Women and health are two very close issues as family health lies most often in the hands of women. Ironically, their awareness toward their own health is still low. Cultural constraints have made single, unmarried women or virgins feel reluctant to go to obgyn clinics, though there is an increasing prevalence of cervical cancer in Indonesia. Related to the role of the media to reduce the number of women with cervical cancer, a question rises. How do the media represent this conflict? The object of the study is a documentary film about several problems faced by women. The unit of analysis is the episode that contains issues related to the virtue of virginity, and data were collected through an analysis of the media text. The findings show that the media seem to have an awareness of the problems, but they have not fully adopted gender perspectives, and this leads to the strengthening of myths, taboos and traditional values surrounding virginity.
There was a discussion activity conducted by a small club of the University of Indonesia called SGRC (Support Group and Resource Center on Sexuality Studies) at the beginning of January 2016. It did not only discuss sexuality such as sexual preferences but also conduct peer support for LGBT groups. However, it was reported illegal for many reasons. Although later the “illegal” stamp was dubbed as an "internal problem" of Universitas Indonesia, the effect was unbelievable. The activity of SGRC was reported by media as “LGBT’s attack on campus”, “LGBT is dangerous for campus”, et cetera. Moral, Eastern hemisphere norms, and religious excuses were the main excuses by media to judge and “punish” the LGBT groups. After the SGRC incident, particularly in 2016, the media, both mainstream and online, massively promoted homophobia through hate speech. The media reported the LGBT phenomenon as not only dangerous but also as entities that must be destroyed. Although not as splashy as online news, some television stations reported the case in their ways. TvOne, compared to other Indonesian TV stations, was the most often to discuss LGBT issues from 2016-2018 through a debate programme titled Indonesia Lawyers Club (ILC). The most controversial episode was the one aired on February 16 whose topic was “LGBT Issues is Rising, How Should We React?” in which a participant, a psychiatrist, was accused of delivering false information. His statement was even responded by a U.S.-based international psychiatrist association which later sent him a warning letter. This paper will explore media framing on tvOne’s debate programme using Robert Entman’s Framing Methods. The result shows that through inviting certain debate participants who voiced certain statements, the TV programme promoted not only anti-LGBT actions but also homophobia.
<p class="Default"><strong><span>Introduction: </span></strong><span>This study aims to show the misrepresentation of minority groups, specifically widowed women (hereinafter referred to as <em>janda</em>) in the era of convergence of media content (television as well as streaming and social media) in Indonesia. Media as the fourth pillar of democracy are supposed to inform and represent everything in a balanced and fair manner, instead of favoring the interests of the majority. The question we attempt to answer is: how the misrepresentation of <em>janda</em> on converged media content (FTVs) in a patriarchal society?<strong></strong></span></p><p class="Default"><strong><span>Methods: </span></strong><span>This study applied feminist perspective in media convergence as well as the narrative analysis of Chatman.<strong></strong></span></p><p class="Default"><strong><span>Findings: </span></strong><span>In general, the results of the study show that the convergence has not been in favor of <em>janda</em>, indicating that internet technology does not only strengthen the gender-biased values of media industry person in massively distributing FTVs (via streaming and social media) that threaten minorities, but also ignores the opposing feedback from netizens. As a result, the minority groups are increasingly muted. Reproduction of labelling of <em>janda</em> is a strategy of media owners to obtain maximum profits.<strong></strong></span></p><strong><span>Originality: </span></strong><span>We noted many studies on <em>janda</em> conducted from various scientific perspectives. However, studies that observe the depiction of <em>janda</em> in the media convergence in the perspective of communication studies are scarce. This study provides a discussion on the representation of <em>janda</em> in the vortex of capitalism in media convergence as the major novelty in this line of study.</span>
The perspective of religious groups about the internet in general can be arranged into two dichotomous categories, first, religious groups see the internet as something that must be rejected because it is identical with modernity that tends to be secular; second, is the opposite, that internet technology can be accepted by religious groups to support their various religious goals. Through the Religious-Social Shaping of Technology approach, this article observes that religious groups use and negotiate with technology for their religious purposes. This study applies a qualitative approach with in-depth interviews with administrators and members of religious groups. Based on the use of the internet by the Majelis Rasulullah, an urban Islamic group in Indonesia, this article discovers that the principles and values of group beliefs, as well as the group's goals and discourse about the internet influence the group's decision to accept the internet as part of group activities. In addition, this article also shows that internet use by religious groups has succeeded in changing group communication between group leaders and members from predominantly one-way and very limited into an interactive one. In addition, through internet use, the group has succeeded in building an online transaction system, showing that religious groups are no longer merely a religious discussion forum, but also a business entity. This article significantly enriches the study of internet use by religious groups in the Indonesian context.
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