Community-level child protection depends on how concerns about violence are communicated and connected to assistance. This study examines inter-actor communication, barriers to reporting and referral, and the communicative processes of community resilience within Indonesia’s Child-Friendly Village (DEKELA) program. A qualitative comparative design was used in Cimahpar and Sindangbarang, two urban villages in Bogor City with different DEKELA achievement categories. Data were collected from November 2025 to February 2026 through in-depth interviews and two focus group discussions involving 22 participants, complemented by non-participant observation and document review. Guided by the social ecological model and the Communication Theory of Resilience, deductive and inductive coding supported within-case and cross-case analysis. Credibility was strengthened through source and method triangulation and expert consultation. In Cimahpar, participants described community cadres and the Integrated Community-Based Child Protection network as connecting confidential conversations, home visits, and WhatsApp coordination with formal referral pathways. Accounts from Sindangbarang more frequently described information remaining within informal conversations and family mediation, alongside stigma, privacy concerns, and uncertainty about responsibility. Both sites nevertheless exhibited variation in their responses. Across the cases, confidentiality supported protective action when accompanied by clear responsibility and continued follow-up; when communication ended within informal networks, access to assistance could remain constrained. The study identifies continuity between disclosure, coordination, and referral as a key communicative dimension of community resilience. It recommends strengthening trusted contact points, referral responsibilities, and confidential follow-up within DEKELA. These findings concern reported practices and institutional connections; they do not establish effects on victim safety or violence reduction
This study examines how religious authority, digital communication, and commercial participation relate to aspirations for ethical renewal at HijrahFest 2024 in Jakarta, Indonesia. Using a qualitative case study design, the research combined participant observation, semi-structured interviews with 20 purposively selected informants, and analysis of event programs, promotional materials, and media coverage. Data were analyzed thematically across interview, observational, and documentary sources. The findings reveal three connected dimensions of festival-based da‘wah. First, religious speakers and public figures served as visible points of identification, and attendees valued relevant teaching, supportive relationships, and a shared Muslim identity. Aspirations for self-improvement were expressed through religious learning, mutual encouragement, and moral reflection. Second, Instagram linked organizers’ efforts to reach urban audiences with participants’ experiences of discovering religious content through familiar language and visuals. Online engagement complemented the relational appeal of physical attendance. Third, sponsorship and lifestyle products integrated commercial promotion into the festival. Attendees associated participation with learning, community, and business networking, with ethical aspirations articulated most clearly through teaching and relationships. The evidence did not establish that branded consumption generated lasting moral change. These findings suggest that commercial promotion and ethical aspirations coexist within festival-based da‘wah. The study contributes to debates on religious commodification by distinguishing the commercial organization of religious visibility from the meanings participants assign to religious commitment
Religious communication in Indonesia’s multicultural society must convey Islamic teachings while carefully responding to religious and cultural differences. Existing studies often discuss da’wah bil hikmah and religious moderation separately, leaving their conceptual correspondence and communicative mechanisms insufficiently explained. This study examines how the principles of da’wah bil hikmah relate to the main indicators of religious moderation and how they can be applied in multicultural and digital settings. The study used a descriptive qualitative approach based on library research. Primary sources comprised the Qur’an, particularly Surah An-Nahl (16:125), and books addressing da’wah bil hikmah and religious moderation. Relevant scholarly articles were used as secondary sources. The materials were purposively selected and analyzed using Mayring’s qualitative content analysis, with summarization, category development, and contextual explication. The findings indicate that hikmah relates to all four moderation indicators, with its strongest associations appearing in national commitment and accommodation of local culture. Mau’izhah hasanah and mujadalah billati hiya ahsan correspond more closely with tolerance and nonviolence. Their application involves audience assessment, proportionate message design, ethical method selection, and contextual adaptation across interfaith dialogue, moderation education, religious leadership, and digital communication.
This study examines the Ghiblify Yourself trend as a form of AI-mediated visual communication in Indonesian digital culture. With this trend, users transform personal photographs into Studio Ghibli- inspired images using text-to-image generative AI. Although often seen as playful digital entertainment, the practice reveals deeper questions about platform participation, visual self-presentation, creativity, and algorithmic mediation. Drawing on Theodor W. Adorno’s theory of the culture industry, this study aims to explain how users experience creative agency in prompt-based image production and how this practice reflects the changing relationship between art, technology, and industrial society. The study used a qualitative design involving semi-structured interviews with nine informants, non-participant digital observation of content on TikTok, Instagram, and Twitter/X, and a literature review. Data were analyzed through open, axial, and selective coding. The findings show five main themes: FOMO and platform-driven participation; nostalgia and family memory; digital fantasy and the imagined self; prompting as pseudo-creative labor; and algorithmic mediation and false creativity. This study argues that the Ghiblify trend produces a sense of creative agency while placing users within standardized, commodified, and algorithmically governed systems of cultural production. The article contributes to communication studies by clarifying how AI changes authorship, agency, and visual meaning online.
Faith hashtags are increasingly central to digital Islamic communication, yet scholarship has largely treated them as tools for categorization and visibility rather than resources for identity construction. This study examines how faith hashtagging contributes to the construction of Islamic identity among Indonesian Muslim Generation Z within algorithmically mediated social media environments. A qualitative descriptive design combined exploratory hashtag mapping on Instagram and TikTok, one focus group discussion with five purposively selected participants, and contextual observation of public hashtagged content. Data were interpreted through interpretive thematic analysis. The findings identify four interconnected functions: organizing access to Islamic knowledge, enabling symbolic expressions of religious identity, strengthening digital Muslim community affiliation, and helping users negotiate algorithmic visibility. Participants used hashtags to search for and share religious content, communicate values, and connect with like-minded users. They also reported cultivating feeds aligned with their religious interests, although platform architectures continued to condition what became visible. These processes show that Islamic identity is constructed through the reciprocal interaction of user agency, community participation, religious narratives, and platform recommendation systems. The study conceptualizes faith hashtagging as a digital da'wah infrastructure that links knowledge circulation, identity construction, community formation, and algorithmic mediation in everyday digital religious life.
