Communication Strategy of Sedulur Sikep Samin's Believers in Building Positive Image in Community

Communication Strategy of Sedulur Sikep Samin’s Believers in Building Positive Image in Community
Profetik Jurnal Komunikasi

ISSN: 1979-2522 (Print), ISSN:2549-0168 (Online)
DOI: https://doi.org/10.14421/pjk.v16i1.2416
Available online to https://ejournal.uin-suka.ac.id
Journal Page is available to https://ejournal.uin-suka.ac.id/isoshum/profetik/
Communication Strategy of Sedulur Sikep Samin’s Believers in

Building Positive Image in Community
Robih Muzhaffar Nasri

Master of Communication Science, FISIP Universitas Diponegoro, Semarang, Indonesia
*Corresponding author, e-mail: robihmn@gmail.com
ARTICLE INFO ABSTRACT

Article history: Negative images were commonly experienced by
Received 21 January minority groups in society, including Sedulur Sikep
2022 Revised 25 Samin’s believers. Therefore, a communication strategy
February 2022 Revised 1 was needed to build a positive image in society. This
October 2022 study aimed to determine the communication strategy of
Revised 12 October 2022 Sedulur Sikep Samin’s believers in Larikrejo Village,
Accepted 17 November Undaan District, Kudus Regency, Central Java in
2022 building a positive image in society. This research
Available online April explored three elements of communication strategy,
2023 namely message planning, communication approach,
and media selection. This study used the Co-Cultural
Keywords: theory of Mark Orbe. Interpretive phenomenological
Communication Strategy analysis was used in this study as a technical data
Sedulur Sikep Samin’s analysis. The results of this study indicated that Sedulur
Believers Sikep Samin’s believers in Larikrejo Village use
Positive Image accommodation strategies to build a positive image in
Accommodation society. This strategy included non-assertive and
Co-Cultural assertive accommodation. In terms of planning the
message of Sedulur Sikep Samin’s believers, they
To cite this article with conducted deliberation first before the message was
APA Style: conveyed to the public. The communication approach
Nasri, R. M. (2023). was carried out by mingling, staying in touch, tying
Communication Strategy brotherhood both verbally and non-verbally to society
of Sedulur Sikep Samin’s and local government. This approach was in accordance
Believers in Building with the ancestral teachings of Sedulur Sikep Samin’s
Positive Image in which had been passed down from generation to
Community. Profetik: generation (Samin Teachings). In terms of media
Vol.16/No.1 / APRIL 2023 - Profetik Jurnal Komunikasi 92

© 2023. Author. Published by Communication Science Department. UIN
Sunan Kalijaga Yogyakarta. This article is open access under the license CC
BY-NC http://creativecommons.org/licenses/by-nc/4.0/
Communication Strategy of Sedulur Sikep Samin’s Believers in Building Positive Image in Community
Jurnal Komunikasi, 16(1), selection, Sedulur Sikep Samin’s believers used outdoor
93-108. media such as signposts, banners, photos, and posters
displayed in the secretariat office.
INTRODUCTION country against the Dutch Colonial. The

Indonesia is a country that has next meaning of “Samin'' is the
diversity including cultural, tribe, ethnic embodiment or inspired by the name of
and religious values. Unity in diversity the character, namely, Samin Surosentiko
and harmony is an urgent matter to be or Raden Surowidjojo (forename), Raden
maintained for the sake of the integrity of Surontiko or Raden Suratmoko (first
the country. In addition to the variety of name), son of the Regent of
religions, not only Islam, Catholicism, Tulungagung. Samin means “Sami
Christianity, Hinduism, Buddhism and Wonge” (the same person), or in another
Confucianism. But there are sects or sense means we are brothers from the
adherents of belief that escape public reflection of his life principles (Kardi,
view, not least the Sedulur Sikep Samin’s 1996). Samin is the name of a tribe in
believers. Believers are a sect that Central Java, including Samin, Javanese,
recognizes and acknowledges the one and Karimun, and Kangean (Sigar, 1998).
only God, but they are not included in the Samin or Saminism is the assumption of
religious teachings of the six recognized coastal Javanese people who live in
religions in Indonesia (Yudianita et al., suburban areas (Endraswara, 2005).
2015). According to folklore, the word Samin
Sedulur Sikep Samin’s believers is appeared before Samin Surosentiko
one of the adherents of a belief, group, or existed (Sastroatmodjo, 2003).
community that is developing and has an Believers of Sedulur Sikep Samin
existence and uniqueness in Indonesia, adhere to ethical attitudes in their
especially in Central and East Java. teachings, namely, emphasizing attitudes
Sedulur Sikep Samin’s believers are or principles such as honesty, solidarity,
descendants of the followers of Samin togetherness, and hard work. The ethical
Surosentiko or Raden Surowidjojo who attitude of this teaching is a
taught “Sedulur Sikep” where they representation of the principles of his life.
sacrificed the spirit of resistance to the Be honest, do not take other people’s
Dutch outside of violence. The form in rights, do not discriminate between
question is refusing to pay taxes, rejecting religions, speak well, and respect each
all forms of regulations imposed by the other. Sedulur Sikep Samin’s believers
Dutch Colonial. Sedulur Sikep Samin has put forward the principles of humanity.
existed from the colonial era until now This is also a form of uniqueness from
with the teachings of his ancestors (Samin them. Sedulur Sikep Samin’s believers
Teachings). are spread across Java, especially in
The term “Samin '' has various Central Java. In this study, the researcher
meanings, some of which are; Samin observed the Sedulur Sikep Samin’s
means "same" or "Sami-Sami Amin” Believers in Larikrejo Village, Undaan
which means jointly defending the District, Kudus Regency, Central Java.

© 2023. Author. Published by Communication Science Department. UIN
Sunan Kalijaga Yogyakarta. This article is open access under the license CC
BY-NC http://creativecommons.org/licenses/by-nc/4.0/
Communication Strategy of Sedulur Sikep Samin’s Believers in Building Positive Image in
Community
Because Sedulur Sikep Samin’s naivety tended to or seemed stupid,

believers belong to a minority, and primitive, and very ridiculous. In fact,
outside of the six religions that are legally this perspective is wrong. The reality is
recognized by the government, they have most of Sedulur Sikep Samin are familiar
experienced some discrimination, such as with the outside world and keep up with
their unfulfilled civil rights, for instance the times, although not all of them are.
their identity on their identity cards This was emphasized by the Botoh or
(ID/KTP). Not only that, there are still Elder Sedulur Sikep Samin of Larikrejo
many negative assumptions or stigmas Village, Budi Santoso. He explained to
against Sedulur Sikep Samin’s believers the researchers that Sikep was a victim of
such as old-fashioned, weird, cranky, historical distortion and blackmail. The
naive, dissident, not religious, and not young people of Sikep are victims of the
mixing with the surrounding community. historical distortion of the stigma created
Although all these assumptions are not by the previous people, especially the
true. This is reinforced by several Dutch colonial government regime which
preliminary studies and literature as is still carried over to this day. This Sikep
follows: is the religion of the ancestors, the
A preliminary study conducted by religion of the ancestors. Before the
(Tafricha et al., 2015), they obtained independence of the Republic of
several pieces of information that many Indonesia, Sikep existed. Fight for the
people viewed Sedulur Sikep Samin with Homeland. Sikep mingles with the
different judgments, some were good and community, following developments
some were wrong in perceiving it. even with several limitations.
Starting from the assumption that the Sedulur Sikep Samin’s believers can
Samin movement was a form of adapt to the surrounding community,
resistance to Dutch colonialism, and until respect others, and take part in society.
now there is still an assumption that the This is a manifestation for Sedulur Sikep
Samin people are a group of people who Samin to respect and appreciate tolerance
are not religious, strange, backward, do in differences. Freedom requires
not pay taxes, are not cooperative, like to tolerance, namely the recognition that
rebel. Samin, as viewed by some people other individuals or groups also have the
with blurry glasses, tends to be negative. right to freedom of self-determination.
The same thing was also mentioned in Tolerance respects the freedom of others,
the research conducted by (Rosyid, and is needed because it is realized that
2016), he stated that the problems no human being has absolute truth all the
addressed to the believers in Sedulur time (Sazali et al., 2015). Tolerance is an
Sikep Samin are not religious, because he attitude that ignores differences in order
is Adam. In addition, there are no formal to survive each other and live life in peace
schools, old-fashioned, poor, and tax (Asry, 2015).
dissidents. Even though Sedulur Sikep Samin’s
Then the research conducted by believers had adapted, negative
(Firdausi et al., 2019), they said that the tendencies are still a problem for
naivety of Sedulur Sikep Samin’s believers, including them. This is very
believers was often misunderstood by unfortunate; differences should be a gift
ordinary people who thought that their to be grateful for. Take care of each other

© 2023. Author. Published by Communication Science Department.
UIN Sunan Kalijaga Yogyakarta. This article is open access under the
license CC BY-NC http://creativecommons.org/licenses/by-nc/4.0/
Community
and strengthen the sense of unity. Racial District, Kudus Regency, Central Java
polemic is not only a problem in America, through communication strategies to
but also in Indonesia. Considering the build a positive image in society. This
condition of Indonesia which has a high study aims to determine the
level of diversity, is multicultural, communication strategy of Sedulur Sikep
multiethnic, multiracial, and Samin’s believers in Larikrejo Village,
multireligious. Very vulnerable to issues Undaan District, Kudus Regency in
regarding ethnicity, religion, race, and building a positive image in the
inter-group or SARA (Sari, 2018). community based on the theory of Co-
Friction differences can be ignited and Cultural theory by emphasizing the
cause conflict, if not managed properly. aspects of message planning,
Conflict can be triggered because of communication approaches, and
the cultural values in the old and the new selection of appropriate media used.
environment. In such a situation, conflict Literacy studies in this study are
becomes an issue that is closely related to divided into three, namely
the values and habits of each party who communication strategies, image and
has a different background. However, not research theory. The communication
all conflicts are negative. A number of strategy in principle is planning and
conflicts even have a positive impact management to obtain a goal (Effendy,
personally, communally, and socially. 2011). The communication strategy is a
Conflict also trains the perpetrators substantial step in a series of
mentally to be able to manage conflict communication activities that refer to the
well. Positive conflict can even technical unit in carrying out
encourage individuals and the communication objectives. Then, the
environment in them to be better (Iqbal, technique is a choice of action or certain
2017). One of them is tolerance and communication actions based on a
religious strengthening. predetermined strategy (Liliweri, 2011).
Tolerance can be realized by trusting Communication experts (Engeström &
each other, and religion will add to the Middleton, 1998) define that
impetus for conflict to be extinguished communication strategy is the best
immediately. Strengthening religion as a combination of various communication
value system should be understood and elements ranging from communicators,
practiced by families, communities, as a messages, channels, recipients to
sense of love for the homeland. The influences or effects that are arranged to
estuary is the creation of harmony, and achieve communication goals. effective
mutual respect. Because harmony is (Cangara, 2014).
created by the positive interaction of one In formulating a communication
individual with another, individual with strategy, besides requiring a clear
group, group with group. formulation, it also takes into account the
Therefore, it is necessary for Sedulur situation and condition of the audience or
Sikep Samin’s believers to create a target (Arifin, 1982). In addition, (Pace et
positive image of their group, so the al., 1979) in their book Techniques for
public knows the existence of believers, Effective Communication, said that there
especially Sedulur Sikep Samin’s are three important objectives of a
believers, Larikrejo Village, Undaan communication strategy. First is to

Community
secure, it means to ensure that the has its advantages and disadvantages
communicant or recipient understands (Effendy, 2011).
the message he receives. Second is when According to (Ruslan, 2002), in order
the communicant understands and for a strategy to be effective in achieving
accepts, the recipient must be fostered (to its goals, there are several things that
establish acceptance). Third, must be covered: First, Objective. It is
communication activities need to be clear and requires that all efforts be
motivated (to motivate action) (Arifin, directed to achieving a clear
1982). understanding, determination and
There are several elements that must achieving the overall goal. These goals do
be considered in carrying out a not need to be in writing, but what is
communication strategy, namely: important is that they are clearly
Message Planning: Effective message understood. Second, maintain the
planning can make messages or ideas that initiative. Initiative strategies maintain
are received “good” by the communicant freedom of action and enrich a
so that they can provide feedback on the commitment. Strategies need to
messages delivered by the communicator determine the pace and assign actions or
to the communicant (Hakim, 2018). actions to events, not react to one event.
Communication Approach: Third, Concentration. Concentration is to
Communication approach can be carried concentrate great intensity for a decisive
out by communicators by sending the time and place. Fourth, Flexibility.
right information so that the Flexibility is the strategy that should be
communicant knows the information that intended to include support and
is in the surrounding environment and is dimensions for flexibility and
not wrong in judging a person’s maneuverability.
character. Therefore, the approach Meanwhile, the image of an
(message or information) of organization, company, institution, or
communication taken by the community is one of the reasons for a
communicator also determines the strong grip for each member in making
success of communication (Effendy, important decisions. A good image
2011). Media Selection: Media selection should have a good or positive impact on
is needed by communicators so that organizations, companies, institutions, or
communicators in using media must communities. On the other hand, a bad
provide the right understanding so that image will have a negative impact and
the communicant or message recipient weaken the ability of organizations or
knows the actual content of the message institutions and the like in competition
and is in accordance with its reality. To (Pamungkas & Setiawan, 2018).
achieve the communication goal the In the realm of communication Davis
communicator can choose one or a explains the essence of the image as “The
combination of several media, depending Picture in Our Head” or the image that is
on the goal to be achieved, the message to in our heads. This picture or image is
be conveyed, and the technique to be intended as a mental image that contains
used. Which is the best of so many positive and negative elements
communication media, cannot be (Yulianita, 2007). In addition, the
confirmed with certainty because each definition of image according to (Kasali,

Community
1994) is an impression that arises because groups. First is a non-assertive approach,

of an understanding of a reality, the assuming the communication approach
understanding itself arises due to the that is carried out prioritizes the needs of
presence of information. In principle, others, or is non-confrontational and
image is the main goal of an organization tends to slow down the flow of
or group. The definition of the image communication. Second, take an
itself is intangible or abstract, but its form assertive approach, namely the co-
can be felt from the assessment, either cultural group communicates
with respect or a sign of respect from the expressively by considering their own
surrounding public or the wider interests and those of others. Third, take
community towards the organization or an aggressive approach, meaning that co-
group. cultural groups expressly promote
The theory used in the research is the themselves even though they sometimes
theory of Co-Cultural theory. Mark Orbe rob other people’s interests.
(Littlejohn & Foss, 2009) stated that Co-
Cultural theory originates from a series of METHODOLOGY
studies or analyzes of how members of a This research was qualitative research
group or community are represented (co- where the researcher examined the
cultural, minority) such as the gay, problem intensively and sought as much
lesbian, bisexual, transgender, women or information as possible by using the data
disabled community communicate with collection methods contained in
members of the dominant or majority qualitative research. The problems
culture. Co-Cultural theory attempts to studied by the researcher were social and
explain how people in co-cultural groups dynamic problems. Therefore, the
choose different strategies to eliminate or researcher chose to use qualitative
bypass stereotypes, work to build research methods to determine
relationships with dominant groups or procedures, search, collect, and analyze
even avoid dominant groups. the research data (Moleong, 2011).
Co-Cultural theory explains that This research used a tradition or a
members of a co-cultural group have phenomenological approach.
three possible goals of communication Phenomenology is a knowledge that is
strategies when interacting with members related to facts or assumptions before
of the dominant group (society). The first knowing the actual situation. According
is assimilation, becoming part of the to Husserl, with phenomenology, we can
dominant group’s culture. The second is study forms of experience from the point
to make accommodations, trying to make of view of people who experience them
members of the dominant group accept directly, as if we experienced them
members of a co-cultural group. The third ourselves. Phenomenology not only
is doing separation, refusing the classifies every conscious action taken,
possibility of forming bonds together but also includes predictions of future
with members of the dominant group or actions, seen from the aspects associated
society. with it. Everything comes from how a
Mark Orbe added, there are three person interprets objects in his experience
approaches taken by co-cultural groups in (Kuswarno, 2009).
their interactions with dominant cultural

Community
In this study, the data collection was Moving the next cases (Melakukan
carried out by means of direct observation analisis kasus selanjutnya); Sixth,
(participant observation), interviews, and Looking for patterns across cases
documentation of the informants who (Mencari pola antarkasus).
were the research subjects. Informants or After the IPA stages were carried out,
subjects, in this study, were Sedulur what was done was to take it to the next
Sikep Samin’s believers in Larikrejo section, which was to interpret the data
Village, Undaan District, Kudus from the analysis results which were
Regency, Central Java. In addition, there written in the results and discussion
was one informant outside Sedulur Sikep section (Pietkiewicz & Smith, 2014).
Samin who was selected by considering
in detail aspects of life experience (field RESULTS AND DISCUSSIONS
experience), life history, views on life Communication Strategy of Sedulur
(life goals), and situations experienced Sikep Samin’s Believers in Building
(situational context). This kind of data Positive Image in Community
was taken from Sedulur Sikep Samin’s There were three elements that must
believers and it was very important for be considered in implementing a
this study and also can enhance the communication strategy including
studies of co-cultural communication. message planning, communication
In this study, the data analysis process approach, and media selection (Effendy,
referred to the Interpretative 2011). The research informants who were
Phenomenological Analysis (IPA), as interviewed in this study were the
mentioned by (Smith et al., 2009). This secretariat manager of the Sedulur Sikep
analysis aimed to reveal in detail how Samin’s believers in Larikrejo Village,
participants interpret their personal and Undaan District, Kudus Regency, Central
social world. The IPA stages were as Java. There were 3 people who
follows: First, Reading and re-reading participated in, they were the chairman,
(Membaca dan baca ulang); Second, secretary, member, and the additional
Initial Nothing (Catatan Awal); Third, member who still had relation with
developing emergent themes Sedulur Sikep Samin, he is a Muslim
(Mengembangkan tema yang tampak dari brother (outside of management), from
catatan awal); Fourth, searching for the 4 informants, the researcher go
connections across for emergent themes several information as follows:
(Menghubungkan antartema); Fifth,
Table 1. Secretariat Manager of Sedulur Sikep Samin’s Believers Kudus

No Name Position Job
.
1. Mr. Budi Santoso Chairman Farmer
2. Mr. Fais Riyandi Secretary Urban Labor
3. Mr. Sukarjo Member Farmer
4. Mr. Tukul Kustono Muslim Village Representative
Brother Apparatus
Source: The author’s interview with the manager of the Secretariat of
Sedulur Sikep Samin’s Believers in Kudus, April 8, 2021.

Community
These were the results of the integrity, in this case the community of
researcher’s interview with the Sedulur Sikep Samin’s believers.
secretariat manager of Sedulur Sikep
Samin’s believers with the elements of a Figure 1. Deliberation of Sedulur
communication strategy, namely; Sikep Samin’s Believers
message planning, communication
approach, and media selection.
Message Planning
Based on the results of interviews,
Sedulur Sikep Samin’s believers in
Larikrejo Village, Undaan District,
Kudus Regency, Central Java carried out
a deliberation with members or other
Sedulur Sikep Samin’s believers at the
secretariat before conveying the
messages to public (community/society). Source: A collection of documentation
This was done as a means to make activity of Sedulur Sikep Samin’s
decisions in aspects of life, both in Believers in Kudus
organizational or community, spiritual,
and general matters. “The deliberation Communication Approach
here is done together, gathered at the In terms of the communication
secretariat. The deliberation will be approach, a strategy was needed. So that
guided by a botoh (Senior Samin or the messages which would be conveyed
Community Leader) or can be said to be to the public were easy to understand and
the chairman. In deliberation, botoh in a well received. As communicators,
spiritual context, will convey “pitutu” or Sedulur Sikep Samin’s believers in
“wangsit” (revelation) about the Larikrejo Village used several
message he received from his ancestors communication approaches such as by
through meditation or meditation to be mingling with the surrounding
conveyed to members of the Sedulur community, local government, tying
Sikep community.” Said Riyandi. This kinship both verbal and non-verbal and
statement was also in line with and always being open, not discriminating
confirmed by the first informant, against believers or religion, race, class
Santoso, “Likewise in organizational and not introvert.
and other contexts, the message planning During the interview, Santoso said,
will be carried out through deliberation.” “We take a communication approach
The message planning was with the surrounding community or with
implemented by Sedulur Sikep Samin’s our brothers and sisters without
believers by means of deliberation in discriminating against background,
addition to compiling messages to be ethnicity, race, belief or religion. We
conveyed to the public, it also aims to really respect that. In accordance with
inherit ancestral teachings, build the teachings of our ancestors (Samin’s
consensus and maintain group unity or Teachings). We always use meaningful
and open conversation (discussion), just

Community
like society in general. We look polite

and proper, except in our activities, we Media Selection
wear clothes like this (black and black) The media plays an active role in
Javanese clothes, using simple language. helping the process of delivering
Although most of us speak Javanese messages so that they can be accepted by
ourselves, we will adjust it if we have the surrounding community. The
guests or our brothers and sisters who Believers of Sedulur Sikep Samin used
visit here. We did all that to get an outdoor media as a physical form of
understanding.” existence, the presence of a legal entity
Moreover, Kustono as the fourth sign (nameplate) in front of the
informant explained, “I have served as a secretariat office as well as banners,
village official approximately for thirty- photos, and posters displayed on the
five years, so I know how the Sikep front and side of the office. For the other
brothers in Larikrejo Village are. No media, such as print and electronic
problem. Even my brother, Mr. Budi media, Sedulur Sikep Samin’s believers
Santoso, has been a leader in (RT/Rukun in Larikrejo Village do not have it yet.
Tetangga) 3 times, for 2 terms and has However, every time there was an
served as (RW/Rukun Warga) 2 times. In activity from the believers of Sedulur
fact, he was also the Chairman of the Sikep Samin, several media covered it.
Mosque Construction Committee in “We don't have one ourselves, but
Larikrejo Village. He is always involved whenever there is an event or something,
in village activities. So, his we are covered by several media. We,
communication approach is very ourselves, admit that for media
understanding and good. No doubt.” publications, no one has been able to
apply it. No one understands yet.” Said
Figure 2. Sedulur Sikep Samin’s Riyandi.
Believers with the government of The same thing was also emphasized
Kudus Regency by the first informant, Santoso. He said,
“We don't have our own media. That is
the lack of our community. To be honest,
we, Sedulur Sikep, are lacking. In terms
of human resources (HR) we are indeed
weak. The highest level of education
here is at the senior high school (SHS)
level. No one has gone to college yet.”
The third informant, Sukarjo, added that
apart from the secretariat office, there are
plans to build a place of worship or
Source: A collection of documentation Paseban Samin. “For places of worship,
activity of Sedulur Sikep Samin’s it is in the plan. Hopefully it will come
Believers in Kudus true.”

Community
The existence of signposts Figure 3. Secretariat office of

(nameplates), banners, photos, posters, Sedulur Sikep/Wong Samin,
secretariat offices, and places of spiritual Larikrejo Village, Undaan District,
worship (Paseban) later, was a form of Kudus Regency.
media selection from Sedulur Sikep
Samin’s believers for their existence as
well as aiming for the public to know
information about them or Wong Sikep
Samin (Samin’s Believers) and
dismissed the opaque stigma. So that the
adherents of Sedulur Sikep Samin's
believers would achieve a positive image
in the eyes of the public.
Source: Pakem Kesbangpol Kudus

Table 2. Data Analysis
Elements of
Communication Description
Strategy
Message Planning The message planning carried out by Sedulur Sikep Samin’s
Believers is as follows:
- Hold a meeting at the secretariat to discuss the message before
it is conveyed to the public, as well as to members of Sedulur
Sikep (Community).
- The deliberation will be led by a "botoh" or community
leader/attitude figure.
- Deliberation aims to build consensus, wholeness, unity, and
inherit the teachings of the ancestors by Sedulur Sikep Samin’s
believers.
Communication Sedulur Sikep Samin always build meaningful conversations,

Approach mingle with the local community and government, look polite, open
up discussion spaces, and uphold human ethics, tie kinship in
accordance with ancestral teachings (Samin Teachings). Do not
discriminate against background, race and class.
Media Selection Sedulur Sikep Samin devotees use outdoor media such as signposts,
banners, photos, and posters that are displayed in the secretariat
office. The existence of a sign (nameplate) that is a legal entity is
concrete evidence of the existence of them. In addition to the
secretariat office, a spiritual place of worship (Paseban Samin) is
also planned.
Source: Results of interviews with informants (Believers of Sedulur Sikep Samin

Larikrejo Village, Undaan District, Kudus Regency, Central Jawa).

Community
ISSN: 1979-2522 (print), ISSN:2549-0168 (online)
The Communication Strategy used by In facing the absolute dominant

Sedulur Sikep Samin’s Believers in structure, Sedulur Sikep Samin’s
Building a Positive Image in believers as a co-cultural group opened a
Community based on Co-Cultural dialogue as a way to build relationships
Theory between them, the surrounding
community, and local government as
The researcher saw that Sedulur representatives of the dominant
Sikep Samin’s believers in Larikrejo (majority) community. The existence of
Village, Undaan District, Kudus a space for dialogue or discussion was
Regency, Central Jawa can also express very useful in introducing and imagining
themselves as people in general, not only the believers. It was also to build deeper
known through visible things or relationships between them. The
considered strange, unmingled, implementation of the accommodation
uncooperative, and opaque during their strategy carried out by believers in
lifetime. They also lived and built-in Sedulur Sikep Samin in Larikrejo
harmony with the surrounding Village was a form of communication
community or society. Besides that, one approach and built a positive image in
of the informants of Sedulur Sikep the community.
Samin’s believers had contributed to the The interaction carried out by Sedulur
village apparatus, as the Head of the Sikep Samin’s believers with the local
Community Association (HCA/RW) for community was divided into two phases.
4 years. The first phase was a phase that used a
As a co-cultural group, they were non-assertive approach. This approach
trying to maintain cultural pluralism and could be seen when Sedulur Sikep
brotherly harmony, not discriminating Samin’s believers invited the community
between groups and individuals, like the and local government to participate in
principles of Sedulur Sikep Samin’s their activities.
teachings from the past until now.
Figure 5. Pasuwitan Samin’s event
Figure 4. Sedulur Sikep Samin’s was also attended by the Regent,
believers attended the Christmas Hartopo.
celebration
Source: Suarabaru.id/dok
Source: Tribunjateng/dwilaylaturrosyidah

Community
The research findings, according to improvement. It was not only using

the researcher, described a non-assertive expressive communication but also
approach. It was an approach that did not emphasizing the interests of oneself and
confront directly. One point that also others.
showed in this approach was how co-
cultural groups introduce and maintain CONCLUSION
the existence of teachings or cultures Based on the results of the research on
inherited from their ancestors "Communication Strategy on Sedulur
(Gudykunst, 2005). Sikep Samin’s Believers in Building a
In the second phase, Sedulur Sikep Positive Image in Society", a conclusion
Samin’s believers used assertiveness. could be drawn that Sedulur Sikep
This finding was reinforced by the Samin’s Believers, especially in
interaction between them as a co-cultural Larikrejo Village, Undaan District,
group and the local community, there Kudus Regency, Central Java, had the
was no limiting and discriminating of peculiarities of their ancestral teachings,
each party. Sedulur Sikep Samin’s namely “Samin Teachings”. These were
believers always mingle with the local inherited from generation to generation.
community and are involved in activities The teachings were full of meaning in
held by the village such as village life for those who believed in them.
community service, construction of Samin theory focused on how to behave
mosques, and cross-religious (interfaith) (humanism) to their believers and how
prayer together (Tali Akrap). they should be fully human.
Living a life with principles,
Figure 6. The Breakfasting principles of honesty, justice, hard work,
Ceremony and Cross-Religious Prayer and treating fellow human beings well
(Tali Akrap) without any sentiments of background,
race, ethnicity, class, social strata, etc.
The Sedulur Sikep Samin’s believers are
closely related to humans and nature.
The results of this research, based on Co-
Cultural theory from Mark Orbe, showed
that Sedulur Sikep Samin's believers
used accommodation strategies to build
a positive image in society. This strategy
covers two aspects of assertive and non-
assertive accommodation.
In the community, Sedulur Sikep
Source: kabarseputarmuria.com Samin’s believers had implemented
several elements as communication
This two-way communication strategies to build a positive image. For
process reinforced the tendency of an instance, in terms of message planning.
assertive approach in Mark Orbe’s They conducted deliberation before they
thinking. It was an approach that conveyed the messages to the public or
included self-enhancing or self- other Sedulur Sikep Samin’s believers.

Community
The deliberation led by a “botoh” or a

chairman (Sepuh Samin) in the Samin
Community. The communication ACKNOWLEDGMENTS
approach was carried out by mingling,
keeping in touch with the surrounding The author would like to thank all
community and local government, tying parties involved and helping the
the ties of brotherhood both verbal and realization of this journal article. All
non-verbal. Meanwhile, the media used references in this journal, previous
by Sedulur Sikep Samin’s believers were authors or researchers who gave their
outdoor media such as signposts, attention to research Sedulur Sikep
banners, photos, and posters displayed at Samin’s believers. The author and
the secretariat office of Samin’s researcher would like to express their
believers. They did not have any print deepest gratitude to the big family of the
and electronic media yet. However, on Secretariat Sedulur Sikep Samin’s
every activity of Sedulur Sikep Samin’s believers in Larikrejo Village, Undaan
believers, several media covered it. In District, Kudus Regency, Central Java.
addition, the secretariat office of
Samin’s believers had been planning a
spiritual place of worship (Paseban
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Communication Strategy of Sedulur Sikep Samin’s Believers in

Robih Muzhaffar Nasri

ARTICLE INFO ABSTRACT

Vol.16/No.1 / APRIL 2023 - Profetik Jurnal Komunikasi 92

INTRODUCTION country against the Dutch Colonial. The

Vol.16/No.1 / APRIL 2023 - Profetik Jurnal Komunikasi 93

Because Sedulur Sikep Samin’s naivety tended to or seemed stupid,

Vol.16/No.1 / APRIL 2023 - Profetik Jurnal Komunikasi 94

Vol.16/No.1 / APRIL 2023 - Profetik Jurnal Komunikasi 95

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1994) is an impression that arises because groups. First is a non-assertive approach,

Vol.16/No.1 / APRIL 2023 - Profetik Jurnal Komunikasi 97

Table 1. Secretariat Manager of Sedulur Sikep Samin’s Believers Kudus

Vol.16/No.1 / APRIL 2023 - Profetik Jurnal Komunikasi 98

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like society in general. We look polite

Vol.16/No.1 / APRIL 2023 - Profetik Jurnal Komunikasi 100

The existence of signposts Figure 3. Secretariat office of

Source: Pakem Kesbangpol Kudus

Communication Sedulur Sikep Samin always build meaningful conversations,

Source: Results of interviews with informants (Believers of Sedulur Sikep Samin

Vol.16/No.1 / APRIL 2023 - Profetik Jurnal Komunikasi 101

The Communication Strategy used by In facing the absolute dominant

Vol.16/No.1 / APRIL 2023 - Profetik Jurnal Komunikasi 102

The research findings, according to improvement. It was not only using

Vol.16/No.1 / APRIL 2023 - Profetik Jurnal Komunikasi 103

The deliberation led by a “botoh” or a

Robih Muzhaffar Nasri: Cangara, H. (2014). Perencanaan Pesan

Vol.16/No.1 / APRIL 2023 - Profetik Jurnal Komunikasi 104

Engeström, Y., & Middleton, D. (1998). Kasali, R. (1994). Manajemen Public

Vol.16/No.1 / APRIL 2023 - Profetik Jurnal Komunikasi 105

Vol.16/No.1 / APRIL 2023 - Profetik Jurnal Komunikasi 106

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