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"ABSTRACTThis study employs CDA to investigate discrimination againnst Taiwans indigenous peoples in a one minute long scene from the film, David Loman 2. A description of the scene is firstly provided to allow a contextualization in the debate about ideological construction of racism in the film. This is followed by an elaboration of the principles of CDA which allows readers to follow analytical analysis of discriminatory aspects of the scene. Finally, narrative data gathered from interviews with key stakeholders are presented as a supplement to the in depth discourses analysis of specific utterances by the film director, made in the aftermath of the media incident regarding allegations of racism. The study concludes with a dscussion about possible solutions to reduce the recurrence of stigma and predjudice againts Taiwan indigenous peoples in media."

"Accessible yet theoretically rich, this text introduces key concepts and issues in critical discourse analysis and situates these within the field of educational research. Beyond providing a useful overview, it contextualizes CDA theories and methods in accounts of discourse in classroom and other settings."

"Pertunjukan komedi bertujuan untuk menggali tawa dengan berbagai materi dari masalah kehidupan sederhana sampai isu sosial. Tulisan ini menjelaskan pertunjukan komedi Hasan Minhaj tentang Islamophobia dan bagaimana pertujunjukannya dapat digunakan sebagai salah satu bentuk resistensi terhadap orang-orang Islamofobia di Amerika Serikat. Menurut Fierro (n.d.), Islamofobia adalah kebencian yang berlebih terhadap Islam. Kemunculan Islamofobia di Amerika Serikat diawali dari tragedi 9/11 di mana teroris Muslim menabrakan pesawat ke gedung World Trade Center (WTC) di tahun 2001. Menurut Kaplan (2006), ada rasa ketidaksukaan yang intens terhadap Muslim selama sembilan minggu setelah hal tersebut. Sampai sekarang, kebencian tersebut masih terasa walaupun tidak secara kasat mata. Studi ini bertujuan untuk menggali bagaimana pertunjukan Hasan Minhaj yang bertema Islamofobia dapat menantang stereotip Muslim yang dominan di Amerika Serikat. Riset ini menggunakan teori Three-Dimensional Stages milik Fairclough dan teori ambivalence dan mimicry milik Homie Bhabha untuk memahami Islamofobia lebih baik melalui lensa post-kolonialisme yang mendiskusikan kekuatan sosial dan politik antara pihak ‘yang terjajah’ dan ‘yang menjajah’. Pihak tersebut tertuju pada para Muslim yang didiskriminasi dan orang yang rasis di Amerika Serikat. Hasil riset ini menunjukan bahwa Hasan Minhaj menantang asumsi rasis terhadap Muslim dengan membentuk ruang yang disebut ‘ruang ketiga’ yang membuatnya bisa mengkritik tindakan Islamofobia yang dilakukan orang rasis di Amerika Serikat. Menyikapi dengan serius pertunjukan Hasan Minhaj dapat membantu membantu memahami bagaimana tindakan Islamofobia itu berbahaya sekaligus memahami bagaimana hal tersebut bisa dilawan melalui berbagai cara. Salah satu cara untuk melawannya adalah dengan mengolok-olok dan menertawakannya.

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Comedy performances aim to earn laughter in which the materials are ranging from mundane life to social issues. This paper explores Hasan Minhaj’s comedy performances on Islamophobia and how his performances can be used as a form of resistance towards the Islamophobic people in the U. S. According to Fierro (n.d.), Islamophobia is extreme hatred towards Islam. The rise of Islamophobia was started in the U. S after an accident in which Muslim terrorists crashed the World Trade Center (WTC) buildings in the U. S in 2001 which is known as the 9/11 accident. According to Kaplan (2006), there was intense distaste towards Muslims for nine weeks afterwards. Up until now, the hatred still presents among the society, although not blatantly, but enough to prove that discrimination towards the American Muslims still exists. This study aimed at exploring how his performances on Islamophobia challenge the dominant stereotypes against Muslims in the U. S. This research used Fairclough’s Three-Dimensional Stages and Homi Bhabha’s theories on ambivalence and mimicry to understand Islamophobia better through the lens of post-colonialism which discusses the social and political power between the colonized and the colonizer. Both parties refer to the racist U. S. citizens and discriminated Muslims in the U. S. The research findings reveal that Hasan Minhaj challenges racist and stereotype assumptions toward the Muslims by creating some kind of ‘third space’ as well as mocking the dominant Muslim stereotypes, which allows him to criticize the Islamophobic behaviors imposed by the U. S. citizens. Taking his performances seriously about Islamophobia in the U. S. opens up the possibility to understand how Islamophobic behavior is dangerous and how it can be resisted through various ways. One of the many examples is through mocking and laughing it off."

"Film merupakan gambaran atas realitas sosial yang terjadi sehari-hari di masyarakat. Ketika terdapat film yang muncul tidak sesuai dengan konstruksi sosial dominan di masyarakat, bukan tidak mungkin film tersebut akan mendapatkan respon negatif, bahkan hingga penolakan penayangan. Hal tersebut menimpa film ‘Kucumbu Tubuh Indahku’ garapan Garin Nugroho yang dirilis pada 18 April 2019 di Indonesia. Film ini menampilkan karakter Juno, seorang penari laki-laki dari kelompok tari Lengger Lanang yang lebih dominan diperlihatkan sisi femininnya dibanding maskulinitasnya. Penelitian ini menggunakan metode analisis wacana kritis Teun Van Dijk untuk melihat kognisi sosial yang ada di masyarakat, khususnya bagi kelompok yang melakukan penolakan terhadap penayangan film ini. Hasil penelitian menunjukkan bahwa konstruksi sosial berupa toxic masculinity dan diskriminasi terhadap kelompok LGBT masih menjadi narasi yang dominan ada di masyarakat.

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Film is a picture of social reality that happens everyday in society. When there is a film that appears not in accordance with the dominant social construction in society, it is not impossible that the film will get a negative response, even to the point of rejection of screening. This happened to the film 'Memories of My Body' directed by Garin Nugroho which was released on April 18, 2019 in Indonesia. This film features the character of Juno, a male dancer from the Lengger Lanang dance group who is more dominant in showing his feminine side than his masculinity. This study uses the critical discourse analysis method of Teun Van Dijk to see the social cognition that exists in society, especially for groups who reject the screening of this film. The results show that social construction in the form of toxic masculinity and discrimination against LGBT groups is still the dominant narrative in society."

"Konsep Edward Said (1978) tentang Orientalisme telah memainkan peran penting dalam membentuk bagaimana Barat memandang Timur lebih rendah daripada mereka. Hal ini juga memengaruhi beberapa negara Asia untuk menggambarkan diri mereka dengan cara Barat memandang mereka: rekan yang lebih rendah dari Barat. Fenomena ini disebut self-Orientalism, dan terdapat di berbagai media, termasuk iklan pariwisata. Dengan menggunakan kerangka teori Communicative Event Analysis milik Fairclough, penelitian ini mencoba untuk menemukan bukti self-Orientalism di iklan Wonderful Indonesia The More You Feel the More You Know (2018) dan apa yang mendorong Indonesia untuk menerapkan konsep tersebut. Penelitian ini dibagi menjadi empat bagian: kerangka waktu yang bergeser, orang-orang lokal yang ramah tetapi tidak berdaya, posisi Putri Marino yang ambigu, dan menampilkan modernitas. Hasilnya menunjukkan bahwa Orientalisme sendiri, sebagaimana dibuktikan dalam iklan ini secara dominan diinternalisasi oleh pengaruh Barat daripada keinginan Indonesia untuk mencapai modernitas. Hal ini karena `cultural inferiority complex`, yang meyakini bahwa budaya Barat lebih baik daripada budaya Indonesia, telah berakar dalam masyarakat Indonesia sejak masa kolonial.

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The concept of Edward Said`s (1978) Orientalism has played an important role in shaping how the West (Occident) perceives the East (Orient) to be inferior to them. It has also influenced some Asian countries to depict themselves in a way the West views them: an inferior counterpart to the West. This phenomenon is called self-Orientalism, and it is evident in various media, including tourism advertisements. By using Fairclough`s three-dimensional Communicative Event Analysis, this paper tries to find evidence of self-Orientalism in Wonderful Indonesia`s The More You Feel the More You Know (2018) and what prompts Indonesia to apply such concept. This paper is divided into four sections: the shifting time frame, the friendly but helpless local people, the ambiguous position of Putri Marino, and displaying modernity. The results show that self-Orientalism, as evidenced in this advertisement are dominantly internalized by Western influences rather than Indonesia`s striving for modernity. This is because the `cultural inferiority complex`, which believes that Western culture is better than Indonesian culture, has rooted within Indonesian society since the colonial period."

"Indigenous peoples have gained increasing international visibility in their fight against longstanding colonial occupation by nation-states. Although living in different locations around the world and practising highly varied ways of life, indigenous peoples nonetheless are affected by similar patterns of colonial dispossession and violence. In defending their collective rights to self-determination, culture, lands and resources, their resistance and creativity offer a pause for critical reflection on the importance of maintaining indigenous distinctiveness against the homogenizing forces of states and corporations. This timely book highlights significant colonial patterns of domination and their effects, as well as responses and resistance to colonialism. It brings indigenous peoples? issues and voices to the forefront of sociological discussions of modernity. In particular, the book examines issues of identity, dispossession, environment, rights and revitalization in relation to historical and ongoing colonialism, showing that the experiences of indigenous peoples in wealthy and poor countries are often parallel and related. With a strong comparative scope and interdisciplinary perspective, the book is an essential introductory reading for students interested in race and ethnicity, human rights, development and indigenous peoples? issues in an interconnected world.--"

"o the colonized, the term 'research' is conflated with European colonialism; the ways in which academic research has been implicated in the throes of imperialism remains a painful memory. This essential volume explores intersections of imperialism and research - specifically, the ways in which imperialism is embedded in disciplines of knowledge and tradition as 'regimes of truth.' Concepts such as 'discovery' and 'claiming' are discussed and an argument presented that the decolonization of research methods will help to reclaim control over indigenous ways of knowing and being.Now in its eagerly awaited second edition, this bestselling book has been substantially revised, with new case-studies and examples and important additions on new indigenous literature, the role of research in indigenous struggles for social justice, which brings this essential volume urgently up-to-date."--Pub. desc.To the colonized, the term "research" is conflated with colonialism; academic research steeped in imperialism remains a painful reality. This essential volume explores intersections of imperialism and research - specifically, the ways in which imperialism is embedded in disciplines of knowledge and tradition as "regimes of truth.This essential volume explores the ways in which imperialism is embedded in disciplines of knowledge, and argues that the decolonization of research methods will help reclaim control over indigenous ways of knowing and being. This eagerly awaited second edition includes substantial revisions, with important additions on new indigenous literature and the role of research in indigenous struggles for social justice, bringing this best-selling book up to date"