FROM THE CHIEF EDITOR We are now living in a borderless world. Since the inception of the internet, communication has become unprecedented and very much unpredictable. Today, many terms emerge and redefine what communication is. Internet of Things, Artificial Intelligence and automation have become our recent vocabularies, although many are still vague of what they actually are. We are now in a world full of uncertainties and hope that we have some ideas of what the future has to offer. Despite such uncertainties, we have seen various emerging communication technologies that have changed communication and the way we communicate. Social media and abundance of user-generated content provide diverse news to audience, but they also offer other forms of uncertainties such as fake news and hoax. This brings us to a very important question of ethics—how ethical we should be in navigating communication today and in the future? Pondering this might need us to go back to history, come back to the teachings of religion and start to campaign for good causes. Religion for instance, can be one of the important elements to produce films. Social media, in addition, can be a tool for effectively spreading da’wah and enhancing Muslims’ understanding about Islam. These are some discussions we bring in the first edition of Offstone. We hope by bringing such topics which are written in the form of semi academic and popular writing into the debate, will provide a platform for academics and readers of this magazine to not merely understand the current uncertainties we are facing, but also to extend the studies into deeper investigations and producing impactful and meaningful findings for the society. Although we are not sure what is next for the future, we have to make the first move today! Thank you Dr Siti Suriani Othman Chief Editor of Offstone
OFFSTONE BULLETIN EDITORIAL ADVISORY BOARD ADVISOR Prof. Dr. Mohd. Yahya Mohamed Ariffin INTERNATIONAL ADVISORY BOARD MEMBERS Prof. Dr. Faridah Ibrahim Professor/Dean Art, Communication dan Education Faculty, Infrastructure University Kuala Lumpur, Malaysia Prof. H. Andi Faisal Bakti Professor Faculty of Da’wah and Communication Studies, UIN Syarif Hidayatullah Jakarta, Indonesia Prof. Dr. Deddy Mulyana Professor Faculty of Communication Studies, Univertiatas Padjajaran, Indonesia Professor Dr Md Sidin Ahmad Ishak Professor Department of Communication, University of Malaya, Malaysia Dr. Hamdani M. Syam Senior Lecturer Department of Communication, FSD Universitas Syiah Kuala
OFFSTONE BULLETIN EDITORIAL BOARD 1) Chief Editor 2) Managing Editor - - 3) Malay Language Editor - Dr Siti Suriani Othman Muhamad Zaki Mustafa Dr Rosninawati Hussin, Dr Rosidayu Sabran En Muhamad Zaki Mustafa 4) English Language Editor - Dr Rozita Abdullah Dr Safiyyah Ahmad sabri 5) Arabic Language Editor - Dr Ihab Ahmad Dr Osama Kanaker 6) Sub Editor - Dr Hizral Tazzif Hashim Dr Sofia Hayati Yusoff Dr Nur Kareelawati Abd Karim 7) Promotion 8) Website Designer 9) Student Editorial Representatives - - Dr Fauziah Hassan Al Imran Azmi - Nurhidayah Binti Bossley Muhammad Adib Bin Azhar Adliyah Binti Noor Habibullah Nur Syabirah Binti Zahari Khadijah Ulfah Binti Mohd Shahar
TABLE OF CONTENTS CONTENT 1.0 AUTHOR’S DESK GREETING 2.0 OFFSTONE BULLETIN EDITORIAL ADVISORY BOARD International Advisory Board Members 2.1 2.2 Offstone Bulletin Editorial Board 3.0 TABLE OF CONTENTS 4.0 OFFSTONE ARTICLES (ENGLISH) 4.1 4.2 4.3 4.4 4.5 Promotional Content Model Of Aceh Tourism In Social Media by Ashabul Yamin Asgha Threat Of Hoax In Indonesian Journalism by Firmansyah S. Ikom Qur’an And Media Content by Dr. Osama Kanaker Gender And Religion In Gubra by Suria Hani binti A. Rahman Screening Islam In The Malay(Sian) Horror Films: A Brief Discussion by Suria Hani binti A. Rahman 4.6 Why Does User-Generated Content (Ugc) Matter? by Dr. Siti Suriani Othman 5.0 OFFSTONE ARTICLES (ARABIC) 5.1 ديدجلا مالعإلا by Ihab Ahmed Awais 4-5 6-8 PAGES 1 2-3 9-11 12-14 15-17 18-20 21-23 ةروث لظ يف يفحصلا لمعلا تايقالخأ 24-26 6.0 OFFSTONE ARTICLES (MALAY) 6.1 Orang Arab dalam bidang Penerbitan Akhbar dan Majalah di Malaysia Oleh Dr. Latifah Abdul Latiff 27-30 6.2 Pentingnya Kempen Pendidikan Larangan Merokok di Tempat Awam Oleh Dr. Mohamad Saifudin Mohamad Salleh 31-34
6.3 Facebook dan Nilai Akidah Remaja Islam Oleh Muhamad Zaki Mustafa 35-37
Promotional Content Model of Aceh Tourism in Social Media Ashabul Yamin Asgha Universiti Islam Bandung ay.asgha@unisba.ac.id Executive Summary: Department of Aceh Culture and Tourism has social media accounts that are used to promote tourism destinations in Aceh, each published content, previously selected by rules and conditions, so that any content that finally appears on social media accounts is expected to attract interest of prospective tourists who will visit Aceh. Introduction Head of Department of Aceh Culture and Tourism said that Aceh tourism objects and attractions includes nature, cultural, historical, tsunami tourism, and culinary tourism (Head of Department). With all types of tourism available, certainly a promotion process is needed that can reach a broad audience in order to be able to attract tourists. The presence of social media that has influenced various lines of people's lives can also be used to promote exotic destinations, based on a study conducted by Ashabul Yamin in 2019, and attractions that have selling points to attract both national and foreign tourists. Based on research in 2017 at the Department of Aceh Culture and Tourism, it was found that not all existing tourism destinations are published on the Department of Aceh Culture and Tourism social media, there are rules related to what content and what will be published on their social media. Promotion Through Social Media Based on the results of the research, it was found that in the process of developing tourist destinations in its area, Aceh should focus on the development of three main areas that have been divided to facilitate the development process. The first area is Banda Aceh, Aceh Besar, and Sabang, the second area Aceh Tengah, Bener Meriah, and Gayo Lues, and the third area, Simeulue and Singkil. This selection is based on the
ease of access of tourist areas and the types of tourism that can be developed more easily and variably, so that promotional activities through social media are more focused on these areas. Related to the content uploaded on social media, Department of Aceh Culture and Tourism uses the tourist attraction parameters “THREE A”, as observed by Oka Yoeti in his book Perencanaan dan Pengembangan Pariwisata. Attractions that are presented whether it is worthy of publication, Amenities related to tourist facilities which are ready to accept tourists, including lodging, rest rooms, cleaning facilities, religious facilities, etc. that support tourist activities while in tourist attractions, and also the level of Accessibility to the tourist sites, reach to the nearest city, adequate road access, street lighting, and so on. So that if all three elements are met, then the related tourism object will be made content to be uploaded on its social media, including Twitter and Instagram. Besides creating its own content, Department of Aceh Culture and Tourism also included other parties to participate in promoting certain tourist destinations in Aceh's districts and cities on its social media, such as tourism ambassador by sending content of both photos or videos related to tourism in the area through contacts on its website or social media, so that later the content will be corrected and calculated for its feasibility to be published based on the rules discussed earlier regarding Attractions, Amenities, and Accessibility, and if the three criteria are met, the publication team will publish the content either on its social media or website. As the result of using social media in promoting Aceh attraction spots, there has been an increase in the number of tourists visiting Aceh Province since 2015 when Department of Aceh Culture and Tourism first launched their social media. Month/Year January-December 2015 January-December 2016 January-December 2017 Tourist Visits 1.717.116 Tourist 2.154.249 Tourist 2.364.383 Tourist Table 1 Number of Tourist Visits After the Use of Social Media Source: Aceh Provincial Culture and Tourism Office February 2018
Conclusion Information and content available on social media are very diverse, so the selection of interesting content and in accordance with the promotion needs of social media owned by the Aceh Culture and Tourism Office is very crucial, with the result that the published content can increase the engagement and interest of the viewers to find out more about tourism in the province of Aceh who later chose to come to visit Aceh REFERENCES Asgha, Ashabul Yamin. (2019). Social Media as an Aceh Tourism Promotions Tool by Department of Aceh Culture and Tourism. Proceedings of the 1st Aceh Global Conference (AGC 2018). Accessed from: press.com/proceedings/agc-18/55911030 https://www.atlantisHead of Department of Aceh Culture and Tourism. Dinas Kebudayaan dan Pariwisata Aceh. Accessed from: http://disbudpar.acehprov.go.id/sambutan-kepala-dinaskebudayaan-dan-pariwisata-aceh/ Yoeti, Oka. A. (1997). Perencanaan dan Pengembangan Pariwisata. Pradnya Paramita. Jakarta. By: Ashabul Yamin Asgha obtained his BA from Syiah Kuala University, Aceh, and Magister in Communication at Padjadjaran University, Bandung, Indonesia. Now works as a lecturer at Bandung Islamic University, which focuses on public relations studies. His research interests are around tourism promotions trough social media and halal tourism promotions in Indonesia.
THREAT OF HOAX IN INDONESIAN JOURNALISM Firmansyah S. Ikom Bandung Islamic University firmanmalmstein@gmail.com Executive Summary: Information search on Indonesian television news uses social media as a source. Because of that, there are high possibilities that the news on television could be affected by hoax information from the usage of such social media. As a result, the confirmation and verification process of the information is challenged with the speed of information in the midst of media competition, especially television. Introduction Journalism in Indonesia is experiencing a crisis. The proliferation of fake news related to coverage of a number of major political events is a major challenge that gave impact to the media sector. Fake news (hoax) proliferate fertile towards the election. Journalism in Indonesia is threatened with exposure to hoaxes. News in Indonesia is easily exposed to hoaxes due to the rapid large amount of information spread over the Internet. The mass media, especially television which prioritizes speed is threatened to deliver hoax news because it is pursued by airtime. Scattered information that has not been confirmed and verified makes the program stakeholders (news producers) of television stations confused. Prudence and information verification are challenged with the speed of information spread and at the same time reporting in the midst of competition between television stations. Social Media Hoax Threat Towards Television Journalism In this study, a descriptive method approach was used to provide an overview of the possibility of news hoaxes that might occur on television. The process of data collection was conducted by interviewing informants from the national news television producers in Indonesia. The interviewees were Mia Ilahude (Kompas Tv), Arif Perkasa (iNews), Ronald Panggabean (Tv One), and Kevin Egan (Metro Tv). All informants acknowledged that there might be mistakes or they might be delivering hoax news when speed is the key now, especially on television. The verification and clarification process are sometimes ruled out. Information usually conveyed without any clarification and verification. In addition, television news now is not only competing between televisions but also with online media. According to them, in the process of verifying the news, sometimes they search for information through online channels from social media, such as Facebook, Instagram, and Google. However, they usually search from a credible source or media channel. But surprisingly, they do not make these as their main reference. If the news source appears first on social media, the seeking of information process will be from social media itself. There are also times when information came from unexpected sources including social media. Now many people with sophisticated cellphones record events or things that happen around them and upload them
immediately. But usually the news producers can only post them after they get the consent from the owner of the videos. To overcome hoaxes, all coverage that will go on-air must go through the editorial meeting mechanism. During the meeting, they should choose valid or credible sources of the information. After that, they should reverify and determine which ones are worth to go on-air. Perhaps, this mechanism can be a deterrent for hoax news if it is applied for every television news. Conclusion The information of the news coverage in the mainstream media that were retrieved from social media is sometimes a separate trap for news program stakeholders because it is not impossible that at many times, circulating or viral information is actually hoax information and disseminated for the purpose of certain interests. The principle of journalism in determining its news and packaging must be based on news value because it risks the credibility of the news itself. Without confirmation and verification, journalism in Indonesia is threatened to report hoaxes. REFERENCES Dainton, Marianne and Zelley, Elaine D. 2011. Applying Communication Theory for Professional Life: A Practical Introduction. 2nd Edition. Thousand Oaks: SAGE Publications, Inc. Iyengar, S., & Kinder, D.R. (1987). News that matter: Television and American Opinion. Chicago: The University of Chicago Pers. McQuail, Denis. 2010. McQuail’s Mass Communication Theory. 6th edition. London: SAGE Publications. Mcintyre, Lee. 2018. Post – Truth. Cambridge, Massachusetts: The MIT Press https://www.kominfo.go.id/content/detail/9222/media-arus-utama-melawanhoax/0/sorotan_media
By: Firmansyah S.Ikom., M.Si obtained his BA from Communication Faculty at Padjadjaran University, Bandung, Indonesia with major journalism studies. And the Magister from University of Indonesia with major Communication Management. Now works as a lecturer at Bandung Islamic University, which focuses on journalism studies. His research interests are around the media and journalism studies in Indonesia.
Qur’an and Media Content Dr. Osama Kanaker Universiti Sains Islam Malaysia osama@usim.edu.my Executive Summary: Media have been developing from written to print to broadcast and finally to interactive or social media. However, media content remains the same despite the change in the production techniques. This article highlights pivotal content for the media based on the titles of the Qur’anic chapters where the noble Qur’an is the life guide for Muslims. Introduction Content of media in Islamic countries should basically reflect the image of Islam. The noble Qur’an is an endless source of knowledge and ideas. Every generation discovers from the noble Qur'an new thoughts. Dr Mustafa Kanakir in his book published in 2007 about Islamic television channel emphasized that media content should make the Qur’an its main source. Even though media content is being transformed to a personal rather than institutional production, the expensive content like drama and documentaries remain in need of team production such as production companies and production houses. Lindsay Wise in her article published in 2005 stated that Sheikh teaching is not enough and listening to Qur’an and Sunnah also not enough in the age of secular entertainment. The content should be in different forms such as drama, documentary and cartoon. An overall glimpse at the titles of the noble Qur’an chapters brings to light numerous themes for media content. Only four essential themes will be introduced in this article. Qur’anic Media Content Wise in his study of ethical reality television states that traditional Islamic television programs lead to misrepresentation of Islamic media and message. The term Qur’anic Media Content refers to the content that is inspired by the noble Qur'an. Content inspired by the noble Qur'an can be produced in different formats such as drama, documentary, competition, game show, chant show and even talk show. The four themes to be introduced are belief in Allah, belief in the hereafter, Prophet Muhammad,
and the universe. These themes have to be dominant and prominent in the media to bring back audience to the straight path of Allah (SWT). First, believing in Allah (SWT) is a fundamental concept in the noble Qur’an. It is represented in the chapters of, but not limited to, Al-Mu'minun (The Believers), AnNur (The Light), Fatir (The Originator), Ar-Rahman (The Beneficent), Al-A'la (The Most High) and Al-Ikhlas (The Unity). The Translation of the Qur’an chapters’ titles is according to Saheeh International translation published in 1997. Second, believing in the hereafter is another prominent theme in the noble Qur’an. It is manifested in the chapters of az-Zumar (The Groups), al-Jathiyah (Crouching), alWaqi'ah (The Event), al-Hashr (The Gathering), at-Taghabun (Mutual Loss and Gain), al-Haqqah (The Inevitable), al-Ma'arij (The Ways of Ascent), al-Qiyamah (The Resurrection), an-Naba' (The Great News), al-Ghashiyah (The Overwhelming), azZalzalah (The Earthquake) and al-Qari'ah (The Striking Hour). Third, Prophet Muhammad (BPBUH) is an abundant theme in the noble Qur’an. Some of the chapters that represent the life of Prophet Muhammad are Al-Isra’ (The Night Journey), Ta Ha, Muhammad, Al-Hujurat (The Apartments), Al-Muzzammil (The One Covering Himself), Al-Muddaththir (The One Wrapping Himself Up) and 'Abasa (He Frowned). Finally, the noble Qur’an draws our attention to study the universe to discover the greatness of its creator. The theme of universe is evident in the chapters of ar-Ra’d (The Thunder), ad-Dukhan (The Smoke), an-Najm (The Star), al-Qamar (The Moon), at-Takweer (The Overthrowing), al-Infitar (The Cleaving), al-Inshiqaq (The Splitting Asunder), al-Buruj (The Big Stars), at-Tariq (The Night-Comer), al-Fajr (The Dawn), al-Balad (The City), ash-Shams (The Sun), al-Layl (The Night), adh-Dhuha (The Forenoon), al-‘Asr (The Time) and al-Falaq (The Daybreak). Conclusion The noble Qur'an is the intrinsic source of media content. Content producers have to obtain their contents from the noble Qur'an. The noble Qur'an is not limited to the four themes mentioned above, but it is a boundless source for media content.
REFERENCES Kanakir, Mustafa. (2007). Al-I’lam al-Islami abr al-Qanawat al-Fadaiah Dirasah Tatbiqiah ala al-Qanawat al-Fadaiah al-Arabiah Iqra wa al-Majd wa al-Manar. (PhD. Thesis). Islamic Science University of Malaysia. Saheeh International. (1997). Translation of the Meaning of the Qur’an. Jeddah. Wise, Lindsay. (2005). “Whose Reality is Real? Ethical Reality TV Trend Offers ‘Culturally Authentic’ Alternative to Western Formats”. Transnational Broadcasting Studies TBS. By: Osama Kanaker is a senior lecturer at Communication Program, Faculty of Leadership and Management, Islamic Science University of Malaysia. His field of interest is Islamic communication.
Gender and Religion in Gubra Suria Hani binti A. Rahman, Rosidayu Sabran, Rosninawati Hussin, Sofia Hayati Yusoff, Selvarani a/p P.Kovil Pillai Universiti Sains Islam Malaysia suriahani@usim.edu.my Executive Summary: This paper highlights how the ‘critically-acclaimed’ film, Gubra (literal translation: anxiety) released in 2006 and directed by Yasmin Ahmad shape the way in which gender and religion/Islam is represented. The article will briefly explore film that articulate issues related to recurrent themes in a contemporary Malay film – i.e. family problems and societal conflict - in a less mainstream way. Introduction From mainstream and commercial films to alternative and independent filmmaking, there is always a meaning-making process that allows a film to be interpreted by the audience. The film Gubra were chosen to provide significant insights and contradictions in negotiating about gender and religion, as reported in Reuters in 2009 that most of Yasmin’s films are known to be controversial in the local film industry, primarily for ‘being critical in exploring sensitive subjects such as interracial relationships and religion’. Local and regional film scholars including Professor Khoo Gaik Cheng, Dr. Norman Yusof and Dr. Lee Yuen Beng also acknowledged Yasmin’s film for being ‘too liberal’ and ‘unrealistic’ and ‘unnecessarily’ challenging Islam and the Malay-Muslim status-quo in Malaysia. A renowned film theorist, Professor David Bordwell in 1989 elaborates that making films involves the construction of meaning out of the textual cues in the film, and the same textual element may be interpreted differently in different contexts. For example, the theme of love may be represented differently in different genres and sociocultural contexts, hence highlighting the diverse meaning of love in relation to, for example, religion Gubra: A Discussion on Gender and Religion in Malay(sia) From mainstream and commercial films to alternative and independent filmmaking, there is always a meaning-making process that allows a film to be interpreted by the
audience. Film Gubra, according to Dr. Norman, have propelled the director to the forefront of contemporary Malaysian cinema and simultaneously displayed the cinematic vision of ‘art film.' Art film in typical, draws on the connection between stylistic appeal and the author-centred narration strategy, as Professor David Bordwell and Dr. Kristin Thompson in 2010, reiterate that many art filmmaking movements engaged with the social and political upheavals of the era. In brief, Gubra - the sequel to Sepet and is set a few years after the initial love story of Orked and Jason - portrays the lives of two conventional families; both are forced to adapt to change in the face of adversity. In specific, this film portrays the life of sex workers (character of Temah and Kiah) and a bilal family in the same neighbourhood. Discussions on religion in this film are articulated through the contestation of the Malay-Muslim identity (for example, the events about the bilal and the ‘untouchable’ subject matters of a dog and a sex worker). A recent research conducted by Suria Hani A.Rahman in 2019 found that these Malaysian art films articulate that religion in general (and Islam in particular) is a manifestation of the specific conditions of a Malaysian multi-cultural society. From a gender discourse point of view, Gubra problematises women’s position within the modern patriarchal society. Although Temah is portrayed as a single mother, who works as a sex worker (together with Kiah), the plot reflects women’s perspectives within their confined universe. On the contrary, their neighbours – the bilal and his family – are established in the role of ‘helpers’ that provide comfort to Temah, her son, and Kiah in their quest for love and happiness. Conclusion Narratively, Gubra reframe anxiety over Malay-Muslim sensitivities (i.e. race, religion and gender within a multicultural Malaysian society). The film challenges taboo subject in Malaysian society – e.g. patriarchal/domestic abuse and inter-ethnic relationships. As the above analyses have shown, the art film by Yasmin Ahmad mobilises Islam to execute a critique of Malaysian society and its inequality and suppression of women both in family and society. Therefore, it is worth to underline that she can be considered an Islamic director despited all the criticism from conservatives.
REFERENCES Beng, L.Y. (2015). Yasmin Ahmad: Auteuring a New Malaysian Cinematic Landscape. Wacana Seni, 14, 87-109. Bordwell, D. (1989). Making Meaning: inference and rhetoric in the interpretation of cinema. Cambridge, Massachusetts: Harvard University Press. Bordwell, D. & Thompson, K. (2010). Film History: An Introduction, Third Edition. New York: McGraw Hill. Khoo, G.C. (2007). The Politics of Love: Malaysia’s Yasmin Ahmad. Metro Magazine, 52-57. Norman Yusoff (2011). Sepet, Mukhsin, and Talentime: Yasmin Ahmad’s Melodrama of the Melancholic Boy-in-Love. Asian Cinema, 22 (2), 20-46. Suria Hani A.Rahman (2019). Screening Islam: The representations of religion and gender in different genres of Islamic films in Malaysia. Unpublished doctoral dissertation. Loughborough University. February 2019. By: Suria Hani A.Rahman, PhD, is a lecturer in Communication Program, Faculty of Leadership and Management in Universiti Sains Islam Malaysia (USIM). She obtained her PhD from Loughborough University, UK, majoring in Media Studies. Her main research interests are film and television studies, specifically in broadcasting and narrative analysis including the representation of religion/Islam and gender in film/TV content.
Screening Islam in the Malay(sian) Horror Films: A Brief Discussion Dr. Suria Hani binti A.Rahman Universiti Sains Islam Malaysia suriahani@usim.edu.my Executive Summary:This paper highlights how horror films shape the way in which Islam is represented in Malay films. In specific, the article will briefly explore the horror genre and its representation in film, and then highlight how the monstrous threat and the mainstream society are portrayed in the Malay horror films. Introduction In general, this paper highlights the idea that the usage of language, including cinematic language, has always been politicalized and interlaced with power. Proposed by well-known scholar Stuart Hall in a book Culture, society and the media in 1982, “language and symbolisation lead to the politics of signification, involving an ideological power to signify events in particular ways.” From that, it can be said that “language” consists of an intersection between power, the events (i.e. issues), the thoughts (i.e. expression of ideas) and a set of signs (i.e. words, sound and image) in a meaning production, which Hall in 1997 termed as r epresentation. Screening Islam in the Malay Horror Films According to Professor Celestino Deleyto in 2012, an expert in film theory and analysis, film genres “are categories, ways of explaining the world, which are believed to function like predictable machines that the human being will be able to wholly control.” The genre characteristic also allows critics to recognise, appreciate and articulate similarities and differences among films, as Professor Barry Keith Grant in 2007 stated that genre films feature standard ways of representing gender, class, race, ethnicity, as well as what is being highlighted in this paper; religion. As a cultural product, a film is regarded in Malaysia as being significant to disseminate the brand of Islam. Indeed, investigating Malaysian film under the lens of genre helps to highlight an apparent contradiction that characterises the circulation of genre conventions across different national, cultural, and linguistic contexts. The contradiction may happen even at the level of a single filmic text, as in the analysis conducted by Suria Hani A. Rahman for her PhD research in 2019 that a film, in fact,
might employ established conventions of genre and at the same time, challenges and rewrites them. Horror is a popular genre in the Malay(sian) cinema. As a popular genre, the Malaysian horror narrative has also progressed and shifted; from the Pontianak (woman vampire) representations, to the battle between tradition and modernity such as in the film Al-Hijab (The Partition; 2011, dir. Pierre Andre) and the blockbusters Khurafat (Superstition, 2011), Munafik (Hypocrite, 2016) and Munafik 2 (2018) (all directed by Syamsul Yusoff). For example in Khurafat, the use of witchcraft to seduce a woman (by the main character, Johan) portrays the binary characters of the villain and his confrontations with the monsters, which require the central male figure either to succumb to the supernatural power and temptations or to acknowledge the presence of supernatural beings (also in Al-Hijab). It is worth reiterating that the films’ relations to Islam are constructed in an apparently contradictory way: Islamic allusions to morality, and verses of the Quran are framed together with traditional Malay beliefs in sorcery, witch-hood, and superstitious practices. As a result, the narratives articulate moral stories, affirming Islamic principles condemning egotism, immodesty, greed, superstitious belief, and secular materialism. Therefore, Suria Hani in 2019 found out that apart from horror simply employing fear, the above-mentioned films also illustrate a linkage of moral narratives over traditional beliefs and practices as well as behaviours which are deemed to be immoral and contradict the teaching of Islam. Conclusion The above discussion exhibits a restricted cultural and religious view, since these films refer specifically to the traditional beliefs of only one ethnic group, the Malays, and Islam. Nevertheless, it is justified that the contextual setting also shapes the representation of Islam (and non-Islam) in Malay(sian) horror films, in this case by the specific history of Malaysia and its sociocultural background.
REFERENCES Deleyto, C. (2012). Film Genres at the Crossroads: What Genres and Films Do to Each Other. In Barry Keith Grant (Ed). Film, Genre and Reader IV (pp. 218238). Texas: University of Texas Press. Grant, B. K. (2007). Film Genre: From Iconography to Ideology. London: Wallflower Press. Hall, S. (1982). The rediscovery of ‘ideology’: return of the repressed in media studies. In Michael Gurevitch et. al (Eds.), Culture, society and the media (pp. 111-141). London: Methuen. Hall, S. (1997). The Work of Representation. In Stuart Hall (Ed.), Representation: Cultural Representations and Signifying Practices (pp. 13-74). London: Sage Publications Ltd. Suria Hani A.Rahman (2019). Screening Islam: The representations of religion and gender in different genres of Islamic films in Malaysia. Unpublished doctoral dissertation. Loughborough University. February 2019. By: Suria Hani A.Rahman, PhD, is a lecturer in Communication Program, Faculty of Leadership and Management in Universiti Sains Islam Malaysia (USIM). She obtained her PhD from Loughborough University, UK, majoring in Media Studies. Her main research interests are film and television studies, specifically in broadcasting and narrative analysis including the representation of religion/Islam and gender in film/TV content.
Why Does User-Generated Content (UGC) Matter? Dr. Siti Suriani Othman Universiti Sains Islam Malaysia suriani@usim.edu.my / ssuriani3979@gmail.com Executive Summary: This discussion brings up issue of how and why User-Generated Content (UGC) matters specifically in terms of journalism practice and ethics. Based on current literature, UGC is a mass activity performed by both professional journalists and untrained citizen. While the use of UGC provide diverse coverage on various matters, it is also threatening journalism in terms of credibility and trustworthiness. UGC does matter all of us, because all of us are producing UGC every day, content sharing is massive and leads to the question of how long legacy of journalism will survive as the pillar of democracy. Introduction User-Generated Content (UGC) is growing, it is deniable. When we see ordinary citizen posting on social media platforms, posting videos on Youtube and upload writings online, those are considered the act of producing UGC. Generally speaking, when content is produced by ordinary untrained citizens and shared to the public, they are producing public content. Although previously this act was performed by professional journalists, curating content is now a mass act, or also known as citizen journalism which is also known as participatory journalism, open-source journalism, grassroot journalism, hyper-local journalism, reciprocal journalism or hybrid mode of journalism. In essence, Professor Melissa Wall in her study on citizen journalism found that this form of journalism suggests certain level of involvement of audience in the process of news production. Today, citizen journalism is impacting our society in various levels of life activities, including the landscape of journalism as a field, such as the quest for a new journalism model and changing the epistemology of journalism. Why UGC matters? Dr Chung, Professor Nah and Dr Yamamoto in “Conceptualizing Citizen Journalism” argue that UGC produced by citizen journalists today has undeniably affect practices of journalism in terms of creating a blurring line between content and producer, and
producer and user of media content. this is pushing, to some extent, journalists to negotiate their professional roles that this involved application of technology, the use of social media in news production. A review of literature on UGC by Dr Naab and Professor Sehl in 2016 shows that studies revolve around research on UGC include investigations related to collaborations between audience and journalists, relationship between professional and participatory journalism, the integration of UGC in professional journalism practices and studies focused on studying the integration of technology in UGC and interaction between audience and professional discursive practice. In the context of newsrooms, UGC has been found helpful and also burdensome by journalists. To some extent, it becomes a tool for find news angle and news sources such as how social media has been utilized for this purpose. This leads to diversity of content being published in the media, ready to negotiate audience feedback, searching what is happening in the community and source verification process. Today, the needs for journalism to engage with online comments are becoming crucial and should not be totally ignored, observed by Masullo and Dr Pain in 2016. This develops more collaborative news environment, according to Professor Stuart Allan a notable journalism scholar in the UK, that will lead to better quality of journalism, fostering social empathy and advancing democracy by including marginalized voices, encouraging crowdsourcing and enhancing investigative journalism. However, to some cultures, UGC is negatively associated with quality journalism, when in comes to quality of public engagement, credibility of content, trustworthiness, accuracy and the impact of UGC to the overall well-being of the society. Conclusion Hence, UGC in general may be seen is changing the legacy of traditional journalism, both in terms of practice and media output. Although it is seen as unprecedented in terms of allowing inclusion of marginalized voices, it is also threatening journalism and the whole world as UGC is produced by untrained citizen, thus questions of credibility and trustworthiness are raised. How safe is our world and it abundance circulation of information that sometimes troublesome to be verified, raising another pertinent question of inclusiveness and democracy.
REFERENCES Allan, Stuart, (2007). Histories of citizen journalism. In: Allan S and Thorsen E (eds) Citizen Journalism: Global Perspectives. New York: Peter Lang International Academic Publishers, pp. 17–32. Chung, Deborah., Nah, Seungahn., and Yamamoto, Masahiro., Conceptualizing citizen journalism: US news editors’ views. Journalism, 1-17. (2017). Masullo, Chen & Pain, Paromita (2016): Normalizing Online Comments, Journalism Practice, DOI: 10.1080/17512786.2016.1205954 Melissa, Wall (2015). Citizen Journalism, Digital Journalism, DOI: 10.1080/21670811.2014.1002513 Naab, Teresa. and Sehl, Annika., 2016. Studies of user-generated content: A systematic review. Journalism. 1-18. By: Siti Suriani Othman is a senior lecturer at Communication Programme, Faculty of Leadership and Management, Universiti Sains Islam Malaysia. She obtained her PhD from Nottingham Trent University in journalism. She is a writer and has written various academic and popular writings in various journals and newspapers. She is currently the Chief Editor of Humanities and Social Sciences Review, a SCOPUSindexed journal.
ديدجلا مالعإلا روث ة لظ يف يفحصلا لمعلا تايقالخأ صياوع دمحأ باهيإ .د – مالعإلا مسق ةرادإلاو ةدايقلا ةيلك ةيزيلاملا ةيمالسإلا مولعلا ةعماج DR Ihab Ahmed Awais, Communication Department, Universiti Sains Islam Malaysia يجيرخ ىلع ًاركح دعت مل يتلاو ةفاحصلا ةنهم ي مالعإلا لاجم يف ةيجولونكتلا ةزفق لا ربتعت :صخلم ،ةفاحصلا ف ةلقن ًايفحص نوكي نأل ةوقب ًاحشرم لاصتإلا تاقيبطتو عقاوم ىلع ًاينورتكلا ًاباسح كلمي نم لك حبصأ لب هتايقالخأو يفحصلا لمعلا طباوضل عضاخلا ريغ نطاوملا يفحصلا ةرهاظ راشتنا نكل ،هعوقو لاح ربخلا لقني اهيف ةساكتناب ببستت تداكو ،ةفاحصلا ميق تدده حتفت ديدجلا مالعإلا تايق الخأ نم جهن روهظ ىلا تدأ .اهتاذ ةمولعملاو ربخلا لبق ةيناسنإلا لثملاو قالخأل ا ززعت ةسلس ةقيرطب ،ديدجلاو ميدقلا نيب ةجوازملل لاجملا ايجولونكتلا - مالعالا تايقالخا – ةفاحصلا – ديدجلا مالعالا :ةيحاتفم تاملك Abstract: The technological development in the field of media is considered as a shift in the profession of journalism. Which is no longer limited to journalism graduates, but the spread of the phenomenon of citizen journalist who is not subject to the controls of journalistic work and ethics threatened the values of the press, and almost caused a setback. This issue led to the emergence of new media ethics that opens the door to the mixture between the old and the new in a smooth manner that promotes ethics and human principles prior to news and the information. Keywords: New Media - Journalism - Communication Ethics - Technology دئارلا ديدجلا مالعالا رود مغرو ،ثيدحلا رصعلا يف ةلئاه ةيفرعمو ةيجولونكت ة ًروث ديدجلا مالعإلا لثمي :ةمدقم نم نآلا ىتح هتني مل يذلا ،يفحصلا لمعلا ىوتسم ىلع بارطضاب ببست هنأ الإ لكشب هتايقالخأ ةدنجأ مامتإ هتعفدو ،يفحصلا لمعلا ةئيب ىلع ًائبع تفاضأ يتلاو ،همادختسا وأ هليوأت لهسلا نم لعجي حضاوو حيرص .ةيمالعإلا هتايقالخأو ةينهملا هطباوض ةعجارمل حلطصم له لأسن نأ دب ال ،ديدجلا مالعإلا نيبو ،ةيفحصلا تايقالخألا هذه نيب ةقالعلاب ثحبلا يف ءدبلا لبق نكل ؟يديلقتلا مالعإلاو ةديدجلا ايجولونكتلا نيب ةدجتسملا ةقالعلا فيرعتل بسنألا وه ديدجلا مالعإلا قالطإ نوثحابلا ىأترا ،فراعملاو رابخألا رشن يف اهتاقيبطتو ايجولونكتلا راودأل ىلوألا طويخلا روهظ عم ًةيادب ا ةلحرملا لالخ اوعقوتو ،"ليدبلا مالعإلا" حلطصم عقاوملا ىتحو فحصلاو ةعاذإلاو زافلتلا رود عجارتي نأ ةمداقل
ريسيو ددجتمو لاعفو يكيمانيد هنأب زيمتي مالعإلا نم ٍديدج ٍعون حلاصل ،يديلقتلا عباطلا تاذ ةيرابخإلا ةينورتكلالا نكي مل ىرج ام نأ نيبتو ،بتاكلاو لسارملا رود هيف روهمجلا بعليو لب ،روهمجلا تابلطتمل ًاقفو امنإو ًالادبتسا .امهنيب جوازتلا نم ًاعون يذلا "ةديدجلا ايديملا" حلطصم ريدصت مت ،"ًاشياعت" ًاقحال هرابتعا ىلع نوثحابلا حلطصا يذلا جوازتلا اذهل ة ً جيتن ،ةديدج لا ايديملا نويبرغلا نوثحابلا ربتعا هاجتالا اذهل ًاقفوو ،يديلقتلا مالعإلا نيب يلزألا طابترالل ًاناونع ربتعا ايديملا هذه اهب ظفتحت يتلا ةزيملا امأو ، ةريغتم ةديدج تايجولونكت عم ةيديلقتلا مالع طئاسوالا اعتت ايديملا نع فلتخت امنيب ،تاقيبطتلاو ةزهجألا يف لصاوتملا راكتبالاو رمتسملا رييغتلا ىلع اهتردق يهف ةديدجلا ًايلعافت ًالاجم تحسفأ اهنأ يف ةميدقلا .روهمجلل )2008 ( قداص سابع هفرعي امك ديدجلا مالعإلا نأ لوقلا نكمي ،هيلعو فلتخم لمشي ،ينورتكلا مالعإ وه يف روهمجلا ةكراشمل زيح دوجو عم ،تامولعملل رشن نم يديلقتلا مالعإلا اهب موقي نأ ضرتفي يتلا تايلاعفلا :لثم اهب صتخي تازيم ىلا ةفاضإلاب ،تامولعملا رشن ههيجوت وأ هيف مكحتلا ةبوعصو هراشتناو هادم عاستا .ميدقلا مالعإلا ىلع مئادلا هدامتعاو هلاصتا كلذ مغرو ،ةديدشلا هتيكيمانيدو لئاهلا هعونتو يتلاو ،رشنلا ةيلمع مكحت يتلا كلت ة ًصاخ ،تايقالخألا ةلأسم صخي اميف تايلاكشإ ةدع ترهظ كلذل ة َ جيتنو ،ةيناسنإلا ةماركلاو ةيقادصملا تايقالخأ لثم ،روهمجلا ةيعوتل ًالاجم نآلا تحبصأ و نييمالعإلاب ة ًصاخ تناك .تايقالخألا نم اهريغو ،قئاقحلا حرطو ةهازنلاو دايحلا نإ لءاستن انك ام اذإو ،ةيمالعإلا هتدام عم يفحصلا لماعت مكحي يذلا عجرملاو طباضلا اهنأب تايقالخألا فرعتو بطنت تايقالخألا هذه تناك هلوصأ يقتسي لاز ام مالعإلا اذه نأب ركذتلا انيلع نإف ،ديدجلا مالعإلا ىلع ق يف ىتح ًةمئاق ةفاحصلل ةينهملا تايقالخألا تلاز ام نييمالعإلا صخي اميفو كلذل ،ميدقلا مالعإلا نم هنيماضمو .تفعاضت اهل ةجاحلا نإ لب ،ةثيدحلا ايجولونكتلا لظ ؟ديدجلا مالعإلا ىلع ةرطيسلل ةيكيم انيد تايقالخأ ىلإ ةجاحب نحن له نولبقتي سانلا نم ديدعلا نا ىلا ديدجلا مالعإلا تايقالخأ لوح هل لاقم يف ) 013 2 ( دراو نفيتس ذاتسألا ريشي رمألا قلعتي امدنعو ، مالعإلا تايقالخا يف ةروث يأ ،عقاولا اذه هعبتتسي ام نوركني مهنكلو ،مالعإلا ةروث ةقيقح .انتسراممو انميلعت يف نييمدقت انك ول ىتح نيظفاحم حبصن تايقالخألاب :تالاجم ثالث يف رييغت ىلإ ةجاحب مالعإلا تايقالخأ نأ ىلإ دراو ريشي حرطلا اذهل ًاقفو • .مالعإلا تايقالخأ ةعيبطل ةددجتم ةديدج ةيؤر :ىلوألا اهيف شي ةبكوك
.ةيمالعإلا تاسرامملا مكحت ةيقيبطت تايقالخأ ديدحت :ةيناثلاو • .ملاعلا لود فلتخم ىلع اهميمعت ناكمإلاب نوكيل اهتملوعو تايقالخألا هذه ليودت :ةثلاثلاو إلا لئاسو مادختسا ىلع نييفحصلا ةردق يف نمكت مويلا تايقالخألا نأ لصوتن هيلعو • ةينورتكلالا لصاوتلاو مالع ةلضعملاف ،لماكتم يملاع لكشب مهميهافم رشن ىلع مهتردقو ،اهب اهنومدختسي يتلا ةيلآلا ىلعو ،ةيعامتجالا مالعإلل نيسرامملا ىلع بجو اذل ،هتاهجوتو هميهافمب ةريغص ًةيرق ادغ هنأ وه مويلا ملاعلا اهمامأ فقي يتلا ةزيملاو ايقالخأ نوكت نأ ديدجلا حرطت و تاعمتجملا ميق عم ةمئالتم نوكت نأ تقولا سفن يفو ،دودحلل ةرباعو ةيرصع مهت .هتاذ تقولا يف ةيقالخألا دودحلاو راكتبالا يعارتو امك ةيلحملا ريهامجلا درجم سيلو ممألا مدخت اياضق يف )2010 ( اضر يلدع ريشي امك ىقبت ديدجلا مالعإلا لئاسو يف ةفاحصلا تايقالخأ نأ دكؤملا نم ،ًاماتخ "ةملوعلا رصع يف مالعالا تايقالخأ " هباتك نم ديزم ىلإ ةجاحب اهنكل ،مالعإلاو ةفاحصلا تايقالخأ نم ءزج يديلقتلا مالعإلا نم ام ٍةلحرم يف تحرُط يتلا تايقالخألا نأ كلذل فضأ ،اهتغايصو اهحرط يف ةيكيمانيدلا ال ة ً جيتن ،نانثا اهلوح فلتخي ال ىوصق ًةيمهأ ديدجلا مالعإلل ةبسنلاب تحبصأ ،ةبخنلا اياضق نم ًاءزج تدُع مادعن دكأتلا ةبوعصو تامولعملا نم لئاهلا مكلا كلذل فضأ ،ينهملا يفحصلا لمعلا مكحت يتلا ةيتاسسؤملا طباوضلا .اهتقدو اهرداصم نم . قورشلا ن . تاقيبطتلاو لئاسولاو ميهافملا : ديدجلا مالعالا . مارهألا ةسسؤم : ةرهاقلا ،ةملوعلا رص يفع : امع الا :عجارمل .)2 ( ساب ،قداصع .008 ا مالع تايقالخأ .)2 ( .010 ./http://mediamorals.org/digital By: يلدع ،اضر ةيمالعإلا قالخألا عقوم .ةيملاعلا مالعإلا لئاسو تايقالخأ .)2013 ( نفيتس ،دراو -media- ethics Biography: Dr Ihab Ahmed Awais, is a senior Lecturer at Communications Department, USIM, he holds a PhD in Communication. The researcher has multiple academic publications dealing with the Palestinian media and political communication. He also has many papers presented at local and international conferences. Email: ihab@usim.edu.my
Orang Arab dalam bidang Penerbitan Akhbar dan Majalah di Malaysia Dr. Latifah Abdul Latiff Universiti Sains Islam Malaysia latifah@usim.edu.my Executive Summary: Newspaper is one of the mediums for communicating information to the public. However, not many people know the history of newspaper publishing in Malaysia. Findings show that the Arabs were among the pioneers of Malaysian newspapers. Saudara, Warta Malaya, al-Ikhwan and al-Imam were among their publications that featured various issues engaging the Malays. Pengenalan Akhbar merupakan salah satu medium dalam menyampaikan maklumat kepada masyarakat. Namun, tidak ramai yang mengetahui sejarah penerbitan akhbar di Malaysia. Dapatan kajian menunjukkan bahawa orang Arab merupakan antara pelopor penerbitan akhbar di Malaysia. Saudara, Warta Malaya, al-Ikhwan dan al-Imam merupakan antara akhbar dan majalah terbitan mereka yang memaparkan pelbagai isu semasa melibatkan orang Melayu. Pengenalan Sejarah penerbitan akhbar di Malaysia berkait rapat dengan penglibatan orang Arab serta perkembangan politik yang berlaku di dunia Arab, khasnya Mesir pada lewat abad ke-19 dan awal abad ke-20 Masihi. Menurut Profesor Md Sidin dan rakan dalam buku mereka bertajuk The Malays in the Middle East pada tahun 2000, mengaitkan penerbitan akhbar Ittihad (1913) dan Seruan Azhar (1925) oleh pelajar Melayu dengan gerakan pembaharuan Islam di Mesir yang dipelopori oleh Jamaluddin al-Afghani (1839-1897). Kesannya golongan reformis Melayu yang dikenali sebagai kaum muda mula bangkit memperjuangkan semangat nasionalisme dan pembaharuan melalui penerbitan akhbar dan majalah. Menurut Profesor Ramlah dalam penulisan beliau ‘Lembaga Malaya 1934-1941’ pada tahun 1979, mengatakan bahawa kesedaran politik orang
Melayu turut berakar umbi dari Indonesia yang dibawa masuk melalui gerakan politik dan akhbar. Penerbitan Akhbar dan Majalah Pada peringkat awal, penerbitan akhbar dan majalah dipelopori dan dibiayai oleh keluarga Arab kaya dan berpengaruh. Majalah Al-Imam (1906) lahir hasil kerjasama anak muda Melayu dan keturunan Arab seperti Sayyid Mohammad Salim al-Kalali, pengasas al-Imam dibantu oleh Sayyid Sheikh Ahmad al-Hadi, Sheikh Tahir Jalaluddin, Haji Abbas Mohammad Taha dan Sayyid Mohamad Aqil. Al-Imam mempunyai persamaan dengan al-Manar(1898-1935), sebuah majalah reformis dari Mesir yang mempelopori idea Pan-Islam. Al-Imam menyeru umat Islam bersatu menentang penjajahan Barat, menggesa orang Melayu menuntut ilmu dan mengingatkan mereka tentang keadaan orang Melayu yang masih mundur. Sayyid Sheikh Al-Hadi menerbitkan akhbar Saudara (1928) dan majalah alIkhwan (1926-1931) yang dicetak oleh syarikat beliau, iaitu The Jelutong Press. Saudara merupakan akhbar yang berpengaruh sekitar tahun 1930-an sehingga tercetusnya Perang Dunia Kedua. Perjuangan Al-Ikhwan tidak jauh beza dari al-Imam seperti membincangkan isu politik serta menuntut peluang sama rata dalam aspek pendidikan tanpa mengira status sosial. Menururt Iskandar dalam penulisan beliau Persuratkhabaran Melayu (18761968) pada tahun 1973, majalah Lembaga (1934-1941) diterbitkan oleh orang Arab di Singapura dibawah pimpinan Dato’ Onn Jaafar dan kemudiaannya diambil alih oleh Syed Alwi bin Syed Sheikh Ahmad al-Hadi. Menurut Syed Mohsen al-Sagoff, Syed Huseein bin Ali al-Sagoff menerbitkan Warta Malaya (1930-1942) sebuah akhbar harian Melayu pada Januari 1930. Pada mulanya akhbar ini dicetak oleh syarikat AngloAsiatic Press yang kemudiannya diambil alih oleh keluarga alSagoff dan diberi nama Warta Malaya Press Ltd. Warta Malaya Press Ltd turut menerbitkan Warta Ahad (1935-1941) dan Warta Jenaka (1936-1941) iaitu majalah dan akhbar mingguan. Dato’ Onn b. Jaafar, Abdul Rahim Kajai dan Syed Hussein b. Ali menjadi editor akhbar ini. Akhbar-akhbar ini terpaksa dihentikan penerbitan menjelang perang Dunia Kedua. Selain itu, Syed Hussein juga turut membiayai penerbitan majalah Genuine Islam (1936-1939) dan al-Qalam1950-1968. Contoh akhbar dan majalah yang diterbitkan di Malaysia
Warta Malaya (1930) Majalah al-Imam (1906) Akhbar Warta Malaya membincangkan pelbagai isu seperti pendidikan dan ekonomi serta kebimbangan terhadap kaum bukan Melayu yang mula menuntut hak mereka. Menurut Roff dalam The Origins of Malay Nationalism, Warta Malaya turut menyuarakan agar orang Melayu diberikan peluang dalam jawatan pentadbiran. Menurut Meskipun industri media cetak berkembang pesat ketika itu, namun kadar celik huruf dalam kalangan orang Melayu masih rendah. Pihak British pula sentiasa mengawal dan menyekat pengeluaran akhbar dan majalah berunsur reformis dan anti-penjajah. Penutup Penglibatan orang Arab dalam bidang penerbitan bukan hanya bagi tujuan komersial semata-mata. Pendekatan serampang dua mata ini adalah usaha menyedarkan orang Melayu tentang keadaan politik, ekonomi dan sosial mereka yang jauh ketinggalan berbanding kaum pendatang. Penglibatan golongan intelektual Melayu berpendidikan Inggeris seperti Onn Jaafar merupakan satu pengalaman penting kepada beliau dalam memperjuangkan nasib orang Melayu menuntut kemerdekaan tanah air. BIBLIOGRAFI A.M. Iskandar Haji Ahmad. (1973). Persuratkhabaran Melayu, 1876-1968. Kuala Lumpur: Dewan Bahasa dan Pustaka. Md. Sidin Ahmad Ishak & Mohammad Redzuan Othman. (2000). The Malays in the Middle East, with a Bibliography of Malay Printed Works Published in the Middle East. Kuala Lumpur: University of Malaya Press.
Ramlah Adam. (1979). “Lembaga Malaya 1934-1941”, dalam Malaysia Dari Segi Sejarah. Kuala Lumpur: Persatuan Sejarah Malaysia. hlm. 59-60. Roff, William R. (1967). The Origins of Malay Nationalism. Kuala Lumpur and Singapore & New haven and London: University of Malaya Press and Yale University Press. hlm. 167-168. Syed Mohsen al-Sagoff. (1962). The Alsagoff Family in Malaysia A.H. 1240 (A.D.1824) to A.H. 1382 (A.D.1962). Singapore: S.M.Alsagoff. hlm. 39. Oleh: Latifah Binti Abdul Latiff merupakan pensyarah di Pusat Pengajian Teras (PPT) dan Fakulti Kepimpinan dan Pengurusan (FKP), Universiti Sains Islam Malaysia (USIM). Bidang penyelidikan beliau tertumpu kepada sejarah Malaysia, ketamadunan Islam dan hubungan etnik.
Pentingnya Kempen Pendidikan Larangan Merokok di Tempat Awam Dr. Mohamad Saifudin Mohamad Salleh Universiti Sains Malaysia saifudinsaleh@usm.my Executive Summary: This article will focus on the discussions of the recent law that ban public smoking, as an initiative introduced by the Malaysian government. In the article, the author will highlight the public’s reaction towards the smoking ban law, its positive impact towards health, and the pivotal campaign and publicity that support the law in Malaysia. Pengenalan Masih belum terlambat untuk mengucapkan syabas kepada kerajaan Malaysia atas keseriusan dalam penguatkuasaan undang-undang pengharaman aktiviti merokok di semua restoran dan kedai makan di seluruh negara pada awal Januari lalu. Dapat disimpulkan bahawa majoriti dari rakyat Malaysia bersikap terbuka dan positif dalam menerima undang-undang baharu ini yang dilihat membawa kebaikan. Dalam hal ini, khusus berkaitan dengan kesihatan orang awam, majoriti daripada kita yang tidak merokok sering menerima tempias asap rokok oleh perokok aktif yang dahulunya bebas merokok. Kewujudan platform seperti talian bebas tol yang disediakan oleh Kementerian Kesihatan Malaysia yang membolehkan masyarakat membuat aduan secara dalam talian terhadap mereka yang masih ingkar dalam mematuhi undang-undang ini turut disambut baik oleh masyarakat. Sambutan positif masyarakat terhadap penguatkuasaan undang-undang sebegini sememangnya dapat dijangka kerana pengkaji lepas seperti Profesor Bhat dari Rajasthan University of Health Sciences, Jaipur, India bersama rakan-rakannya melalui kajian mereka yang bertajuk “Effect of Anti-Smoking Legislation in Public Places” pada tahun 2015 telah mendapati bahawa majoriti dari responden yang terdiri dalam kalangan bukan perokok dan perokok aktif yang menjawab soal selidik mereka di negara berkenaan bersetuju dengan pelaksanaan undang-undang anti rokok di tempat
awam kerana ianya dapat mewujudkan persekitaran yang lebih sihat. Sungguhpun begitu, tidak dinafikan bahawa masih terdapat segelintir rakyat Malaysia yang kurang berpuas hati terhadap pelaksanaan undang-undang ini sehingga ada yang membuat jenaka yang bersifat kurang bertanggungjawab dengan menyatakan bahawa larangan merokok di luar membuatkan risiko menerima asap rokok lebih tinggi di rumah kerana perokok akan lebih banyak menghabiskan masa merokok di rumah. Ironinya, bukankah sepatutnya perokok itu sendiri sedar bahawa merokok walau di mana sekalipun akan memberikan kesan terhadap kesihatan orang sekeliling yang menghidu asap rokok berkenaan. Fahami Bahaya Merokok di Tempat Awam Hal ini bukanlah perkara remeh yang boleh dipandang begitu sahaja kerana penghidu asap rokok secara pasif khususnya dalam kalangan kanak-kanak dan bayi turut terdedah dengan risiko kesihatan. Malah, pekerja-pekerja di restoran juga antara yang berisiko tinggi dalam menghidu asap rokok pelanggan yang sewajarnya hak mereka ini turut dijaga. Profesor Madya Dr. Banandur dari National Institute of Mental Health and Neuro Sciences dan rakan-rakannya menerusi kajian yang bertajuk “Awareness and Compliance to anti-Smoking Law in South Bengaluru, India” pada tahun 2017 menyatakan bahawa penghidu asap rokok secara pasif terdedah kepada pelbagai penyakit seperti kanser, gangguan pernafasan dan penyakit jantung. Jelas sekali, seperti yang dinyatakan oleh Naiman dari Institute for Clinical and Evaluative Studies, Toronto Canada dan rakan-rakannya menerusi kajian mereka yang bertajuk “is There an Impact of Public Smoking Bans on Self-Reported Smoking Status and Exposure to Secondhand Smoke?” pada tahun 2011, pengenalan dan pelaksanaan undang-undang larangan merokok di tempat awam amat penting kerana ianya memberikan impak positif terhadap kurangnya risiko penghidu asap rokok pasif untuk terdedah kepada asap rokok di tempat awam dan tempat kerja.
Selain itu, amalan merokok juga sebenarnya secara tidak langsung boleh memberikan kesan terhadap tingkah laku kanak-kanak yang lazimnya mencontohi kelakuan orang dewasa yang merokok di hadapan mereka. Malah dalam agama Islam sendiri, Allah S.W.T. jelas berfirman dalam Surah Al-A’raaf ayat 157 yang bermaksud “ia menyuruh mereka dalam perkara-perkara yang baik dan melarang mereka daripada melakukan perkara-perkara keji dan ia menghalalkan bagi mereka segala benda yang buruk dan ia juga menghapuskan dari mereka beban dan belenggubelenggu yang ada pada mereka”. Penutup: Komunikasi Kesihatan dalam Memberi Kesedaran Justeru, dalam perspektif komunikasi kesihatan, kesedaran dan pendidikan berkenaan isu rokok ini perlu ditingkatkan dari semasa ke semasa melalui aktiviti seperti kempen pendidikan. Ianya tidak boleh bersifat bermusim pada waktu-waktu tertentu sahaja. Keberkesanan kempen pendidikan dibuktikan menerusi kajian lepas seperti Luo dari Centre for Behavioural and Cognition Research, University of Science and Technology of China dan rakan-rakannya pada tahun 2015 yang bertajuk “The Effects of Educational Campaigns and Smoking Bans in Public Places on Smokers’ Intention to Quit Smoking: Findings from 17 Cities in China” yang menunjukkan bahawa kempen pendidikan mampu mempengaruhi tingkah laku perokok untuk berhenti rokok selain dari pelaksanaan undang-undang larangan merokok di tempat awam di negara berkenaan. Justeru, usaha berterusan melalui kempen pendidikan amat penting bagi membentuk satu budaya bebas rokok yang baharu di negara ini yang memberikan kebaikan kepada semua pihak.
RUJUKAN Banandur, P. S., Kumar, M. V., & Gopalkrishna, G. (2017). Awareness and compliance to anti-smoking law in South Bengaluru, India. Banandur PS, Kumar MV, Gopalakrishna G. Awareness and compliance to anti-smoking law in South Bengaluru, India. Tobacco Prevention & Cessation, 3, 1-7. Bhat, N., Oza, S., Reddy, J. J., Mitra, R., Rahul, P., & Singh, S. (2015). Effect of antismoking legislation in public places. Addict Health, 7(1-2), 87-91. Luo, B., Wan, L., Liang, L., & Li, T. (2015). The effects of educational campaigns and smoking bans in public places on smokers’ intention to quit smoking: Findings from 17 cities in China. BioMed Research International, 1-10. Naiman, A. B., Glazier, R. H., & Moineddin, R. (2011). Is there an impact of public smoking bans on self-reported smoking status and exposure to secondhand smoke? BMC Public Health, 11, 1-9. Oleh: Mohamad Saifudin Mohamad Saleh berkhidmat sebagai seorang pensyarah di bahagian Kewartawanan, Pusat Pengajian Komunikasi, Universiti Sains Malaysia. Beliau memperoleh Ijazah Doktor Falsafah (Ph.D) dalam bidang Komunikasi Alam Sekitar dari Leuphana Universität Lüneburg, Germany pada tahun 2016.
Facebook dan Nilai Akidah Remaja Islam Muhamad Zaki Mustafa, Dr. Roslizawati Mohd Ramly & Dr. Khairunneezam Mohd Noor Universiti Sains Islam Malaysia zaki@usim.edu.my Executive Summary: Facebook has been considered an important and popular social media tool. A previous study by the Facebook statistic website, statistics and data in 2018 showed 2.2 billion active users worldwide. However, there is still limited understanding of the level of use of Facebook especially among Muslim youth in Malaysia. This article discusses the level of use of Facebook and its impact on Muslim youth understanding. Pengenalan Profesor Dr. Zulkiple Abd Ghani dan Nurul Nidyamirza dalam Seminar Fiqh & Pemikiran Islam Lestari menyatakan internet banyak mempengaruhi kehidupan individu Muslim. Penggunaan Internet bukan hanya terhad kepada aktiviti yang berkaitan dengan mencari pekerjaan atau berkomunikasi dengan kenalan, tetapi juga melibatkan banyak kegiatan dalam kehidupan sehari-hari. Ini membuktikan bahawa kesan Internet terhadap masyarakat Islam tidak dapat dielakkan. Pada masa ini terdapat kecenderungan di dalam kalangan masyarakat Islam untuk menggunakan Internet untuk tujuan menyampaikan dakwah, menyampaikan kuliah agama, mencari dan mendapatkan maklumat yang berkaitan dengan ajaran Islam dan juga jawapan yang berkaitan dengan ajaran dan ritual masalah sehari-hari. Ini dilihat sebagai perkembangan yang sangat baik dan kesan positif terhadap masyarakat Islam di Malaysia. Kesan penggunaan Facebook mengenai pemahaman agama pemuda Islam Facebook dianggap sebagai medium yang berkesan untuk mempelajari Islam. Oleh itu, penggunaannya tidak menjejaskan pemahaman mereka terhadap agama Islam. Kesukaran untuk mencari maklumat mengenai ajaran Islam, khususnya Fiqh (Hukum Islam) dan Akidah (Iman dan Kepercayaan) dan isu yang boleh dipercayai dapat
memberi maklumat kepada pengguna untuk membatasi penggunaannya hanya untuk tujuan sosial. Walaubagaimanapun maklumat Islam yang disebarkan di Facebook tidak boleh dipercayai seratus peratus kerana kesulitan untuk mengesahkan sumber dan kesahihannya. Sebaliknya, penggunaan Facebook dikatakan dapat meningkatkan pemahaman agama Islam. Ia bergantung kepada cara seseorang itu menggunakan Facebook. Jika satu kumpulan Facebook yang diasaskan oleh ulama Islam yang terkenal, ramai yang boleh belajar tentang Islam daripada ulama tersebut dan pengikut kumpulan Facebook itu juga boleh berkongsi ajaran Islam yang disiarkan oleh ulama tersebut dengan rakanrakan lain. Informasi agama yang dikongsi oleh rakan-rakan di Facebook dapat membantu meningkatkan pemahaman dan meningkatkan iman terhadap agama Islam. Bagaimanapun, perkongsian apa-apa maklumat agama harus dilakukan dengan berhatihati dan bertanggungjawab. Ini adalah untuk mengelakkan penyebaran ajaran palsu atau heretis yang akan menimbulkan kekeliruan di kalangan sahabat Facebook. Wan Mohd Nor Wan Daud dalam tulisannya di Jurnal Pendidikan Islam ada menyatakan walaupun kebanjiran maklumat melalui media, umat Islam pada umumnya perlu mengekalkan budaya pengetahuan Islam. Ini adalah untuk memastikan bahawa penghayatan sebenar iman dapat dipupuk agar mendapat kejayaan dan kebahagiaan di dunia dan akhirat. Kesimpulan Ia dapat disimpulkan bahawa, remaja menggunakan Facebook untuk bersosial dalam talian dengan rakan sebaya. Penggunaan Facebook, sedikit sebanyak, menyumbang kepada pemahaman agama mereka. Walau bagaimanapun, ini sebahagian besarnya bergantung kepada cara mereka menggunakannya dan bagaimana mereka melihat maklumat Islam yang dikongsi di Facebook. Menurut Muhamad Zaki Mustafa dalam satu pembentangan di Seminar Pengajian Akidah dan Dakwah pada 2018, terdapat bukti yang jelas bahawa Facebook
tidak memberi sumbangan kepada pemahaman agama dalam kalangan remaja. Ini adalah disebabkan oleh persepsi mereka terhadap fungsi Facebook, dan keprihatinan mereka tentang kesahihan dan kebolehpercayaannya. Oleh itu, penggunaan Facebook tidak akan menjejaskan pemahaman remaja terhadap kepercayaan Islam. BIBLIOGRAFI Muhamad Zaki Mustafa, Zulkiple Abd Ghani , Roslizawati Mohd Ramly, (2018) Pengaruh Facebook Terhadap Pembentukan Nilai Akidah Remaja Muslim Di Malaysia, Prosiding Seminar Pengajian Dakwah dan Akidah SIGMA 2018, USIM. Wan Mohd Nor Wan Daud. 1990. Budaya Ilmu sebagai Asas Pembangunan Tamadun. Jurnal Pendidikan Islam. Jilid 3 Bilangan 1, April 1990. Hal. 51 - 67. Zulkiple & Nurul Widyamirza. 2008. “Pendedahan kepada Internet di Kalangan Intelektual Melayu dan Pengaruhnya Terhadap Isu Fiqh”, Prosiding Seminar Fiqh & Pemikiran Islam Lestari. Penang: USM. http://www.digitalbuzz.com/facebook-statistic-stats-facts-2018 Oleh: Muhamad Zaki Mustafa ialah Pensyarah Program Komunikasi, Fakulti Kepimpinan dan Pengurusan, Universiti Sains Islam Malaysia (USIM). Kepakaran beliau adalah dalam bidang perhubungan awam, komunikasi, dakwah dan media baharu. Setakat ini telah menghasilkan penerbitan termasuk buku akademik, bab dalam buku, prosiding akademik dan artikel dalam jurnal berwasit/berimpak.
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