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Journal articles on the topic 'Religious communication'

Author: Grafiati

Published: 4 June 2021

Last updated: 26 July 2025

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1

Barkah, Desprianti. "KOMUNIKASI UMAT BERBEDA AGAMA DI MEDIA SOSIAL (STUDI PADA YOUTUBE JEDA NULIS PROGRAM “INDONESIA RUMAH BERSAMA”)." Dirasa Islamiyya: Journal of Islamic Studies 2, no. 1 (2024): 89–111. https://doi.org/10.61630/dijis.v2i1.34.

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Coexisting with people of other religions can create its own colours, although sometimes these differences can lead to friction or even conflict. In general, conflicts can be born from discrepancies between one party and another. This is common because of different perspectives and beliefs between religions. Youtube can be a means of spreading the message of tolerance through communication between people of different religions. This research used a qualitative approach. The method was content analysis on various Jeda Nulis Youtube shows. The research findings were that cultural communication i

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Amett, Ronald C. "Religious Communication Scholarship." Journal of Communication and Religion 33, no. 2 (2010): 221–46. http://dx.doi.org/10.5840/jcr201033212.

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This essay contends that if one is lookmg for final answers or for a rationale for a mandate for exclusion, then a joumal on conununication and religion is not the proper place to visit. The bias of this essay is that there is no one religious ideology that can trump long term in a joumal attentive to religion and communication from a revelatory perspective. The bias that guides this inquiry is that scholarship in religious communication has an obligation to confess the religious tradition(s) that shape(s) the seeing and conceptualization of a temporal revelatory truth about religion and commu

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Arias, V. Santiago, Narissra Maria Punyanunt-Carter, and Jason S. Wrench. "“I Am Spiritual, Not Religious”: Examination of the Religious Receiver Apprehension Scale." Journal of Communication and Religion 39, no. 4 (2016): 72–91. http://dx.doi.org/10.5840/jcr201639426.

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Empirical research has found religious affiliation as one of the most important identity and mental health pillars for individuals; however, the common phrase for religious identification: “I am spiritual, not religious” is on the rise in young adults in the United States. Thus, there is a quintessential need for research on religion and communication in this context. Even though there has been little scholarly attention to the role of religion as an inhibitor for communication, communication apprehension scholarship has been providing robust empirical evidence to support this association such

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Afrianto, Bambang, Asrindah Nst, and Buyung Solihin Hasugian. "COMMUNICATION FLOW IN ORGANIZATIONS." Dharmawangsa: International Journal of the Social Sciences, Education and Humanitis 3, no. 2 (2022): 23–28. http://dx.doi.org/10.46576/ijsseh.v3i2.2969.

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ABSTRACT Since the discourse on religious censorship was presented by minister lukman (2014-2019) judge saifuddin (2014-2019), the ministry of religions has continued to develop knowledge and strengthen religious censorship narratives through various platforms in the digital world. The study focuses on increased religious censorship by the ministry of the republic of Indonesia on youtube, the most popular social media platform for today's Internet users. Using a method of analysis of content with a descriptive analysis method, the study reaches several conclusions. First, in intensity, the use

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Slabbert, Ansie. "investigation of the concept Religious Communication." Communicare: Journal for Communication Studies in Africa 12, no. 2 (2022): 44–60. http://dx.doi.org/10.36615/jcsa.v12i2.2003.

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This paper is based on a study to investigate the complex and diverse concept of religious communication.This paper is based on a study to investigate the complex and diverse concept of religious communication.In this study the construct, religious communication, is demarcated and defined by using a comparison between two forms of religion: Protestantism as found in the three Sisters Churches in South Africa and the New Age movement.The religious communications pro cess is analysed through the symbolic interactionist perspective as a broad theoretical point of departure and within it a religio

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Bubnov, Evgeniy. "The Religious and Quasi-Religious Genealogy of the Theology of Nazism." Dialogue and Universalism 31, no. 1 (2021): 69–86. http://dx.doi.org/10.5840/du20213115.

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The article is dedicated to the understanding of the Nazi anthropology as an element of the quasi-religious concept. Adolf Hitler’s racial theory unequivocally rejected the human status of persons not belonging to the Caucasian race, labeling them as Untermensch (“under-man”). Such an attitude was due to several prerequisites. However, the core reason is manifested not in the rational sphere. In the twentieth century, concepts of quasi-religions and political religions became widespread due to the reign of two totalitarian ideologies in Eurasia—Nazism and Communism. Numerous scholars emphasize

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Septiani and Fajri Ahmad. "Komunikasi Lintas Agama dalam Menciptakan Kerukunan Bermasyarakat di Kelurahan Air Jamban." J-KIs: Jurnal Komunikasi Islam 5, no. 2 (2024): 383–92. https://doi.org/10.53429/j-kis.v5i2.1124.

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This research is based on the problem that there is a religious conflict in Air Jamban Village between Muslims and Christians caused by the ineffectiveness of the communication conveyed. So that it has an impact on community life and can cause divisions between religious people, one of which is a problem that occurs due to misunderstandings that almost cause provocations between religious people. This research method uses qualitative research with a field approach and is described in a qualitative descriptive manner. This research applies data collection techniques, namely observation, intervi

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Garner, Johny T. "Communication in Religious Organizations." Southern Communication Journal 82, no. 3 (2017): 115–16. http://dx.doi.org/10.1080/1041794x.2017.1317192.

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9

Campbell, Heidi A. "Religious communication and technology." Annals of the International Communication Association 41, no. 3-4 (2017): 228–34. http://dx.doi.org/10.1080/23808985.2017.1374200.

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Гойхман and Oskar Goykhman. "Ritual as Religious Communication." Modern Communication Studies 2, no. 5 (2013): 4–7. http://dx.doi.org/10.12737/1244.

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The article addresses rituals and procedures in the communicative space. It analyses how ritual is presented in various literary sources and explains why it is inappropriate to use the phrase «ritual communication». The author gives his own model ritualization in communication and provides examples proving his idea. At the end of the article the author draws motivated conclusions.

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Albia, Bryan B., Mariel B. Blanza, and Andrew Joseph S. Chanco. "From Icons to AI: Evolution of Imagery in Religious Communication." Religion and Social Communication 21, no. 2 (2023): 270–93. http://dx.doi.org/10.62461/bma112923.

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Using icons in religious communication is a widespread practice that dates back many centuries. In various religions, icons have been instrumental in conveying religious messages, themes, and beliefs as religious leaders, artists, and craftsmen utilized icons to represent religious stories, rituals, and events visually. One of the main reasons images are used in religious communication is that they can effectively convey complex ideas and emotions that may be difficult to express through words alone. Thus, icons help not only to beautify sacred spaces but to make abstract concepts more tangibl

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Gazniuk, Lidiia, Irina Soina, Gennadiy Goncharov, and Pavel Chervony. "Everyday communications in religious practices." SHS Web of Conferences 72 (2019): 02002. http://dx.doi.org/10.1051/shsconf/20197202002.

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It has been determined that understanding everyday life as a socially determined sphere of religious life makes it possible to explore the religious practices of the Orthodox believer, on the one hand, as a component of social relationships and a way of incorporating into religious relations, on the other, as a means of objectifying religious experience. Within the framework of various scientific areas, communication is explored as a way to transfer information in interpersonal, group and social interaction. Communication is considered as a way of being of everyday life, a universal form of so

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Nurdin, Ali, Rr Suhartini, and Husniyatus Salamah Zainiyati. "Komunikasi Religius Masyarakat Akar Rumput ‘Tak Tersentuh Media Online’." Al Qalam: Jurnal Ilmiah Keagamaan dan Kemasyarakatan 18, no. 2 (2024): 937. http://dx.doi.org/10.35931/aq.v18i2.2837.

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<p>Teknologi komunikasi memengaruhi sikap dan perilaku orang dalam beragama. Sikap dan perilaku dalam beragama masyarakat akar rumput tidak tersentuh media online adalah fenomena unik di tengah kecanggihan teknologi komunikasi yang berkembang saat ini. Penelitian ini bertujuan untuk mendeskripsikan komunikasi religius masyarakat akar rumput di wilayah selatan Propinsi Jawa Timur. Penelitian ini menggunakan jenis deskriptif-kualitatif untuk menggambarkan proses komunikasi religius masyarakat akar rumput ‘tak tersentuh media online’. Ada 40 informan yang terlibat dalam wawancara penelitian

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Setiawan, Noval, and Sarbini Sarbini. "TOLERANSI DAN KERUKUNAN ANTARUMAT BERAGAMA (POLA KOMUNIKASI TOKOH AGAMA DESA ANGGRASMANIS, JENAWI, KARANGANYAR)." Academic Journal of Da'wa and Communication 1, no. 1 (2020): 58. http://dx.doi.org/10.22515/ajdc.v1i1.2411.

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The people who live in Anggrasmanis village, consist of various kinds of religions. There are Islam, Christian, and Hinduism. The tolerance between religious communities in Anggrasmanis village was maintained even though it was often tinged with tension and suspicion. This encourages religious figure to build communication. This study aims to describe how the pattern of communication inter-religious figures in Anggrasmanis village, so attitude of tolerance is born. The type of research used is a qualitative description method with qualitative approach. Data collection techniques using observat

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Dasih, I. Gusti Ayu Ratna Pramesti, Ni Nyoman Perni, Ni Gusti Ayu Agung Nerawati, and I. Nyoman Kiriana. "Intercultural communication in building religious moderation." International journal of social sciences 6, no. 2 (2023): 118–29. http://dx.doi.org/10.21744/ijss.v6n2.2135.

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Gelgel Village is renowned for its history and culture. The community of Gelgel Village is pluralistic due to the harmonious development of diverse religions and cultures, which has been maintained since the reign of Dalem Ketut Ngulesir until the present day. Intercultural communication bridges social interactions between Nyama Hindu and Nyama Selam in efforts to maintain religious harmony, utilizing primary, secondary, linear, and circular communication patterns. Intercultural communication patterns are very instrumental in maintaining human relations and social interactions with the aim of

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Shala, Xhavit. "Inter-Religious Communication, Religious Radicalization and Security Issues." European Journal of Social Sciences 1, no. 1 (2018): 57. http://dx.doi.org/10.26417/ejss.v1i1.p57-63.

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Tiatira, Yohana Catriona, Seto Herwandito, and Ester Krisnawati. "Harmonizing Religious Diversity: Exploring Effective Intercultural Communication in Dukuh Sampetan Village." International Journal of Multicultural and Multireligious Understanding 11, no. 3 (2024): 108. http://dx.doi.org/10.18415/ijmmu.v11i3.5563.

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Religious tolerance is important to be instilled and carried out in building an interaction relationship in order to avoid divisions that can lead to conflict in society. The existence of a tolerant attitude towards religious differences and is expected to encourage the creation of a peaceful situation so as to create harmony in the interaction of people of different religions. In addition, it is also necessary to foster good harmonious communication so that it can form an understanding that leads to unity. Dukuh Sampetan is one of the dukuhs in Sampetan Village whose people consist of various

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Putri, Niluh Wiwik Eka, I. Gede Titah Pratyaksa, and Komang Agus Widiantara. "Strategi Komunikasi Penyuluh Agama Hindu Kabupaten Bulengleng pada Masa New Normal." Jurnal Nomosleca 8, no. 2 (2022): 204–16. http://dx.doi.org/10.26905/nomosleca.v8i2.8840.

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The Hindu Religious Counselor in Buleleng Regency coordinated by the Buleleng Regency Ministry of Religion has an important role in providing spiritual guidance to the Buleleng community. The right communication strategy is needed so that the messages conveyed can hit the hearts of the people so that the various problems above can be handled properly. This study uses a qualitative method and a phenomenological approach. In carrying out Hindu religious counseling, the Buleleng Regency Hindu instructor carries out communication planning which includes Analysis of Audience and Community Needs of

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Kusuma, Adhi, ,. Ilham Saputra, Ardian Fikri Al Mifta, Rahmawati Rahmawati, and Ariq Hidayatullah. "Peran Pola Komunikasi Antar Budaya Dalam Masyarakat Terhadap Hubungan Inklusif Antar Kelompok Agama." AL-MIKRAJ Jurnal Studi Islam dan Humaniora (E-ISSN 2745-4584) 5, no. 01 (2024): 1492–503. http://dx.doi.org/10.37680/almikraj.v5i01.6341.

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The communication process is a fundamental thing in social life, communication is a very important process because by indirect communication we can understand, attitudes, behaviors and actions from the social environment. This research aims to describe barriers in communication between cultures and religions, and also describe inclusive relationships between religious communities. In this study, a literature study research method is used by presenting research results from scientific papers. In this study, preventive measures in conflicts between religious communities are to reduce egocentrism

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Sumada, I. Ketut, and I. Wayan Ardhi Wirawan. "THE IMPLEMENTATION OF RITUAL COMMUNICATION IN THE PERSPECTIVE OF RELIGIOUS TOLERANCE AT THE SARASUTA HOLY PLACE." Widya Sandhi Jurnal Kajian Agama Sosial dan Budaya 14, no. 1 (2023): 24–39. http://dx.doi.org/10.53977/ws.v14i1.868.

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This article aims to explain the implementation of ritual communication carried out by the Balinese-Hindu and Sasak-Islamic people at the Sarasuta holy place, Lingsar Subsubdistrict, West Lombok Regency from the perspective of religious tolerance. The method used in producing this study is interpretive qualitative using a case study model. Based on the research results found three findings. First, ritual communication presented by followers of two different religions, namely Sasak-Islam and Balinese-Hindu as the implementation of a belief system to improve the quality of life. Second, the Musl

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전영미. "Communication Models in Religious Education." Journal of Christian Education in Korea ll, no. 21 (2009): 365–88. http://dx.doi.org/10.17968/jcek.2009..21.012.

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22

Heisey, D. Ray. "Reflections on Religious Speech Communication." Journal of Communication and Religion 21, no. 2 (1998): 85–107. https://doi.org/10.5840/jcr19982125.

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This essay provides a personal account of four reflections on the evolution of the religious communication field which this year celebrates its 43rd year of founding within SAA, its 25th anniversary as RSCA, and its 20th year of the Journal of Communication and Religion. The suggestions are that this field has moved from the margins to the mainstream, now has its own "home," has developed from an emphasis on practitioner criticism to theoretical criticism, and perhaps has evolved from separation to integration of faith and learning.

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Dr⊘nen, Tomas Sundnes. "Intercultural Communication and Religious Change." Studia Theologica - Nordic Journal of Theology 63, no. 1 (2009): 3–18. http://dx.doi.org/10.1080/00393380802490590.

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Christians, Clifford G. "Religious Perspectives on Communication Technology." Journal of Media and Religion 1, no. 1 (2002): 37–47. http://dx.doi.org/10.1207/s15328415jmr0101_5.

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Goethals, Gregor. "Religious Communication and Popular Piety." Journal of Communication 35, no. 1 (1985): 149–56. http://dx.doi.org/10.1111/j.1460-2466.1985.tb01891.x.

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Ningsih, Widia. "Communication and religious mission problems." Islamic Journal of Communication and Public Discourse 1, no. 1 (2024): 11–22. https://doi.org/10.59784/ijcpd.v1i1.4.

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The purpose of this study is to identify and analyze communication problems faced in religious missions, as well as to formulate recommendations to improve the effectiveness of communication in this context. This research also aims to explore how a more inclusive and adaptive communication approach can help in bridging cultural differences and reducing conflicts that arise in religious missions. Communication problems in religious missions are not only limited to cross-cultural contexts but also occur in internal communication between members of religious organizations. Poor communication can

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Martinovich, Vladimir A. "Means of communication of new religious movements in the Republic of Belarus." Journal of the Belarusian State University. Sociology, no. 3 (October 8, 2021): 75–83. http://dx.doi.org/10.33581/2521-6821-2021-3-75-83.

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This article is devoted to the analysis of the means of communication of new religious movements in the Republic of Belarus. Due to the high level of closeness of the overwhelming number of new religions for questioning, interviews, observation and experiment, their means of communication with society are the most accessible documentary source of primary sociological information for research. As part of the monitoring of the confessional space of the country, conducted since 1997, information was collected on 1113 new religious movements. The means of communication used by them to broadcast re

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Alfarabi, Alfarabi, Putri Rizki Agustina, and Delfan Eko Putra. "Manajemen Komunikasi Sebagai Upaya Menjaga Harmonisasi Kerukunan Umat Beragama Di Desa Rama Agung Bengkulu Utara." Jurnal Khabar: Komunikasi dan Penyiaran Islam 6, no. 2 (2024): 145–55. https://doi.org/10.37092/khabar.v6i2.918.

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Socioculturally, the Rama Agung village community is generally predominantly influenced by the legacy of ancestral values, regulations, and customary laws, as well as past traditions brought and adopted from various ethnic groups. Communication will be better established when someone can see broadly and openly the contexts of tolerance in diversity. This study aims to determine the communication management carried out by the Rama Agung community in maintaining harmony between religious communities. This study uses a qualitative method. The results of the study concluded that the Harmonization

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Rokhman, Saeful. "COMMUNICATION IN RELIGION DIFFERENCES ACCORDING TO THE GUIDE OF THE QUR'AN AND HADITH." Jurnal Da'wah: Risalah Merintis, Da'wah Melanjutkan 5, no. 1 (2022): 73–85. http://dx.doi.org/10.38214/jurnaldawahstidnatsir.v5i1.132.

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Research purposes: To know communication in religious differences according to the guidance of the Qur'an and Hadith. Methods: Qualitative. Result: Based on the guidance of the Qur'an and Hadith, it can be concluded that communication with people of different religions includes: first; not carry out religious coercion, second; do not denounce the gods of other religions, third; to me my religion to you your religion, fourth; do good to followers of other religions, fifth; do good and do justice, and sixth; do not oppress followers of other religions

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Petrushkevych, M. S. "RELIGIOUS COMMUNICATION IN THE CONTEXT OF CULTURE MEDIA." Anthropological Measurements of Philosophical Research, no. 5 (June 13, 2014): 56–68. https://doi.org/10.15802/ampr2014/25043.

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Purpose. The aim of the work is to determine the features of media culture that bind it with mass culture and mass communications and have the most significant effect on the general principles of the religious mass communication. In addition, the objective is to identify the skills system and traits of mass human that are necessary for using media culture. Methodology. The methodological basis is related to structuring, analytical analysis and synthesis of media features; highlighting phenomena that illustrate modern communicative situation; characteristics of media trends influence for the sp

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Paul, Sudeep. "Ethical Considerations in Social Media Utilization by Religious Organizations: An In-depth Investigation." Religion and Social Communication 22, no. 1 (2024): 219–38. http://dx.doi.org/10.62461/sdp110523.

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In the contemporary landscape, social media platforms have evolved into highly effective instruments facilitating participatory communication across diverse aspects of human life. The advent of the digital revolution has introduced a novel dimension to the application of social media, extending its reach into various realms of communication, management, and development initiatives. Particularly noteworthy is the role that social media platforms play in the domain of religious communication, mobilization, and organization. Among the myriad social media platforms, Twitter and Facebook stand out

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Hakis, Hakis. "Komunikasi Preventif Radikalisme Agama pada Mahasiswa di Perguruan Tinggi Kota Ambon." Jurnal Ilmu Komunikasi 10, no. 2 (2020): 95–108. http://dx.doi.org/10.15642/jik.2020.10.2.95-108.

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This article discusses are how religious radicalism preventive communication among students at University of Ambon. This type of research is a qualitative descriptive with a phenomenological approach to investigate social and religious phenomena in university students. The findings of preventive communication in counteracting religious radicalism in Higher Education are: the communication of the campus academics has not been maximized to students in fostering religious understanding. Every tertiary institution needs to have real student data starting from data on their religious understanding

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Davis, Dennis K., Robert Abelman, and Razelle Frankl. "Religious television." Critical Studies in Mass Communication 5, no. 3 (1988): 255–59. http://dx.doi.org/10.1080/15295038809366710.

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Abelman, Robert. "Religious television." Critical Studies in Mass Communication 5, no. 3 (1988): 259–65. http://dx.doi.org/10.1080/15295038809366711.

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Hoover, Stewart M. "Religious television." Critical Studies in Mass Communication 5, no. 3 (1988): 265–71. http://dx.doi.org/10.1080/15295038809366712.

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Schultze, Quentin J. "Religious television." Critical Studies in Mass Communication 5, no. 3 (1988): 271–75. http://dx.doi.org/10.1080/15295038809366713.

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Khairunnisa, Chessa Adya, and Yusnita Cindi Nur Majidah. "KOMUNIKASI ANTARAGAMA DAN TOLERANSI DI DESA BALONG GARUT, SIDOARJO." Jurnal Ilmu Politik dan Komunikasi 14, no. 2 (2024): 160–68. https://doi.org/10.34010/jipsi.v14i2.14236.

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This study aims to analyze the role of interreligious communication in maintaining tolerance in Balong Garut Village, Krembung District, Sidoarjo Regency. The village consists of a community with two major religions, Hinduism and Islam. The issue addressed is how interreligious communication can foster tolerance and harmony, as well as the barriers that may arise due to differences in culture, traditions, and religious beliefs. This research employs a descriptive qualitative method with data collection techniques through in-depth interviews and participatory observations with village residents

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Thahir, Muhammad. "RELIGIOUS PLURALITY AND THE URGENCY OF INTERCULTURAL COMMUNICATION IN INDONESIA." Rausyan Fikr: Jurnal Ilmu Studi Ushuluddin dan Filsafat 19, no. 1 (2023): 37–50. http://dx.doi.org/10.24239/rsy.v19i1.1905.

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This article elucidates the crucial significance of cross-cultural communication in the context of religious diversity. Religious diversity is an established reality that can be attributed to the genesis of each religious tradition in a multicultural milieu. Inadequate handling of the diverse array of global religions may give rise to potential issues of instability and disharmony among heterogeneous religious communities. This article examines plausible behavioral trends that may be employed to foster amity and collective unity among religious groups that possess inherent diversity. The prese

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Le Duc, Anthony. "KEY ELEMENTS IN BUDDHIST ENVIRONMENTAL COMMUNICATION IN A SUFFERING WORLD." Prajñā Vihāra: Journal of Philosophy and Religion 26, no. 1 (2025): 65. https://doi.org/10.59865/prajn.2025.3.

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Religious environmental communication plays a crucial role in addressing the ecological crisis, with Buddhism—recognized for its environmental potential—offering valuable contributions through its religious and lay leaders. Despite a substantial body of literature on religious environmentalism, discussions specifically on Buddhist environmental communication remain limited or only briefly mentioned in most publications. This paper seeks to address this gap by proposing a Buddhist environmental communication approach comprised of six key elements: 1) communicating prophetically; 2) communicatin

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Dermawan, Herman. "KOMUNIKASI PERSUASIF PEMUKA BEDA AGAMA DI KAMPUNG TOLERANSI, KELURAHAN PALEDANG, KOTA BANDUNG." Bayani 3, no. 2 (2023): 73–83. http://dx.doi.org/10.52496/bayaniv.3i.2pp73-83.

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    This research explores the dynamics of persuasive communication between religious leaders in Paledang Village, Bandung City. The focus of the research involved religious leaders representing various religions in the subdistrict. The main aim of this research is to understand the persuasive communication strategies used by religious leaders in an effort to build tolerance, openness and cooperation amidst religious diversity. The research method used is a qualitative approach with in-depth interviews as the main instrument for data collection. Research participa

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Muniksu, I. Made Sukma. "Komunikasi Dalam Kehidupan Beragama Melalui BISINDO." Widya Duta: Jurnal Ilmiah Ilmu Agama dan Ilmu Sosial Budaya 16, no. 2 (2021): 152. http://dx.doi.org/10.25078/wd.v16i2.2888.

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Living in a social and religious life, you will find very rapid differences in communication between Deaf and Hearing Friends. So that each individual must respect and respect each other. In this way, religious harmony will be realized. Listeners can learn BISINDO so they can communicate with Deaf Friends. Listening friends can learn starting from the easiest, namely recognizing letters and numbers. Because through letters and numbers can provide symbols that are very useful in communication. Communication is a basic human activity. There is not an individual who will not be involved in commun

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Wrench, Jason S., Michael W. Corrigan, James C. McCroskey, and Narissra M. Punyanunt-Carter. "Religious Fundamentalism and Intercultural Communication: The Relationships Among Ethnocentrism, Intercultural Communication Apprehension, Religious Fundamentalism, Homonegativity, and Tolerance for Religious Disagreements." Journal of Intercultural Communication Research 35, no. 1 (2006): 23–44. http://dx.doi.org/10.1080/17475740600739198.

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Nasruddin, Nasruddin. "Bentuk Komunikasi Antar Umat Beragama dalam Menciptakan Kerukunan di Desa Pembakulan Kecamatan Batang Alai Timur Kabupaten Hulu Sungai Tengah." Al-Hiwar : Jurnal Ilmu dan Teknik Dakwah 11, no. 1 (2023): 21. http://dx.doi.org/10.18592/al-hiwar.v11i1.7880.

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Indonesia is currently faced with a plurality of religions, and of course, this plurality of religions is very vulnerable to conflict between religious communities. One area that has a plurality in the religious field is Pembakulan Village. Pembakulan Village is one of the villages that inhabits the Mount Meratus area which is very far away with modern civilization and adheres to several religions such as Christianity, Hinduism, Islam and one of them is the local religion, namely Kaharingan. Of course there are interesting which made them able to survive and live in harmony until now. And one

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Uswatusolihah, Uus, and Dedy Riyadin Saputro. "Banyumas Regency Islamic Religious Extension Strategy in Strengthening Religious Moderation." PERSPEKTIF 12, no. 4 (2023): 1308–19. http://dx.doi.org/10.31289/perspektif.v12i4.9784.

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This article aims to examine the communication strategies of Islamic Religious Counselors in Banyumas Regency in strengthening religious moderation. The problem focuses on the strategy of Islamic Religious Counselors in promoting religious moderation in the post-Covid 19 pandemic era. This research is qualitative research with a descriptive approach. The theories used in this research are Harold Laswell's communication theory, Uses and Gratification theory, and Campbell's theory of religious encounters and new media. Data collection was carried out through observation, interviews, and document

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Kholil, Syukur, Yusnadi Yusnadi, and Ibrahim Sihombing. "Interfaith Figures Communication Model in Building Religious Harmony in North Labuhanbatu Regency." Budapest International Research and Critics Institute (BIRCI-Journal): Humanities and Social Sciences 3, no. 4 (2020): 2568–74. http://dx.doi.org/10.33258/birci.v3i4.1383.

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This study about Interfaith Figures Communication Model in Building Religious Harmony in North Labuhanbatu Regency deals with the awareness of interfaith leaders in Labura of the importance of living harmoniously between religious communities, it is important for them to disseminate their understanding of how to build harmony and harmony between religious communities at the root of the clump (community). Therefore, religious figures "berkampenye" to the community about the importance of building a harmonious and harmonious life among communities adhering to different religions in Labura. Resea

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Krasnova, Alina G. "Dogmatism of religious mind and its manifestation in religious communication." Humanities and Social Sciences 95, no. 6 (2022): 16–24. http://dx.doi.org/10.18522/2070-1403-2022-95-6-16-24.

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Krueger, Oliver. "The Internet as Distributor and Mirror of Religious and Ritual Knowledge." Asian Journal of Social Science 32, no. 2 (2004): 183–97. http://dx.doi.org/10.1163/1568531041705077.

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AbstractSince the early 1990s, religious movements appeared on the Internet and introduced new forms of communication in ritual and dogma. Their Internet sites present different dogmatic, institutional, and other aspects of their religion; provide interactive communications and religious services; or simply sell religious items. This paper puts forth the argument that the gaining of ritual and dogmatic knowledge is losing its dependence on direct social interaction in a spatial community, and increasingly relies on Internet-based discourse in religious newsgroups and other discussion forums. N

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Aryani, Ni Luh. "Implementation of communication ethics in building social harmony." International journal of social sciences and humanities 2, no. 1 (2018): 147–56. http://dx.doi.org/10.29332/ijssh.v2n1.105.

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This research is intended to study the implementation of communication ethics in building social harmony at Banjar (Balinese community) Dharma Santhi, Labuapi Subdistrict, West Lombok Regency. This research is designed in the form of descriptive qualitative research by using case study model on social phenomenon of religion in that location. With regard to it in order to realize a harmonious religious social life one of the supporting factors is the ethics that needs to be applied in communicating, both interpersonal communication and group communication in activities related to the implementa

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Ostrovskaya, Elena. "Internet Mediatization of Confession in the Orthodox Social Networking Sight vk.com." Logos et Praxis, no. 3 (December 2018): 45–58. http://dx.doi.org/10.15688/lp.jvolsu.2018.3.6.

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The mediatization of social reality, which confidently declared itself in the early 2000s, is clearly presented as a new digital dimension of religion. Religions of the historical heritage of Russia actively master modern media and digital space of the Internet, create their own media environment of religious network interactions and events, discourses concerning society. The mediatizationof religions has the effect of changing the communicative profile of religions, promoting their topics in a broad public discussion on a par with the political and economic agenda. Modern sociological analysi

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Emma Nurmawati Hadiana and Wakhudin. "Relasi Guru Agama Khonghucu dengan Masyarakat di Indonesia." Jurnal Multidisiplin Madani 2, no. 6 (2022): 2847–62. http://dx.doi.org/10.55927/mudima.v2i6.550.

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This article intends to describe the relationship between Khonghucu Religious Education teachers and their students, communication between Khonghucu Religious Education teachers and teachers in general, and their communication with the community. The research uses a qualitative approach with the case study method taking the research subjects of Khonghucu Religious Education teachers in Bali, Banten, West Java, and DKI Jakarta. The results showed that neither party objected to the implementation of the teaching and learning process of Khonghucu Religious Education. The relationship between Khon

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