Vol. 1 No. 1 (2017): Alamtara: Jurnal Komunikasi dan Penyiaran Islam

Religion is only used as a form of identity and group. In effect, anthropology has the potential to create bounded systems. In the end emerge psychosiologis attitude, that is in group feeling and out feeling group. Furthermore, as a strengthening identity, a religious community conducts the development of a great narrative that comes from God. As well as generating certain religious expressions on a massive scale as a form of public expose, so as to affirm the difference between religious groups with others. In other words there has been a closure of opportunities for social relations (dialogue) between religious communities. This is where there appears to be a weakening of intrapersonal intelligence, the death of a critical attitude, and the absence of a "subjective consciousness" of the faithful in expressing and preserving its religion.

Issues or discourses on woman is always interesting for those who deal with the gender equality. Ecofeminism emerges to optimize women’s role by placing great emphasis on ecological issues. Ecofeminism holds the theory that there are differences in nature between man and woman, from the state of their creation by God to the role they play in daily life. Ecofeminism is a movement tackling the problem of female subordination by emphasizing the subordination of ecosystem to human interests. Women naturally love beauty and preservation. Their femininity motivates them to preserve the nature. Ecofeminism utilizes femininity to encourage nature preservation and to prevent any injustice to the nature. The common denominator of ecofeminists is a belief that the energy of femininity has a potential good effect on the preservation of the nature and the conservation of the earth which both men and women occupy. Ecofeminism can also explain clearly that hypermasculinism has its role in causing serious damage to the ecosystem. With the ecofeminism theory, women promote a movement to save the nature.

An objective view the reconstructed media creates stereotypes veiled women with a negative stigma as the wife of a terrorist, exclusive, bigoted and even hypocritical. This study aims to describe verbal and nonverbal communication veiled women. Good communications made with other veiled women, with their family (husband and children) as well as with the general public.

This study utilized qualitative method with phenomenological perspective. In the tradition of phenomenology, data were collected both by observation (nonparticipant) and in-depth interviews (depth interview).

This study is a field research study. The research was conducted in several communities of veiled women. They are veiled women communities in Sedayulawas Village (Brondrong sub-district, Lamongan), Blimbing village (Paciran sub-district, Lamongan), Tenggulun village (Solokuro sub-district, Lamongan), and Srowo village (Sidayu sub-district, Gresik).

Result of this study shows that veiled women used some Arabic terms while communicating in their own community. They also bear certain labeling which embedded by the people around them. This becomes a part of their verbal communication which they establish with their own community. Whilst, their nonverbal communication shown in form of body language, physical appearance, paralanguage, colors, spatial orientation, personal distance and artifacts.

From time to time, attention to humanitarian issues has always increased, and even today countries around the world are still faced with grim humanity phenomena, especially against life conditions that threaten the future of children. The successors of this generation have not received maximum attention. Child health conditions are still far below standard, discriminatory in obtaining living facilities, inadequate education, and the treatment of people who are not on the child's interests. Physical violence due to war, to domestic violence and other inhumane acts is still a headline in various media. In the end, all that resulted in children not getting a decent life insurance.

Education is an elementary element that can not be separated from the theological aspect. Theological Islamic commitment to education can be traced to the Qur'an of al-Alaq (96): 1-14. The verses in this letter describe the significance of true knowledge that must be known and spread by Muslims in particular and mankind in general. Abdullah Yusuf Ali explains that the phrase "teaching" and "recitation" in the verses implies that the government of teaching and reading (researching and so on) is not limited to the delivery of the message of God to be done by the Apostle, but also universal, on the task of spreading the truth by all who read and understand the teachings of the Qur'an.