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COMMUNICATION TECHNOLOGY

DEVELOPMENT

Lecturers and Teaching Team;

Communication Studies UTM, UBM & USIM

2019

PERPUSTAKAAN NASIONAL REPUBLIK INDONESIA

KATALOG DALAM TERBITAN ( KDT )

COMMUNICATION TECHNOLOGY DEVELOPMENT

Penulis

Yuliana Rakhmawati Siti Suriani Othman

Teguh Hidayatul Rachmad Sofia Hayati Yusoff & Rosninawati Hussin

Nikmah Suryandari Muhamad Zaki Mustafa, Mohd Yahya Mohamed Ariffin

and Mohd Faizal Kasmani Sri Wahyuningsih

Desain Cover

Teguh Hidayatul Rachmad

Layout Mohammad Soeroso, BE

Copyright © 2019 PMN Surabaya

Diterbitkan & Dicetak Oleh CV. Putra Media Nusantara (PMN), 2019

Jl. Griya Kebraon Tengah XVII Blok FI - 10, Surabaya Telp/WA : 085645678944

E-mail : [email protected] Anggota IKAPI no.125/JTI/2010

ISBN :

Hak cipta dilindungi oleh Undang-undang Ketentuan Pidana Pasal 112 - 119

Undang-undang Nomor 28 Tahun 2014 Tentang Hak Cipta.

Dilarang keras menerjemahkan, memfotokopi, atau memperbanyak sebagian atau seluruh isi buku ini

tanpa izin tertulis dari penerbit

mailto:[email protected]

Preliminary

Lecturers and Teaching Team | iii

Preliminary

This book was written to explain how important communication

technology is in the lives of people both locally and internati-

onally. The development of information and communication

technology is growing rapidly in this era of globalization, many

things from the sector of life have taken advantage of the sophi-

stication of the technology itself. The existence of this tech-

nological development indeed gives a lot of significant impact

and raises phenomena for human life in all fields. Technological

progress is becoming an answer that is increasingly blanketing

the world. A progress that will have an impact on civilization.

Communicating with people from other worlds is now as easy as

turning the palm of your hand, using the power of communi-

cation technology. Humans and Technology are two words that

can not be separated in today's modern era. We know that the

rapid development of technology today seems to facilitate and

indulge human beings in carrying out their life activities. Human

relations and technology can be found in every activity that we

do. Humans will never be separated from technology so that

technology today is part of the basic needs that must and must

be felt and enjoyed by its benefits. Forecast about the rapid

development of technology has been predicted in advance by

McLuhaan related to the technological equipment that has been

made will affect how humans themselves. Seeing from the rapid

development of existing communication technology, call it

Iphone, Android, Tab, Pad are some of the objects resulting

from the sophistication of technology that is currently being

loved by the public Information technology has opened the eyes

of the world to a new world, new interactions, a new market

place, and a world of unlimited business networks. In modern

society it is possible that information is the main point of deve-

Preliminary

iv | Lecturers and Teaching Team

lopment and progress of a society. Communication and infor-

mation technology media promises opportunities for efforts to

increase speed and work efficiency.

The use of technology and information and its development is

very rapid, especially among industries, banks, offices and other

institutions. As humans who live in a modern era like this, on

the one hand the technology is not only positive but there are

still many negative sides that need to be aware of the current

technological developments. The rapid development of infor-

mation technology is not an easy challenge. So that we do not

fall into the negative direction of technological development, we

must learn what technology is and how to use technology

properly. Do not let this information technology that has a

myriad of benefits even be misused for irresponsible activities

that cause many impacts caused, especially as HOAX infor-

mation that can divide many parties and certainly can harm

many people. However, let us not worry about the development

of information and communication technology. Be smart about

how we utilize this media and choose positive values. Not only

the development of technology in communication, the shift in

society has also become more technological literacy coupled

with the digitalization in various fields. One of them is in the

field of technology. Online transportation applications such as

Gojek, Grab, and Uber become one of the applications that are

the lifestyle of urban communities. Changes in community

habits are also seen in terms of getting daily information. Now

the presence of digital media is increasingly shifting the

existence of conventional media such as newspapers or maga-

zines. In addition to being more concise, online-based digital

media also requires faster time in delivering information to the

public. On the other hand, conventional television is still king,

but the number of consumers streaming video sites, online TV,

Preliminary

Lecturers and Teaching Team | v

and internet TV subscription also continues to increase. This

book is written with the intention of being used by anyone, with

the hope of helping and facilitating the reader in understanding

information technology that has a very broad scope. Various

topics about information technology to be easily understood.

Apart from the weaknesses and strengths of this book, this book

is very useful, to be read among academics such as students and

lecturers.

Hopefully this book can provide benefits

Dr. Bani Eka Dartiningsih

Head of Communication Studies

University of Trunojoyo Madura

Preliminary

vi | Lecturers and Teaching Team

Table of Contents

Lecturers and Teaching Team | vii

Table of Contents Virtual Religiosity: Understanding Indonesian Youth

Da'wa Phenomenon in the Digital Age

Yuliana Rakhmawati Communication Department,

Universitas Trunojoyo Madura

…………….…………………………………………… 1

The Rise Of User-Generated Content In Today’s

Journalism

Siti Suriani Othman, Ph.D. Communication Programme

Faculty of Leadership and Management Universiti Sains

Islam Malaysia

…………………………………………………………. 27

Millennial Generation Versus Creative Communication

Teguh Hidayatul Rachmad A Lecturer of Communication

Sciences Program Bunda Mulia University

…………………………………………………………. 41

Islam And Communication Technology In The

Industrial Revolution 4.0

Sofia Hayati Yusoff & Rosninawati Hussin

…………………………………………………………. 55

Technology And The Movement Of Lifestyle

Nikmah Suryandari

Communication Science, Faculty of Social and Cultural

Science University of Trunojoyo Madura

…………………………………………………………. 65

Social Media Technology and Its Impact on Public

Relations in Malaysian Public Sector

Muhamad Zaki Mustafa, Mohd Yahya Mohamed Ariffin

and Mohd Faizal Kasmani

Communication & New Media Programme, Universiti

Sains Islam Malaysia …………………………………… 75

Table of Contents

viii | Lecturers and Teaching Team

Telepsykiatri Hope and Mental Health in Madura

Sri Wahyuningsih

Communication Science, Faculty of Social and Cultural

Science University of Trunojoyo Madura………………. 87

Virtual Religiosity: Understanding Indonesian Youth…

Yuliana Rakhmawati | 1

Virtual Religiosity: Understanding Indonesian Youth

Da'wa Phenomenon in the Digital Age

Yuliana Rakhmawati

Communication Department, Universitas Trunojoyo Madura

East Java, Indonesia, 69162

E-mail: [email protected]

Abstract.

Modern society is marked by the rational disenchantment of

religion or spiritual beliefs. Nevertheless, dogmatic framework in a

certain space and context in the lives of its adherents has developed

relatively and proportionally in accordance with social environ-

ment changes. Similar phenomena also occur in Indonesia with the

development of the digital age as part of modernity with a pattern

of adoption of individual autonomy. People are increasingly

independent in seeking and gaining spirituality and religious

attribution. Digital da'wa is one form of the presence of autonomy

in accessing religious information among Indonesian youth. This

research was attempting to describe the dynamics of digital da’wa

and the contribution of young Indonesian da’i (preachers) in

adjusting the concepts and constituents changes of Islamic da’wa

messages. The subject is the content of Indonesian young da’i

Hanan Attaki #1minutebooster in instagram. Ethnographic content

analysis (ECA) was conducted to reveal and analyze the content.

Ramifications for these findings are discussed with da'wa commu-

nication and technological developments in the constellation of

virtual religiosity. An outline for future research building on our

analyses is provided.

Keywords: virtual religiosity, da‟wa communication, digital age,

eca.



2 | Yuliana Rakhmawati

Background

The portrait of eastern society is predominantly characterized by

identity attachment in beliefs affiliation and religiosity values. The

pace change in all areas of eastern society social life has contri-

buted on the retrieval of ritual and faith pattern, spiritual affiliation,

and the concept of religiosity. These community begins autono-

mously grow in search various affiliations as individuals and their

social roles capacity. Symbolic power in religious rituals in eastern

society occurs communally for centuries. Constellation construc-

tion of “golden rules” virtue meanings are also integrated actively

in social life of community context. The affiliation and tendency in

the practice of religion in spiritual organism ecology are conducted

sequentially and accumulate.

New media era offers autonomy for individuals in seeking virtual

communities compared to their real life circumstance. High-level

interactivity of social media sometimes brings information surplus

to its users (Arnus, 2017). That revolution of information is often

understood as a change in information technology. This condition

generates consequences in human life rapid changes (Ahmad,

2012). Although in the ideal context, individuals and communities

become determinants of technology development and not the other

way the technology driven society.

The modern era and the development of media digitalization beget

the changes of organized belief systems structure. Mediation of

technology lead to the stages of personal religiosity and spirituality

search and construction become increasingly independent. A shift

depictions began to be identified with the development of indivi-

duals and religious bodies (institutions or preachers) methods in

providing an alternative distribution of religious messages. Those

include the shifting of textual religious themes become closer to

contextual practices (Hidayat, 2013).



Da'wa is part of communication activities by involving elements

properly in communication (communicator, message, purpose,

channel, communicant, and feedback). Communicators in the

context of da'wa are all entities or individuals who have embraced

religion or the general one. The difference revolves around the

obligations inherent to the individual (fardhu ' ain) or collectively

(fardhu kifayah) (Khoiruzzaman, 2016). Furthermore, the aim of

da’wa is to invite people to be devout in personal and social life.

Da’wa messages are generally delivered using three methods. First,

bil lisan or verbal communication as in speeches, lectures, etc.

Second, bil hal do emphasizing contextual da’wa as real behavior

such as zakat, infaq, and sadaqah. Third, bil qolam is referring to

writing such as written opinion in mass media and religious book

writing (Suroyya, 2015).

Da’wa as a channel to delivering Islamic wisdom and erudition

conducted in many media. It could be directly sent from da’i

(Islamic clerics) to ummah or common people, through written

media such as book, magazines, newspapers, and other printed

media. Da’wa also could present in art such as painting (calli-

graphy), audio (radio), and audio-visual (television) (Zaini, 2015).

In Indonesian context many ethnicity group, tribes, and kinfolks

had been giving contribution in delivering Islamic peace message

(Ahmad, 2013). Rahmatan lil „alamin as a construction in Islamic

value giving opportunity in building relationship with many others

entities without exception.

The Islamic perspectives consent technology as medium for

distributing Islamic tenets, information, and “gatekeepers” from

tendentious and destructive information about Islam. Contem-

porary young da’i (Islamic clerics) take part of this role by doing

strategic da’wa which combine religious message with technology

(Ahmad, 2013); (Ahmad, 2014). Religion as a construction of



doctrines is delivered in a super-interactive manner with social

networks. Religious message apprehension plays important as

determinant in establishing individual motivation and “role

models” behavior for community (Farhan, 2017).

The digital age is characterized by interactivity, hypertextuality,

dispersal, and virtuality. Interactivity refers to communication

participants (communicators and communicants) in exchanging

messages directly and in real time. Hypertextuality is the frame-

work of the relationship between past, present, and future texts that

are expected to ensue. Dispersal associated with decentralization

message production where initiation to access for individual

actively. Whereas virtuality refers to mediated communication,

indirectly encounters between communication participants (Habibi,

2018). Decentralization message production was found empirically

more extroverted and democratic compare with the traditional

dissemination mechanism (Shelton, Zook, & Graham, 2012).

Conventional da’wa employs in impersonal, informative, and

ineffective communication technique. Whilst the visual culture

revolution is happening, the strategist da’wa method is needed as a

filter for the presence of the information wave era (Mahfud &

Kertamukti, 2016). The da’wa communicators encounter future

challenge in creating a multidimensional message, competency of

media convergence use, and interdisciplinary capacity in persua-

ding public (Farhan, 2017).

The physical environment part of internet plays role as a medium

for da'wa message dissemination. Since 1980s, research on media

performance and religious practices on the internet has begun.

Furthermore in 1990s, scholars began specifically and intensively

to explore unique and distinctive religious social practices on the

internet. Several models of innovation in internet da'wa have been

conducted in the "God casting" scheme as on the website



Godtube.com as second life in Christianity, Islam, and Judaism

(Campbell, 2011).

Secularization issues in the study of social sciences consider

modernity gives a space of religious traditions changes to ratio-

nalism, science, individualism, and the religion privatization. Other

scholars are view modernity as complexity difficult when

juxtaposed singly with just one variable. The dialectical relati-

onship in modernity occurs between spatial and social, political and

poetic, the dichotomy of sacred and secular. These heuristic themes

lead wider research in technology and religious geography also to

the construction of religion in technology (Kong, 2001).

Early da’i often performs social media platform as a supplement in

complementary their conventional da’wa (tabligh) that have been

done for years. For example, in Youtube and Facebook platform,

Ustaz Khalid Basalamah and Ustaz Abdul Somad remain the most

popular place with 38, 5 million viewers, and 688.000 followers

like. While in other platform such as twitter, K.H Mustofa Bisri

(Gus Mus) obtain 1, 56 followers in his official twitter account

@gusmusgusmu (Zaenudin, 2017).

Recent young da’i has also sought place to distribute the religious

message, and made social media using as main tools in existence to

reach for the audiences. Several profiles of young da'i such as

Tengku Hanan Attaki, Salim Bahanan, and Muzamil Hasballah

established Pemuda Hijrah community. This community aim in

enduring youth close to Islamic credo. Their popularity in various

social media platform made magnificent in appealing the youth.

According to Hamzah in (Zaenudin, 2017) there are at least three

characteristics of religious preach seeker in using social media

channels: (1) audiences who have limited time, (2) those who are

embarrassed to come directly to religious leaders, and (3) want to

learn about religion instantly. This da'wa pursue youth middleclass



urban since their ability in acculturate and adapt to popular culture

modernization without leaving their religious identity.

Hanan Attaki as the founder of Pemuda Hijrah and the creator of #

1minutebooster content on instagram became one of the most

popular. With more than 3.3 million followers and 134 k

subscribers on a YouTube account (Kumparan, 2018). The popu-

larity of #1minuteboster content represents the market acceptance

in fulfilling the religious preach needs. The concept and context

packaging of #1minutebooster video lecture is done professionally.

With high-definition audiovisual quality combined with the diction

of young people style. One-minute duration is ideally in share

easily on various social media platforms.

Since the publication of Armfield & Holbert study (2003)

emphasizing how individuals motivations in using internet for

searching religious information, a corpus of research has been

gathered. In the analysis of technology there are still no empirical

evidence based to declare technology has correlation with people

religiosity. Technology found as a negative predictor for such other

variable criteria: demographic origin, contextual, and situational

background of its users. Although some researches find the ways

that technology facilitates da’wa communication significantly.

The young da’i Hanan Attaki raised strategic da’wa by using

instagram with #1minutebooster program. The internet conger-

gations in #1minutebooster instagram community are drawn the

da’wa and human connectedness in unique relationship. If tech-

nology is accused of persistently determining and the avenue of

youth religious praxis, it merely arrays interesting question about

virtual religiosity. While virtual da’wa appear in #1minutebooster

to be just another instance of technology had been permeated every

facade of life. Religion as a part of the youth arena are being

impacted and mediated in social and physical presence through



online media. Because the field (religion da’wa and technology)

itself is an attempt to exceed the human condition. Thus, the study

of virtual religiosity provides an important interesting and

microcosm for studying trends within religious seeking information

and religious meaning making in society.

Methods

The constructivism paradigm is used in the search for the

constructs of the value of communication in the digital age. The

research subject is text in the instagram that uses the hashtag of the

young Indonesian da'i Hanan Attaki #1minutesbooster. The unit of

analysis was conducted on five protocols in da'wa communication:

subject, object, media, content, and method. Ethnographic content

analysis (ECA) employed as analysis data method. An ethno-

graphic approach to document analysis is offered based on the

principle of collecting and analyzing qualitative data (Altheide,

1987).

ECA has a difference with conventional content analysis or often

referred to as quantitative content analysis (QCA). Differences

were found in approaches to data collection, analysis, and

interpretation. The research process in ECA is reflective starting

with the construction of concepts, sampling, data collection,

coding, data analysis, and discussion. The use of ECA in this

research is to analyze texts systematically but not rigidly. Cate-

gories -or variables according to positivism perspectives- serve as

guidelines in research, but during the research other variables can

be joined and enrich research. In this research, it is possible to have

constant comparisons between situations, settings, styles, images,

meanings, and nuances intertextually.

Data collection was conducted with theoretical sampling of the text

#1minutebooster documents from Hanan Attaki official instagram.



The sampling criteria in this research were: da'wa video content

from Hanan Attaki that included the hashtag (# 1MinuteBooster),

watched at least 200k people, video content discussed about young

people, upload dates January to March 2019. Corpus of the

research is using five texts # 1minutebooster Hanan Attaki with a

variety of da'wa themes. While checking the validity of the data is

done by an extension of observation and perseverance of obser-

vation.

Finding and Discussion

The study of religion on the internet according to Hojsgaard &

Warburg in Campbell (2011) occurs in three waves. First touching

on new and extraordinary aspects of cyber space where the internet

is seen in two perspectives as building religious solidarity but on

the other hand as traditional religiosity destroyers. Second is

emphasizing a more realistic perspective by comparing various

forms of online religious phenomena with critical perspectives

involving sociology, politics, and philosophy. Third study spiritual

search, orientation, and religiosity formation practices in

contemporary society. Those studies remain conducting in colla-

borative, longitudinal, and interdisciplinary exploration.

Indicator for da'wa communication in asserting the five

#1minutesbooster texts are categorized in five protocols: subject,

object, message, media, and da'wa method. Texts from

#1minutebooster da’i Hanan Attaki compiled in five title including:

“Berjuta Kebaikan Dibalik Sabar”, “Cinta”, “ Doa Sakit Hati”,

“Putusin, Berani Gak?”, and “Lelaki Yang Tulus Cintanya”.

Moreover, discussions from the results of data analysis are

equipped with illustrated displays of video content capture.

Furthermore, these findings are categorized in two broad themes,

specifically: #1minutesbooster: engaging new Islamic da’wa



dimension and reconceptualization in the spirit of Islam: youth

segmentation strategies.

#1minutebooster: Engaging new Islamic da’wa dimension

Communication develops in mundane and elaborated context with

the growth of its contextual environment. Technology is a part of

the physical environment that also influences communication

patterns. The development of communication technology in

general is characterized by the presence of four media eras: the

writing era of communication, the printing era of communication,

the telecommunication era, interactive communication era

(Zamroni, 2009). For more than two decades, the internet has had

its own place in spiritual rituals and discussions about traditional

religious beliefs. Religion is always about communication, while

the internet potentially offers new and unique innovations in

traditional religious expressions (Campbell, 2005). Study about the

online function of the religion or the faith is embedded with several

characteristic attachments: networking communities, tiered

identities, alternating authority, convergence practices, and multi-

form reality. Attribution arises not merely in the religiosity

practices but also advantages explain the tendency of social

interaction in networked communities (Campbell, 2012).

Da'wa is obligation part of Islamic communication value. For

centuries, Islamic clerics using conventional da'wa methods called

tabligh. In few recent years, media technology is presences a new

perspective in contributing for Islamic da'wa. Strategic innovations

were carried in Islamic da'wa message packaging through several

social media platform such as YouTube, Instagram, facebook.

Ahmad (2013) implies for maximize the benefit of technological

developments utilization with Islamic da'wa must be synergized

with the character of da'wa. The character of da'wah includes

several instruments. First, the nuances of transcendental that refers



to connection with Allah. Second, da’wa is forming strong Islamic

brotherhood or silaturahim. Third, do elaboration for Islamic

values comprehensively (kaffah) not partially (juz'iyah). Fourth,

mu'ashirah refers to modern adaptively with environmental change

awareness. Fifth, waqi'iyyah that is states to message that content

with realistic in treating individuals and society. Six, da’wa should

give example of preaching based on excellent reasoning (hujjah)

such as with scientific perspective. Seven, inqilabiyah refer to total

change (kaffah) not by doing tarqi 'iyah (sporadic). Eight, Al-

mana'atun al-Islamiyah, which is refer to Islamic immunity of the

disseminators.

Da'wa message spreading held with sufficient compatible compe-

tencies of the dissemintors. Their ability in conducting da'wa with

strategic planning is a necessary include the understanding the

targeted and segmentation of the da'wa. Youth are potential entities

that could be exposure by strategic da'wa. Thus, the implication of

youth targeting should enduring "approaches" the young themes.

Nevertheless, the acceleration conducted in packaging in compile

the understanding of Islamic value with the practices of young

people social religiosity. The da'wa held by young da'i Hanan

Attaki with #1minutesbooter obtained the expectation to give more

understanding in Islamic virtues and practices for the young.

Attractive persuasive strategies form in innovative message

packaging with real activities examples (Hasanah, 2017).

In general communication perspectives, subject is referring to

communicator or entity/is that conveys message. Whereas in da’wa

communication, subject is related with personal, group, organi-

zation, or that delivered religious messages. In da’wa communi-

cation perspective, these entities are called da’i. The research

analysis shows that the subject in #1minutebooster refers to young

da'i Hanan Attaki. Da’i as a subject in da’wa communication is



required in having sufficient capacity or competence in message

production strategies and distributing those da’wa messages. In

addition to understanding, religious science also has the nature of

leadership.

In general communication perspectives, subject is referring to

communicator or entity/is that conveys message. Whereas in da’wa

communication, subject is related with personal, group, organiza-

tion, or that delivered religious messages. In da’wa communication

perspective, these entities are called da’i. The research analysis

shows that the subject in #1minutebooster refers to young da'i,

Hanan Attaki. Da’i as a subject in da’wa communication is

required in having sufficient capacity in message production

strategies and competence distributing those da’wa messages.

Thus, as a religious communicator, da'i should understanding not

only the da'wa philosophy but also the nature of leadership. From

five #1minutesbooster video: “Berjuta Kebaikan Dibalik Sabar”,

“Cinta”, “ Doa Sakit Hati”, “Putusin, Berani Gak?”, dan “Lelaki

Yang Tulus Cintanya” subject present in visual mode (picture and

written sign) and audio mode (voice over).

Source: instagram

Figure 1. Young da’i Hanan Attaki

The rhetorical theory states that the capacity in delivering message

is considered by three abilities: ethos, patos, and logos. Ethos

refers to cognition themes capacity from the communicator. In this



case, da'i Hanan Attaki has formal education in the Qur’an

interpretation (tafsir) from Al Azhar Egypt with the title License

(Lc). Patos is the ability of communicator to understand the

psychological aspects of the young audience. This research found

patos was employs in the artifactual communication using by the

subject (da’i Hanan Attaki). Since these da’wa methods aiming in

persuade young people, as the communicator da’i Hanan Attaki

prefer to get closer with youth themes. A fashion statement was

represented by a fedora hat like the young Londoners, an open

shirt with a t-shirt inside, sneakers. Very casual but still brings a

message about morality in the lives of young people. Logos is

shown with foresight in arranging the substance of the message in

the theme of young people with a mild choice of words while still

base on syari'ah principles. This da’wa is delivered in young

Indonesian everyday conversation; part of it refers to slang

pronunciation (bahasa gaul). The uses of slang are implies in this

following statement:

”orang beriman itu kayanya hidupnya harusnya sih ga ada

betenya. Hidupnya tuh ga ada istilah, aduh hari ini gue rugi

banget nih. Gak ada orang beriman rugi, kalau dia diuji dia

bersabar, dan itu kebaikan untuk dia. Ternyata diuji ujung-

ujungnya baik. Lewat apa ujian menjadi kebaikan? Lewat

sabar. Allah menyebutkan 3 varian ujian kan? ba’saa, dhraa,

zulzilu. Ujian fisik, ujian harta, harta ini termasuk karir,

kerjaan, usaha, bisnis, dan ujian zulzilu ujian perasaan.

Termasuk diputusin, atau orang yang deket sama kita jadian

sama yang lain. Bukankah Allah bilang “Wabasyiri

Sobirin”, sampaikan berita gembira bagi orang-orang yang

sabar ada banyak kebaikan yang Allah sediakan untuk orang

yang sabar, kalu dia sabar”(quote from #1minutebooster

“Berjuta Kebaikan Dibalik Sabar”)

#1minutebooster represent not only conveys the way Muslim

youths think but also presents ways of adaptation to the environ-



ment as shown non-verbally by da'i Hanan Attaki. The combi-

nation of Islam with the values of wisdom, compassion, and other

cultures that reflect adaptation. According to Yuswohadi - the

author of #GenerationMuslim - calls it as 'New cool', a popular

lifestyle combined with the Islamic spirit (Kumparan, 2018).

Objects in general communication are referring to individuals or

groups who are targeted by the message (communicant). Whereas

in da'wa communication context the da'wa message recipient is

referred as mad'u. Technological developments allow mad’u to get

access to messages through a variety of media, one of which is the

internet. Da'wa done in # 1minutebooster has managed to get an

object with an indication of the number of viewers. From five

video sampling, it was found that the average number of attracted

audiens are above one million viewers: episodes of "Cinta",

"Berjuta kebaikan dibalik sabar", and "putusin berani tidak?". The

video " lelaki yang tulus cintanya " and "do’a sakit hati" even

reached more than two million viewers.

Source : instagram

Figure 2. Left-right: capture from #1minutebooster episode: “berjuta

kebaikan di balik sabar”, “cinta”, “putusin, berani gak?”, “doa sakit hati”,

“lelaki yang tulus cintanya”.

According to Lugina's hypothesis -University of Indonesia

sociologists- as cited in (Kumparan, 2018), da'i who can endure

are those who have used technology and are equipped adapt to the

sophistication of features in technological development. Dai should



have sufficient capability in designing digital devices using

innovatively. Thus, the face of religion is becoming more friendly

and more easily accepted by young people not only as part of the

private sphere but also intersects with the public sphere.

In the term of da'wa communication, content of message is called

maddah. It is refers to the message conveyed by da'i to mad'u in the

interaction of da'wa (Aziz, 2008). The material is divided into three

dimension: aqeedah, sharia, and akhlaq. Aqeedah is a lessons that

concerns all human activities related to faith and belief. Sharia is

everything that involves activities in all aspects of life, between the

good and the bad, the halal and the haram. While akhlaq are,

everything concerns the relationship between humans and their

God, with themselves, with fellow beings, and with the

environment. Result obtained of analysis shows the content from #

1 minutebooster document samples shown in the following matrix:

Table 1. Da’wa content in #1minutebooster samples documents

Video Episode Materi Analisis

Berjuta Kebaikan

Dibalik Sabar

Aqeedah, In the 1st da’i Hanan Attaki stated ”orang

beriman itu kayanya hidupnya harusnya sih ga

ada betenya”. It is implied that a believer should

not need to feel bad (sad, difficult, feeling

weak). This is because if someone has faith then

he should not be sad for what happened because

he believed that God exists for his ummah as

stated in Surah Taubah verse 40.

Akhlaq In statement “gak ada orang beriman rugi,

kalau dia diuji dia bersabar, ternyata diuji

ujung-ujungnya baik, lewat apa ujian menjadi

kebaikan? lewat sabar”. Kindness by being

patient is discussed in surah: Ali Imran: 146, Az

Zumar: 10, Al Baqarah: 155). Patience is

included in the attitude of maintaining good

relations with God, so this is included in the

category of akhlaq.

Cinta Aqeedah For statement “ya Allah yang maha cinta,

berilah saya cinta kepadamu kepada rasulmu,



melibihi cinta kepada diri saya dan apapun

juga”. People who have love for God will

certainly believe in and carry out the commands

of God. Love for Allah and his apostles can be a

pillar of one's faith as conveyed in Al Baqarah:

165.

Akhlaq In this video there is statement: “dan kalau kita

mau menjadi hamba yang istimewa, belajarlah

mendapatkan cinta, salah satunya cinta kepada

Allah”. This sentence “menjadi hamba yang

istimewa”and “belajar mendapat cinta Allah” is

one proof of morality to God, maintaining good

relations with God. The love for Allah here is

also discussed in the letter of Ali Imran: 31

Sharia Statement “Ya Allah, Ya Wadud, ya Allah yang

maha cinta, beri saya cinta kepadamu dan

kepada rasulmu”. This sentence implies the

hope of hamba (prayer) to God (Allah). While

prayer itself is included in worship to God.

Doa Sakit Hati

Aqeedah

and Akhlaq

Stated in the 1st sentence, “ Ketika kita merasa

disakitin, ketika kita merasa kayak dikecewain,

panggil Allah”, as stated in the surah Al

Baqarah: 186.

Sharia The pray statement: “Ya Allah, Ya Jabbar, salah

satu doa minta dikabulkan doa minta

disembuhkan kecewa dan sakit hati didalam

sholat adalah rabbighfirli warhamni wajburni.

Nah cara ngadu ke Allah pas kita lagi sedih

supaya kita dihibur Allah adalah, Wajburni ya

Jabbar”

Putus Berani Gak

Aqeedah,

Akhlaq,

Sharia

“Jadi Allah SWT kalau ingin memberikan

kebaikan buat hambanya, maka yang pertama

Allah bimbing itu adalah hatinya. Sehingga

kalau kita ngecengin seseorang, yang kita

targetin itu jangan orangnya, karena kalo kita

deketin orangnya tapi jauh sama pemilik

hatinya kita gak akan dapet apa-apa. Makanya

saya sering nanya, lebih mending mana nih

deket sama orangnya atau lebih deket sama

pemilik hatinya? Karena kalo deket sama

pemilik hatinya, berarti kadang kita harus

menjauhi dulu itu cewek. Cara ngejauhinnya?

Putusin!. Karena kalo kita tetep pacaran,



berharap deket sama dia tapi kita kehilangan

pemlik hatinya. Kalo pengen dapet ridho dari

pemilik hatinya kadang kita harus ngejauhin

orangnya”.

Lelaki yang Tulus

Cintanya

Aqeedah,

Akhlaq,

Sharia

“insyaallah orang yang siap, laki-laki yang siap

menghalalkan hubungan berarti dia laki-laki

yang lebih tulus, lebih serius, dan sejati

cintanya. Karena kalau dia nggak sejati pasti

dia bakalan takut dengan tanggung jawab

pernikahan. Kalau dia sejati, dia akan ambil

tanggung jawab itu, bukan Cuma pengen

serunya doang tapi juga mengambil amanah

dan tanggung jawabnya. Makanya kalau

diputusin, diselingkuhin, ditinggalin, dikhianatin

segala macem dalam hubungan yang selama ini

kita alamin memang hubungan kita tidak

melibatkan Allah. Justru Allah menyelamatkan

kita dari lebih banyak lagi masalah dengan cara

seperti itu. Solusinya, halalin aja. Kalau kita

udah siap nih menghalalkan pasangan, udah

siap juga tinggal ngeloby calon mertua.

Sekarang banyak-banyak doa bukan unyuk hati

dia tapi untuk hati calon mertua. Ya Allah hati

dia sudah engkau ikat pada saya, tinggal calon

mertua”

The media da'wa used in #1minutebooster is the instagram

platform. Da'i Hanan Attaki official account in instagram already

has seven million followers. Followers could find the information

about Islam in this account easily because it already arranged by

adding hashtags. Besides # 1minutebooster there are also made of

several others hashtags such as #HananAttaki, and #PemudaHijrah.

Until this research observation ended (March 31, 2019) da'i Hanan

Attaki's account has posted 656 content.



Instagram is used as a media for delivering da'wa message because

it has several advantages. The features offered include homepage,

explore, newsfeed, place, and stories. Homepage or main page is

display to see the posts of the parties that are followed. Explore is a

display of popular photos or the ones that get the most likes.

Newsfeed with two features: following and news, is display to find

information about party activities followed and activities, which

occurs in internal accounts. While, place profiles to show

information about the account owner and can be seen by the public.

Stories feature to display photos or videos with a maximum of 24

hours. Some additional features in Instagram include captions,

hashtag, and location. Whereas the interaction with the approval

features in follow or unfollow link. Account holders or followers

can give opinions about photos or impressions on Instagram with

features like, comment, or mentions with @ on the account you

want to tag (Atmoko, 2012).

The da'wa method is a technique or strategy used by maddah (da'i)

to convey his/her da'wa message to mad'u. In general, the da'wa

method is divided into three forms, namely: mauidzah (good

advice), bil al hikmah (with a message of wisdom, and mujadalah

or discussion (Aziz, 2004: 75). Narrative in research data shows

that the da'wa method used in # 1minutebooster is tend to

mauidzah and bil hikma. The nature of # 1minutebooster impres-

sions is linear even though audiences can provide responses in the

form of likes feature as appreciation, comments to give opinions or

suggestions, and mentions (with adding @) to link video content

with the intended party.

Instagram as a platform is part of contemporary society which in

some contexts has an unanticipated effect at the outset. In relation

to the da'wa of religion, both old and contemporary themes need a

rethinking pattern of future dissemination (Dawson & Hennebry,



1999). Geographical limitations do not prevent communities and

related entities from engaging in interactions in virtual space. The

virtual space of the future must be a medium that allows the

conditions of creative thought and gives enlightenment to the

audience in order to be able to listen to the "inner voice" as a basic

principle in a deep virtual world (Antweiler, 2008). This includes

the practice of communicating da'wah with online media.

#1minutebooster: Islamic Da’wa for the Youth

Youth is an entity that has the potential in developing and

contributing to the community system more optimally. This entity

tends to have a speed of adaptation to changes in its environment.

Including in it are the young people who have been getting

messages from da'wa traditionally starting to get alternatives to the

presence of internet media. At this age, young people are allowed

to get a variety of information and formations of themselves and

even transform. In religious life, youth also leads to spiritual

maturity. The purpose in his life is not only about being happy or

prosperous but also involves the search for wholeness and the

development of affection, comfort and positive relationships with

God and others (Nelson, 2009).

In the recent years, da'wa is not only about pure religious values

transformation but also involves another various values of aspects

in the digital age (Budiantoro, 2017). The changes of society

require accommodate da'wa packaging. The strategic da'wa needs

insightful awareness of people needs and dynamics of society are.

The humanist, cultural, and innovative approach could be emplo-

yed to cultivate the Islamic values into general under-standing.

Many forms of religious activities are convergence with online

media platform. For example, the Islamic counseling has been

initiated by an Islamic community in Bandung with the benefits of

some social media application such as whatsapp, and line (Prasanti,



2017). Even though, that pattern not always identical but the spirit

of Islamic message dissemination are embedded. The format using

in #1minutebooster are making the youth to get closer with

religious values with teenage style not in demanding approach.

These innovative strategic shows when religiosity and contem-

porary form collide. #1minutebooster plays as a cohesive adhesive

of "peer" where youth lifestyle trends meet community. The

proximity of peer-to-peer communication can be a trendsetter

involving the more public.

The problem of Islamic people, especially the younger generation,

is very complex. The da'wa approach needs to be adjusting with the

dynamics of society. Technology is a bridge to approaching youth

with da'wa messages. Dynamic behavior is carried out to

encourage the strengthening of youth to gain the wealth and

implement religious morality (Alhidayatillah, 2017). At the recent

times, in general terminology youth is also referred as millennial, a

generation born after generation z. This generation is actively

involved in social media. Their involvements are characterized by

managing impressions in social networks, collecting information

instantly, and making online friendship (Mutia, 2017).

The construction of information about religiosity that is displayed

in # 1minutebooster is autonomously in the audience perception.

Even tough, still the media contributes to the possibility of

technology as social, political, and cultural conditions in the

context of the occurrence of these constructions (Højsgaard, 2009).

Document in # 1minutebooster provide themes and methods from

da'wa that do not absolutely reject the previous era's constructions.

As a reflection of the postmodern cyber culture, which predomi-

nantly relies on religious and cultural virtualization, the interaction

is very close to the scientific approach, the dynamics between

secularization and counter-secularization. That perspective is



slightly different from the terminology of cyber religion. It is

generally refers to mediation in cyberspace for religious messages.

The search for spiritualism is a global investment that is the basis

of humanity. Religion is the basis of humanity on the stretch of the

relations practice in almost the whole world. Sociologically,

religion is seen as a panacea for secularism. Making religion and

technology in a synthesis is a theme that must be considered.

Particular elements of religion intersect

with internet technologies. We seek where particular elements of

the religion intersect with internet technologies. For example,

where pilgrimage is important, there are facilities for taking a

“virtual tour”; where “image veneration” is important, there is

scope for downloading them; where teaching and “knowledge for

enlightenment” is vital, there is online learning; where community

is important, there are electronic forums stimulating it; where

“spreading the message” is vital, there are web sites with apolo-

getics (George, 2006).

Reconceptualization of da'wah as practiced by communicators as in

# 1minutesbooster content has actually been done in a different

context. In mu'amallah dimension, for example there is recon-

ceptualization of Islamic philanthropy such as zakat, infaq, and

sadaqah. There are a wider range of optimization of that potential

philanthropic could held. The convergence new media with da'wa

message is one of the innovative strategic in shifting reconcep-

tualization in relating the religious insight with the society. Da'wah

can become increasingly modern, practical, easy listening content,

and user friendly to access. In spite of da'wa in digital format

should involve the process of producing messages with intellectual

capacity and spiritual spirit.

Da'wa developing employs technology with the interactivity and

internet connectivity benefits of internet. Since new media in



contributing to religious activities are easier and openly. However,

the discussion about the other impact of the presence of the da'wa

style as in # 1minutesboster should be consider and regulate. In

order that the perspective that the internet in certain limits can

threaten the social norms of religion and the authority of religious

leaders. Whereas another problem can arise is about unilateral

interpretation of messages by audiences. The dimensions of the

internet-based community are an indicator of

cultural processes by involving the participatory space of the

community that is open. Public audiences can interactively become

active subjects in dialogue through virtual space (Rubawati, 2018).

Conclusion

This research does not describe the religious modernity as

deregulation in an organized belief system. Researcher condemned

object research prefer on media modernity as a channel in the

distribution of religious messages. The presence of new media in

the digital era provides an alternative to the use of integrative

strategies in modern da'wa. The modernity in terms of concepts

and contexts does not necessarily become a form of omission for

the essence of pure and constructive Islamic values.

The representation of reality presented in # 1minutesbooster

involving da'wa communication elements: subject, object, media,

content, and methods. Subject refers to young da'i Hanan Attaki

that could fulfill some of the youth for role model figure. Da'i as

one of the message communicators is required to develop actively

individual capacity and strategy techniques da'wa. Individual

capacity is related to cognitive competence and rhetorical

credibility. While the strategy is closer to methods and media

selection, the packaging selection is in line with the segmentation

of audiences. Integral strategies such as those carried out in #



1minutesbooster do global information deterrence not by termina-

tion with internet access but by affirming positive messages on

popularly packaged shows (Muhaemin, 2017). An elegant blend of

Islamic information society (involving young people) with all

components integratively can give birth to a portrait of responsible

virtual religiosity. The concept of textual da'wa that has been

shown in conventional methods is complemented by contextual

patterns with various real-life examples that should be dynamic in

the daily lives of young Indonesian Muslims.

The individuality space and subjectivity of belief is occurring in

personal autonomy. Even though in some dimensions some or even

all occur to the submission of regulations to institutions or coun-

tries. The face-to-face community that has been the mainstream

media in delivering the message da’wa has begun to shift. The

spirituality community develops also in virtual spaces. The search

for religiosity is understood as a process of gaining autonomy over

the individual's spiritual comfort. Further research can be done by

using the research object of the popularity of young people by

approaching audiences. The method of reception analysis can be

used to see trends in peer communities in interacting with social

media shows from young people.

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The Rise Of User-Generated Content In Today’s Journalism

Siti Suriani Othman, Ph.D. | 27

THE RISE OF USER-GENERATED CONTENT IN

TODAY’S JOURNALISM

Siti Suriani Othman, Ph.D.

Communication Programme Faculty of Leadership and

Management Universiti Sains Islam Malaysia

[email protected]

Introduction

It is undeniable that User-Generated Content (UGC) has been a

topic of discussion and debate in the communication field where

this can be associated with the growing UGC content in journalism

(Zeng, Dennstedt, & Koller, 2016). Such development is

interestingly not merely about the content UGC has to offer, but it

definitely affects journalism professional practices to the extent of

changing traditional business models (Zeng, Dennstedt, & Koller,

2016) and even the epistemology of journalism (Wahl-Jorgensen,

2015).

In terms of practice, UGC becomes a phenomenon that is blurring

the line between content producer and user (Bodrozic & Paulussen,

2018), thus a high demand for journalists to negotiate their

professional roles (Tong, 2015). Such changes in journalism

practices (Blaagaard, 2013) involved application of technology

(Bonin, 2016) such as social media in news making (Tandoc, 2018;

Tong, 2017), leading us to ponder the usages and roles of UGC

(Bonin, 2016; Canter, 2013) and the extent of use in newsrooms

(al Nashmi, North, Bloom, & Cleary, 2017).

What is UGC?

Discussions on UGC are performed within the scope of citizen

journalism which are also known as participatory journalism,


28 | Siti Suriani Othman, Ph.D.

open-source journalism, grassroots journalism, hyper-local

journalism (Allan, 2009), reciprocal journalism (Chen & Pain,

2016) or hybrid mode of journalism (Gerson, Chen, Wenzel, Ball-

Rokeach, & Parks, 2016). In essence, this form of journalism

suggests a certain level of involvement of audience in the process

of news production.

Studies on UGC has identified that the most well-written study on

citizen journalism investigates collaborations between audience

and journalist (Wall, 2015). Among the most popular is about

studying the relationship between professional and participatory

journalism and the integration of UGC in professional journalism

practices (Naab & Sehl, 2016). Many studies on UGC also

focused on outputs that examine the integration of technology in

UGC and interactions between audience and professional practice

(Chung et al., 2017).

Citizen Journalism

Discussions on UGC are usually done under the topic of citizen

journalism. This is mainly because the nature of UGC is

fundamentally content generated by ordinary people. One of the

earliest works on citizen journalism was a book by Dan Gillmor

(2004) entitled “We the Media”. It highlights how bloggers have

changed the way news is produced. From this vantage point,

Gillmor demonstrated this phenomenon means news cannot be

controlled by some large news outlets, but rather, produced and

published by everybody via the internet. This effort includes

various activities including submissions through social media or

news written through personal efforts (Nah, 2008).

However, the definition of citizen journalism varied and leads to

inconsistency in measuring what it is actually (Chung et al., 2017).

For instance, some scholars defined citizen journalism in a broader



sense such as the role it plays in democratizing idea and

information (Nah & Chung, 2016). While some others offer

narrower definitions that includes specific roles of citizens

collecting and writing news (Bowman & Willis, 2003), and the

use of technology to support such effort (Nah, 2008). Among

professional journalists, citizen journalism is mainly set around the

normative perspective of occupational consideration specifically

on audience collaboration in news production, training and

autonomy (Chung et al., 2017).

At one point, UGC is seen as the product of citizen journalism.

Some others may consider UGC in the broadest sense, which

involves a variety of web-based activities such as Web 2.0 and

social media. These activities include blogging, uploading photos

and videos, commenting online postings, participating in online

forums, creating profiles and networking. This suggests how

complex journalism (Siti Suriani Othman, 2012) is, with major

shift to digital practices (Russial, Laufer, & Wasko, 2015) and

totally new producers.

Thus, there are various issues emerge within the literature of

citizen journalism and UGC. It includes issues related to usages of

UGC in newsrooms, including technological use, audience

engagement and impact on journalists‟ daily routines. In the

context of newsrooms, UGC has been found helpful and also

burdensome by journalists. To some extent, it becomes a tool for

finding news angle and news sources (Blaagaard, 2013).

Social Media and the Popularity of UGC

Social media, for instance, is a potential emerging news source to

many newsrooms although in some countries, sourcing is still

catered to the political needs of the country (Tong, 2017). Other

social media such as Youtube is also used as UGC in newsrooms

but more limited than other social media as it is yet to be seen to



provide meaningful public discourse (al Nashmi et al., 2017).

Specifically on technology, some identified technologies related to

citizen journalism are social media, Web 2.0 and participatory web

where most research focused on weblogs, discussion forums,

social network sites and online comments (Naab & Sehl, 2016),

Youtube (al Nashmi et al., 2017), blog links and comments

(Karlsson et al., 2015).

Advantages of Producing UGC

In terms of stories published from UGC, they are seen by many

journalists to serve as supplementary to professional journalism as

experienced by the Guardian in the UK (Wahl-Jorgensen, 2015).

This offers a wider range of stories to be published, in terms of

content, and prove that news is becoming more diverse in terms of

what is being published (Beckers, et al., 2017). This means that

journalists need to now clear of cross-media content and how to

produce such products (Srisaracam, 2018) because audience are

reading various kinds of stories while at the same time still

affected by traditional news values such as bad news,

entertainment, annoying and visually appealing (Kormelink &

Meijer, 2017).

Specifically on audience engagement, UGC is mainly used to get

feedback from audience, finding what is going on in the

community, verifying sources and finding stories. From here, it

enables journalists to directly evaluate public opinion (Soffer,

2017) as compared to before. Today, journalism is seen to become

more familiar with online comments with general increase of

audience engagement (Chen & Pain, 2016) from time to time.

In the newsrooms, most audience engagements involve up to

content-sharing level and argued on the needs to increase the

integration especially between digital and non-digital platforms

(Hassan & Elmasry, 2018). Other types of collaborations include



more intense journalism culture such as crowdsourcing and

investigative reporting among communities (Hujanen, 2016). At

the same time, smaller newsrooms allow more collaboration with

audience and this happens at multiple levels including news

editors, organizational context and community structure (Nah,

Yamamoto, Chung, & Zuercher, 2015).

UGC as Part of Journalism Culture

Hence, UGC offers fluid roles between source, resource and

collaborator (Canter, 2013) and provide more collaborative news

(Allan, 2007). It is here that we can see the importance of audience

in journalism becomes more crucial, that audience is needed not

only to produce media content and be part of it, but also needed to

assess the quality of journalism (Meijer, 2012). UGC broadens the

function of journalism including fostering social empathy,

providing analysis and advancing democracy by providing in-

depth reporting (Bodrozic & Paulussen, 2018) hence offering

enjoyable news that can be defined as high quality news involving

real audience to make journalism more meaningful and more

truthful (Meijer, 2012) especially to specific groups such as the

marginalized (Luce, Jackson, & Thorsen, 2017).

Thus, it is not strange to find that UGC and audience participation

is becoming part of Finnish journalism culture. Collaboration is

happening between newsroom and the community. Boundaries

between user comment and editorial material are fading, readers

are allowed to assist crowdsourcing and even investigative

journalism (Hujanen, 2016; Mills, 2018). Audience are also

opened to provide content especially when it is based on their

expertise and welfare of others (Zeng, Dennstedt, & Koller, 2016).

This culture is also happening in many other parts of the world that

leads to ambiguous identity between professional journalists and

citizen journalists (Luce, Jackson, & Thorsen, 2017).



Issues Related to UGC and Conclusion

However, UGC is not revolutionary at all times, such as in

Sweden (Karlsson, Bergström, Clerwall, & Fast, 2015). The level

of collaboration is not as expected, hence the impact is seen as

insufficient to include marginalized voices (Konieczna, Hatcher, &

Moore, 2017). In other contexts, UGC is seen only as a way to

involve readers in news making, not more than that (Lawrence,

Radcliffe, & Schmidt, 2017) while in some context such as China,

journalists perceived audience as mere amateurs rather than

collaborators in the construction of news (Tong, 2015).

Moreover, some studies found that audience engagement is low in

UGC (Canter, 2013) which involved mainly at the early stage of

news production (Lawrence, Radcliffe, & Schmidt, 2017). Above

all, some journalists also privilege offline mode of engagement

more than online but admitted that social media and other digital

platforms help them learn about their audience (Belair-Gagnon,

Nelson, & Lewis, 2018).

Such negativity towards UGC probably can be linked to the threat

to this phenomenon. UGC is always associated with issues of

credibility especially in the context of using sources from social

media such as Facebook (Tandoc, 2018). In fact, it is undeniable

that journalism sourcing activities have now changed to utilize

online sources although the elites remain the powerful news

sources (Van Leuven, Kruikemeier, Lecheler, & Hermans, 2016).

This is where evidence-based reporting is pertinent when it comes

to the credibility issue of UGC (Gerson et al., 2016). This is why

we can see many audiences perceive computer-generated is less

readable (Graefe, Haim, Haarmann, & Brosius, 2016). Many

would choose “concrete news” that comes from exact audience

who witness an event first hand. However, when it comes to

trustworthiness issue, UGC is found not to increase

trustworthiness in news automatically but process of verification



does help to achieve certain level of trustworthiness among

audience (Grosser, Hase, & Wintterlin, 2017) as it is seen as the

most important way to maintain accuracy (Johnston, 2016) in

UGC.

In terms of journalist work routines, UGC obviously change the

work boundary among professional journalists in many aspects

which include relationship between professional journalism and

social media such as Facebook (Johnson & Kelling, 2017), and the

requirement of new skills to respond to UGC (Johnston, 2016) that

needs to be done as managing UGC is indeed demanding

(Koniecznar, Hatcher & Moore, 2017). Collegial gatekeeping for

instance, is seen by journalists as labor-intensive and needs to be

resumed in a more soft, flexible, transparent and negotiable

manner (Reader, 2018). Hence, what happens in the newsrooms

does not carry similar expectation with the actual work performed

by journalists (Shepherd, 2013). To journalists, UGC is

burdensome especially on fact-checking (Lawrence, Radcliffe &

Schmidt, 2017) and the needs to develop verification strategies for

online resources is among the step that needs to be performed

(Van Leuven, Kruikemeier, Lecheler & Hermans, 2016).

However for the long run, we cannot deny that we need UGC to

open up more communication possibilities and opportunities for

the future. It is back to us to determine the impact o UGC to the

communication world, but when there are opportunities like this,

we have to optimize the use for the betterment of the next

generation.

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caim.12199


Teguh Hidayatul Rachmad | 41

MILLENNIAL GENERATION VERSUS CREATIVE

COMMUNICATION

Teguh Hidayatul Rachmad

A Lecturer of Communication Sciences Program

Bunda Mulia University

Introduction

Millennial generation relates from technological information

and new media that must be learned by millennial people.

Gadget, internet access, laptop, television are millennial people

need that must have. Their activity start from wake up until go

to bed still relate with cell phone and fast internet access. There

is the movement of needs from millennial generation to unique

daily activities from postmodernism society.

The meaning of work in 1990s is someone who leave a home to

a factory (laborer) and go to the company (employee). People

stay at home or they stay in the bedroom, it will be called

jobless. There are many negative perception to people who stay

at home all day long and they do not do activity outside home.

Neighbor and kinsman will give the judgement to people stay at

home such as human who do not earn money.

Millennial generation requires people to have a work and they

do the activities. Human must exist in social media and the real

life with update status in their social media based on their daily

activities. Job does not always go to the company and factory,

they are not the main job. Millennial generation eliminate

stigma society that job must be outside home. Rich people who

have wealth until seventh descent and they have high salary, it

will not survive in global market competition and modernity, if

they do not obey millennial generation rules are existence in all

social media.


42 | Teguh Hidayatul Rachmad

Millennial people require publicity (publication and activity)

every second in the world. Human activities begin from wake up

until go to bed, they always upload and update status in their

social media. It is a habit and culture in millennial generation,

nowadays. If human do not follow the millennial rules, it will be

called weird people. Kekinian is one of terms in millennial

generation, it means that human existence are approved in

society.

If existence does not relate with creativity, it will be bad

publicity. In the end, it will be trash media online. Human need

creativity to upload their daily activities in order to get a salary

and it will be a job. They do not work at factory, company or

office but a home is a place for people who work in social

media. They earn money. They must be creative to eliminate the

stereotype in society that people who are in home, they are not

also a jobless.

As Merriam-Webster’s Dictionary and Thesaurus (2014: 188)

stated that creative is marked by the ability or power to create.

Artful, clever, imaginative, ingenious, innovative, inventive,

original: also gifted, inspired, talented; resourceful; fecund,

fertile, fruitful, productive, prolific. Alex Sobur (2014; 388)

stated, Komunikasi mengatakan bahwa komunikasi adalah

interaksi yang didasari oleh sinyal timbal balik yang saling

dikenali.

Millennial job must be creative and because job vacancy focus

on creative communication category. The unique communica-

tion study is focus on media and culture, society dynamic.

Creative communication is one of ideas that have the values of

education, uniqueness and to be incredible. Online media in

millennial generation is the main point to need cartridge that



contain creative thought to produce monumental creation in

order to survive the life in globalization and modernization.

Millennial generation versus creative communication are two

terms that is contradictory but they always need each other.

Dualism term is dichotomy that must be ready in modernization

atmosphere. Millennial people must have creative ideas and

thoughts that people do not have it. If they are not creative in

millennial generation, they will die and they will not survive for

their life. For the example, there are many shops in the mall are

bankrupt and they lose with online shop.

Video creations just contain daily activities (vlog) that have

many viewers for like or give the comment, it will be trending

topic in media online. Creative ideas and thoughts do not always

born in the office, factory or company but it will be found at

home where is extraordinary development. Creativity and mil-

lennial are a couple of life. They are always advise and need

each other but sometimes they are hostile each other.

Human need creativity in their daily activities such as in

education and team work. Studying is not always in the class

and they need a teacher but they can study in media online. A

student who gets more knowledge outside home, it will be

creative student. Creative student is an expert people to get

knowledge and information. Millennial generation must face

with positive feeling and they must have creativity to reach

successful in globalization and modernization war.

Creativity society in millennial generation called informative

society. It means human need information as primer needs to

exist in society or to interact with other people. William Martin

(1995) dalam bukunya yang berjudul the global information

society menjelaskan masyarakat informasi adalah suatu masya-

rakat dimana kualitas hidup dan juga prospek untuk perubahan



sosial dan pembangunan ekonomi tergantung pada peningkatan

informasi dan pemanfaatannya. Millennial society needs life

standard, working system, happiness, education system and

marketing that are influenced by increase information and

knowledge. The characteristic informative society, there are :

1. Society who get experience with media online and global

communication

2. Society is aware to get the important information

3. Information is created as commodity that have economical

values

4. Society interact with other people in global society system

5. To access information is super highway

Information in millennial era is important need in society. They

compete to comply information as the knowledge. Human com-

municate and share the information with other people in the

world easily. It causes the impact of technology rule in global

communication process. Development and increase technolo-

gical communication and information (ICT, Information and

communication technology) affects the changes of communica-

tion system in society fastly. The characteristics are:

a. The rise of internet, munculnya web dengan information

super highway

b. Convergencing industries, munculnya industri digital yang

mengglobal

c. Convergencing technologies, seperti CD digital, TV trans-

mitte in digital format, telepon seluler dan lain lain. (Shiefti,

2018: 26).

Informative society always needs entertainment as principle of

convergence media. Internet is a key to produce creative enter-

tainment in millennial era. Society needs more information than

just take a walk or to interact with other people directly.



Many people in millennial era choose to get information than

meet up with friends. The most information of the entertainment

is selected as the alternative creative communication. “Akar

sejarah hiburan sesuai dengan perkembangan teknologi komuni-

kasi diawali dari gelombang pertama hiburan dalam media,

seperti munculnya novel-novel murah pada paruh kedua abad

ke-19 atau surat kabar yang kaya gambar pada awal abad ke-

20”, (Engel, 1997). “Kemunculan radio dan bioskop yang me-

mutar film sanggup mengungkap arti penting hiburan bagi

masyarakat kebanayakan dan kelompok elite”, (Carey, 1993).

The radio programs are called the entertainment products that

are most popular throughout 1930’s until 1940’s. It is produced

massively and it applies on advanced business model, such as

for deciding the products, radio programs almost reach many

listeners. The last 1920, television appeared on two technologies

such as optic and electronic until now. The first visual was

delivery with simple facsimile machine and it worked. It intro-

duced at the last 19th

century.

The invention of television gives the impact about the enter-

tainment movement fundamentally. It is from direct communi-

cation to indirect communication or media communication. The

entertainment is from living room with a family. They are in

living room to watch television but nowadays television is not

an entertainment because there is internet access for the

entertainment in millennial era. A part of family has the own

entertainment that is based on their passion. Parents and children

rarely communicate directly because internet. Internet has the

convergence by cellphone or television. Internet era begins from

21st century with the superiority to exceed distance and time.

There are not boundaries between country and time in the

internet era. It is for entertainment today. “Booshart dan Macco-

ni (1998) mendata enam ciri pesan media hiburan adalah :



1. Relaksasi psikologis : yang menenangkan, menyegarkan,

ringan, mengalihkan perhatian

2. Perubahan dan pengalihan : menawarkan selingan dan

keanekaragaman

3. Stimulasi : dinamis, menarik, menggairahkan, menarik hati

4. Kesenangan : gembira, jenaka, lucu

5. Suasana : indah, bagus, menyenangkan, nyaman

6. Gembira : senang, ceria”

Media entertainment is made to be flexible with the taste of

creative communication in the millennial era such as video and

photo. Many people share their photo to reach the happiness,

psychological relaxation in millennial era.

Creative communication concept in millennial era refers to

social media. People write status in a photo or video for daily

activities. Actually, it was not entertainment in the past but

nowadays it changes to be trending topic with creative commu-

nication taste in millennial era. Photo and video have edited by

animation software and editing applications reach followers,

subscribers or likers, it is successful person to use social media.

YouTube is popular entertainment. There are many channels in

YouTube more than television, therefore it is alternative options

based on the varieties and specific needed in the society.

Creative communication has a big impact in the economy for

people who manage their YouTube content as an independent

jobs in or outside home. It called YouTuber who has many

subscribers and earn the money from their content in the

internet. Content creators YouTube have creative communicati-

on skill in order to be a good trending topic, they are: Bayu

Skak, Tasyafarasya, Mariana’s Study Corner, Raditya DIka,

Londo Kampung and others. Every people has chance to be

YouTuber and show their expression based on their interest,



talent and ability. YouTube contents that are free, it will raise

the weak supervision to create their content. It gives the impact

of negative and positive contents. Positive and negative contents

have likers by netizen (society who watch the contents or social

media). It will be proven with subscribers and likers in their

YouTube accounts.

Negative contents show violence, sexual harassment and

abnormal are enjoyed by netizen (audiences). It raises suspense

in netizen thought. “Salah satu keadaan eksperensial penting

yang oleh sebagian besar peneliti dianggap sebagai hiburan

dalam pengguna media dan komunikasi adalah ketegangan

(Vorderer et al., 1996)”. Although suspense is a affective condi-

tion that is not fun, it feels suspense and to be worried, the

magnitude of popularity message media that feel suspense, such

as hatred utterance, violence harassment refer to experience of

suspense, it contains the fun. “Zillman (1994, 1996a) mengem-

bangkan teori ketegangan yang paling dikenal dalam ilmu

komunikasi. Zillman berpendapat bahwa ketegangan merupakan

respon fektif pengguna media terhadap atribut khusus dan

perilaku tokoh yang ditampilkan oleh media”. Therefore, feeling

suspense is interpreted social emotional process. Zillman theory

stated that emotional reaction by actors in media is caused by

disposition that is formed by user to actors. Positive behavior

tendency encourages empathic emotion while negative behavior

supports resentment development or to be hostile. Therefore, the

attitude of the characters in media is decide to affective respond

by the actor and the fate of actors, such as is narrated by media

value. The attitude tendency is a result of moral evaluation to

the actors.

Watching of society style in millennial era does not depend on

television which must be scheduled the show based on the



program, it means society does not watch in that day based on

the show schedule, they will miss the story in film or film-

television. There is different way with YouTube that is designed

society interest. The programs have many varieties based on

society interest and they can access every time. Nowadays,

society watch movie or film in television, cinema or radio with

YouTube live streaming. Convenience access to watch enter-

tainment in millennial era must be responded critically in order

to society can use their intelligence and experience to occupy

creative YouTube contents.

YouTuber is an actor of social media in millennial era with

massive creative thought to occupy YouTube channel with a

million plan, ability, daily activity, talk show, review film, game

or book and ambition in order to win with television program.

Finally, YouTube is an alternative media in millennial society to

find the entertainment in the unlimited era to do creative

activities.

As Sullivan and friends stated about alternative media, there are:

“forms of mass communication that avowedly reject or

challenge established and institutionalized politics, in the

sense thaht they all advocate change in society, or at least a

critical reassessment of traditional values (Sullivan et al,

1994: 10)”

It means to explain alternative media basically that is seen as the

way to against with the power of politic. Another important

meaning is has implications social movement in society inclu-

ding to be more critical to traditional values.

“Media alternatif juga dapat dilihat sebagai media yang radikal

atau biasanya juga merupakan media bawah tanah (underground

media) yang produk-produknya merupakan produk yang ber-

lawanan (oposisi) dengan produk-produk media arus utama



(ibid: 10)”. “Media alternatif pada dasarnya merupakan perwu-

judan resistensi khalayak terhadap media arus utama. Oleh

karena itu untuk menilai keberhasilan dan kegagalan media

alternatif bukan pada ukuran jumlah atau presentase khala-

yaknya dan pendapatannya akan tetapi pada kemampuannya

untuk membuka dialog dalam ruang publik yang ada di level

komunitas atau melalui jaringan sosial yang ada (Downing,

2004: 48)”. YouTube is successful to expose community in

communication network in social media as well as meet up with

the same community in the real life (kopi darat). For the

example is Bayu Skak who has unique language such as Malang

Javanese language.

Malang locality culture is represented by Bayu Skak who always

use language that is reversed, such as: Malang iku pancen apik

(Malang is great city) to be ngalam uki necnap kipa. He selects

vocabulary that is close with Malang culture. The difference

between Surabaya and Malang are from vocabulary is reversed

or the sentence when it talk to. His creativity and insane ideas

raise from Malang culture in modernization era to be his identity

in YouTube as resistance media of culture in order to survive in

globalization era this time. Sometimes he holds up meet and

great with his fans to interact directly in order to do not meet

just in social media. Many Bayu Skak’s fans come to Malang

just meet and to interact directly with him. Actually, there is not

differences between real life and social media. He still uses

Malang language with the unique accent as Javanese people. It

is identity with other YouTuber. His representation as a funny,

playful and humble person in social media and real life, it gives

him many subscribers and earn money in social media.

Bayu Skak’s content in YouTube is take locality culture that is

called resistance and actualization himself to show the identity



as orang ngalam (Malang person). “Sebagian besar perlawanan

dilakukan bukanlah untuk menjatuhkan atau mengubah sistem

dominasi melainkan untuk bertahan hidup (Scott, 2000: 396)”.

The main of Bayu Skak’s channel is represent Malang culture in

order to survive in foreign culture that is already in media. The

actors have easy access to produce their content in YouTube that

have the impact to actors who produce free contents.

There is YouTuber who has inspiration from foreign culture as

YouTube content, such as: to share the daily activities with

hedonist style and the saying is impolite. Many negative con-

tents appear in YouTube is effect of the weakness regulation in

alternative media in millennial era this time. It is dangerous for

children if they watch, remind and imitate in real life because it

will give the impact themselves.

Creativity is supported by the wisdom of locality culture that

will produce positive contents that is uploaded in YouTube.

Audiences or society must be active to select the moral values

that are need as psychology, social and instrumental. The

paradigm of selection media to get satisfied information in

communication science field that is applied with theory of uses

and gratification (U & G) until encompass five primer principle.

“kelima prinsip tersebut menyatakan bahwa individu sadar

terhadap kebutuhan social, psikologis, dan biologisnya; meng-

evaluasi berbagai saluran dan isi media; menilai alternatif-

alternatif fungsi; serta menyeleksi saluran media atau saluran

interpersonal yang diyakini dapat memberi kepuasan untuk ber-

bagai kebutuhannya (Katz, Blumler, dan Gurevitch, 1974: 19-

32)”. “Kebutuhan tersebut meliputi kebutuhan yang berkaitan

dengan pengalihan (misalnya: berkhayal atau mencari hiburan

sesaat, hasrat seksual), hubungan personal (misalnya: utilitas

sosial), identitas personal (misalnya: pemeriksaan realitas), dan



pengawasan (misalnya: pengumpulan berita)” (McQuail, Blum-

ler, dan Brown, 1972: 135-165). Perspective U & G is based on

conceptualization of audience as active figure to control media

consumption and to be able for giving accurate report. It is about

satisfied requirement that is searched and is obtained from

media.

Millennial era has many information that circulate in public to

be a chance that must be taken the role as producer of contents

in social media to share the creativity of aptitude and interest.

Do not just be the audiences of entertainment that just receive

the ideas and passive roles. Creative ideas are applied rapidly,

right and strategic, therefore other actors do not claim it. The

producing video and photo use the origin concepts are more to

be loved by audiences than copy-paste from other youtuber

without modification and creativity. Creative ideas are obtained

from places where are comfortable, beautiful such as: tourism

places or recreation.

References

Bosshart, L. & Macconi, I. 1998. Defining “Entertainment”

Communication Research Trends, 18(3), 3-6

Carey, J. 1993. The Intellectuals and The Masses: Pride and

Prejudice Among The Literary Intelligentsia, 1880-1939.

New York: St. Martin’s

Downing, D.H. John. 2003. Audiences and Readers of Alter-

native Media: The Absent Lure of The Virtuality

Unknown, dalam Media, Culture & Society. Sage

Publications. London : Thousand Oaks and New Delhi,

Vol. 25: 647-667



Dyah Alyusi, S. 2018. Media Sosial Interaksi, Identitas, dan

Modal Sosial. Jakarta: Prenada Media Group

Engel, M. 1997. Tickle The Public: 100 Years of The Popular

Press. London: Indigo

Katz, E., Blumler, J.G., & Gurevitch, M. 1974. Utilization of

Mass Communication by the Individual In J.G. Blumler

& E. Katz (Eds), The Uses of Mass Communications:

Current Perspectives on Gratifications Research. Beverly

Hills, CA: Sage

Martin, William J. 1995. The Global Information Society,

Hampshire: Aslib Gower. Maryati,K & Suryawati,J.

2003. Sosiologi 1. Jakarta: Erlangga

McQuail, D., Blumler, J.G., & Brown, J.R. 1972. The Televi-

sion Audience: A Revised Perspective. In D. McQuail

(Ed), Sociology of Mass Communication. Middlesex,

England: Penguin

Scott, C.J. 2000. Senjatanya Orang-orang yang Kalah. Jakarta:

Yayasan Obor

Sobur, A. 2014. Ensiklopedia Komunikasi. Bandung: Simbiosa

Rekatama Media

Sullivan, Tim, et al. 1994. Key Concept in Communication and

Cultural Studies, Second Edition. London: Routledge

Vorderer, P., Wulff, H.J., & Friedrichsen, M. (Eds). 1996. Sus-

pense: Conceptualizations, Theoritical Analysis, and

Empirical Explorations. Mahwah, NJ: Lawrence

Erlbaum

Zillmann, D. 1994. Mechanism of Emotional Involvement With

Drama. Poetics, 23, 33-51.



______________. 1996a. The Psychology of Suspense In

Dramatic Exposition. In P. Vorderer, H. J. Wulff, & M.

Friedrischen (Eds), Suspense: conceptualizations, theori-

tical analysis, and empirical explorations (p: 199-231).

Islam And Communication Technology In The Industrial …

Sofia Hayati Yusoff & Rosninawati Hussin | 55

ISLAM AND COMMUNICATION TECHNOLOGY IN THE

INDUSTRIAL REVOLUTION 4.0

Sofia Hayati Yusoff1 & Rosninawati Hussin

2

Introduction

Everyone is well understood on the general definition of commu-

nication which refers to any act by which one person gives to or

receives from another person information about that person‘s

needs, desires, perceptions, knowledge, or affective states. The goal

of communication is to convey information—and the understan-

ding of that information—from one person or group to another

person or group. This communication process is divided into three

basic components: A sender transmits a message through a

medium to the receiver.

Figure 1: McLuhan‘s Communication Loop (McLuhan, 1964)

1 Sofia Hayati Yusoff, PhD. is a senior lecturer at the Faculty of Leadership &

Management, Universiti Sains Islam Malaysia. Email: [email protected] 2 Rosninawati Hussin, PhD. is a senior lecturer at the Faculty of Leadership &

Management, Universiti Sains Islam Malaysia. Email: [email protected]

Islam And Communication Technology In The Industrial…

56 | Sofia Hayati Yusoff & Rosninawati Hussin

McLuhan (1964) in his book Understanding Media pointed out that

it is not the content or the message of the communication that

really matters in any communication process, yet it is the medium

that the communicator uses which may enhance the comprehension

of the message delivered. That is why in the McLuhan‘s commu-

nication loop as visualised in Figure 1, regardless of the content of

the message, the medium used in the communication plays a

significant role in helping the communicator who is the sender to

encode the message and delivers it to the receiver who will later

decode the message sent. This is what termed by McLuhan as ―the

medium is the message‖ because despite the content of the

message, the medium where the communicator uses to send the

message seems to be more compelling in any communication

process.

Communication Technology as the Medium

Today, communication process as described by McLuhan is more

enhanced with the advent of communication technology as the

medium. The process becomes much easier and the content of the

message is delivered even faster and able to reach far much bigger

and diverse audience since the technology we use today does not

restrict the communication process between two individuals per se.

In fact, the function of communication technology has turned to

multifunction from communication to daily routine of an indivi-

dual. The multifunction of communication technology nowadays

has somehow as described by Stalder in Gow (2010) changed

McLuhan‘s ―medium is the message‖ to ―network is the message‖.

This means that the communication is made possible via digital

networking in which it can be taken to be a medium of

communication.

Technology can be defined as the making, modification, usage, and

knowledge of tools, machines, techniques, crafts, systems, and



methods of organization, in order to solve a problem, improve a

pre-existing solution to a problem, achieve a goal, handle an

applied input/output relation or perform a specific function. While

communication technology refers to the advancement in produc-

tion, design and variation of gadgets that enhances communication.

These include computers, mobile phones, GPS systems and trac-

king devices as well as electronic media such as television and

radio (Grant & Meadows, 2010).

Although communication technology is a term commonly used to

associate with the modern era of communication channel, it has its

own history back then during the era of early centuries with the

usage of very moderate media technology. Among the first

communication technology used by humans were drums, fire and

smoke in some parts of Africa and South America. Then the

technology itself developed and evolved following the time and

function in human‘s life.

Development in communication technology has continued with the

combination of computer and telephone technology. Today, mobile

phone has become one of people‘s needs and it has gone through

many stages of transformation from analog to digital and later

smart technology. The process of evolution continues to meet the

life‘s expectation of every human being until the current era which

is also known as the industrial revolution 4.0 (I.R 4.0).

This era of I.R. 4.0 is considered as the right momentum to

elaborate the values of true Islam as an alternative to solve any

communication problems of modern society (Husni & Yosep

Farhan, 2018). The usage of communication technology becomes

more important not only for daily communication, but it is used in

every aspect of life by every people to that of a layman and

organization, from small group community to a large society. It

also functions not only as the medium for interpersonal commu-



nication, but it is used also to disseminate important information

and persuade large group of targeted audience including that of a

religious matter.

Hence, communication technology is distinctively imperative for

any religious matters involving knowledge transfer, information

dissemination, and persuasive message conveyance. Islam as one

of the major religions is no exception in this process. The incre-

dible influence of communication technology has proven the major

impact Islam has to the world. This technology has given ample

opportunities for Muslims to participate in sharing their faith,

beliefs and values at their fingertips (Zulkiple Abd Ghani, 2019).

Islamic Communication

Khiabany (2003) pointed out that communication becomes dis-

tinctively exclusive when it comes to Islam. No like other religions,

Islam provides comprehensive way of life that requires absolute

application on Islamic teachings which includes communication

style.

Communication in Islam, which introduced by Ibn Khaldun

through his model of communication proposed every human being

to complete other people needs as an ummah (community) (Sofia

Hayati, 2016). The model also puts every individual aware about

the existence of Allah SWT as the sole creator of the world and

prophet as a messenger who always stresses about akhlak (ethics)

as a vital element in communication (Mowlana in Sofia Hayati,

2016).

Sofia Hayati Yusoff (2016) described Yusof Mowlana‘s work as

exemplary in Islamic Communication. Mowlana mentioned (in

Sofia Hayati, 2016) that Islamic communication is comprised of

the following elements and namely Tawhid (oneness of God), ‗amr

bil-ma‘ruf wa annahyi anil munkar‘ (promote good deeds and



prohibit wrongdoings), the concept of Ummah (community),

Taqwa and Amanah. All these elements are described by Mowlana

as the fundamentals of Islamic communication that differentiate the

ones promoted by the Western communication scholars. Thus,

should the Islamic communication be applied by Muslims well

with the use of communication technology, the messages of Islam

would be greatly delivered to all humankind. Audience will be

more convinced and confident when receiving messages delivered

via communication technology if it is presented in a persuasive and

effective way (Zulkiple Abd Ghani, 2019).

Islam and Communication Technology

A few decades ago, Islamic literature was only available in the

form of books. The literacy rates were very low in many Muslim

developing countries. Due to this, written texts about Islam rarely

available for publics except at much selected places. Initially, in

order to help illiterate Muslims, some Muslim scholars recorded

some Islamic literature content into audio cassettes. So, in Muslim

world, information on Islam was first spread using communication

technology back then through the availability of audio tapes only.

Later when television reached some Muslim countries, it also

played a very important role in spreading da‘wah. Islamic pro-

grammes such as Quranic recitation and its translation were aired

during specific times. However, the spread of Islamic da‘wah was

not seen as much significant during the era of radio and television

as compared to the era of the Internet.

The Internet has led to the conversion of Islamic books, literature,

lectures, talks, Quran translation and tafseer into electronic form.

There are now thousands of websites which are providing free of

charge Islamic materials. For instance, Quran is now available in

many formats through Internet. Its translation is available online in



various languages and can be accessed for free. Zulkifle Abd Ghani

(2019) agrees that Islam (da‘wah and Islamic contents) should

apply da‘wah bi al-nizam (da‘wah through the establishment of a

system) to suit current communication technologies.

Many Islamic contents have been converted into electronic format

and they also apply to hadith of the prophet Muhammad SAW. For

example hadiths collection such as Sahih Bukhari, Sahih Muslim,

Sunan Abu Dawud, Malik‘s al-Muwatta and their translations are

also available in many languages through the Internet. In short,

Muslim preachers and scholars have played significant roles in

spreading Islamic da‘wah through the use of electronic media

especially the Internet.

Today, all the Islamic contents can also be accessed virtually

through mobile phones via various online applications. These

Islamic online applications are virtual and educational with variety

of languages. They are available both in audio and text format.

Besides the websites and online applications that provide vast

information on Islam online, there are also online discussion

forums that provide platforms for chatters to discuss on Islam such

as Islamicity forum, Ummah.com, muslimdiscuss.com, and the

like.

Communication technology not only makes it possible for Islam to

be spread through the Internet but it also opens up wide oppor-

tunities for other Islamic platforms such as online lectures and

classes. Muslim preachers especially among the young ones are

currently using social media to spread Islam either via Twitter,

Facebook, or even Instagram.

Communication technology makes easy for Muslims as well as

non-Muslims to get information related to Islam from their homes.

There are also educational video games for kids that will give them

knowledge on Islam suitable to their thinking level. Some



interactive software with 3D animation videos have increased the

interest of Muslim children to learn about Islam. Education on

Islam becomes more fun for kids with 3D simulation such as the

performance of pilgrimage (hajj).

The field of Fiqh (jurisprudence) and Fatwa (legal pronouncement)

has also shown a good development with the advent of commu-

nication technology. Muslim scholars in the field of Fiqh and

Fatwa are seen to give major contributions in the digital era of

communication technology especially in terms of exploring a new

track in reaching targeted audience and providing digital books on

Fiqh and Fatwa. However, in searching for information through

communication technology, Muslim users who are from poor

countries are lacking in terms of English language proficiency.

Communication technology is currently considered as a determi-

nant factor for the success of Muslims as Islamic preachers.

Muslims need to equip themselves with the information and

knowledge of this advance technology which acts as the most

powerful strength and power. It is well supported by the Holy

Quran in Surah Al-Anfal, verse 61 where Allah has urged the

Muslims to call for Islam peacefully should the non-Muslims also

ask for peace. Therefore, the usage of communication technology

is seen as the best platform for Muslim preachers to call for Islam

in a peaceful way and it is spread worldwide.

Conclusion

4.0 industrial era is a reality faced by humanity throughout the

world today. It has become so phenomenal especially because of

the massive support of information and communication technology

(Husni & Yosep Farhan, 2018). The evolution of the era from

analog to digital does affect the people who live within it. Thus, the

medium of da‘wah also should be utilized according to the latest



technology in order to reach more people to understand about

Islam. Using communication technology as a platform in da‘wah

shows that, Islam is not an outdated religion but it is relevant as the

era evolved.

Social media as one of the channels in this current technology has

become popular among the Muslim preachers to share their

knowledge to the community and society at large. Everyone in this

world regardless of their age is accessible to this medium for

knowledge, as well as for entertainment. However, the authors

believe in the era of 4th industrial revolution, Muslims who

seriously want to spread Islam are able to utilize other medium

which is more sophisticated and beneficial to all people regardless

of religion. Zulkiple Abd Ghani (2019) agrees that propagation of

the Islamic lifestyle through various of communication technology

especially smartphone could create an Islamic ambience. Lastly,

industrial revolution era showed that da‘wah is changing its

medium from mosques to virtual platform which more convenient

and accessible.

References

Grant, A.E. & Meadows J.H. (2010). Communication Technology

Update and Fundamental. United Kingdom: Focal Press,

Elsevier.

Gow, G. (2010). Marshall McLuhan and the end of the world as we

know it. English Studies in Canada. 36, 2-3: 19 – 23.

Husni & Yosep Farhan, D. (2018). Management of Islamic Higher

Education in the 4th Industrial Revolution. International

Journal of Education Studies. Vol.15, No.2, 2018: 87-107.

Khiabany, G. (2003). De-westernizing media theory, or reverse

Orientalism: ‗Islamic Communication‘ as theorized by



Hamid Mowlana. Media Culture & Society. 25, 415 – 422.

D.O.I: 10.1177/016344703025003007.

McLuhan, M. (1964). Understanding Media: The Extension of

Man. Canada: McGraw-Hill.

Sofia Hayati Y. (2016). Western and Islamic Communication

Model: A Comparative Analysis on a Theory Application.

Al-Abqari. Vol.7 (May) 2016: pp 7-20.

Zulkiple, A. G. (2019). Ekosistem Dakwah dalam Era Digital.

Malaysia: USIM Press.


Nikmah Suryandari | 65

TECHNOLOGY AND THE MOVEMENT OF LIFESTYLE

Nikmah Suryandari

Communication Science

Faculty of Social and Cultural Science


[email protected]

Introduction

Nowadays, the advancement of technology is logical consequence

in our life. It causes the advancement of technology will grow up

with the advance human sciences. Human produce the variety of

innovation for doing daily activities.

In the context of advancement in the nation, the country has one of

the goals in the achievement is understanding of technology. If a

country has achieved it, it calls developed country. As Ngafifi

(2014), mention “ada 10 negara dengan tingkat penguasaan tek-

nologi yang tinggi, yaitu : Finlandia, Amerika Serikat, Jepang,

Swedia, Korea Selatan, Belanda, Inggris, Singapura, Korea

Utara, Australia”.

The Development of Technology in Mc. Luhan’s Perspective

We live in cyber space where is the geography area in the country

is not important problems. Today, we can communicate with other

people in the world. Mc Luhan’s state that we live in global village

now, it means there is no boundary of geography. It occurs in the

beginning of computer and networking sites appear in the digital

technology. This interaction is called New Media

As Mc. Luhan’s mention that one of the result of thesis in the

observation of philosophy in Communication and culture is

technology has changed the way we communicate. In the techno-



66 | Nikmah Suryandari

logical determinism, Mc. Luhan informs that society communicate

with other people is decided by technology media. It shows the

interaction is affected and decided by development and technology

that the society comprehend it.

The Development of Technology in Mc. Luhan’s Perspective

In Mc. Luhan’s perspective state, media is the main to decide and

affect other things. In technological determinism especially media

will decide about how the person thinks, feels and acts for

something. Technological determinism informs the changes of

human communicate for establish ourselves. Mc. Luhan’s per-

spective, culture is formed by our ability in communication. As

Mc. Luhan’s stated, media is the center of human civilization. The

domination of media in society will decide the basic of social

organization and collective life. Mc. Luhan informs his idea by

divided the history of human development by identifying the rules

of technology media in every age by Mc. Luhan. The ages are:

1. Period or Tribal Age

Tribal age is focus on communication. Society is a cohesive

community because they communicate with other people.

Hearing is more developed in communication process.

2. Period or Age of Literacy

Age of literacy is beginning from alphabet that use as the

symbol of communication in writing, it does not communicate

privately. The reading and writing culture give the conve-

nience to get information and the sight is a important process

in communication that is linear thinking.

3. Period or The Printing Age

The printing age is writing a text largely but it is linear

thinking. This age has the printing by Gutenberg as the sign.

Book and other materials that are printed, they can produce

and use largely. It gives the impact in society. The impact is



society has formed as homogenous because they send and

receive the same message or text. In this age, Mc. Luhan

stated, society does not need interaction to share the messages.

This condition affect that human are in insulation, it produces

the society fragmentation.

4. Period or Electronic Age

Telegraph is a sign in electronic age. The impact of telegraph

is removing the society fragmentation in before this period.

One of advantages communication in this period is the

distance is not the obstacle. People feel closely with other

people because the technology. The show gives the human as

an audience who watch the incident directly in the world. This

period need the intelligence to utilize five senses correctly. It

causes this period will give integration of the speaking,

reading and listening habit clearly.

Technological determinism has three steps of the thought, they are:

the first, new inventors in technological communication give the

changes in the culture, second; the change communication esta-

blishes human existence, third; human formed the technology and

technology formed us now.

Perkembangan-perkembangan yang terjadi dapat dikatakan sei-

ring dengan ditemukannya inovasi teknologi tertentu dimulai

dan bahasa (lisan dan tulisan), alat cetak hingga telegraf. Pene-

muan-penemuan inilah yang menentukan bagaimana manusia

berperilaku dan berpikir dalam kegiatan komunikasi yang dila-

kukannya (Huster, 2000 dan Johnson, 1955).

Technological determinism is applied in all communication stu-

dies. If author agree with Mc. Luhan about the five senses in

communication process and media is the important point, it means

the theory is suitable to apply the mass communication. It gives the

information about the fact of media that is developing in society



who gives the impact. This is an interesting idea and … It begins

from the invention of telegraph and it continues until now with the

various invention of technological information and technology who

is able to produce new communication in society.

Mc. Luhan mention two categories about media specifically, there

are hot media and cool media. Hot media is a media that is

complete of data, therefore as a writer need low participant merely.

Hot media has high definition because the meaning of the data is

clear, as photo, film, printing and the other. Cool media has a

complete data because it has a low definition and need high parti-

cipation. Contoh cool media adalah televisi, hieroglifik, ide-

ogramik (Encyclopedia Americana, 1988 :575, Ida Danny,

1992:19).

The perspective Mc. Luhan is every media has the effect to

have another style and to refuse other style. Bagaimanapun kita

bicara tentang media, media adalah pesan, the medium is the

message (Gerbner 1988; 575).

Technological Concept

As Adib (2011) stated, pada awalnya teknologi berkembang

secara lambat. Namun seiring dengan kemajuan tingkat kebuda-

yaan dan peradaban manusia perkembangan teknologi berkem-

bang dengan cepat. Semakin maju kebudayaannya, semakin

berkembang teknologinya karena teknologi merupakan perkem-

bangan dari kebudayaan yang maju dengan pesat.

Martono (2012:277-278) stated, secara sosiologis, teknologi

memiliki makna yang lebih mendalam daripada peralatan.

Technology establish framework for non-material culture in a

group. If a group has the change of technology, it will change

human thought. It give the impact how they interact with other

people. Marx stated, technology is a device, historical materia-



lism informs some devices that can be used by human to reach

prosperity. Weber has another definition that technology is a

idea or concept. Another definition from Durkheim, technology

is a collective awareness that is predicted to change religion in

society.

Technology And Convenience in Digital Society

Modern era is identical digital society. Every human activity

will be started in digital technology. Technology is operated to

press some digit (number) that arrange variety sequence. Rela-

tion builds in a person is a relation of digital change, every

human interact with symbols digital. The interaction of trade,

communication, other interaction have affected by digital

symbols.

Every human in society depends on digit in order to facilitate

the interaction with other people. People who have cell phone

number, ATM’s pin, number of account, number of population

account and other things, digits are unusual things in digital

society. Society does not need much time to send money to

other people. They decide the nominal money and press some

digits. It will be successful transaction for a moment. The

variety transaction in digital society, they do not do the tran-

saction with appearance objects but there are changes to digits

that occur in virtual era.

The progress technology is guaranteed by easier access to

society. It gives the impacts to increase productivity and effec-

tiveness activities. As Martono (2012: 289-291) stated, ada

beberapa hal yang dijanjikan teknologi, diantaranya :

1. Teknologi menjanjikan perubahan. Setiap penemuan baru

akan melahirkan berbagai perubahan dalam suatu masyarakat.

Ibarat sebuah subsistem, kehadiran teknologi baru sebagai



subsistem baru dalam masyarakat akan membawa konse-

kuensi, subsistem lain dalam sistem tersebut mau tidak mau

harus menyesuaikan diri akibat kehadiran teknologi tersebut.

Teknologi pasti akan mengubah pola aktifitas keseharian

individu.

2. Teknologi menjanjikan kemajuan Teknologi merupakan

simbol kemajuan. Siapa saja yang mampu mengakses tekno-

logi, maka ia akan mengalami sedikit atau banyak kemajuan

ke arah entah dalam bentuk apa pun. Seseorang tidak akan

ketinggalan informasi mana kala ia menggenggam sebuah

teknologi. Teknologi telah mempengaruhi gaya hidup, dan

bahkan teknologi juga telah menjadi gaya hidup itu sendiri.

3. Teknologi menjanjikan kemudahan Teknologi memang dicip-

takan untuk memberikan kemudahan bagi individu. Orang

tidak perlu susah-susah untuk menghubungi sanak keluarga-

nya di luar kota, bahkan di luar negeri; mereka cukup mene-

kan beberapa nomor melalui hanphone. Orang tidak perlu

mengantri di depan petugas teller bank untuk melakukan

berbagai transaksi, kita cukup masuk ke ruang ATM dan kita

dapat melakukan berbagai transaksi menggunakan mesin

tersebut, mulai mengambil uang, membayar tagihan listrik,

air, telepon, membeli pulsa, membeli tiket kereta api, pesa-

wat, kapal, membayar SPP, mengirim uang ke rekening lain,

sampai membayar tagihan kredit. Ketika kita lapar, kita

cukup menekan beberapa nomor delivery order, kemudian

dalam beberapa menit, petugas pengantar makanan sampai di

depan pintu rumah kita. Kita dapat memanfaatkan pesawat

terbang untuk melakukan perjalanan jauh dalam waktu

singkat; kita tidak perlu bersusah payah naik ke lantai yang

lebih tinggi di sebuah gedung bertingkat, kita cukup meman-

faatkan lift atau eskalator.

4. Teknologi menjanjikan peningkatan produktifitas Perusahaan



besar banyak memanfaatkan teknologi untuk alasan efisiensi

dan peningkatan produktivitas daripada harus mempekerjakan

tenaga kerja manusia yang memakan banyak anggaran untuk

menggaji mereka. Teknologi juga dapat meningkatkan keun-

tungan perusahaan dengan berlipat ganda. Teknologi juga

dapat dimanfaatkan sebagai alat kontrol untuk mengevaluasi

kinerja seseorang. Teknologi finger print (sistem presensi

dengan memanfaatkan sidik jari) misalnya, akan dapat me-

ngontrol tingkat kehadiran karyawan di kantor.

5. Teknologi menjanjikan kecepatan. Berbagai pekerjaan akan

dapat diselesaikan dengan cepat manakala kita memanfaatkan

teknologi. Keberadaan komputer akan membantu memper-

cepat pekerjaan di kantor, mempercepat pembukuan, tekno-

logi juga akan mempercepat proses pengiriman dokumen,

surat atau file, serta barang. Memasak nasi akan lebih cepat

jika menggunakan rice cooker. Semua pekerjaan dan setiap

kesulitan akan teratasi dengan teknologi.

6. Teknologi menjanjikan popularitas. Manusia dengan mudah-

nya muncul di layar kaca melalui internet. Situs You Tube

akan memfasilitasi kita untuk bergaya, bisa menjadi narsis,

menampakkan dan mempromosikan wajah dan penampilan

kita di internet, hanya dengan berbekal kamera dan modem

untuk dapat meng-upload rekaman gambar yang kita miliki.

kita dapat bergaya sesuka hati, dan masyarakat di seluruh

dunia dapat dengan mudah menonton aksi kita. Banyak artis

dadakan yang sangat terkenal setelah ia meng-upload video

mereka melalui You Tube.

Technological Communication and The Movement of

Lifestyle

Dalam pandangan Soerjono Soekanto (1990) perubahan sosial

adalah segala perubahan yang terjadi dalam lembaga kemasyara-



katan dalam suatu masyarakat, yang mempengaruhi sistem social-

nya. Sedangkan menurut Martono (2012:13) gejala-gejala yang

dapat mengakibatkan perubahan sosial memiliki ciri-ciri antara

lain: 1) Setiap masyarakat tidak akan berhenti berkembang karena

mereka mengalami perubahan baik lambat maupun cepat. 2)

Perubahan yang terjadi pada lembaga kemasyarakatan tertentu

akan diikuti dengan perubahan pada lembaga-lembaga sosial

lainnya. 3) Perubahan sosial yang cepat dapat mengakibatkan terja-

dinya disorganisasi yang bersifat sementara sebagai proses

penyesuaian diri. 4) Perubahan tidak dibatasi oleh bidang keben-

daan atau bidang spiritual karena keduanya memiliki hubungan

timbal balik yang kuat.

Perubahan sosial budaya merupakan suatu perubahan yang me-

nyangkut banyak aspek dalam kehidupan seperti kesenian, ilmu

pengetahuan, teknologi, aturan-aturan hidup berorganisasi, dan

filsafat. Therefore technology is one of the elements that affect the

movement of social culture. Menurut pandangan Martono (2012:

6) perubahan sosial mempunyai tiga dimensi, yaitu: struktural,

kultural, dan interaksional.

Cultural dimension refers the movement culture in society. There

are: (1) cultural innovation is an internal component in society.

New technology is the easiest thing to refer the cultural innovation.

The society of requirement are more complex, they enforce to be

creative for satisfy the daily needs. (2) the diffusion is an external

component that give the power of social movement. The culture

obtain impacts from other culture, it gives the cultural movement

that receive new cultural terms. (3) integration is a form of cultural

movement which is smoother relatively. It is the impact of

unification the cultural terms, therefore it shows new culture as a

unification of variety cultural terms.

Interactional dimension refers to movement relationship social in



society, there are 1) the movement in frequency. Technological

development affects decrease frequency to interact with other

people ; 2) the movement in social class. Technological informa-

tion and communication development give the change the function

of “face to face” in the interaction. Society does not need time to

interact other people directly; 3) intermediary of movement. Many

modern people who work with internet access, it gives the thoughts

that they do not need other people in delivery information process;

4) the rules of movement or pattern. There are many rules and

pattern that give the changes in society development; 5) the

movement of interaction. The interaction is not as rigid as in the

past where need time to interaction directly. Nowadays , there are

many ways to interact with other people, such as: telephone, e-

mail, chatting, social media and other applications.

Technology is an important rule in the movement of lifestyle.

Technological movement gives the changes for a person who to be

unique person, it shows the differences people from one to other. It

refers to show their existence and expression. There are some

incidents relate to technological impacts for the social culture

movement such as 1) the movement of rules between men and

females. There are many females who has a good position in the

work as a leader in politic, government, business and others; 2)

increase the confidence at Asian countries that affect the progress

of economy and increase lifestyle in society; 3) there is insistence.

It occurs consequences logically in global competition, therefore it

born generation of discipline and hard worker.



References

Adib, Mohammad. (2011). Filsafat Ilmu: OntoLogi, Epistemologi,

Aksiologi, Dan Logika Ilmu Pengetahuan. Yogyakarta:

Pustaka Pelajar

Encyclopedia Americana, 1988

Ida Danny. 1992. Manusia dan Media. Jakarta. Lembaga Studi

Filsafat

Martono, Nanang. (2012). Sosiologi Perubahan Sosial: Perspektif

Klasik, Modern, Postmodern, Dan Postkolonial. Jakarta:

PT. Raja Grafindo Persada.

Muhamad Ngafifi Jurnal Pembangunan Pendidikan: Fondasi

dan Aplikasi Volume 2, Nomor 1, 2014

Kevin Kuster, 2000.http://atschool.Eduweb.co.uk/trinity/determin.

Soerjono Soekanto. (1990). Sosiologi suatu pengantar: edisi baru

keempat. Jakarta: Rajawali Pers

Social Media Technology and Its Impact on Public Relations in…

Muhamad Zaki M, M. Yahya Mohamed A, Mohd Faizal K | 75

Social Media Technology and Its Impact on Public

Relations in Malaysian Public Sector

Muhamad Zaki Mustafa

Mohd Yahya Mohamed Ariffin

Mohd Faizal Kasmani

Communication & New Media Programme

Universiti Sains Islam Malaysia

Introduction

The usage of social media among public relations in public

sector in Malaysia is growing tremendously. Since investments

in these technologies are increasing, it is important to investigate

the impact of social media usage on public relations practitioner.

Social Media

Social media is defined by Kaplan and Haenlein (2010) as „„a

group of Internet-based applications that build on the ideological

and technological foundations of Web 2.0 that allow the creation

and exchange of User Generated Content.‟‟ Social media has

gained significant popularity worldwide because it does not only

allow users to maintain personal relationships with family,

friends, and colleagues but also provide them with opportunities

to make new social connections (Raacke & Bonds-Raacke,

2008). Users rely on social media for entertainment, web sear-

ches, news or simply for spending time (Giannakos, Choria-

nopoulos, Giotopoulos, & Vlamos, 2012). In addition to the use

of social media for personal networking, people can access

social media for other purposes, such as information seeking and

entertainment (Park, Kee, & Valenzuela, 2009 in Mustafa M,Z

& Mustafa H. 2017).


76 | Muhamad Zaki M, M. Yahya Mohamed A, Mohd Faizal K

Social Media Use and its Impact on Public Relations

Practitioners in the organizations.

Public relations play an important role in an organization. Public

relations is also a liaison between organizations with external

public and internal public. In Malaysia, the public relations

division of a government agency is a gatekeeper to the external

and internal public. All external and internal communications

will go through this section including the use of social media

and social networking sites that will be handled by this section

of public relations officer.

In the past, public relations practitioners only used one-way

communication to communicate with the public internally and

externally. Nowadays, the internet has opened a new channel of

direct two-way communication between organizations and

populations of interest such as customers, employees, investors

and contributors, community members, governments and news

media (Avidar, 2011; Esrock & Leichty, 2000).

These developments allow public relations to fulfill the mana-

gement functions of creating and maintaining mutual benefits

for its organizations and customers (Cutlip, Center, & Broom,

2006). Public relations practitioners must understand and know

how to use appropriate social media as well as know how to

measure the effectiveness of the social media (Paine, 2009).

There is also a study found that social media relations are just

another variation of the various activities already in the use of

traditional media (Sha, 2011).

In today's organization, social media has been regarded as an

important communication tool especially among public relations

practitioners. The use of social media also empowered public

relations practitioners to increase their role as managers or

technicians (Sallot, Porter & Acosta-Alzuru, 2004) and improve



their status within the organization. Studies show that most

communications executives or public relations officers in their

studies understand the importance and continued use of social

media (DiStaso & McCorkindale, 2011).

Public relations is a relatively young academic discipline with

theoretical and research foundations developed over the last 40

years (Grunig, 1989). According to (Wilcox, Cameron & Reber,

2015; Seitel, 2014) between the activities and tasks of public

relations officers in an organization today are:

1. Social media interface-manage social media and run marke-

ting through Facebook, Twitter, Pinterest.

2. Counseling-public relations officer will advise the manage-

ment on the policy, relationship and communication.

3. Website management-managing the organization's website.

4. Research - conduct research for public relations.

5. Media relations-working with media, journalists and

bloggers.

6. Publicity-run publicity through mass media and social

media.

7. Contact staff and colleagues - provide feedback, notification

and motivation to workers and co-workers.

8. Relationships with communities-planning activities for

communities and organizations.

9. Public relations-engage with public police and assist orga-

nizations in understanding the will of the public.

10. Relationship with the government-regulatory and govern-

ment relations.

11. Issuing management-solving issues related to the organi-

zation.

12. Relations related to finance-also known as investor relations

and shareholder.

13. Industrial relations - relationships with other industries.



14. Development/fundraising-encouraging the public to help or-

ganizations through financial aid.

15. Special event-handles certain events to attract public atten-

tion.

16. Writing public relations - writing annual reports, speeches,

brochures product.

17. Graphic-Coordinate organization chart and photography

services.

Social media play a vital role for improving public relations.

Avidar (2011) examined the Israeli public relations practi-

tioners‟ use of social media elements and found that the Israeli

practitioners are willing to use and gain experience with social

media elements although this usage is still in its initial stage.

Curtis L., Edwards, C., Fraser, L.K., Gudelsky, S., Holmquist,

J., Thorton, K. & Sweetser, K.D (2010), using the Unified

Theory of Acceptance and Use of Technology (UTAUT),

identified the use of social media for non-profit organizations.

The results of this study indicated that social media tools are

becoming beneficial methods of communication for public

relations practitioners in the non-profit sector. Organizations

with defined public relations departments are more likely to

adopt social media technologies and use them to achieve their

organizational goals. In addition, public relations practitioners

are more likely to use social media tools if they find them

credible.

Social Media and Public Sector

The use of social media in the public sector can bring many

benefits such as financial and administrative facilities, facilities

for disseminating information and bilateral communication faci-

lities with community and government services. Based on the

study of the use of social media in the public sector, the benefits



derived from the use of social media can be categorized into five

categories: 1) partnership, 2) involvement, 3) openness, 4) mas-

sive cooperation and 5) (Khan, 2015).

Social media channels (such as Twitter, Facebook, wiki, You-

Tube and blog) provide a cost-effective way to disseminate and

share useful information such as news and alerts and updates

information to a large number of individuals instantly (Khan,

2015). Similarly, the people together can participate in policy

formulation and decisions using comments and feedback expres-

sed through social media channels. People and police depar-

tments, for example, use social media to report suspicious

crimes and behaviors. Social media channels also facilitate

openness when people are given access to government data and

open information through social media channels. The greatest

benefit of using the social media platform is realized when the

platform is used for the purpose of massive collaboration where

governments and people work together in the context of

achieving certain goals (Khan, 2015). Social media channels

also provide a very convenient way to communicate in two ways

with a large number of people in real time with no high cost

involved.

Apart from the positive impact of social media use on the

people, the use of social media is also seen as impacting on the

performance of civil servants. By using social media, employees

can improve the productivity and efficiency of civil servants in

conveying the government's desire to communicate directly with

the public. Working arrangements can also be made through

social media and customers will feel comfortable and satisfied

with the services provided while at the same time enhancing the

performance of civil servants and organizational excellence.

However, the use of social media in the public sector does not



run away from various risks. This will happen when the

government uses social media without real knowledge of the

costs and benefits, who their real users are, and the proper

mechanisms needed to handle bilateral communication (Kava-

naugh et al., 2012). In addition, there are other risks associated

with the use of social media in the public sector including

psychological, social, privacy and technological risks (Khan,

Swar, & Lee, 2014). In this regard, a change in government

culture, strong organizational practices, workers and social

media strategies is essential to avoid the risk of social media

(Picazo-Vela, Gutierrez-Martinez, & Luna-Reyes, 2012).

Benefits of Using Social Media in Public Relations

The use of social media in public relations practitioners has

several benefits. Studies show that the use of social media can

enhance the reputation of public relations practitioners with their

clients, while public relations practitioners who use social media

to manage their clients' issues improve their reputation with their

clients (Diga, M. & Kelleher, T. ( 2009).

Furthermore, Porter, Trammel, Chung and Kim (2009) state that

public relations practitioners are also seeing industry needs by

using social media such as blogs to target the public more

effectively. The use of social media can help public relations

practitioners to become more aware of their effectiveness in

relation to target groups and to build relationships with the

public (Curtis, L., Edwards, C., Fraser, K. L., Gudelsky, S.,

Holmquist, J., Thornton, K., & Sweetser, K. D. (2009).

In modern organizations, social media has been considered an

important communication tool especially among public relations

practitioners. (Watson, 2012) noted that there is a growing

interest among public relations practitioners regarding the use of



social media. Social media has now emerged as an important

public relations tool by providing bilateral relations between the

public and stakeholders. Public relations practitioners are also

aware of their effectiveness in achieving their goals, promoting

relationships, and developing communication strategies Curtis,

L., Edwards, C., Fraser, L.K., Gudelsky, S., Holmquist, J., Thor-

ton, K & Sweetser, K.D. (2010). Studies show that the use of

social media improves the reputation of public relations practi-

tioners with their customers. Another study shows that public

relations practitioners who use websites to manage their custo-

mers' issues improve their reputation with their customers

(Sallot et al., 2004). Wilcox, Cameron and Reber (2015) say that

the wave of change in social media that began in 2007 has spar-

ked a new landscape of public relations in three ways:

First, bilateral hearing and dialogue are fundamental to today's

public relations practice. According to the US Institute of Public

Relations (IPRA), social media has provided the opportunity for

the public to return to real public relations by providing a

mechanism by which organizations engage with the public in

real-time and one-on-one with shareholders.

Second, the organization must perform well and perform well as

society looks for transparency and accountability. Communica-

tion must be authentic and trustworthy.

Third, social media is now more integrated as a major tactic in

all public relations programs and campaigns. Public relations

firms and the public relations division now need to appoint

skilled workers in social media and digital media management.

The Challenge of Public Relations on social media

In the fast-paced era of social media, professional public

relations practitioners must be smart and capable in dealing with



situations that require urgent action. Netizens or Internet users

always want the best of an organization and they will express

dissatisfaction if it does not meet their social media demands.

The presence of comments like these will cause the image of an

organization to be scratched, even if those comments are

incorrect. Therefore. Today's public relations division must have

interactive experts and responsible groups who can communi-

cate on social media and the internet. According to Seitel (2014)

the use of the internet and social media is inevitable and this will

continue to grow. Some of the reasons are:

1) An all-knowing audience

Today's consumers are smarter, educated and media savvy.

They know what to buy or not because most of the infor-

mation is available on the internet. Therefore, the informa-

tion provided should be more than educational information.

2) Interaction medium

The Internet has made all its users versatile. The Internet

has provided a space for suppliers to speak with consumers,

thus enabling them to persuade and persuade potential

buyers to buy products and to support product issues and

ideas.

3) Updates

The information and internet world is fast moving.

Everything is real and immediate. Professional public

relations practitioners should use their abilities to take

advantage of the opportunity to provide information on

emerging issues and market changes.

4) Focused information

Today's customers need more focus, more specific and two-

way communication. Organizations need to disseminate

information to a more specific population. For public rela-

tions practitioners, the need to become proficient on the



internet and social media a necessity today. It is important

for public relations practitioners to familiarize themselves

with the skills of using this social media and internet space.

Currently the most popular social media and integrated with

ublic relations campaigns and events are (1) Facebook, (2)

Twitter, (3) Linkedln, (4) Youtube, (5) Flickr, (6) Instagram and

(7) Pinterest. For example Facebook is the most visited social

media in the United States with over 150 million daily visitors.

Visitors will spend seven hours a day browsing Facebook.

According to a study by AC Nielsen (2016), nearly 25 percent

of its time is spent on Facebook. Facebook's popularity has been

recognized in the advertising, marketing and public relations

industry. Facebook is the largest social network in the world

with over one billion users while Flickr and Instagram are photo

sharing sites with many users. YouTube and Instagram show a

strong trend toward high visual content.

Conclusion

Now comes the era of social media that gives professional

public relations practitioners the opportunity to participate in

social networking sites to get feedback and build relationships.

Public relations practitioners should not miss this opportunity by

integrating both traditional and new media (social media) in

fulfilling their responsibilities as a professional public relations

officer who is smart and adaptable in all situations including

using the latest technology.

However, professional public relations practitioners must adhere

to an IPRA code of ethics called the "Code of Athens". This

code emphasizes the good behavior of a professional public

relations practitioner. With the advent of social media and the

internet, information is accessible without boundaries. Professi-



onal public relations practitioners need to be more ethical and

responsible in their actions and need to be more professional and

use technology in the best possible way for the betterment of

humanity (Mohamed Ariffin, M. Y., Mustafa, M. Z , Kasmani,

M. F. (2019) .

References

Argenti, A.P. 1998. Corporate communication. International

edition, Irwin: McGraw Hill.

Avidar, R., (2011). Israeli public relations and the Internet.

Israel Affairs. 17(3), 401-421.

“Code of Athens”. Taken from http//:www.ipra.org.

Cutlip, S. M., Center, A. H. & Broom, G.M. 2006. Effective

public relation. Edisi kelapan. New Jersey: Prentice Hall. Curtis, L., Edwards, C., Fraser, K. L., Gudelsky, S., Holmquist,

J., Thornton, K., & Sweetser, K. D. (2009). Adoption of

social media for public relations by nonprofit organi-

zations. Public Relations Review, 36 (1), 90-92. Diga, M., & Kelleher, T. (2009). Social media use, perceptions

of decision-making power, and public relations roles.

Public Relations Review, 35, 440–442. DiStaso, M. W., McCorkindale, T., & Wright, D. K. (2011).

How public relations executives perceive and measure

the impact of social media in their organizations. Public

Relations Review, 37, 325–328. Esrock, E. & Leichty, G. (2000). Organization of corporate web

pages: Publics and functions. Public Relations Review,

77 (4), 1-18.



Giannakos, M., Chorianopoulos, K., Giotopoulos, K., &

Vlamos, P. (2012). Using Facebook out of habit. Behaviour and information

technology. Taylor and Francis Group.

Grunig, J. E., & Grunig, L. S. (1989). Toward a Theory of the

Public Relations Behavior of Organizations: Review of a Program of Research.

Public Relations Research Annual. doi:10.1207/s15327

54xjprr0101-4_2

Kaplan, A. M., & Haenlein, M. (2010). Users of the world,

unite! The challenges and opportunities of Social Media.

Business Horizons, 53, 59–68.

Mohamed Ariffin, M. Y., Mustafa, M. Z , Kasmani, M. F.(2019)

,unpublished book, USIM Press ).

Mustafa M,Z, Mustafa H, (2017) The New Media Ascent, Its

Usage & impact in Malaysia. USIM Press.

Paine, K.D. (2009). How to set benchmarks in social media:

Exploratory research for social media. Paper presented to

the 12th Annual International Public Relations Research

Conference, Coral Gables, Florida March 13. Retrieved

from http://www.instituteforpr.org/wp-content/uploads/

Set Benchmarks_SocialMedia.pdf Porter, L., Sweetser, K., & Chung, D. (2009). The blogosphere

and public relations: Investigating practitioners‟ roles

and blog use. Journal of Communication Management,

13(3), 250–267. Raacke, J., & Bonds-Raacke, J. (2008). MySpace and Facebook:

Applying the uses and gratifications theory to exploring

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friend-networking sites. CyberPsychology and Behavior,

11, 169–174. Retrieved for

https://www.nielsen.com/us/en/insights/report/2017/2016

-nielsen-social-media-report/ Sallot, L. M., Porter, L. V., & Acosta-Alzuru, C. (2004). Practi-

tioners‟ Web use and perceptions of their own roles and

power: A qualitative study. Public Relations Review,

30(3), 269–278. Sha, B. L. (2011). Does accreditation really matter in public

relations practice? How age and experience compare to

accreditation. Public Relations Review, 37, 1–11. Research, 52(3), 417-418.

Seitel, F. P. 2014. The practice of public relations. Edisi kedua-

belas: Edinburgh. Pearson Education Limited Sha, B. L. (2011). Does accreditation really matter in public

relations practice? How age and experience compare to

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relations: Startegies and Tactics. (11th

. Ed). Boston:

Pearson Education Limited.


Sri Wahyuningsih | 87


Sri Wahyuningsih

Communication Science, Faculty of Social and Cultural Science


Email: [email protected]/ 085203772328

A. Background of study

The world of health is very important to pay attention, physical

health and psychological health. Both of them are very influential

in supporting productivity of all human activities. When the

physical condition is psychologically decreased it will disturb the

activity of human work, as well as when the psychological

condition decreases or malfunctions, by itself physically cannot be

maximally active in productivity

The author will focus on the psychological condition of humans

associated with mental health (psychotic) human beings in Madura.

Actually the data that people got mental health in Madura to

increase every year, at every district there are people who have

mental disorders. Surely this needs special handling from various

institutions involved or those interested in mental health in Madura

and East Java Province

The problem of stocks people with mental disorders (ODGJ) from

38 regencies / cities in East Java in the Province of East Java is

fairly high in Indonesia. This stocks case, becomes a very serious

problem, makes forehead to frown in terms of its handling. So at

that time the Governor of East Java had to revise the stocks free for

year in his region from 2014 to 2019 stocks free. This condition

does not only make East Java Provincial Government become

busy. Even at the regional level, energy for the liberation of ODGJ

stocks is intensified. Because, from data in 2014-2016, this case


88 | Sri Wahyuningsih

still leaves around 728 ODGJ who are still being stocks from a

total of 2,094 people

It is known through the Malang Times that the struggle to continue

stocks free of ODGJ can be seen the data from 2014 to 2017 as

follows: 1) Malang, in 2016 there were 99 cases of stocks that

occurred in Malang Regency. As many as 86 people have been free

of stocks and have been able to move normally. The remaining 13

stocks victims are still in the assistance stage, both by the stocks

assistants, Muspika, and the village government. In addition,

breakthroughs in this field through Posyandu Jiwa Bantur have

made ODGJ begin to be empowered. This innovation was

rewarded with a national scale award; 2) Jember, the number of

saving in Jember Regency in the same year was 19 people. Two of

them have been released; 3) Kediri has 150 cases of containment.

According to data from the East Java Social Service in 2016, 26 of

mentally patients are still in captivity and treatment and rehabi-

litation continue to be sought; 4) Blitar, there are at least 51 ODGJ

which were still put in a pension in 2016. The same thing happened

in Ponorogo, Lamongan and several other districts in East Java

(Nana, Dede, 2018).

Another condition with stocks of ODGJ in Madura is as follows

from a number of sources which the authors summarize that the

amount data of people with mental disorders on Madura island

itself, in Sumenep in 2017 which is spread in 30 puskesmas,

totaling 587 people, in 2016 the data 40 people were put in stocks,

then decreased in 2017 to 27 people (statement from the Head of

the Non-Communicable Disease and Mental Health Section)

namely Mr. Laos Susantina. While the data of people with mental

disorders in Sampang Regency which are stocks in 2015 there were

119 people, in 2017 decreased to 68 people (Information from the

Head of Health Service Mr. Firman Abadi). While Bangkalan, the



number of people with mental disorders is approximately 177, with

a total of 35 people with stocks data conditions in 2017 (statement

from the Head of Social Rehabilitation Office of Bangkalan, Mr.

Ahmad Riadi)

Looking at the data presented by the author, in the previous

paragraph in East Java there were still many cases of ODGJ

eruption and in Madura itself, many ODGJs needed to be handled

immediately and quickly in accordance with the objectives of the

regional government that the province of East Java 2019 was

declared stocks free. To make all to work together to make use of

everything possible, energy, mind, and human reason. Humanizing

human beings is a joint work. Who else cares if not themselves

with full awareness in finding the best solution in handling the

release of stocks against weak relatives, and the lack of information

from families about mental health?

The case of ODGJ stocks in its data collection is indeed compli-

cated because the data has increased or even decreased. Because

this is a psychotic illness, even though mental rehabilitation has

been carried out, retention can be repeated again. When this

happens because sometimes the family is not open to re-report it

because of the reason the Mental Hospital is far away, has no

money. In addition, there are still closed family parties because

they feel ashamed to have ODGJ family members, thus making the

stocks case similar to an ice mountain

Along with the development in this millennial era, everything has

become possible, the key is the intention and willingness of various

institutions to get the best solution. When it is still spinning to find

a solution when this retention case will end, what exists is this case

will always haunt in every movement and time when the healthy

move and the sick are cared less.



The development of technology in Indonesia is very rapid, all

activities to accelerate work productivity currently use technology

that is supported by internet facilities, everything becomes easy and

fast. Which is far closer, as if there is no distance, can still talk face

to face even though they cannot touch directly. This is a good

solution when distance becomes an obstacle in achieving a goal.

Between the phenomena in Madura, namely an increase in the

number of ODGJ and mounting in Madura, then the demands of

the government which must be stocks free in 2019 by the provin-

cial government of East Java, are phenomena that are immediately

answered with swift, aggressive and constructive actions in

handling the government's expectations so that become reality.

The purpose of this paper is the author provides descriptions and

the best solution in zeroing ODGJ coupled with a variety of health

communication strategies obtained from the Mental Hospital

together with the PKRS division (Mental Hospital Health Promo-

tion) that made new breakthroughs with the Telepsychiatry or

telemedicine methods in the treatment of ODGJ health recovery

Before the author discusses comprehensively and hits, also

discusses how medical technology through telepsychiatry is carried

out and how it benefits the progressiveness of mental health for

ODGJ which is installed or not. The author will discuss in advance

about the description of ODGJ

Mental disorders

In the author's observations made in 2017 until 2018, in several

major mental hospitals and as a national destination on the island of

Java, including the West Java Provincial Mental Hospital, East

Java Provincial Hospital known as RSJ Lawang, and Mental

Hospital Dr. Soerojo of Magelang, Central Java province, that the

understanding of People with Mental Disorders (ODGJ), is a per-



son whose psychological condition is disturbed or does not

function normally, but physically looking healthy does not cover

the possibility of physical health. Mental abnormalities are caused

by various factors, namely economic conditions, family factors,

relationship factors with partners, work factors, genes or heredity,

or other factors that can cause mental disorders.

People with mental disorders can be known how to behave every

day, how he relates to other people, how he talks with others.

Verbally they will show a conversation that is not directed or

uncontrolled; anything can be the conversation even though there is

no interlocutor that is usually called disorganized schizophrenia.

On the contrary, nonverbally it looks as quiet as staring blankly

without meaning. Also always repeats movements that are not

counted in frequency every day, until they stop and feel tired

themselves.

Mental Health

Mental health is a psychologically normal condition possessed by

humans, with the functioning of the mental to support physical

activity in a good activity. The ability of individuals in groups and

their environment to interact with others as a way to achieve

prosperity, optimal development, using mental abilities (cognition,

affection, and relations) has individual and group achievements

consistent with applicable law (Australian Health Minister, Mental

Health Nursing Practice, 1996: 25 quoted by Yosep & Sutini

2007). People whose souls are healthy all independent activities as

well as interacting with others are fulfilled, and harmony in life

occurs normally in their environment.

Mental health is not only a mental disorder, but it contains a variety

of positive characteristics that describe the harmony and mental

balance that reflects the maturity of his personality. Conditions that



allow optimal physical, intellectual, emotional development of a

person and this development go in harmony with others (Mental

Health Law No, 3 of 1990). This means that a person will achieve

mental health when he can balance the environmental conditions

that exist.

Telepsychiatry in Mental Health

The existence of Telepsychiatry is very helpful in relieving people

with mental disorders and psychiatrists and mental nurses. Through

communication technology Telepsychiatry activity in facilitating

long distances communication between psychiatrists and psychi-

atrists, between psychiatrists and nurses, between psychiatrists and

patients. Communication through Telepsychiatry occurs between

psychiatrists and nurses as well as patients who live in regional

points in the mental health zone who need to get special attention

from the Mental Hospital with facilities in the form of computer or

laptop media connected to the internet network, can also use

mobile phone facilities with video calls.

According to sources of understanding Telepsychiatry can be seen

below are as follows:

The National Library of Medicine defines telemedicine as it applies

to psychiatry (telepsychiatry) as the use of electronic communi-

cation and information technologies to provide or support clinical

psychiatric care at a distance. This definition includes many

communication modalities such as phone, Fax, e-mail, the Internet,

still imaging, and live interactive two-way audio–video communi-

cation (American Psychiatric Association resource document on

telepsychiatry via videoconferencing, 1998). Live interactive two-

way audio–video communication—videoconferencing—is the

modality most applicable to psychiatry and has becomesynony-

mous with telepsychiatry involving patient care, distance education



and administration (Antonacci, dkk, 2008: 253).

Discussion of Telepsychiatry Expectations

Utilizing the development of this communication technology, helps

alleviate the workload of health workers and alleviate the suffering

of mental patients. Because with the Telepsychiatry method that is

held at the Mental Hospital can help to control the mental health of

patients who are in a zone far from the reach of the Mental

Hospital. No longer have to go to the Mental Hospital but enough

with the existence of the mental Posyandu that is carried out

through Telepsykiatry mental health control is running.

The author hopes that it can fully cooperate with village health

centers, sub-districts, social services, health offices, village

governments, local governments, even provincial governments in

the future which will become a national concern, namely the

Minister of Health of the Republic of Indonesia how mental health

conditions exist on the island of Madura.

In the data submitted by the author as well as print and online

Madura news that in Madura the number of ODGJ is increasing,

then there are no mental posyandu that are spread evenly in the

Madura area. It has been read that there is a lack of attention from

related parties about mental health in Madura.

The author's observations at the point of the area that has become a

mental Posyandu, this can be used as a reference for holding

Posyandu souls on the island of Madura. The existence of the

mental Posyandu that will later be applied in every village and sub-

district in every district in Madura is well complemented by the

Telepsychiatry method. The existence of this mental posyandu

village government must be prepared with all the facilities, namely

the place used for the mental posyandu, for example, it can be at

the health center, or in the village hall or in the building if there is



already a mental Posyandu activity every month.

The Telepsychiatry method applied at the mental health center can

help mental patients who have complaints about mental health, to

consult a psychiatrist at the Mental Hospital by using electronic

media connected to the internet network.

Telepsychiatry through Computer Media

Mental health consultation through computer media is to use the

Skype menu by using a larger screen. When the consultation took

place the psychiatrist opened the conversation by asking about the

patient's condition while looking at the patient's condition through

facial expressions through a computer monitor screen. In its

implementation, the patient must be accompanied by a mental

nurse who is in a psychiatric soul so that communication takes

place properly, for example interpreting the types of drugs

suggested by the doctor, then the patient's safety is afraid of only

silence and wanting to run away. When Telepsychiatry is held the

patient is in a calm condition so it is not in a rowdy condition.

Patients like this, need to know beforehand have received treatment

from the mental hospital for one to two months using Jamkesnas or

BPJS.

Telepsychiatry through Video Call Hand Phone

Basically the implementation process is the same as using com-

puter media, the difference is the medium, that is if the computer

monitor screen is bigger, whereas if using a cell phone the monitor

screen is smaller, the results are more effective by using computer

media. Because according to the psychiatrist observed by the

author so far that the facial expression is less clear compared to

computer media. It could be that Telepsychiatry through other

media along with the increasingly rapid development of commu-



nication technology and is used as the best solution in all human

activities.

Excess Telepsychiatry

All methods applied to a therapy for mental health are the

advantages that will be encountered by implementing Telepsy-

chiatry. According to the observations of the authors in the

Telepsychiatry implementation, the first is to assist psychiatrists in

controlling the condition of patients each month through the

internet network; secondly, the distance between the psychiatrist

and the mental patient and mental nurse; third, knowing the

patient's condition by looking at his face through the monitor;

fourth, psychiatrists can provide instructions for changes in

prescription drugs through mental nurses who accompany mental

patients; fifth, minimizing mental health care costs; Sixth, mental

patients are no longer put up by their families because this is

controlling every month. Many advantages when this is applied on

the island of Madura.

Telepsychiatri Barriers

There are also advantages and disadvantages in the implementation

of the Telepsychiatry method, among which are the first when

Telepsychiatry progressed to experience disruption of the internet

network; second, when the patient is uncooperative in answering

the psychiatrist's questions only nonverbal and does not want to

know about what was asked; third, there are sound disturbances

that are around the implementation of the Telepsychiatry method.

Between the advantages and disadvantages in the implementation

of Telepsychiatry more strengths. This is very effective when

applied in Madura as an island where there are still a lot of ODGJ

with its loading cases. According to the author, this was



immediately fought with cooperation and full attention from

various groups. That humanizing humans is important.

Closing

This Telepsychiatry hope must be applied in getting the demands

of the East Java provincial government and the central government,

namely stocks free. There is no more bad stigma against people

who have mental disorders as "crazy" "disgusting" "you smell" and

stigma or other labels that were raised by people who incidentally

awareness in humanizing humans against people who are mentally

disturbed is very minimal. The hope of cooperation at all levels,

especially families of people with mental disorders is very

necessary to cure or restore people with mental disorders to return

to activities at least they can be independent in their daily activities,

namely bathing, eating, and working. Saving a soul from a mental

disorder is tantamount to saving hope for a better soul, and it is a

mandate that must be done, especially mental workers with the

community and the government from the bottom to the central

government.

References

Antonacci, Diana J., Richard M. Bloch, Sy Atezaz Saeed, Yilmaz

Yildirim, dan Yand Jessica Talley. 2008. Empirical

Evidence on the Use and Effectiveness of Telepsychiatry

via Videoconferencing: Implications for Forensic and

Correctional Psychiatry. Behavioral Sciences and the Law

Behav. Sci. Law 26: 253–269. Terindeks Scopus.

Nana,Dede. on Line:

http://m.jatimtimes.com/baca/164705/20180108/093256/ini

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jatim/ akses 16 Nov 2018.



UU Kesehatan Jiwa No, 3 Tahun 1990.

Yosep, Iyus H & Sutini, Titin. 2014. Buku Ajar Keperawatan Jiwa.

Bandung.Rafika Aditama

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