Hasil Pencarian  ::  Simpan CSV :: Kembali

"ABSTRAKTulisan ini membahas tentang bagaimana media daring (dalam jaringan) menggunakan logika viral dan bersifat latah dalam memproduksi konten berita kejahatan (perspektif kriminologi konstitutif) sebagai usaha untuk meningkatkan traffic. Logika viral mengacu pada cara media memanfaatkan apa yang sekiranya sedang ramai dibicarakan warganet sebagai pasar mereka dengan cepat, mudah, dan massal. Melalui penelitian kualitatif dengan analisis isi deskriptif, peneliti berusaha menjelaskan bagaimana media daring memanfaatkan postingan yang sebelumnya telah viral di media sosial untuk dijadikan konten. Hasil penelitian menunjukkan bahwa terdapat pergeseran fungsi dan nilai media yang dilihat melalui cara pandang Newsmaking Criminology. Media tidak lagi menjadi gatekeeper, melainkan hanya menjadi cermin dengan menaikkan berita yang memang sudah menjadi perhatian publik. Konten media daring yang menggunakan logika viral dan kelatahan merupakan sebuah bentuk koproduksi wacana dalam produk kultural masyarakat (media sosial) dari adanya suatu konstruksi sosial yang membenarkan akan suatu peristiwa.

---

ABSTRACTThis study discusses about how online media uses viral logic and imitative behavior in producing crime news content (constitutive criminology perspective) in an effort to increase traffic. Viral logic refers to the way media use what discussed by netizen as their market quickly, easily, and massively. This study assesses based on qualitative content analysis to explain how online media uses posts that had previously been viral on social media to be used as content. Results show that there is an alteration in the function and value of media seen through the perspective of Newsmaking Criminology. Media is no longer a gatekeeper, but only becomes a mirror by raising news that has become public attention. Online media content that contains viral logic and echolalia is a form of production of discourse in peoples cultural products (social media) from the existence of a social construction that justifies an event."

"ABSTRAKTesis ini membahas tentang media sosial berupa Twitter sebagai saluran baru dalam partisipasi masyarakat dalam pembentukkan peraturan perundang-undangan. Dari penelitian terungkap media sosial mampu membentuk opini publik yang mampu memengaruhi politik hukum pembuat undang-undang. Ini terbukti saat Dewan Perwakilan Rakyat (DPR) menghentikan pembahasan perubahan UU No 30 Tahun 2002 tentang Tindak Pidana Korupsi. Pada akhirnya, media sosial membentuk produk hukum populis.

---

ABSTRACTThis thesis discusses social media such as Twitter as a new channel in the public participation in the formation of legislation. From the research revealed social media is able to shape public opinion can influence legal political legislators. This is evident when the House of Representatives (DPR) suspended a change in the law No. 30 of 2002 on Corruption. In the end, social media form a populist legislation."

"ABSTRAKCampur kode adalah salah satu efek dari kontak bahasa. Tidak hanya di dalam percakapan sehari-hari, campur kode juga muncul di media sosial. Penelitian terhadap campur kode di media sosial akhir-akhir ini dapat ditemui dengan mudah. Namun, penelitian campur kode pada komunitas spesifik masih terbatas. Oleh karena itu, penelitian ini menunjukkan sebuah analisis campur kode di akun LINE Halal Jokes 2.0, yang memiliki segmentasi penonton yang spesifik, yaitu anak muda Indonesia beragama Islam. Untuk mengetahui penggunaan campur kode di akun tersebut, pertama-tama, pos dan komentar di dalam akun tersebut dikumpulkan, kemudian pos dan komentar yang menggunakan campur kode dipisahkan. Lalu, masing-masing pos dan komentar diberi satu dari tiga tipe campur kode menurut Muysken. Untuk mengklasifikasikan alasan dari penggunaan campur kode, metode yang sama juga diterapkan, yaitu mengklasifikasikan mereka ke dalam satu dari beberapa alasan penggunaan campur kode menurut Saville-Troike dan Hoffman. Dari penelitian ini, diketahui bahwa campur kode digunakan untuk beberapa alasan dan motivasi tertentu. Selanjutnya, penelitian ini memberikan wawasan baru terhadap penggunaan campur kode di komunitas yang spesifik.

---

ABSTRACTCode-mixing is one effect of language contact. Not only in daily conversations, code-mixing also occurs in social media. Research on code-mixing in social media these days can be found easily, yet research on specific communities are still limited. Therefore, this paper presents a code-mixing analysis of Halal Jokes 2.0 LINE account, which has a specific audience segmentation which is young Indonesian Moslem. To investigate the use of code-mixing in the account, first, posts and comments of the account are gathered, and then the code-mixed posts and comments are sorted. Next, one of the three Muysken's types of code-mixing is given to each of the posts and comments. The same approach is also applied for the reasons, which is labeling each of them with one of Saville-Troike and Hoffman's code-mixing reasons. Revealed from this study, code-mixing is used for some reasons and certain motivations. Furthermore, this paper gives a new insight of code-mixing practice in a specific community.;;"

"[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.;

---

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.]"

"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.

---

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."

"Penetrasi penggunaan internet di Indonesia sekarang ini sedang mengalami perkembangan yang pesat. Dari berbagai aktivitas penggunaan internet, media sosial menjadi pilihan utama yang paling sering diakses. Menurut Teori Penggunaan dan Pemenuhan Kepuasan, Generasi Y yang merupakan pengguna terbesar media sosial, menjadikan platform ini sebagai sarana untuk memenuhi keinginan dan kebutuhan mereka. Hingga saat ini, terdapat beberapa pilihan media sosial yang salah satunya adalah Path. Sejak awal kemunculannya, Path terbukti telah menarik perhatian Generasi Y di Indonesia. Path dianggap dapat memenuhi kebutuhan Generasi Y akan sosialisasi, penghargaan diri, dan aktualisasi diri, sesuai dengan Teori Hierarki Kebutuhan. Fungsi Path yang dapat memenuhi kebutuhan dan keinginan Generasi Y, menjadikan generasi ini memiliki tingkat ketergantungan yang tinggi pada media sosial ini.

---

The penetration of internet usage in Indonesia nowadays quite has been in rapid growth. From various types of internet usage, social media has become the primary choice to be accessed. According to the Uses and Gratifications Theory, Generation Y, which has highest rate in using social media, uses this platform as a tool to fulfill their desires and needs. Until now, there are several types of choices in social media, which one of them is Path. Since the first emersion, it is proven that Path has grabbed the attention of Generation Y in Indonesia. Path is considered to be able to fulfill the needs of Generations Y related to socialization, self respect, and self actualization according to the Hierarchy of Needs. The function of Path that able to fulfill the desires and needs of Generation Y, create a high level of dependency towards this social media."

"PT XYZ merupakan salah satu agency pemasaran digital yang berfokus melakukan proses pemasaran melalui berbagai platform media sosial untuk perusahaan-perusahaan dari berbagai industri. Salah satu layanan yang disediakan oleh PT XYZ adalah layanan data & insight analysis, termasuk untuk melakukan pemantauan percakapan media sosial dari brand beserta kompetitornya dengan menganalisis sentimen dan topik untuk memenuhi permintaan klien. Salah satu brand pada industri smartphone yang menjadi klien dari PT XYZ memiliki produk yang banyak, dimana masing-masing produk dan kompetitornya dilakukan pemantauan secara bersamaan. Dengan banyaknya percakapan yang dihasilkan oleh jumlah produk yang banyak, proses pengerjaan untuk analisis menjadi terbatas dan terlalu menghabiskan banyak waktu karena masih menggunakan proses pelabelan secara manual. Oleh karena itu, sistem otomatis diusulkan untuk PT XYZ dengan melakukan analisis sentimen berbasis aspek yang bertujuan untuk memudahkan dan mempersingkat proses pengerjaan pemantauan. Data yang digunakan adalah data mengenai smartphone pada Twitter yang berjumlah 11.641 tweet dalam periode akhir tahun 2022. Data yang terkumpul memiliki kondisi imbalance class, sehingga metode penanganan imbalance class SMOTE digunakan. Tahap pra-pemrosesan; ekstraksi fitur dengan memanfaatkan leksikon, POS tagging dan TF-IDF; dilakukan sebelum data dimodelkan dengan algoritma pembelajaran mesin. Penelitian ini mendapatkan hasil bahwa Support Vector Machine (SVM) dengan SMOTE memiliki hasil evaluasi yang lebih tinggi dibandingkan dengan Naïve Bayes, baik untuk klasifikasi sentimen dan juga aspek. Hasil evaluasi SVM pada klasifikasi sentimen adalah sebesar 0,92 untuk setiap metrik akurasi, precision, recall, dan f1-score. Sedangkan untuk klasifikasi aspek, SVM mendapatkan hasil evaluasi sebesar 0,79 untuk akurasi, precision, dan recall, serta 0,77 untuk f1-score. Masalah imbalance class pada data memengaruhi hasil akhir klasifikasi, terutama untuk klasifikasi aspek.

---

PT XYZ is a digital marketing agency that specializes in marketing strategies through various social media platforms for businesses across multiple industries. Data and insight analysis is one of the services offered by PT XYZ, which includes monitoring social media conversations from brands and their competitors by analyzing sentiments and topics based on client needs. One of PT XYZ's clients in the smartphone industry has a large number of products, and each product and its competitors are monitored simultaneously. With so many conversations generated by a large number of products, the analysis process is constrained and time-consuming because it still relies on a human tagging approach. Therefore, an automated approach based on aspect-based sentiment analysis is presented for PT XYZ in order to simplify and shorten the monitoring process. The data used is Twitter data regarding smartphones, totaling 11,641 tweets in the near- end period of 2022. Because the gathered data has an imbalance class condition, the SMOTE class imbalance handling method is applied. Before the data is modeled with machine learning techniques, pre-processing and feature extraction are performed using the lexicon, POS tagging, and TF-IDF. This study discovered that the Support Vector Machine (SVM) with SMOTE outperforms Nave Bayes in both sentiment and aspect classification. The accuracy, precision, recall, and f1-score of the SVM evaluation on sentiment classification were all 0.92. In terms of aspect classification, SVM received an evaluation score of 0.79 for accuracy, precision, and recall; and 0.77 for the f1-score. The issue of class imbalance in the data has an impact on the final classification results, especially for aspect classification."