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Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

Achmad Sulfikar, Peter Kerkhorf, and Martin Tanis

Tweeting for Religion: How Indonesian Islamic Fundamentalist Organizations Use Twitter

Journal of Media and Religion

DOI: 10.1080/15348423.2023.2174324

Twi­tter has become an impor­tan­t shared vir­tual public space among o­ther social media where religious communit­ies can be build­ and main­ained (Aeschbach & Lueddeckens, 2019; Cheong, 2018). Previous s­tudies have explained how religious fundamen­talis­t groups s­tra­tegically use Twitt­­er for achieving organiza­ional aims (e.g., Fisher & Prucha, 2013; Klausen, 2015).

Islamic fundamentalist organizations are organizations where Islamic fundamentalists oppose the infiltration of secular influences and Westernization and seek to implement Islamic law, including a strict code of ethics.

Social media provide means for religious organizations to build a sense of togetherness, express a collective identity, share information, or discuss religious issues such as interpreting holy ­text

https://drive.google.com/open?id=1b6_H_uWOsc5w36kKVZ3HMduCAYaCZjRA

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

Achmad Sulfikar, Peter Kerkhorf, and Martin Tanis

Tweeting for Religion: How Indonesian Islamic Fundamentalist Organizations Use Twitter

Journal of Media and Religion

https://doi.org/10.1080/15348423.2023.2174324

Twi­tter has become an impor­tan­t shared vir­tual public space among o­ther social media where religious communit­ies can be build­ and main­ained (Aeschbach & Lueddeckens, 2019; Cheong, 2018). Previous s­tudies have explained how religious fundamen­talis­t groups s­tra­tegically use Twitt­­er for achieving organiza­ional aims (e.g., Fisher & Prucha, 2013; Klausen, 2015).

Islamic fundamentalist organizations are organizations where Islamic fundamentalists oppose the infiltration of secular influences and Westernization and seek to implement Islamic law, including a strict code of ethics.

Social media provide means for religious organizations to build a sense of togetherness, express a collective identity, share information, or discuss religious issues such as interpreting holy ­text

https://drive.google.com/open?id=1EsecH90fPmsOTNXhq-LD9k34KoCk8GUE

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

Proud: Examining the Social Media Representation of Ibtihaj Muhammad.

HOWARD JOURNAL OF COMMUNICATIONS

https://doi.org/10.1080/10646175.2022.2027297

The media plays a large role in the cultural perception of how sportswomen are por- trayed. Often the media coverage about them by traditional outlets is either non-existent or when traditional outlets do bother to report on them, they are often trivialized or sexualized.

Influencer marketing is a large part of Muhammad’s social media identity. She pro- motes products for Nike, Mattel (Barbie), the food company Daily Harvest, a home financing company, her clothing line Louella along with her personal book projects.

Muhammad’s representation on social media is heavily tied to her religion. In support of mixed martial artist Khabib Nurmagomedov, she posted about “the timely reminder to be unapologetically Muslim no matter the circumstances” and displayed her photo wearing her American-flag fencing mask praying alongside other Black Muslim athletes including Ali and Abdul-Rauf

https://drive.google.com/open?id=1J0nd6M1dp8ATpDfFjSo50IhdGNhsVB8P

Kajian Kitabah (Jurnalisme/penulisan Islam)

Muslim Televangelists in the Making: Conversion Narratives and the Construction of Religious Authority

Narratiives and Construction : shows that conversion narratives play a key role in building social acceptance of their status as preachers. These narratives take various forms with differing themes but all work to compensate for a lack of traditional markers of religious authority. Besides informally authorizing the transformation of these laymen into credible religious preachers, their narratives of miraculous spiritual transformation also shaped the specific themes of their evangelicalism. This article shows how transformation narratives authorize the four top television preachers of the first decade of the twentieth century, and demonstrate the power of those narratives to recast even youthful deviance into an asset in the youth religion market when woven into a story of divinely empowered personal change. (Burhani,2020),(hal-154)

Televengalism : The rapid proliferation of TV channels in Indonesia in the 1990s provided crucial opportunities for a new type of Muslim preacher to rise to national fame: relatively young men lacking substantial formal religious schooling but able to project charm on screen. Four of these young televangelists became true megastars, topping the national charts in the first decade of the twentieth century.(Burhani,2020).(hal-154).

Conversion Narratives of the Four Preachers :Abdullah Gymnastiar, Arifin Ilham, Uje, and Yusuf Mansur, in their process of becoming Muslim televangelists, are examples of conversion within a tradition. The religious conversion of these four preachers can be categorized as “sudden conversion,” which is different from gradual and nurtured conversion. It means they experienced supernatural phenomena that dramatically turned their religious life around. For James, sudden conversion does not necessarily mean “the presence of divine miracle… but rather a simple psychological peculiarity” where radical change could happen. ( O. Roy, Globalized Islam: The Search for a New Ummah (New York: Columbia University Press, 2004).

https://drive.google.com/open?id=1zbnXAdDLgHv97JwvgiUA___T5mnLXO4-

Kajian Kitabah (Jurnalisme/penulisan Islam)

Ahmad Salman Farid, Rizka Arrahmah, Irmasani Daulay, Desiana.

Theology and Ethics in Values-Based Journalism Communicating Islamic Perspectives

https://doi.org/10.46222/pharosjot.105.226

Theology and ethics in journalism, providing insights into how media professionals can effectively communicate Islamic values while upholding ethical standards. Ultimately, the research aspires to encourage a more informed and respectful portrayal of Islamic perspectives in the media, promoting dialogue and understanding in an increasingly diverse and interconnected global society. (Page 1)

Values - based journalism, emphasizes the importance of understanding the cultural and moral contexts in which news stories unfold. It acknowledges that individuals and communities hold diverse values that shape their understanding of events (Page 3)

Communicating Islamic Perspectives, seeking to unravel the complexities and dynamics involved in the portrayal of Islamic values within journalistic narratives. The impetus for this study arises from the recognition that journalism, as a disseminator of information, holds the power to construct and reinforce societal norms. (Page 3)

https://drive.google.com/open?id=1tKDILOH0G93VhYQOtNZlDFIcuckY_yDj

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

Online Reactions to the Muhammad Cartoons: YouTube and the Virtual Ummah

https://doi.org/10.1111/jssr.12191

Muhammad Cartoons -> One of these cartoons, which depicted Muhammad with a bomb in his turban, was drawn by Kurt Westergaard, who received a great deal of fame afterward (Lykkegaard 2012). (Page 262)

YouTube -> is an effective platform for disseminating messages due to the ease of uploading and editing video clips and comments (Christensen 2007; Jarrett 2010; Thorson et al. 2010). (Page 264)

The virtual ummah -> On the Internet, it is termed “virtual ummah” or “online ummah,” with a special focus on Muslim communities living in diaspora (Mandaville 2001, 2003; Roy 2004). The virtual ummah constitutes what Benkler (2006) calls the “networked public sphere,” or what Castells terms the “global network society” or the “global public sphere built around the media communication system and Internet networks, particularly in the social spaces of the Web 2.0, as exemplified by YouTube, MySpace, Facebook, and the growing blogosphere” (Castells 2008:90). (Pages 262-263)

https://drive.google.com/open?id=16jEyKx5304X_LTrDRvptMdVJWm9h588w

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

Facebook As a Virtual Mosque: The Online Protest Against Innocence Of Muslims

https://doi.org/10.1080/14755610.2016.1159591

This concept refers to the online Muslim community that interacts in platforms such as YouTube, Twitter, or Facebook to discuss issues relevant to their beliefs. It creates a kind of "virtual Ummah" where Muslims living in the diaspora can gather and share their views on issues related to their faith (Mandaville, 2001; Lawrence, 2002; Roy, 2004).

This concept involves analyzing how messages are constructed in media to influence how we understand the world. In the context of the text, framing analysis is used to understand how Facebook users frame and discuss the anti-Islam film "Innocence of Muslims". It helps in understanding how opinions and meanings about controversial topics are shaped and expressed by social media users (Reese, 2001; Entman, 1993).

This concept highlights the relationship between online and offline religious practices. The study demonstrates how social media platforms, such as Facebook, can serve as a venue for Muslims to gather online and discuss sensitive religious issues. It reflects the complex relationship between online and offline activities in the religious context, where both complement each other in shaping the identity and religious practices of individuals and communities (Campbell, 2010; Kluver & Cheong, 2007).

https://drive.google.com/open?id=11m8p_TRCaQI0IyNTJH7-P6wV97d715VB

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

Ahmet Aksoy, Nihar Sreepada

Negotiating Normality: Using Digital Media to Combat the Stigma and Perceptions of Islam in the West

Journal of Media and Religion

https://doi.org/10.1080/15348423.2021.1988312

Similar to stigma, Goffman (1971) suggests that normalcy is a social construct. Normalcy is defined as “what out to be and is usually constructed in opposition to the abnormal” (Ryan, 2011). Therefore, appearing normal means that it is “safe and sound to continue on with the activity at hand with only peripheral attention given to checking up on the stability of the environment” (Goffman, 1971, p. 283).

By these actions, stigmatization threatens the labeled individuals’ moral standing and challenges their “moral presentation of self” (May, 2008; Yang et al., 2007). While the stranger is present before us, evidence can arise of his possessing an attribute that makes him different from others in the category of persons available for him to be, and of a less desirable kind – in the extreme, a person who is quite thoroughly bad, or dangerous, or weak. He is thus reduced in our minds from a whole and usual person to a tainted, discounted one. Such an attribute is stigma (Goffman, 1963, pp. 2–3).

Online media provides religious communities a public sphere to discuss issues about their faith (Bahfen, 2018; Olson, 2017). Bahfen (2018) examined this in the context of social media engagement on public discourse about Islamic identities, among Muslims in America and Australia.

https://drive.google.com/open?id=15N0AfOVNKxVDbrLBIQ7yHPRA8lmbkLlU

Kajian Kitabah (Jurnalisme/penulisan Islam)

Same but Different: Muslims and Foreigners in Public Media Discourse

https://e-resources.perpusnas.go.id:2229/10.1111/spsr.12158Citations: 9

According to earlier research conducted in this field, the Muslim minority is increasingly politicized and, despite its heterogenous demographic composition, depicted as a quite homogenous and problematic group particularly regarding integration and alleged cultural and religious differences.

The classification according to nationalities gives way to a perception of religious and cultural homogeneity among Muslims (Behloul 2009).

Muslims living in Switzerland are no longer perceived according to their nationality, but to their religious belonging. In addition, religion is the most salient topic in public discourse on Muslims.

https://drive.google.com/open?id=1IFBfV5HrkpJEEufrxtFFqLAXlXTNETkP

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

The Muslim Woman In Indonesian Cinema And The Face Veil As Other

http://dx.doi.org/10.1080/13639811.2015.1033162

The film discussed in this article articulates the meanings associated with the face veil during a period when fears of Islamic fundamentalism and terrorism were intensified in the aftermath of 9/11. In several ways, Khalifah encapsulates an ambivalent view of the face veil, women’s agency, and the global reality of Islam. But as a film that employs a dramatic narrative approach to articulating such themes, and so extreme is its concerns about the status of Muslim women, it effectively reproduces what Miriam Cooke calls the ‘Muslimwoman’. This is a shorthand to denote the ways in which the religious and gendered identification of Muslim women ‘overlays national, ethnic, cultural, historical, and even philosophical diversity’ (Cooke 2007: 91).

From Indonesia to the United States to Morocco, Muslim communities responded to the discourse of the Muslimwoman by mobilising across national boundaries and cultures as models of peace and moderation (Cooke 2007: 140).

A few films of the Islamic genre are sometimes called ‘statement films’ by their filmmakers. Many post-Suharto filmmakers regard their work as way of ‘making a state- ment’ (membuat pernyataan; Footage 2010) in that their films are circulated within public discourses with the aim of leaving a cultural impact in Indonesia. However, many film- makers refrain from making an Islamic statement in their films.

https://drive.google.com/open?id=1gmKIRy1t8N-MbjZXDFMqJuRX-3kgo_v5

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

The Cultural Politics of Islam in U.S. Reality Television

https://doi.org/10.1111.cccr.12121

The work of scholars like Herman Gray and Stuart Hall has shown that simply including representations of underrepresented groups in the media does not solve the problem of stereotyping. More often than not, underrepresented groups are incorporated through rigid or limited portrayals that erase or minimize difference. Gray (2004, pp. 107–108) notes that television networks’ support of liberal pluralism since the 1980s has had a paradoxical effect: the elimination, repression, or incorporation of difference through co-optation. Similarly, Hall (1992) points out that the spaces “won” for difference are “very carefully policed and regulated . . . [such] that what replaces invisibility is a kind of carefully regulated, segregated visibility” (p. 24). (Hal 3)

All-American Muslim (hereafter, AAM) was broadcast on The Learning Channel (TLC), while Shahs of Sunset (hereafter, SOS) is broadcast on Bravo. Both networks have rebranded themselves over the last few decades. From 2000–2005, TLC was known for shows that focused on making over one’s home, wardrobe, and fashion sense (e.g., Trading Spaces [Folson et. al., 2000-2011] and What Not to Wear [Hakami, Tranter, Honig, & Vafiadis, 2003-2013]). In 2005, following the success of Jon & Kate Plus 8 (Hayes, 2007-2009), a show featuring a couple with eight children, TLC rebranded itself by offering family-centered series that focused on atypical families or extreme family situations (Brooks & Marsh, 2003, pp. 777–778). (Hal 5)

On the surface, reality TV seems to be the perfect antidote to stereotyping, given that we are promised “real” people in their “real” lives. Considering the overwhelming Orientalist history of representing Arabs, Iranians, and Muslims through tropes of exoticism, oppression, and violence (Shaheen, 2001), programs that present these identities “as they really are” have the potential to challenge stereotypes and expand the representational field. (Hal 3)

https://drive.google.com/open?id=1dsrAxD9AxHIFPhDOQ8BVWZDTv4gMuE5c

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

Angga Nur Rohman, Ali Nurdin, Metin Eken, Wazir Baksh Bax

Da’wah approach to the strawberry generation: A study on Yuk Ngaji TV channel

Islamic Communication Journal

https://doi.org/10.21580/icj.2023.8.2.16331

The strawberry generation, Generation Z, has much potential but a fragile mentality like a strawberry, even though Indonesia will get a demographic bonus at a productive age.

Yuk Ngaji TV is a YouTube channel that provides various Islamic studies for millennial teenagers. It was established in 2020.

Teenagers are the seeds for the future of a nation. They are precious for the progress of a country.

https://drive.google.com/open?id=18qmY2ASZoQDy5yPJFjaiEQbtM7R-OG5S

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

Angga Nur Rohman, Ali Nurdin, Metin Eken, Wazir Bax

Da'wah Approach to the Strawberry generation : A Study On Yuk Channel

Islamic Communication Journal

https://doi.org/10.21580/icj.2023.8.2.16331

Data was collected using documentation and observation techniques on Yuk Ngaji TV'sYouTube social media.

The strawberry generation is usually identical to Generation Z and millennials because these generations have been conditioned with various technologies to make life easier (Aulia et al., 2022).

The generation born between 1980 and 2010 is called the "hands-on generation." Before that, the X-era was spanning 1960-1980. Generation X is famous for its willingness to take risks and maturity in decision-making.

https://drive.google.com/open?id=12goVXbJNCEZXleB_LxFdoLmAnys7BvrM

Zidan Muhammad Sirojudin

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

Anton Tornberg & Anita Nissen

Mobilizing against Islam on social media: hyperlink networking among European far-right extra-parliamentary Facebook groups

https://e-resources.perpusnas.go.id:2229/10.1080/1369118X.2022.2118546

Hyperlinking is an essen�tial part of the web architecture for various online platforms such as Facebook and Twit�ter and constitutes a key structuring feature of online interaction. Users employ links as communicative acts (Heft et al., 2021; Park, 2003).

PEGIDA and GI are two of the largest and most prominent European transnational far�right extra-parliamentary networks in recent years. Like many other far-right organiz�ations, the national PEGIDA and GI groups primarily unite around a staunch opposition to mass (Muslim) immigration and the cultural liberalization of Europe, expressed through both offline and, more vociferously, online channels.

Demonstrating or elaborating the ‘dangers’ of Islam and third-country immigration, exem�plified through events that provide ‘clear signs’ of the West’s decay.

https://drive.google.com/open?id=1WB1zH60OHO4zDNetoRwazDmbvB2BF4Jf

Azka Qolbun Salim A M Rumakat

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

Anton Törnberg, Petter Törnberg

Muslims in social media discourse: Combining topic modeling and critical discourse analysis

http://dx.doi.org/10.1016/j.dcm.2016.04.003

menginvestigasi representasi dan konstruksi diskursif Muslim dan Islam di media sosial. Artikel ini merupakan bagian dari sebuah proyek yang lebih besar yang berfokus pada representasi feminisme dan Islam di media sosial

penelitian ini berkontribusi pada diskusi akademis yang sedang berlangsung mengenai hubungan antara media sosial dan media tradisional, mengenai apakah media sosial merupakan "tempat yang aman" untuk mengembangkan dan mempertahankan wacana alternatif, atau justru menjadi "penguat online" yang mencerminkan dan memperkuat wacana-wacana hegemonik yang sudah ada, yang dapat menghasilkan efek polarisasi yang lebih kuat pada wacana publik.

Meskipun ruang lingkupnya terbatas, literatur akademis yang ada menunjukkan kecenderungan yang sama dengan bias negatif secara umum di media sosial. Statistik dari organisasi pemantau, seperti Tell Mama, melaporkan adanya peningkatan yang signifikan dalam wacana dan penyalahgunaan Islamofobia di dunia maya, yang mengindikasikan adanya tren yang berkembang dalam sikap yang mengeras terhadap kaum Muslim

https://drive.google.com/open?id=1sHKVeTD9Cj3q4akxkZMWp5P7auKAnQ6-

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

Theorization the Use of Podcasts as an Alternative Medium of Da'wah and its Impact on the Audience: The Case of Indonesia.

DOI: https://doi.org/10.47836/pjssh.29.4.29

According to Aziz (2017), da’wah comes from Arabic “da’wah” in terms of language, and da’wah has three original letters, namely dal, ‘ain, and wawu. From these three original letters, several words and various meanings are formed. The meaning is calling, inviting, asking for help, begging, naming, telling to come, encouraging, causing, bringing, praying for, weeping, and lamenting. Aziz (2017) emphasizes some of the words above, which in the end can give that da’wah is persuasive, namely inviting humans subtly. Violence, coercion, intimidation, threats, or terror so that someone implements Islamic teachings cannot be said to be da’wah.

Podcasts were born with the birth of the iPod, an audio player made by Apple that Steve jobs introduced in 2001. Podcast, which stands for “iPod broadcasting,” or broadcast using Ipod, is a non-linear radio broadcast. Similar to YouTube, it provides content for listeners on an on-demand basis when the listener wants it. Indirectly, podcasts here have some similarities with radio. While for the difference between the two are that the content on podcasts can be downloaded, and users are free to choose the content. For radio, listeners can only choose a radio frequency, and if they want to listen to their favorite program or content, they must wait until the specified time-cannot be done at any time. It means podcasts are not present based on stations or frequency like regular radio but use various types of content.

Da’wah media can be divided into two: communication using mass media and communication using individual media. Included in the mass media are the press, radio, film, television, and the internet. Meanwhile, the media, which includes individual communication media, are letters, telegrams, telephones, and so on.Slightly different from Abdullah (2019),Aziz (2017) classifies da’wah media into three, namely spoken media, tools that can make sounds, such as radio, telephone, and others, while written media (the printed writing), media in the form of writing or print, such as magazines, newspapers, books, pamphlets, paintings, pictures as well as audio-visual media, media containing live images that can be seen and heard, such as films, videos, television qnd so on. In addition, according to Aziz (2017), some divide da’wah media into two points, namely traditional media (without communication technology) and modern media (with communication technology).

https://drive.google.com/open?id=1Y-sk0hidao1sbvMnKP9BBofIsqp1Zfx1

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

Theorization the Use of Podcasts as an Alternative Medium of Da'wah and its Impact on the Audience: The Case of Indonesia.

https://doi.org/10.47836/pjssh.29.4.29

According to Aziz (2017), da’wah comes from Arabic “da’wah” in terms of language, and da’wah has three original letters, namely dal, ‘ain, and wawu. From these three original letters, several words and various meanings are formed. The meaning is calling, inviting, asking for help, begging, naming, telling to come, encouraging, causing, bringing, praying for, weeping, and lamenting.

Podcasts were born with the birth of the iPod, an audio player made by Apple that Steve jobs introduced in 2001. Podcast, which stands for “iPod broadcasting,” or broadcast using Ipod, is a non-linear radio broadcast. Similar to YouTube, it provides content for listeners on an on-demand basis when the listener wants it. Indirectly, podcasts here have some similarities with radio.

Da’wah media can be divided into two: communication using mass media and communication using individual media. Included in the mass media are the press, radio, film, television, and the internet. Meanwhile, the media, which includes individual communication media, are letters, telegrams, telephones, and so on.Slightly different from Abdullah (2019),Aziz (2017) classifies da’wah media into three, namely spoken media, tools that can make sounds, such as radio, telephone, and others, while written media (the printed writing), media in the form of writing or print, such as magazines, newspapers, books, pamphlets, paintings, pictures as well as audio-visual media, media containing live images that can be seen and heard, such as films, videos, television qnd so on.

https://drive.google.com/open?id=13qjI8oAoY11_o6MUfekRimTrUPGGdYFB

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

Atie Rachmiatie, Ike Junita Triwardhani, Alhamuddin, Cep Ubad Abdullah

Islam, Media and Education in the Digital Era

https://e-resources.perpusnas.go.id:2229/10.1201/9781003219149

The policy of the President of Indonesia at the end of his first term sparked a strong reaction, especially from the student group. Debates on the Draft Criminal Code and the KPK Bill encouraged students to take to the streets to ask for the cancellation of the plan.

The President’s response tends to be cold, namely by closing the road to the DPR building during the inauguration of DPR members.

The Muslim population in Indonesia, which is estimated to reach 238,883,000 in 2035, makes the business potential of the Islamic capital market so promising in Indonesia (Ma’rufAbdullah 2013)

https://drive.google.com/open?id=1gpXzTTUFUNUZeI2tebAPY_iLcmTv63uF

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

Bahareh Farhoudinia, Selcen Oztrukcan & Nihat Kasap

Fake news in business and management literature: a systematic review of definitions, theories, methods and implications

Jurnal Manajemen Informasi Aslib

https://doi.org/10.1108/AJIM-09-2022-0418

Social media is widely regarded as a primary news source for many people. It is accessible, often free and easily promoted, making it easy to spread information, including fake news.

Fake news related to health is a pernicious phenomenon that can lead to serious crises, and as such, it has attracted significant attention from scholars across various disciplines.

Fake news takes various forms, including misinformation and disinformation. Misinformation refers to false, inaccurate, or incomplete informatio

https://drive.google.com/open?id=111aF3-vqYbu3yoj3BcXvKxPgusPFyfir

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

The Bigh Daddy Show: The potentiality and shortcomings of countering Islamic State through animated satire

Digest of Middle East Studies

https://doi.org/10.1111/dome.12261

Satire is understood as the use of humor critically and intentionally to mock, challenge and reveal the failure, hypocrisy, and double standards of political figures, institutions, and terrorist groups (Downing, 2020; Heath‐Kelly & Jarvis, 2017; Jones, 2017).

Animated satire combines cartoon and sitcom (Armstrong, 2005) and can blend different genres (Mittell, 2001), including parody “through exaggeration,” which acts as the animation's “subversive medium” (Thorogood, 2020, p. 362).

Counternarratives are storylines designed and nurtured to “resist, reframe, divert, subvert, or disable other stories and other voices that vie for or already command discursive power” and “seek to disrupt, dismantle, or speak back to other narrative trajectories that exert discursive power” (Grossman, 2015, p. 74).

https://drive.google.com/open?id=18lpEBTHx9dxk4bnBG58oaIPQV75I_Yw7

Kajian Kitabah (Jurnalisme/penulisan Islam)

Basyouni Ibrahim Hamada

Towards a global journalism ethics model: an Islamic perspective

tidak dicantumkan, ISSN: 1321-6597

http://dx.doi.org/10.1080/13216597.2016.1205506

‘Moral virtue is appropriate location between two extremes where excellence is a mean between excess and defeat, not a mean in its mathematical, middle of the road definition but as a point relative to an individual’s status, situation, place, and time.

Balance and moderation are clear in the way Muslim society is run and organised. The core meaning of moderation is justice (in Arabic ᶜadl). This term refers to straightness, straightforwardness, impartiality, fairness, equitableness, probity, honesty, uprightness, equitable composition or just composition.

Detached journalism as presented by the Islamic worldview does not mean that journalists have to stop their criticism of the very obvious universal unjust issues such as racism, occupation of other nations by force, exploitation, military coups or terrorism. This positive role is not contradicting with the independent and detached journalism or the moderation concept

https://drive.google.com/open?id=1R5kKZOjWDfphPgO6ZhDbwpS-OslAwNGc

Kajian Kitabah (Jurnalisme/penulisan Islam)

Basyouni Ibrahim Hamada

Islamic Worldview as a Model for De-Westernising Journalism Studies and Profession

https://doi.org/10.1080/13183222.2022.2067955

Despite the serious attempts to internationalise journalism studies, Western hege�mony remains the sole determinant of disciplinary research methods, theories and knowl�edge

de-Westernisation has historically been rooted in diverse cultural and socio-political settings (Waisbord and Mellado 2014).

The Islamic worldview believes in revealed knowledge and regards other research methods as a way knowing of and moving towards Allah. On the other hand, the Western scientific worldview is rooted in reasoning and trust in science and scientific methods as its religion (cited in Sardar 1985). For example, the American Council of the National Academy of Sciences considers

https://drive.google.com/open?id=1e25YkjCQXpzlfYXB3BQkzKffBKIe4bTM

Muhammad Syahru Ramadhan

Kajian Kitabah (Jurnalisme/penulisan Islam)

Basyouni Ibrahim Hamada

Islamic Worldview As A Model For De-Westernising Journalism Studies and Profession

https://doi.org/10.1080/13183222.2022.2067955

The Islamic worldview believes in revealed knowledge and regards other research methods as a way knowing of and moving towards Allah. On the other hand, the Western scientific worldview is rooted in reasoning and trust in science and scientific methods as its religion (cited in Sardar 1985).

De-Westernisation in this. context means all efforts aiming to provid a completely different Islamic paradigm inde- pendent from the Western legacy by reviving the traditional Islamic heritage (Alatas 2011).

The intellectual origin of de-Westernisation has historically been rooted in diverse cultural and socio-political settings (Waisbord and Mellado 2014). So, it has no identical meanings. In the West, it refers to broadening the methods of academic knowledge pro- duction to accommodate experiences, traditions and theories of non-Western cultures (Wang 2011). In the East, de-Westernisation is approached contrastingly as a process of reorienting Western knowledge production that has perpetuated the Western hegemony at the expense of the indigenous ideologies of the global south (Al-Faruqi 1982).

https://drive.google.com/open?id=1Los3zD6sjxyGEeCqHOgO1rcV0rCo15ye

Kajian Kitabah (Jurnalisme/penulisan Islam)

Carola Richter & Sünje Paasch-Colberg

Media representations of Islam in Germany. A comparative content analysis of German newspapers over time

Social Sciences & Humanities

https://e-resources.perpusnas.go.id:2229/10.1016/j.ssaho.2023.100619

Media representation is key to our reading of the world and any world actors in society. Especially when there is little personal exchange with a certain groups, then the image conveyed by the media is the main source information about this group and thereby shape society's attitude towards it (Pickel & Oztürk, ¨ 2018).

Newspaper : In particular, tabloid papers, the dissemination of in-depth knowledge, reduce complex explanations to simple lable (Attia, 2018)

https://drive.google.com/open?id=1SwNQtziFzj8eztMyW9xUvqLpb2W7rTr9

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

the light of the prophet muhammad: an audiovisual and microphenomenological journey

Material religion: The Journal of Objects, Art and Belief

Volume 16, 2020 - Issue 1: Light Mediations

https://doi.org/10.1080/17432200.2019.1696567

I attempt to apply audiovisual media as a tool to find a language that isn’t confined to the written word for discussing these issues with the people I work with. Together we are making a film that explores concrete locations and events in Egypt as well as in my home country, Denmark: locations and events that we believe reflect some aspect of light.

The combination of audiovisual and microphenomenological descriptions of light – descriptions of the exterior manifestations of light and the interior subjective and often multi-sensorial experiences of light, respectively – allow us to reflect upon our different ways of relating to and expanding our dialogue about light and the significance light has in our lives

film destabilizes and expands our ways of perceiving the world. The peculiar qualities of film make it a unique tool to explore and reflect upon the radiances by which we see, and perhaps also touch, taste, and hear the world

https://drive.google.com/open?id=1NHU7hyD2Sduhs8CkUk2trppaz4JeUOpy

Moh Ragil Azhar Pangestu

Kajian Kitabah (Jurnalisme/penulisan Islam)

Christian von Sikorski, Desirée Schmuck, Jörg Matthes, and Alice Binder

“Muslims are not Terrorists”: Islamic State Coverage, Journalistic Differentiation Between Terrorism and Islam, Fear Reactions, and Attitudes Toward Muslims

Mass Communication and Society

https://e-resources.perpusnas.go.id:2060/doi/full/10.1080/15205436.2017.1342131

the extreme form of intergroup behavior is defined as the interaction between two or more individuals (or groups of individuals) that is completely determined by their respective group memberships and not by their particular personal relationships

Moghaddam and Marsella (2004) suggested that several aspects can be pointed out that all terrorist acts have in common. They named the use of violence, the intention to generate fear, and the intention to influence or change citizens` political beliefs or social positions

Symbolic threats comprise threats to a group’s values, beliefs, and worldviews, as well as individual threats such as undermining an individual’s self-identity or self-esteem.

https://drive.google.com/open?id=1-a4Fwk7oo68GCb9thp6xIG_Of_WH9N-H

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

Civilia, Sabina Mónica Bonilla‐del‐Rio, and Ignacio Aguaded

Social Media and Otherness: The Case of #Islamterrorism on TikTok

https://doi.org/10.17645/pag.v11i2.6299

TikTok as a medium that favors expression and allows bidirectional discourses, thereby opening a debate on religious, political, cultural, and social issues.

Minorities, in different contexts, are forced to challenge the discrimination they suffer from the dominant culture, which limits their opportunities to relate to and participate in some mainstream conversations

This convergence between traditional and emerging media leads to a new media ecology in which communi‐ cation is no longer the exclusive remit of classical actors (parties, political leaders, and the media)

https://drive.google.com/open?id=1D0p1zRnsfkjYf9iymmNNS6TVshNiQNuY

Muhamad Hendri Nugraha

Kajian Kitabah (Jurnalisme/penulisan Islam)

Information misbehaviour: modelling the motivations for the creation, acceptance and dissemination of misinformation

Journal of Documentation

https://www.emerald.com/insight/content/doi/10.1108/JD-05-2022-0116/full/html

Misinformation : Wrong or misleading information”, is in 1605, while disinformation is of more recent origin: being defined by the OED as: “The dissemination of deliberately false information, esp.

https://drive.google.com/open?id=1rWyo8nLfJUzyonePmJE-uSnxHTY5gKhp

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

Justifying the Sacred through the Secular: Evaluating Gema Dari Menara’s Arguments for Religious Prohibitions

https://doi.org/10.1108/SEAMJ-02-2020-B1002

The primary intention behind Gema Dari Menara is made clear at the beginning of the film. As the then Head of the Department of Religious Affairs, P. M. Yusuf states, the film: is part of the government’s efforts through the Department of Religious Affairs to give awareness for the Muslim community in Brunei particularly on the importance of holding on to the teaching of Allah in our daily lives.

A recurring theme throughout Gema Dari Menara concerns the perception that Islam’s prohibitions are unnecessary hindrances. For example, Azman laments that “there are still many people who see religion as an obstacle in their lives. They say Islam has too many restrictions” and that “some people are mad when they get punished for doing things that are forbidden by Islam”. Similarly, Hassan worries “that confusion over the purposes of religion may lead to disregard of God’s orders and restrictions.” In response to this worry, the film’s protagonists point out that Islam’s restrictions are for humanity’s benefit. For instance, when Nordin confronts Azman by asking “Tell me, what can religion give us in life?” Azman responds that

Let us start with some background. The notion that we have a duty to cultivate positive character traits has a rich history. It can be traced back to ancient Greeks thinkers such as Plato who called upon humans to seek wisdom, temperance, courage, and justice, to Hinduism’s advocacy of nonviolence, truth, purity, and self-control, and to Confucius who encouraged people to adopt courtesy, generosity, honesty, persistence, and kindness (Pojman & Fieser, 2012, p. 147). These laudable character traits can be called virtues, and a virtue can be defined in general as a disposition to act, desire, and feel that involves the exercise of judgment and leads to a recognizable human excellence or instance of human flourishing. Moreover, virtuous activity involves choosing virtue for itself and in light of some justifiable life plan. (Yearley, 1990, p. 13)

https://drive.google.com/open?id=1gyL8LLA-Avv3_8iO__kZYhiqUmEAnAk5

Najwa Halisa Farahshuhha

Kajian Khitobah (public speaking Islam)

Risky Appearances, Skillful Performances: Female Islamic Preachers and Professional Style in Malaysia

American Anthropologists

https://e-resources.perpusnas.go.id:2229/10.1111/aman.13556

Preachers is people who preach, especially people who openly preach the gospel for a work.

Appearances is the actions or facts that arise, as if in the eyes or thoughts or in public.

Performance is the act or process of staging or presenting a drama, concert, or other form of entertainment.

https://drive.google.com/open?id=1D9BoOf8inX_3TAOT5I8kTczzdj4sAnJn

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

Dawei Chen, Vinay Kerai, Matthew J. Alger, O. Ivy Wong, Cheng Soon Ong

Radio Galaxy Zoo: Tagging radio subjects using text

Cambridge University Press

https://doi.org/10.1017/pasa.2023.50

Radio Galaxy Zoo (RGZ) is an online citizen science project that asked volunteers to (1) associate disconnected radio source components, and (2) match these to their host galaxies (Banfield et al. 2015; O. I. Wong et al. in preparation). The RGZ website would show volunteers coordinate-matched radio and infrared (IR) images of extended radio sources

Text is becoming increasingly important in citizen science (Rudnick 2021; Bowles et al. 2022, 2023), and our results provide further evidence supporting the use of free-form discussions and hashtags

The text and image features used in the multi-modal classifier are extracted by pre-trained deep learning models that are not specifically trained to classify tags for radio subjects.

https://drive.google.com/open?id=12dBHfo6LXvvjBRbx5PNR7Pi8riMHPUzB

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

Sharing semangat taqwa: social media and digital Islamic socialities in Bandung

Indonesia and The Malay World (Taylor and Francis Online)

https://doi.org/10.1080/13639811.2018.1415276

Social Media : Social media refers to online platforms and websites that enable users to create, share, and interact with content generated by other users. As the Internet and social media are accessed mainly via mobile phones (Barendregt 2012: 207), Islamic practices like online da’wah have been built into the rhythms of Muslims’ daily lives (Slama 2017)

Digital Islamic : Digital Islamic" refers to the intersection of Islam with digital technology and the online realm. It encompasses various aspects of Islamic practice, discourse, and engagement that occur in digital spaces.

"Socialities" is a term used to describe the patterns, behaviors, and interactions of individuals within social groups or societies. It refers to the collective social behavior, norms, customs, and relationships that characterize a particular community or group of people.

https://drive.google.com/open?id=17U252LH7-VMot6KorfddRqUtCMFsQrxh

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

Sharingsemangattaqwa: social media and digital Islamicsocialities in Bandung

https://doi.org/10.1080/13639811.2018.1415276

Anthropological perspectives on digital media have opened analyses for the study of socialrelations as they become manifest within and across different online and offline spheres ofsocial interaction. While recognising that digitally mediated communication is just as‘cul-turally inflected’(Miller and Horst2012: 12)

Situating my research in Bandung–a city of vivid campus life and advanced education inthe sphere of technology and telecommunications–and, hence, among young and tech-savvy Muslim groups requires a brief explanation on a few contextual issues. Indonesia’srapidly growing middle classes, concentrated mainly in the urban areas of the archipelago(Jones2010), are among‘the most fervent users of new and mobile media’(Barendregt2012: 212).

In Indonesia, the introduction of digital technologies and social media unsettled forces ofbroad participation in the formation of variouskomunitasand the proliferation of Muslimsocialities. While social media allow Muslim users to shape their subjectivities‘in pro-foundly new ways’, to refer back to Anderson’s(2006) concept of‘imagined communities’,they also enable them to embrace those forms of affective social exchange that display con-tinuities with local forms of sociality and the urban, religious realities they inhabit.

https://drive.google.com/open?id=1Nra4aZlDHQhHpu79BeGJ6JD2U9fUt7Hm

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

Sharing semangat taqwa: social media and digital Islamic socialities in Bandung

https://doi.org/10.1080/13639811.2018.1415276

Anthropological perspectives on digital media have opened analyses for the study of social relations as they become manifest within and across different online and offline spheres of social interaction

One way to approach what users experience and do with social media is to enquire into their media ideologies, ie. their ideas and beliefs about 'how a medium communi- cates and structures communication

As my interlocutors explained, daily postings on Facebook and Twitter serve Pejuang Subuh's nationwide 'branding' and 'positioning' (English in original) within the broad spectrum of different religious communities.

https://drive.google.com/open?id=1sZZbC_dSA61H8_PVnhdMZkdXiI8AKI-I

Kajian Khitobah (public speaking Islam)

Devi Anggraeni, Imam Suprabowo

Strategi dakwah di masa pandemi: Studi pada Majelis Tabligh Pimpinan Pusat Aisyiyah

Islamic Communication Journal

https://doi.org/10.21580/icj.2022.7.1.10252

Majelis Ulama Indonesia (MUI) juga mengeluarkan Fatwa No. 14 Tahun 2020 tentang Penyelenggaraan Ibadah dalam Situasi Terjadi Wabah Covid-19 dengan menetapkan bahwa Umat Islam tidak boleh menyelenggarakan aktifitas ibadah yang melibatkan orang banyak yang diyakini dapat menjadi media penyebaran Covid-19, seperti Shalat Jum’at, jamaah shalat lima waktu/rawatib, shalat tarawih, dan ied di masjid atau tempat umum lainnya, serta menghadiri pengajian umum dan majlis taklim (Majelis Ulama Indonesia, 2020)

Seperti diberitakan VOA, bahwa mayoritas umat saat ini hanya melihat sisi lain dari figur pendakwah, yaitu melihat dari retorika, durasi, bahkan ada yang melihat hanya dari rupa yang menawan dari pendakwah itu sendiri (Nurhadi, 2021)

Kajian yang bisa diterapkan dalam kondisi saat ini adalah kajian yang berkaitan dengan strategi dakwah. Dakwah secara harfiyah diterjemahkan menjadi ”seruan, ajakan, panggilan, undangan, pembelaan, dan atau permohonan do’a” (Pimay, 2005).

https://drive.google.com/open?id=1MsTQyui9VwyxJQiFVwNPjqdSLdvq-CNW

Kajian Khitobah (public speaking Islam)

Devi Anggraeni, Imam Suprabowo

Strategi dakwah di masa pandemi: Studi pada Majelis Tabligh Pimpinan Pusat Aisyiyah

Islamic Communication Journal

https://doi.org/10.21580/icj.2022.7.1.10252

Majelis Ulama Indonesia (MUI) juga mengeluarkan Fatwa No. 14 Tahun 2020 tentang Penyelenggaraan Ibadah dalam Situasi Terjadi Wabah Covid-19 dengan menetapkan bahwa Umat Islam tidak boleh menyelenggarakan aktifitas ibadah yang melibatkan orang banyak yang diyakini dapat menjadi media penyebaran Covid-19, seperti Shalat Jum’at, jamaah shalat lima waktu/rawatib, shalat tarawih, dan ied di masjid atau tempat umum lainnya, serta menghadiri pengajian umum dan majlis taklim (Majelis Ulama Indonesia, 2020).

Seperti diberitakan VOA, bahwa mayoritas umat saat ini hanya melihat sisi lain dari figur pendakwah, yaitu melihat dari retorika, durasi, bahkan ada yang melihat hanya dari rupa yang menawan dari pendakwah itu sendiri (Nurhadi, 2021).

Kajian yang bisa diterapkan dalam kondisi saat ini adalah kajian yang berkaitan dengan strategi dakwah. Dakwah secara harfiyah diterjemahkan menjadi ”seruan, ajakan, panggilan, undangan, pembelaan, dan atau permohonan do’a” (Pimay, 2005).

https://drive.google.com/open?id=1adiSjCzDdUbtJgd4PXpWRXso6PbQfZqh

Muhammad Farhan Sayyid Helmi

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

Doli Witro, Moh. Nailul Muna, Asa’ari, Muhamad Yusuf

MEDIATIZATION OF HADITH AND THE SPIRIT OF DA’WAH MODERATION IN INFOGRAPHIC CONTENT OF ONLINE MEDIA

Journal for the Study of Religions and Ideologies

http://thenewjsri.ro/index.php/njsri/article/view/190

Mediatization of hadith on social media is a movement that continues to be stirred up by online preachers. This is due to a shift in da’wah media which used to start from print media, then turned into a completely practical and online media (Muftisany 2021)

Budiasa (2017, 39) clarifies that mediatization is a process of delivering information in the media which occurs continuously.

(Carr dan Hayes 2015), Social media is an internet-based media that allows users to interact and show their existence, either directly or indirectly, with public privacy or private that encourages interaction between a user and other users.

https://drive.google.com/open?id=1Hk6OAwWVMD1g9kZZweeql5s8qOn4KdVc

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

Promises of (im)mediate salvation: Islam, broadcast media, and the remaking of religious experience in Mali

https://doi.org/10.1525/ae.2006.33.2.210

the highly successful Muslim preacher Cherif Haidara in Mali as a starting point to explore the conditions that, throughout the contemporary Muslim world, facilitate the rise to prominence of new types of religious leaders, who, by virtue of their media performances and in their roles as preachers, personal counselors, or legal advisers, attract broad constituencies of believers.

Exceptional are studies that focus on the realm of mass-mediated “religious” debate (Onc ¨ u 2006; Salvatore 1999) and explic- ¨ itly ask how the adoption of new media technologies affects the contents and forms of religious debate and the subjective understandings and articulations of Islamic normativity (Hirschkind 2001a, 2001b) and, thereby, contribute to changes in the sources and forms of leadership

the Islamic civilizing traditions formulated by a Muslim intellectual elite in response to the new colonial order were of concern only to limited segments of the population. Until the 1940s, Muslims remained a minority in much of the colonial French Sudan, except for some—mostly urban—centers of religious erudition and practices associated with Sufi orders (e.g., Hanson 1996; Soares 2005). Particularly in the southern areas of Mali that, after independence, became the centers of state administration and control, many people converted to Islam only in the colonial era, that is, after the 1880s

https://drive.google.com/open?id=1Zf_uiNtHi5zCsxVf4ZgbEQYOsrM_nXkj

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

Promises of (im)mediate salvation: Islam, broadcast media, and the remaking of religious experience in Mali

https://doi.org/10.1525/ae.2006.33.2.210

the highly successful Muslim preacher Cherif Haidara in Mali as a starting point to explore the conditions that, throughout the contemporary Muslim world, facilitate the rise to prominence of new types of religious leaders, who, by virtue of their media performances and in their roles as preachers, personal counselors, or legal advisers, attract broad constituencies of believers.

Exceptional are studies that focus on the realm of mass-mediated “religious” debate (Onc ¨ u 2006; Salvatore 1999) and explic- ¨ itly ask how the adoption of new media technologies affects the contents and forms of religious debate and the subjective understandings and articulations of Islamic normativity (Hirschkind 2001a, 2001b) and, thereby, contribute to changes in the sources and forms of leadership

the Islamic civilizing traditions formulated by a Muslim intellectual elite in response to the new colonial order were of concern only to limited segments of the population. Until the 1940s, Muslims remained a minority in much of the colonial French Sudan, except for some—mostly urban—centers of religious erudition and practices associated with Sufi orders (e.g., Hanson 1996; Soares 2005). Particularly in the southern areas of Mali that, after independence, became the centers of state administration and control, many people converted to Islam only in the colonial era, that is, after the 1880s

https://drive.google.com/open?id=1D6CoiXBqyPeJZqm_8Fq1KeGvhhksV0x-

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

Social media and the islamic state

https://resources.perpusnas.go.id:2229/10.4324/9780429198847

Social media has created a new frontier which is transforming the way our politics, economic affairs, security and diplomacy are conducted. More than half of the world’s foreign ministries are now active on social media – but the real challenge for diplomats is not how to incorporate social media into their strategy but who and how to target, since, in the past, diplomats were expected to engage primarily with political and business elites.

The internet has changed the way in which 21st-century governments, diplomats and people consume and use information. It is the internet, this ‘electronic network of networks that links people and information through computers and other digital devices that allows person-to-person communication and information retrieval’ (DiMaggio, Hargitai, Neuman and Robinson 2001:307), that has brought communities of global, transboundary interests closer.

It could be that the traditional view of the diplomatic workforce must be rethought: more people who have an understanding of technology and innovation must be brought into those tradition-bound halls of power and foreign ministries around the world. Times are changing, and now there is more and more evidence that, even in this tradition-bound institution of power, social media can be used to both communicate and drive change ( Cooper 2017 ).

https://drive.google.com/open?id=1ETuYEgXn6hix-Vu6yBE0M3L_efZzDwoN

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

Social media and the islamic state

https://resources.perpusnas.go.id:2229/10.4324/9780429198847

Social media has created a new frontier which is transforming the way our politics, economic affairs, security and diplomacy are conducted. More than half of the world’s foreign ministries are now active on social media – but the real challenge for diplomats is not how to incorporate social media into their strategy but who and how to target, since, in the past, diplomats were expected to engage primarily with political and business elites.

The threat to controlled communications is a very direct challenge to a government’s public diplomacy, and the sheer speed and openness of digital communications can stymie the carefully honed subtleties of traditional diplomacy ( Cooper 2017 ). Today, with instant communication and instant media attention, it’s much more difficult to make backstage deals. It appears that the new age of diplomacy has more in common with the principles of chaos theory than with the subtle manoeuvring of the times gone by ( Cooper 2017 ).

It could be that the traditional view of the diplomatic workforce must be rethought: more people who have an understanding of technology and innovation must be brought into those tradition-bound halls of power and foreign ministries around the world. Times are changing, and now there is more and more evidence that, even in this tradition-bound institution of power, social media can be used to both communicate and drive change ( Cooper 2017 ).

https://drive.google.com/open?id=1nN5BEUMRL2RKpz1FcwIQTqXbrAzwlEs8

Fathin Intania Putri Setiawan

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

Social media and the birth of an Islamic social movement: ODOJ (One Day One Juz) in contemporary Indonesia

https://doi.org/10.1080/13639811.2017.1416758

The role of the Internet in democratising religious knowledge (Anderson1999; Bunt2003; Piela2012), this study focuses on the role of social media in forming a new socio-religious movement–what I call a semi-virtual Qur’anic movement.

Bhayu created the programme of reciting one section of the Qur’an in one day (ODOJ)for himself. In 2007, he introduced his method to his friends through SMS and a blog.

They receive ODOJ reports and postings on their WhatsApp accounts, including religious advice from the central board. There fore, many ODOJ members are online for far longer than the one to three hours of other Internet users (Yuswohady and Gani2015). In this way, it can be said that ODOJ has successfully married dakwah and social media.

https://drive.google.com/open?id=1uEPkGWyRBHaeoPIiGkesaaCcdgBefITu

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

The Cultural Politics of Islam in U.S. Reality Television

https://doi.org/10.1111/cccr.12121

Cultural: relating to the ideas, customs, and social behavior of a society.

Politics of islam:are derived from the Quran, ḥadīth literature, and sunnah (accounts of the sayings and living habits attributed to the Islamic prophet Muhammad

Television: system for transmitting visual images and sound that are reproduced on screens, chiefly used to broadcast programs for entertainment, information, and education.

https://drive.google.com/open?id=1O6_uxxaIcXuurHKk5njK0ZWRcoF4Fv7j

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

Fatimah Husein, Martin Slama

Online piety and its discontent: revisiting Islamic anxieties on Indonesian social media

https://doi.org/10.1080/13639811.2018.1415056

It is defined by the respected Indonesian Islamic scholar Quraish Shihab as ‘the act of showing off our ‘ibadah [worship of God] with the hope to be praised by others before, during, or after conducting that activity’ (Shihab 1996: 677). (Hal 80)

Current worries and anxieties about riyā’ in Indonesia thus can be seen as an example of how Muslims deal with ‘the implications when religion appears online’ (Campbell 2005: 1). (Hal 81)

Social media provide numerous opportunities for Indonesian Muslims to express their piety online and practise their religion in mediated forms. (Hal 90)

https://drive.google.com/open?id=1KQyOnGN-IRnA1tFV_VBs36j-dq9lT5Ox

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

Fatimah Husain and Martin Slama

Online Piety and its discontent : Revisting Islamic Anxieties On Indonesian Social Media

https://doi.org/10.1080/13639811.2018.1415056

Interestingly, Quraish Shihab (1996: 661) discusses riyā’ within the context of jihad which he defines as one of Allah’s ways to test human beings, since he understands jihad as associated with patience and perseverance.

According to Campbell (2013: 1), this has far-reaching consequences, since ‘digital reli- gion’, being present on a variety of online media ranging from websites to mobile apps, ‘does not simply refer to religion as it is performed and articulated online,but points to how digital media and spaces are shaping and being shaped by religious practice’.

It is interesting to note that many of the sedekaholics connect their donations to ‘instant’ material rewards from Allah thereby at least implicitly alluding to the scripture mentioned above. At the same time, their testimonies embody ambivalence.

https://drive.google.com/open?id=1tnOz7ht8-XGnellpFHCyMFRLWkF2OU1j

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

Fatimah Husein, Martin Slama

Online piety and its discontent: revisiting Islamic anxieties on Indonesian social media

Indonesia and the Malay World

https://doi.org/10.1080/13639811.2018.1415056

It is defined by the respected Indonesian Islamic scholar Quraish Shihab as ‘the act of showing off our ‘ibadah [worship of God] with the hope to be praised by others before, during, or after conducting that activity’ (Shihab 1996: 677). (Hal 80)

Current worries and anxieties about riyā’ in Indonesia thus can be seen as an example of how Muslims deal with ‘the implications when religion appears online’ (Campbell 2005: 1). (Hal 81)

Social media provide numerous opportunities for Indonesian Muslims to express their piety online and practise their religion in mediated forms. (Hal 90)

https://drive.google.com/open?id=1uqDZLTKs_rKfQp2VLcTsfFip434LwrCx

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

“Othering” and “Others” in Religious Radio Broadcasts in Tanzania: Cases from Radio Maria Tanzania and Radio Imaan

The Journal of Religion and Popular Culture

doi:10.3138/jrpc.26.2.230

a religious domain to exclude those who are not Christians; furthermore, denominations in Christianity create borders between Catholics and Protestants, hence producing new Christian identities

Socioreligious discourses on religious radio and in the public are also strategies used in othering. For instance, discourse on kafir, wala nguruwe (“eaters of pork meat”) and mfumokristo in some programmes of RI affects the socioreligious spheres and the audiences in Tanzania

Advances in communication and media technologies are remarkably altering and redefining social interactions, which include ways of being religious and doing religion. This is particularly so in Africa, where technologies are breaching and bridging boundaries and creating new religious subjects. Electronic media, particularly radio, have the capability to reach a wide population, both literate and illiterate. Radio, being cheaper and mobile, is a reliable medium preferred in Africa for news and entertainment as well as education, as we shall see in the course of this article

https://drive.google.com/open?id=19OP4bo2i1MwQJ9jaoS4nJx4EWqaRV1y3

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

The Representation of Islam in the Portuguese Media's Response to the Charlie Hebdo Attacks

Journal of Religion in Eurupe 12

10.1163/18748929-01203002

Using ‘Islam’ as a substantive in the body of an article guarantees relevance to this study, a focus that would be lost if we searched for more general terms that might or might not be related to considerations on Islam itself

These sources are a tabloid newspaper generally seen as tending towards sensationalism, but which is also the most widely sold newspaper in the country (Correio da Manhã), and a newspaper seen as one of the newspapers of reference (Público).

This environment created and still creates an increased pressure on traditional press and other media

https://drive.google.com/open?id=1KlGcdrAQYBrpoBqguIu6VVuU42-AilR6

Muhammad Farid Hilmy Fadhlulloh

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

The Conflictual Model of Analysis in Studies on the Media Representation of Islam and Muslims: A Critical Review

https://e-resources.perpusnas.go.id:2229/10.1111/soc4.12264

Penggambaran bagaimana media barat memandang Islam dengan kekerasan, ketakutan, ancaman dan konflik.

Prasangka buruk dari media barat terhadap Islam sebagai agama yang tidak inklusif terhadap masyarakat multikultural

Perlu adanya dialogis antara budaya barat dan agama Islam dalam media

https://drive.google.com/open?id=1ukFSDgh3pMUP9TNn_b45YxFk5OLq2NWc

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

Reterritorialization in the Micromediascape: Indonesian Regional Television amid the Rise of Normative Media-Islam

https://doi.org/10.1111/var.12003

regional television station in one of the country’s Christian-majority provinces to explore the ways that such minorities have exploited a relaxation of broadcast regulations to form distinctive and insular micromediascapes within the larger field of Indonesian media culture.

In Indonesia, national broadcasting in the 21st century has been characterized by increasing Muslim normativity across the spectrum of commercial programming (Heryanto 2011). Not only has the number of explicitly Islam-themed programs increased, but based on my own interviews with national TV producers, the industry has also increasingly approached general programming development with an imagined Muslim audience in mind (cf. Ishadi S. K. 2011).

I came to focus on the transformation of religious programming, and in particular the burgeoning of a discursively commercial Islam that endeavored to represent religious themes in ways that comported with national citizenship and neoliberal subjectivities (Barkin in press). As with Abu-Lughod’s (2002) work on Egyptian TV and Mankekar’s (2002) discussion of the Ramayana TV series in India, these changes have come to fuse the country’s dominant religion with conceptions of national citizenship in such a way as to sideline religious minorities, and in this case challenge their “Indonesianness.”

https://drive.google.com/open?id=1UVHNwK4dzNKedRnUAQnRo2GAUXOj5Gwq

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

Forging a Brazilian Islam: Muslim Converts Negotiating Identity in São Paulo

Journal of Muslim Minority Affairs

https://doi.org/10.1080/13602004.2019.1625257

Muslims have lived in Brazil for over two hundred years, originally arriving as slaves forcibly brought from West Africa.1 Despite the large influx, repressive measures and a hostile environment largely erased the practice of Islam by their descendants, greatly reducing the size of the African-descended Muslim community.

In addition to participant observation, dozens of informal conversations with Muslim community members, both converts and those raised as Muslims, as well as eleven formal, structured interviews with male converts provided a treasure trove of information about the Muslim experience in Brazil.

Many of the converts I encountered believed that the multicultural heritage of Brazil, a predominantly Catholic country with a growing Protestant minority, provided space for Muslims to practice their religion, allowing for the insertion of Islam into notions of national identity.

https://drive.google.com/open?id=1LPE8J6uigPEotiMgLeDm5_q-kVncC91k

Kajian Kitabah (Jurnalisme/penulisan Islam)

Religious communication and technology

http://dx.doi.org/10.1080/23808985.2017.1374200

Studies of religious communication and technology have been grouped under a number of different titles over the last three decades, including the study of cyber-religion, virtual religion, and most recently, Digital Religion Studies.

Current studies of digital religion increasingly pay particular attention to how religious actors and groups negotiate their relationships and spiritual activities between the multiple spheres of their online and offline lives

Scholars are increasingly concerned with how digital technologies raise questions about human existence. This is seen in the ways digital spaces and practices engage and shape our understanding of classic themes (i.e. death, time, being there, and being-in-and-with-the-world) as argued by Lagerkvist (2017).

https://drive.google.com/open?id=1ZCbnVy8BniY4TeeJ3UZsWOyQXwIQaKAV

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

Subjective norm vs dogmatism: Christian consumer attitude towards Islamic TV advertising

Journal of Islamic Marketing

https://doi.org/10.1108/JIMA-01-2017-0006

Religious beliefs can form consumer attitudes and behaviour, and religion can influence one’s life choices (Fam et al., 2004).

BerdasarkanMcDaniel dan Burnett (1990), afiliasi keagamaan dan religiusitas adalah dua konstruksi penting agama yang menjelaskan perilaku konsumen.

Kredibilitas iklan adalah persepsi konsumen terhadap kebenaran dan kepercayaan suatu iklan (MacKenzie dan Lutz, 1989).Herbig dan Milewicz (1995),

https://drive.google.com/open?id=18t1jMxrQBZBq5tM9bolrQyE906e8xPCA

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

Islamic Nationalism through the Airwaves: Taqi al-DIn al-Hiläli’s Encounter with Shortwave Radio, 1937-39

https://doi.org/10.1163/15700607-00561P03

Islamic nationalism: thus entailed far more than the traditional sense of belonging to a universal spiritual community. Its advocates wanted Muslims from all walks of life to cultivate and take pride in their religious identity, but in such a way as to mobilize them for the worldwide anticolonial struggle

Taqi al-DIn al-Hiläli’s: A Moroccan exile in Nazi Germany, al-Hilâlï wrote extensively about shortwave broadcasting in the Egyptian press and became one of the first Arab speakers on Radio Berlin

shortwave radio: shortwave radio station that would become the independent voice of all Muslims worldwide and allow the umma to regain some of its greatness, at least on the airwaves

https://drive.google.com/open?id=1JQE88nuYGQpQ75cP6srq1cMZlvBZvoXD

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

The Art Of Dakwah: Social media, Visual persuasion and the islamist propagation of felix siauw

Indonesia and the malay world

https://doi.org/10.1080/13639811.2018.1416757

New media such as television and the Internet, together with new uses of older media such as print publications and cassettes, have expanded the public sphere of Islam as a place of ideas, identities and discourses. The emergence of social media has further allowed Muslims from diverse backgrounds to freely disseminate their ideas, bypassing editorial interventions and censorship. As Felix Siauw puts it.

Social media platforms allow him to spread creatively or attractively packaged Islamist messages through the multiple circulation of texts, images and videos.

Social media and visual dakwah empowers young Muslims without formal and strong religious education to be involved in dakwah activities. Everyone can be a preacher, if he or she manages certain visual skills and communication strategies.

https://drive.google.com/open?id=1KFRPjPCrQ27K2kR0TajT-3qBQ-hflG2q

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

Redefining #YourAverageMuslim woman: Muslim female digital activism on social media

Journal of Arab & Muslim Media Research

https://doi.org/10.1386/jammr_00004_1

These Muslim women are actively utilizing social media platforms as third spaces (Bhabha 1994) to shape discourses around Muslim femininity (Bouclin 2013), to demonstrate and exercise their agency (Winkler 2013), to chal- lenge traditional power structures (Reigert 2015) and institute social change (Echchaibi 2013).

Social media platforms can therefore become crucial, transformative spaces where Muslim women might resist culturally reinforced and institutionalized knowledge, by producing ‘counterknowledge’ (Clifford 1988: 286) through participating in conversations and effectively voic- ing themselves on social media platforms.

Creators for Change is an initiative that supports  ‘creators who are tackling social issues and promot- ing awareness, tolerance, and empathy on their YouTube channels’ (YouTube Creators for Change 2018). Selected as one of YouTube’s most influential social media stars in the United Kingdom, Tokio was invited to collaborate with YouTube in its initiative, by creating a ‘four part series that aims to celebrate Muslim women who have shunned cultural stereotypes in hopes of inspiring young girls that they can go on to do whatever it is they want in life with or without a hijab’ (YouTube Spotlight 2017: n. pag.). There are three major narratives that are being reworked in this documentary: (1) Resisting Muslim- Woman-As-Oppressed, (2) From Muslim-Woman-As-Subjugated to the Agentic Muslim Woman and (3) From Muslim-Woman-As-Foreign-Other to the western Muslim Woman.

https://drive.google.com/open?id=1PHfhTrbMIwUSywTRQ-UM04KbDZVp_MsA

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

Religion and global media: Impact of Arabic TV channels on lowland Eritrean youth

Journal of Arab & Muslim Media Research

https://doi.org/10.1386/jammr.9.2.221_1

Eritreans receive foreign TV programmes with the help of two major satellites: ‘Arab Sat’ and ‘Nile Sat’. Highland Eritrea with its predominantly Christian population prefer to watch American programmes in English, while the lowlanders are fond of receiving TV programmes in Arabic via Arab Sat. The year 1991 was decisive in the history of communication. This was the year when CNN brought live coverage of the war in Iraq and Kuwait, and the Arab world watched it with awe. This was a radical departure from the tradi- tional modes (analogue to digital) of transmission, enabling viewers across the globe to watch transnational TV programmes. CNN’s approach of 24/7 live news broadcast was a novelty to the rest of the world and the war in the Gulf, resulting in hectic media activity in the Middle East. Several Arabic language channels emerged during this period to oppose the western media propaganda in this region, by telecasting news and information to native viewers in local languages (Stanly Foundation 2006), shaping the sounds and images of the Arab World. News, talk shows, and political debates, which were not imaginable a decade ago, made their way into the Middle Eastern drawing rooms for the first time. Making a debut in 1996 with a programme schedule of six hours a day, Al Jazeera moved swiftly to 24-hour transmission. With its Headquarters at Doha, Qatar, it maintains more than 25 news bureaus across the globe. The network also operates exclusive channels like Al Jazeera Documentary, Al Jazeera children, Al Jazeera English and Al Jazeera Mubasher, which is simi- lar to USA’s C-Span. In addition to Al-Jazeera, the Middle East Broadcasting Center (MBC) is one of the most popular TV channels for the Eritrean youth. Established in the year 1991, MBC is a free-to-air, Pan-Arabic news and entertainment broadcaster from Dubai.

The lowland Tigre-/Arabic-speaking Muslim youth watch foreign chan- nels as they do not have any local alternatives that can cater to their needs. They primarily view it as a source of relaxation and for finding solace out of the dull, boring propaganda of the local channels. As per the data, they are aware of the politics of the West that distorts information. Hence, they depend on the Arabic channels for accurate news. They are of the view that unlike their highland counterparts, who are forced to watch English channels, they watch programmes in Arabic through which they can share pan-Arabic traditions, beliefs and practices and are therefore able to safeguard their culture from the onslaught of western culture. The majority of lowland youth watch TV on average four hours during weekdays, and more on weekends. Youngsters in Eritrea tune into foreign channels mainly to be entertained and relaxed, followed by the desire for knowledge, and to gratify other psychological needs like coping with frustra- tion and overcoming anxiety, as the Eritrean youth face peculiar challenges they inherited from a war-affected nation.

Eritrea emerged as a free nation in 1993 after decades of colonial rule, war, aggression and revolutionary movement (Connell 1993; Patemen 1990). Eritrea is a mosaic of language, religion, ethnicity, geographical regions and cultures. Tigrinya, Tigre, Nara, Kunama, Saho, Afar, Bilen, Hidarab and Rashaida are the nine ethnic groups that speak ethnic languages named after the respective ethnic group. Two great world religions, Christianity and Islam, have been influencing this land for centuries. Geographically, Eritrea is divided as highland Christian Eritrea and lowland coastal Eritrea, which follows Islam. While Tigrinya-speaking orthodox Christians dominate high- land Eritrea, lowland coastal Eritrea is predominantly inhabited by the Tigre ethnic group that follows Islam. Both Tigrinya and Tigre constitute 87% of the Eritrean population, in the ratio of 50:37. The remaining 13% of the popula- tion is made up of ethnic minorities. As per the reports of the US Department of State (2009) the Christian and Muslim ratio in the population is 50% each. While the highland dwellers are settled farmers, lowlanders are pastoral nomads and peasant pastorals.

https://drive.google.com/open?id=1fIcNwYIvmb4VssKpX-VEyQcgKgTKjblw

Kajian Kitabah (Jurnalisme/penulisan Islam)

Islamic Traditionalists: “Against the Modern World”?

https://doi.org/10.1111/muwo.12475

Sedgwick argues that this movement, operating in the shadows, has ex- erted a hidden influence over world events that he calls a ‘secret intellectual history of the 20th century’.

Islamic traditionalism comprises a network of scholars and institutions that defend the traditional Islam of the Sunni ʿulamāʾ but are willing to adapt this tradition to modernity to some extent.

Islamic traditionalists conceive of their tradition through the tripartite structure elabo- rated in the ḥadīth Jibrīl, 16 promoting commitment to the four maḏāhib (islām), Ash’ari- Māturīdī ʿaqīdah (ʾīmān), and sober Sufism (ʾiḥsān), constituting a ‘late Sunni tradition’ seen as continuous with pre-modern Islam.

https://drive.google.com/open?id=1Ne73zckkFBTihaPGCjB_DYqNc2bPPf1S

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

Jacqui Ewart, Adrian Cherney and Kristina Murphy

News Media Coverage of Islam and Muslims in Australia: An Opinion Survey among Australian Muslims

Journal of Muslim Minority Affairs

https://doi.org/10.1080/13602004.2017.1339496

This article explores Muslims’ perceptions of mainstream news media stories about Muslims in Australia, and the effects of that coverage on their identity and selfesteem. A number of international research studies into news media representations of Muslims have highlighted its problematic nature.

Research on news coverage of Islam and Muslims has highlighted its role in framing the political and social discourse that has tended to conflate Islam with terrorism.

Ewart and Rane identified similar anecdotal links between negative news media stories about Muslims and physical and verbal attacks on Muslims living in Australia.31 Brown et al. found those misrepresentations also negatively impacted on Muslims’ collective selfesteem and cultural identity. Participants in their study described “being placed in the unexpected position of both justifying their faith and lifestyle to others, and correcting misperceptions that are promulgated by the media”.

https://drive.google.com/open?id=1oDzF4hPggrBRmONNH214ZEIwOnKpROWC

Kajian Kitabah (Jurnalisme/penulisan Islam)

Jacqui Ewart, Mark Pearson & Guy Healy

Journalists’ and Educators’ Perspectives on News Media Reporting of Islam and Muslim Communities in Australia and New Zealand

Journal of Media and Religion

https://dx.doi.org/10.1080/15348423.2016.1209391

Associative framing studies (eg, van Atteveldt, Ruigrok, & Kleinnijenhuis, 2006) have also identified confluences in media coverage of Islam and terror. Van Atteveldt et al. examined news media coverage of Islam and Muslims in the Dutch press and identified that there were strong associations made between Islam and terrorism made after the events of 9/11 compared to the associations made prior to September 11.

In Australia, Aly (2007, p. 32) discussed the difficulties Australian Muslims faced when attempt- ing to have their views heard in the media and explained:The dominant media construction of Muslims and culturally and ideologically incompatible with secular Australia and the permeation of this notion in the broader social and political context have effectively resulted in the depohticization of Australian Muslims denying them recognition in the public spaces of citizenship

Our review of the literature has identified that there is a pressing ethical and political obligation to counteract the distorted reporting that has often characterized news media coverage of Islam and Muslims. Analyses and critiques of news media coverage must recognize the pressures that journalists face in their production of news including deadlines and competition with other media, as well respecting and commending good journalism practice when it occurs (Poole, 2006; Richardson, 2006),

https://drive.google.com/open?id=1bpKG0-loLixDEWGOUDI66emz7NSbpZAm

Kajian Kitabah (Jurnalisme/penulisan Islam)

Journalism and Islam in the Malay Archipelago: Five Approaches

https://doi.org/10.33258/konfrontasi2.v4i1.57

Muslim scholars have argued that there is significant justification for press freedom in Islam. Kamali, for example, contends that the principles of commandinggoodand forbiddingevil,sincereadvice,consultation, independent reasoning, and the right to criticize government leaders are each premised on the recognition of freedom of expression that is basic to the Sharia (2002: 26

Muslim journalists in Indonesia and Malaysia often illustrate the fundamental principles of journalism with verses from the Qur’an, or examples from the Hadith (Author, 2011).

rovides numerous examples from the Qur'an and Hadith of the importance of speaking truth to power, including the Prophet's statement that “the best form of Jihad is to tell a word of truth to an oppressive ruler” (2002: 23).

https://drive.google.com/open?id=18_OkU4Ik3z-JusJrlPgjRtYhQ69OAlNX

https://journal.uinjkt.ac.id/index.php/studia-islamika/article/view/1218

Kajian Kitabah (Jurnalisme/penulisan Islam)

Terror, Terror Everywhere? How Terrorism News Shape Support for Anti-Muslim Policies as a Function of Perceived Threat Severity and Controllability

https://onlinelibrary.wiley.com/doi/full/10.1111/pops.12576

Terror refers to a state of intense fear, anxiety, or apprehension. It can also refer to acts or strategies designed to create fear, panic, or terrorize individuals or groups, especially for political, ideological, or coercive purposes.

Terrorism is the use of violence to instill fear in pursuit of goals, especially political ones. This term is typically applied to violence during times of peace or violence against non-combatants (civilian populations or neutral forces).

threat refers to a communicated intent to cause harm or discomfort to an individual, group, organization, or society at large. Threats can manifest in various forms, including verbal, written, or symbolic expressions. They may involve the promise of violence, coercion, intimidation, or other means of instilling fear or creating a sense of vulnerability.

https://drive.google.com/open?id=1H2jl7M22i84RBxukf5cPUzXYDS39noyQ

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

Exceptional and banal constructions of British muslims in Grenfell: Social boundaries, twitter, superdiversity and online vernacular memory

Studies in Ethnicity and Nationalism

https://e-resources.perpusnas.go.id:2229/10.1111/sena.12398

Construction : the work of building or making something, especially buildings, bridges, etc

Memory is the power to retain and recall information and past experiences.

Vernacular is a form of language used in everyday life by a group or group in society.

https://drive.google.com/open?id=1X4IOfhSplsMNFDPOV4g_QwbKKJWkgCRD

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

Jullian millie and emma baulch

Beyond the Middle Classes, Beyond New Media: The Politics of Islamic Consumerism in Indonesia

10.1080/10357823.2023.2291103

Beyond the Middle Classes: Artikel ini membahas bagaimana konsumerisme Islam bukan hanya fenomena kelas menengah. Konsumerisme Islam juga menarik bagi kelas bawah dan kelas atas, meskipun dengan cara yang berbeda.

Beyond New Media: Artikel ini menunjukkan bahwa media tradisional, seperti televisi dan radio, masih memainkan peran penting dalam menyebarkan pesan tentang konsumerisme Islam.

The Politics of Islamic Consumerism: Artikel ini mengeksplorasi bagaimana konsumsi produk dan jasa syariah dapat digunakan untuk mencapai tujuan politik.

https://drive.google.com/open?id=1MYxolVFIc927jJoyaw9jbTzBv6MCXH6s

Kajian Khitobah (public speaking Islam)

Pentingnya Penggunaan Bahasa Inggris dalam Komunikasi Dakwah pada Era Global

Dakwah dan Pengembangan Sosial Kemanusiaan

Vol 8 No 2 (2017): Mawai'zh Desember

https://doi.org/10.32923/maw.v8i2.773

Pola Komunikasi Dakwah, Penguasaan bahasa Inggris merupakan salah satu modal dasar untuk dapat berkompetisi dalam menghadapi era global

Retorika Dakwah, Bahasa Inggris sebagai Alat Komunikasi Dakwah bisa berbahasa Inggris. Sehingga, sebagai seorang da’i apalagi yang berasal dari Indonesia, kemahiran berbahasa Inggris sangat diperlukan. Apalagi pada dua benua tersebut, mayoritas penduduknya bukan beragama Islam. Sebagai contoh, Dr. Zakir Naik yang merupakan seorang pendakwah dari India yang fenomenal, ia bisa berbahasa Inggris, sehingga sudah melakukan komunikasi dakwah di berbagai negara dengan sukses. Hal ini karena bahasa Inggris mempermudah penyampaian pesan kepada audien (mad’u).

Metode dakwah, tiga metode dakwah di era globalisasi, yaitu dakwah bi al-kitabah yaitu berupa buku, majalah, surat, surat kabar, spanduk, pamplet, lukisan-lukisan dan sebagainya. Dakwah bi al-lisan, meliputi ceramah, seminar, symposium, diskusi, khutbah, saresehan, brain storming, obrolan, dan sebagainya. Dakwah bi al-hal, yaitu berupa prilaku yang sopan sesuai dengan ajaran Islam, memelihara lingkungan, dan lain sebagainya.

https://drive.google.com/open?id=1QlFtBGm_NH4vYmXJ6YUs_U_Qz9RxRTdX

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

Kazeem Oluwaseun Dauda

Social media revolution and trends of da‘wah propagation in Ijebuland, Ogun State, Nigeria: An empirical survey

Islamic Communication Journal

Vol. 8, No. 2 (2023), 171-186ISSN: 541-51

https://doi.org/10.21580/icj.2023.8.2.18104

social media is a valuable tool for raising awareness by learned Islamic scholars, whose teachings on social media platforms have paved the way for easy access to information and video/audio instructions on Islamic teachings.

Facebook is most preferred social media platform for discussing Islamic issues

Ijebuland is home to Du‘āt who utilize various social media platforms for da‘wah activities.

https://drive.google.com/open?id=1fId93qkxJg_aB01FmFU3L3xx7A-qOe62

Mochamad Labieb Abieza

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

News media and the Muslim identity after the Christchurch mosque massacres

Kōtuitui: New Zealand Journal of Social Sciences Online

https://doi.org/10.1080/1177083X.2020.1747503

News media is a platform that distributes information and news to the public.

Muslim identity as an individual's sense of belonging and connection to Islam.

Massacres are deliberate and brutal mass killings of groups of people.

https://drive.google.com/open?id=19OBEnHWly90_0iQ_A0LgVBqHGO8jzEgo

Kajian Kitabah (Jurnalisme/penulisan Islam)

Kjetil Selvik, Jacob Høigilt

Journalism Under Instrumentalized Political Parallelism

Routledge Taylor & Francis Group

https://doi.org/10.1080/1461670X.2021.1897476

Political clientelism, on the other hand, works against journalistic autonomy. It denotes a pattern of social organization in which access to social resources is controlled by patrons and delivered to clients in exchange for deference and various kinds of support

instrumentalization of media outlets the process whereby outlets’ owners and sponsors use the media under their control to advance their particularistic interests

The concept of political parallelism refers to stable forms of media/politics connections that reproduce political cleavages within the media landscape. It manifests itself at the twin levels of content -“the extent to which the different media reflect distinct political orientations” -and organization -connections between media organizations and various parts of the political establishment, whether on the individual or the collective level

https://drive.google.com/open?id=1A0xNhIf10_cAswVJOhNj99Y5Ojid5l_K

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

Musical negotiations of a ‘moderate’ versus a ‘radical’ Islam in Morocco: dissonance and the sonic among vocal performersof Islam-inspired music

https://doi.org/10.1080/0048721X.2021.1865602

Morocco’s current promotion of a‘moderate’Islam isgrounded in a longer existing fostering of a nationalist image of an‘open’and‘tolerant’Islam, already present before the onset of the US-led global‘War on Terror.’In themid-1980s, late king Hassan II openly encouraged then so-called‘moderate Islamists’

vocal performers of Islam-inspired music, operate in two different musical domains: state-sponsored stages for Sufimusic, and non-state-sponsored stagesforanashid–acapella Islamic songs, generally associated withmore orthodox interpretations of Islam.

Radical Islam or Islamic Radicalism can be conceptualized as a historical, socio-economic, political and cultural movement that perceives Islam as a comprehensive religion, a revolutionary political ideology, and a state. It means an attitude of mind accommodating actions that aim, for whatever reason, to violently undermine and transform the status quo or order of unbelief and injustice into a utopian one of faith (iman) and equality.

https://drive.google.com/open?id=1gvEsA0D_n0eJZylQxewjcJx1Nq99p_r5

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

Aesthetics of authority: ‘Islam Nusantara’ and Islamic ‘radicalism’ in Indonesian film and social media

https://doi.org/10.1080/0048721X.2020.1868387

Critics (Cochrane 2015; Varagur 2016) have praised Rahmat Islam Nusantara and the cyber warrior initiative for their potential to challenge 'radical' thought by constructing 'counternarratives'. Tuck and Silverman (2016) define counternarratives as stories 'that offer a positive alternative to extremist propaganda, or alternatively aim to deconstruct or delegitimize extremist narratives' (2)

radical’ and ‘moderate’ are contested terms. ‘Radicalism’ is usually seen as a threat to the multi-religious, multi-ethnic Indonesian nation (Cochrane 2015). The words ‘radical’ and ‘moderate’ rather loosely refer to a number of practices. One does not have to be involved in violent practices to be called ‘radical’. In public discourse, the degree of Indonesia’s Islamic moderatism is frequently determined by the ways in which Muslims approach the Qur’an and the hadith. Those who rely heavily on context in understanding the texts have been referred to as ‘moder- ate’ Muslims. On the other side, those who employ a literal or hardline approach can in public discourse be considered ‘radical’ (Hilmy 2013, 34).

NU’s stated goal is ‘to spread messages about a tolerant Islam (Islam toleran) to curb radicalism, extremism and terrorism’, which, it claims, ‘often spring from a misinterpretation of Islamic teachings’ (Varagur 2015).

https://drive.google.com/open?id=1FXNakvIZt6f547XkNrs_Tj38nWzSdEO_

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

Aesthetics of authority: ‘Islam Nusantara’ and Islamic ‘radicalism’ in Indonesian film and social media

https://doi.org/10.1080/0048721X.2020.1868387

The ground for construction of Islam Nusantara kyai/ulama as role models through an aesthetics of authority is laid through the trope of ‘threat’.

In studies of counternarratives, scholars have mostly focused on narratives that are aimed at deradicalization and are targeted at already ‘radicalized’ individuals (Grossman 2014).

In the film, Indonesian Islamic scholars, particularly those affiliated with NU, explain how the teachings of these nine saints are central to Islam Nusantara, which according to the documentary stands for peace and tolerance (Siswo 2015).

https://drive.google.com/open?id=1y5IUBMOeHErpzmqOnwAs_yFGF02Ewhs_

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

Incorporating Islamic Values Through Arabic Redubbing of the Animated Television Series "Detective Conan

Journal of Intercultural Communication

Television is Due to technological advancements and widespread Internet usage over the past few decades, audiovisual communication has experienced remarkable expansion

Islamic culture, Instead, the new redubbed version sought to impart Islamic principles and morality. Examining redubbing in the Arab world is necessary, given the importance of media and entertainment in influencing society's values and forming cultural narratives.

Detective Conanthe animated series that became very popular and witnessed tremendous success in the Arab world is the Japanes

https://drive.google.com/open?id=1rYbVYuT3VU9QEmBt3SghAeq59UFd9Uvo

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

Linn Sandberga, Stefan Dahlbergb and Elisabeth Ivarsflaten

The online hostility hypothesis: representations of Muslims in online media

Routledge, Taylor and Francis Group

https://doi.org/10.1080/15534510.2023.2266235

The online hostility hypothesis Online media have brought significant changes to the way we create, distribute, and consume information. While traditional news media still play a central role in these processes, newer forms of online media such as blogs, forums and other user-generated content platforms have emerged without any editorial function or content moderation. Consequently, curbing online harassment, hostility, hate speech, and derogatory speech has become increasingly challenging (Sandberg & Segesten, 2022). In this environment, hostile representations have become 2L. SANDBERG ET AL.a growing concern, especially with regards to ethnic or religious minority groups, as they are frequently targeted and marginalized in many online environments (Bilewicz & Soral, 2020; Soral et al., 2020)

Representations of Muslims and Islam The media plays an essential role in shaping the public sphere and public perceptions of minority groups, as it determines both visibility in the media, or lack thereof, as well as how religious or ethnic minority groups are portrayed in the coverage. In societies where the majority population has limited contact with Muslims, it is problematic, from a democratic representation perspective, when Muslims are persistently portrayed in a negative light or associated with threats and security risks. Such portrayals are likely to influence how this group is viewed by society at large, as well as how the group perceives its own place within that society (Bleich & van der Veen, 2022).

Online social sites Social sites such as the blogosphere, social news, forums, and message boards represent a highly diverse and heterogeneous environment online. Previous studies have mainly been case studies focused on specific sites and forums where hostile content is expected. This limited scope has therefore left us uncertain about the extent and nature of depictions of Muslims in the broader online environment. Hostile expressions, in gen-eral, have been observed to gain traction on social sites. Studies of the portrayal of Muslims and Islam on specific sites have shown that discussions often revolve around the perceived political threat from Islam, with Muslims being depicted as an outgroup embroiled in conflict, violence, and extremism (Awan, 2014; Miller, 2017; Törnberg & Törnberg, 2016).

https://drive.google.com/open?id=1ulOUktRxJXoxl977ImA3mw22uVl-ENgH

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

Lorraine Brown & Barry Richards

Media Representations of Islam in Britain: A Sojourner Perspective

Journal of Muslim Minority Affairs

http://dx.doi.org/10.1080/13602004.2016.1216627

The interview guide was designed to include the following: participants' main medium for getting the news; the source of the news they obtained; examples of media coverage of Islam; their views and feelings about news coverage of Islam and of their own country; how Islam is represented in any other media.

L. Ryan studied a sample of 31 Muslim women in North London and their experiences of stigmatisation. Her focus was not specifically on their perceptions of media coverage, but she reports a number of spontaneous observations by her interviewees expressing their fear that (what they believed to be) highly negative coverage of Islam in the media could produce a backlash against Islam and Muslims. One of her respondents suggested that the avowed religious identity of violent extremists should not be mentioned in media reports.

Fauzia Ahmad12 conducted interviews or email exchanges with 17 Muslim professionals ranging in age from early 20s to 50s, six of whom worked in media, about their assessment of post-9/11 media coverage.

https://drive.google.com/open?id=1TbrTG36u8nqQO5gpj5C-InTgyaJQI8I1

Kajian Kitabah (Jurnalisme/penulisan Islam)

Islam and The Trajectory Of Globalization

https://e-resources.perpusnas.go.id:2229/10.4324/9781003203360

Globalization is a historical process that accelerated in the past three decades under neoliberalism

Islamic reform has been underway since the mid-nineteenth century,

Islamic presence in the West might be a necessary condition for develop- ing the pluralism the world needs to ensure a fairer and more engaging global governance.

https://drive.google.com/open?id=1cRMFs66Ml6NOus8D0QophxuasBdO1pE6

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

Luwei Rose Luqiu* and Fan Yang

Anti-muslim sentiment on social media in China and Chinese Muslims' reactions to hatred and misunderstanding

Chinese Journal of Communication

https://dx.doi.org/10.1080/17544750.2019.1699841

The Cultural Revolution began on May 16, 1966, under the direction of Mao Zedong, witnessed the oppression of different groups-ranging from intellectuals. to religious communities that the CCP perceived to be real or potential sources of resistance. The CCP targeted religious groups not only because they often maintained foreign connections but also because their faith seemed incompatible with loyalty to Mao Zedong (Grim & Finke, 2011). Open religious practice was allowed to resume in 1970, and the 1978 Constitution provided for freedom of religious belief. However, the definitions of "religion" and "freedom" were estab- lished by the CCP rather than in a legal context (Erie, 2016), and studies have shown that freedom of religion depends on an independent judiciary (Finke & Martin, 2014). Thus, despite the discourse of religious freedom, the mindset of the CCP has not substantially changed since Mao's era. The government has contin- ued to regulate religious practices strictly but inconsistently, permitting some groups and practices but banning and persecuting others. Organized religious groups and practices, thus, remain under state control (Chan & Carlson, 2005), even as religion continues to spread among the Chinese population (Yang, 2006).

Studies of Muslims in Western societies often employ a cultural interpretative frame, according to which Islam is a threat to a nation's cultural homogeneity and migrant Muslims are an out-group unwilling to assimilate into the majority cul- ture. In China, the hegemony and homogeneity of "Chineseness" is the core value of Han-centrism, whereas non-Han minority communities are not deemed to be authentically Chinese and have positioned themselves on the margin, and not have been positioned there by the Han majority (Shih, 2011). In recent years, Han supremacist discourse on the Chinese Internet has promoted pride and self-identifi- cation to the exclusion of non-Han minorities and the Han ethnicity as a spanner of boundaries (Leibold, 2010). With their distinctive way of life, Muslims in China are thought to be unwilling to assimilate into Chinese culture that is, they are unwilling to become more authentically Chinese. Chinese Muslims, by contrast, consider their way of life to be crucial for the construction of identity as well as group belonging

In many of the posts, Chinese Muslims were regarded not as Chinese but as for- eigners or, in scholarly terms, out-group members. Thus many posts included such expressions as "when you will return to Arabia?" or "get out of China." Historical examples of ethnic conflict served as evidence in these posts; the Qing Dynasty-era Tongzhi Hui Rebellion (1862-1877), for example, was constantly cited as represen- tative of cruelty on the part of the Hui toward the Han and as proof that the Hui cannot be trusted. Other posts depicted the habits of the Hui and of Muslims in general as something other than Chinese, such as halal dietary laws. This osten- sible strangeness was represented as evidence of their unwillingness to integrate into Chinese society. Further, ridiculing these habits was a common form of verbal attack against Muslims in the posts.

https://drive.google.com/open?id=1KkoMQec7Y6UoCmELpH00evmTi0klslnq

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

Maemonah Maemonah, H. Zuhri, Masturin Masturin, Ahmad Syafii & Hafidh Aziz

Contestation of Islamic educational institutions in Indonesia: Content analysis on social media

https://doi.org/10.1080/2331186X.2022.2164019

content analysis research aims to analyze the data and interpret the meaning (Schreier, 2012). The content analysis in this study is intended to read, understand, and interpret the meaning of data related to the contestation of Islamic educational ideology (Cohen et al., 2017). This study emphasizes the meaningful relationship between the text, picture or video and its context (Krippendorff, 2022)

islamic education is a religious teaching process (Bashori et al., 2020) such as Pesantren (traditional Islamic Boarding School in Java), muanasah, and surau (traditional Islamic Boarding School in Aceh), or learning at religious education institutions (Islamic Schools) such as madrasas. Religious aspects make Islamic education prioritize al- ta’dib wa al-tarbiyah (authentic education; Ahmed, 2018) over the discourse of science that can hone critical reasoning (Sahin, 2018). Islamic education is any form of instruction or learning founded on Islamic principles and values (Tan, 2011).

social media has become a new space, especially for youth, to express their religion. Besides being able to be used to mobilize the masses (Hidayatullah, 2021), Social media is also a place to celebrate religious identity (Rahman et al., 2021). Social media effectively conveys religious messages related to doctrine, religious practice, and identity politics (Chakim, 2022). More openly, social media can influence ideas about authority and knowledge in Islam in the 21st century (Maemonah et al., 2022; Tsourlaki, 2020)

https://drive.google.com/open?id=1EWRZ7JQR2cUqvOKrfZSIUR9l7MYQQZsz

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

Using the Past and Bridging the Gap: Premodern Islamic Legal Texts in New Media

https://doi.org/10.1017/S0738248018000329

New Media, The term “new media” is generally used to indicate Internet technology, but here I borrow Thomas Hoffmann and Göran Larsson’s definition of the new information and communication technologies (ICT). They explain that ICT is a wider term “for any communication device or application, which comprises access, transmission, storage, and manipulation of information” whereas the new ICT “is characterized by a high degree of digitalization as well as convergence of data-, tele-, and mass communication, the latter not necessarily restricted to conventional mass media like TV (stations) or film (industry) but extending into various so-called social media.”

Premodern Islamic, The premodern Islamic texts are digitized, stored, shared, read, heard, translated, transcribed, and transmitted as PDF, OCR, texts, or images through several websites with different software for a large audience for whom many of these possibilities were inaccessible earlier.

Legal teks, I introduce the three legal texts and contextualize them within the long textual genealogy of the Shāfiʿī school.

https://drive.google.com/open?id=1jhVOKi1fPHm1iCarEqUg91SUnEJVGyUa

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

mahmoud samaie and bahareh malmir

us news media portrayal of islam and muslim : a corpus-assisted critical discourse analysis

education philosophy and theory

https://doi.org/10.1080/00131857.2017.1281789

news media audiences, as active interpreters of messages which are encoded by the news producers, understand the meaning of the news stories based on their background, knowledge, and experience. A social constructive stance to educative nature of media argues that people construct the reality through relying on media as an important source to get information about the world event

Critical Discourse Analysis (CDA), as a firmly established field in social sciences, is a textually ori- ented interdisciplinary approach to the study of social problems which have a semiotic and dis- cursive dimension: here the media representation of Islam and Muslims.

After the corpus for the purpose of this study was built, data were analyzed both quantitatively and qualitatively following the method of corpus-based critical discourse analysis.

https://drive.google.com/open?id=186SJplwITer5oiq7BmKpuddHxoG3XTKD

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

Majid KhosraviNik & Mohammedwesam Amer

Social media and terrorism discourse: the Islamic State’s (IS) social media discursive content and practices

https://doi.org/10.1080/17405904.2020.1835684

Participatory media are defined in terms of a core shift in the power dynamic from mass communication to the new paradigm of Social Media Communication.

SMC is an abstract understanding of the new paradigm that can be realised in a range of digitally mediated communicative spaces/ tools/ platforms under certain conditions. These conditions include: facilitating users’ cooperation in the production/ dissemination of content, the affordance of interacting with each other within the audience of a (large) group of others, and providing access to react to institu- tionally produced content, e.g. news articles (KhosraviNik, 2017).

the nature of terror- ism acts is violent, i.e. they are actions that are ‘at least inherently dangerous, typically involve more than one target, and are perpetrated to initiate change whether societal, political, religious, or ideological’ (Rausch, 2015, p. 28; see Amer, 2020 for further discus- sion of this).

https://drive.google.com/open?id=15Rja6LdfZC-x3r3D1RMS6SyXlvIhN_vs

Kajian Khitobah (public speaking Islam)

Margrit Pernau, Max Stille

Obedient Passion—Passionate Obedience: Ashraf Ali Thanawi's Sermons on the Love of the Prophet

https://e-resources.perpusnas.go.id:2229/10.1111/1467-9809.12727

Ashraf Ali Thanawi (1863–1943) was one of the most influential South Asian preachers and authors of the twentieth century. His sermons range from Friday sermons in Arabic to those held before select disciples or at mass rallies in Urdu, and they were printed ever since his lifetime in great number and consistency.

Even acts that could be seen as harmless in themselves, like standing up to honour the Prophet or distributing sweets, would become reprehensible if they were performed under the assumption that they were mandatory

Our second argument is that the emotions at stake — their norms, their interpretation, and their practices — are transformed under British rule even though the classical debates remain very much present in the work of Thanawi.

https://drive.google.com/open?id=1HtMLrwnl_W7hn3uywuPBso6hll4-L4mK

Muhammad Fahmi Abdulhafizh

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

A Subtle Economy Of Time: Social Media And The Transformation Of Indonesia’s Islamic Preacher Economy

Economy: Refers to the management of financial resources and transactions within the context of Indonesia's Islamic preacher economy. It encompasses both monetary transactions related to preaching activities and broader patterns of Islamic consumption. Sources for this include (Hefner 1996, Juoro 2008, Sakai 2008, and Rudnyckyj 2010).

Social Media: Denotes online platforms and networks utilized for religious purposes within the framework of Indonesia's Islamic preacher economy. It plays a significant role in facilitating communication, exchanges, and interactions among preachers and their audience. Sources for this include Watson (2005), Hoesterey (2008, 2016)

Transformation: Signifies the changes and developments occurring within Indonesia's Islamic field, particularly in the context of the Islamic preacher economy. This includes shifts in the roles and perceptions of preachers, the integration of technology such as social media, and alterations in the accumulation and conversion of various forms of capital, as discussed within the text. Sources for this include Hefner (2009), Watson (2005), Hoesterey (2016)

https://drive.google.com/open?id=1PVQu68-exG4oI4ncY_UsBpt8TrXfK1FM

Muhammad Fahmi Abdulhafizh

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

A Subtle Economy Of Time: Social Media And The Transformation Of Indonesia’s Islamic Preacher Economy

https://doi.org/10.1002/sea2.12075

Economy: Refers to the management of financial resources and transactions within the context of Indonesia's Islamic preacher economy. It encompasses both monetary transactions related to preaching activities and broader patterns of Islamic consumption. Sources for this include (Hefner 1996, Juoro 2008, Sakai 2008, and Rudnyckyj 2010).

Social Media: Denotes online platforms and networks utilized for religious purposes within the framework of Indonesia's Islamic preacher economy. It plays a significant role in facilitating communication, exchanges, and interactions among preachers and their audience. Sources for this include Watson (2005), Hoesterey (2008, 2016)

Transformation: Signifies the changes and developments occurring within Indonesia's Islamic field, particularly in the context of the Islamic preacher economy. This includes shifts in the roles and perceptions of preachers, the integration of technology such as social media, and alterations in the accumulation and conversion of various forms of capital, as discussed within the text. Sources for this include Hefner (2009), Watson (2005), Hoesterey (2016)

https://drive.google.com/open?id=1E_pf5KRBaU6E5gmBMt3goh4jaGMeNGbI

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

subtle economy of time: Social media and the transformation of Indonesia’s Islamic preacher economy

DOI:10.1002/sea2.12075

Although Ustadz Nabil embraces social media as part of his preaching activities, his account nevertheless comprises ambivalence. On one hand, he appreciates the ease with which he can reach his followers; on the other, the same ease of access allows his followers to reach him and to convey a seemingly infinite series of problems. Giving advice to solve these problems has become his “work” (pekerjaan).

Indonesia’s Islamic field has undergone several significant developments in the last decades. Islamic currents that have their origin in other parts of the Islamic world have increasingly been introduced into Indonesia, giving rise to new Islamic organizations, networks, and mobilities

r economy is currently transformed by these online exchanges, resulting in preacher–follower relationships that are characterized by dialogic constructions of Islamic authority

https://drive.google.com/open?id=1EZuycEUxHiONug5eGaeK00MyjN8CbBKO

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

Social media and the transformation of Indonesia’s Islamic preacher economy

A subtle economy of time: Social media and the transformation of Indonesia’s Islamic preacher economy

file:///C:/Users/Lenovo/Downloads/Economic%20Anthropology%20-%202017%20-%20Slama%20-%20A%20subtle%20economy%20of%20time%20%20Social%20media%20and%20the%20transformation%20of%20Indonesia%20s%20Islamic.pdf

Indonesia’s Islamic field has undergone several significant developments in the last decades. Islamic currents that have their origin in other parts of the Islamic world have increasingly been introduced into Indonesia, giving rise to new Islamic organizations, networks, and mobilities (Bowen 2008; Machmudi 2008; Noor 2012; Barendregt 2009). An expanding middle class has discovered Islam for itself, fusing Islamic practice with various forms of consumption (Fealy 2008; Jones 2010; Slama 2014; Rudnyckyj 2015). Sufism, traditionally practiced in rather remote Islamic boarding schools (pesantren) under the guidance of a charismatic teacher (kiayi), has found its way into Indonesian cities, where today it informs the Islamic practice of white-collar employees (Zamhari and Day Howell 2012; Day Howell 2015).

To be able to grasp the entanglements between the economic and symbolic dimensions of Indonesia’s Islamic preacher economy, the article resorts to Pierre Bourdieu’s (1986) conceptualization of different forms of capital and their conversion. The reading of Bourdieu this article offers has a special emphasis on the temporal aspects of capital accumulation, capital conversion, and the exchanges that are inherent in these processes. Such a reading—or, better, rereading—of Bourdieu allows attention to be directed toward the temporal subtleties that inform Indonesia’s Islamic preacher economy and its transformations in today’s era of the continuing rise of social media

As a consequence, in the last two decades or so, a huge market for Islamic preachers has emerged in Indonesia, which the Islamic scholars from the already established Islamic organizations and centers of learning were only partly able to seize. There was room for new preachers, who sometimes had rather unusual credentials, as their CVs often lacked what representatives of the Islamic establishment would regard as proper Islamic education. This leads to the second main development that has informed today’s Islamic preacher economy: Some preachers started to appear on Indonesia’s mass media, especially private TV stations, and developed majelis taklim programs that resembled the popular Islamic gatherings that had emerged in urban settings.4 As a result, some of these preachers, male as well as female, became immensely popular and a kind of role model for the many more locally operating preachers who can be found throughout the Indonesian archipelago (Nisa 2012; Slama 2012; Winn 2012). In Indonesia today, ustadz are almost everywhere, as are majelis taklim—urban, rural, upper class, lower class, on-air, off-air, online, offline, and so on. Many Muslims engage in this particular Islamic sociality where the Qur’an and other Islamic texts are read and, most importantly, where the ustadz give sermon and advice

https://drive.google.com/open?id=1PszZjDSIig167zttex-fvVWS5vW9RELe

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

Practising Islam Through Social Media In Indonesia

Indonesia,and the malay world

https://doi.org/10.1080/13639811.2018.1416798

Social media are particularly relevant in this regard because they, perhaps like no other media, are deeply embedded in users’ everyday lives (Horst 2012; Miller et al. 2016)

He shows how representatives of the younger generation of preachers use social media to gain popularity within the As’adiyah network, and how some of them have even managed to transcend the network and became well known preachers at the national level.

Preachers like Felix Siauw have understood that very well and, as Hew shows, have not only accommodated their preaching style to social media but also their attempts to expand their businesses, such as selling Islamic clothes and books. Felix Siauw is thus a representative of Indonesia’s Islamic preacher economy that has evolved in tandem with the introduction of electronic media in Indonesia (see also Hoes- terey 2016; Slama 2017a)

https://drive.google.com/open?id=1PdvZBJToRICLLyGzbBGlSaN2AGPVEVO9

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

Practising Islam through social media in Indonesia

INDONESIA AND THE MALAY WORLD

https://doi.org/10.1080/13639811.2018.1416798

Social media are particularly relevant in this regard because they, perhaps like no other media, are deeply embedded in users’ everyday lives (Horst 2012; Miller et al. 2016)

He shows how representatives of the younger generation of preachers use social media to gain popularity within the As’adiyah network, and how some of them have even managed to transcend the network and became well known preachers at the national level.

Preachers like Felix Siauw have understood that very well and, as Hew shows, have not only accommodated their preaching style to social media but also their attempts to expand their businesses, such as selling Islamic clothes and books. Felix Siauw is thus a representative of Indonesia’s Islamic preacher economy that has evolved in tandem with the introduction of electronic media in Indonesia (see also Hoes- terey 2016; Slama 2017a)

https://drive.google.com/open?id=1hpqVRqlCEahUiK7tmWA77BaWH0ombcKn

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

Islam,Veiling & Political agency:the visual performativity of palestinian female suicide bombers in broadcast news media

ATLANTIC JOURNAL OF COMMUNICATION

https://doi.org/10.1080/15456870.2021.1903467

Whilst the aforementioned literature demonstrates areas of interest within academic circles, news media undoubtedly plays a key role in presenting knowledge to the general public. In the case of the Israeli-Palestinian conflict, Western news media has been significant in the construction of conflict narratives, although numerous critiques have highlighted its overall misrepresentation of the conflict

Knowledge of Palestinian female participation in suicide bombing acts reflects the general characterization of conflict and – in this case – terrorism as a masculine space. The considerable level of interest in female participation seeks to interrogate why a woman would stray into this previously male realm. Criminological assessments of female-perpetrated acts of social deviance and criminality are helpful in this case.

When analyzing U.K. and U.S. broadcast news media representations of Palestinian female suicide bombers’ bodies, the selected forms of coverage were based upon two factors: (i) the general accessibility of the available media coverage for potential media consumers; and (ii) the popularity of the available media coverage. Such factors were of interest as, realistically, the media coverage with the highest numerical reach in viewership would be more impactful upon for- mulating political discourse on the question of Palestinian female suicide bombers.

https://drive.google.com/open?id=1x9934VHdyD5j5CmdVORhximCncZ4ZTHr

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

Social mediatization of religion: islamic videos on YouTube

https://doi.org/10.1016/j.heliyon.2022.e09083

This paper employed the theory of social mediatization of religion as a conceptual framework to understand the patterns of religious communication in social media

This study endeavored to analyze online videos of Islamic preaching. For that reason, we chose the videos of waz, a type of Islamic preaching that becomes popular in contemporary Bangladesh with roots in the 19th Century )

Although the local Islamic community's lack of integrity affects the Islamic mediatization, the study found, social media plays the most important role in this process. YouTube, followed by Facebook and Instagram, is the most popular source of Islamic information and experiences for the local Muslims

https://drive.google.com/open?id=1GCeDREZfjfuMsNWfnT-zsKMyCUy208BN

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

Social mediatization of religion: islamic videos on YouTube

https://doi.org/10.1016/j.heliyon.2022.e09083

This paper employed the theory of social mediatization of religion as a conceptual framework to understand the patterns of religious communication in social media. Although mediatization is a widely used term, intellectuals from different schools of thought defined it differently

Although religious mediatization is not a universal phenomenon, according to the first proposition of the theory, media has become an important and often primary source of religious information in many regions (Hjarvard, 2011).

the social mediatization of Islamic practices, beliefs, and symbols with the help of emerging social media is absent in their studies, making them less effective to understand the contemporary religious communication climate and Islamic public sphere in Bangladesh. Therefore, we suggest more in-depth and empirical research on Islamic mediatization emphasizing social media's contribution in this process. In this regard, borrowing the idea from (Hirschkind ,2006), we presume that such online Islamic videos, an important element of contemporary Bangladeshi popular culture, could serve social media users as an instrument of ethical self-improvement and as a way of pious living.

https://drive.google.com/open?id=1TbFeNhBbi481jqP5BkNqewUiRQ8CkKH5

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

Social mediatization of religion: islamic videos on YouTube

https://doi.org/10.1016/j.heliyon.2022.e09083

mediatization,In the concept of mediatization, Mazzoleni (2008) addressed “media” as both a cultural technology and an organization. Although mediatization touches almost every sphere of social life, most of the prominent scholarly works onmediatization were more concerned with the mediatization of politics.

Social media, social media plays the most important role in this process. YouTube, followed by Facebook and Instagram, is the most popular source of Islamic information and expe- riences for the local Muslims.

Religion, Religion as a social institution has also been influenced by andbecome dependent on media recently, the theory of mediatization of religion suggests. Although religious mediatization is not a universal phenomenon, according to the first proposition of the theory, media has become an important and often primary source of religious information in many regions.

https://drive.google.com/open?id=1eDB6TTeFZFUTientVvCehOf4c-_BABlf

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

Islamic Preaching on Twitter: Mohamad al-Arefe Case Study

ESSACHESS – Journal for Communication Studies

https://doi.org/10.21409/GTEH-HK16

Twitter platform is very popular in the Arab World, and Arab populations feel very secure and freer while using this micro-blogging platform in comparison to other Internet spaces and social media platforms

Stewart M. Hoover argues that one cannot understand religion in the 21st century without understanding the relationship between religion and media and how the media has reshaped religion

Mohamad al-Arefe is a Muslim religious scholar and a well-known preacher in the Arab and Muslim world. He was born in the Kingdom of Saudi Arabia on 15 July 1970. He is an imam at the "King Fahd" Academy Mosque in Saudi Navy. Before his online preaching, al-Arefe’s lectures in mosques and on audio tapes were very popular in the Muslim World and he was known for the virulence of his remarks.

https://drive.google.com/open?id=10PxGKvC54nf5ldkjV1sLRJcthoEZjQ9H

Ferdiansyah Hermanto Putra

Kajian Kitabah (Jurnalisme/penulisan Islam)

Religious political technology: Damir Mukhetdinov’s‘RussianIslam’

RELIGION, STATE & SOCIETY

https://doi.org/10.1080/09637494.2019.1571331

‘Political technology’usually refers to the work of media-savvy Kremlin advisers whoproduce slogans and narratives that manipulate the public discourse in favour of thegovernment, especially around crises and election times. In Russia’s hybrid politicalsystem, these public relations (PR) experts are seen as‘grey cardinals’who, in the serviceof their client/master, camouflage Russia’s well-known democratic deficit, and defendagainst what is perceived as harmful western interventions.

Russia has no undisputed Islamic authority in theological or legal matters: there is no‘IslamicPatriarch’. The administration of Islam is spread over more than 60‘Spiritual Administrationsof Muslims’(DUMs, sg.Dukhovnoe upravlenie musul’man).1Most of these muftiates are onlyof republican/regional or local significance, but some have the ambition to represent all ofRussia’s Muslims and act as umbrellas for other DUMs.

In Russia’s North Caucasus republics, the national muftiates act independently from theTatar muftiates of Inner Russia. Here the major personality is Chechnya’s President RamzanKadyrov, who uses Islam to bolster his authority through the Chechen Kunta Hajji Sufinetwork(Vatchagaev2014), but who increasingly also positions himself as the spokesperson of Muslimsin all of the Russian Federation

https://drive.google.com/open?id=12z6F40ouHxL7AobnN8RipItQbcdnucUD

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

Validity and Reliability Test of Content Creator Strategy Management

Volume 06 No. 02 January 2023

https://doi.org/10.24198/jkj.v6i2.43348

Content creator strategic communication management has the same pattern as strategic communication management carried out by public relations with three main functions, namely planning, organizing, and controlling.

It can be concluded that this research can be used as an evaluation for quantitative research related to content creator strategy management which is very minimal.

It is hoped that in the future, this research will also become a reference for research related to the content creator industry which is vulnerable to stress and faces many challenges.

https://drive.google.com/open?id=1X5Soec2XRuhrDyciHnQvppgF0DszB2DM

Kajian Khitobah (public speaking Islam)

Muhammad Kashif,Ernest Cyril De Run,Mohsin Abdul Rehman

Bringing Islamic tradition back to management development A new Islamic Dawah based framework to foster workplace ethics

Islamic Dawah based framework

https://doi.org/10.1108/JIMA-12-2013-0086

Islamic tradition proposes a different framework, which is based on what has been explained to be truth in the Qur’an, Hadith and Sunnah of Prophet.

Dawah among Muslims by discovering its perceived motives and benefits that can be replicated to organizational settings.

based framework to foster ethical decision making in organizations.

https://drive.google.com/open?id=1WXXLYNjrSFqfU-IR3LvbXbGA0Q8DD9Qu

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

Patriotism and Islam on social media: How Pakistani publics revisit their allegiance to the state

journal of arab & muslim media research

https://doi.org/10.1386/jammr_00017_1

Every citizen shall have the right to freedom of speech and expres- sion, and there shall be freedom of the press, subject to any reasonable restrictions imposed by law in the interest of the glory of Islam or the integrity, security or defence of Pakistan or any part thereof friendly rela- tions with foreign States, public order, decency or morality, or in relation to contempt of court, [commission of] or incitement to an offence.

The theoretical strands of this study utilize the concepts of publics, counter- publics and the public sphere. I use the concept of publics to understand the publics of hashtags-led discourses. In doing so, I go back to Warner (2002) and Dayan (2005) to explore the attributes of the publics. While Dayan links the notion back to performance, Warner understands it in relation to both performance and affiliation to discourses.‘Discourse plays a crucial role in the existence of a public and engaging it in critical reflection’ (Cheema 2014: 45).

CONCLUSION This study traced how episodic public sphering played out on Twitter around the issue of disappearances of activists in Pakistan. In doing so, it located several hashtags that emerged after their disappearance. While refining the focus, it then traced how public sphering played out in the replies’ section of two opposing hashtags that led by the liberal and the conservative publics, respectively. It came to the fore that instead of entirely enclaving them- selves, the liberal counter-publics are stepping forwards to test the waters

https://drive.google.com/open?id=1PqppIeAPmXXOOeeeXPKSCpjIFhwL8ym0

Fauziah Salma khoirunnisa

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

Murni Wan Mohd Nor & Peter Gale

Growing Fear of Islamisation: Representation of Online Media in Malaysia

Journal of Muslim Minority Affairs

10.1080/13602004.2021.1903161

Media representations of Islamisation is a contentious issue, and adding a “clickbait” headline such as No One Is Free from Religion in Malaysia17 would attract the readers’ attention.

mainstream online media is defined as highly centralised media which requires a lot of resources and is more prone to governmental monitoring through national laws and related mechanisms.

The works of all creative traditional Muslim thinkers and reformers are dynamic in the sense that they reflect continuous mental and physical activities, which seek to solve some historical, conceptual, and practical problems.

https://drive.google.com/open?id=1rqIQteIB3obtkK_1iuaap5leVubDFyoF

Muhammad Yusuf Rahmat Hidayat

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

MURNI WAN MOHD NOR, ZATUL HIMMAH ADNAN, ARFAH AB MAJID, MOHD SABRI MD. NOR

Perceptions of Reporting on Islamization by Malaysia’s Popular Alternative Media: An Accurate Representation?

Journal of Muslim Minority Affairs

https://doi.org/10.1080/13602004.2022.2113289

Islamization : Islamization is a process not so much of evolution as that of devolution to original nature … .Thus in the individual, personal existential sense Islamization refers to what is described above in which the Holy Prophet represents the highest and the most perfect Example; in the collective, social, and historical sense Islamization refers to the Community’s striving towards realization of the moral and ethical quality of social perfection achieved during the age of the Holy Prophet (may Allah bless and give him peace).

Malaysia’s Popular Alternative Media : were chosen was that they attract a wide readership, being one of the top alternative online news portals. Statistics from a 2109 study show that 65% of respondents read Malaysiakini, while another 38% read The Malay Mail Online. as they are generally more open in terms of publishing articles offering an alternative viewpoint to what is reported by the mainstream media. We gathered the data via two main methods

Reporting : e dissemination of information, and a means to which freedom of expression is realized. People’s reliance on the media is growing due to technological advancements and increased usage of social networks. Today, the media can reach a wider audience surpassing geographical borders through the publication of online articles. As such, there is an increased opportunity to influence public perception for better or for worse.

https://drive.google.com/open?id=1RJkNZxzOSpoNOiWFt-8lfXOYs_0Yg48s

Kajian I'lam (Media Radio, TV, Film, Media Online, Media Sosial Islam)

Najib Kailania and Martin Slama

Accelerating Islamic charities in Indonesia:zakat,sedekahandthe immediacy of social media

https://doi.org/10.1080/0967828X.2019.1691939

Charity in Islam originates from the concept ofzakat,an annual obligatory act of worshipto distribute wealth among the poor and indigent. As such,zakatis a means to purifyMuslims’wealth. It is divided into two broad categories:zakat maalandal-fitr.Zakatmaalaccounts for 2.5% of a Muslim’s wealth and can be paid anytime; meanwhile,zakat al-fitris only conducted at the end of Ramadan, that is before the Eid of Fitr(celebration day at the end of Ramadan), by providing food to the poor and needy. Inthe Qur’an, the termzakatoverlaps withsadaqaorsedekah(Al-Qur’an 9:60)

In addition to new interpretations ofzakatand novel ways of usingzakatfunds, the dis-course of Islamic charity in post-Suharto Indonesia is epitomized by a heavy emphasis onthe virtue ofsedekah(voluntary almsgiving), especially the multiple material rewards onecan receive from God when performingsedekah, rather than focusing on its social welfareand justice aspects. This practice is advocated by new Islamic authorities including celeb-rity preachers and Muslim businessmen who adhere to an economic theology of perform-ing voluntary alms by promoting the‘mathematic of voluntary almsgiving’(matematikasedekah), using various platforms including print publications,films and especially socialmedia (for the role of social media in Indonesia’s preacher economy see Slama2017a)

‘togetherness’or collective effort.7In order to promote this idea, Saptuari created thehashtag #SedekahRombongan on Twitter, inviting a wide section of the population tobecome involved in and contribute to this benevolent initiative (Kailani2015 ,12)

https://drive.google.com/open?id=1OHRwX7LOgpWkKizmqgidF2t5MHHk559q