Interaksi Simbolik: Suatu Pengantar

Ahmadi, Dadi

doi:10.29313/mediator.v9i2.1115

Cited by 63 publications

(84 citation statements)

References 1 publication

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“…Blumer also gives names to Mead's ideas with the term Symbolic Interactionism (Griffin, 2000;Luthfie, S Hubeis, Saleh, & Ginting, 2017;Siregar, 2011;Wallace & Wolf, 1999;West & Turner, 2008). Even Blumer has developed this perspective to be more complete by formulating a method and model of inquiry with the perspective of symbolic interactionism (Ahmadi, 2008;Wallace & Wolf, 1999).…”

Section: Three Premises Of Symbolic Interactionism Herbert Blumermentioning

confidence: 99%

“…Humans act by interpreting and defining the object or social reality that they encounter. Objects referred to include: physical objects (such as tables, plants or cars); social objects (such as mother, teacher, minister, or friend); abstract objects (such as values, rights and regulations) (Ahmadi, 2008;Haliemah & Kertamukti, 2017;Poloma, 2007;Rochmawati & Listyani, 2016).…”

Section: Humans Act On Something Based On Meaningsmentioning

confidence: 99%

“…Symbolic interactionism believes that meaning is the result of interaction with others (Ahmadi, 2008;Haliemah & Kertamukti, 2017;Littlejohn & Foss, 2005;West & Turner, 2008). Blumer said the meaning of something comes from the ways other people act on it in relation to that something.…”

Section: Meanings Arise From Social Interactionmentioning

confidence: 99%

“…Humans act preceded by interpreting and defining the object or social reality that they encounter. The object in question can be: physical objects, social objects or abstract objects (Ahmadi, 2008;Haliemah & Kertamukti, 2017;Poloma, 2007;Rochmawati & Listyani, 2016). From the process of interpreting and defining it will produce meaning.…”

Section: Meaning Determines Actionsmentioning

confidence: 99%

“…Initially Maulana Ilyas chose madrasa as a method of improving society, then he evaluated, maintained it while continuing to evaluate it to the conclusion that madrasa was not the right solution to improve society. Blumer calls this process self-indication, which is an ongoing communication process where individuals know something, judge it, give meaning, and decide to act on that meaning (Ahmadi, 2008;Aji et al, 2019;Harihanto et al, 2013 ;Poloma, 2007;Rochmawati & Listyani, 2016). The action taken by Maulana Ilyas was to stop his efforts to establish mosque-based madrassas.…”

Section: Meaning Changes Through Interpretationmentioning

confidence: 99%

See 4 more Smart Citations

The Ethnography Study of Tablighi Jamaat’s Da’wah Communication in the Symbolic Interactionism Perspective

Rusdiana¹,

Utari²

2019

ISJOUST

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This article aims to see how the three premises of Blumer's Symbolic Interactionism are able to explain the phenomenon of the Tablighi Jamaat preaching in the form of khuruj and jaulah. The question to be answered in this article is how Tablighi Jamaat interprets the concept of da'wah (preaching), how the meaning constructed and how the meaning maintained or modified. Using the ethnographic method, this study looks at how the three premises of Blumer Symbolic Interactionism work. Based on the findings and results of the analysis, it was found that the construction of the meaning of da'wah in the Tablighi Jamaah was very different from the general understanding of the community. According to the Tablighi Jamaat, da’wah is not a lecture but invites others to obey the rules of Islam. The main purpose of da'wah according to the Tablighi Jamaat is not to improve others but to improve themselves and is obligatory for every Muslim. This series of meaningful constructs has been built since the beginning of this movement, started by Maulana Ilyas. Long before Maulana Ilyas chose and maintained the madrasa as a method of da'wah while continuing to evaluate it to the conclusion that madrasas were not the right solution to improve society as a whole. Furthermore, he applied the methods of da'wah and tabligh which he obtained not from social interaction, but obtained from God's inspired inspiration. Thus, in this phenomenon, the perspective of Blumer Symbolic Interactionism seems to be limited and unable to explain it thoroughly.

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Section: Three Premises Of Symbolic Interactionism Herbert Blumermentioning

confidence: 99%

Section: Humans Act On Something Based On Meaningsmentioning

confidence: 99%

Section: Meanings Arise From Social Interactionmentioning

confidence: 99%

Section: Meaning Determines Actionsmentioning

confidence: 99%

Section: Meaning Changes Through Interpretationmentioning

confidence: 99%

See 3 more Smart Citations

The Ethnography Study of Tablighi Jamaat’s Da’wah Communication in the Symbolic Interactionism Perspective

Rusdiana¹,

Utari²

2019

ISJOUST

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The harmonious relationship between human beings and nature in traditional song lyric during sintren ritual

Masthuroh

Prihantoro

2020

E3S Web Conf.

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This study aims to describe how communication patterns and symbolic meaning in the procession of Cirebon sintren ritual. The data that researchers use are limited to traditional songs accompanying sintren procession so that the research discussion can be explained in a focused and directed manner. This research is a descriptive qualitative research using the ethnographic theory of communication. Research data analyzed using domain analysis techniques based on unit theory analysis presented by Dell Hymes about the setting (communication situation), event (communication event), and act (communication act). The results showed that the choice of the floral lexicon ginger, galangal, and zingiber in traditional song lyric during sintren ritual reflects the characteristics of Cirebon society who live in areas with geographical conditions of lowlands and highlands. These three floral lexicons are everyday plants that they encounter; meaning language use in a society cannot be separated from its natural environment. Meanwhile the symbolic meaning in the fragment of the song and the gesture of the sintren procession reflect the state of society during the colonial period.

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The Dynamics of Adolescent Self-Concept in Lembaga Pembinaan Khusus Anak Wonosari Yogyakarta

Huda

2020

J.Psi.Integratif

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Abstact. Yogyakarta gets an emergency label by the media. Initially klitih has a positive meaning but there is a shift in meaning to negative. This klitih action caused social upheaval because this action claimed lives. Individual behavior is determined by self-concept that is dynamic and moves according to the factors that influence it. Therefore, this study discusses the self-concept of young perpetrators of klitih in the in Lembaga Pembinaan Khusus Anak Wonosari Yogyakarta and the factors that influence it. This research uses a qualitative method with a symbolic interaction approach. The subjects in this study were three teenagers who had done clits and is in LPKA Wonosari Yogyakarta, with sampling using a purposive sampling technique. The results showed that all three subjects had positive self-concepts after being in LPKA. Factors that influence self-concept are the roles of parents, peers, community and learning outcomes.Keywords: Self-concept, adolescent, klitihAbstrak. Yogyakarta mendapatkan label darurat klitih oleh media masa. Awalnya klitih memiliki makna positif namun terjadi pergeseran makna menjadi negatif. Aksi klitih ini menimbulkan kegaduhan sosial dikarenakan aksi ini memakan korban nyawa. Perilaku individu ditentukan oleh konsep diri yang bersifat dinamis dan bergerak sesuai dengan faktor yang mempengaruhinya. Oleh karena itu, penelitian ini membahas tentang konsep diri remaja pelaku klitih di Lembaga Pembinaan Khusus Anak Wonosari Yogyakarta dan faktor yang mempengaruhinya. Peneltian ini menggunakan metode kualitatif dengan pendekatan interaksi simbolik. Subjek dalam penelitian ini adalah tiga orang berusia remaja yang pernah melakukan klitih dan berada di Lembaga Pembinaan Khusus Anak (LPKA) Wonosari Yogyakarta, dengan pengambilan sampel menggunakan teknik purposive sampling. Hasil penelitian menunjukkan bahwa ketiga subjek memiliki konsep diri yang psoitif setelah berada di LPKA. Faktor-faktor yang mempengaruhi konsep diri adalah peran orang tua, teman sebaya, masyarakat dan hasil belajar.Kata kunci: Konsep diri, remaja, klitih

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Interaksi Simbolik: Suatu Pengantar

Cited by 63 publications

References 1 publication

The Ethnography Study of Tablighi Jamaat’s Da’wah Communication in the Symbolic Interactionism Perspective

The Ethnography Study of Tablighi Jamaat’s Da’wah Communication in the Symbolic Interactionism Perspective

The harmonious relationship between human beings and nature in traditional song lyric during sintren ritual

The Dynamics of Adolescent Self-Concept in Lembaga Pembinaan Khusus Anak Wonosari Yogyakarta

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