Kajian Tentang Interaksionisme Simbolik

Siregar, Nina Siti Salmaniah

doi:10.31289/perspektif.v1i2.86

Cited by 48 publications

(52 citation statements)

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“…Individuals interact by using symbols, which contain signs, signals and words [6]. Symbolic interactionism is defined as all things that are related to the formation of meanings of objects or symbols, both inanimate objects and living things, through the communication process both as verbal messages and non-verbal behavior, and the final goal is to interpret symbols or objects based on a collective agreement that applies in certain regions or society [7]. While [8]explain the theory of symbolic interactionism as follows:…”

Section: Methodsmentioning

confidence: 99%

Cultural Symbolic Communication in Serat Tata Krama PB VII in the End of 18th Century in Central Java

Ginanjar¹,

Widodo²,

Saddhono³

2019

Proceedings of the Proceedings of the 1st Seminar and Workshop on Research Design, for Education, Social Science, Arts, and Hum

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PB VII Cardamentals is a symbolic communication conducted by Pakubuana VII as a form of legitimation in the administration by raising the rules and duties of officials who work when Pakubuana VII took hold. PB VII Cardamentals is also one of the examples of cultural symbolic communication because of communication done by the King through literary works in the 18th century was mostly done by other Kings before. It is also a custom habit by the King to form a culture that is repeatedly and continuously. This study uses the Symbolic Interactionism approach that explains the interaction in a literary work. Symbolic interactionism as the way we interpret and give meaning to the environment around us through the way we interact with others. The data collection in this study uses document analysis. Analysis of documents in the form of collecting data from various sources of written documents, articles, books, manuscripts, journals, proceedings, and the internet. A symbol is a sign representing an object by agreement in a specific context. The result of this study is in the form of the biggest symbol and can be seen clearly in the symbolic communication that is included in Serat Tata Krama PB. VII. It is the existence of the interests of a King through a literary work.

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Section: Methodsmentioning

confidence: 99%

Cultural Symbolic Communication in Serat Tata Krama PB VII in the End of 18th Century in Central Java

Ginanjar¹,

Widodo²,

Saddhono³

2019

Proceedings of the Proceedings of the 1st Seminar and Workshop on Research Design, for Education, Social Science, Arts, and Hum

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“…With Mead, Blumer systematized ideas of symbolic interactionism. 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%

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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“…VII, namely the existence of the interests of a King through a literary work. Literary works can be a tool used by a king as a form of legitimacy or form of power at that time [14], [15]. Moreover, Pakubuwana VII was the King who when he ruled produced many great works, so there was no doubt that Pakubuwana conveyed his symbols through the texts of literary works produced by him.…”

Section: ) Panéwu Damel Ugi Sami Kaliyan Panéwu Jajenéng Jaksa Amumentioning

confidence: 99%

Hermeneutic Study of Pakubuwana VII Leadership in Serat Tata Krama PB VII

Saddhono¹,

Setiawan²,

Ginanjar³

et al. 2019

Proceedings of the Proceedings of the 2nd International Conference on Local Wisdom, INCOLWIS 2019, August 29-30, 2019, Padang,

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is one of the most amazing Javanese literary works. Inside Serat Tata Krama PB VII tells about the relationship between a king and his subordinates and the relationship between officials in the kingdom and other officials, even relations with other governmental devices, and the community. This study aims to describe the form of Pakubuwana VII Leadership, philosophy, and character education for high school students contained in PB Tata Krama Fiber VII. This study uses a qualitative descriptive method with a content analysis approach with a literature study technique with the main data PB Fiber Tata Krama VII. The results of this study provide knowledge to students about the value of character education, about Javanese literary works, and literature appreciation learning material. This research also contributes to the field of literary research. The urgency of this study is that the results of this study become a reference and guideline for relevant research and can be considered as a form of Character Education Strengthening (PPK) and consideration of alternative teaching materials.

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Kajian Tentang Interaksionisme Simbolik

Cited by 48 publications

References 0 publications

Cultural Symbolic Communication in Serat Tata Krama PB VII in the End of 18th Century in Central Java

Cultural Symbolic Communication in Serat Tata Krama PB VII in the End of 18th Century in Central Java

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

Hermeneutic Study of Pakubuwana VII Leadership in Serat Tata Krama PB VII

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