MEMBONGKAR MAKNA DAKWAH SOSIAL NONVERBAL SEBAGAI VISUALISASI PERLAWANAN KEMANUSIAAN DALAM AKSI KAMISAN YOGYAKARTA: STUDI ANALISIS SEMIOTIKANIM.: 24202011002Mela Arza NopianiauthorUnresolved gross human rights violations in Indonesia have spawned various civil society movements such as the Aksi Kamisan (Thursday Action) as a means of demanding justice. Rather than relying on verbal communication, this movement employs non-verbal symbols including silence, black clothing, black umbrellas, and placards to convey its message to the public. These symbols serve not only as the movement's identity but also embody values of social dakwah (advocacy/mission), manifested through moral appeals, critiques of injustice, and the defense of humanitarian values. This study aims to analyze the forms of non-verbal symbols used in the Yogyakarta Aksi Kamisan and to uncover the meaning of this non-verbal social advocacy as a visualization of humanitarian resistance. A qualitative approach was employed, utilizing an interpretive paradigm and Charles Sanders Peirce’s semiotic analysis method. Data were gathered through participant observation, in-depth interviews with initiators, active participants, and members of the public, as well as documentation of the Yogyakarta Aksi Kamisan events. The semiotic analysis was conducted using Peirce’s triadic relationship comprising the representamen, object, and interpretant. Furthermore, the analysis was deepened through the application of George Herbert Mead’s Symbolic Interactionism, Max Weber’s Social Action Theory, and Jürgen Habermas’s Public Sphere Theory. Research findings indicate that nonverbal symbols in the Aksi Kamisan (Thursday Action) construct a meaning of social dakwah (advocacy based on religious values) through a process of collective interpretation. Based on a Peircean semiotic analysis, silence is interpreted as moral criticism and peaceful resistance against state impunity; black attire represents collective grief, solidarity, and the struggle for justice; black umbrellas symbolize protection, moral steadfastness, and consistency in the struggle; while posters serve as a medium for raising public awareness, conveying messages of humanity and demands for the resolution of human rights violation cases. These four symbols function as nonverbal communication media that convey dakwah values through tangible actions in the public sphere. An analysis using George Herbert Mead’s theory of Symbolic Interactionism reveals that the meaning of symbols is constructed through social interaction between action participants and the public. These symbols are understood through the process of the "mind," shape a collective identity (the "self"), and gain social legitimacy within society. Max Weber’s perspective on Social Action demonstrates that participation in the Aksi Kamisan (Thursday Action) is dominated by value-rational action (wertrational), affective action stemming from empathy for victims, and traditional action manifested through the consistent holding of the event every Thursday to preserve collective memory. Meanwhile, Jürgen Habermas’s theory of the Public Sphere shows that Aksi Kamisan successfully utilizes public space specifically the Tugu Yogyakarta area as an arena for civic communication to shape public opinion, peacefully convey social criticism, and present a form of social dakwah (advocacy/mission) that fosters collective awareness regarding the importance of justice, respect for human rights, and humanitarian values. This study concludes that Aksi Kamisan Yogyakarta constitutes a practice of nonverbal social dakwah that employs visual symbols as a medium of communication to uphold the principle of "enjoining good and forbidding evil" (amar ma'ruf nahi munkar) through a peaceful humanitarian struggle. In this context, dakwah is not realized through sermons or religious rhetoric, but rather through symbolic actions that invite the public to cultivate moral awareness, strive for justice, and reject impunity for human rights violations.297.6 Dakwah dan Penyiaran Islam2026-06-11UIN SUNAN KALIJAGA YOGYAKARTA;FAKULTAS DAKWAH DAN KOMUNIKASIThesis