The Journey of Grace: April 2020

Thursday, April 30, 2020

ALM 101-Assignment 2: Unwrapping Online Identities

Unwrapping Online Identities

Analysis and Written: by Fernando Savero Suhendra

Published Date : Thursday, 30 April 2020

Attributes to my Online Identities
Screenshot from Twitter by Fernando Savero Suhendra

With advancements in technologies, social medias, such as Blogger, Twitter, and WhatsApp, have executed prominent roles in constructing self-identities, interconnecting individuals, and also forging communities, from associates, families, and even peers. Social medias have enclosed gaps, enabling individuals to contact or network from everywhere anytime. People are no longer bounded by geographical locations. Shifts from the offline, ‘real’ world to its virtual counterparts have posed an essential towards online identities. As Nancy Baym (2016) infers, “online spaces are constructed and the activities that people do online are intimately interwoven with the construction of the offline world and the activities and structures in which we participate, whether we are using the Internet or not” (86, cited in Smith and Watson 2014 p. 70). Online worlds, desirable or not, have reshape spheres of societies, penetrating minds, reinventing cultures. Katherine Hayles (2003) concludes that online domain has “blend individuals into a collectivity, blur human boundaries as people merge with technological apparatus, and reconfigure cultural formations” (cited in Smith and Watson 2014 p. 71). While this breakthrough is beneficial, it also has the capacity to deteriorates the actual selves.

Promoting my Blogger's Profile Through Twitter
Screenshot by Fernando Savero

Online Identity's Discovery
Screenshot by Fernando Savero

As a passionate writer, one of the common visited and utilised social sites is Blogger, as it consents me to convey my thinking, including ideas and reflections, on any particular topics as well as narrate my life stories. Similar to a journal, I am capable of expressing myself on any particular days, preferably in the evening, recording my activities throughout the day. One of blog post posted pertained to my autobiography since I was a child, where unbelievable miracle occurred. The overall theme of my blog is ‘The Journey of Grace’, since I acknowledge that it is only by God’s grace, I am still adequate to wander this course of life. Indeed, as Poletti and Rak (2014 p. 3) noticed, “Nowhere is the power and diversity of the autobiographical more visible than online…, and where acquiring and maintaining online identities make up the core activities of many users.” Through online media, those writings are able to be attained and comprehended by wider scope of audiences. Despite the fact that readers never met personally, they can still be immersed in the flow of accounts. This correlate with the theory proposed by Lauren Berlant (1997) and Anna Poletti (2011) in which, “the selves produced through various sites can convey to visitors and users a sense of intimacy-the intimacy of the quotidian details of daily life, the intimacy of shared confession and self-revelation, the intimacy of unique voice or persona or virtual sensibility.” (cited in Smith and Watson 2014 p. 75)

Self-identity, although recounted through writing in blog posts, is a result of living day-by-day. It is an outcome of decisions seized in the process of life accumulated over times, through ups and downs, encountering challenges as well as opportunities along the way. It is how selves long to be characterized. For me, I identify myself as adventurous, artistic, courageous, and eloquent. According to Poletti and Rak (2014 p.8), “the stuff of autobiographical storytelling, then, is drawn from multiple, disparate and discontinuous experiences and the multiple identities constructed from and constructing those experiences.”

'The Journey of Grace's blog post
Screenshot by Fernando Savero

Profile page in Blogger
Screenshot by Fernando Savero

Another social media that I utilised daily is WhatsApp. Mobile App Daily listed WhatsApp as one of the 21 prominent social media apps this year, surpassing Facebook, Line, and YouTube. WhatsApp enable me to form long-lasting friendships and relations with families’ members, college’s friends, and also church fellow cell-group members. Through WhatsApp, information, whether in the form of texts, images, or even videos, are able to be circulated effectively and efficiently. It also enabled personalized approach despite being separated by geographical boundaries, either in the form of video call, voice call, or even just text messages. An example is that I, who live in Bandung, Indonesia is capable to have a video call with my brother, who is currently undergoing his university study in Seattle, the United States, albeit time difference. However, social medias, such as this, is also not loose from misconducts and offenses, such as identity theft, where certain individuals conduct transactions applying another person’s identity, without his or her permission. Poletti and Rak wrote, “As more and more people use electronic banking, engage in online commercial transactions, and communicate with each other online, the idea of identity as property as well as one’s essence is put under increasing pressure” (Poletti and Rak 2014 p. 9).

'The Suhendra family' WhatsApp's group
Screenshot by Fernando Savero

To conclude, as Sherry Turkle (2012 p. 243 as cited in Smith and Watson 2014 p. 92) advises, “We have to love our technology enough to describe it accurately. And we have to love ourselves enough to confront technology’s true effects on us.”

Bibliographies:

Smith, S and Watson, J 2014, 'Virtually Me: A Toolbox about Online Self-Presentation', in Poletti, A and Rak, J, Identity Technologies: Constructing the Self Online,The University of Wisconsin Press, Madison, pp. 70-95
Poletti,A and Rak, J 2014, 'Introduction: Digital Dialogues', in Poletti, A and Rak, J, Identity Technologies: Constructing the Self Online, The University of Wisconsin Press, Madison, pp. 3-11
Vikram 2020, Best 21 Social Media Apps That Will Rule in 2020, Mobile App Daily, retrieved 30 April 2020, <https://www.mobileappdaily.com/best-social-media-apps>

Wednesday, April 29, 2020

Investigating 'Unexpected Situation' Advertisement's Controversies

Analysis and Written : by Fernando Savero Suhendra

Published Date : Wednesday, 29 April 2020

Ultra-Tune Australia drew the attention of the Advertising Standards Board after complaints were attained in response to its advertisement entitled ‘Unexpected Situation’, an advertisement to promote cars’ repair. As ones are adequate to infer from the video, it depicts two young, rather careless ladies, a driver and her fellow, personated by Rubber Girls duo, Laura Lydall and Parnia Porsche, who at first were in tune with music, suddenly underwent trouble with the car as it approached the railway crossing, where a train was advancing, and eventually stopped in the railway crossing, even after numerous attempts were conducted in order for it to move, which induce a railway accident. A male narration was heard with words, “Avoid unexpected situations. Get your car serviced at Ultra Tune.” (Advertising Standards Board 2016) Subsequently, luckily, those girls escaped unharmed as the car was blazed in fire.

The company itself had ranked in the top 10 list of the ASB’s most complained advertisements in 2016, with 739 complaints. (Kirby 2016) The advertisement itself has delivered 208 complaints (2016). One of the controversies is that the commercial comprises of ‘discrimination’ and ‘exploitation’ against women. According to ASB, “Discrimination and exploitation concerns made up the majority of complaints against the 10 most complained about advertisements for the first half of 2017, continuing the trend from 2016.” (‘Ultra Tune on the Nose with TV Viewers’ 2017). One compliant expressed her frustration, as reported by ABC News, that “This advertisement is telling people that women are stupid and would sit in a broken-down car on the train tracks and get hit instead of getting out of the car.” (‘Ultra Tune discontinues ‘sexiest’ advertisement following Advertising Standards Bureau review’ 2016). Another voiced, “[The] two women are portrayed in a stereotyped ‘bimbo’ manner.” (‘Ultra Tune discontinues ‘sexiest’ advertisement following Advertising Standards Bureau review’ 2016) Daily Mail, in one of its headlines, had referred to advertisement as being ‘sleazy’ and ‘suggest’ women as ‘sex dolls’. (Beers 2016) This is degrading to the status of women as brainless, foolish human beings, no matter how attractive they might be. In addition, the advertisement stereotyped women as impotent and negligent, even to hinder railway casualty.

Other dispute raised was that the commercial was aired during daytime, whereas some deemed as inappropriate hours. In a letter addressed to Mr. Craig Tiley, Chief Executive Officer of Tennis Australia, M Tankard Reist (letter, 11 February 2020), Movement Director of Collective Scout, an organisation aimed at imposing and ending “objectification and sexualisation of girls in media, advertising and pop culture”, articulated that series of Ultra-Tune “ran high on rotation during the recently concluded Australian Open broadcast”, when lots of teenagers, including young women, happened to watch and might be affected by this negative models of those two actresses. Another charge noted mentioned, “Completely inappropriate for daytime TV due to explicit content of seeing two women apparently being killed in an accident where a train crashes into them and then walking away from the crash.” (‘Those Ultra Tune Ads Have Been Banned for Degrading Women’ 2016) These are times where children, who are commonly still naïve, might possibly be watching. When exposed to this kind of content, wrong messages may be deduced.

Another concern pertained to the inconsiderate counter to governments’ as well as transports authorities’ effort, through their various campaigns, to minimize railway incident. As one complaint noted that the advertisement “is making light of a very serious and real situation where people have lost their lives.” (Advertising Standards Bureau 2016) This is capable of recalling past remembrances for viewers, which prompts griefs and traumas, especially for those who had encountered railway accidents themselves or even lost their loved ones through the calamity.

Regarding social ethics relating to the advertisement, Ultra-Tune’s display of women, although no obscene sexuality or nudity is disclosed, had been outrageous, which had been angered women, especially ‘moms. Beyond Buckley’s assumption, which diminish women’s crucial part in the automotive sector, ‘moms’ are increasingly active consumers and decision-makers. In fact, according to Juliet Potter, Founder of AutoChic.com.au, “women purchase 70% of all new vehicles in Australia and make the final decisions in 85% of all new car purchases.” (Carter 2017) As stated previously, women, through the publicity are presented as dim-witted individuals. A mom disclosed, “Ultra-Tune have broken this moral code in the way they have depicted women (and men in my opinion).” (Carter 2017) On account of personal ethic, the advertisement certainly was hurtful to those entities being affected, placing ‘light-hearted’ over others’ troubles.

In regards to professional ethic corrupted, the advertisement infringes the ‘AANA Code for Advertising and Marketing Communications to Children’, which highlighted the importance of “children” being able to “understand what is being advertised, that advertisements do not undermine the authority of parents, and that depictions of unsafe or frightening behaviour are prohibited.” (Morianty et al. 2014) The portrayal of the railway casualty, although, according to the advertiser, the crash does not appear (Advertising Standards Bureau 2016), rather than educating, is still frightening for child. As one mom shared her concern, “As a mother, I do not want my children, girls and boys, exposed to the Ultra-Tune advertisements.” (Carter 2017) Socially, it undermines effects that the advertisement has on viewers, peculiarly children, which is capable of generating fear and anxiety, which in turn provoke nightmares, stresses, and other health-related distressed. In terms of personal ethics, advertisers should take into consideration the possibility of that advertisement being seen by their children, which, certainly, is not amiable experience. As for that, I, personally do not prompt the distribution of the advertisement, unless it undergoes adjustments to accommodate those contentions, and especially not to be advertised during daytime, where children usually watch, as this is able to cause negative impacts.

Concerning the judicial process, at first, the advertiser countered those objections with the explanation that the advertisement was devised as an unrealistic, fabricated action movie style with no indication of disastrous conditions, such as suicide attempt or railway accident, as there was no image of a train, although I, personally, disagree as there is implication through the train’s flash. (Advertising Standards Bureau 2016) The advertiser, however, expressed condolences for those grief or traumatized. Correlating the degradation, objectification, as well as vilification aspects of women, the advertiser affirmed that the advertisement was recorded during evening time, where the display of women in those apparel was termed ‘accepted’ and plainly is not an excuse for the occurrence of ‘harassment, rape, or any other violence’ (2016). On the subject of characterizing the women as dumb and defenceless, the advertiser correspond that the portrayal of those women was usual. On the contrary, they were even personalized as ‘confident’ and ‘empowered’ as they escaped the flame without any assistance and uninjured. (2016) The advertisement is also rated as PG (2016), which means that children should watch under adults’ discernment and supervision.

After overseeing all of Section 2 of the AANA Code of Ethics, relevant to ‘consumer complaints’, the Advertising Standards Bureau (ASB) concludes that the advertiser is only convicted with the contravention of Section 2.1 which utter, “advertisements shall not portray or depict material in a way which discriminates against or vilifies a person or section of the community on account of race, ethnicity, nationality, gender, age, sexual preference, religion, disability, mental illness, or political belief” on the basis that the women were impersonated as imbecilic, inferring from the way they posed with their “blank faces” as the train seemed to approach. (Advertising Standards Boards 2016). Apart from those, complaints were dismissed.

In return, the advertiser retorted on the basis of the Board’s ‘vilification’ identification and the lack of consideration upon the “potentially humorous effect” of the commercial and thus appeal to the Board for farther examination. (Advertising Standards Board 2016) Ultra-Tune CEO, Sean Buckley, dismissed the accusation, regarded the advertisement as being cheerful, indeed. To Mumbrella, a news-advertising and industry-media site owned by Diversified Communications Australia, he responded, that those criticizers were “social keyboard warriors” and middle-aged feminists “who are after equality”. (Kelly 2017) For those faultfinders, Sean addressed, “Don’t take life too seriously. We are not trying to hurt anyone. Just trying to have some fun.”. (2017) The Board, after farther investigation upon request, still perceive the women as being ‘ridiculous’ and subsequently actuated vilification based on gender (Advertising Standards Bureau 2016). As in the use of humour, the Board determines that it cannot be generalized. (2016) Hence, upheld its previous stance. The advertiser, as noted in the case report, eventually “will discontinue the advertisement”. (2016)

In my opinion the advertiser is incorporating the ‘taste and controversy’ technique, as underline in ‘Advertising Standards and Ethics’ by Justin Healey, that “companies have actually marketed themselves on the basis of controversial advertising”. (2015 p. 2) Through controversies attributed prior, the advertiser is pursuing to attract more audiences, in addition to their aspiration to “promote Ultra-Tune servicing” (Advertising Standards Board 2016) through the exemplification of the situation seen at Ultra Tune’s ‘Unexpected Situation’. Nonetheless, it should have further anticipation on the outcome. If the women were dressed in a rather not-appalling, fully covered attire, it will not have compiled that many critics. Aside from that, it is commendable that in the 20th second for the 30-seconds advertisement, rather than for women to be in the car, to the extent than one of them still enjoying the music, even though it has been clearly seen in the next second that a train is launching to their direction, those women should have descended the car and escaped so that it bring positive impression and also educate citizens what to do in that situation as well as to prevent deadly accident, if that case is to be presented real.

Bibliographies:

Advertising Standards Bureau 2016, Ad Standards Community Panel Case Report 0020/16, Advertising Standards Bureau, retrieved 12 April 2020, <https://adstandards.com.au/sites/default/files/reports/0020-16.pdf>
Kirby, C 2016, ‘Ultra Tune tops most complained about ads list of 2016’, Whichcar, 13 December, retrieved 12 April 2020, < https://www.whichcar.com.au/news/ultra-tune-tops-most-complained-about-ads-list-of-2016>
Kelly, V 2017, ‘Women can jump up and down all they want’ says Ultra Tune boss as brand launches new ads’, Mumbrella, 16 January, retrieved 12 April 2020, <https://mumbrella.com.au/ultra-tune-releases-two-new-ads-insists-wont-get-banned-419723>
‘Ultra Tune on the Nose with TV Viewers’ 2017, ‘Servicing Chain’s New Ad Campaign Raises Eyebrows’, Carsales, 1 July, retrieved 12 April 2020, <https://www.carsales.com.au/editorial/details/ultra-tune-on-the-nose-with-tv-viewers-107835/>
‘A Water Fight and an Exploding Car-Ultra Tune is Back’ 2017, ‘A Water Fight and an Exploding Car-Ultra Tune is Back’, AdNews, 16 January, retrieved 12 April 2020, <http://www.adnews.com.au/campaigns/a-water-fight-and-an-exploding-car-ultra-tune-is-back>
B&T Magazine 2016, Those Ultra Tune Ads Have Been Banned for Degrading Women, B and T Magazine, 24 February, retrieved 12 April 2020, <https://www.bandt.com.au/those-ultra-tune-ads-have-been-banned-for-degrading-women/>
‘Ultra Tune Discontinues ‘Sexiest’ Advertisement Following Advertising Standards Bureau Review’ 2016, ‘Ultra Tune Discontinues ‘Sexiest’ Advertisement Following Advertising Standards Bureau Review’, ABC News, 23 February, retrieved 12 April 2020, <https://www.abc.net.au/news/2016-02-23/ultratune-discontinues-sexist-advertisement-after-asb-review/7193854>
Carter, K 2017, Why the Ultra Tune Ads Have to Go!, Small Ville, 2 February, retrieved 12 April 2020, <https://smallville.com.au/why-the-ultra-tune-ads-have-to-go/>
Beers, Mae L 2016, ‘The Women are Suggestive of Sex Dolls': 'Sleazy' Ultra Tune Rubber Ad is the Second Most Complained about Commercial of All Time’, Daily Mail Australia, retrieved 13 April 2020, <https://www.dailymail.co.uk/news/article-4027366/Ultra-Tune-s-rubber-second-complained-Australian-advertisement-time.html>
Moriarty, S, Mitchell, N, Wells, W, Crawford, R, Brennan, L & Spence-Stone, R, 2015, Advertising Principles and Practice, Pearson, Melbourne, Chapter 3, pp. 81–116
Healey, J 2015 Advertising standards and ethics, Spinney Press, Thirroul, Chapter 1, pp. 1–20

Amidst Coronavirus' Pandemics, Churches still Administer Services Leading to Easter

Amidst Coronavirus Pandemic, Local Church Still Service Its Congregations

Analysis and Written : by Fernando Savero Suhendra

Published Date : Wednesday, 29 April 2020

[News Reporting]
News Writing

As coronavirus’ pandemic is infiltrating across Indonesia, in a press conference conducted at the presidential palace, on Sunday afternoon (15/3), President Joko Widodo strongly urged all Indonesians to limit their activities outside of home, from learning, working, and even to the extent of worshipping, including church services, to optimally counter the Covid-19’s issue.

In response, the Chairman of Persekutuan Gereja-Gereja di Indonesia (PGI), an alliance body of churches in Indonesia, Pastor Gomar Gultom, addressed that Christians do not congregate collectively for their Sunday services.

Following the appeal made by the president as well as the remark delivered by the Chairman of PGI, churches, both megachurches and local churches, such as Gereja Isa Almasih (GIA) Kopo Permai, undertook modifications, in order to accommodate alterations, from their traditional, typical forms of liturgies to a more high-tech-based.

Alternatively, church’s’ ongoing services are broadcasted live through applications such as ‘Livestream’ and ‘YouTube’.

Not only that, other prior-regulated weekly spiritual activities are either conducted via applications, such as WhatsApp for churches-affiliated meetings and Zoom for cell groups, or postponed to an unknown period, such as pre-marital guidance sessions and catechism.

According to Mr. Yohan, a 20-years weekly attendee in GIA Kopo Permai,

(1:21) “Sewaktu ibadah bersama-sama, tentu dapat berkomunikasi, bersenda gurau, dapat saling menasehati, saling berbagi, dan saling menguatkan iman dan pengharapan kita di dalam Tuhan Yesus Kristus. Akan tetapi, di dalam situasi seperti ini, kita harus menerima dengan lapang dada.” (1:45) [ (1:21) “During cooperate service, each members of the assembly are adequate to communicate, cheer, advise, share, and empower one another in faith and hope in the Lord Jesus Christ. Nevertheless, in this kind of situation, we necessitate to accept it willingly.” (1:45)]

Concerns pertain to senior churchgoers as well as those from the middle-to-low income society also arise.

One of those issues relates to limitation of quota, which hinders the utilisation of the media, in this case YouTube, since it ceased in the middle of durations or become an obstacle for download.

To anticipate it, the church normally compressed to WhatsApp’s size prior to sending it.

To conclude, despite those obstacles, when contacted, Pastor Yusak Sugiono, the pastor from GIA Kopo Permai, perceive the situation optimistically as

(2:19) “Cara Tuhan untuk membangkitkan orang percaya untuk lebih dekat dengan Tuhan.” (2:25) [(2:19) “God’s way of raising believers to be more intimate with Him.” (2:25)]

Interviewees’ Contact Details:

Name :dr. Yohan Suhendra

Phone Number : +6281222962609/081222962609

E-mail : yohansuhendra@gmail.com

Method of Interview :Interviewed face-to-face

Name : Pastor Yusak Franky Sugiono

Phone Number : +6285223777845/085223777845

Method of Interview : Interviewed through WhatsApp’s voice call

Background's Story

As coronavirus’ pandemic is infiltrating across Indonesia, the Indonesian president, President Joko Widodo, on Sunday afternoon (15/3) strongly urged all Indonesians to limit their activities outside of home, from learning, working, and even worshipping, such as church services. In a press conference conducted at the presidential palace, he voiced, “Dengan kondisi ini saatnya kita bekerja dari rumah, belajar dari rumah, ibadah di rumah. Inilah saatnya bekerja bersama-sama saling tolong menolong, dan bersatu padu, gotong royong, kita ingin ini menjadi gerakan masyarakat agar masalah Covid-19 in tertangani dengan maksimal.” (2020) [“With this condition, it is our time to work from home, to study from home, and to worship from home. It is our time to cooperatively assist one another, and united in mutual cooperation. We want this to be communities’ movement so that the Covid-19’s issue may be dealt with optimally."] Aligning itself with the president’s commend, numerous measures have been taken by religious’ organisations, including churches, to adapt with recent adjustments.

With a population of 272,864,014 citizens, according to the World Population Review, 9,87% of them professed as Christians. (2020) Due to their crucial role as an agent to fulfil spiritual and wellbeing of congregations and as an agent of kindness, love towards the community, churches still necessitate to sustain their duties to deliver services. Nonetheless, as a result of the government’s approach of social distancing to anticipate further escalations of the number of cases, in contrast to regular weekly services, a form of home-based services is instituted. As reported by Ibnu Hariyanto from detikNews, when contacted on Saturday (21/3), the chairman of Persekutan Gereja-Gereja di Indonesia (PGI), Alliance of Churches in Indonesia, Pastor Gomar Gultom addressed that “Ibadah Minggu di rumah masing-masing, tidak berkumpul di gereja.” (2020) [“Sunday service is to be hold in their respective homes, not gathered in the church.”] He added, “Gereja memfasilitasi pilihan lagu dan doa-doa melalui live streaming.” (2020) [“The church facilitates choices of songs and prayers through live streaming.’] This message is to be applied particularly in prone district areas, known as the red areas, as well as overall districts, mainly in the capital city, Jakarta, along with other cities.

To accommodate to alterations, churches undertook modifications to their typical forms of liturgies, from traditional, amateur styles to technological mode, utilising digital applications. Churches’ ongoing services are broadcasted live through digital aspects such as ‘Livestream’ and ‘Broadcast Me’. Pastors greet, brief, and give announcements, including sharing the Word of God, to their corresponding churchgoers through live features in Instagram, and even YouTube channel. In the meantime, disinfectants are being sprayed in churches. For megachurches with a high number of attendees, such as JPCC (Jakarta Praise and Community Church), Mawar Sharon Church, etc. with their numerous branches disperse across the archipelago, this might be easily attainable considering they have been engaging high-tech prior to the outbreak, whereas for others, peculiarly local churches, this might be state-of-the-art course, where hard work is compulsory in order to be accustomed to the rather unexpected transition.

Albeit, the positive aspect it yields as it provides time for churches to be sprayed with disinfectants for cleanliness and health-intentions, the policy does limits activities of the church.

Bibliographies:

Ma’ruf, I 2020, ‘Pernyataan Lengkap Jokowi tentang Saatnya Bekerja dan Ibadah di Rumah’, iNews, 16 Maret, retrieved 15 April 2020, < https://www.inews.id/news/nasional/pernyataan-lengkap-jokowi-tentang-saatnya-bekerja-dan-ibadah-dari-rumah>
World Population Review 2020, Indonesian Population 2020, World Population Review, retrieved 15 April 2020, < https://worldpopulationreview.com/countries/indonesia-population/>
Hariyanto, I 2020, ‘Pandemi Corona, PGI Imbau Umat Nasrani Ibadah di Rumah, retrieved 15 April 2020, < https://news.detik.com/berita/d-4948116/pandemi-corona-pgi-imbau-umat-nasrani-ibadah-di-rumah>

Friday, April 24, 2020

'Social Media and Activisms'

Written by : Fernando Savero Suhendra
Published by : Fernando Savero Suhendra and Namira Alfita
Date : Friday, 24 April 2020

Caption: Activists in Progress
'Seattle Prop 8 Protest' (https://www.flickr.com/photos/45789087@N00/3033578672) by @edgeplot (CC BY-NC-SA 2.0)

1. What has the internet offered activists that they may not have had in the past?

From the famous Protestant Reformation, in which Martin Luther opposed Catholic’s doctrines as well as principles and, thus, compelled churches back to its biblical principles, to the Tiananmen Square’s protest in China, activisms, whether political or social, have evolve as worldwide, vociferous channels for activists to deliver their concerns and unrests to pertaining issues faced. According to the Merriam-Webster dictionary, ‘activism’ is referred to as “a doctrine or practice that emphasizes direct vigorous action especially in support or opposition to one side of a controversial issue.” Through social medias, such as Twitter, Facebook, and YouTube, activisms had shifted from their typical, public manoeuvres to an online approach, known as ‘slacktivism’, a term interpreted by Cabrera (2017 p. 400) as “an online form of self-aggrandizing, politically ineffective activism” or further described by Christensen, who determined that ‘slacktivism’ has been propelled back since 1995 ‘as a synonym for “armchair activism” (Cabrera 2017 p. 403), as “political activities that have no impact on real-life political outcomes, but only serve to increase the feel-good factor of the participants.” (cited in Cabrera 2017 p. 400) With these adjustments, the connotations of ‘activisms’ are questionable as to whether online ‘slacktivism’ is considered activism, or has it gone beyond the scope of its original intentions.

First, social medias are effective and efficient mediums not only in informing regarding confronted conditions and situations, but also in gathering masses, possessing similar endeavours, to advance towards common goals, which adheres to what Cabrera (cited in Cabrera 2017 p. 404) articulated, “A social movement of one is not a social movement at all.” One example of this is during the Arab Spring, where activists were on the uprise in numerous cities in the Middle East, including Iran, protesting against the ruling government. Social medias, particularly Twitter was beneficial in constructing supports for those involved. Mark Pheifle, George’s W. Bush security advisor, commended, “Twitter and its creators are worthy of being considered for a Noble Peace Prize. (Khan, 2009 as cited in Cabrera 2017 p. 406)

Second, social medias also act as a platform for intellectuals to express themselves on distress issues. Unlike its predecessors, mass medias, social medias are much free from censorships and biases of capitalists’ sides. Gramsci (1971 as cited in Cabrera 2017 p. 410) utter that “all men are intellectuals; one could therefore say: but not all men have in society the function of intellectuals.”

2. What is your take on ‘slacktivism’ or ‘clicktivism’? Have you ever participated in this? What is its value and/or lack thereof?

Looking at the 10 inferences of activisms compiled by Cabrera in her ‘10 Points of Reflection’, which in her views, are guidelines to attain Freire’s ‘conscientizacao’, ‘slacktivism’, although might be strategic advocates, has numerous times downplays values associated with activisms.

First, social medias, due to its personalized, unseen nature are capable of easily hacked and deteriorated, as showcased in Waugh et al.’s (cited in Cabrera 2017 p. 404) findings on the 2013 Australian Federal Election, where candidates enhanced their popularities and probabilities to be elected utilising fake accounts to uplift numbers of followers, have their tweets favoured and retweeted. This resulted in misinformation, which sometimes lessen credibility of individuals, particular groups, or even aims themselves and constitute for a removal of activists.

Second, social medias, although bring awareness of pertaining issues, does not comply with Lukes’ terminology of ‘activism’ which necessitate the ‘demonstration of power’. (cited in Cabrera 2017 p. 405) One example of this is the Occupy movement, a campaign commenced with the discontent of Wall Street’s covetousness. (McCarthy, 2012; Wollan & Harris, 2011 as cited in Cabrera 2017 p. 405) Although it alerted public of its aim to rally on the issue of income inequality, even to the extent that its lexicon ‘the 1%” being well-recognized, it did not enforce any ‘structural or policy changes’ in regards to its foremost objective, which is to ease income inequality. (Cabrera 2017 p. 405) In addition to its already-put-in efforts, it should have strongly demanded policy makers to revise the published policies.

Third, ‘slacktivism’ tends to expose public narcissism and self-gratification rather than promoting social change and social justice, as what activisms are all about. (Cabrera 2017 p. 407) As seen in Maslow’s pyramid of need, that people, indeed, longs to be recognized and praised, either because of their personalities or their achievements. Problems arise when self-fulfilments overtake hard work in solving implicated issues, resulting in inactiveness and laziness. As Alinsky (cited in Cabrera 2017 p. 406) emphasized, “If too much inactivity occurs, the grassroots move on as inactive people become irrelevant.” For a transformation to occur, ones need to be persistent with their visions. That is what empowered ones to persevere during hardships. As Freire (cited in Cabrera 2017 p. 407) appealed, “…it is not possible to change the world without a certain dream or vision for it.” A study shows that children’s self-harms, such as bad behaviours and drop out of schools, is an effect of the incapability of ushering critiques of oppressions. (Cabrera 2017 p. 407)

To conclude, I agree that social medias enriches the spheres of activisms; nonetheless, not all forms of 'online activisms' constituted for what activisms embodied. Personally, I have never participated in it, although in the future I might probably try it.

Bibliographies:

Cabrera, N 2017, 'Activism or Slacktivism? The Potential and Pitfalls of Social Media', Journal of Higher Education, vol. 10, no. 4. pp. 400-415
Gong, R 2015, 'Indignation, Inspiration, and Interaction on the Internet: Emotions Work Online in the Anti-Human Trafficking Movement', Journal of Technology in Human Services, vol. 33, no. 1, pp. 87-103

Friday, April 17, 2020

Social Medias and Politics

What possibilities and limitations are involved in the idea of ‘digital democracy’ or the fulfilment of Habermas’ ‘public sphere’? What factors does the reading by Kruse et al. point to?

Written by : Fernando Savero Suhendra

Published by: Fernando Savero Suhendra and Jocelyn Kurniawan

Date : Friday, 17 April 2020

Caption: Social Medias' Influences on Political Zones
Image by @socialautomotive (CC BY 2.0)
(https://search.creativecommons.org/photos/7bb39a5c-1721-47b4-900e-149a8ae5dc1e)

CC BY 2.

Undoubtedly, social medias, such as Facebook, Twitter, and YouTube, have impacted not only social sphere, but also other spheres, including political sphere. This is due to ‘digital democracy’ and ‘public sphere’, a term defined by Habermas as “a place where private people come together as a public.” (Kruse et al. 2018 p. 62) As social medias alternates the way people engaged in those varieties of spheres, it brought advantages as well as disadvantages to societies. In their journal entitling ‘Social Media as a Public Sphere? Politics on Social Media’, Lisa M. Kruse and associates further discussed those effects, both positive and negative.

One of those benefits is that social medias act as a more accessible, open platforms for citizens to further discussions in regard to political issues. Whereas previously, censorships are conducted, upon interests of corporations and governments, to mass medias, such as newspapers and televisions, through social medias, publics are more eager “to challenge discourse, share alternative perspectives and publish their own opinions” (Loader and Mercea 2011:760 as cited in Kruse et al. 2018 p. 63) Individuals are more adequate to express freely their own opinions, thoughts, and feelings, whether likes or dislikes, relating to aspects such as electoral progress, political parties, and other concerning issues. An example of this is Donald Trump, who employed Twitter, to post his rather-controversial remarks, which sometimes “change the entire news cycle for that day.” [Foreign Press Centers] (2020)

In return, they are also able to gain wider varieties of perspectives from other sources, enhancing their views on related subjects. As social medias are costless to be downloaded and utilised, requiring only internet connections, they are capable to be grasped by a larger scope of users. One example is during the Arab Spring, which occurred in 2011. During a time, where national mass medias are under the tyrants’ control and foreign newspapers and televisions faced obstacles as they entered the critical zone, citizens turn to their in-hands social medias to expressed and reported updated conditions and situations that they faced. In fact, many referred that year as ‘the year of public spheres’ or even ‘the year of Twitter and Facebook revolutions’ (Fuchs 2014 p. 86). Manuel Castells asserted that “networked movements of our time are largely based on the internet” (Fuchs 2014 p. 86).

Despite those positive features, there are also downsides of social medias as a public sphere. One of them is the reality that surveillances restrained the active online political participation. According to Cambridge dictionary, ‘surveillance’ is interpreted as “the careful watching of a person or place, especially by the police or army, because of a crime that has happened or expected” (2020). Surveillances derive from different sources, whether nationally, institutionally, and personally and result in a diverse range of outcomes. Staples and Trottier state that “these sites are likely spaces where behaviour is constrained due to the monitoring by others: friends, families, employers, police, and government entities” (cited in Kruse et al 2018 p. 65). There is a borderline between those ‘accepted’ and those considered taboos. Algorithms play a crucial role in ensuring those guidelines are met and maintained. Hannah Arendt reflected that “the distinction between the private and the public sphere is relevant for the privacy concept because it entails “the distinction between things that should be shown and things that should be hidden” (Arendt 1958 p. 72 as cited in Fuchs 2014 p. 74). A study conducted to Generation X and Millennials pointed that active political discussions are hindered due to fear of unemployment. During recruitments and throughout employees’ careers, firms are actively on the lookout for profiles on the internet. As Tom, ‘a 41-year-old former journalist’, shared, “I know some colleagues of mine who have gotten in trouble for posting things on their personal accounts that have haunted them on their jobs.” (Kruse et al. 2018 p. 72)

On the personal level, intolerances, judgements, and harassments based on one’s political view contribute to reasons of limitations of fulfilment of ‘public sphere’. From ‘nasty verbal exchanges’ to ‘broken friends-relationship’ are consequences of political debates online, whether high politics or low politics’ which can turn nasty, particularly on contrary matters. For Eamon, a high school graduate, political views are better to be kept out on Facebook, rather than a broken relationship (Kruse et al. 2018, p. 71). To overcome, social medias’ users are applying the ‘huge box’, a term to denotate “restricted connections led people to simply preach to the choir rather than encounter differences of opinion” (Kruse et al. 2018 p. 73). For one participant, the ‘huge box’ give warmth, safety, and comforts. (Kruse et al. 2018 p. 73)

To conclude, although social medias advance political flow of information, it lacks in encompass the original meaning of Habermas’ public sphere. As Kruse states, “Social media are not revitalizing a public sphere because the requisites for a public sphere are absent from social medias.”

References:

Fuchs, C 2014, Social Media and the Public Sphere, Triple C, pp. 57-101, retrieved 17 April 2020, <https://www.researchgate.net/publication/287535655_Social_Media_and_the_Public_Sphere>
Kruse, M. L, Norris R. D, & Flinchum, R. J 2018 'Social Media as a Public Sphere? Politics on Social Media’, The Sociological Quarterly, vol. 59, no. 1, pp. 62-84, retrieved 17 April 2020, Routledge: Taylor & Francis Group.
Foreign Press Centers 2020, Elections 101: The Role of Social Media in U.S. Elections, U.S. Department of State, retrieved 17 April 2020, <https://www.state.gov/elections-101-the-role-of-social-media-in-us-elections>