Politics and religion have become inseparable these days. Politicians or political parties' piety and religiosity have become a necessity. A Strong religion as a doctrine, even politics, requires religion as a tool of legitimacy to achieve existence, power and attract votes and sympathy from the masses. Finally, spirituality and religious symbols become political products and domains that become the identity of politicians and political parties and are then introduced to the public, known as political marketing. This article aims to understand further political discourse with religious symbolic packaging on PKS candidate posters used as campaign tools to influence public choice. The approach in this article uses semiotic analysis to analyze the symbols in the political campaign posters of candidates on social media. So, Semiotics tries to dismantle signs that have meaning in social life and political life. The method used in this article is a qualitative method that is descriptive-analytical, with a data collection technique analyzing campaign posters on Instagram social media on the @pkstangerang account. The result of this article is that religious politics exists because of the role of religion that can touch the emotional side of humans. In the account @pkstangerang, most of his posts are inseparable from religious spirituality and religious doctrine elements. While campaigning in legislative elections also can not be separated from religious symbols and narratives or symbols of piety, for example, candidates who wear peci, koko clothes, and hold the book of fiqh. For this reason, the term religious politics in politics or legislative elections is a religious campaign term that describes religiosity in politics as a way of political marketing.
Communication is one of the channels to convey information to the public. The village head as the highest government head in the village is guided to be able to interact well and provide welfare to the entire community. Development innovation will never run well without effective communication between village heads, community leaders and local villagers. This study uses the critical discourse method of Teun A Van Dijk who pays attention to dismantling the political communication discourse of the Korleko village head hidden behind the text. The results of this study also show that the discourse that is built is not very effective in the interaction between the village head and the local community for the political communication channel in the public space is less effective to the community. As for others, such as the creation of information boards and the disclosure of the Village Budget as a form of transparency and effective public communication, are not optimally (closed). As a result, people who do not fully trust the village government demand the use of technological media such as Facebook, WhatsApp, Instagram and even YouTube to display Village Budgets as a form of honesty and one of the principles mandated by the Constitution.
This article generally examines online religious communities; more specifically, this article reviews religious communities in Indonesia with the object of study by the United Muslim community. Muslim United is one of the online religious communities in Indonesia. This community has various kinds of programs, including conducting da'wah activities through social media and a massive alms program at dawn which is carried out to assist in distributing fruits to class communities lewd. This article explains specifically about the united Muslim community that exists on social media. The method used in this article is ethnography, a method that collects data through the Muslim United Instagram account and also searches for other data from the YouTube, Twitter accounts that are specific about activities in the Muslim United community. This study indicates that the Muslim community is united in opening up hijrah spaces for young people and carrying out religious, social movements without any politics.
Da'wah and technological advances are inseparable, but this is a foothold in the concept of contemporary da'wah that is easily accepted by today's society. The presence of new media is utilized by everyone who has political interests, from politicians, party people even to clerics to convey a politically weighted message. One of them is ustad Abdul Somad's discourse that uses new media to preach and package symbolically politically charged messages. In analyzing ustad Abdul Somad's political discourse on social media, especially YouTube, the author used the knife of norman fairclough's critical discourse analysis theory to dismantle the practice of lecture discourse. The results of this study show that the discourse of Ustadz Abdul Somad lectures has a political content that is discussed in a symbolic way. The clarity of the symbol is part of the message of political communication, because political communication is not only in verbal language but can be packaged with nonverbal language. Ustadz Abdul Somad on the political stage has the legitimacy to give a message that persuades the public of his choice, because Ustadz Abdul Somad is not just a da'i but not apart from social status that easily approaches and mobilizes the community. Therefore, the representation of symbols will form an identity, then the symbolic message delivered will be believed to be a political message because it is spoken in an election year. The discourse of Ustadz Abdul Somad's lectures could not be separated from the political content to influence the community packed with symbolic messages in his lectures.
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