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
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.
Virtual Religiosity: Understanding Indonesian Youth…
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).
Virtual Religiosity: Understanding Indonesian Youth…
Yuliana Rakhmawati | 3
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
Virtual Religiosity: Understanding Indonesian Youth…
4 | Yuliana Rakhmawati
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
Virtual Religiosity: Understanding Indonesian Youth…
Yuliana Rakhmawati | 5
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
Virtual Religiosity: Understanding Indonesian Youth…
6 | Yuliana Rakhmawati
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
Virtual Religiosity: Understanding Indonesian Youth…
Yuliana Rakhmawati | 7
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.
Virtual Religiosity: Understanding Indonesian Youth…
8 | Yuliana Rakhmawati
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
Virtual Religiosity: Understanding Indonesian Youth…
Yuliana Rakhmawati | 9
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
Virtual Religiosity: Understanding Indonesian Youth…
10 | Yuliana Rakhmawati
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
Virtual Religiosity: Understanding Indonesian Youth…
Yuliana Rakhmawati | 11
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
Virtual Religiosity: Understanding Indonesian Youth…
12 | Yuliana Rakhmawati
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-
Virtual Religiosity: Understanding Indonesian Youth…
Yuliana Rakhmawati | 13
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
Virtual Religiosity: Understanding Indonesian Youth…
14 | Yuliana Rakhmawati
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,
Virtual Religiosity: Understanding Indonesian Youth…
Yuliana Rakhmawati | 15
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,
Virtual Religiosity: Understanding Indonesian Youth…
16 | Yuliana Rakhmawati
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.
Virtual Religiosity: Understanding Indonesian Youth…
Yuliana Rakhmawati | 17
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,
Virtual Religiosity: Understanding Indonesian Youth…
18 | Yuliana Rakhmawati
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,
Virtual Religiosity: Understanding Indonesian Youth…
Yuliana Rakhmawati | 19
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
Virtual Religiosity: Understanding Indonesian Youth…
20 | Yuliana Rakhmawati
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
Virtual Religiosity: Understanding Indonesian Youth…
Yuliana Rakhmawati | 21
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 #
Virtual Religiosity: Understanding Indonesian Youth…
22 | Yuliana Rakhmawati
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.
References
Ahmad, A. (2012). Perkembangan Teknologi Komunikasi Dan
Informasi:Akar Revolusi Dan Berbagai Standarnya. Jurnal
Da‟wa Tabligh, Vol. 13, No. 1, Juni 2012 , 137-149.
Ahmad, A. (2013). Dinamika Komunikasi Islami di Media Online. .
Jurnal Ilmu Komunikasi Volume 11 No 1 Januari-April 2013,
44-58.
Ahmad, A. A. (2013). Da’wa, Seni dan Teknologi Pembelajaran Da’wa,
Seni Dan Teknologi Pembelajaran. Jurnal Da‟wa Tabligh, Vol.
14, No. 1, Juni 2013, 75-89.
Virtual Religiosity: Understanding Indonesian Youth…
Yuliana Rakhmawati | 23
Ahmad, N. (2013). Tantangan Da’wa Di Era Teknologi Dan Informasi
(Formulasi Karakteristik, Popularitas Dan Materi Di Jalan
Da’wa). AT-TABSYIR Jurnal Komunikasi Penyiaran Islam
Volume 1, Nomor 1, Januari – Juni 2013, 119 – 145. .
Ahmad, N. (2014). Tantangan Da’wa di Era Teknologi dan Informasi. .
ADDIN, Vol. 8, No. 2, Agustus 2014. , 319-344.
Alhidayatillah, N. (2017). Da’wa Dinamis Di Era Modern(Pendekatan
Manajemen Da’wa). Jurnal An-Nida‟: Jurnal Pemikiran Islam
Edisi Desember 2017 Vol. 41No. 2 , 265-276.
Altheide, D. L. ( 1987 ). Ethnographic Content Analysis. . Qualitative
Sociology, 10(I), Spring 1987 , 65-75.
Antweiler, K. R. (2008. ). Religion Becoming Virtualised. Introduction
To The Special Issue On Religion In Virtual Worlds. . Online –
Heidelberg Journal of Religions on the Internet 3.1 (2008).
Armfield, G. G., & Holbert, R. L. (2003). The RelationshipBetween
Religiosity and Internet Use,. Journal of Media and Religion,
2:3, , 129-144
http://dx.doi.org/10.1207/S15328415JMR0203_01.
Arnus, S. H. (2017). Da’wa Yang Berliterasi Media: Upaya Deradi-
kalisasi Di Lingkup Kampus Iain Kendari. . PALITA: Journal Of
Social Religion Research oktober2017, Vol.2, No.2, , 119-128
DOI: Http://Dx.Doi.Org/10.24256/Pal.V2i2.524.
Atmoko, D. B. (2012.). Instagram Handbook Tips Fotografi Ponsel. .
Jakarta:: Media Kita.
Aziz, M. A. (2004, ). Ilmu Da‟wa Edisi Revisi, . Jakarta: Kencana.
Aziz, M. A. (2008. ). Ilmu Da‟wa Edisi Revisi. . Jakarta: Kencana. .
Budiantoro, W. (2017). Da’wa di Era Digital. KOMUNIKA, Vol. 11, No.
2, Juli - Desember 2017., 263-281.
Campbell, H. (2005). Making Space for Religion in Internet Studies. .
The Information Society: An International Journal, 21:4, , 309-
315, DOI: 10.1080/01972240591007625.
Virtual Religiosity: Understanding Indonesian Youth…
24 | Yuliana Rakhmawati
Campbell, H. (2011.). Internet and Religion. . In M. Consalvo, & C. Ess,
The Handbook of Internet Studies. (p. 232). Oxford: Wiley
Blackwell.
Campbell, H. A. (2012). Understanding the Relationship between Reli-
gion Online and Offline in a Networked Society. Journal of the
American Academy of Religion, March 2012, Vol. 80, No. 1, ,
64–93 doi:10.1093/jaarel/lfr074.
Dawson, L. L., & Hennebry, J. (1999). New religions and the internet:
Recruiting in a new public space . Journal of Contemporary
Religion, 14:1, , 17-39, DOI:10.1080/13537909908580850.
Farhan. (2017). Pesan Da’wa Felix Siauw Di Media Sosial Perspektif
Meaning And Media . AL-IDARAH: Jurnal Manajemen Dan
Administrasi Islam Vol. 1, No. 2, Juli –Desember 2017. , 209-
226.
George, S. E. (2006). Religion and Technologyin the 21st Century: Faith
in the E-World. London: Information Science Publishing.
Habibi, M. (2018). Optimalisasi Da’wa Melalui Media Sosial Di Era
Milenial. Al-Hikmah: Jurnal Da‟wa, Volume 12, Nomor 1,
Tahun 2018. , 101-116.
Hasanah, H. ( 2017. ). Arah Pengembangan Da’wa melalui Sistem
Komunikasi Islam. AT-TABSYIR: Jurnal Komunikasi Penyiaran
Islam Vol. 4, No. 1 Juni 2016 , 131-156.
Hidayat, A. S. (2013. ). Membangun Dimensi Baru Da’wa Islam :Dari
Da’wa Tekstual Menuju Da’wa Kontekstual. . Jurnal Risalah
Vol.Xxiv, Edisi 2,November 2013 , 1-15.
Højsgaard, M. T. (2009. ). Cyber-religion: on the cutting edge between
the virtual and the real. . In M. T. Højsgaard, & M. Warburg,
Religion and Cyberspace. (pp. 50-63). New York. : Routledge. .
Khoiruzzaman, W. (2016). Urgensi Da’wa Media Cyber Berbasis Peace
Journalism. Jurnal Ilmu Da‟wa, Vol. 36(2) 2016 5, DOI:
http://dx.doi.org/10.21580/jid.36i.2.177.
Virtual Religiosity: Understanding Indonesian Youth…
Yuliana Rakhmawati | 25
Kong, L. (2001. ). Religion and technology: refiguring place,space,
identity and community. Area (2001) 33.4, , 404–413.
Kumparan. (2018 , Juni 18 ). Kumparan. Retrieved June 21, 2019, from
Geliat Da’wa Milenial: Sejuta Pemuda Jadi Jemaah:
https://kumparan.com/@millennial/geliat-da’wa-milenial-sejuta-
pemuda-jadi-jemaat
Kumparan. (2018, February 26). Kumparan. Retrieved June 20, 2019,
from 7 ustaz yang Kondang di Instagram: Abdul Somad hingga
Hanan Attaki: https://kumparan.com/@kumparannews/7-ustaz-
yang-kondang-di-instagram-abdul-somad-hingga-hanan-attaki
Mahfud, M., & Kertamukti, R. (2016. ). Desain Komunikasi Da’wa
Visual Animasi 2d Untuk Anak(Studi Deskriptif Kualitatif di
SDN Monggang Pendowoharjo Sewon Bantul). . Profetik Jurnal
Komunikasi Vol.09/N0.02/Oktober 2016. .
Muhaemin, E. (2017). Da’wa Digital Akademisi Da’wa. . Ilmu Da‟wa:
Academic Journal for Homiletic StudiesVolume 11 Nomor 2
(2017) , 341-356 DOI: 10.15575/idajhs.v12i.1906.
Mutia, T. (2017). Generasi Milenial, Instagram, dan Dramaturgi: Suatu
Fenomena Dalam Pengelolaan Kesan ditinjau Dari Perspektif
Komunikasi Islam. An-Nida': Jurnal Pemikiran Islam Edisi
Desember 2017 Vol 41 No 2, 240-251.
Nelson, J. M. (2009. ). Psychology, Religion, and Spirituality. New York:
Springer.
Omar, F. I., Rosli, H. F., Zakaria, N. Z., & Abdullah, N. N. (2015).
Hubungan Penggunaan Media Sosial Dan Penerimaan Mesej
Da’wa. Proceeding of the 2ndInternational Conference on
Management and Muamalah2015 (2ndICoMM)16th–17th
November 2015, (pp. 181-191).
Prasanti, D. (2017). Proses Komunikasi Dalam Konseling Kajian Islam
Bagi Masyarakat Digital Di Bandung. KONSELING RELIGI:
Jurnal Bimbingan Konseling Islam Vol. 8, No. 2, Desember 2017
., 315-334.
Virtual Religiosity: Understanding Indonesian Youth…
26 | Yuliana Rakhmawati
Rubawati, E. (2018). Media Baru: Tantangan dan Peluang Da’wa. Jurnal
Studi Komunikasi, 2(1). , doi:10.25139/jsk.v2i1.510.
Shelton, T., Zook, M., & Graham, M. (2012). TheTechnology of
Religion: Mapping Religious Cyberscapes, . The Professional
Geographer,64:4, 1, 602-617, DOI:
10.1080/00330124.2011.61457.
Suroyya, D. (2015.). Cyber Da’wa dalam Menghadapi Era Globalisasi. .
Al-Hikmah. Vol. 13, No. 1 Oktober 2015, 85-97.
Zaenudin, A. (2017, December 28). Mengapa Para Dai Bisa Amat
Populer di Media Sosial?",. Retrieved June 21, 2019, from
Tirto.id: https://tirto.id/mengapa-para-dai-bisa-amat-populer-di-
media-sosial-cCox
Zaini, A. (2015). Da’wa Melalui televisi. AT-TABSYIR: Jurnal Komuni-
kasi Penyiaran Islam Vol. 3,No.1 Juni 2015 , 1-20.
Zamroni, M. (2009. ). Perkembangan Teknologi Komunikasi Dan Dam-
paknya Terhadap Kehidupan. Jurnal Da‟wa, Vol. X No. 2, Juli-
Desember 2009. , 195-211.
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
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,
The Rise Of User-Generated Content In Today’s 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
The Rise Of User-Generated Content In Today’s Journalism
Siti Suriani Othman, Ph.D. | 29
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
The Rise Of User-Generated Content In Today’s Journalism
30 | Siti Suriani Othman, Ph.D.
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
The Rise Of User-Generated Content In Today’s Journalism
Siti Suriani Othman, Ph.D. | 31
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).
The Rise Of User-Generated Content In Today’s Journalism
32 | Siti Suriani Othman, Ph.D.
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
The Rise Of User-Generated Content In Today’s Journalism
Siti Suriani Othman, Ph.D. | 33
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.
References
Al Nashmi, E., North, M., Bloom, T., & Cleary, J. (2017). „Boots
on the Ground?‟: How international news channels
incorporate user-generated content into their YouTube
The Rise Of User-Generated Content In Today’s Journalism
34 | Siti Suriani Othman, Ph.D.
presence. International Communication Gazette, 79(8),
746–768. doi:10.1177/1748048517707404
Allan, S. (2007). Citizen journalism and the rise of “mass self-
communication”: Reporting the London bombing. Global
Media Journal Australian Edition, 1(1), 1-20.
Allan, S. (2009). Histories of Citizen Journalism. In S. Allan, & T.
Einar, Citizen Journalism: Global Perspectives (pp. 17-31).
New York: Peter Lang.
Beckers, K., Masini, A., Sevenans, J., Burg, M. v., Smedt, J. D.,
Bulck, H. V., & Walgrave, S. (2017). Are newspapers‟
news stories becoming more alike? Media content
diversity in Belgium, 1983–2013. Journalism.
Belair-Gagnon, V., Nelson, J. L., & Lewis, S. C. (2018). Audience
engagement, reciprocity, and the pursuit of community
connectedness in public media journalism. Journalism
Practice, 13(5), 558-575. doi:10.1080/17512786.2018.
1542975
Blaagaard, B. B. (2013). Shifting boundaries: Objectivity, citizen
journalism and tomorrow's journalists. Journalism, 14(8),
1076-1090. doi:10.1177/1464884912469081
Bodrozic, S., & Paulussen, S. (2018). Citizen media practices at
the digital startup Mvslim. Journalism Practice, 12(8),
1061-1069. doi:10.1080/17512786.2018.1493945
Bonin, G. A. (2016). Organizational factors influencing journalists‟
use of user-generated content: A case of Canadian radio
newsrooms. The Radio Journal – International Studies in
Broadcast & Audio Media, 14(1), 109-122. doi:10.1386/
rjao.14.1.109_1
Bowman, S., & Willis, C. (2003). We Media: How audiences are
The Rise Of User-Generated Content In Today’s Journalism
Siti Suriani Othman, Ph.D. | 35
shaping the future of news and information. Reston,
Virginia: The Media Center at the American Press Institute.
Canter, L. (2013). The source, the resource and the collaborator:
The role of citizen journalism in local UK newspapers.
Journalism, 14(8), 1091-1109. doi:10.1177/14648849124
74203
Chen, G. M., & Pain, P. (2016). Normalizing online comments.
Journalism Practice, 11(7), 876-892. doi:10.1080/1751
2786.2016.1205954
Chung, D., Nah, S., & Yamamoto, M. (2017) Conceptualizing
citizen journalism: US news editor‟s views. Journalism, 1-
19.
Edson C. Tandoc Jr. (2019) Tell me who your sources
are. Journalism Practice, 13(2), 178-190. doi:10.1080/175
12786.2017.1423237
Gerson, D., Chen, N.-T. N., Wenzel, A., Ball-Rokeach, S., &
Parks, M. (2016). From Audience to Reporter. Journalism
Practice, 11(2), 336-354. doi:10.1080/17512786.2016.
1216800
Gillmor, D. (2004). We the media: Grassroots journalism by the
people, for the people. Sebastopol, CA: O'Reilly Media.
Graefe, A., Haim, M., Haarmann, B., & Brosius, H.-B. (2016).
Readers‟ perception of computer-generated news: Credi-
bility, expertise, and readability. Journalism, 19(5), 595–
610. doi:10.1177/1464884916641269
Grosser, K. M., Hase, V., & Wintterlin, F. (2019). Trustworthy or
shady?. Journalism Studies, 20(4), 500-522. doi:10.1080/
1461670X.2017.1392255
The Rise Of User-Generated Content In Today’s Journalism
36 | Siti Suriani Othman, Ph.D.
Hassan, M. M., & Elmasry, M. H. (2018). Convergence between
platforms in the newsroom. Journalism Practice, 13(4),
476-492. doi:10.1080/17512786.2018.1507681
Hujanen, J. (2016). Participation and the blurring values of
journalism. Journalism Studies, 17(7), 871-880. doi:10.
1080/1461670X.2016.1171164
Johnson, B. G., & Kelling, K. (2018). Placing Face-
book. Journalism Practice, 12(7), 817-833. doi: 10.1080/
17512786.2017.1349546
Johnston, L. (2016). Social News = Journalism Evolution?, Digital
Journalism, DOI: 10.1080/21670811.2016.1168709
Karlsson, M., Bergström, A., Clerwall, C., & Fast, K. (2015).
Participatory journalism – the (r)evolution that wasn‟t.
Content and user behavior in Sweden 2007-2013. Journal
of Computer-Mediated Communication, 20(3), 295-311.
doi:10.1111/jcc4.12115
Konieczna, M., Hatcher, J. A., & Moore, J. E. (2017). Citizen-
centered journalism and contested boundaries. Journalism
Practice, 12(1), 4-18. doi:0.1080/17512786.2016.1269292
Kormelink, T. G., & Meijer, I. C. (2017). What clicks actually
mean: Exploring digital news user practices. Journalism,
19(5), 668-683. doi:10.1177/1464884916688290
Lawrence, R. G., Radcliffe, D., & Schmidt, T. R. (2017). Prac-
ticing engagement. Journalism Practice, 12(10), 1220-
1240. doi:10.1080/17512786.2017.1391712
Luce, A., Jackson, D., & Thorsen, E. (2017). Citizen journalism at
the margins. Journalism Practice, 11(2), 266-284.
doi:10.1080/17512786.2016.1222883
The Rise Of User-Generated Content In Today’s Journalism
Siti Suriani Othman, Ph.D. | 37
Meijer, I. C. (2012). Valuable journalism: A search for quality
from the vantage point of the user. Journalism, 14(6), 754-
770. doi:10.1177/1464884912455899
Mills, A. (2018). Now you see me – now you don't: journalists‟
experiences with surveillance. Journalism Practice, 13(6),
690-707. doi:10.1080/17512786.2018.1555006
Naab, T. K., & Sehl, A. (2016). Studies of user-generated content:
A systematic review. Journalism, 18(10). doi:10.1177/
1464884916673557
Nah, S. (2008). Citizen reporters. In S. L. Vaughn, Encyclopedia
of American Journalism (pp. 100-103). New York:
Routledge.
Nah, S., & Chung, D. S. (2016). Communicative Action and
citizen journalism: A case study of OhmyNews in South
Korea. International Journal of Communication, 10, 2297-
2317. Retrieved from https://uknowledge.uky.edu/slis_
facpub/24
Nah, S., Yamamoto, M., Chung, D. S., & Zuercher, R. (2015).
Modeling the adoption and use of citizen journalism by
online newspapers. Journalism & Mass Communication
Quarterly, 92(2), 399-420. doi:10.1177/107769901557
4483
Reader, B. (2018). Working with the „gated‟: A case study of
ABC Open‟s blend of reciprocal journalism and „collegial
gatekeeping.‟ Journalism.
Russial, J., Laufer, P., & Wasko, J. (2015). Journalism in crisis?
Javnost - The Public, 22(4), 299-312. doi:10.1080/
13183222.2015.1091618
Siti Suriani Othman. (2012). We just write what we think is newsy:
The Rise Of User-Generated Content In Today’s Journalism
38 | Siti Suriani Othman, Ph.D.
an analysis on newsworthiness constructions in Malaysian
newspapers. PhD Thesis. Retrieved from
https://pdfs.semanticscholar.org/8e70/fe917f6ddba0274b8
384e3370308c390e2da.pdf
Soffer, O. (2017). Assessing the climate of public opinion in the
user comments era: A new epistemology. Journalism,
20(6), 772-787. doi:10.1177/1464884917714938
Srisaracam, S. (2018). Crafting news narratives on social media.
Journalism Practice, 12(8), 1081-1090. doi:10.1080/
17512786.2018.1507683
Tong, J. (2015). Chinese journalists' views of user-generated
content producers and journalism: a case study of the
boundary work of journalism. Asian Journal of Commu-
nication, 25(6), 600-616. doi:10.1080/01292986.2015.
1019526
Tong, J. (2017). Technology and journalism: „Dissolving‟ social
media content into disaster reporting on three Chinese
disasters. The International Communication Gazette, 79(4),
400-418. doi:10.1177/1748048516682142
Van Leuven, S., Kruikemeier, S., Lecheler, S., & Hermans, L.
(2018). Online and newsworthy. Digital Journalism, 6(7).
798-806. doi: 10.1080/21670811.2018.1498747
Wahl-Jorgensen, K. (2015). Resisting epistemologies of user-
generated content? Cooptation, segregation and the
boundaries of journalism. Boundaries of Journalism, 169-
185. Retrieved from http://orca.cf.ac.uk/id/eprint/74419
Wall, M. (2015). Citizen journalism: A retrospective on what we
know, an agenda for what we don‟t. Digital Journalism,
3(6), 797-813. doi:10.1080/21670811.2014.1002513
The Rise Of User-Generated Content In Today’s Journalism
Siti Suriani Othman, Ph.D. | 39
Zeng, M. A., Dennstedt, B., & Koller, H. (2016). emocratizing
journalism – How user-generated content and user
communities affect publishers‟ business models. Creativity
and Innovation Management, 25(4), 536-551. doi:10.1111/
caim.12199
The Rise Of User-Generated Content In Today’s Journalism
40 | Siti Suriani Othman, Ph.D.
Millennial Generation Versus Creative Communication
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.
Millennial Generation Versus Creative Communication
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
Millennial Generation Versus Creative Communication
Teguh Hidayatul Rachmad | 43
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
Millennial Generation Versus Creative Communication
44 | Teguh Hidayatul Rachmad
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.
Millennial Generation Versus Creative Communication
Teguh Hidayatul Rachmad | 45
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 :
Millennial Generation Versus Creative Communication
46 | Teguh Hidayatul Rachmad
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,
Millennial Generation Versus Creative Communication
Teguh Hidayatul Rachmad | 47
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
Millennial Generation Versus Creative Communication
48 | Teguh Hidayatul Rachmad
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
Millennial Generation Versus Creative Communication
Teguh Hidayatul Rachmad | 49
(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
Millennial Generation Versus Creative Communication
50 | Teguh Hidayatul Rachmad
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
Millennial Generation Versus Creative Communication
Teguh Hidayatul Rachmad | 51
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
Millennial Generation Versus Creative Communication
52 | Teguh Hidayatul Rachmad
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.
Millennial Generation Versus Creative Communication
Teguh Hidayatul Rachmad | 53
______________. 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).
Millennial Generation Versus Creative Communication
54 | Teguh Hidayatul Rachmad
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
Islam And Communication Technology In The Industrial …
Sofia Hayati Yusoff & Rosninawati Hussin | 57
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-
Islam And Communication Technology In The Industrial…
58 | Sofia Hayati Yusoff & Rosninawati Hussin
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
Islam And Communication Technology In The Industrial …
Sofia Hayati Yusoff & Rosninawati Hussin | 59
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
Islam And Communication Technology In The Industrial…
60 | Sofia Hayati Yusoff & Rosninawati Hussin
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
Islam And Communication Technology In The Industrial …
Sofia Hayati Yusoff & Rosninawati Hussin | 61
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
Islam And Communication Technology In The Industrial…
62 | Sofia Hayati Yusoff & Rosninawati Hussin
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
Islam And Communication Technology In The Industrial …
Sofia Hayati Yusoff & Rosninawati Hussin | 63
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.
Islam And Communication Technology In The Industrial…
64 | Sofia Hayati Yusoff & Rosninawati Hussin
Technology And The Movement Of Lifestyle
Nikmah Suryandari | 65
TECHNOLOGY AND THE MOVEMENT OF LIFESTYLE
Nikmah Suryandari
Communication Science
Faculty of Social and Cultural Science
University of Trunojoyo Madura
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-
Technology And The Movement Of Lifestyle
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
Technology And The Movement Of Lifestyle
Nikmah Suryandari | 67
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
Technology And The Movement Of Lifestyle
68 | Nikmah Suryandari
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-
Technology And The Movement Of Lifestyle
Nikmah Suryandari | 69
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
Technology And The Movement Of Lifestyle
70 | Nikmah Suryandari
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
Technology And The Movement Of Lifestyle
Nikmah Suryandari | 71
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-
Technology And The Movement Of Lifestyle
72 | Nikmah Suryandari
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
Technology And The Movement Of Lifestyle
Nikmah Suryandari | 73
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.
Technology And The Movement Of Lifestyle
74 | Nikmah Suryandari
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).
Social Media Technology and Its Impact on Public Relations in…
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
Social Media Technology and Its Impact on Public Relations in…
Muhamad Zaki M, M. Yahya Mohamed A, Mohd Faizal K | 77
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.
Social Media Technology and Its Impact on Public Relations in…
78 | Muhamad Zaki M, M. Yahya Mohamed A, Mohd Faizal K
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
Social Media Technology and Its Impact on Public Relations in…
Muhamad Zaki M, M. Yahya Mohamed A, Mohd Faizal K | 79
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
Social Media Technology and Its Impact on Public Relations in…
80 | Muhamad Zaki M, M. Yahya Mohamed A, Mohd Faizal K
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 Technology and Its Impact on Public Relations in…
Muhamad Zaki M, M. Yahya Mohamed A, Mohd Faizal K | 81
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
Social Media Technology and Its Impact on Public Relations in…
82 | Muhamad Zaki M, M. Yahya Mohamed A, Mohd Faizal K
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
Social Media Technology and Its Impact on Public Relations in…
Muhamad Zaki M, M. Yahya Mohamed A, Mohd Faizal K | 83
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-
Social Media Technology and Its Impact on Public Relations in…
84 | Muhamad Zaki M, M. Yahya Mohamed A, Mohd Faizal K
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.
Social Media Technology and Its Impact on Public Relations in…
Muhamad Zaki M, M. Yahya Mohamed A, Mohd Faizal K | 85
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
Social Media Technology and Its Impact on Public Relations in…
86 | Muhamad Zaki M, M. Yahya Mohamed A, Mohd Faizal K
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
accreditation. Public Relations Review, 37, 1–11.
Wilcox, D. L., Cameron, G. T. & Reber, B. H. (2015). Public
relations: Startegies and Tactics. (11th
. Ed). Boston:
Pearson Education Limited.
Telepsykiatri Hope and Mental Health in Madura
Sri Wahyuningsih | 87
Telepsykiatri Hope and Mental Health in Madura
Sri Wahyuningsih
Communication Science, Faculty of Social and Cultural Science
University of Trunojoyo Madura
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
Telepsykiatri Hope and Mental Health in Madura
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
Telepsykiatri Hope and Mental Health in Madura
Sri Wahyuningsih | 89
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.
Telepsykiatri Hope and Mental Health in Madura
90 | Sri Wahyuningsih
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-
Telepsykiatri Hope and Mental Health in Madura
Sri Wahyuningsih | 91
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
Telepsykiatri Hope and Mental Health in Madura
92 | Sri Wahyuningsih
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
Telepsykiatri Hope and Mental Health in Madura
Sri Wahyuningsih | 93
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
Telepsykiatri Hope and Mental Health in Madura
94 | Sri Wahyuningsih
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-
Telepsykiatri Hope and Mental Health in Madura
Sri Wahyuningsih | 95
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
Telepsykiatri Hope and Mental Health in Madura
96 | Sri Wahyuningsih
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
-kabupaten-yang-berjuang-keras-bebas-pasung-2019--di-
jatim/ akses 16 Nov 2018.
Telepsykiatri Hope and Mental Health in Madura
Sri Wahyuningsih | 97
UU Kesehatan Jiwa No, 3 Tahun 1990.
Yosep, Iyus H & Sutini, Titin. 2014. Buku Ajar Keperawatan Jiwa.
Bandung.Rafika Aditama
Telepsykiatri Hope and Mental Health in Madura
98 | Sri Wahyuningsih