MEDIATISASI DAN KOMODIFIKASI MASKULINITAS DALAM DAKWAH KELUARGA USTADZ BENDRI JAISYURAHMAN DI MEDIA DIGITAL

Hilma Pami Putri, NIM.: 24200011029 (2026) MEDIATISASI DAN KOMODIFIKASI MASKULINITAS DALAM DAKWAH KELUARGA USTADZ BENDRI JAISYURAHMAN DI MEDIA DIGITAL. Masters thesis, UIN SUNAN KALIJAGA YOGYAKARTA.

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Abstract

The development of digital media has transformed the practice of da’wa as well as how religious values are produced, circulated, and interpreted in contemporary Muslim societies. This transformation has extended da’wa into the domains of family life and parenting, including the reconfiguration of Muslim fatherhood. Amid growing attention to the issue of fatherlessness, fathers are no longer expected merely to serve as breadwinners and family leaders, but also to be emotionally present, communicative, reflective, religiously grounded, and actively involved in caregiving. This study aims to analyze the representation of caring masculinity in the fatherhood discourse of Ustadz Bendri Jaisyurrahman (UBJ), explain how media and platform logics formulate, distribute, and normalize this model of fatherhood, and examine the commodification of caring masculinity, indications of message internalization, and its implications for gendered power relations within Muslim families. This study employed a qualitative approach using Norman Fairclough’s three-dimensional model of Critical Discourse Analysis, supported by multimodal analysis and non-participant digital observation. The data comprised YouTube videos, Instagram posts, YouTube Shorts, titles, captions, visual elements, user comments, account bios, promotional materials, and product and program pages connected to UBJ’s digital da’wa ecosystem. The data were collected through digital documentation, screenshots, transcription, and the recording of verbal and nonverbal elements. They were purposively selected according to their relevance to fatherhood, diversity of format, and correspondence with the research questions. The analysis addressed the dimensions of text, discursive practice, and social practice by examining representations of fatherhood, the production and distribution of discourse, audience responses, commodification, and gendered power relations. The findings demonstrate that UBJ’s discourse represents the ideal Muslim man not only as a breadwinner and family leader, but also as a father who is emotionally present, communicative, reflective, religiously grounded, and actively involved in caregiving. This model incorporates elements of caring masculinity while continuing to position the father as the center of moral authority within the family. Through mediatization, fatherhood messages are formulated through conversational formats, audiovisual aesthetics, narratives of vulnerability, and religious legitimation. These messages are subsequently distributed through cross-creator collaborations, circulation across channels, and the transformation of long-form podcasts into short video clips. Such transformations broaden the opportunities for audiences to encounter UBJ’s messages, although they produce uneven levels of visibility that cannot, by themselves, be treated as evidence of audience acceptance or algorithmic intervention. The commodification of caring masculinity occurs when knowledge and values concerning ideal fatherhood are packaged as knowledge commodities in books and e-books, paid educational and counseling services, and reflective experiences offered through family- and men-oriented programs. User responses indicate internalization when these messages are used to evaluate the self, develop aspirations for fatherhood, assess partners, and negotiate family issues. Digital comments, however, do not demonstrate sustained behavioral change. This study concludes that UBJ’s digital da’wa expands Islamic masculinity by incorporating values of care while simultaneously transforming it into a religious, affective, mediated, and economically valuable identity. This expansion has not been fully accompanied by an equal redistribution of power and caregiving labor. Consequently, patriarchal authority may be reconfigured into more affective and persuasive forms rather than eliminated.

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