The Salafist community, which is marginalized from mainstream media in Indonesia, represents the ideology of Salafus Salih through the mediatization of religion. Salafists originally preached traditionally but later utilized radio and television and then websites and social media. This ideological representation through the mediatization of religion increases the number of followers so that they can reproduce social formations to maintain the status quo. For this reason, this study aims to reveal how Salafists represent the conservative ideology of Salafus Salih through the mediatization of religion on Rodjatv's Instagram. Using a critical paradigm and mediatization of religion theory with virtual ethnographic methods, this study explains how the conservative ideology of Salafus Shalih in the mediatization of religion through three media metaphors, media as a channel, language, and environment, is instilled by the Salafi group to its followers. The results revealed that the Salafi da'wah content in Rodja's media interpellated the new Salafis and imitated the religious way of Salafus Salih while creating a large number of communities or congregations. The new Salafi followers then interpellated (re-interpellation) and imitated (reimitation) to the next follower. The series of re-interpellations and limitations ultimately constituted the Salafi da'wah and the ideological congregation of Salafus Salih

The Salafist community, which is marginalized from mainstream media in Indonesia, represents the ideology of Salafus Salih through the mediatization of religion. Salafists originally preached traditionally but later utilized radio and television and then websites and social media. This ideological representation through the mediatization of religion increases the number of followers so that they can reproduce social formations to maintain the status quo. For this reason, this study aims to reveal how Salafists represent the conservative ideology of Salafus Salih through the mediatization of religion on Rodjatv's Instagram. Using a critical paradigm and mediatization of religion theory with virtual ethnographic methods, this study explains how the conservative ideology of Salafus Shalih in the mediatization of religion through three media metaphors, media as a channel, language, and environment, is instilled by the Salafi group to its followers. The results revealed that the Salafi da'wah content in Rodja's media interpellated the new Salafis and imitated the religious way of Salafus Salih while creating a large number of communities or congregations. The new Salafi followers then interpellated (re-interpellation) and imitated (reimitation) to the next follower. The series of re-interpellations and limitations ultimately constituted the Salafi da'wah and the ideological congregation of Salafus Salih

The Salafi community is known as a group of Islamic conservatism that seeks to preserve the rules of the Prophet Muhammad. Salafists, in general, seek to purify the teachings of Islam by rejecting modernity. However, Salafi media, Rodja, instead of utilized advances in modern communication technology to spread conservative ideology. Through Instagram, Salafi virtual communities practice digital capitalism. Therefore, the study aims to reveal how Salafi media Rodja utilizes features on Rodjatv's Instagram social media to attract followers and gain financial benefits through the practice of digital capitalism virtually. Using new media analysis in a qualitative approach to virtual ethnographic methods, the study explained how two characteristics of new media, namely interactivity and digital capitalism, could drive the participation of Salafi virtual communities. The results uncovered that religious content uploaded on Rodjatv's Instagram became a means of aggregation of Salafism followers, which were then employed to accumulate capital in media business activity. This practice of digital capitalism by Salafism later became an inspiration for other da'wah groups. On the other hand, communication and informatics authorities, together with legislative institutions, need to make clear regulations regarding the use of social media for the benefit of religious da'wah, because in addition to legal loopholes from the economic side, such as taxes and others, social media used by certain ideological groups tend to invite socio-political insecurity in the long term exclusively

Televisi merupakan medium paling efektif menyebarluaskan budaya dan praktik ekonomi politik secara global. Pertandingan sepakbola adalah program yang paling banyak disiarkan televisi di seluruh dunia. Karena itu TVRI tertarik menyiarkan Liga Primer Inggris (English Premier League), salah satu liga sepakbola paling kompetitif di dunia pada musim kompetisi 2019/2020. Penayangan Liga Primer Inggris di TVRI merupakan kerjasama dengan Mola TV, pemegang lisensi siaran di Indonesia. Objektif artikel ini  bertujuan untuk mengetahui bagaimana praktik ekonomi politik media itu berlangsung pada tayangan Liga Primer Inggris di TVRI, satu-satunya Lembaga Penyiaran Publik (LPP) di Indonesia.  Metode studi literatur yang digunakan dalam arikel ini berbasis perspektif teori ekonomi politik media Golding & Murdock, dan observasi terhadap salah satu episode tayangan. Didapat hasil bahwa terjadi interplay antara organisasi ekonomi, yaitu Mola TV sebagai pemegang hak siar Liga Primer Inggris di Indonesia yang orientasinya adalah mencari keuntungan, dengan memanfaatkan TVRI sebagai institusi budaya publik. Interplay ini dapat dipahami sebagai cara perusahaan komunikasi kapitalis, Mola TV, memanfaatkan TV publik yang memiliki jaringan transmisi yang luas dengan potensi jangkauan audien yang besar, bagi terjadinya proses komodifikasi konten, audien dan pekerja dalam sistem ekonomi politik komunikasi.