Abstract
This research is based on problems that occur related to rhetoric in dhamma lecture activities. Some of the problems that occur in Dhamma lectures include the lack of interest of some Buddhists in listening to Dhamma lectures. This can be seen from several things, including feeling sleepy and bored, chatting while listening to Dhamma lectures at the monastery. Apart from that, another problem that arises is that dhammaduta do not yet know the rhetoric in dhamma lecture activities.
This research aims to describe the rhetoric used by dhammaduta in dhamma lecture activities. This type of research is qualitative with a case study approach. The research objects in this study are divided into several sub-focuses, including the credibility of the speaker, the ability to touch feelings, the presentation of logical facts, and the obstacles faced by dhammaduta in lecture activities. The research period starts from March to December 2023. Data collection techniques are carried out by interviews and observations. Test the validity of the data using triangulation techniques. Data analysis uses the Miles and Huberman model.
The research results show that dhammaduta take various steps in practicing rhetoric. The forms of these efforts are divided into three types, namely creating credibility (ethos), the ability to touch feelings (pathos), and logical presentation of facts (logos). Efforts to create credibility include developing a caring attitude towards the people, keeping the family well-behaved, trying to maintain daily behavior, developing an attitude of tolerance. To touch the feelings (pathos) of listeners, this is done by selecting themes that are appropriate to everyday life, using local regional languages, relating lecture material to Javanese philosophy, varying tones in dhamma lectures, holding discussions with listeners. Providing logical facts (logos) in lectures is done by presenting stories when giving dhamma lectures and using examples of everyday events experienced by the community. The obstacles faced by dhammaduta include the lack of enthusiasm among Buddhists to participate in devotional services at monasteries, the habit of people handing over all monastery matters to one party, the existence of dhammaduta who have children who are “free” from the dhamma, as well as the busyness of the organization for dhammaduta who are involved in the organization.