scholarly journals Efektivitas Etika Digital Netizen Indonesia Terhadap Ujaran Kebencian di Instagram

2022 ◽  
Author(s):  
Azizah Pauleta Arthamevia ◽  
Rachel Arifa ◽  
Moses Glorino Rumambo Pandin

This research is motivated by mass communication and retrieval of information on Instagram, creating hate speech on digital platforms. With the availability of social media as a means of disseminating the required information, the pattern of society has shifted, either implicitly or unseen, so that culture, ethics, and norms become biased and cause conflict. This study aims to identify hate speech on Instagram and test the effectiveness of digital ethics within the axiological analysis. The object of this research is hate speech used to comment with inappropriate words. This research method uses a literature review method. This research collects data from various journals and finds proof of hate speech on Instagram. The freedom of expression results in this literature study state that many social media users do not apply excellent and polite social media ethics. Besides that, axiological studies supported these results that do not help ethical skills related to moral and aesthetic values. In addition, many Indonesian netizens still spread hatred intentionally or unintentionally on social media. Therefore, there is a need for education and proactive action for Indonesian netizens to use social media.

2021 ◽  
Vol 1 (1) ◽  
pp. 56-68
Author(s):  
Simon Simon ◽  
Tan Lie Lie ◽  
Heppy Wenny Komaling

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.


2021 ◽  
Vol 9 (2) ◽  
pp. 325-332
Author(s):  
Ayesha Siddiqua

Purpose of the study: The purpose of the study is to examine the use of cyber hate by the Pakistan’s mainstream political parties. The issue of poll rigging in Pakistan’s General Elections 2013 is examined through discourse analysis of the related tweets. The study also aims at comprehending the extent to which cyber ethics were violated during the digital electoral campaigns. Methodology: Discourse Analysis of the tweets generated from the official Twitter handles of PTI and PMLN leaders was conducted to examine the use of cyber hate by the Pakistan’s mainstream political parties. Violation of cyber ethics was explored through the qualitative interviews of 8 purposively selected social media managers of PMLN, PPP, and PTI. Main Findings: The findings indicated that party leadership/politicians used the elements of cyber hate which included abusive language, provocation, and character assassination against their opponents during the digital electoral campaign in general and regarding the poll rigging issue of Pakistan’s General Elections 2013 in specific. Resultantly the tweets using strong adjectives and metaphors on the political opponents were more frequently re-tweeted and attracted more favorites. Applications of this study: The study can be helpful in various cross-disciplinary areas that focus on the examination of the usage and impact of social media and cyberspace as a medium for hate speech dissemination. The study can significantly contribute to areas related to cyber ethics, digital electoral campaigning, freedom of expression, and political opinion building. Novelty/Originality of this study: The study’s originality lies in its attempt to unfold the foundations of digital electoral campaigning in Pakistan and how cyberhate was used as a pivotal tool for advancing the political narratives in a fragile democratic society.


Author(s):  
Bernadette Rainey ◽  
Elizabeth Wicks ◽  
Andclare Ovey

This chapter examines the protection of the freedom of expression in the European Convention on Human Rights, discusses the provisions of Article 10, and explains that the majority of cases concerning Article 10 are brought by persons who have received some penalty for defaming or insulting other people. It analyses what constitutes an interference with free expression and considers the limitations on freedom of expression. The chapter also examines the judgments made by the Strasbourg Court on several related cases, including those that involved incitement to violence and hate speech, obscenity, and blasphemy. It also covers the development of case-law concerning social media and the internet.


2020 ◽  
Vol 10 (2) ◽  
pp. 247-270
Author(s):  
Kastolani Kastolani

Various prior studies on Islamophobia had largely utilized Western perspectives.This occurred on account of Islam and Muslims being a minority group that is considered as a threat to the majority. This article discusses the delivery of Islamophobic hate speech via social media in the context of Indonesia, where the majority of the population are Muslims. This study found that the delivery of hate speech concerning via social media in the Indonesian context can be understood in three different manners, namely: First, Islamophobia is a reaction to religious sermons delivered by Muslim pundits discrediting other religions, particularly the Christian faith. Second, Islamophobia is a form of freedom of expression for netizens in Indonesia’s current democratic climate. Third, Islamophobia is a form of identity politics for netizens on social media due to the impact of religious based political polarization. Subsequently, this study contributes a new understanding of Islamophobia within the context of Muslims as the majority and of netizens’ activities on social media in Indonesia. The research data were obtained by observing Facebook, Instagram, YouTube, and Twitter timelines containing Islamophobic hate speech that had gone viral on social media. Berbagai penelitian sebelumnya tentang Islamophobia sebagian besar telah memanfaatkan perspektif Barat. Artikel ini mendiskusikan penyampaian ujaran kebencian Islamophobia melalui media sosial dalam konteks Indonesia sebagai negara yang mayoritas penduduknya penganut agama Islam (muslim). Penelitian ini menemukan bahwa penyampaian ujaran kebencian tentang Islamophobia melalui media sosial dalam konteks Indonesia dapat dibaca sebagai tiga hal, yaitu: Pertama, Islamophobia merupakan reaksi terhadap ceramah keagamaan dari kalangan agamawan muslim yang mendiskreditkan agama lain, terutama keyakinan agama Kristen. Kedua, Islamophobia merupakan bentuk kebebasan berekspresi bagi netizen dalam iklim demokrasi di Indonesia saat ini. Ketiga, Islamophobia merupakan bentuk politik identitas netizen di media sosial karena dampak polarisasi politik berbasis keagamaan. Sehingga, penelitian ini berkontribusi terhadap pemahaman baru tentang Islamophobia dalam konteks muslim sebagai mayoritas dan aktivitas netizen di media sosial di Indonesia. Data penelitian diperoleh dari pengamatan terhadap media social seperti facebook, Instagram, YouTube dan Twitter yang memuat ujaran kebencian tentang Islamophobia yang viral di media social.


Author(s):  
Jeffrey W. Howard

Social media are now central sites of democratic discourse among citizens. But are some contributions to social media too extreme to be permitted? This entry considers the permissibility of suppressing extreme speech on social media, such as terrorist propaganda and racist hate speech. It begins by considering the argument that such restrictions on speech would wrong democratic citizens, violating their freedom of expression. It proceeds to investigate the moral responsibilities of social media companies to suppress extreme speech, and whether these ought to be enforced through the law. Finally, it explores an alternative mechanism for combatting extreme speech on social media—counter-speech—and evaluates its prospects.


2021 ◽  
pp. 311-322
Author(s):  
Marcin Wielec ◽  
Bartłomiej Oręziak ◽  
Aleš Rozehnal ◽  
Davor Derenčinović ◽  
Dušan V. Popović ◽  
...  

2018 ◽  
Vol 28 (7) ◽  
pp. 2335-2338
Author(s):  
Agim Poshka

It is believed that language policies aim to organize, encourage but sometimes even discourage language rights. Although slowly states in the Balkans started to believe that language rights could be used as a tool for creation of social cohesion, there is one aspect of language practice that is ignored but seems to cause quite negative impact, and that is hate speech. This paper investigated modes in which this dangerous tool is harming inter-ethnic and inter-cultural stability in the region. It is a long term interest to the judicial system of every country to limit the negative impact that hate speech has to certain fragile societies. The study also reflects on particular laws that aim to expand the span of freedom of speech and minimize the presence of hate speech in public life. This derogatory behavior can ultimately produce hatred and in some cases even human sacrifices. A definition that is often available in literature regarding hate speech is that “hate speech is an abusive or threatening speech or writing that expresses prejudice against a particular group, especially on the basis of race, religion, or sexual orientation”. In other words the basic concept of using language for solely communicational purpose has switched to use language to insult, intimidate, or threaten a group or an individual and is primarily based on a particular characteristic or disability. In its violent history, Europe has witnessed a considerable number of cases of human rights violations, and recent ones often get the “prefix” of hate speech. Certain domains of public speaking undoubtedly require legal measures and few societies have already designed their legal framework in order to address the issue The conditions have become even more dramatic with the introduction of social media. There are thousands of pages and blogs in which hate speech is expressed publicly. In an article published by the legaldictionary.net it states that with the advent of social media, the issue of offensive and threatening speech has become a global problem”. There are many cases in which hate speech is used as an argument of free speech. The process becomes even more challenging when the officials are expected to draw a line between where free speech ends and hate speech begins. Certain domains of public speaking undoubtedly require legal measures and as a result few societies have designed legal framework in order to address the issue and this study provides different methods and approaches are considered in the process. The study also cites a number of international cases which aim to create a greater picture of these deleterious phenomena and although there are many elements of the ethical and moral dilemma in regards to the freedom of expression it is important that we are aware of the responsibility and the impact we have when using hate speech in any public appearances.


2018 ◽  
Vol 4 (02) ◽  
pp. 133
Author(s):  
Fabianus Fensi

<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>


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