scholarly journals ARKEOLOGI, PUBLIK, DAN MEDIA SOSIAL DI MALUKU

KALPATARU ◽  
2018 ◽  
Vol 27 (1) ◽  
pp. 31
Author(s):  
Marlon Ririmasse
Keyword(s):  
Social Media ◽  
Cultural History ◽  
Human Life ◽  
Literature Study ◽  
The Public ◽  
Archaeological Knowledge ◽  
Almost All ◽  
Further Development

Abstract. Social media has become a tool that links almost all aspects of human life, from the technology of information to the cultural segment where archaeology is part of it. For more than two decades, social media not only has become an informal place to encounter and exchange of ideas but also holds important role to share about archeological knowledge to the public in Maluku. This paper attempts to observe the correlation between archaeology and social media to support the effort of expanding the archaological knowledge and cultural history in Maluku. The method used in this research is literature study. The results of the study indicates that social media has become one of the main agents in the publication of archaeological knowledge in Maluku and is very prospective for further development. Keywords: Archaeology, public, social media, Maluku  Abstrak. Media sosial telah menjadi wahana yang bertautan dengan hampir seluruh aspek kehidupan manusia saat ini mulai dari ranah teknologi informasi hingga segmen kebudayaan, termasuk di dalamnya disiplin arkeologi. Sudah lebih dari dua dekade media sosial tidak saja menjadi ruang informal perjumpaan dan pertukaran gagasan, tetapi telah menjelma menjadi motor efektif yang turut menggerakkan dinamika akademis disiplin arkeologi, termasuk menjadi agen bagi interaksi arkeologi dan masyarakat. Media sosial berperan sebagai salah satu ruang paling efektif dalam meluaskan pengetahuan arkeologi bagi publik juga masuk di Maluku. Makalah ini mencoba mengamati hubungan disiplin arkeologi dan media sosial bagi perluasan pengetahuan arkeologi dan sejarah budaya untuk masyarakat di Maluku. Metode yang digunakan adalah kajian pustaka. Hasil studi menemukan bahwa media sosial telah menjadi salah satu agen utama dalam publikasi pengetahuan arkeologi di Maluku dan prospektif untuk terus dikembangkan ke depan.Kata kunci: Arkeologi, publik, media sosial, Maluku

scholarly journals Marriage Services AT THE Office OF Religious IN THE Pandemic Era Of COVID-19

2020 ◽  
Vol 10 (2) ◽  
pp. 307
Author(s):  
Heesam Dorni ◽  
Endang Larasati ◽  
Teuku Afrizal ◽  
Retno Sunu Astuti
Keyword(s):  
Public Services ◽  
Human Life ◽  
High Rate ◽  
Government Policies ◽  
Director General ◽  
Journal Articles ◽  
Literature Study ◽  
The Public ◽  
Work From Home ◽  
Almost All

The Covid-19 pandemic has caused major changes in almost all aspects of human life, including the implementation of public services. Government policies that implement work from home (WFH) for government agencies located in areas with a certain risk of transmission, have caused public service activities to undergo changes. public services during the Covid-19 pandemic while maintaining health protocols has become a separate issue and has led to many innovations in the field of public services. One of the public services affected during the Covid-19 pandemic is marriage services at the Office of Religious Affairs (KUA). Complaints from a number of communitiesaimed at marriage services at the KUA with suspected maladministration. This study aims to analyze marriage services at the KUA during the Covid-19 pandemic. The study was conducted using the literature study method with data sources for journal articles, government agency websites and related documents. Since the beginning of the pandemic period, the implementation of marriage services at the KUA has been regulated by three circular letters from the Director General of Islamic Community Guidance at the Ministry of Religion, taking into account developments in the condition of the community. Online marriage registration is optimized, and is demonstrated by the high rate of registration of marriage registrations during the Covid-19 pandemic.

scholarly journals ‘Ruined’ lives: Mediated white male victimhood

2021 ◽  
Vol 24 (1) ◽  
pp. 60-80
Author(s):  
Sarah Banet-Weiser
Keyword(s):  
Social Media ◽  
Sexual Harassment ◽  
Sexual Violence ◽  
Public Perception ◽  
White Male ◽  
The Public ◽  
Multi Media ◽  
Patriarchal Power ◽  
Almost All ◽  
False Accusations

When the hashtag #metoo began to circulate in digital and social media, it challenged a familiar interpretation of those who are raped or sexually harassed as victims, positioning women as embodied agents. Yet, almost exactly a year after the #metoo movement shot to visible prominence, a different, though eerily similar, story began to circulate on the same multi-media platforms as #metoo: a story about white male victimhood. Powerful men in positions of privilege (almost always white) began to take up the mantle of victimhood as their own, often claiming to be victims of false accusations of sexual harassment and assault by women. Through the analysis of five public statements by highly visible, powerful men who have been accused of sexual violence, I argue that the discourse of victimhood is appropriated not by those who have historically suffered but by those in positions of patriarchal power. Almost all of the statements contain some sentiment about how the accusation (occasionally acknowledging the actual violence) ‘ruined their life’, and all of the statements analyzed here center the author, the accused white man, as the key subject in peril and the authors position themselves as truth-tellers about the incidents. These statements underscore certain shifts in the public perception of sexual violence; the very success of the #metoo movement in shifting the narrative has meant that men have had to defend themselves more explicitly in public. In order to wrestle back a hegemonic gender stability, these men take on the mantle of victimhood themselves.

scholarly journals @Indonesiatanpafeminis.id as a Challenge of Feminist Movement in Virtual Space

2021 ◽  
Vol 6 ◽  
Author(s):  
Eni Maryani ◽  
Preciosa Alnashava Janitra ◽  
Reksa Anggia Ratmita
Keyword(s):  
Social Media ◽  
Public Space ◽  
Religious Identity ◽  
Virtual Space ◽  
Literature Study ◽  
The Public ◽  
The Social ◽  
Nahdlatul Ulama ◽  
Media Platform ◽  
Dynamic Relationships

The fast-growing social media in Indonesia has opened up opportunities for spreading feminist ideas to a wider and more diverse audience. Various social media accounts especially Instagram that focus on gender advocacy and feminism such as @indonesiafeminis, @lawanpatriarki, and @feminismanis have developed in Indonesia. However, the development of the social media platform also presents groups that oppose feminists. One of the accounts of women’s groups that oppose feminists is @indonesiatanpafeminis.id (@indonesiawithoutfeminist.id). The research objectives are namely to analyze the diversity of issues and reveal the discourse contestation that developed in the @indonesiatanpafeminis.id, and dynamic relationships on the online and offline spaces between groups of feminists and anti-feminists or the other interest. This research employed the digital ethnography method that utilized observation, interview, and literature study as data collection techniques. This study found that the online conversations at @indonesiatanpafeminis.id revealed misconceptions on feminism from a group of women with a religious identity. Furthermore, the conversation also tends to strengthen patriarchal values with religious arguments that are gender-biased. However, the @indonesiatanpafeminis.id serves as a public space for open debates and education on feminist issues. The anti-feminist group behind the @indonesiatanpafeminis.id are women who identify themselves in a certain Muslim circle that has political, cultural, and religious agendas. One of the agendas is to influence the public to reject the Sexual Violence Eradication Bill. This study also noted the Muslim supporters of anti-feminism in Indonesia are less popular compared to progressive religious-based Muslim women organizations such as Aisyiyah (Muhammadiyah), Muslimat NU (Nahdlatul Ulama), and Rahima (Center for Education and Information on Islam and Women’s Rights). The study also evokes discussion on how the feminist and anti-feminist discourses can be utilized to criticize and develop the women’s movement or feminism in a multicultural context.

scholarly journals Prinsip-Prinsip Etika Kristiani Bermedia Sosial

2021 ◽  
Vol 1 (1) ◽  
pp. 56-68
Author(s):  
Simon Simon ◽  
Tan Lie Lie ◽  
Heppy Wenny Komaling
Keyword(s):  
Social Media ◽  
Public Space ◽  
Hate Speech ◽  
Christian Ethics ◽  
Media Ethics ◽  
Literature Study ◽  
The Public ◽  
Study Approach ◽  
The People ◽  
At Will

Indonesian netizens are often labeled as social media users at will without heeding politeness when interacting. This assessment is further confirmed by a survey conducted by Microsoft,  that Medsos users are labeled as netizens with the worst politeness level for Southeast Asia scale. The predicate is certainly aimed at allreligius netizens without emphasizing certain beliefs. The low politeness indicates the lack of social media ethics applied by the people of the country. Ironically, Indonesia is known as areligius and civilized country, it seems invisible if you look at the behavior of netizens who are. The method used in this paper is descriptive qualitative method with a literature study approach. The description of this topic religion certainly teaches how politeness and politeness in the public space are displayed especially in social media, because politeness is an indikator we are called ethical or not. The principle of Christian ethics teaches that when using social media what a believer must do is not to do body shaming with other online media users, or not to comment racistically. Because God does not differentiate between fellow humans by loving one and not loving another just because humans are different physically, race or nation. The next principle of Christian ethics in social media is not to argue theologically and not to spit negative things. The goal is to avoid quarrels, let alone hate speech. Netizen Indonesia kerap di cap sebagai pengguna media sosial sesuka hati tanpa mengindahkan kesantunan ketika berinteraksi. Penilaian ini makin dipertegas melalui survei yang dilakukan oleh Microsoft,  bahwa pengguna Medsos dilabeli sebagai netizen dengan tingkat kesopanan paling buruk untuk skala Asia Tenggara. Predikat itu tentu ditujukan kepada semua netizen yang beragama tanpa menitik-beratkan keyakinan tertentu. Rendahnya kesopanan menandakan kurangnya etika bermedia sosial diterapkan oleh masyarakat tanah air. Ironisnya, Indonesia yang di kenal sebagai negara yang religius dan beradab, hal itu seakan tidak terlihat bila melihat perilaku netizen yang bar-bar. Metode yang digunakan dalam tulisan ini adalah metode kualitatif deskriftif dengan pendekatan studi kepustakaan. Uraian dari topik ini agama tentu mengajarkan bagaimana kesopanan dan kesantunan di ruang publik ditampilkan terlebih dalam bermedia sosial, karena kesopanan itu merupakan indikator kita di sebut beretika atau tidak. Prinsip etika Kristiani mengajarkan bahwa ketika bermedia sosial  yang  harus dilakukan orang Kristen  adalah tidak melakukanbody shaming kesesama pengguna media online, maupun tidak berkomentar secara rasis. Karena Allah tidak membeda-bedakan sesama manusia dengan mengasihi yang satu dan tidak mengasihi yang lain hanya karena manusia itu berbeda secara fisik, ras atau bangsa. Prinsip etika Kristiani berikutnya dalam bermedia sosial adalah tidak berdebat secara teologis dan tidak mengumbar hal negatif. Tujuannya  agar tidak terjadi pertengkaran apalagi ujaran kebencian.

scholarly journals Komunikasi Konsep Bekerja di Era Millenial: Analisis Kritis Perubahan Konsep Lapangan Pekerjaan

2020 ◽  
Vol 2 (2) ◽  
pp. 31-43
Author(s):  
Teguh Hidayatul Rachmad
Keyword(s):  
Social Media ◽  
Human Life ◽  
Private Sphere ◽  
Critical Approach ◽  
The Public ◽  
The Media ◽  
The Right ◽  
The Village ◽  
The City ◽  
Life Work

The symbol of change in everything in the human sphere is marked by the disruptive era, which is an era in which activity, interaction and communication between humans changes very rapidly, especially in the field of work and the needs of human life. Work is no longer required to leave the house and must come on time at the office. The research method used is qualitative research with a critical approach. Dismantling the domination of an emancipatory spirit is one of the goals of the critical approach. The choice of social media as a place for creativity is effective because there is no filter of information in the media. everyone has the right and obligation to photos, videos and various kinds of individual works to be published on social media. Many creative content has finally appeared on social media with cultural, ethnic and religious backgrounds from different accounts. Influencers are a job that is in demand by people in the current millennial era. The era of postmodernism has changed the concept of working from the public to the private sphere. Work does not have to go to the office and meet and collaborate with many people. Work in the postmodern era can be done anywhere, for example at home, on the beach, in the mountains, in the village, in the city and does not have to meet many people.

Power in the Midst of Powerlessness

2020 ◽  
pp. 69-81
Author(s):  
Elan Hope
Keyword(s):  
Social Media ◽  
Black Students ◽  
Campus Culture ◽  
Critical Examination ◽  
The Public ◽  
Identity Based ◽  
Race Ethnicity ◽  
Almost All ◽  
Racial Ethnic ◽  
Insight Into

This chapter provides insight into how Black and Latinx students navigated their identity as activists during a period in American history when social media documentation of racially-ethnically motivated violence made it impossible to pretend that America had entered a post-racial state of consciousness. There was little variation in how these students felt about police brutality and the targeting of Latinx deportation; almost all were disturbed, most were outraged. However, there was variation in the public visibility of their response and engagement with activism. Because of these societal realities, Black and Latinx college students have to balance academic pursuits with evolving racial-ethnic identity and growing civic purpose. As such, this chapter focuses on how identity-based counterspaces and activist campus culture facilitate Latinx and Black students' critical examination of race-ethnicity and racism.

scholarly journals LITERASI MEDIA PADA GENERASI MILENIAL DI ERA DIGITAL

2019 ◽  
Vol 6 (2) ◽  
pp. 30-42
Author(s):  
SAPTA SARI
Keyword(s):  
Social Media ◽  
Media Literacy ◽  
Millennial Generation ◽  
Digital Age ◽  
Literature Study ◽  
The Public ◽  
Study Approach ◽  
Digital Devices ◽  
Digital Era ◽  
Productive Worker

Media literacy in the Millennial generation in the digital era is still not well implemented. We still see and read a lot of information that is still not clear the truth on social media. This research was conducted to see how media literacy in the Millennial generation in the digital era, especially in social media. Research uses a qualitative method with a literature study approach, by analyzing theories and analyzing based on phenomena that occur so that a comprehensive understanding of the application of media literacy in Millennials in the digital age is obtained. The results of the study revealed, first the literacy of the pause in the digital age is still not well implemented in society even though they are already adept at using digital devices. This bias can be seen that there is still a lot of information found that the truth is not yet distributed in social media by Millennials. Second, the Millennial generation is the term for the generation born in the 1980 to 2000 range. Those who are said to be the Millennial generation are the generation who are currently aged 19 to 40 years, or school age to productive / worker age. Third, Millennial generation interaction with social media in the digital era is very intense. This generation is very ska surfing on social media to share information, entertainment, highlight their existence, mingle with the community in chat groups. Fourth, the development of media literacy in the Millennial generation in the digital era is still not as expected. Millennials do not have good knowledge about media literacy, so there are still many violations in social media, especially in terms of filtering and disseminating information to the public. Keywords: media literacy, millennial generation, media literacy in the digital era

scholarly journals FENOMENA HOAX: Tantangan terhadap Idealisme Media & Etika Bermedia

2018 ◽  
Vol 4 (02) ◽  
pp. 133
Author(s):  
Fabianus Fensi
Keyword(s):  
Social Media ◽  
State Regulation ◽  
Ideal Condition ◽  
Media Ethics ◽  
Literature Study ◽  
Media Freedom ◽  
The Public ◽  
Study Approach ◽  
Ethical Commitment ◽  
The Social

<p>ABSTRACT<br />The hoax phenomenon is a historical reality. He was born along with the birth of the era of information media freedom. Hoaxes are often damaging to a pluralistic society. History records that hoaxes destabilize harmony of a society. Therefore the hoax must be terminated immediately. This paper uses a textual literature study approach. Hoax phenomenon is placed in the tension between media idealism and media ethics. The scope of the discussion began with a review of some of the country's formal regulations, such as the Law that had been produced. For the author, state regulation of media life is an ideal condition (media idealism) where the state is based on its capacity to regulate what must be broadcast. The result is that ideal conditions do not always have an impact in reality. Many rules are violated in the practice of media, especially social media. So, there should be room to be filled in to overcome this gap, namely an ethical commitment as a normative necessity for social media activists. Law enforcement alone is not enough so it must also be equipped with other social capital, namely: the firmness of citizens' attitudes, are social media users to maintain the integrity of society. The integrity is possible by the determination of the social media community to ensure a truth of the message before it is broadcast to the public; Maintain the privileges inherent in each individual; Strictly separating the realm of private issues from public problems; Reveal a message that avoids lying, slander, and attacking others' personal motives; and full awareness that the cultural diversity of society is sensitive. All of these are referred to as ethical principles that must be considered as guidelines for living together as a nation.<br /><strong>Keywords:</strong> Ethics, Hoaxes, Social Media, Plurality, Regulation.</p><p><br />ABSTRAK<br />Fenomena hoax adalah sebuah kenyataan sejarah. Dia lahir bersamaan dengan kelahiran era kebebasan media informasi. Namun, keberadaannya seringkali merusak tatanan masyarakat yang plural. Sejarah mencatat bahwa hoax menggoyahkan kerukunan, bahkan perpecahan masyarakat. Karena itu hoax harus segera diakhiri. Tulisan ini menggunakan pendekatan kajian literatur tekstual, dimana fenomena hoax ditempatkan dalam ketegangan antara idealisme media dan etika bermedia. Cakupan pembahasan dimulai dari tinjauan terhadap beberapa regulasi formal negara, seperti Undang-undang yang pernah dihasilkan. Bagi penulis, regulasi negara atas kehidupan media adalah kondisi ideal (idealisme media) dimana negara berdasarkan kapasitasnya mengatur apa yang harus disiarkan. Hasilnya bahwa kondisi ideal tidak selalu berdampak dalam kenyataannya. Banyak aturan dilanggar dalam praktik bermedia, terutama media sosial. Maka, seharusnya ada ruang yang harus diisi untuk mengatasi kesenjangan tersebut, yaitu sebuah komitmen etis sebagai keharusan normatif bagi para pegiat media sosial. Penegakan hukum saja tidak cukup maka harus pula dilengkapi modal sosial yang lain, yaitu: keteguhan sikap warga negara, pengguna media sosial untuk menjaga keutuhan masyarakat. Keutuhan itu dimungkinan oleh keteguhan masyarakat media sosial untuk memastikan sebuah kebenaran pesan sebelum disiarkan kepada publik; Menjaga hak istimewa yang melekat pada setiap individu; Memisahkan dengan tegas ranah persoalan privat dari persoalan publik; Mengungkapkan pesan yang menghindari motif-motif bohong, fitnah, dan menyerang pribadi orang lain; dan kesadaran penuh bahwa keragaman budaya masyarakat adalah sensitif. Semua ini disebut sebagai prinsip etis yang harus dianggap sebagai pedoman hidup bersama sebagai bangsa.<br /><strong>Kata Kunci:</strong> Etika, Hoax, Media Sosial, Pluralitas, Regulasi.</p>

scholarly journals TELEVISION: MEDIA FOR ISLAMIC EDUCATION IN MILLENNIUM ERA

2018 ◽  
Vol 6 (1) ◽  
pp. 125-138
Author(s):  
Mu’amalah Mu’amalah
Keyword(s):  
Technological Progress ◽  
Human Life ◽  
Islamic Education ◽  
Television Programs ◽  
The Public ◽  
Islamic Studies ◽  
The People ◽  
The Media ◽  
Technology And Communication ◽  
Almost All

Abstract The advances in technology and communication have affected almost all aspects of human life, including Islamic education. Television has become one of the products of this technological progress, bringing its advantages such as its audio-visual nature. The ability to reach the public has brought benefits in the education sector, especially Islamic education. In other words, the media have been able to provide Islamic education to the people of Indonesia. Television programs presented are able to manifest as textbooks with Islamic content, while the actors and figures presented were forms of teachers on television. Islamic studies on television can be seen in different events, ranging from tele-da'wah programs, music (nasyid, shalawat, and qasidah), operas and films, and other entertainment programs. Keywords: Television, Education Media, Islamic Studies ملخص انتباها إلى التقدم في التكنولوجيا والاتصالات التي أثرت تقريبا على جميع جوانب الحياة البشرية ، بما في ذلك مجال التعليم الإسلامي، قد أصبح التليفزيون أحد منتجات هذا التقدم التكنولوجي ، حيث جلب ميزاته ، مثل طبيعته السمعية والبصرية والقدرة على الوصول إلى عامة الناس ، وفوائده في مجال التعليم خاصة فى التعليم الإسلامي . أو بعبارة أخرى ، تمكن التليفزيون وسيلة من وسائل الإعلام من تقديم التربية الإسلامية لشعب إندونيسيا. وتمكنت البرامج التلفزيونية التي كانت موجودة من إظهارها ككتب مدرسية تحتوي على متغيرات المحتوى الإسلامي فيها ، في حين كانت الجهات الفاعلة والأشكال المقدمة عبارة عن أشكال من المدرسين في التلفزيون. يمكن رؤية الدراسات الإسلامية على شاشات التلفزيون في مناسبات مختلفة ، تتراوح بين برامج الدعوة ، والموسيقى ، والمسلسلات والأفلام والبرامج الترفيهية الأخرى. مفتاح الكلمات: التلفزيون ، وسائل التعليم ، الدراسات الإسلامية Abstrak Memperhatikan kemajuan teknologi dan komunikasi yang telah mempengaruhi hampir seluruh aspek kehidupan manusia, termasuk juga bidang pendidikan agama Islam. Televisi telah hadir menjadi salah satu produk dari kemajuan teknologi tersebut, dengan membawa serta kelebihan-kelebihannya seperti sifatnya yang audio-visual serta mampu menjangkau khalayak umum telah membawa manfaat dalam sektor pendidikan khususnya pendidikan Islam, atau dengan kata lain relevisi telah mampu menjadi media dalam memberikan pendidikan keislaman kepada masyarakat Indonesia. Acara-acara televisi yang hadir mampu menjelma sebagai buku pelajaran dengan varian konten keislaman didalamnya, sedangkan para aktor maupun figur yang dihadirkan merupakan bentuk guru yang ada di televisi. Studi-studi keislaman dalam televisi tersebut bisa kita lihat pada kemasana acara yang berbeda, mulai dari program tele-dakwah (pengajian), musik (nasyid, shalawat, qasidah), sinetron dan film, serta acara-acara lainnya yang bersifat entertainment. Kata Kunci: Televisi, Media Pendidikan, Studi Islam

scholarly journals Inovasi Pelayanan Dinas Kearsipan dan Perpustakaan Kabupaten Cianjur di Masa Pandemi Covid-19

2021 ◽  
Vol 5 (1) ◽  
pp. 89
Author(s):  
Putri Nur Nabihatul Ghofilah
Keyword(s):  
Information Needs ◽  
Human Life ◽  
Sources Of Information ◽  
Literature Study ◽  
Library Service ◽  
Face To Face ◽  
The Public ◽  
Work From Home ◽  
Digital Services ◽  
Global Pandemic

The presence of Covid-19, which is considered a global pandemic at this time has had a huge influence on various aspects of activities in human life, many activities have had to be stopped or postponed including library service activities. The existence of a work from home policy as a step to anticipate the transmission of the corona virus, causing library employees to work from home and carry out various activities online. So that the library cannot provide services to the community directly. Therefore, libraries need to create new innovations in order to provide services according to the information needs of the community in the midst of a pandemic. This study aims to determine the innovations that the Office of Archives and Libraries of Cianjur Regency have in providing services to the public or library users during the Covid-19 pandemic. The method used in this research is descriptive qualitative method. Data collection techniques used are literature study, observation, interviews, and documentation. While the data analysis used is data reduction, data presentation, and drawing conclusions. The results in this study indicate that due to the covid-19 pandemic, the library service system has changed. The various kinds of face-to-face services are limited and switched through digital services. To deal with the situation,The Office of Archives and Libraries of Cianjur Regency seeks to create new innovations in order to continue to provide sources of information to the public with recommend access to digital services in the form of the Ipusnas application and the CANDIL application. It is hoped that all libraries can continue to provide various kinds of innovations by implementing technology-based services. Keywords: Covid-19 Pandemic; Libraries; Innovation; Services

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