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Journal : Jurnal KOMUNIKA

KOMUNIKA: Jurnal Dakwah dan Komunikasi Vol 6 No 1 (2012)
Publisher : Fakultas Dakwah IAIN Purwokerto

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (276.902 KB) | DOI: 10.24090/komunika.v6i1.333


The development of consumer culture that increasingly strengthened creates verysignificant cultural implications in society. Shift in the meaning of the commodity-valueproducts in order to be a symbolic value, impact on changes in consumption practices thatoriginally was based on making the benefits of the exchange of goods became a symbol ofspace and social identity. Commodities in turn are consumed to obtain all the identities,symbols, images and signs attached to it. This in turn creates a culture where performanceimmanence (the things that are surface) occupies a higher position than anything substantial.Consequently, people are trapped in the banality of morality and spirituality, whichconsiders moral and spiritual issues as being trivial. Cultural impact is of course very crucialto be addressed so that people are not getting mired in a cycle of low moral and spiritualculture that would degrade the quality of humanity itself. In this case, the role of all levels ofsociety needs to be revitalized, and one of them is family. Family as the basic unit of societyhas many functions that are essential to be developed to address the strengthening of consumerculture. Various functions, such as religious function, social cultural function, charity function,the function of protecting, reproductive function, the function of socialization and education,including the economic and environmental development function, can make an importantcontribution to the construction of individual personality and social action. Internalizing thevalues of religion, social, cultural and other social capital will be affecting the actions andsocial practices. In relation to the negative impacts of consumer culture, education forreligious values which is related to the dimension of the divine becomes the counterculture toovercome the culture of immanence in the consumer culture.Reliance transcendental becomes an important mechanism to sensitize the public onthe need for transcendence to improve the quality of our humanity. In addition, efficientinternalization of culture or modest consumption (moderate) as confirmed in faith should bedone to limit the desire for being consumptive. This value needs to be emphasized because ithas a positive impact for the future protection of family and community in both the short andlong term.
KOMUNIKA: Jurnal Dakwah dan Komunikasi Vol 4 No 1 (2010)
Publisher : Fakultas Dakwah IAIN Purwokerto

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (1529.394 KB) | DOI: 10.24090/komunika.v4i1.139


Various social anomalies that occurred in this nation can represent the people (individuals) who are "sick". Thevalues of this nation in reality have not been able to effectively stem the rampant phenomenon of anomalies above. Variousfactors can cause the condition, such as ineffective value education in schools, families or communities; ungroundeddakwah; or media that is not impartial public interest. Media as one of information tools, considered to have significantinfluence to child's destructive and deviant behavior. Programs that aired in fact be counterproductive to the improvementof children's human qualities. This can be seen from several cases of child abuse and sexual harassment was motivated bythe impression of violence and pornography in the media. In this context, this paper tries to study the symbolic violence frommedia to the children (world) by presenting programs of violence and pornography in its various forms. Economic interests ofpolitical domination has made the media ignores the public interest, especially children by creating programs that do noteducate and inculcate the values of violence
KOMUNIKA: Jurnal Dakwah dan Komunikasi Vol 1 No 2 (2007)
Publisher : Fakultas Dakwah IAIN Purwokerto

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (3338.392 KB) | DOI: 10.24090/komunika.v1i2.800


As a criticism to modemism, posmodemism has created new cultural realities different from the previous. Through its political acts and strategies, postmodernism has constructed cultural hypereality and complexity. This change becomes a chance and also threat that we need to be critical to anticipate the negative effects. One of its strategies is cultural deconstruction, which denies transcendental signs, meanings, and values, represents one of its negative effects. It will eliminate religious values which by contrast place transcendental values as its principle. For that reason, we need to contextualize Islamic teachings in order not to make postmodernism eliminate Muslims’ sense of religiousity. Da’wa, as a means of communication and transformation of Islamic values, plays a significantrole in this postmodernism era. Consequently, reconstruction of contextual da’wa strategy should be committed to balance the domination of postmodernism cultures.
KOMUNIKA: Jurnal Dakwah dan Komunikasi Vol 9 No 2 (2015)
Publisher : Fakultas Dakwah IAIN Purwokerto

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (94.08 KB) | DOI: 10.24090/komunika.v9i2.852


Based on anxiety towards stagnation of Islamic thought, Fazlur Rahman attempted to reconstruct the paradigm and methodology of text interpretation that can restore the spirit of progressive Islam that is always actual at anywhere and anytime. To that end, he developed a Qur’anic hermeneutics oriented to understand the text of the Qur’an contextually. Hermeneutics is epistemologically based on his view that the text of the Qur’an is a historical product of Arab society. This thesis does not mean that he asserts the transcendental dimension of the Qur’an, but he would like to affirm that the messages or transcendental values are profaned within the scope of the historicity of the Arab community as its first recipient. Therefore, it is necessary to make a distinction between the universal moral values and historical legal products contained in the text. With this thesis, he offers a model of double movements in the interpretation of the Qur’an. The first movement is that of the present situation to the time of al-Qur’an, while the second movement should start from the principles of the generalized text to contemporary socio-historical reality. Berbasis kegelisahan terhadap kejumudan pemikiran Islam, Fazlur Rahman berupaya merekonstruksi paradigma dan metodologi interpretasi teks yang dipandangnya dapat mengembalikan spirit progresifitas Islam yang selalu aktual di manapun dan kapanpun. Untuk tujuan tersebut, ia mengembangkan hermeneutika al-Qur’an yang berorientasi pada pemahaman teks al-Qur’an secara kontekstual. Hermeneutika ini secara epistemologis berbasis pada pandangannya bahwa teks al-Qur’an merupakan produk historis masyarakat Arab. Tesis ini tidak berarti bahwa ia menegasikan dimensi transendentalal-Qur’an, namun ia ingin menegaskan bahwa pesan-pesan atau nilainilai transendental diprofankan dalam lingkup historisitas masyarakat Arab sebagai penerima pertamanya. Oleh karena itu, perlu adanya pembedaan antara nilai-nilai moral yang bersifat universal dan produk legal historis yang terdapat dalam teks tersebut. Dengan tesis ini, ia menawarkan model  double movement (gerakan ganda) dalam menafsirkan al-Qur’an. Gerakan pertama yakni dari situasi sekarang ke masa al-Qur’an. Sementara gerakan yang kedua berangkat dari prinsip-prinsip yang digeneralisasikan dari teks ke realitas sosio-historis kontemporer.
KOMUNIKA: Jurnal Dakwah dan Komunikasi Vol 8 No 1 (2014)
Publisher : Fakultas Dakwah IAIN Purwokerto

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (364.686 KB) | DOI: 10.24090/komunika.v8i1.746


Discourse analysis has been a study that attracts many intelectuals of various disciplines to discuss about, generating the emergence of theories of their own perspectives. Many criticisms for the theories also show that intelectuals are more interested in this field leading to make discourse analysis as a multidisciplinary study. Based on this ground, Norman Fairclough seeks to reconstruct discourse theory as a criticism to the existing theories, which tends to be side-emphasis and partial on the basis of their own discipline. Combining three traditions, i.e. linguistic, interpretative, and sociological traditions, he offers a discourse model integrating three dimensions: text, discourse practice, and social practice. Each dimension has its area, process, and analysis model, in which all of them dialectically connect to one another. In addition, Fairclough also formulates another important concept, namely intertextuality, which affirms the interrelation of various texts and discourses to a text. This concept will also create ideological effect of structuration and restructuration of the prevalent discourse order. When power and ideology embed in a discourse, intertextuality will function as a mechanism for maintaining and changing the domination relation.
KOMUNIKA: Jurnal Dakwah dan Komunikasi Vol 9 No 1 (2015)
Publisher : Fakultas Dakwah IAIN Purwokerto

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (136.094 KB) | DOI: 10.24090/komunika.v9i1.835


Reinterpretation of the integration between faith and its practice, as mentioned in Qur’an and hadis, is very significant to apply in plural society differentiated in many identities and various primordial affiliations. Its significance lies not only on reformulating teoritically the concept of integrative Islam, but also in practical how it is realized in context of plural society. The fact that the texts of al-Qur’an and hadis always put together faith and good deed in one semantic area, shows a strong connection between faith and good deed that each concept serves as a means of definition of others. This means that the integration between faith and social practice is a must both in theological and sociological perspectives. In addition, plural ethics can serve as ethical basis in perceiving plural social reality and actively, well, and wisely participating in public sphere. Meanwhile, in respect with the mechanism in public sphere, Kuntowijoyo’s concept of objectivity of religion and that of Jurgen Habermas’s public deliberation can be taken as theoretical frame in reinterpreting religious values and teachings as well as their realization in public sphere. Through these two concepts, religious values and teachings can be implemented in public space and partake an active participation in constructing nation identity without causing social disintegration resulted from domination and subordination of certain religious symbols or values. Since social consensus resulted from deliberation is a communal ratio, it is no longer an individual or personal one, but it is a collective ratio that represents collective interest. By this mechanism, religious values and teachings can be performed in contestation of public discoursewithout being trapped in exclusivism policy and domination-subordination logics. Reinterpretasi integrasi antara iman dan praksis sebagaimana terdapat dalam al-Qur’an dan hadis, sangat signifikan dilakukan dalam konteks pluralitas masyarakat yang terdiferensiasi dalam berbagai identitas dan beragam afiliasi primordial. Signifikansi ini tidak hanya terletak pada perlunya reformulasi konsepsi Islam integratif saja, tapi juga bagaimana integrasi tersebut direalisasikan dalam konteks masyarakat yang plural. Merujuk pada teks al-Qur’an dan hadis yang selalu menempatkan iman dan amal salih dalam satu medan semantik, ini menunjukkan bahwa relasi antara iman dan amal salih sangat kuat, sehingga masing-masing konsep menjadi alat definisi bagi eksistensi konsep lainnya. Hal ini bermakna bahwa integrasi iman dan praksis sosial merupakan sebuah keniscayaan tidak hanya secara teologis tapi juga secara sosiologis. Selain itu, afirmasi Islam terhadap pluralitas etik dapat menjadi landasan etis dalam memandang realitas sosial yang plural dan berpartisipasi aktif di ruang publik secara baik dan bijak. Sementara terkait dengan mekanisme partisipasi di ruang publik, konsep objektifikasi agama-nya Kuntowijoyo dan deliberasi publik-nya Jurgen Habermas dapat dijadikan sebagaikerangka teoritis dalam melakukan reinterpretasi nilai dan ajaran agama dan realisasinya di ruang publik. Dengan model objektifikasi deliberatif ini, nilai-nilai dan ajaran agama dapat diimplementasikan dalam kehidupan publik dan berperan aktif dalam konstruksi identitas bangsa, tanpa harus menciptakan disintegrasi sosial karena adanya dominasi atau subordinasi simbol atau nilai agama tententu. Oleh karena konsensus sosial yang dihasilkan dalam deliberasi tersebut bersifat rasio bersama, maka ia tidak lagi menjadi rasio individual personal tapi rasio kolektif yang sekaligus mewakili dan menjadi kepentingan bersama. Dengan mekanisme ini, nilai dan ajaran Islam (agama) dapat dipentaskan dalam kontestasi diskursus publik secara ramah, tanpa harus terjebak dalam politik ekslusivisme dan logika dominasi-subordinasi.