Articles
<![CDATA[PODCAST SEBAGAI STRATEGI DAKWAH DI ERA DIGITAL: ANALISIS PELUANG DAN TANTANGAN ]]>
<![CDATA[Ummah, Athik Hidayatul]]>;
<![CDATA[Khairul Khatoni, M.]]>;
<![CDATA[Khairurromadhan, M.]]>
<![CDATA[ KOMUNIKE Vol 12 No 2 (2020): Quo Vadis Komunikasi Islam ]]>
Publisher : <![CDATA[UIN Mataram ]]>
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DOI: 10.20414/jurkom.v12i2.2739
<![CDATA[Digital da'wah is a new demand and trend currently, because public especially the younger generation search religious knowledge through new media. Podcasts are one of the most popular new media because flexible and can be accessed on various platforms. This study aims to analyze the opportunities and challenges, and Podcast strategy model as an effective digital da'wah media. The research method is library research to analyze various literature with in-depth analysis to answer the research problems. The results showed that Podcast is an effective digital da'wah media because it can transform religious knowledge to the public; can be collaborated with other media; alternative media to disseminate audio content individually or institutionally; can be accessed safely and comfortably. The strategies to manage digital da'wah through Podcasts are identify characteristics of the da'wah object, create an interesting message of preaching, use the appropriate da'wah methods, and use the media according to the target.]]>
<![CDATA[Digital Media and Counter Narrative of Radicalism ]]>
<![CDATA[Athik Hidayatul Ummah]]>
<![CDATA[ Jurnal Theologia Vol 31, No 2 (2020) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora, Universitas Islam Negeri Walisongo Semarang, Indonesia ]]>
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DOI: 10.21580/teo.2020.31.2.6762
<![CDATA[This article aims to describe the meaning of narratives are used by digital media or online media to counter the narrative of radicalism. The research method used is discourse analysis to find the meaning in the text. The theoretical framework used is narrative theory to explain process audience can trust about a narrative because of the consistency and truth of narrative or story. Narratives are analyzed using a framework of identity prism theory. The identity prism describes that online media as a brand has a strategy to build and promote it is unique among other brands. The results of the study are Islami.co and Ruangobrol.id have different characteristics or uniqueness and segmentation to convey the counter-narratives to the public. The narratives are built is to fight or deconstruct the narratives of radicalism-terrorism as an effort to prevent radicalism and the recruitment of new members through the internet. The counter-narrative also has coherence and truth as important standards for the public to select and judge that the narrative is consistent and credible. In the digital age, digital media have an important role in the counter-narratives of radicalism. It’s because radical-terrorist groups using the internet and social media platforms to spread their thoughts and their actions.]]>
<![CDATA[PEMASARAN POLITIK DAN KELOMPOK KEPENTINGAN: MEMPERJUANGKAN ISU-ISU GENDER DALAM PEMILU ]]>
<![CDATA[ATHIK HIDAYATUL UMMAH]]>
<![CDATA[ TASÂMUH Vol. 16 No. 2 (2019): DAKWAH DAN POLITIK ]]>
Publisher : <![CDATA[Universitas Islam Negeri (UIN) Mataram ]]>
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DOI: 10.20414/tasamuh.v16i2.921
<![CDATA[Political marketing is the application of marketing principles and procedures in political campaigns by various individuals and organizations. To win the election, candidates need to understand the market, they are voters and their basic needs and aspirations that want candidates to represent. To fight and goal their aspirations, they establish groups as their streght. Interest groups handle an important role in democracy, even interest groups are more influential in making decisions than formal decision-making institutions. Learning from presidential elections in America and Britain provides important lessons for the field of political communication. The presidential candidate who won the presidency cause targeting women’s voters and fighting for gender issues. That is because the number of woman voters is quite large and they tend to be more loyal to their choices. The elected president uses good strategy and public opinion according to interest groups and gender differences. In Indonesia, the president-vice president candidate also targeting women's voters with various narratives, strategies and action programs]]>
<![CDATA[DAKWAH DIGITAL DAN GENERASI MILENIAL (Menelisik Strategi Dakwah Komunitas Arus Informasi Santri Nusantara) ]]>
<![CDATA[Athik Hidayatul Ummah]]>
<![CDATA[ TASÂMUH Vol. 18 No. 1 (2020): DAKWAH DAN KOMUNIKASI ]]>
Publisher : <![CDATA[Universitas Islam Negeri (UIN) Mataram ]]>
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DOI: 10.20414/tasamuh.v18i1.2151
<![CDATA[Advances in digital technology and the use of social media have increasingly led to implications, including in religious life. Religious references make the internet as a source. While internet users in Indonesia are dominated by millennials who have an open and rational mind. They make the internet as an alternative source of knowledge, including religious knowledge. Digital da'wah is a model of Islamic teaching through digital media or social media which has advantages, it’sneeds of the audience, instant feedback, practical and efficient. Digital da'wah was created by the AIS Nusantaravirtual community makes a new perspective in utilizing social media for da'wah. This article explains how the strategy of the AIS Nusantara virtual community in building Islamic narratives in the style of santri and pesantren for millennials through digital spaces. Various strategies for send information was designedmore eye-catching and modern format. Digital da'wah has managed by santri is the right model of da'wah cause of many preachers and da’wah material that does not have a sanad or teacher. The rise of santri and pesantren in cyberspace is proof that santri have begun to realize that digital da’wah is important.]]>
<![CDATA[RELIGIUSITAS PEREMPUAN MILENIAL BERCADAR DI TENGAH FENOMENA RADIKALISME-TERORISME ]]>
<![CDATA[Athik Hidayatul Ummah]]>
<![CDATA[ Harmoni Vol. 20 No. 1 (2021): Januari-Juni 2021 ]]>
Publisher : <![CDATA[Research and Development Center for Guidance for Religious Societies and Religious Services, the Research and Development and Education and Training Agency of the Ministry of Religious Affairs of the Republic of Indonesia (MORA) ]]>
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DOI: 10.32488/harmoni.v20i1.489
<![CDATA[The appearance of veiled women in terrorist groups and acts of terrorism creates a negative stigma on other groups of veiled women. The trend of millennial women who are involved in acts of terror or suicide bombings and how to dress is in the pros and cons. The veil is still debated in the public. However, there are still many young women who wear the veil. This study aims to find and explain the motives, experiences and meanings of religiosity for veiled millennial women in the midst of the radicalism-terrorism phenomenon. This research method uses a phenomenological approach. The methods of data collection are interviews, observation and literature study. The subjects of this study were veiled women who were represented by a purposive sampling technique, namely based on certain criteria including: younger millennial (22-29 years old), they has used or is currently using the veil, they has read or heard studies about radicalism-terrorism, and they have negative stigma related to the use of the veil. The informants of this study found 5 people in the city of Mataram. Data obtained in the field by qualitative analysis and compared with several appropriate previous studies. The results show that the meaning of religiosity for millennial women with veils explains three dimensions, namely the intellectual dimension (religious knowledge), the experiential dimension (religious feeling), and the consequence dimension (religious effect). Meanwhile, veiled motivation comes from internal and external factors. The motivation can strengthen and change the decision to veil in the midst of the phenomenon of radicalism and terrorism. So there is no ideological dimension to the veiled decision.]]>
<![CDATA[LOMBOK WOMAN EMPOWERMENT IN THE DIGITAL ERA THROUGH MANAGING COMMUNITY RADIO AS A MEDIA OF PANDEMIC COMMUNICATION ]]>
<![CDATA[Athik Hidayatul Ummah]]>
<![CDATA[ Profetik: Jurnal Komunikasi Vol 14, No 2 (2021) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/pjk.v14i2.2376
<![CDATA[Women have some part in the pandemic Covid-19, especially in providing true information. This article tends to describe how Lombok woman empower themselves through managing community radio during Pandemic Covid-19. Related to the role of community radio is increasing especially in providing the true information needed by the public. These women manage the radio community called “Nina Bayan” in North Lombok Regency. This phenomenon is interesting to be studied since the people in this area have been facing long-standing difficulties, from the Lombok earthquake that occurred in 2018 to the Covid-19 pandemic in 2020. The resilience of society, especially women's groups, in facing this difficult situation is to form a media broadcast which is community radio. The purpose of the research is to explore the role and strategy of the radio community “Nina Bayan” in building pandemic communication during the digital era managed by these women. This study uses a qualitative approach to describe the phenomenon of the study in depth and detail. Research data obtained from interviews (three interviewees: founder, program manager, announcer or teacher), observations and literature review to strengthen the study in theory and methodology. The results show that (1) Dissemination of pandemic communication was packed through the communication media of the radio based on community needs and local wisdom so that it was easily accepted and accessed by the community. (2) The strategy carried out by the radio community to survive amid the challenges of the broadcasting world is capacity building for radio managers and broadcasters, using an inclusiveness approach, creating programs based on community needs and broadcasting digitalization.]]>
<![CDATA[LITERASI DIGITAL DAN PERAN STRATEGIS NET GENERATION DALAM MEMBANGUN KONTEN POSITIF DI MEDIA SOSIAL ]]>
<![CDATA[Athik Hidayatul Ummah]]>;
<![CDATA[Andri Kurniawan]]>
<![CDATA[ INTEGRITAS : Jurnal Pengabdian Vol 4 No 2 (2020): DESEMBER ]]>
Publisher : <![CDATA[Relawan Jurnal Indonesia ]]>
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DOI: 10.36841/integritas.v4i2.558
<![CDATA[Perkembangan teknologi dan informasi telah membawa berbagai dampak dalam kehidupan manusia. Terutama bagi generasi muda yang lahir dan tumbuh dalam perkembangan teknologi. Kemampuan membaca generasi internet (net generation) perlu diarahkan pada pemahaman terkait informasi digital dan pemanfaatan berbagai platform media digital. Literasi digital merupakan kemampuan atau keterampilan seseorang untuk memahami dan menggunakan informasi dari berbagai sumber digital. Tujuan kegiatan pengabdian ini adalah untuk meningkatkan kompetensi literasi digital generasi muda melalui pelatihan literasi digital. Kompetensi pelatihan literasi digital yaitu: pertama, kemampuan mengakses dan memanfaatkan jurnal serta buku elektronik; kedua, kemampuan untuk mengidentifikasi dan menganalisa informasi yang benar atau palsu (hoax); dan ketiga, kemampuan membuat konten positif. Adapun hasil dari pelatihan literasi digital menunjukkan terjadi peningkatan kompetensi peserta pelatihan dari yang sebelumnya kurang memiliki kompetensi (37%) menjadi memiliki kompetensi literasi digital yang baik (72%). Capaian dari kegiatan pengabdian ini sesuai dengan tiga kompetensi yang diharapakan. Jika kompetensi ini dimiliki, maka konten positif bisa disebarluaskan kepada khalayak di media sosial.]]>
<![CDATA[A Campaign to Wear Masks in the Pesantren Community With a Counseling Approach ]]>
<![CDATA[Samsul Arifin]]>;
<![CDATA[Athik Hidayatul Ummah]]>
<![CDATA[ Jurnal Ilmiah Peuradeun Vol 9 No 3 (2021): Jurnal Ilmiah Peuradeun ]]>
Publisher : <![CDATA[SCAD Independent ]]>
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DOI: 10.26811/peuradeun.v9i3.661
<![CDATA[The Ministry of Health of the Republic of Indonesia held a national campaign movement to wear masks to prevent transmission of COVID-19. The movement was welcomed by the pesantren. The purpose of this study was to describe the movement of wearing masks with the at-tawazun counseling approach (pesantren-based counseling) in Pondok Pesantren Salafiyah Syafi'iyah Situbondo, East Java. This research used a service-learning approach. The results of this study revealed the campaign to wear masks by balancing (at-tawazun) between physical and spiritual efforts, namely: a counseling approach with (1) uswah hasanah techniques, namely giving concrete examples of wearing good masks, (2) megha' kalemmar aéngnga sé ta' lekkoa, namely modeling using masks from students figures so that they are imitated by other students, (3) mauidhah hasanah, namely educational speech using masks, (4) balance between targhib and ta'zir which is giving reinforcement or punishment, and (5) art, namely campaigns using masks through the students' art performance. This research should be adopted in several other pesantren or Islamic-based educational institutions for the campaign to wear masks. This research contributes to the development of "Islamic Guidance and Counseling", "Islamic Psychology", and several other counseling theories.]]>
<![CDATA[Reformulation of Da’wah Communication Paradigm in the Post-Pandemic Era ]]>
<![CDATA[Ries Dyah Fitriyah]]>;
<![CDATA[Sokhi Huda]]>;
<![CDATA[Abd. Mujib Adnan]]>;
<![CDATA[Tantan Hermansah]]>;
<![CDATA[Athik Hidayatul Ummah]]>
<![CDATA[ Jurnal Komunikasi Islam Vol. 12 No. 2 (2022): December ]]>
Publisher : <![CDATA[Program Studi Komunikasi dan Penyiaran Islam Fakultas Dakwah dan Komunikasi UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/jki.2022.12.2.190-219
<![CDATA[This study focuses on examining the challenges and needs for the reformulation of the da'wah and communication paradigm in the post-pandemic era. Through a qualitative approach, the results of this study show that in the post-pandemic era, da'wah requires a redefinition and reformulation of paradigms, known as the happy da'wah paradigm, namely placing happiness in the experience of the da'wah process and the practice of religious teachings, not on the purpose of da'wah. The performance of the activity system is directed to "offer" the da'wah message, not to "impose" the message. The appearance and performance of this system is packaged in an attractive, creative, innovative, supportive and affirmative communication pattern by utilizing information technology as an efficient communication medium.]]>
<![CDATA[New Media and Women's Da'wah Movement in the New Normal Post Covid-19 Era ]]>
<![CDATA[Athik Hidayatul Ummah]]>
<![CDATA[ Jurnal Hikmatuna Vol 7 No 2 (2021): HIKMATUNA: Journal for Integrative Islamic Studies, December 2021 ]]>
Publisher : <![CDATA[Postgraduate Program, Universitas Islam Negeri (UIN) K. H. Abdurrahman Wahid Pekalongan, Indonesia ]]>
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DOI: 10.28918/hikmatuna.v7i2.3757
<![CDATA[Internet and social media are source of information and religious knowledge references, especially for millennials and middle class urban communities. The transformation of Islamic da'wah from offline to online is still dominated by men preachers. Actually, women’s da’wah movement can be found in new media platforms but they get less attention. This study aims to explain the opportunities and challenges of women in Islamic da'wah in the digital era and the digital da'wah strategy of the Islamic Gender Justice studies (Ngaji KGI) community. The research method is virtual ethnography, a method to provide distinctive understanding of significance and implications of using new media. The perspective theory is innovation diffusion theory is the innovation of da'wah messages is communicated through various channels in social system. The results are new media provided a cyber space for equality, opportunity for women to appear in public and to show their scientific authority. The challenges in digital era are making creative da’wah messages to interest audience and ensuring that audience listens da'wah seriously, so that the goal of da'wah are achieved. The Ngaji KGI’s digital da'wah strategy can be accepted by audience because some factors are relative advantage, complexity, compatibility, triability, observability, and social media.]]>
