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"Dalam upaya memahami fenomena radikalisasi online, riset kajian terorisme cenderung fokus pada strategi yang dilakukan kelompok terorisme di ruang online, dan bagaimana pesan ekstremis kekerasan di internet dibuat untuk memengaruhi individu. Riset-riset ini memang memberikan pengetahuan yang penting tapi tidak dapat memberikan pemahaman terkait bagaimaan audiens, atau individu yang menerima pesan dari kelompok teroris meradikalisasi dirinya sendiri. Riset ini ditujukan untuk mengisi kekosongan riset yang memfokuskan perhatian pada analisis audiens dalam fenomena radikalisasi online. Dengan menggunakan pendekatan kualitatif melalui metode wawancara mendalam dan kajian pustaka, riset ini akan mencoba menjawab bagaimana tiga anak muda mengalami proses radikalisasi online, dan bagaimana pemaknaan pesan kelompok terorisme yang mereka lakukan membentuk keterlibatan dalam gerakan terorisme. Temuan dari riset ini adalah: pertama, krisis personal yang dimiliki oleh anak muda mendorong mereka untuk mencari keyakinan alternatif yang membawa mereka bertemu dengan pesan-pesan kelompok terorisme di ruang online. Ketika pesan tersebut beresonansi/dimaknai sebagai jawaban atas krisis yang mereka miliki, anak muda akan merespons pesan tersebut dengan keterlibatan yang semakin dalam hingga akhirnya memutuskan untuk mengambil peran dalam gerakan terorisme. Kedua, faktor kontekstual penting untuk dimasukkan ke dalam analisis proses radikalisasi online karena faktor tersebut yang mempengaruhi proses pembuatan makna yang dilakukan oleh anak muda. Saran kebijakan untuk mengatasi fenomena ini adalah: tidak relevan jika solusi untuk menyelesaikan fenomena radikalisasi online terlalu fokus pada intervensi internet dan melupakan “ruang offline” di mana ekstremisme sejatinya berakar.

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In an effort to understand the phenomenon of online radicalization, research on terrorism studies tends to focus on the strategies carried out by terrorist groups in the online space, and how the terrorist group creating a message to influence individual in online space. These studies do provide important knowledge but cannot provide insight into how audiences, or individuals whose receiving the messages, radicalize themselves. This research is intended to fill that research gap by trying to focusing the attention on the audience when analyzing the online radicalization phenomenon. By using a qualitative approach through in-depth interviews and literature review, this research will try to answer how three young people experiencing radicalization process, how they shape the meaning of the message of terrorism groups, and how that meaning-making process influence their involvement in the terrorism movement. The findings of this research are: first, the personal crisis that young people have, has prompted them to look for alternative beliefs that lead them to meet the messages of terrorism groups in the online space. When the message resonates/interpreted as an answer to the crisis they have, young people will respond to the message with a deeper involvement with the message until they finally decide to take a role in the terrorism movement. Second, contextual factors are important to be included in the analysis of the online radicalization process because these factors influence the meaning-making process carried out by young people. The policy suggestion to overcome this phenomenon is: it is irrelevant if the solution to solve the phenomenon of online radicalization is too focused on internet intervention and forgets the “offline space” where extremism really takes root."

"Karya akhir ini disusun untuk menganalisis reproduksi kekerasan simbolik terhadap perempuan dalam pemberitaan kasus penyebaran video intim seksual non-konsensual GA dan MYD dibentuk melalui proses framing oleh Tribunnews.com. Penulisan ini menggunakan teknik analisis wacana kritis Sara Mills dengan data penulisan bersumber dari 10 berita yang terdapat dalam kanal Tribunnews.com. Dengan menggunakan konsep kekerasan simbolik dan teori feminisme radikal, penulisan membuktikan bahwa media Tribunnews digunakan sebagai medium untuk melakukan kekerasan simbolik terhadap perempuan (GA) karena adanya upaya untuk mendominasi wacana dalam berita dengan menggunakan simbol-simbol tertentu berupa bahasa dan visual melalui proses framing yang dikonstruksikan berdasarkan ideologi patriarki, yang pada akibatnya memunculkan berita yang bias gender, seksis, dan misoginis. Hal tersebut menimbulkan dan sekaligus melegitimasi misrecognition atau pemahaman yang salah akan citra perempuan dalam proses pembentukan kekerasan simbolik, dan pada akhirnya menghasilkan kekaburan realitas kekerasan seksual terhadap perempuan yang sesungguhnya.

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This thesis discusses the analysis of the reproduction of symbolic violence against women in reporting cases of the spread of GA and MYD non-consensual sexual intimate videos formed through the framing process by Tribunnews.com. This thesis uses Sara Mills' critical discourse analysis technique and data were collected from 10 news stories in Tribunnews.com online site. By using the concept of symbolic violence and the theory of radical feminism, the research proves that Tribunnews media is used as a medium for carrying out symbolic violence against women (GA) because of an attempt to dominate the discourse in the news by using certain symbols in the form of language and visuals through a constructed framing process based on patriarchal ideology, which in turn produces news that are gender biased, sexist, and misogynistic. This creates and at the same time legitimizes misrecognition or a false understanding of the image of women in the process of forming symbolic violence, and ultimately results in the blurring of the reality of sexual violence against women that occurs."

"Penggunaan media sosial semakin meningkat tiap tahunnya. Media sosial digunakan masyarakat karena fitur-fiturnya membawa manfaat yang beragam. Namun, penggunaan media sosial juga dapat menghasilkan efek negatif bagi kesehatan mental, seperti gejala depresi. Efek negatif tersebut juga bervariasi bergantung pada cara penggunaan media sosial. Salah satu cara penggunaan yang memberikan efek negatif adalah penggunaan pasif media sosial. Penggunaan pasif adalah ketika pengguna hanya menjelajahi dan mengkonsumsi konten media sosial, tetapi tidak membuat konten dan tidak berinteraksi dengan konten maupun pengguna lain. Penelitian ini bertujuan untuk menganalisis pengaruh penggunaan fitur pasif pada media sosial terhadap kesehatan mental masyarakat muda Indonesia menggunakan Stimulus-Organism-Response Framework. Penelitian ini menggunakan metode kuantitatif dengan kuesioner untuk mengumpulkan data. Data yang berhasil terkumpul berasal dari 261 responden. Data tersebut kemudian diolah dan dianalisis menggunakan tools SmartPLS 4. Penelitian ini menunjukkan bahwa psychosocial loss, social comparison, dan exhaustion memengaruhi depressive symptoms, namun pengaruh technostress terhadap depressive symptoms tidak dapat dibuktikan. Penelitian ini juga memberikan implikasi teoritis untuk memperkaya penelitian selanjutnya dan implikasi praktis untuk menjadi wawasan bagi pengembang dan pengguna media sosial bahwa fitur receiving likes dan reading comments memengaruhi kesehatan mental masyarakat muda Indonesia.

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Social media usage keeps increasing over the years. Social media is used by society because of its features that bring various benefits. However, social media use also has some negative effects on mental health, such as depressive symptoms. Those negative effects also vary, depending on how social media is used. One of the ways that social media can bring negative effects is by using it passively. Passive use of social media is identified when a user only explores and consumes social media content, but does not create nor interact with it. This research aims to analyze the influence of passive features of social media on Indonesian young people’s mental health using the Stimulus-Organism-Response Framework. This study uses quantitative methods and questionnaires to collect the data. The data is successfully retrieved from 261 respondents. It is then processed and analyzed using SmartPLS 4. This research shows that psychosocial loss, social comparison, and exhaustion have some effects on depressive symptoms, however technostress’ effect on depressive symptoms cannot be proven. This research also has theoretical implication to help provide information for future research and practical implication to provide insights for both social media developers and users that receiving likes and reading comments features have an influence to Indonesian young people’s mental health."

"Praktik catfishing identik dengan penipuan yang dilakukan di media sosial oleh seseorang dengan tujuan untuk menjalin hubungan asmara dengan korbannya. Namun pada kenyataannya, catfishing tidak selalu didasari oleh tujuan untuk menipu. Banyak dari perempuan kerap kali menjadi pelaku catfishing dengan maksud untuk menampilkan presentasi terbaik dari dirinya. Penelitian ini menggunakan metode kualitatif yang melibatkan perempuan dewasa muda pengguna media sosial yang menggunakan make-up, filter, dan editing app dengan wawancara mendalam secara hybrid dan juga kajian pustaka. Presentasi diri yang terbaik ini ternyata menampilkan penampilan fisik yang berbeda dengan penampilan dirinya yang sebenarnya. Usaha-usaha yang perempuan lakukan untuk selalu tampil cantik di media sosial tidak luput dari adanya tuntutan dari lingkungan sosial dan masyarakat. Apalagi jika sudah dihadapkan dengan masalah hubungan asmara, perempuan mau tidak mau harus mengikuti standar laki-laki untuk menjadi cantik sesuai ekspektasi dan kemauan mereka. Penelitian ini menunjukkan bahwa praktik catfishing yang dilakukan para perempuan di media sosial didasari oleh rasa rendahnya harga diri mereka dan citra tubuh yang negatif. Mereka menggunakan berbagai tools seperti make-up, filter, maupun editing app untuk melakukan praktik catfishing tersebut.

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Catfishing is a term used to describe online fraud that is done with the intention of developing a romantic relationship with the victim. In reality, catfishing does not necessarily have a deceptive motive. In an endeavor to present the best possible version of themselves, many women turn to catfishing. This study uses a qualitative method involving young adult women who present themselves in social media using make-up, filters, and editing apps. This research was conducted in a hybrid in-depth interview method and also literature review. However, their finest social media self-presentation ended up displaying a distinct physical appearance from his true appearance. They carry out the catfishing activity using a variety of technologies, including makeup, filters, and editing software. This study demonstrates that women's use of catfishing on social media is motivated by their low self-esteem and unfavorable perceptions of their bodies. The pressures of the social environment and society push women to always look beautiful on social media. Women invariably have to adhere to male standards in order to be beautiful in accordance with their expectations and desires, particularly if they are experiencing issues in their personal relationships."

"[ABSTRAKPesatnya pertumbuhan media sosial membawa banyak perubahan. Dengankarakternya yang berbeda dengan media lama, media sosial membuka banyakkemungkinan, termasuk bagi representasi identitas lokal. Seperti komunitasBanyumas, mereka menjadikan media sosial sebagai ruang baru untukmenunjukkan identitasnya. Sebuah pertanyaan mengemuka, apakah kehadiranmedia sosial yang berkarakter global akan melemahkan identitas lokal, atausebaliknya justru memperkuatnya.Penelitian ini mencoba melihat transformasiidentitas komunitas Banyumas dari ranah offline ke online, dengan melihatbagaimana realitas kontemporer praktik kebahasaan orang Banyumas dalamkehidupan sehari-hari dan di media sosial. Pengamatan praktik kebahasaan dimedia sosial dikhususkan pada pesan-pesan terpilih di blog, Twitter, danFacebook. Analisis dilakukan dengan menggunakan teori Pierre Bourdieu yangmelihat identitas sebagai sebuah kontestasi dalam sebuah ranah dinamis. Hasilpenelitian menunjukkan bahwa karakter dasar orang Banyumas seperti cablaka,penjorangan, dan dopokan, tergambar kuat dalam berbagai pesan di media sosial.Uniknya, pesan-pesan ini banyak yang ditampilkan secara kreatif, sebagai bentukadaptasi karakter media sosial. Sebagai sebuah kontestasi, representasi identitaslokal dipengaruhi oleh relasi antara ranah, habitus, dan modal. Ranahmenunjukkan setting media sosial itu sendiri. Sedangkan habitus ditunjukkan olehkecenderungan yang berbeda di antara para pengguna Banyumas dengan latarbelakang yang beragam. Sementara modal, ditandai kepemilikan modal yangberbeda, baik yang berupa modal sosial, budaya, simbolik, maupun modalekonomi. Secara teoritis, hasil penelitian ini menunjukkan perbedaan nilai dankekuatan modal, antara realitas offline dan online. Jika di ranah online, modalekonomi menjadi dominan perannya, maka di ranah online, modal simbolik lebihberperan. Secara praktis, hasil penelitan ini menumbuhkan optimisme bahwaidentitas lokal akan terus bertahan, bahkan menguat, di era media sosial.;

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ABSTRACTThe rapid growth of social media brings many changes. Distinguishing characterswith the old one, social media opens many possibilities, including therepresentation of local identity. For instance, Banyumas community uses socialmedia as a new space to show their identity. A question arose whether thepresence of social media which has global character may weaken or strengthentheir local identities instead. This study tries to figure out the transformation ofidentity of Banyumas community from offline to online field, by paying moreattention on how the contemporary reality of Banyumas people‟s linguisticpractices in their daily life and in social media is. The Observation on linguisticpractices in social media particularly focuses on the selected messages available inblogs, Twitter, and Facebook. The analyses were conducted using Pierre Bourdieutheories that viewed identity as a contestation within a dynamic field. The resultsshowed that the basic characters of the Banyumas people, such as cablaka,penjorangan, and dopokan, were strongly reflected in various messages availablein social media. These messages were uniquely displayed in creative ways, asforms of character adaptation in social media. As contestation, the representationof local identity was influenced by the relationship between field, habitus, andcapitals. Field showed the setting of social media itself. Habitus were shown bythe different tendencies among users of Banyumas with different backgrounds.Capitals were marked by the possession of different capitals, either in the form ofsocial, cultural, symbolic, or economic capital. Theoretically, the results of thisstudy showed differences in values and capital powers, between offline and onlinereality. If in online field, the economic capital had the dominant roles, thesymbolic capital had more roles. Practically, the results of this study growoptimism that local identity will surely survive and even be stronger in the era ofsocial media.;The rapid growth of social media brings many changes. Distinguishing characterswith the old one, social media opens many possibilities, including therepresentation of local identity. For instance, Banyumas community uses socialmedia as a new space to show their identity. A question arose whether thepresence of social media which has global character may weaken or strengthentheir local identities instead. This study tries to figure out the transformation ofidentity of Banyumas community from offline to online field, by paying moreattention on how the contemporary reality of Banyumas people‟s linguisticpractices in their daily life and in social media is. The Observation on linguisticpractices in social media particularly focuses on the selected messages available inblogs, Twitter, and Facebook. The analyses were conducted using Pierre Bourdieutheories that viewed identity as a contestation within a dynamic field. The resultsshowed that the basic characters of the Banyumas people, such as cablaka,penjorangan, and dopokan, were strongly reflected in various messages availablein social media. These messages were uniquely displayed in creative ways, asforms of character adaptation in social media. As contestation, the representationof local identity was influenced by the relationship between field, habitus, andcapitals. Field showed the setting of social media itself. Habitus were shown bythe different tendencies among users of Banyumas with different backgrounds.Capitals were marked by the possession of different capitals, either in the form ofsocial, cultural, symbolic, or economic capital. Theoretically, the results of thisstudy showed differences in values and capital powers, between offline and onlinereality. If in online field, the economic capital had the dominant roles, thesymbolic capital had more roles. Practically, the results of this study growoptimism that local identity will surely survive and even be stronger in the era ofsocial media., The rapid growth of social media brings many changes. Distinguishing characterswith the old one, social media opens many possibilities, including therepresentation of local identity. For instance, Banyumas community uses socialmedia as a new space to show their identity. A question arose whether thepresence of social media which has global character may weaken or strengthentheir local identities instead. This study tries to figure out the transformation ofidentity of Banyumas community from offline to online field, by paying moreattention on how the contemporary reality of Banyumas people‟s linguisticpractices in their daily life and in social media is. The Observation on linguisticpractices in social media particularly focuses on the selected messages available inblogs, Twitter, and Facebook. The analyses were conducted using Pierre Bourdieutheories that viewed identity as a contestation within a dynamic field. The resultsshowed that the basic characters of the Banyumas people, such as cablaka,penjorangan, and dopokan, were strongly reflected in various messages availablein social media. These messages were uniquely displayed in creative ways, asforms of character adaptation in social media. As contestation, the representationof local identity was influenced by the relationship between field, habitus, andcapitals. Field showed the setting of social media itself. Habitus were shown bythe different tendencies among users of Banyumas with different backgrounds.Capitals were marked by the possession of different capitals, either in the form ofsocial, cultural, symbolic, or economic capital. Theoretically, the results of thisstudy showed differences in values and capital powers, between offline and onlinereality. If in online field, the economic capital had the dominant roles, thesymbolic capital had more roles. Practically, the results of this study growoptimism that local identity will surely survive and even be stronger in the era ofsocial media.]"

"Penelitian ini membahas mengenai dinamika dramaturgi dalam penggunaan media sosial Path pada mahasiswa Universitas Indonesia. Media sosial merupakan bagian dari perkembangan teknologi yang tidak dapat dipisahkan dari kehidupan sehari-sehari pada masa ini. Salah satu perkembangan media sosial adalah munculnya media sosial Path. Saat ini, Path merupakan media sosial yang populer dan digunakan oleh berbagai kalangan, terutama kaum muda atau mahasiswa. Telah terjadi perubahan interaksi pada masyarakat di era media sosial. Perubahan interaksi langsung menjadi interaksi virtual yang dilakukan melalui media sosial turut menjadikan perubahan proses dramaturgi di era media sosial. Penelitian ini menggunakan metode kualitatif melalui wawancara mendalam informan, observasi di dunia nyata, observasi di media sosial Path, dan survei ringkas. Berdasarkan hasil survei, mahasiswa Universitas Indonesia secara umum merupakan tipe pengguna media sosial Path ?Socializers?. Penelitian ini juga menemukan bahwa terjadi proses dramatugi yaitu berubahnya batasan antara front stage dan backstage, yang secara spesifik disebut sebagai the forefront of the backstage, melalui interaksi virtual di media sosial Path.

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This research discusses the dynamics of dramaturgy in the usage of Path, a platform of social media, among students of Universitas Indonesia. Social media is a product of the technological advancement that nowadays cannot be separated from everyday life. The emergence of Path marks a phase of evolution of social media. Now, Path is one of the more popular social media, and it reaches all kinds of social groups, especially to those who are in young age or are in college. There has been a change in interaction among people in this era of social medias. The change from direct interactions through social media has also brought a change in the process of dramaturgy. This research used qualitative methods with in-depth interviews; observations on real world and virtual world of social media Path; and quick survey. According to the survey, the students of Universitas Indonesia in general are ?Socializers? type of Path user. This research also found that there is a process of dramaturgy, that is a shift of borders between the front stage and the backstage, specifically called as the forefront of the backstage, following the virtual interaction on Path."

"Media sosial memungkinkan setiap orang untuk berbagi informasi dan itu termasuk ekstremis agama dan kelompok sayap kanan. Pada akhir 2010-an dan awal 2021, Negara Islam (IS) dan gerakan QAnon telah menggunakan media sosial untuk mendapatkan pendukung di seluruh dunia. Kajian ini untuk menganalisis blok fondasi media sosial yang memungkinkan narasi-narasi tersebut dirilis. Melalui tinjauan pustaka dari berbagai jurnal akademik yang didukung oleh liputan media, penelitian ini menunjukkan bahwa media sosial memiliki fasilitas dalam grouping, sharing, dan conversing. Raksasa media sosial secara aktif mengatur konten yang berisi materi yang terkait dengan ekstremisme dan gerakan sayap kanan. Namun demikian, ini menunjukkan bahwa media sosial terbukti efektif untuk menyebarkan ideologi tersebut dan tindakan untuk mencegah penyebaran ide-ide ini diperlukan dan platform media sosial yang mengatur konten ini sendiri terbukti tidak cukup, karena ekstremis dan jauh-radikal kanan dapat pindah ke platform lain.

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Social media allows everyone to share information and that includes religious extremists and far-right groups. In late 2010s and early 2021, the Islamic State (IS) and the QAnon movement have used social media to gain supporters worldwide. This study is to analyze the foundation block of social media that allows these narratives to be released. Through literature reviews of various academic journals supported by media coverage, the study has shown that social media’s facility in grouping, sharing, and conversing. Social media giants have actively self-regulating contents containing materials related to extremism and far-right movements. Nevertheless, this has shown that the social media is proven to be effective to spread these ideologies and actions to prevent the spreading of these ideas is necessary and social media platforms self-regulating these contents are proven to be not enough, as extremists and far-right radicals are able to move to other platforms."

"Tingginya tingkat kekerasan terhadap perempuan dan anak-anak telah menyebabkan Kementerian Pemberdayaan Perempuan dan Perlindungan Anak (KPPPA) menciptakan Kampanye Three Ends, yang terdiri dari tiga program: menghentikan kekerasan terhadap perempuan dan anak-anak, menghentikan perdagangan manusia, dan menghentikan kesenjangan ekonomi bagi perempuan. Penelitian ini bertujuan untuk mengevaluasi efektivitas pemanfaatan media sosial dalam kampanye pemasaran sosial ini. Kerangka penelitian berasal dari elemen pemasaran media sosial: Content, Context, Connectivity, Conversation, and POST (People, Objectives, Strategy, and Technology). Analisis dilakukan pada konten yang diposting dan tanggapan pada media sosial, untuk empat media sosial yang digunakan dalam kampanye (Instagram, Twitter, YouTube, dan Facebook). Penelitian ini menemukan bahwa lebih banyak masyarakat yang memberikan tanggapan di akun media sosial Facebook KPPPA, akan tetapi beberapa bulan terakhir justru akun media sosial Instagram KPPPA lebih banyak menarik perhatian masyarakat. Minat pengguna media sosial meningkat ketika KPPPA memposting informasi infografis tentang statistik kekerasan terhadap perempuan di Indonesia. Komunikasi hanya bersifat satu arah yaitu ketika kementerian mengunggah sesuatu, kemudian publik memberikan tanggapan berupa menyukai foto atau merespon melalui kolom komentar; tidak ada interaksi antara kementerian dan publik di media sosial yang digunakan dalam kampanye ini.

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The high rate of violence on women and children has caused the Ministry of Women Empowerment and Child Protection (MoWECP) to create Three Ends Campaign, consisting three programs: stop violence toward women and children, stop trafficking, and stop economic disparity for women. This research aims to evaluate the effectiveness of social media utilization in this social marketing campaign. The research framework derives from the element of social media marketing: Content, Context, Connectivity, Conversation; and POST (People, Objectives, Strategy, and Technology). Analysis were conducted on content of social media posting and responses, for four social media used in the campaign (Instagram, Twitter, YouTube, and Facebook).

This research found that more people response on Facebook compare to other social media, but in the recent months Instagram attracts more attention. The interest of social media users is increasing when KPPPA post infographic information about statistic of violence against women in Indonesia. The direction of communication is only one way that the ministry posting something, then the public giving likes or comments; there is no interaction between the ministry and the public in the social media used in this campaign."