公共空间和社交媒体布道

Alvin Afif Muhtar
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引用次数: 2

摘要

这本杂志的目的是了解公共空间的概念,如果用来通过社交媒体看到伊斯兰教的说教,特别是在印度尼西亚。本研究运用定性的方法,描述了普立克空间、媒介及其与伊斯兰大瓦的关系的诸多特征。在本研究讨论的基础上,首先解释了每个时代对公共空间的理解受到当时所发生的条件的影响而发生变化和发展。一开始,公共空间只被理解为一个特定圈子的空间或场所,但随着它的发展,公共空间变成了一个空间,每个人都被认为是相同的,没有任何背景的区别。这意味着公共空间被认为是一个场所或空间,在这里,个人可以自由地表达自己的观点,就共同面临的问题进行批判性和理性的对话和辩论,而不会感到来自任何一方的威胁、压力和支配。通过公共空间,它将产生一种共同的理解。有各种各样的媒体可以用于公共空间,无论是开放空间媒体,大众媒体还是社交媒体。在“打”的语境中,公共空间的概念可以启发我们在社交媒体发展的机遇和挑战中发展“打”的模式,即让“疯”和“大”之间的“打”模式更加平等。这种“大哇”模式可以通过几个步骤来实现,首先,通过数字平台提供对话和辩论空间。第二,本次论坛将讨论一些议题。第三,向各方开放,穆斯林和非穆斯林、伊斯兰派和伊斯兰派在表达意见方面都有相同、平等的空间和份额。第四,你可以表达他对伊斯兰教的怀疑。第五,达伊作为一个促进者也可以传达他的观点,并澄清有关mad'u对伊斯兰教的误解。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
RUANG PUBLIK DAN DAKWAH DI MEDIA SOSIAL
This journal aims to understand the concept of public space if used to see Islamic preaching through social media, especially in Indonesia. By using qualitative methods, this research describes many characteristics of pulik space, media and its relation to Islamic da'wah. Based on the discussions contained in this study explained that at first the understanding of public space changed and developed in every era influenced by the conditions that occurred at that time. In the beginning, public space was only understood as a space or a place to be targeted for certain circles but as it develops, public space becomes a place for everyone who is present in the space is considered the same without distinguishing any background. This means that public spaces are considered as places or spaces where individuals can be present and free to express their opinions, dialogue and debate critically and rationally over the issues faced together without feeling threat or pressure and domination from any party. By going through public space it will produce a common understanding. There are various media that can be used in public spaces, both open space media, mass media to social media. In the context of da'wah, the concept of public space can be an inspiration to develop a model of da'wah amidst the opportunities and challenges faced in the development of social media, namely making the model of da'wah more equal between mad'u and da'i. This da'wah model can be done through several steps, first, providing dialogue and debate space through digital platforms. Second, this forum will discuss about certain topics. Third, open to all parties, both Muslims and non-Muslims and da'i and mad'u present with the same and equal space and portion in terms of expressing opinions. Fourth, mad'u can express his doubts about Islam. Fifth, da'i as a facilitator can also convey his perspective and make clarifications related to misperceptions by mad'u on Islam.
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