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Subjectivity and agency, with no doubt, have
become the main starting point for
phenomenologists to understand social discourse.
Language, in their hands, is not only acceptable as it
is, but is regarded as an intermediary for the
disclosure of certain intents and meanings. To them,
discourse is an attempt to reveal the hidden
intentions of the subject which expresses a
statement. So, it makes sense to say that "to
understand the creator better than he understands
himself is by (showing) the implicit expression
forces in the discourse beyond the horizon of his
existence."
From that view it is known why interpretation as
a method of disclosure of meaning contained in
human discourses, behavior, and actions become so
important in order to know the subjectivity and inter
subjectivity earlier. According to Alferd Schutz, to
be able to understand human actions well, we must
also understand the basic motive by putting
ourselves in the speaker's position. The
pronunciation is unacceptable in spite of the fact that
it has fulfilled syntactic and semantic rules. But it
still needs interpretations following the structure of
the speaker's meaning. It is only in this way that the
symbolic relationship between the listener and the
speaker can occupy a central position in order to
reveal the hidden meaning of a discourse. From
here, it is drawn to such annexes as
ethnomethodology and symbolic interactions in
social sciences, especially sociology and
anthropology.
Geertz understands language as one of the
cultural symbols that serves to provide orientation,
communication and self-control to humans. Thus,
for Geertz, language is not only understood in mere
cognitive functioning, but more importantly in the
capacity of producers and producers of social reality.
To the extent that language is a symbolic production
process, it is inseparable from the speaker's "intent".
Social investigations with language and discourse
should be done to bridge the gap between the text
and its readers, so that at the end they can fully
understand the intent of its "creator".
In addition to Geertz, Herbermas (1981) gives his
theoretical addition to what has come to be called
the theory of communicative action or theory of
communicative competence that is the basis of his
studies on Modern social problems, which is heavily
influenced by his analysis of language and
discourse. Herbermas emphasizes that the
importance of inter subjectivity aspects in discourse
processes. He primarily views language as a medium
for connecting the subject with three areas,
specifically the external region, the social realm, and
the inner world. The first area refers to situations
outside the community in which the subject is
located. The second area refers to the totality of
interpersonal relationships that have normative rules
in society. While the third area, refers to the totality
of subjective intentions and experiences of the
speaker.
For Hebarmas, discourse and communication
transactions (communicative transactions) are
attempts to find common ground and mutual
understanding between participants. The process of
communication, he argued only, would succeed if it
fulfilled the universal pragmatic requirements,
specifically cognitive understanding, validity of
statement, honesty of speaker and listener, and
conformity with the normative bases of the speakers.
As a normative basis in the process of
communication, these universal pragmatic elements
are of course deeply influenced by external
dimensions such as economic systems, social
formations, and the degree of evolution of society in
which the subject lies. The practical implication is
that only in the context of a rational and "matured"
society, a truly meaningful communication can take
place.
In the level of discourse, which is greater than
the sentence, we can place the sentence at a level
approximately equal to "movement". At the level of
discourse which is especially done in the classroom,
the highest level is "lesson", then the next level is
"transaction", next is "exchange", then it is
"movement", and finally the lowest is "action".
Indonesia as a predominantly Muslim country, of
course, whose citizens are carrying out their
religious obligations, one of the obligations that
must be executed is the Friday prayer. Friday prayer
which is held once a week must be preceded by
"Two Khutbah" delivered by a sermon. Submission
of the sermon to the attendees is the delivery of
discourse in which there are “penyapa” (greeter) and
“pesapa” (people who are greeted).
The discourse given by khotib becomes very
important because the attendees must listen to it well
so that the messages conveyed by the khotib can be
a lesson to be able to increase their devotion to Allah
SWT. Khotib delivers his discourse in oral form.
Oral discourse that emphasizes "content" can be
speech, lecture, preaching, preaching, lecture, or
reclamation. Besides "content", "language" as a tool
to convey messages is not separated into attention.
This is the focus of the author's study to uncover the
discourse model of Friday's Sermon and the extent
The Understanding of Friday Prayer Attendees (Mustamik) Towards Friday Sermon Discourse
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