scholarly journals Kajian Dan Evaluasi Terhadap Perilaku Transgender Dari Perspektif Etika Kristen

JURNAL LUXNOS ◽  
2021 ◽  
Vol 7 (1) ◽  
pp. 90-104
Author(s):  
Yosia Belo
Keyword(s):  
Social Media ◽  
Sexual Behavior ◽  
Christian Ethics ◽  
The Public ◽  
The Bible ◽  
And Behavior ◽  
As If

Abstract: This research is about the study and evaluation of transgender behavior from the perspective of Christian ethics. The interest in researching this topic arose from the proliferation of broadcasts by transgender groups on social media such as Facebook and YouTube. Where the broadcast received a good response from the public, as if the community justified their every behavior. That is why through this research, transgender behavior will be studied and evaluated in order to contribute ideas to Christians. In this study it was concluded that transgender behavior is behavior that is against the principles and teachings of the Bible, behavior that arises from the consequences of sin, and behavior that must be prohibited, but for victims they must be loved so that they become aware and repent and return to correct, normal sexual behavior and glorify Allah. Abstrak: Penelitian ini adalah tentang kajian dan evaluasi terhadap perilaku transgender dari perspektif Etika Kristen. Ketertarikan meneliti topik ini muncul dari maraknya tayangan kelompok transgender pada media sosial seperti facebook dan youtube. Di mana tayangan itu mendapat sambutan yang baik dari masyarakat, seolah-olah masyarakat membenarkan setiap perilaku mereka. Itulah sebabnya melalui penelitian ini akan dikaji dan dievaluasi perilaku transgender guna menjadi sumbangsih ide kepada orang-orang Kristen. Pada penelitian ini disimpulkan bahwa perilaku transgender adalah perilaku yang bertentangan dengan prinsip dan ajaran Alkitab, perilaku yang muncul dari akibat dosa, dan perilaku yang harus dilarang namun bagi para korban harus tetap dikasihi supaya mereka sadar dan bertobat serta kembali kepada perilaku seksual yang benar, normal dan mempermuliakan Allah.

scholarly journals The Public Domain: Surveillance in Everyday Life

2012 ◽  
Vol 9 (4) ◽  
pp. 378-393 ◽  
Author(s):  
Alice Marwick
Keyword(s):  
Social Media ◽  
Personal Information ◽  
Social Contexts ◽  
Social Boundaries ◽  
Power Relationships ◽  
The Public ◽  
Ethnographic Studies ◽  
Power Differentials ◽  
And Behavior ◽  
Traditional Surveillance

People create profiles on social network sites and Twitter accounts against the background of an audience. This paper argues that closely examining content created by others and looking at one’s own content through other people’s eyes, a common part of social media use, should be framed as social surveillance. While social surveillance is distinguished from traditional surveillance along three axes (power, hierarchy, and reciprocity), its effects and behavior modification is common to traditional surveillance. Drawing on ethnographic studies of United States populations, I look at social surveillance, how it is practiced, and its impact on people who engage in it. I use Foucault’s concept of capillaries of power to demonstrate that social surveillance assumes the power differentials evident in everyday interactions rather than the hierarchical power relationships assumed in much of the surveillance literature. Social media involves a collapse of social contexts and social roles, complicating boundary work but facilitating social surveillance. Individuals strategically reveal, disclose and conceal personal information to create connections with others and tend social boundaries. These processes are normal parts of day-to-day life in communities that are highly connected through social media.

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 The Goods of Human Sexuality: Ethics and Moral Theology

2011 ◽  
Vol 10 (1) ◽  
pp. 25-30
Author(s):  
Ellen Wondra
Keyword(s):  
Sexual Behavior ◽  
Sexual Orientation ◽  
Human Sexuality ◽  
Moral Theology ◽  
Christian Ethics ◽  
Sexual Relationships ◽  
Sexual Ethics ◽  
Human Relationships ◽  
And Behavior ◽  
The Church

AbstractChristian ethics has always taken a complex view of the goods and purposes of human sexuality and its role in human relationships. Sexual desire and behavior have to be seen always within the overarching moral imperatives of love of God and love of neighbor. Such love entails self-giving and other-regard, and in longer-term relationships also some measure of commitment, fidelity, reciprocity or mutuality, truthfulness and generativity. Yet not all relationships with these characteristics do (or should) include sexual behavior. Nor do all sexual relationships include all these characteristics or virtues all the time. So we do better to base our moral evaluations of relationships on the exercise of these virtues than on more obvious criteria of sexual orientation or even status in the eyes of the church. At the same time, it is also possible for faithful and reasonable people to disagree faithfully and reasonably on sexual ethics, as on other things.

scholarly journals ETIKA BERMEDIA SOSIAL PEREMPUAN FATAYAT MELALUI PENGUATAN PENGETAHUAN LITERASI MEDIA DI SITUBONDO

2019 ◽  
Vol 13 (1) ◽  
pp. 69-96
Author(s):  
Nur Ainiyah
Keyword(s):  
Social Media ◽  
Media Literacy ◽  
Information Literacy ◽  
New World ◽  
Public Domain ◽  
Media Ethics ◽  
The Public ◽  
And Behavior ◽  
Media And Technology

Media and technology take us to an era of information literacy. The pattern of communication and conversation on social media recently tends to provoke, shows the low ethics of Indonesian society in in the public domain communication such as social media. It is undeniable that women also took part as a subject in social media, including the Fatayat group in Situbondo. This study emphasizes the empowerment of social media ethics towards fatayat women in Situbondo through media literacy to fight hoax. It was a qualitative-explorative research by examined how fatayat ethics and behavior in communication through social media and how women are ethically empowered through strengthening knowledge media literacy. Social media in fatayat women live brings and forms a new world in interacting and communicating. Manage contents via Facebook shared and published by fatayat members, making them learn literacy. Strengthening social media ethics through media literacy is carried out in various stages, especially through monthly meetings, thematic discussions and the role of women through fatayat

scholarly journals Fenomena Sosial Climber Ditinjau Dari Perspektif Etika Kristen

2019 ◽  
Vol 2 (2) ◽  
pp. 303-324
Author(s):  
Simon Siagian
Keyword(s):  
Social Media ◽  
Life Satisfaction ◽  
Personal Identity ◽  
Circle Method ◽  
Christian Ethics ◽  
Daily Lives ◽  
The Bible ◽  
Wrong Thing ◽  
The Impact ◽  
Method Approach

AbstrakSocial climber adalah orang yang memerankan dirinya sebagai kaum sosialita melalui aksesoris yang menempel di tubuhnya, tetapi keberadaan materinya tidak mendukung. Bagi mereka kepuasan hidup utamanya bertumpu pada hal material, akibatnya mereka pun kerap bersikap pamer dalam kehidupan sehari hari maupun di media sosial, dengan tujuan agar mendapatkan sanjungan. Corok kehidupan seperti ini harus diwaspadai karena berpotensi membuat pelakunya mengenyampingkan Tuhan. Adapun pendekatan metode yang digunakan dalam penulisan artikel ini adalah metode lingkaran pastoral dan studi literatur.Pelaku social climber cenderung hanya berfokus pada kenikmatan duniai. Kehidupan yang hanya mementingkan unsur-unsur materialis bagian dari keinginan duniawi sebagaimana Alkitab kemukakan. Apabila sudah menjadi pelaku social climber akan merusak jati pribadi yang bersangkutan karena ia tidak bisa menerima keadaan dirinya, akibatnya hal yang salah akan dilakukan guna tuntunan menjadi social climber. Dampak yang bisa mengakibatkan pelakunya korupsi, menghalalkan segala cara untuk mendapatkan sesuatu, dan tentunya ini bertentangan dari perspektif etika Kristen yang mengajaran  untuk hidup jujur dan bersyukur akan apa yang dimiliki.Kata-kata kunci: Fenomena, Social, climber, Iman, Kristen, Materi.AbstractSocial climber is a person who plays himself as a socialite through accessories attached to his body, but the existence of the material does not support. For them the main life satisfaction is based on material things, as a result they are often showing off in their daily lives and on social media, with the aim of getting flattery. This type of life must be watched out because it has the potential to make the culprit put aside God. The method approach used in writing this article is the pastoral circle method and literature study.Social climber tends to only focus on worldly pleasures. A life that is only concerned with the materialist elements is part of worldly desires as the Bible says. If you have become a social climber, it will damage the personal identity of the person concerned because he cannot accept his condition, as a result the wrong thing will be done to guide you into a social climber. The impact that can lead to the perpetrators of corruption, justifies any means to get something, and of course this is contrary from the perspective of Christian ethics that teaches to live honestly and be grateful for what is owned.Key words: Phenomenon, Social climber, Faith, Christianity, Material

Public Service Announcements and Exposure to Health and Risk Messages

2017 ◽  
Author(s):  
William DeJong
Keyword(s):  
Social Media ◽  
Best Practices ◽  
Behavior Change ◽  
Public Service ◽  
The United States ◽  
Public Service Announcements ◽  
Media Campaigns ◽  
The Public ◽  
And Behavior ◽  
Attitudes And Behavior

Public service announcements (PSAs) emerged after World War II in the United States as a promising strategy for increasing awareness of important social issues and changing beliefs, attitudes, and behavior. Research at that time showed that PSA campaigns had limited success in changing attitudes and behavior. Even so, both in the U.S. and internationally, sponsoring agencies and organizations continued to produce PSAs, hoping they would create significant behavior change. In the 1980s, a more informed view of what PSAs can achieve began to emerge as practitioners of social marketing demonstrated that media campaigns can produce behavior change when they are designed and executed according to the principles and best practices followed by the advertising industry. Beginning in the 1990s, PSA-based campaigns to promote public action through programs and policy change became more common. Research has shown that such campaigns can play a key role in shaping the public agenda, changing perceptions of social norms, reinforcing school- and community-based programs, and building support for and then publicizing changes in public policy, all of which can foster individual behavior change. PSAs and other media executions are best designed using a planning scheme that is grounded in advertising best practices and behavior change theory and that uses those media executions as part of a broader intervention effort. These various elements can be brought together by using a media planning guide that outlines how the campaign will work in sync with other intervention activities and what its key messages will be. In the United States, federal regulations that outlined broadcasters’ public service obligations were loosened in the 1980s, making it increasingly difficult to get donated time for PSAs and other public service messages. More broadly, the increased focus of broadcasters, cable networks, and print publications on generating revenue has magnified this problem. Faced with strong competition, campaign planners need a strategy for convincing media gatekeepers to give priority to their messaging. The rise of social media (e.g., Facebook, Instagram, Twitter) has opened up a new means of putting PSAs before the public. For example, once a message is posted on a video-sharing website such as YouTube, it can be linked to the sponsoring organization’s website, where additional intervention-related material can be found, as well as to websites hosted by other groups. Promotional efforts through national, state, and community organizations can draw an initial audience, with the hope that they will share the link with their social media and email contacts and that eventually the message will “go viral.” PSAs remain a viable media alternative for public communication campaigns, despite the fact that major media outlets do not often provide donated time or space for such advertising. In some cases, a PSA-driven campaign will be supported by a large budget, but while such campaigns have a better chance of success, the resources required are seldom available. The emergence of social media has created a new way to build an audience. Successful examples of social media campaigns are emerging, but why some campaigns take off and others do not requires additional study.

scholarly journals Pengaruh Sosial Media (Instagram) dalam Meningkatkan Brand Awareness Kopi Kenangan

Prologia ◽  
2020 ◽  
Vol 4 (2) ◽  
pp. 339
Author(s):  
Andrianus Agustinus ◽  
Ahmad Junaidi
Keyword(s):  
Social Media ◽  
Mass Media ◽  
Positive Impact ◽  
Brand Awareness ◽  
Primary Data ◽  
The Public ◽  
Internet Ethics ◽  
The World ◽  
The Mass Media ◽  
And Behavior

The growth of technology began to result in the emergence of various language uses that followed what media was used. Information technology emerges and a new stage in the composition of the world in the development of information information. This communication renewal if sorted from the beginning of the stage there are no words, words, scratches or alphabets, photos, tools, internet ethics to electronic media appear. The mass media are convinced to have a fantastic ability to influence knowledge, attitude and behavior of the public. Especially if the mass media can easily control the audience that produces views of events that will then take place. This study aims to measure the influence of Social Media (Instagram) in improving Brand Awareness Coffee Memories. Primary data collected using a questionnaire distributed to one hundred respondents who actively use social media (Instagram) on the coffee copy account. Data analysis using SPSS Ver. 23.0. This research consisted of 20 statements. Based on the results of the study, it is known that there is a significant positive impact on social media (Instagram) in increasing Brand Awareness. Of the two variables used in doing this research.Pertumbuhan teknologi memunculkan berbagai pemakaian bahasa yang mengikuti media apa yang dipakai. Teknologi informasi muncul dan terjadinya tahap baru susunan dunia dalam berkembangnya keterangan informasi. Pembaruan komunikasi ini jika diurutkan dari mulainya tahap tidak ada kata-kata,muncul kata-kata , goresan atau abjad, foto, sarana, etika berinternet hingga media elektronik. Media massa diyakinkan mempunyai kemampuan yang sangat fantastis dalam mempengaruhi ilmu pengetahuan, bersikap dan perilaku khalayak. Terlebih jika media massa dapat dengan mudah mengendalikan khalayak yang menghasilkan pandangan terhadap peristiwa yang kemudian akan berlangsung. Penelitian ini memiliki tujuan untuk mengukur pengaruh Media Sosial (instagram) dalam meningkatkan Brand Awareness Kopi Kenangan . Data primer yang terkumpul menggunakan kuesioner yang disebarkan kepada seratus responden yang aktif menggunakan media sosial (Instagram) terhadap akun kopi kenangan. Analisis data menggunakan SPSS Ver. 23.0. Penelitian ini terdiri dari 20 butir pernyataan. Berlandaskan hasil penelitian, diketahui bahwa adanya dampak positif yang signifikan bagi media sosial (Instagram) dalam meningkatkan Brand Awareness. Dari kedua variabel yang digunakan dalam mengerjakan penelitian ini.

The Bible and Behavior: A Psychiatrist’s Diagnosis

PsycCRITIQUES ◽  
2005 ◽  
Vol 50 (9) ◽  
Author(s):  
Michael E. Nielsen
Keyword(s):  
The Bible ◽  
And Behavior

#INCLUSION – THE IMPACT OF SOCIAL MEDIA COMMUNICATION ON THE LEGITIMACY OF ARMED FORCES

2019 ◽  
pp. 43-60
Author(s):  
EVA MOEHLECKE DE BASEGGIO ◽  
OLIVIA SCHNEIDER ◽  
TIBOR SZVIRCSEV TRESCH
Keyword(s):  
Social Media ◽  
Political Communication ◽  
Structural Equation ◽  
Armed Forces ◽  
Equation Model ◽  
Media Communication ◽  
The Public ◽  
Political Legitimation ◽  
Social Media Communication ◽  
The Impact

The Swiss Armed Forces (SAF), as part of a democratic system, depends on legitimacy. Democracy, legitimacy and the public are closely connected. In the public sphere the SAF need to be visible; it is where they are controlled and legitimated by the citizens, as part of a deliberative discussion in which political decisions are communicatively negotiated. Considering this, the meaning of political communication, including the SAF’s communication, becomes obvious as it forms the most important basis for political legitimation processes. Social media provide a new way for the SAF to communicate and interact directly with the population. The SAF’s social media communication potentially brings it closer to the people and engages them in a dialogue. The SAF can become more transparent and social media communication may increase its reputation and legitimacy. To measure the effects of social media communication, a survey of the Swiss internet population was conducted. Based on this data, a structural equation model was defined, the effects of which substantiate the assumption that the SAF benefits from being on social media in terms of broadening its reach and increasing legitimacy values.

Biblical Literacy and the English King James Liberal Bible

2014 ◽  
Vol 7 (2) ◽  
pp. 197-211
Author(s):  
James Crossley
Keyword(s):  
Cultural Heritage ◽  
Test Case ◽  
Biblical Literacy ◽  
The Public ◽  
Public Arena ◽  
The Bible ◽  
Liberal Capitalism ◽  
The Rich ◽  
Popular Nationalism ◽  
King James Bible

Using the 400th anniversary of the King James Bible as a test case, this article illustrates some of the important ways in which the Bible is understood and consumed and how it has continued to survive in an age of neoliberalism and postmodernity. It is clear that instant recognition of the Bible-as-artefact, multiple repackaging and pithy biblical phrases, combined with a popular nationalism, provide distinctive strands of this understanding and survival. It is also clear that the KJV is seen as a key part of a proud English cultural heritage and tied in with traditions of democracy and tolerance, despite having next to nothing to do with either. Anything potentially problematic for Western liberal discourse (e.g. calling outsiders “dogs,” smashing babies heads against rocks, Hades-fire for the rich, killing heretics, using the Bible to convert and colonize, etc.) is effectively removed, or even encouraged to be removed, from such discussions of the KJV and the Bible in the public arena. In other words, this is a decaffeinated Bible that has been colonized by, and has adapted to, Western liberal capitalism.

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