qur'an. The village of the Qur'an was fully surrendered to the NU Autonomous Agency in charge of al-Qur'an. In the process of da'wah an important thing to consider is the da'wah strategy. This research uses descriptive qualitative method, with a phenomenological approach. Data collection techniques using interviews, observation and documentation. The conclusion of this study is the da'wah strategy used by the Qur'an Village there are 5 namely: 1) Sentimental strategy: conducting regular recitation, giving advice with good words, such as calling mad'u as "O my brothers, O my children" . 2) Rational strategy: invite people to discuss together. 3) Sensory Strategy: direct the practice of worship. 4) Ta'lim strategy: holding al-Qur'an illiteracy eradication program, development of tahfidzul quran, qiro'atul quran, art of calligraphy, organizing majlis of Qur'an interpretation and interpreneur of the Qur'an. 5) emulate the Prophet's strategy. The inhibiting factor of the preaching strategy of Kampung Qur'an is the lack of capable human resources in the field of al-Qur'an studies, understanding community psychology and having metacognitive abilities and philosophical thinking. Keywords: Da'wah strategy, religious values, Kampung Qur’an.

Post Dakwah di Era Cyber Culture

The development of technology has a big influence in all aspects of life, including in da'wah. Preachers face the challenges in the era of cyber culture, where information flow and cultural development are connected with the digital space. This article discusses the relationship between da'wah and cyber culture. Accompanied by any challenges that must be faced by preachers, as well as how the right strategy to convey Islamic teachings in the current era. In another section, also stated what is called the Post Da'wah. This concept refers to the facts that have happened lately. Da'wah which initially has values ​​of the sacredity of values ​​that upholds a truth of the state is then distorted by profane values. In fact, the new technology also supports pseudo reality in da'wah. Then, da’wah becomes a tool of manipulation in order to achieve economic benefits, bodily sexism, which is displayed through symbolic visualization. Da'wah is trapped in the world of imagery. Not only that propaganda, later became a political propaganda tool to seize power and maintain power. Interest takes precedence without regard to reason. These facts are referred to as Post Da'wah. Keywords: Da'wah, Cyber, Culture, Strategy, Technology

Simbolisasi Dakwah HTI pada Al-Ra>yah dan Al-Liwa (Analilis Semiologi Roland Barthes)

This paper will focus on reading al-ra>yah and al-liwa> signs. In its history, the tugging of al-ra>yah and al-liwa> claims as a symbol of the legal identity of the Messenger of Allah has always been a contentious reality. Clearly occupying al-ra> yah and al-liwa> as historical reality and as a result of reading history for later adoption in certain ideologies is very important. The reading of signs in the form of text and visual images to find out the meaning of the construction of al-ra>yah and al-liwa> will offer problem solving for the problems of the people who are being loved by symbolic trends in religious life. Qualitative research with the semiology approach of Roland Barthes with denotative, connotative and mythical systematics. The results of this study provide an overview of the different variations on the reading of the signs that exist in al-ra> yah and al-liwa both as texts and religious symbols. Keywords: al-ra>yah and al-liwa>, symbol, semiotics

Implementasi Komunikasi Organisasi dalam Kegiatan Dakwah untuk Memperbaiki Diri Narapidana di Lembaga Pemasyarakatan Kelas IIB Lumajang

Da'wah has been going on for a long time among inmates in prison. Preaching took place at that place for a long time, namely during the Dutch government around 1917. After Indonesia's independence, the da'wah among prisoners was increasingly enhanced until now. The correctional system can be briefly said as a process of fostering prisoners based on a noble soul, and therefore also regards Prisoners as fellow creatures of God, individuals and members of the community. And in fostering prisoners, their mental life (including their religious life), physical and social life must be developed. With the correctional system, which means a renewal of the system in order to foster a complete human being, it is very necessary to have the right da'wah method, in accordance with and in tune with the correctional system. Penitentiary (Lembaga Pemasyarakatan) is a place to carry out guidance for prisoners and correctional students. Organizational communication is needed to carry out maximum coaching activities to achieve a goal and service that is satisfying for prisoners, as well as being a safe, orderly, free of extortion, drug and cell phone institution. Dai who was given the mandate at Lumajang Class IIB Correctional Institution had fulfilled the criteria of both scientific potential and personality potential so that the method used was in accordance with the madami faced by the prisoners who mostly inhabited the Class IIB Correctional Institution in Lumajang were drug cases. The average drug case is adolescence. The clerics always emphasize lectures on efforts to improve themselves both in the field of skills and personal because it is feared that after leaving the Lumajang Class II Correctional Institution unable to do something that can fulfill life. The challenge faced is the lack of seriousness of prisoners participating in the da'wah activities carried out by the Lumajang Class II Correctional Institution. This is due to prisoners having a level of memory that is tired because of drug addiction. Keywords: Da'wah, Organizational Communication, Penitentiary

PESAN SEMIOTIK PADA TRADISI MAKAN TABHEG DI PONDOK PESANTREN

Tabheg is one type of food wrapped in banana leaves filled with rice with very simple side dishes such as salted fish, eggplant, chili sauce and crackers as a complement. Tabheg is a souvenir brought by the guardians of students when visiting their children in the boarding school. The tradition of bringing this tabheg is often found in Islamic boarding schools in the East Java, area Tapal Kuda. The tradition of eating tabheg for santri is a sign (representamen) with the values of togetherness and simplicity (interpretant) that can be conveyed through the form of food (object) that is shared by the students without distinguishing economic background and social stratification of the family. Phenomenon in the tradition of eating tabheg is believed to have a rich meaning of symbolic messages which are full of philosophical meanings so as to form patterns of human behavior. Exposure analysis of the tradition of eating tabheg is a qualitative study with a literature study approach, departing from the perspective of communication science using the concept of Charles Sanders Pierce with his trichotomies and psychological studies that form the basis of behavior formation. In addition it also aims to explore the constructive meaning of the pesantren tradition which is a reference to the santri mindset to shape behavior. The results of the analysis based on semiotic messages on the tabheg eating tradition for students based on representamen, interpretants and objects produce a constructive concept of santri personality characterized by traditional Islam. Where the santri character is built from the meaning implied in symbolic messages in the form of togetherness and simplicity that is internalized in the form of peace-loving behavior as a pesantren modality in realizing world peace.

KEBIJAKAN KOMISI PENYIARAN INDONESIA TERHADAP KONTEN TELEVISI EDISI RAMADHAN

The research entitled " THE KPI POLICY IN THE TELEVISION INDUSTRY (Case Study of KPI Policy on Content of Television Broadcasting Program Ramadhan Edition)" is motivated by the lack of maximum role of the government in creating situations and conditions conducive to worship in the month of Ramadan, especially in the realm of television media broadcasting the Ramadan edition)". The concrete form is that some of the da'wah programs on television present more shows than guidance, some deviate to the point of lacking in everyday examples. Whereas television, if seen from the perspective of da'wah, can be said to be an effective da'wah media. And the role of government here is institutionally represented by KPI (Indonesian Broadcasting Commission). This study aims to find out exactly how the Indonesian Broadcasting Commission's policies towards television media content, especially during the month of Ramadan. Because of KPI's findings, found violations committed by television media are a repetition of previous years. This research is a qualitative study using policy analysis as a methodology for analyzing KPI policies, which includes collecting data from online news, the Broadcasting Law, KPI's official website and MUI statement, and then analyzing the findings. The results show that if theoretically, the policies issued by KPI institutions are legally strong and must be obeyed by all parties related to KPI institutions. But in reality there are still those who have not yet implemented it. And when related to the theories above, the factors that cause implementation to fail are due to factors such as the selection of the wrong strategy, or the wrong "machine" or "instrument"; "Programming" bureaucracy is wrong; the operation operation is bad; there is something wrong at the "executive level"; or a bad response to a problem. From these factors, it could be that the factors within the KPI are the poor level of implementing policies. The lack of strict sanctions provided, so that KPI institutions do not have the authority in the eyes of media stakeholders. And can also be bad bureaucratic instruments.