scholarly journals LITERASI MEDIA PADA GENERASI MILENIAL DI ERA DIGITAL

2019 ◽  
Vol 6 (2) ◽  
pp. 30-42
Author(s):  
SAPTA SARI

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

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.


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>


2019 ◽  
Vol 4 (1) ◽  
pp. 59
Author(s):  
Ade Nur Rohim

The developments in zakah management is considered increasingly important along towards the digital era. Based on studies in the performance of several LAZs carried out, the realization of zakah collection is currently far from the potential of zakah which should be, so LAZ needs to take progressive steps in the implementation of the digitization system. This article aims to reveal the challenges faced by LAZ in the dissemination and collection of zakah in digital era, complete with the obstacles faced. In addition, it was stated about the form of strategy for utilizing digital fundraising channels, such as: websites, email marketing, search engine marketing, social media marketing, and social networks, in order to conduct more optimal zakah collection. This research is a qualitative research, using a literature study approach. Data collected related to the research were taken from several literary sources including scientific journals, several books, and related articles published in online media. As a result, by transforming into the use of canals on digital fundraising, zakah management and collection programs can be carried out better while also educate the public about the obligation for zakah.


2019 ◽  
Vol 1 (1) ◽  
pp. 9-16
Author(s):  
Fitrah Fasyanabilla Lotan

This peper aims to find out the efforts of the Yogyakarta government to teach internet positive to all citizens.  The methodology of this study uses descriptive qualitative methods with a case study approach, this research uses analysis of literature and media. Media literacy is the answer to problems and concerns about provocative and negative information or messages that are now circulating among the public. Technological progress certainly does not always have a positive effect on society. Socmed agawe guyub become primer program for indonesians specially Yogyakarta can be more active to selected the infornation in social media and share only a good and right information in their social media.


Author(s):  
John Lubbock

As the quality, scope and usefulness of Wikipedia (and its sister projects) increases, the Wikimedia community are increasingly reaching out to academic, library and other information professionals. Through institutional partnerships and training, we show how using Wikimedia projects can bring extra value to the library as a place of digital study and media literacy. Libraries and Wikipedia both aim to bring knowledge to a wider audience, to create spaces where people can safely learn and find the resources they need, and we believe it is possible for us to reach those goals together. This article will describe the complex and wide scope of our work with libraries and explain how our work complements the work of libraries and other cultural institutions. It will provide paths and ideas for librarians to understand how to effectively use the resources provided by Wikimedia to imagine how libraries can serve the public in our digital age.


2021 ◽  
Vol 6 ◽  
Author(s):  
Eni Maryani ◽  
Preciosa Alnashava Janitra ◽  
Reksa Anggia Ratmita

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.


2019 ◽  
Vol 9 (2) ◽  
pp. 63
Author(s):  
Ahnaf Rifky Saputra

In this digital era, all activities can be published to the public through social media. Many groups of people actively use social media ranging from students, adults, entrepreneurs and state officials. One of them is the seventh President of the Republic of Indonesia, Ir. H. Joko Widodo. Joko Widodo has a variety of social media platforms, social media with the most followers among other social media is Instagram. With a total of 16.5 million followers making him the leader of the country with the second most followers in the world. The content of uploads on Instagram of Joko Widodo is diverse and very massive, the things Joko Widodo does on Instagram social media is one way to form personal branding. Personal branding is a unique phenomenon because basically all people have their own characteristics, to get the results of long-lasting branding and provide maximum benefits, the branding process must come from authentic, real and original evidence. This study aims to determine how effective the use of social media instagram is for the formation of Joko Widodo's personal Branding to the 2019 First Election Voters who are still confused and need references to make choices in using their voting rights. This study uses a descriptive quantitative method of two variables. The independent variable in this study is the effectiveness of using social media instagram while the dependent variable is Joko Widodo's personal branding. This research was conducted by distributing questionnaires to 100 respondents using the Nonprobality Sampling technique. The results of this study state that the use of Instagram social media in delivering the desired message falls into the effective category with a percentage of 74.9% while the formation of personal branding for the first voters is included in the effective category with a percentage of 81.1%. The conclusion of this study is that the communication carried out by Joko Widodo's Instagram social media account took place effectively and had a positive effect on the formation of Joko Widodo's personal branding for the first voters of the 2019 Election. Keywords: Social Media, Instagram, Personal Branding, First Voters


KALPATARU ◽  
2018 ◽  
Vol 27 (1) ◽  
pp. 31
Author(s):  
Marlon Ririmasse

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


2019 ◽  
Vol 9 (2) ◽  
pp. 63
Author(s):  
Ahnaf Rifky Saputra

In this digital era, all activities can be published to the public through social media. Many groups of people actively use social media ranging from students, adults, entrepreneurs and state officials. One of them is the seventh President of the Republic of Indonesia, Ir. H. Joko Widodo. Joko Widodo has a variety of social media platforms, social media with the most followers among other social media is Instagram. With a total of 16.5 million followers making him the leader of the country with the second most followers in the world. The content of uploads on Instagram of Joko Widodo is diverse and very massive, the things Joko Widodo does on Instagram social media is one way to form personal branding. Personal branding is a unique phenomenon because basically all people have their own characteristics, to get the results of long-lasting branding and provide maximum benefits, the branding process must come from authentic, real and original evidence. This study aims to determine how effective the use of social media instagram is for the formation of Joko Widodo's personal Branding to the 2019 First Election Voters who are still confused and need references to make choices in using their voting rights. This study uses a descriptive quantitative method of two variables. The independent variable in this study is the effectiveness of using social media instagram while the dependent variable is Joko Widodo's personal branding. This research was conducted by distributing questionnaires to 100 respondents using the Nonprobality Sampling technique. The results of this study state that the use of Instagram social media in delivering the desired message falls into the effective category with a percentage of 74.9% while the formation of personal branding for the first voters is included in the effective category with a percentage of 81.1%. The conclusion of this study is that the communication carried out by Joko Widodo's Instagram social media account took place effectively and had a positive effect on the formation of Joko Widodo's personal branding for the first voters of the 2019 Election. Keywords: Social Media, Instagram, Personal Branding, First Voters


2020 ◽  
pp. 000765032092896
Author(s):  
Daniel Vogler ◽  
Mark Eisenegger

By using social media, corporations can communicate about their corporate social responsibility (CSR) to the public without having to pass through the gatekeeping function of the news media. However, to what extent can corporations influence the public’s evaluation of their CSR activities with social media activities and if the legacy news media still act as the primary agenda setters when it comes to corporate reputation have not yet been thoroughly analyzed in a digitized media environment. This study addressed this research gap by looking at the effect of CSR communication through Facebook and news media coverage of CSR on corporate reputation in Switzerland. The results of this longitudinal study show that the salience and tone of news media coverage of CSR were positively related to corporate reputation, even though the news media coverage about CSR was predominantly negative. Thus, reputation was still strengthened even in the face of negative publicity. No effect of CSR communication through Facebook on corporate reputation was found. The results suggest that legacy news media still were influential in determining how the public evaluates corporations in the digital age.


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