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INTERNATIONAL VIRTUAL CONFERENCE
ON LIBERAL STUDIES 2021
Mastery of Multidisciplinary
and
Inter-Disciplinary
Skills and Competencies
29-30 September 2021
Pusat Pengajian Citra Universiti (Citra UKM)
Universiti Kebangsaan Malaysia
Cetakan Pertama/First Printing 2021
Hak cipta/Copyright Pusat Pengajian Citra Universiti (Citra UKM), 2021
Hak cipta terpelihara. Tiada bahagian daripada terbitan ini boleh diterbitkan semula, disimpan
untuk pengeluaran atau ditukarkan ke dalam sebarang bentuk atau dengan sebarang alat juga pun,
sama ada dengan cara elektronik, gambar serta rakaman dan sebagainya tanpa kebenaran bertulis
daripada Pusat Pengajian Citra Universiti (Citra UKM) Universiti Kebangsaan Malaysia terlebih
dahulu.
All rights reserved. No part of this publication may be reproduced or transmitted in any form or
by any means, electronic or mechanical including photocopying, recording, or any information
storage and retrieval system, without permission in writing from Pusat Pengajian Citra Universiti
(Citra UKM) Universiti Kebangsaan Malaysia.
Diterbitkan di Malaysia oleh / Published in Malaysia by
Pusat Pengajian Citra Universiti (Citra UKM),
Universiti Kebangsaan Malaysia
43600 Bandar Baru Bangi
Selangor, Malaysia
https://www.ukm.my/icitra/
Dicetak di Malaysia oleh / Printed in Malaysia by
UKM CETAK SDN BHD
Universiti Kebangsaan Malaysia
Penyunting/ editors
Zurina Mahadi
Wahiza Wahi
Jamsari Alias
Aminudin Basir
Wan Zulkifli Wan Hassan
Azizi Umar
Maharam Mamat
Chairozila Mohd. Shamsuddin
FOREWORD
Assalamualaikum wa-Rahmatullahi Ta’ala wa-Barakatuh and a very warm welcome to all
participants of iCitra International Virtual Conference on Liberal Studies 2021.
Allow me to begin by expressing my servient gratitude to Allah his Merciful and that it only with
HIS blessings that CITRA UKM’s effort in organising its inaugural iCITRA International
Conference on Liberal Studies 2021 has come to fruition. I would also like to extend my humble
gratitude to His Highness Tunku Zain Al-‘Abidin ibni Tuanku Muhriz for officiating conference
and also for his intellectual insights in the keynote address for iCITRA 2021 Conference. I would
also like to convey my indebtedness to YBhg. Prof. Dato' Ts. Dr. Mohd Ekhwan Hj Toriman, the
UKM’s Vice-Chancellor for the welcoming speech. On behalf of the organising committee, a
heartfelt thank you to the participants, academicians, and researchers, converging from all corners
of the world, in contributing to the realization of this International Virtual Conference on Liberal
Studies 2021.
Liberal studies, that involves a synergy of various disciplinary of knowledge and enrichment of
competencies and skills is the future of academia. The world of academia is currently influenced
with technological advancements in tandem with 21st century and the need to equilibrate these 21st
century skills necessitate the society to normalise themselves with educational concepts that
requires constant calibration. This requires the art of mastering numerous areas of knowledge and
skills a necessity that should be refined in each individual.
Centre of Liberal Studies CITRA UKM, as a public higher education institution and also at the
forefront of liberal studies, takes this opportunity and challenge of uniting academicians and
experts of Liberal Studies from institutions around the globe in an academic discourse.
This seminar is the platform for discourse of knowledge encompassing on the themes of Values,
Ethics, Religion and Philosophy; Civilizations, Ethnic Relations, Economy, Arts and Humanities;
Science, Technology, Sustainability and Society; Education, Language and Management; Model
and Curriculum design; Governance and Policy; Assessment; Teaching and learning methods; and
other areas related to general and interdisciplinary studies.
On a final note, I would like to express my heartfelt appreciation to all participants, presenters and
committee members for your contribution towards the success of iCITRA 2021 Conference. May
this be the beginning of a beautiful friendship in academia.
Associate Professor Dr. Hamdzun Haron
Conference Chairman
International Virtual Conference on Liberal Studies 2021 (iCitra 2021)
CONTENTS
VALUES, ETHICS, RELIGION AND PHILOSOPHY
The Reflection of Religious Institution: Gurdwara’s New Virtual Role during The
Pandemic
Ashwinder Kaur, Charanjit Kaur & Parveenpal Kaur
1
Heartware and the 4th Industrial Revolution
Mashitoh Yaacob, Che Sulaila Che Harun, Rosilawati Mohd Hanapi, Mohd Yusof
Hj Othman, Abdul Latif Samian, Mohd Al Adib Samuri, Khairul Anwar Mastor, Ab
Halim Tamuri, Mohd Farid Ravi Abdullah & Wan Zulkifli Wan Hassan
4
Faktor Pengabaian Solat Fardu dalam Kalangan Remaja di Negeri Sembilan
Siti Syaznira Muhamad, Khairul Anwar Mastor, Syaidatun Nazirah Abu Zahrin,
Hasnan Kasan & Fazilah Idris
8
Noises and Silences: Re-Symbolising the Real of the Pandemic
Min Seong Kim
11
Analisis Kritikan Sosial Naskhah ‘Pok Ya Cong Codei’
Zuraihan Zakaria, Fadilah Zakaria, Helmey Zainee Mohd Zain & Che Rahimah Che
Razak
15
Eco-Sufism in The Pesantren: Case of Ecological Conservation Awareness of Santri
in Madura Indonesia
Encung, Iskandar Zulkarnain & Andri Sutrisno
20
On the Authoritativeness of the Sayings (Hadīths) of The Prophet Muḥammad in
Context of Islamic Legal Theory
Osman Taştan
23
BUSINESS AND INDUSTRIES PARTNERSHIP
Facing the 4th Agricultural Revolution: Opportunities and Youth Readiness to Spur
Agricultural Industry in Malaysia
Lee Mok Foong & Mashitoh Yaacob
26
The Role of Halal Attribute as Halal Product Positioning in Determining Consumer
Purchase Intention
Siti Nurhazirah Abu Ashari & Che Aniza Che Wel
30
Pioneering Islamic Aged Care
Rashidi Yahaya
34
CIVILIZATIONS, ETHNIC RELATIONS, ARTS AND HUMANITIES
Pengaruh Anime terhadap Sikap Positif Remaja
Nor Afian Yusof, Khairul Anwar Mastor, Wan Zulkifli Wan Hasan, Hamdzun Harun,
Jamsari Alias & Lim Kar Keng
39
Sejarah Campurtangan Amerika Syarikat dalam Aktiviti Pengeluaran Dadah di
Kawasan Segi Tiga Emas Thailand
Amer Fawwaz Mohamad Yasid, Noraini Zulkifli & Ruhanas Harun
43
Kesetiaan Kepada Raja dan Negara: Analisa antara Dua Thumos
Afi Roshezry Abu Bakar & Mohd Azmir Mohd Nizah
49
Elemen Patriotisme dan Mesej Subliminal dalam Filem di Malaysia
Munirah Aayuni Mohd Mokhtar & Mohd Azmir Mohd Nizah
53
Pengaruh Media Sosial terhadap Persepsi Vaksinasi dalam Kalangan Belia
Mohamad Afzanizzam Bin Zahran1 & Mohd Azmir Bin Mohd Nizah
56
Teknologi Digital dan Transformasi Batik Canting Tradisional Pantai Timur
Mohd Faizul Noorizan, Hamdzun Haron & Zuliskandar Ramli
60
Nilai-Nilai Karakter dalam Tradisi Mengikat Tengkolok Warisan Tempatan
Salina Abdul Manan, Hamdzun Haron & Zuliskandar Ramli
65
Nilai Peradaban dalam Penerapan Jatiditri dalam Kalangan Pelajar Institut Pengajian
Tinggi di Malaysia Masakini
Wan Zulkifli Wan Hassan, Che Sulaila Che Harun, Jamsari Alias& Nazri Muslim
70
Exercise as A Therapy for Sedentary People to Overcome Mental Related Health
Issues during Covid-19 Pandemic
Adi Wira Mohd Zin & Nelfianty Mohd Rasyid
76
Ambiguiti di Media Sosial dan Kesannya daripada Perspektif Perundangan
Any Rozita Binti Abdul Mutalib & Hishamudin Isam
80
Review of Igbo People Dual Religion Identity and Rite of Marriage
Onyeiwu Henry Okechukwu, Arfah Ab. Majid & Lee Yok Fee
84
EDUCATION, LANGUAGE AND MANAGEMENT
Students’ Perception of Online Learning during The Covid-19 Pandemic: A Survey
Study of LMCE2092 Speak To Persuade Students
Aisyah Nurhuda Abd. Rahman, Sa’adiah Kummin & Zahid Ibrahim
88
Persepsi Pelajar Antarabangsa Universiti Kebangsaan Malaysia (UKM) terhadap
Pengajaran dan Pembelajaran Kursus LMCM1083 Bahasa Melayu Komunikasi
Antarabangsa Secara Dalam Talian dalam Era Pandemik Covid-19
Daing Zairi Bin Ma’arof, Nurul Atiqah Md. Suhada & Azlan Bin Ahmad
92
Learning in The Multilingual Classroom: Linguistic Repertoires in South Tyrol
(Italy)
Cecilia Varcasia
98
Tahap Kesediaan Guru Bahasa UKM terhadap Penggunaan Teknologi dalam Proses
Pengajaran dan Pembelajaran (PdP) dalam Norma Baharu
Nurul Atiqah Md. Suhada & Daing Zairi Ma’arof
101
Kesalahan Penggunaan Kata Pemeri dan Ejaan dalam Penulisan Esei Bahasa
Malaysia (LKM100) Pelajar Antarabangsa dari Negara China dan Negara Arab
Saudi
Helmey Zainee Binti Mohd Zain, Che Rahimah Binti Che Razak &
Nur Aisyah Binti M.Ridzuan
107
Adaptability of Online Learning in Higher Education during The Covid-19
Pandemic: Malaysian Learners’ Perspective
Ateerah Abdul Razak, Noor Hisham Md Nawi, Asma’ Lailee, Burhan Che Daud &
Marwan Ismail
112
CURRICULUM DESIGN AND ASSESSMENT
Issues and Challenges of Work-
Based Learning and Capstone Project in Liberal
Studies UKM
Wardah Mustafa Din & Fazilah Idris
116
Factors Influencing The Choices of Concentration Field among Liberal Studies
Students in UKM
Fazilah Idris ,Wardah Mustafa Din & Mashitoh Yaacob
120
TEACHING AND LEARNING STRATEGY/APPROACH
Influence of Interest in Arab Culture on Autonomy in Motivation among Arabic
Language Learners in Japanese Universities
Akiko Sumi & Katsunori Sumi
125
Enhancing Indonesian Vocational High School Graduate’s Competence in The
World of Work after Covid-19 Pandemic through Innovative Learning Models
Ismada Firdaus Mandala Putra
129
Language Anxiety: Exploring The Influence of Classroom Procedures and Educator
– Learner Interaction
Siti Faridah Kamaruddin
132
Kemahiran Penyelesaian Masalah Matematik Berayat Sukar dalam Pembelajaran
Matematik Sekolah Rendah
Albert Ling Nguong Baul & Muhammad Sofwan Mahmud
137
Going Global in Isolation
Atika Ashar, Haslina Rani & Tanti Irawati Rosli
142
CLIL in UKM: The Way Forward
Nor Hasni Mokhtar, Normazidah Che Musa, Zarina Othman & Hazita Azman
147
Fostering Critical Text Engagement in The 4IR Era through A Language Course in
A Malaysian University
Azwan Shaiza Nizam, Sarah Mohamad Yunus & N. Rahayu Sallihudin
152
Pembelajaran Berasaskan Perkhidmatan ke arah Memperkasakan Graduan Holistik
UKM dalam Era Digital
Jamsari Alias & Norazila Mat
157
Shifting Students’ Learning Experiences via Institutional Course Sharing
Wahiza Wahi, Rozita Ibrahim & Mashitoh Yaacob
162
Project Topic Selection: Strategies from Advanced ESL Undergraduate Students
Chairozila Mohd. Shamsuddin
166
Integrated Assessment of Bahasa Melayu, Mathematics and Visual Art Subjects for
School Students
Nurhidaya Mohamad Jan, Zulhafiz Ariff Zainorin, Siti Munirah Mohd, Shafinah
Kamarudin, Hatika Kaco & Syed Muhammad Syed Abdullah
170
Kaedah Pengajaran dan Pembelajaran Bahasa Portugis di Universiti Malaya dan
Universiti Kebangsaan Malaysia: Satu Kajian Rintis
Jamian Mohamad & Tan Raan Hann
176
Analysing the Effectiveness of t
he Intensive Reading Method in Learning New
Vocabulary
Mariann Edwina A/P Mariadass, Mohd Hasrul Bin Kamarulzaman, Belinda Marie
Balraj & Norashikin Binti Sahol Hamid
180
Exploring Gifted and Talented Muslims Student’s Performance Using Geogebra in
Teaching and Learning Mathematics
Norazlina Subani, Muhammad Zaim Mohamad Shukri & Muhamad Arif Shafie
Mohd Nasrul
187
Keterlibatan Industri dalam Pembelajaran Berasaskan Kerja (WBL) bagi Program
Sarjana Muda Sains Citra
Rozita Ibrahim, Wahiza Wahi & Azmi Omar
192
Penerapan Pembelajaran Berasaskan Keadilan Restoratif untuk Bidang Penumpuan
Perkhidmatan Sosial
Mohd Suhaimi Mohamad, Rozita Ibrahim & Divaghar Voothayakumar
197
Inovasi Pelaksanaan Kursus Khidmat Komuniti Secara Dalam Talian di Universiti
Pertahanan Nasional Malaysia
Amnah Saayah Ismail, Nor Nazimi Mohd Mustaffa, Nur Surayya Mohd Saudi,
Nurhana Mohd Rafiuddin & Aida Nasirah Abdullah
201
Persepsi Pelajar terhadap Keberkesanan Proses Pengajaran dan Pembelajaran (PdP)
Secara Dalam Talian: Kajian Kursus Penulisan Pantun Kreatif
Azlan Ahmad, Amirul Mukminin Mohamad & Noorhazila Mohd Hamid
207
GOVERNANCE AND POLICY
The Role of National Task Force in Responding to Illegal Activities during Covid-
19 Pandemic
Tharishini Krishnan, Salma Yusof, Herlin Anak Aman & Kdr Sugenderan Nagalan
(TLDM)
214
Human Rights in The Digital Era: Some Lessons from The United Nations Human
Rights System
Daniela González Iza
218
Kerangka Struktur Organisasi Latihan Kompetensi Kepimpinan dan Kepegawaian
Perkhidmatan Negeri Kelantan Darul Naim
Azizi Umar, Mohamad Yusoff & Borhanuddin Ahmad
222
The Gifted Student Performance in Learning Python Programming: A Case Study
Nurul Fatiha Abdul Rahman, Siti Munirah Mohd, Nurhidaya Mohamad Jan, Rosli
Ismail, Shafinah Kamarudin & Fadzidah Mohd Idris
228
SCIENCE, TECHNOLOGY, SUSTAINABILITY AND SOCIETY
Sustainable Online Education: A Systematic Literature Review on Current Trends
Ahmad Fahimi Bin Amir, Ahmad Thamrini Fadzlin Bin Syed Mohamed & Erda Wati
Binti Bakar
233
Analisis Sikap dan Tingkah Laku Berniat Pihak Berkepentingan terhadap Vaksin
Denggi: Faedah atau Risiko?
Ahmad Firdhaus Arham,
Latifah Amin, Zurina Mahadi, Muhammad Adzran Che
Mustapa & Mashitoh Yaacob
237
Kesedaran dan Penerimaan Awam terhadap Vaksin Covid-19 Konvensional dan
Berasaskan Bioteknologi Moden
Azirul Hanif Sri
241
Where Has Your Time and Space Gone?: An Analysis of Technology Addiction,
Severance Capitalism, and Modern Panopticon
Erika Matsui
245
Association between Self-Rated Health and Depressive Symptoms among Malaysian
Adults
Nadzirah Ahmad Basri, Nur Syahirah Mohd Shah, Nik Nur Wahidah Nik Hashim &
Siti Fauziah Toha
249
Tracking SDGs 2030 for Quality Education via Alternative Assessment
Normazidah Che Musa, Wan Nur’ashiqin Wan Mohamad,
Nuretna Asurah Ahmad, Mohd Hafiszudin Mohd Amin, Sarah Mohamad Yunus &
Afifudin Husairi Mohd Jusoh
254
Faktor Kontekstual Amalan Kitar Semula Penjawat Awam Negeri Melaka
Nor Fazilah Abdul Hamid, Nor Azilah Ahmad, Mashitoh Yaacob, Zubaidah Mohd
Nasir & Nadzirah Rosli
260
Pengetahuan dan Amalan Komuniti Perkampungan Air dalam Pengurusan Sisa
Rumah: Kajian Kes di Kampung Tanjung Aru, Sabah, Malaysia
Zurina Mahadi, Hukil Sino, Maznah Ibrahim & Mohd Hasamizi Mustapa
265
Penggunaan Penyedut Minuman dalam Kalangan Pelajar Prasiswazah UKM
Ain Farisha, Hukil Sino & Loong Chuen Lee
269
Jerebu dalam Animasi Upin Ipin
Maharam Mamat & Maisarah Yaacob
273
OTHER AREAS RELATED TO GENERAL AND INTERDISCIPLINARY
STUDIES
Validation of ‘Muslims’ Perceptions and Attitudes to Mental Health Scale (M-
Pamh)’ into Malay: A Preliminary Study
Najhan Anis Zulkifli, Nadzirah A
hmad Basri, Ahmad Nabil Md Rosli, Aszrin
Abdullah & Norhasmah Sulaiman
279
Employee Political Skill and Its Relevance in The Covid-
19 Era: A Literature
Review
Enny Marlinah Manggor & Ida Rosnita Ismail
284
Relationship between The Level of Introversion and Career Preferences among
ASASIpintar Session 2020/2021 Students
Syarifah Tasnim Syed Muzni & Amirah Nabilah Ab Malek
287
Islam Menjana Kreativiti Umat
Mohamad Mohsin Mohamad Said
292
Kajian Kes Pengurusan Emosi Pesakit Covid-19 Tahap Kritikal
Abdul Salam Yussof, Siti Marziah Zakaria, Zarina Othman & Mohamad Mohsin
Mohamad Said
295
VALUES, ETHICS, RELIGION
AND
PHILOSOPHY
iCitra 1
THE REFLECTION OF RELIGIOUS INSTITUTION:
GURDWARA’S NEW VIRTUAL ROLE DURING THE
PANDEMIC
ASHWINDER KAUR*, CHARANJIT KAUR & PARVEENPAL KAUR
*Universiti Tunku Abdul Rahman (UTAR), ashwinderg@utar.edu.my
ABSTRACT
Religious institutions are one of the social institutions that were directly impacted by the
Covid19 pandemic which threatened the country's economic stability. Most Malaysians have
had to comply with the government's decision not to allow them to visit places of worship,
particularly during major religious festivals. The daily routine of worshipping and performing
religious duties in the place of worship had to be suspended in order to prevent the virus from
spreading throughout the community. Nonetheless, Sikhs applaud the Gurdwara Management
Committee (GMC) in preserving the gurdwara's role through the use of technology. Most
gurdwaras in Malaysia use various media platforms to ensure that Sikhs continue to benefit
from the gurdwaras. The platform's transition from physical to virtual has received positive
feedback, and it is the primary reason why Sikhs remain 'close' to religion even in critical
situations. The GMC has organized various religious and social activities that directly benefit
the Sikh community. Apart from that, the main element of the Sikh religion, Guru ka Langar
(free food for all), was successfully implemented even during the MCO period. To this day,
many Malaysians who are starving and have no income have been assisted. In fact, food is
provided to foreign visitors stranded at KLIA as well as immigrant groups. The gurdwara
institution has successfully adapted to its new role in cyberspace, which benefits all Malaysians.
The ability of gurdwara institutions to adapt to new roles demonstrates that these religious
institutions were able to maintain the stability and social order of the Sikh community during
the pandemic, in line with the functionalist sociology perspective.
Keywords: Gurdwara; Minority Sikh; Covid-19 pandemic; Adaptation
INTRODUCTION
Throughout history, religion has continued to be a central part of societies and human
experience, shaping how individuals react to the environments in which they live. Sikhism is
one of the youngest of world religions and emphasizes both on spiritual development as well
as on social responsibilities. The Sikhs are well known for their active participation and
contributions to humanitarian courses.
iCitra 2
METHODS
Functionalists believe that achieving social order, which is critical for society's well-being, is
impossible without a collective conscience, shared values, and beliefs (Giddens 1991). Shared
values foster similar identities, which aids in the integration of society and the avoidance of
conflict. Disorganization in the system leads to change because societal components must
adjust to achieve stability (Anderson and Taylor 2009). This study uses social media analytics.
Researchers collect and analyse social data, which is information that social media users
publicly share on platforms such as Facebook, Twitter, YouTube, and TikTok.
RESULTS AND DISCUSSION
Despite the economic distress faced by Malaysians during Covid-19 pandemic, the Sikh
community have preserved their religious teachings by providing a free meal to the masses,
during the preventive measures by the federal government of Malaysia. The Malaysian
Gurdwara Council (MGC) played a role in appealing nationwide Gurdwara Management
Committees (GMCs’) to provide extra hand to affected Malaysians through supplying ration
and food (Asia Samachar, 2021a). The Asia Samachar (2021b) report shows that the Gurdwara
Sahib Kluang has distributed packets of cooked food to the needy ones. Savita (2021) and Asia
Samachar (2021c) too reported that the Gurdwara Sahib Muar has increased their supply and
is still providing breakfast meals to the nearby public. Meanwhile, Gurdwara Sahib Tatt Khalsa
provided shelter and fed many of the Indian nationals who are stranded in KLIA due to the
pandemic (Asia Samachar 2020). Zolkepli (2020) reported that the United Sikhs Malaysia
distributed numerous care packs to homeless in Penang such as at Komtar and Batu Ferringhi.
The news further reported that the group planned to organize a drive-thru aid at the gurdwara
in Kedah for over 700 individuals. Malaysia Foodbank in collaboration with United Sikhs
Malaysia and Yayasan Sikh Malaysia are seeking for Malaysians to fund or donate to deprived
families. In addition, Gurdwara Subang Jaya and Petaling Jaya have taken the initiative in
preparing meals for the needy and disabled (Savita 2020).
It is important to note that the Sikhs carried out their humanitarian duty while adhering
strictly to the Covid-19 standard of procedures. Beside, most gurdwaras in Malaysia expanded
their service beyond the boundary walls into virtual gurdwara through social media platforms.
The media’s interest in Sikhs’ contributions is considered as positive because it not only
motivates Sikhs in fulfilling their religious obligations, but it also keeps them informed about
humanitarian efforts. These virtual platforms such as Facebook, YouTube, Sikhnet etc., have
kept the community close and updated on society needs. On the other hand, the Sikhs are still
able to get involved in virtual congregations. In the findings, the numbers speak volumes on
the endless help, care and efforts of elevating the situation Malaysians are in. Despite being
under the similar situation of economic burden, the collective Sikh community has contributed
to Malaysian society while in this challenging time, which has proven the ability of adaptation.
Their adaptability in integrating their values, norms and beliefs imparted by the religion to be
part of the society is commendable. In addition, the Sikhs were able to use the information
shared by the public for a good course in helping and elevating the problems in the society.
iCitra 3
CONCLUSION
The gurdwara institution has successfully adapted to its new role in cyberspace, which benefits
all Malaysians. The ability of gurdwara institutions to adapt to new roles demonstrates that
these religious institutions were able to maintain the stability and social order of the Sikh
community during the pandemic, in line with the functionalist sociology perspective.
REFERENCES
Anderson, M.L. and Taylor, H.F. 2009. Sociology: The Essentials. Belmont, CA: Thomson
Wadsworth.
Giddens, A. 1991. Introduction to Sociology. New York: W.W. Norton & Company.
Samachar, A., 2020. KL gurdwara to house some Indian passengers stranded at KLIA. [online]
Asia Samachar. Available at: <https://asiasamachar.com/2020/03/21/30423/>
[Accessed 1 July 2021].
Samachar, A., 2021a. MGC: Gurdwaras should reach out to the poor and needy Sikhs. [online]
Asia Samachar. Available at: <https://asiasamachar.com/2021/06/13/38739/>
[Accessed 1 July 2021].
Samachar, A., 2021b. Are Malaysian gurdwaras doing enough in this pandemic? [online] Asia
Samachar. Available at: <https://asiasamachar.com/2021/06/26/39006/> [Accessed 1
July 2021].
Samachar, A., 2021c. Another Johor gurdwara starts distributing free breakfast. [online] Asia
Samachar. Available at: < https://asiasamachar.com/2021/07/10/39327/> [Accessed 1
July 2021].
Savitha, A. G. 2020. March 23). Subang Jaya Sikh temple prepares food for the needy during
MCO period. Malay Mail, March 23.
Savitha, A. G. 2021. Muar Sikh temple prepares vegetarian food for anyone in need amidst
Covid-19 pandemic. Malay Mail, July 5.
Zolkepli, F. 2020. Sikh NGO distributes care packs to the homeless in Penang. The Star, June
13.
iCitra 4
HEARTWARE AND THE 4TH INDUSTRIAL REVOLUTION
MASHITOH YAACOB1*, CHE SULAILA CHE HARUN2, ROSILAWATI MOHD HANAPI2,
MOHD YUSOF HJ OTHMAN2, ABDUL LATIF SAMIAN2&3, MOHD AL ADIB SAMURI4,
KHAIRUL ANWAR MASTOR1&2, AB HALIM TAMURI5&6, MOHD FARID RAVI
ABDULLAH6 & WAN ZULKIFLI WAN HASSAN1&2
*1Pusat Pengajian Citra Universiti, Universiti Kebangsaan Malaysia, 43600 UKM Bangi,
Selangor, mash@ukm.edu.my
2Institute of Islam Hadhari, Universiti Kebangsaan Malaysia
3Institute of The Malay World and Civilization, Universiti Kebangsaan Malaysia
4Faculty of Islamic Studies, Universiti Kebangsaan Malaysia
5Faculty of Education, Universiti Kebangsaan Malaysia
6Kolej Universiti Islam Antarabangsa Selangor
ABSTRACT
Heartware, in the context of this paper, is not a mechanical pump used to support heart function
and blood flow in people with weak or failing hearts, rather it is the conscience and pure value of
the human soul. The 4th Industrial Revolution is the use of automation and data exchange in
manufacturing technology that combines physical, digital and biological “cyber physical systems”
to impact all disciplines. This technology has great potential to continue to connect billions of
individuals into a single network (web), drastically improve business and organizational efficiency
as well as help re-establish the natural environment through better asset management. It brought
in an industrial era for fields such as robotics and artificial intelligence (AI), nanotechnology,
quantum computing, genetic engineering, biotechnology, and 3D printers. However, the 4th
Industrial Revolution only supplies humans with the power of the scientific mind, not the power
of the spirit, qalb and nafs. Thus, such values are timely to be discussed so that in the midst of the
4th Industrial Revolution humans not only develop their ‘hardware’ but also their ‘heartware.’ We
have reviewed and concluded some societal views of the heartware fit to be used in the interaction
with technologies of the 4th Industrial Revolution. Intensive assessment of societal views have led
to the identification of societal values and norms based on culture, arts, literature and religion that
should be the basis in generating human creativity and innovation, when interacting with 4th
Industrial Revolution technology.
Keywords: Values; 4th Industrial Revolution; Heartware; Human conduct; Society
iCitra 5
INTRODUCTION
The 4th Industrial Revolution introduces an industrial era of technological advancement in robotics
and artificial intelligence (AI), nanotechnology, quantum computing, genetic engineering,
biotechnology, and 3D printers (Schwab 2016). However, the lack of socio-religious values such
as the power of roh (spirit), qalb (heart) and nafs (emotion) to go along with the power of the
scientific mind propagated by the 4th Industrial Revolution, incite serious concerns in the society.
Current publications illustrate minimal studies conducted to analyze such socio-religious values
in facing the 4th Industrial Revolution. Hence, this paper discusses such values to equip humans
not only with the ‘hardware’ but also ‘heartware’ of the 4th Industrial Revolution.
METHODS
The societal views of the heartware fit to be used in the interaction with technologies of the 4th
Industrial Revolution was summarized based on inputs gathered from opinions of scholars in
published materials such as research articles, books and journal articles searched via Google and
Google Scholar databases using search terms [ICT and Islam], [Islamic ethics and ICT], [tawhidic
science], [social change in the fourth industrial revolution], and [Islam and the fourth industrial
revolution]. All search terms used also were searched in the Malay language for diverse related
information. The views on socio-religious values were reviewed thematically and such values
were suggested as the heartware fit to be used in the interaction with technologies of the 4th
Industrial Revolution.
RESULTS AND DISCUSSION
Assessment of the societal views resulted in societal values and norms based on culture, arts,
literature and religion are some variables of the heartware fit to be used in the interaction with
technologies of the 4th Industrial Revolution. The societal views reviewed strongly suggested that
human cultural-based identity, i.e., human conduct value in the framework of universal norms,
should be used in dealing with the 4th Industrial Revolution technologies. Hence, the role of the
human as a master over technologies, although reduced technically by the shift to robotic
technology for instance (Schwab 2016), is not compromised and the technology is still viewed
only as a tool. However, with human conduct value, which is universal in nature, the technology,
although viewed as a tool, is used ethically, responsibly, and justly (Badham 2017; Haas 2017;
Hurst 2018; Nazni Noordin et. al. 2012).
Arts and literature are also seen by the society as a strong variable for the heartware to face
the 4th Industrial Revolution technologies. As many people, rightly or wrongly, see arts and
literature as the opposite of technology, hence less disruptive and may be used to uphold human
identity and function over the 4th Industrial Revolution technologies. Additionally, arts and
literature is less likely to be mastered by the 4th Industrial Revolution technologies, hence is seen
by the society as another strong variable of the heartware and good to be used in the interaction
with the 4th Industrial Revolution technologies. Arts and literature provide the sense of
complicated context (Oosthuizen 2017), for example an ability to anticipate, and when used
intelligibly are seen as a great sub-variable of the heartware to maintain human values in
iCitra 6
interacting with or using the 4th Industrial Revolution technologies.
Another strong societal view is that religion is a vital variable of the heartware to be used
in the interaction with the 4th Industrial Revolution technologies. For example, Muslims view
humans as a caliph on earth who not only have aql (mind) and body but roh (spirit), qalb (heart),
and nafs (emotion). These human elements are seen as should be integrated in human resource
and development to face and interact with technologies of the 4th Industrial Revolution. Hence,
this view classified five elements of the religious teaching as sub-variables of the heartware
namely nafs (emotion), qalb (heart), roh (spirit), aql (mind), and body (Mohd Yusof Hj. Othman,
2016).
CONCLUSION
The 4th Industrial Revolution, besides advancing the power of the scientific mind in humans, is at
the same time seen by the society as a threat to human values particularly on their role and
function. Hence, some societal views on variables of the heartware, which in their views are fit to
be used in the interaction with technologies of the 4th Industrial Revolution as these variables are
seen as exclusively human, are societal values and norms based on culture, arts, literature and
religion. These variables are seen as should be the basis in generating human creativity and
innovation, when interacting with the 4th Industrial Revolution technologies.
ACKNOWLEDGEMENTS
This work was supported by the Research Fund provided by Ministry of Higher Education
Malaysia: FRGS/1/2018/SSI05/UKM/03/1: Model Perisian Hati (Heartware) untuk Menangani
Isu-Isu Nilai dalam Perkembangan Teknologi 4IR.
REFERENCES
Badham, V. 2017. We can beat the robot, with democracy. The Guardian.
https://www.theguardian.com/commentisfree/2017/nov/03/we-can-beat-the-robots-with-
democracy (Accessed 2 November 2017).
Haas, B. 2017. Chinese man ’marries’ robot he built himself. The Guardian.
https://www.theguardian.com/world/2017/apr/04/chinese-man-marries-robot-built-himself
(Accessed 4 April 2017).
Hurst, D. 2018. Japan lays groundwork for boom in robot careers. The Guardian.
https://www.theguardian.com/world/2018/feb/06/japan-robots-will-care-for-80-of-elderly-
by-2020 (Accessed 6 February 2018).
Mohd Yusof Hj. Othman. 2016. Pengenalan Sains Tauhidik. Kuala Lumpur: Dewan Bahasa &
Pustaka.
iCitra 7
Nazni Noordin, Zaherawati Zakaria, Mohd Zool Hilme Mohamed Sawal, Zaliha Hj. Hussin,
Kamarudin Ngah & Jennifah Nordin. 2012. The voice of youngsters on baby dumping issues
in Malaysia, International Journal of Trade, Economics and Finance 3 (1): 66-72.
Oosthuizen, J. 2017. The Determinants of Fourth Industrial Revolution Leadership Dexterity: A
Proposed Framework for 4IR-Intelligence and Subsequent 4IR Leadership Development.
Conference: 4th International Conference on Responsible Leadership, pages. 1-29.
Schwab, K. 2016. The Fourth Industrial Revolution. United Kingdom: Portfolio Penguin.
iCitra 8
FAKTOR PENGABAIAN SOLAT FARDU DALAM KALANGAN
REMAJA DI NEGERI SEMBILAN
SITI SYAZNIRA MUHAMAD1*, KHAIRUL ANWAR MASTOR1,2, SYAIDATUN NAZIRAH
ABU ZAHRIN1,2HASNAN KASAN2 & FAZILAH IDRIS1,2
1Institut Islam Hadhari, Universiti Kebangsaan Malaysia, 43600 UKM Bangi, Selangor,
p104802@siswa.ukm.edu.my
2Pusat Pengajian Citra Universiti, Universiti Kebangsaan Malaysia, 43600 UKM Bangi,
Selangor
ABSTRAK
Solat fardu merupakan amalan yang wajib kepada semua Muslim yang mukallaf. Solat fardu yang
didirikan secara berkualiti mampu mencegah daripada perkara keji dan mungkar dalam kehidupan
seharian. Tujuan kajian ini dijalankan untuk mendalami faktor-faktor pengabaian solat fardu
terhadap sahsiah remaja. Kaedah kajian ini ialah secara kualitatif dan proses pengutipan data
dilakukan melalui teknik temu bual. Seramai tujuh orang remaja perempuan yang bermasalah di
Negeri Sembilan telah terlibat sebagai responden kajian ini. Teori al-Ghazali (1964 & 1993)
berkaitan teori ilmu dan amal serta hubung kait antara kedua-duanya berkaitan ibadah solat
diadaptasi untuk kajian ini. Secara keseluruhannya, dapatan temu bual menunjukkan bahawa
responden yang selalu mengabaikan solat fardu adalah kesan daripada pengaruh rakan sebaya
termasuk teman lelaki, ibu bapa yang selalu bergaduh di rumah, dan persekitaran yang tidak sihat.
Kesimpulannya, solat fardu yang berkualiti dan dilaksanakan dengan penuh ketakwaan kepada
Allah SWT mampu menjadi benteng remaja untuk mengabaikan solat dalam kehidupan seharian.
Kata kunci: Solat fardu; Remaja; Ketakwaan; Sahsiah
PENGENALAN
Kewajipan menunaikan solat fardu telah termaktub dalam al-Quran sebagaimana firman Allah
(s.w.t.) yang bermaksud: “Dan dirikanlah solat, tunaikan zakat, dan rukuklah bersama orang-
orang yang rukuk” (al-Baqarah 2: 43). Menurut Ibn Kathir (2000), solat mencakupi dua hal iaitu
meninggalkan perbuatan keji dan mungkar. Ini menunjukkan, seseorang yang memelihara solat
akan terdorong untuk meninggalkan perbuatan keji dan mungkar. Imam Ahmad (1999) turut
meriwayatkan hadis Rasulullah (s.a.w) daripada Abu Hurairah, beliau mengatakan seorang lelaki
menemui Baginda (s.a.w) lalu berkata, “ada seorang lelaki yang melakukan solat pada malam
harinya, namun pada pagi harinya ia mencuri”. Maka Baginda (s.a.w) bersabda, “sesungguhnya
apa yang dikatakannya (dalam solat) akan menghalangnya (daripada perbuatan itu)” (Riwayat
Imam Ahmad no. Hadis 9778). Oleh itu, kepentingan ibadah solat dalam pengajaran adalah untuk
mendidik individu Muslim agar menjadi insan kamil serta patuh kepada pencipta-Nya.
iCitra 9
Namun, dewasa ini masalah sosial yang berlaku terhadap remaja membawa pelbagai
spekulasi dan persoalan kepada masyarakat tentang mengapa dan bagaimana ia semakin
meningkat dari hari ke hari. Adakah remaja tidak pernah dididik oleh ibu bapa berkaitan solat?
Adakah pengaruh rakan sebaya menyebabkan solat remaja terabai atau persekitaran yang tidak
sihat mempengaruhi remaja untuk mengabaikan solat fardu lima waktu sehari semalam?
Menyedari kepentingan solat fardu sebagai benteng akhlak yang tidak baik serta mencegah perkara
keji dan mungkar, kajian ini dijalankan bagi mencapai satu matlamat iaitu meneroka faktor-faktor
penyumbang kepada pengabaian solat fardu lima waktu sehari semalam dalam kalangan remaja
yang bermasalah di Negeri Sembilan. Dalam kajian ini, solat fardu bermaksud solat lima waktu
sehari semalam yang terdiri daripada tiga kategori rukun solat iaitu rukun qalbi (perkara yang
melibatkan hati), rukun qauli (perkara yang melibatkan bacaan) dan rukun fi’li (perkara yang
melibatkan perbuatan). Justeru, kajian ini diharapkan dapat meneroka faktor pengabaian solat
fardu ke atas sahsiah seseorang Muslim dalam kalangan remaja.
METODOLOGI
Kajian ini menggunakan kaedah kualitatif dan proses pengutipan data dilakukan melalui teknik
temu bual. Dalam kajian ini, seramai tujuh orang remaja perempuan yang bermasalah di Negeri
Sembilan telah terlibat sebagai responden kajian. Temu bual ini bertujuan untuk mendapatkan
gambaran secara menyeluruh tentang kesan pengabaian solat fardu dalam kalangan remaja
bermasalah. Selain temu bual secara tidak berstruktur, pemerhatian dan dokumen analisis juga
dilakukan untuk menyokong data untuk triangulasi. Data kemudian dianalisis menggunakan
analisis tematik. Melalui kaedah ini, pengkaji tidak hanya bergantung kepada maklumat yang
diberikan oleh seorang remaja sahaja, sebaliknya merujuk kepada lain-lain remaja supaya data
yang diperolehi adalah tepat dan konsisten.
HASIL DAN PERBINCANGAN
Dapatan kajian ini mendapati bahawa, faktor utama responden yang telah ditemu bual selalu
mengabaikan solat fardu lima waktu sehari semalam adalah kesan daripada pengaruh rakan sebaya
termasuk teman lelaki. Abdullah Nasih Ulwan (1988) menegaskan, keruntuhan sahsiah anak-anak
adalah kesan daripada pergaulan buruk dan rakan-rakan yang tidak baik. Rakan sebaya berupaya
mempengaruhi remaja untuk tidak melaksanakan solat fardhu lima waktu sehari semalam (Shukri
Ahmad et. Al, 2014). Ibu bapa yang selalu bergaduh di rumah turut mempengaruhi remaja
mengabaikan solat fardu. Ini bertepatan hasil kajian Isyah Radhiah (2004) yang mendapati ibu
bapa memainkan peranan penting terhadap pendidikan solat anak-anak dan remaja di rumah.
Selain itu, faktor persekitaran yang tidak sihat turut menyebabkan remaja mengabaikan solat fardu.
Menurut Mohd Khusyairie Marzuki at al (2018), persekitaran yang tidak menggalakkan telah
menghalang pengamalan agama yang sempurna dalam kalangan pelajar di institut pengajian
tinggi. Jadual 1 menunjukkan tahap kekerapan faktor pengabaian solat fardu dalam kajian ini.
iCitra 10
Jadual 1 Tahap kekerapan faktor pengabaian solat fardu dalam kalangan remaja bermasalah
Faktor-faktor Pengabaian Solat
Tahap kekerapan faktor pengabaian
solat peserta kajian
Pengaruh rakan sebaya termasuk percaya teman lelaki 6
Keluarga
5
Persekitaran tidak sihat 4
KESIMPULAN
Secara keseluruhannya, pengabaian solat dalam kalangan remaja bermasalah memerlukan
kerjasama semua pihak terutamanya rakan sebaya yang positif, ibu bapa yang menitik beratkan
pendidikan agama dan persekitaran yang baik dan sihat. Kajian ini merumuskan bahawa faktor
yang paling banyak menyumbang kepada pengabaian solat dalam kalangan remaja bermasalah
ialah faktor rakan sebaya termasuk teman lelaki diikuti ibu bapa yang selalu bergaduh dan
persekitaran yang tidak sihat. Semua pihak yang menjadi faktor penyumbang kepada pengabaian
solat dalam kalangan remaja dicadangkan memberi penekanan yang serius terhadap pelaksanaan
solat fardu dengan cara menjadi pembimbing dan teladan yang baik, menjelaskan kepentingan
solat fardu dan akibat mengabaikannya.
RUJUKAN
Abdullah Muhammad Basmeih. 2001. Tafsir pimpinan ar-Rahman kepada pengertian al-Quran:
30 juz. Terj. Muhammad Noor Ibrahim. Kuala Lumpur: Darulfikir.
Abdullah Nasih Ulwan. 1988. Pendidikan Anak-anak dalam Islam. Terj. Abdullah Semait.
Singapura: Pustaka Nasional.
al-Ghazali, Abu Hamid Muhammad bin Muhammad. 1994. Ihyā cUlum al-Dīn. Beirut: Dār al-
Khir.
Ibn Kathir, M. A. 2011. Tafsir Ibn Kathir. Terj. Abdul Ghoffar & Abu Ihsan. Jakarta: Pustaka
Imam Syafie.
Isyah Radhiah Idris. 2004. Pendidikan solat oleh ibu bapa terhadap anak-anak dan remaja di Kota
Bharu, Kelantan. Disertasi Sarjana. Kuala Lumpur: Universiti Malaya.
Mohd Khusyairie Marzuki, Mohd Muhiden Abd Rahman & Affendi Ismail. 2018. Sikap Pelajar
terhadap Pengamalan Solat Fardu dan Kesannya kepada Pembentukan Sahsiah: Kajian di
UiTM Kelantan Kampus Kota Bharu. Albasirahjournal 8 (2):11-22.
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NOISES AND SILENCES: RE-SYMBOLISING THE REAL OF
THE PANDEMIC
MIN SEONG KIM
Sanata Dharma University, minseong.kim@outlook.com
ABSTRACT
In the language of Lacanian theory, the Covid-19 pandemic might be said to be an experience of
the real that shatters the understanding of the world that has hitherto been taken mostly for granted.
Such a dislocating event inevitably triggers a response of ‘re-symbolisation’, a process of making
sense of the experience of the real that often is revelatory of the assumptions and impasses of the
prevalent understanding of the world. This paper proposes to reflect on some of the readings of
this unprecedented time that have been offered by, among others, Giorgio Agamben, Alain Badiou,
and Byung-Chul Han, as a means of examining the understanding within contemporary humanities
of individual liberty, state power, and biopolitics, which experiences of the past one and a half
years have forced many to reconsider. Based on the discussion, this paper raises a broader question
apropos the adequacy of the premises and theoretical resources inherited from critical theories of
the twentieth century for thinking the relation between the people and the state, operations of global
capital, and the place of the humankind in an epoch for which the ‘Anthropocene’ has become an
apposite name.
Keywords: Covid-19; Biopolitics; Contemporary European philosophy; State power; Giorgio
Agamben; Alain Badiou
INTRODUCTION
In an essay published in El País, the South Korea-born cultural theorist Byung-Chul Han pointed
to ‘digitisation’ as a reason for the ‘tremendous panic’ the virus had caused. Explaining that ‘reality
is experienced thanks to the sometimes painful resistance it offers’, Han claims that digitalisation
in the era of post-truths and fake news has given rise to an ‘apathy toward reality’ (Han 2020).
One reason why the pandemic is experienced as an exceptional threat, Han suggests, is because it
renders the said apathy unmaintainable by imposing itself as an inescapable material reality. While
such a disorienting and traumatic experience—which Lacan might had explained in terms of the
real that shatters reality—must eventually be subsumed under some account or narrative that
restores sense to the world, the Covid-19 pandemic, if it is in the first instance a medical crisis, has
also posed a kind of crisis for thought, revealing the limitations of the ways in which such
important concepts for social and political philosophy as state power and biopolitics have hitherto
been understood.
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METHODS
This paper offers a review of the discussions generated by the Covid-19 pandemic within the
humanities by examining some of the most controversial and notable responses to the pandemic
from prominent contemporary thinkers.
RESULTS AND DISCUSSION
The ever-prolific Slavoj Žižek has already composed enough essays to fill two volumes (Žižek
2020; 2021) during the pandemic, commenting on everything from the resistance to wearing masks
to the disappearance of Bernie Sanders and Greta Thunberg from public view. Perhaps his boldest
speculation is that the pandemic could mark the beginning of the end of global capitalism. While
many of Žižek’s observations during the pandemic have been thought-provoking, his speculations
on the future (or lack thereof) of capitalism sometimes verge on a kind of wishful thinking.
One would have expected a philosopher widely recognised for his elaboration of the state
of exception, bare life, and biopolitics to help illuminate the implications of the pandemic.
However, Giorgio Agamben’s piece (Agamben 2020a) that appeared in February 2020 had caused
an uproar in European philosophical circles, with one commentator scathingly criticising the
Italian philosopher’s ‘cluelessness’ (Berg 2020). Agamben’s remarks were disturbingly
reminiscent of the words that had come from the mouth of Donald Trump, when he claimed that
Covid-19 is ‘a normal flu, not much different from those that affect us every year’, and as such,
emergency measures adopted by many states in response to the pandemic are ‘frantic, irrational,
and absolutely unwarranted.’ Agamben’s intervention, which he later ‘clarified’ (Agamben
2020b), predictably elicited a series of responses from prominent figures in European philosophy,
including Jean-Luc Nancy and Roberto Esposito (Nancy et al. 2020).
Although Agamben’s assessment of the pandemic may have been ill-placed, his defiance
against the increase of the state’s control over lives resonates with some of the concerns that had
been expressed by others, including Han (2020), who warned against the temptation to adopt a
‘Chinese model’ of digital surveillance on the pretext of controlling the pandemic. And yet, the
not uncommon tendency within the humanities exhibited by thinkers such as Agamben and Han
to associate imposition of mass behavioural change in a pandemic situation with manipulation and
discipline imposed by state power risks rendering any concerted response to counter the pandemic
as repressive from the start. In this regard, the task the pandemic may have posed for thought is
the need to develop a non-repressive understanding of biopolitics, akin to a ‘democratic’
biopolitics imagined by Panagiotis Sotiris (2020).
Amidst the philosophical debates around the pandemic shaped by provocative claims made
by thinkers such as Agamben and Žižek, Alain Badiou’s nonchalance toward the pandemic and
the French government’s draconian lockdown measures certainly comes across as unusual,
especially as his public persona in France has been that of a fiery left-wing polemicist. Writing in
an essay published in March 2020 that the ‘current situation, characterised by a viral pandemic’ is
‘not particularly exceptional’, Badiou asserts that ‘the lesson to be drawn’ from the experience of
iCitra 13
the pandemic is simply that ‘the ongoing epidemic will not have, qua epidemic, any noteworthy
political consequences in a country like France’ (Badiou 2020).
As pointed out by Harman (2020), Badiou’s treatment of the pandemic as something
inconsequential in itself is reflective of his conceptualisation of events, which foreclosed the
thought of a radical social transformation that is not orchestrated by human subjectivity. However,
it is questionable whether the separation of the human and nature implied in this account is
adequate for thinking their unique intertwinement demonstrated in the pandemic, which has,
indeed, been described as the ‘disease of the Anthropocene’ (O’Callaghan-Gordo and Antó 2020;
Asayama et al. 2021).
CONCLUSION
The debates around topics such as biopolitics, digital surveillance, and Anthropocene cited in this
paper suggest that the Covid-19 pandemic has put to test the adequacy of perspectives on the world
that the humanities have offered. The construction of state intervention (to effect mass behavioural
change, for example) as uniformly constituting a means of social control does not appear to be
entirely adequate in context of the pandemic. The underestimation of the intertwinement of human
subjectivity and nature in theorisations of social change is likely to hinder a complete analysis of
the conditions that made the pandemic possible. What the traumatic experience of the pandemic
suggests, then, is that an adequate grasp of the social and ecological challenges that humanity must
confront in the not-too-distant future is unlikely to emerge if the assumptions built into theoretical
perspectives of the past were to simply be reiterated.
REFERENCES
Agamben, Giorgio. 2020a. The State of Exception Provoked by an Unmotivated Emergency.
Positions Politics, 26 February 2020. https://positionspolitics.org/giorgio-agamben-the-
state-of-exception-provoked-by-an-unmotivated-emergency/.
———. 2020b. ‘Chiarimenti’. Quodlibet, March 2020. https://www.quodlibet.it/giorgio-
agamben-chiarimenti.
Asayama, Shinichiro, Seita Emori, Masahiro Sugiyama, Fumiko Kasuga, and Chiho Watanabe.
2021. Are We Ignoring a Black Elephant in the Anthropocene? Climate Change and Global
Pandemic as the Crisis in Health and Equality. Sustainability Science 16 (2): 695–701.
https://doi.org/10.1007/s11625-020-00879-7.
Badiou, Alain. 2020. Sur la situation épidémique’. Quartier Général, 26 March 2020.
https://qg.media/2020/03/26/sur-la-situation-epidemique-par-alain-badiou/.
Berg, Anastasia. 2020. Giorgio Agamben’s Coronavirus Cluelessness. The Chronicle of Higher
Education, 23 March 2020. https://www.chronicle.com/article/giorgio-agambens-
coronavirus-cluelessness/.
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Han, Byung-Chul. 2020. La emergencia viral y el mundo de mañana. El País, 23 March 2020.
https://elpais.com/ideas/2020-03-21/la-emergencia-viral-y-el-mundo-de-manana-byung-
chul-han-el-filosofo-surcoreano-que-piensa-desde-berlin.html.
Harman, Graham. 2020. Concerning the COVID-19 Event. Philosophy Today 64 (4): 845–49.
https://doi.org/10.5840/philtoday20201110366.
Nancy, Jean-Luc, Shaj Mohan, Roberto Esposito, Dyvia Dwivedi, Giorgio Agamben, and Rocco
Ronchi. 2020. On Pandemics. European Journal of Philosophy. https://www.journal-
psychoanalysis.eu/on-pandemics-nancy-esposito-nancy/.
O’Callaghan-Gordo, Cristina, and Josep M. Antó. 2020. COVID-19: The Disease of the
Anthropocene. Environmental Research 187 (August).
https://doi.org/10.1016/j.envres.2020.109683.
Sotiris, Panagiotis. 2020. ‘Against Agamben: Is a Democratic Biopolitics Possible?’ Viewpoint
Magazine, 20 March 2020. https://viewpointmag.com/2020/03/20/against-agamben-
democratic-biopolitics/.
Žižek, Slavoj. 2020. Pandemic!: COVID-19 Shakes the World. New York: Polity.
———. 2021. Pandemic! 2: Chronicles of a Time Lost. New York: Polity.
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ANALISIS KRITIKAN SOSIAL NASKHAH ‘POK YA CONG
CODEI’
ZURAIHAN ZAKARIA, FADILAH ZAKARIA, HELMEY ZAINEE MOHD ZAIN* & CHE
RAHIMAH CHE RAZAK
Pusat Pengajian Bahasa Literasi dan Terjemahan, Kampus Kesihatan, Universiti Sains Malaysia,
crahimah@usm.my
ABSTRAK
Kritikan sosial dalam naskhah berbentuk digital seperti filem, drama, telefilem mahu pun lagu
merupakan suatu wadah penyampaian mesej yang sangat kuat kepada masyarakat. Hal ini
demikian kerana, naskhah sebegini mempunyai ciri-ciri yang menarik untuk diketengahkan
mesejnya sama ada berbaur positif atau negatif kepada khalayak umum. Antara mesej yang
terdapat dalam sesebuah karya ialah kritikan, sindiran, pengajaran, pemikiran, budaya, serta tidak
kurang juga hiburan semata-mata. Maka, kajian ini memfokuskan bentuk-bentuk kritikan sosial
dalam skrip telemovie bertajuk ‘Pok Ya Cong Codei’ karya pengarah tersohor tempatan iaitu Sabri
Yunus. Hal ini demikian kerana, pada pengamatan pengkaji, naskhah Pok Ya Cong Codei boleh
dikatakan sebagai satu cerminan terhadap kelompongan dan sisi kehidupan masyarakat yang
diterjemahkan dalam bentuk santai dan bersahaja. Kekuatan telefilem ini ialah pada ujaran dialog
yang mengandungi seribu satu makna tersirat yang mencakupi aspek kehidupan manusia. Bagi
mengukuhkan lagi kajian ini, pengkaji menggunakan kaedah kualitatif iaitu dengan cara
pengumpulan data dan menganalisis data tersebut. Antara kritikan sosial yang terdapat dalam
karya tersebut ialah peranan pemimpin, ciri- ciri manusia , nilai kekeluargaan dan kemasyarakatan.
Secara ringkasnya, kajian ini diharap dapat menjadi batu loncatan terhadap kajian akan datang
bagi mengkaji nilai-nilai dan merungkai pemikiran yang terdapat dalam sesebuah karya tempatan.
Kata kunci: Pok Ya Cong Codei; Kualitatif; Telefilem
PENGENALAN
Filem bukanlah sesuatu yang asing dalam kehidupan kita. Seiring masa berlalu, arus perfileman di
Malaysia turut berubah. Pelbagai genre karya muncul seperti percintaan sedarjat atau dua darjat,
seram, lawak jenaka, gangsterisme, dunia korporat, dan sebagainya. Namun begitu, tidak semua
karya tersebut mampu menyajikan mesej yang baik kepada penonton. Oleh itu, pada kajian ini,
pengkaji telah memilih satu karya melayu yang jauh menyimpang daripada karya-karya melayu
yang ada pada hari ini. Telefilem Pok Ya Cong Codei arahan Sabri Yunus boleh dianggap sebagai
satu karya melayu unggul yang sarat dengan pengajaran dan bersih daripada segala landskap
masyarakat Melayu baru yang ke arah kebaratan. Kekuatan telefilem ini terserlah pada garapan
dialog yang matang, berbaur sinis, unsur kutukan , unsur tauhid, prinsip hidup atau semasa bekerja
dan sebagainya. Setiap dialog diujarkan secara bersahaja namun makna tersiratnya amat besar.
iCitra 16
METODOLOGI
Kajian ini berbentuk penyelidikan asas (fundamental research) dan reka bentuk kajian
menggunakan kaedah kualitatif iaitu analisa kandungan ke atas bahan-bahan bercetak seperti
artikel jurnal, tesis, buku, penulisan dalam buku, dan bahan berbentuk audio visual seperti sedutan
video temuramah daripada saluran televisyen atau akhbar digital, ulasan dan komentar, serta
reaksi penonton terhadap telefilem Pok Ya Cong Codei.
HASIL DAN PERBINCANGAN
Setelah melalui proses penganalisisan data kajian, maka pengkaji menyimpulkan bahawa
telefilem Pok Ya Cong Codei memenuhi elemen kritikan sosial kepada masyarakat seperti berikut.
Elemen Kritikan Sosial Berbentuk Kesedaran tentang Sifat Seorang Manusia
Terdapat dua (2) sesi dialog yang mempunyai elemen di atas yang dibawakan oleh watak bernama
Deraman Ikan Pari atau dalam loghat kelantan disebut sebagai Derame Ike Pari. Watak ini
memaparkan Deraman /Derame yang kini buta mata akibat kaca yang masuk ke dalam matanya
semasa terlibat dalam satu kemalangan. Dahulunya seorang yang jahat, dan kakinya pernah ditetak
oleh Pok Ya suatu ketika dahulu menyebabkan dia menjadi tempang. Setelah masa berlalu, mereka
terserempak secara tidak sengaja di sebuah lorong sekitar Kuala Lumpur.
“PokYa : Deraman, kenapa dengan mata kamu?”
“Deraman : Mata aku masuk kaca masa kemalangan dulu.”
“Pok Ya : Malang nasib kamu. Kaca pun benci kamu”
atau dalam dialek kelantan,
“Pok Ya : Derame, mato mu tuh keno gapo?”
“Derame : mato aku masuk kaco maso kemalange dulu, lepah aku keno tetok ko mu,
aku lari dari kapung.loni aku khijo jua tisu.”
“Pok Ya : tak dok aroh la mu deh, kaco pun beci ko mu”
Pada dialog ini, kritikan yang cuba ditonjolkan ialah jika kita terlalu jahat sehingga melampaui
batas kemanusiaan, usahkan manusia yang membenci kita malah alam juga turut membenci. Unsur
alam itu tidak terhad kepada yang bernyawa atau yang hidup semata- mata , malah unsur yang
tidak bernyawa dan tidak hidup juga berhak untuk membenci kita. Maka dalam petikan dialog ini,
unsur alam yang disifatkan tidak hidup dan tidak bernyawa ialah kaca yang turut membenci
perangai jahat seseorang manusia dengan kuasa Allah , kaca tersebut mampu menembusi mata
manusia. Hal ini bertepatan dengan petikan ayat al-Quran yang menyebut bahawa ‘jika seorang
manusia itu melampaui batas, maka mereka akan menjadi hina bahkan lebih hina daripada
binatang”.
iCitra 17
Manakala untuk dialog kedua pula yang masih mengekalkan situasi sama iaitu Pok Ya
dengan Deraman dapat dilihat seperti:
“Deraman : sekarang aku sudah tidak seperti orang (sambil merujuk kepada
keadaan dirinya yang buta dan tempang)”
“Pok Ya : sekarang ini, baru kamu menjadi manusia yang sebenar. Semasa
kamu sempurna, kamu tidak seperti manusia”
“Derame : loni, aku tok serupo oghe”
“Pok Ya : loni mu baru supo oghe, masa mu supo oghe, mu tok supo oghe”
Dalam dialog di atas, kritikan yang dipaparkan ialah ukuran kesempurnaan fizikal, kekayaan,
dan kehebatan pencapaian sebagai penentu seorang manusia sedangkan Islam telah meletakkan
elemen akhlak sebagai asas pengukur kepada seseorang untuk layak bergelar manusia. Hal ini
demikian kerana, lumrah manusia apabila berada dalam kesenangan dan kesempurnaan, mereka
tidak sunyi melakukan dosa. Tetapi, apabila kesemua nikmat itu ditarik, manusia akan secara
fitrahnya akan kembali ke pangkal jalan.
Elemen Kritikan Sosial tentang Prinsip dalam Kehidupan
Dalam telefilem ini, pengkaji dapat mengenal pasti wujudnya elemen prinsip khususnya ketika
bekerja melalui lontaran dialog yang diucapkan oleh Pok Ya apabila dia sama sekali tidak
membenarkan sesiapa sahaja minum air walau setitik selagi tugas mereka belum selesai. Babak ini
dipaparkan apabila watak Sero yang mahu mengambil pesanan minuman ketika Pok Ya sedang
berusaha untuk memahami konflik yang berlaku antara Aina (Uqasha Senrose) dengan Rashdan
(Fikry Ibrahim). Suasana ini mampu mengajak penonton untuk mempunyai prinsip dan komited
terutama ketika bekerja.
“Sero : Apa kata kita ambil order /pesanan dulu. Beritahu nak minum air apa?”
“Pok Ya : tak perlu ambil order/pesanan air. Setitik air paip pun aku tak benarkan
sesiapa minum selagi kerja aku belum selesai.”
Selain itu, elemen prinsip dalam kehidupan iaitu jangan sesekali pulang tanpa hasil turut
diserlahkan dalam babak yang memaparkan watak Nasir Chow Kit yang menolak pemberian
daripada Pok Ya setelah urusan mereka selesai kerana bahagian itu merupakan hak milik Pok Ya.
Indikator yang menonjolkan penolakan daripada Nasir kerana keadaan Pok Ya yang datang dari
jauh semata-mata untuk menyelesaikan tugasan yang diamanahkan. Jika Pok Ya pulang dengan
tangan kosong, maka ia boleh diibaratkan sebagai satu kerja yang sia-sia.
iCitra 18
“Pok Ya : Ini bahagian saya.Tetapi, saya memberikannya kepada abang Nasir”
“Nasir Chow Kit : Ambil abang Ya. Jangan pulang tangan kosong”
Elemen Kritikan terhadap Peranan Seorang Pemimpin
Di samping itu, elemen kritikan sosial terhadap tanggungjawab yang dipikul oleh seorang
pemimpin dapat difahami dengan mudah melalui ujaran ini:
“Pok Ya : kalau aku nak tahu semua masalah orang ramai, baik aku jadi menteri”
Ujaran ini secara tersiratnya mahu memberitahu kepada masyarakat akan peranan dan
tanggungjawab seorang pemimpin iaitu setiap daripada kita ialah pemimpin tidak kira menteri atau
sebaliknya kerana setiap manusia itu memang diciptakan sebagai seorang pemimpin atau khalifah.
Cuma, dalam dialog ini, perkataan menteri digunakan untuk memberikan kefahaman yang lebih
jelas tentang amanah untuk mengambil tahu segala masalah yang dihadapi oleh rakyat. Barang
kali juga, perkataan menteri digunakan kerana ia mampu menjadi contoh yang lebih dekat dan
mudah difahami oleh masyarakat.
Elemen Ketauhidan
Menariknya tentang telefilem ini ialah unsur-unsur ketauhidan yang dipaparkan terutama ketika
kita berhadapan dengan saat-saat genting sama ada perasaan marah yang membuak-buak, dendam
kesumat atau ketika nyawa kita seoalah-olah berada dalam genggaman manusia. Pada waktu itu,
iman merupakan penentu sama ada kita mahu menjadi pendosa atau bergantung harap kepada belas
ihsan manusia melebihi keyakinan kita terhadap Allah sebagai pelindung. Dialog ini diujarkan
oleh Pok Ya ketika dia berhadapan dengan Ehh Chuu yang berpistol mahu membunuhnya kerana
dendam lama.
“Pok Ya : Jika betul pada malam ini tuhan tugaskan engkau untuk mengambil nyawa aku,
aku terima. Tetapi jika Allah tidak izinkan, sebutir peluru pun tidak akan sampai
ke badanku.”
Jelas di sini menunjukkan kepada kita bahawa sekalipun kita berada dalam ketakutan
angkara manusia, ingatlah bahawa Allah sentiasa bersama kita sebagai pelindung dan penolong.
Andai ditakdirkan kita meninggal di tangan manusia tetapi tauhid kita tidak berubah, nescaya akan
dibalas dengan kebaikan. Tetapi jika pada waktu itu, tauhid kita goyah, maka kematian kita
menjadi satu kematian yang sia-sia dan kita juga rugi dalam kehidupan kita selama di dunia.
Selain itu, rata-rata karya melayu yang ada pada hari ini tanpa rasa bersalah memaparkan
aksi tembak-menembak yang membawa kepada pembunuhan. Hal ini amat menyimpang daripada
ajaran agama Islam yang meletakkan nilai nyawa seorang manusia amat berharga. Bukan juga
tugas seorang manusia untuk mengambil nyawa manusia yang lain kerana hanya Allah berhak ke
iCitra 19
atas setiap nyawa makhluk di dunia ini. Ternyata telefilem Pok Ya Cong Codei membawa
kembali masyarakat tentang nilai sebuah nyawa.
“ Pok Ya: malam ini, saya boleh tembak kamu (Ehh Chu) dan Datuk. Tiada siapa
yang boleh halang saya kecuali Allah. Tetapi, bukan tugas saya untuk
mengambil nyawa orang. Itu kerja Tuhan.”
Ramai manusia pada hari ini yang terkandas dalam amukan amarah sehingga mendorong
seseorang itu melakukan dosa besar seperti pembunuhan. Telefilem ini juga mahu menyedarkan
penonton bahawa sejahat mana sekalipun kita, semarah mana pun kita terhadap seseorang,
janganlah sesekali kita mencampakkan diri dalam salah satu dosa besar iaitu membunuh.
KESIMPULAN
Secara kesimpulannya, pengkaji dapat merumuskan bahawa telefilem Pok Ya Cong Codei yang
diangkat sebagai bahan kajian mencerminkan pelbagai dimensi baru dalam penghasilan karya di
Malaysia. Walaupun tanpa dibarisi pelakon kacak dan cantik, karya ini sebenarnya dijadikan
sebagai makanan sihat kepada penonton. Rata-rata penonton pada hari ini begitu muak dengan
drama melayu yang menyajikan jalan cerita yang sama. Ada kalanya kita merasakan bahawa filem
cuba menjadi cermin baru ke arah keburukan dalam kehidupan masyarakat. Ternyata, elemen nilai
masyarakat sesebuah karya itu dilihat berjaya sampai kepada penonton terletak pada salah satu
komponen penting iaitu garapan dialog yang berilmu dan bermaruah.
RUJUKAN
Al-Fatihah Md Adnan,Dan Normaliza Abd Rahi.2014. Kritikan Sosial Dalam Filem Melayu
Zombi Kampung Pisang: 62-73
Salasiah Hanin Hamjah,Izzah Nur Aida Zur Raffar,Rosmawati Mohamad Rasit. 2014. Filem Dan
Gaya Kepimpinan Keluarga Melayu : Analisis Dari Perspektif Islam 1
iCitra 20
ECO-SUFISM IN THE PESANTREN CASE OF ECOLOGICAL
CONSERVATION AWARENESS OF SANTRI IN MADURA
INDONESIA
ENCUNG*, ISKANDAR ZULKARNAIN & ANDRI SUTRISNO
*Department of Islamic Philosophy IDIA al-Amien Prenduan Indonesia, encung34@gmail.com
ABSTRACT
This study aims to explore the extent to Muslims Santri of Madura on behave the good will to carry
out ecological conservation in term of reducing environmental crisis. Long before this research
takes place, Muslims in general are considered as the most ignorant of ecological crisis happen.
Madura Muslim people show their contrary deed with the action show in the conservation program
to word ecological crisis overcoming. The research done by applying qualitative approach of using
descriptive data, that is taken from observation, interviewing and personal of researcher
participation of environmental care program. This research found Muslim people of Madura highly
motivated to reduce and overcome ecological crisis happen by earth conservation, like go greening
and plating as much as possible trees they can. According to them this is the conservation action
that especially pushed by the Qur’an and Hadist doctrine which is combined with Sufi teaching
where these Muslim people learn during in the Pesantren of Madura. What they have done
theoretically as eco-Sufism awareness.
Keywords: Eco-Sufism; Spiritual conservation; Pesantren; Santri
INTRODUCTION
In the period from the birth of the third millennium era to the present day, the campaign to save
environment echoed by environmentalists globally. This spirit was born at the same time with the
occurrence of an ecological crisis that threatens biological life. While humans being definitely
need more biological and ecosystem energy existence in order to support their lives and go
surviving life mission. In fact, the latest scientific research reports that natural resources as a whole
are getting depleted day by day and in a certain time will be completely over. According to Lyn
White’s argument that is with the birth of Western science and technology, especially on the way
of ecological view point of religious people, religion can do nothing to overcome the
environmental crisis, because of religion and its doctrinal support hardly ecological crisis ignorant.
It is in different with Moslem santri of Madura deed to protect the world crisis of
environmental which the two mains action according to the issue. First they are caring and
protecting the earth by implementing theoretical thought taken from the Qur’an and hadist.
iCitra 21
RESULTS AND DISCUSSION
In addition the amount of pesantren of Madura more than 400 that preached around the island area
of Madura. The data taken from PD Pontren, that is responsible to conduct and manage pesantren
existence during their affiliation to the government. Madura has a lot of pesantren with the teaching
subject matter classically held in each pesantren lead by Kyai.
Figure 1 Amount of Pesantren in Madura for each Regional
The programe that they propose to act protecting and corvationing of invironemntal is
building eco-sufism awareness is teaching classical book to their santri. This subject material is
taken from the containing Sufism etic and philosophy. Kind of all elaborated teaching and
practicing into field of protecting usually they call as as eco-awareness in another time they
applicant as eco-sufism. This is the lsit of the book of them. Also, Pondok Pesantren applies al
zuh>d, al hub, and fikr and dhik>r and instilled into the awareness of students when carrying out
environmental conservation activities with the reasons. First, the concept of al zuhd which initially
tends to give up worldly pleasures in order to embrace the life of ukhrawi, is taught as an effort to
determine the priority scale for meeting needs that are really needed, especially in relation to
environmental utilization. The internalization of mental attitudes through zuhd does not become a
mere view of life, but becomes the basis for the wise behavior of santri in the field of consumption
and production that is more balanced, paying attention to aspects of sustainability and
environmental sustainability. At this level, the concept of zuhd has a very significant position in
stemming the unlimited consumerism-hedonism culture.
Second, the concept of al hub, the concept of hub in Sufism means a very deep form of
love for God. This quality of love in Sufism is known as love with the understanding of ma'rifat.
Al-Ghazali explained that love without understanding is impossible, because someone loves
something because of his deep knowledge. The Sufis explain that ma'rifat is achieved through a
person's very high understanding of the secrets of God and is closely related to obedience. The
concept of hub is often expressed by the statement that, loving God means loving obedience to
God and true love is an act of obedience to the beloved.
Sumenep =177
Pamekasan =218
Sampang =352 Bangkalan =114
iCitra 22
CONCLUSION
The concept of eco-Sufism is leading students aware to the pattern of interaction with nature. It
must be built on the understanding that nature is not just the reality of rough objects, but nature is
a reflection of divine attributes. Santri have understood that nature reflects thousands of divine
faces which are full of values and reflect the symbols of God's manifestation in the cosmic realm,
so that the environment must be treated like human treat God. The energy of Sufistic virtues such
as al zuhd, al hub, and fikr and dhikr has become a spirit for students in carrying out environmental
conservation.
REFERENCES
Alberti, M. 2008. Advances in Urban Ecology Integrating Humans and Ecological Processes in
Urban Ecosystems. Springer.
Dhofier, Z. 2015. Tradisi Pesantren Studi Pandangan Hidup Kyai dan Visinya Mengenai Masa
Depan Indonesia. LP3ES.
Hobe, A. L. 2014. The impact of religious faith on attitude to environmental issue and carbon
capture storage technologies the journal of technology and society 38 (2014). Journal of
Technology and Society 38(4).
Izutsu, T. 2016. Sufisme: Samudra Makrifat Ibnu Arab (M. Kazhim & A. Mulyadi, Trans.). PT
Mizan Publika.
iCitra 23
ON THE AUTHORITATIVENESS OF THE SAYINGS
(HADĪTHS) OF THE PROPHET MUḤAMMAD IN CONTEXT OF
ISLAMIC LEGAL THEORY
OSMAN TAŞTAN
Professor of Islamic Jurisprudence at Ankara University, Turkey, osmantastan@gmail.com
INTRODUCTION
The Qur’an refers to the Prophet Muhammad as a human being like other human beings with the
exception of that he is given divine revelation (Q: 18/ al-Kahf, 110; 41/Fuṣṣilat, 6). He is also
quoted to have said: “I am given the Qur’an together with its equivalent” (Ibn al-Qayyim
(d.751/1350), I’lām: 4, 83). Thus, as discernable from the Qur’anic and self-referential descriptions
of the Prophet Muhammad, there is a potential challenge for Muslim jurists in interpreting the
authoritativeness of the Prophet Muhammad in a balanced correlation between its divine and
human related aspects. Certain Muslim jurists divide divine revelation into two types as “the
recited” and “the un-recited”, the former being the Qur’an and the latter the Ḥadīth (Ibn Ḥazm
(d.456/1064), al-Iḥkām, I, 97; Al-Amidī (d.630/1233), al-Iḥkām, 3, 150). The divine nature
attributed to ḥadīth enhances the legitimacy of the literalist trend in Islamic legal theory. This paper
will interpret the Qur’anic description of the Prophet Muḥammad and discuss the authoritativeness
of his sayings as interpreted by the Muslim jurists in context of Islamic legal theory.
DISCUSSION
The Qur’an in both (Q: 18/ al-Kahf, 110; 41/Fuṣṣilat, 6) verses highlighting the human nature of
the Prophet Muḥammad puts a greater emphasis upon that God is the only One God, and warns
against the perilous sin of shirk, attributing partnership to God. Here, the underlying challenge
making the bedrock of the divine and human related equilibrium is how to demarcate accurately
the divine and the humane realms, and the interactions in between the ultimate divine authority of
the One God and that of the Prophet Muhammad, who receives divine revelation to convey it
humanity and interpret it in applied human contexts. The Qur’an (Q: 53/al-Najm, 3-4) asserts that
‘the Prophet Muḥammad does not speak from his own inclination and that what he says is that
which is revealed to him’. Thence, the words uttered by the Prophet Muhammad could be one of
the following three: a) purely a Qur’anic revelation from God, b) the divinely authorized
interpretation of Quranic revelation by the Prophet, 3) the Ijtihād / discretionary opinion of the
Prophet Muhammad in his human capacity. At first sight, the first should be the Qur’an, the second
the Ḥadīth/Sunna (in legal/sharʿī context), and the third the discretionary personal opinion of the
Prophet Muḥammad. The Qur’an is the utmost sacred text in Islam with unanimous agreement,
and the prime source of Islamic law. Ḥadīth/Sunna of the Prophet Muḥammad is also primarily
authoritative and unanimously agreed as the second source of Islamic law. However, the
discretionary opinion of the Prophet Muḥammad avails the Companions of the Prophet to review
iCitra 24
when necessary in order to reach a different judgement, which could more properly serve the
purpose of law. In preparation for the Battle of Badr, the Prophet Muhammad was about to decide
to station his military troops at a point where there was no water, however, al-Ḥubāb Ibn al-
Mundhir asked him if his decision was based upon a divine revelation or if it was based upon his
discretionary personal opinion. Upon understanding that the Prophet Muḥammad’s proposal was
his discretionary personal opinion, al-Ḥubāb Ibn al-Mundhir stated his disagreement and
recommended the prophet to station the troops in a new location where they would have access to
water (al-Dabbūsī (d.430/1038), Taqwīm al-Adilla, 249). It is obvious that al-Ḥubāb Ibn al-
Mundhir’s Ijtihād, disagreeing with the Ijtihād of the Prophet Muḥammad, is legitimized based
upon that the Ijtihad of the Prophet Muḥammad is also solely based upon his human capacity bereft
of divine revelation. However, after the death of the prophet Muhammad, there would be no chance
for anyone to ask him if any of his Ijtihāds originated from divine revelation or from his personal
discretion. In this case, in order to avoid discretions in the realm of the revelation, some scholars
would be inclined to recognize that the contents of sayings/hadiths of the Prophet Muhammad,
bereft of their verbal expressions, were divinely somehow revealed to him (al-Shāfi‘ī (d.204/820),
al-Risāla, 93).
CONCLUSION
In principle, the sayings of the Prophet Muḥammad in the field of religious rituals would not be
open to disagreements based upon discretionary personal opinions. However, the opinions narrated
from the Prophet Muhammad in the rest of the practical contexts could allow additional
interpretation and reinterpretation, using legal methodology, uṣūl al-fiqh. However, the challenge
of how to delineate between the divinely authorized contents of the sayings of the prophet
Muhammad and his sayings solely originating from his discretionary opinions / ijtihāds plays a
crucial role in the development and diversification of Islamic legal theory in history.
REFERENCES
Al-Jawziyya, Ibn al-Qayyim (d.751/1350), I‘lām al-Muwaqqi‘īn ‘an Rabb al-‘Ᾱlamīn. Jeddah: Dār
Ibn al-Jawzī, 1423/2003.
al-Dabbūsī, Abu Zayd (d.430/1038), Taqwīm al-Adilla. Beirut: Dār al-Kutub al-‘Ilmiyya,
1421/2001.
Al-Shāfi‘ī, Muḥammad Ibn Idrīs (d.204/820), al-Risāla. Cairo: Maktabat Dār al-Turāth,
1399/1979.
Ibn Ḥazm al-Andalusī (d.456/1064), al-Iḥkām fī Uṣūl al-Aḥkām. Beirut: Dār al-Afāq al-Jadīda,
1403/1983.
Al-Āmidī, Sayf al-Dīn (d. 630/1233), al-Iḥkām fī Uṣūl al-Aḥkām. Beirut: al-Maktab al-Islāmī,
1406/1986.
iCitra 25
BUSINESS AND INDUSTRIES PARTNERSHIP
iCitra 26
FACING THE 4TH AGRICULTURAL REVOLUTION:
OPPORTUNITIES AND YOUTH READINESS TO SPUR
AGRICULTURAL INDUSTRY IN MALAYSIA
LEE MOK FOONG1 & MASHITOH YAACOB2*
1Trans Eco Development Sdn. Bhd.
*2Pusat Pengajian Citra Universiti, Universiti Kebangsaan Malaysia, 43600 UKM Bangi,
Selangor, mash@ukm.edu.my
ABSTRACT
Agriculture has survived many phases of industrial revolution up to the 4th Industrial Revolution.
The 4th Agricultural Revolution, much like the 4th Industrial Revolution, is the use of artificial
intelligence (AI), internet of things (IoT) and power of autonomous robots in planning, decision
making and operations to stay competitive and sustainable. With less resources and more yields
(smart farming) the 4th Agricultural Revolution has great potential to solve issues such as food
demands, natural resources depletion, climate change, and food waste. Hydroponics, algae
feedstock, bioplastics, desert agriculture, 3D ocean farming will thrive along with the use of
technologies such as digital twins, cobots and blockchain. Agriculture-related courses have been
offered by many higher learning institutions in Malaysia and we have a shortage of graduates in
this field, but with lack of interest in it. Perhaps they see little opportunity being offered in this
field. However, with the 4th Agricultural Revolution smart farming, from the literature reviewed
and onsite experience collected we have discovered that there are plenty of opportunities in this
field that are open to be seized. This argument is supported by the fact that Malaysia is still
importing food, hence the market is indeed already there; 11th and 12th Malaysia Plans allocated a
huge amount of budget for youth training in agriculture and agro-preneur; agricultural new wealth
program is introduced; incentive and grant for wasteland re-development program is allocated;
incentive and grant for agro-tourism is allocated; and municipal strategies for the development of
safe and sustainable agriculture 4.0 is introduced.
Keywords: Youth; 4th Agricultural Revolution; 4th Industrial Revolution; Agro-preneur; Agro-
tourism
INTRODUCTION
The first industrial revolution shifted people from an agrarian to a mechanized society. The second
industrial revolution advances our society with telecommunication and transportation which
helped mobilize crops, livestock hence expanding markets. The third industrial revolution (digital
revolution) has shifted technologies from mechanical and analog to digital ones which provide
farmers with insect-weed-resistant crops from the advancement in the field of biotechnology
iCitra 27
(Clegg and Lucas 2020). To date, the 4th Industrial Revolution advances the agricultural industry
with artificial intelligence (AI), internet of things (IoT) and power of autonomous robots in
planning, decision making and operations to stay competitive and sustainable (Schwab 2016). The
goal is to accommodate the increase in population, hence the 4th Agricultural Revolution with the
new technologies in farming (smart farming) may address food demands, natural resources
depletion, climate change, and food waste. The use of digital twins, cobots and blockchain
technologies enable hydroponics, algae feedstock, bioplastics, desert agriculture, and 3D ocean
farming (Sung 2018). However, very few of our youths are interested in the agricultural field.
They see little opportunity being offered although agriculture-related courses have been offered
by many higher learning institutions in Malaysia and we have a shortage of graduates in this field.
Hence, this paper discusses several opportunities in the 4h Agricultural Revolution for our youths.
METHODS
The overview of the opportunities in the 4h Agricultural Revolution for our youths especially
graduates in the field were discussed based on inputs gathered from onsite visits to Trans Eco
Farm Sdn. Bhd in Putrajaya Malaysia and from literature search. Searches from Google and
Google Scholar databases use search terms [4th Agricultural Revolution], [agricultural
revolutions], [smart farming], [government initiatives for agricultural sector], [government
incentives and grants for agricultural sector], [agro-preneur], [agro-tourism], [11th and 12th
Malaysia Plans], and other search terms relevant to the opportunities provided in the midst of the
4th Agricultural Revolution. The overview of the opportunities in the 4th Agricultural Revolution
were reviewed, discussed and argued thematically.
RESULTS AND DISCUSSION
Work opportunities are widely open in the field of agriculture. This argument is supported by the
fact that Malaysia is still importing food, hence the market is indeed already there, and agricultural
produce provides a lucrative income. More than 65% of agricultural students are female and their
involvement in the sector is less than 2% while 35% of graduates are male and only less than 3%
will work in the agricultural sector (Shaharudin & Rahim 2020). Additionally, Malaysian farmers
are aging. Hence, work opportunities are widely open for the youths.
Budget allocations by the Malaysian government for programs in agriculture are made in
11th and 12th Malaysia Plans (Malaysia 2015; Povera 2021) such as allocation of a huge amount
of budget for youth training in agriculture and agro-preneur. Agricultural new wealth introduced
by the Malaysia Ministry of Agriculture and Food Industry (2021), encourages the planting of
durian, pineapple MD2, and fragrant coconut. The government provides many incentives and
grants for idle land or wasteland re-development programs for about 10,000 hectares of land both
large and small in the country.
Malaysia Ministry of Agriculture and Food Industry (2021) provides incentives and grants
for youths to work in agro-tourism sector including horticulture of fruits, spices, durians and
livestock like goats. Among the successful agro-tourism sectors are horticulture orchid cultivation
in Batang Kali, Selangor; pineapple in SkyLadder Pineapple Farm in Port Dickson; durian at Hwa
Seng Orchard in Penang; Mak Siti spices in Pagoh Johor; and goat farming at UK Farm Kluang
Johor. Additional opportunities are value chains in the agricultural sector (Yap 2019) such as sales
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of fertilizers, pesticides and grasses as well as agricultural equipment such as machinery and
farming tools; and food processing skills such as down-stream processing of vegetables, fruits and
dairy products.
The 4th Agricultural Revolution technologies also enable municipal strategies for the
development of safe and sustainable agriculture 4.0 such as creating a conducive policy
environment, i.e., formal acceptance of urban agriculture as an urban land use; enhancing access
to vacant open urban spaces; supporting micro-enterprise development; enhancing access of urban
farmers to credit and finance; facilitate (direct-)marketing; nanotechnology, e.g., nano-fertilizers
and nano-biocides; food sharing and crowdfarming (Ministry of Housing and Local Government
2018; Tambi & Dardak 2020).
CONCLUSION
The 4th Agricultural Revolution offers wide opportunities for youths especially graduates from
Malaysia learning institutions. Opportunities available due to the fact of readily market locally
and internationally; aging farmers; government initiatives and incentives in the rural and urban
areas; and the 4th Agricultural Revolution technologies should not be ignored by Malaysia young
graduates especially those majoring in agricultural field.
ACKNOWLEDGEMENTS
Acknowledgements are extended to staff of Trans Eco Development Sdn. Bhd for their kind
assists and shared knowledge during our visits, and Citra UKM for the support.
FUNDING
This work was supported by the Research Fund provided by Ministry of Higher Education
Malaysia: FRGS/1/2018/SSI05/UKM/03/1: Model Perisian Hati (Heartware) untuk Menangani
Isu-Isu Nilai dalam Perkembangan Teknologi 4IR.
REFERENCES
Clegg, C., and Lucas, R. 2020. Three Agricultural Revolutions, The South Atlantic Quarterly 1-
17.
Malaysia. 2015. Eleventh Malaysia Plan 2016-2020: Anchoring Growth on People.
Putrajaya/Kuala Lumpur: Malaysia Government.
Ministry of Agriculture and Food Industry. 2021. Agropreneur. https://www.mafi.gov.my/
(Accessed 18 July 2021).
Ministry of Housing and Local Government. 2018. Malaysia Smart City Framework.
Putrajaya/Kuala Lumpur: Malaysia Government.
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Povera, A. 2021. 7 key priorities under 12MP identified [NSTTV].
https://www.nst.com.my/news/government-public-policy/2021/03/669991/7-key-priorities-
under-12mp-identified-nsttv (Accessed 18 July 2021).
Schwab, K. 2016. The Fourth Industrial Revolution. United Kingdom: Portfolio Penguin.
Shaharudin, A.A.A., and Rahim, M.A.R.A. 2020. Agriculture Exodus? Insights from youth
aspirations. Kuala Lumpur: Khazanah Research Institute.
Sung, J. 2018. The Fourth Industrial Revolution and Precision Agriculture, pages 3-16. In Stephan
Hussmann (Ed.). 2018. Automation in Agriculture: Securing Food Supplies for Future
Generations. Tech: Rijeka, Croatia.
Tambi, M.F., and Dardak, R.A. 2020. Emerging Industry Revolution 4.0 and Its Relationship
with Agriculture Sector in Malaysia. https://ap.fftc.org.tw/article/2618 (Accessed 19 July
2021).
Yap, G.B. 2019. Food Supply Chain in Malaysia: Review of agricultural policies, public
institutional set-up and food regulations. Kuala Lumpur: Khazanah Research Institute.
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THE ROLE OF HALAL ATTRIBUTE AS HALAL PRODUCT
POSITIONING IN DETERMINING CONSUMER PURCHASE
INTENTION
SITI NURHAZIRAH ABU ASHARI* & CHE ANIZA CHE WEL
*Universiti Kebangsaan Malaysia, 43600 UKM Bangi, Selangor, Malaysia,
sitinurhazirah86@gmail.com
ABSTRACT
This conceptual paper aims to investigate the role of halal product attributes as halal product
positioning in determining consumer purchase intention. This paper will review previous literature
from marketing and social science perspectives. In order to focus on the halal market segment, this
study seeks to address the issue of positioning dimensions that are in-line with shariah
requirements. The elements of halal product attributes discovered in this study ranges from safety,
purity, product ingredient and familiarity. In the context of this study, it is predicted that consumer,
Muslim and non-Muslims will behave in a predictable manner while purchasing halal food
products, as proposed by Ajzen 1991. The theory will be used as an underpinning theory that
clarifies how individual human thoughts or perceptions are shaped or impacted by a person's desire
to engage in a particular behaviour. However, this study does not provide any empirical findings
which marks the limitation of the research.
Keywords: Positioning; Halal product; Halal positioning; Halal attribute; Purchase intention
INTRODUCTION
Halal products are now becoming a phenomenon and trend in the marketplace. The reason for an
increasing demand of halal product is due to the expansion of Muslim population in the world. In
2018, world Muslim population already reach 1.8billion, and Pew Research Centre, estimates that
Muslim population will reach up to 2.2billion by 2030. Thus, Halal products need special
attention; it’s marketing strategy should be different from normal products. This is because halal
products follow Islamic marketing theory in their business practice. In Islamic marketing, the key
fundamental is halalness. All marketing strategies must be in-line with halal elements including
positioning.
Positioning is an important strategy for the firm to gain competitive advantage and to
differentiate themselves from rivals. The idea of positioning is to place a product or a brand in
a unique space in the customer's mind and be different from others (Akpoyomare et al. 2013;
Kotler & Armstrong 2004). Majority of successful companies have a good and strong positioning
strategy. Nowadays the world economy has been dominated by the free trade environment,
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therefore it is important for global halal producer to create its own strategy (Nik Muhammad et al.
2009) that are in-line with syariah laws.
The common way to position a product is by distinguishing the product attribute from the
competitor. According to (Aaker & Shansby 1982), attribute based positioning must highlight
product characteristics or customer benefit. However, not all conventional product attribute
positioning complies with halal or shariah requirements. Therefore, is very important to position
halal product in order to cater the Muslim market.
Due to this situation, this study will focus on four elements of halal product attribute
positioning which are; safety, purity, product ingredient and familiarity. These elements are
expected to directly influence customer purchase intention. Therefore, the aim of this study is to
test the relationship of halal product attribute elements with customer purchase intention. By
understanding the relationship between Halal product attributes with consumer purchase intention,
Halal producers will have an idea on how to create a good and strong halal product positioning.
METHODS
This conceptual study executes library search and reviews of existing literature relating to
positioning and halal product attributes. It concentrates on the elements that contribute to halal
attributes in order to support the hypotheses development. This study focuses preliminary on halal
attributes constructs which include safety.
RESULTS AND DISCUSSION
Halal attribute is different from conventional product attribute since halal products need to fulfil
halal requirements and shariah rules. Therefore, this study suggests four halal attributes that can
be considered as a key element that influences customer purchase intention and acts as the
positioning element for halal products. General definition for purity is free from contaminants and
pollution, thus it is clean. This definition is supported by Nor Rahimy Khalid et al. (2021) who
coined that purity is related to modesty that is linked to cleanliness. The concept of purity is
important because it will lead the consumers to feel confident that the product they are consuming
is safe (Ali et al. 2021). Therefore, it is important to differentiate between halal and non-halal
products by focusing on safety factors. Halal products are free from any forbidden element such
as pig, blood, poison or any contaminated ingredients. Muslims are confident to consume halal
products because it is already set in their mind that halal products are safe to consume. Meanwhile,
non-Muslim also rely on the safety elements to help them in making purchase decision of halal
product. This is agreed by Golnaz et al. (2010), who mentions that people from Russia and The
Philippines like to consume halal food because of their safety and hygiene elements.
In halal products, especially food, the ingredient is the main indicator. All halal food
producers must make sure that the ingredient used to manufacture the product must be halal and
comply with halal standards. This is because Muslims are obligated to consume products with
halal ingredients. As for non-Muslim, they consume halal product because the ingredient used is
healthy and hygiene. According to Takeshita, (2019), most people will check upon the ingredient
to make sure the halalness of the product before making a purchase decision. Product ingredient
significantly influence consumer to purchase especially if the manufacturer is non-Muslim
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company (Yunus et al. 2014). Lastly, familiarity can be related to all of the above elements. This
is agreed by Afshan Azam (2016), who found that, consumer's familiarity with the ingredient, as
well as the quality and safety of the food item, must be considered and it has an impact on Muslim
consumer perceptions of product halalness. Additionally, familiarity can also influence consumer
purchase intention. This is because a familiar product can instil confidence among
consumers about the product’s halal status.
CONCLUSION
From the above discussion, it shows that purity, safety, product ingredients and familiarity are the
important elements that are considered by customers in choosing halal products. Previous studies
also support that the consumer will consider these four elements in deciding whether to purchase
the halal product. In fact, these elements also give a positive impact on consumer purchase
intention.
REFERENCES
Aaker, D. A., and Shansby, J. G. 1982. Positioning Your Product. Business Horizons 25(3): 2–95
Afshan Azam. 2016. An empirical study on non-Muslim’s packaged halal food manufacturers:
Saudi Arabian consumers’ purchase intention. Journal of Islamic Marketing 7(4): 441–460.
https://doi.org/10.1108/JIMA-12-2014-0084
Akpoyomare, O. Ben, Kunle Adeosun, L. P., and Ajao Ganiyu, R. 2013. Approaches for
Generating and Evaluating Product Positioning Strategy. International Journal of Business
Administration 4(1): 46–52. https://doi.org/10.5430/ijba.v4n1p46
Ali, A. A. E. R., Razali, K. A., and Othman, A. K. 2021. Enhancing Brand Awareness Via Halal
Brand Personality. Halalsphere 1(1): 1–10.
Golnaz, R., Zainalabidin, M., Mad Nasir, S., and Eddie Chiew, F. C. 2010. Non-muslims’
awareness of Halal principles and related food products in Malaysia. International Food
Research Journal 17(3): 667–674.
Kotler, P., & Armstrong, G. 2004. Principle of Marketing (10th ed.). Pearson Prentice Hall.
Nik Muhammad, N. M., Isa, F. M., and Kifli, B. C. 2009. Positioning Malaysia as Halal-Hub:
Integration Role of Supply Chain Strategy and Halal Assurance System. Asian Social
Science 5(7): 44–52. https://doi.org/10.5539/ass.v5n7p44
Nor Rahimy Khalid, Che Aniza Che Wel, and Suraya Akmar Mokhtaruddin. 2021. Product
positioning as a moderator for halal cosmetic purchase intention. Iranian Journal of
Management Studies 14(1): 39–60. https://doi.org/10.22059/IJMS.2020.279978.673617
Takeshita, S. 2019. Halal certification or ingredient disclosure: A comparative analysis of
serving food in Japanese tourist destinations. Journal of Islamic Marketing 11(3):765–781.
https://doi.org/10.1108/JIMA-07-2018-0129
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Yunus, N. S. N. M., Rashid, W. E. W., Ariffin, N. M., and Rashid, N. M. 2014. Muslim’s
Purchase Intention towards Non-Muslim’s Halal Packaged Food Manufacturer. Procedia -
Social and Behavioral Sciences 130: 145–154. https://doi.org/10.1016/j.sbspro.2014.04.018
iCitra 34
PIONEERING ISLAMIC AGED CARE
RASHIDI YAHAYA
Seterra Healthcare Services Sdn Bhd (Seterra Group of Companies), Rashidi.y@seterra.my
ABSTRACT
There has been recent increasing awareness on the need for aged care facilities, caregivers,
geriatric care, affordable homes, and even financial enablements to meet the growing elderly
population in Malaysia. The landscape of which this issue is becoming a growing concern will be
presented to highlight the gravity and urgency of tackling this matter now, to meet the future
demands. For Muslims however, these concerns need to be balanced with the perception of giving
the best aged care for our parents, affordability and seeking of husnul khotimah. These grave
concerns for Muslim aged care is that many of the available homes are run based on Infaq and
Waqf (endowment), which render the care at a less than desirable state and not sustainable. Islam
places our elders at the highest level and in order to provide the best care for our elders as Islam
demands it, requires a change in the business model for the Islamic Aged Care, where it is provided
at the highest care quality available, and manages the after-life affairs to ensure a husnul khotimah
ending, at the same time. Here we strive to present the issues and potential solutions that are
required moving forward to ensure that our Islamic principles in caregiving, pave the way to a
world class aged care concept.
Keywords: Islamic Aged Care; Aging community; Age care facilities; Elderly homes; Elderly
population
INTRODUCTION
Malaysia is classified as an aged society as of 2020 with more than 7% of Malaysia’s population
being aged 65 and above (Jaafar 2020). The silver economy, according to a report by the World
Data Lab (2019), estimates that the total annual spending power (in 2011 US$ adjusted for
purchasing power parity) by persons aged 60 and over in Asia, will increase from US$4.2 trillion
in 2019 to US$8.6 trillion in 2030 (The World Bank 2020).
Hence, there has been recent increasing awareness on the need to capture this portion of
the market segment, especially for the Muslim segment. It also highlights the urgent need for aged
care facilities, caregivers, geriatric care, affordable homes, and even financial enablements to meet
the growing elderly population in Malaysia.
The landscape of which this issue is becoming a growing concern will be presented to
highlight the gravity and urgency of tackling this matter now, to meet the future demands. For
Muslims however, these concerns need to be balanced with the perception of giving the best aged
care for our parents, affordability and seeking of husnul khotimah.
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These grave concerns for Muslim aged care is based on the reality that many of the
available homes are run based on Infaq and Waqf, which render the care at a less than desirable
state and not sustainable.
Islam places our elders at the highest level and in order to provide the best care for our
elders as Islam demands it, requires a change in the business model for the Islamic Aged Care,
where it is provided at the highest care quality available, and manages the after-life affairs to ensure
a husnul khotimah ending, at the same time.
Here we strive to present the issues and potential solutions that are required moving
forward to ensure that our Islamic principles in caregiving, pave the way to a world class aged
care concept.
METHODS
The discussions in this paper were summarized based on secondary data and inputs gathered from
online published materials such as research articles, books and journal articles searched via Google
and Google Scholar databases using search terms [Islamic aged care], [aging community], [age
care facilities], [elderly homes], and [elderly population]. All search terms used also were searched
in the Malay and English language for diverse related information. The secondary data and inputs
from online published materials on present issues and current challenges as well as potential
solutions for Muslim aging community, i.e., an Islamic-principles-based care-giving concept of
elderly home, were discussed thematically.
RESULTS AND DISCUSSION
Current Challenges
Malaysia is currently an aging society and will become an aged society by 2044, where 14% (5.5
million) of our population will be 65 and above. What is worrying about these numbers is the fact
that a large number of these elderly citizens will fall in the B20/B40 and M40 categories (The
World Bank, 2020; Department of Statistics Malaysia 2021).
It is interesting to note that the qualifying criteria for welfare homes are very stringent and only
for the destitute. Whereas the private aged care residences are unaffordable for these categories.
That leaves the rest of the senior citizens under the care of family members, who may be
inadequately equipped to manage them, especially for those with serious medical conditions. The
financial strain on the lower income group, sandwiched between caring for their young and elderly
may be too much to bear and cause either neglect or abuse.
There are approximately 385 privately run Aged Care homes, managed under various
charitable individuals and groups, registered with the Social Welfare Department (Social Welfare
Department, Malaysia 2021). Although these homes declare that they are Islamic aged care
centers, none are formally registered as one. This claim is due to the majority of Muslim residents,
which means that the meals, activities and some religious classes are offered, in a non-structured
manner. The business model of Infaq to run these homes is also not sustainable, leading to poor
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and sometimes deplorable care provision (Department of Statistics Malaysia 2021).
Potential Solutions
1. Formation of a Centralized Aged Care Fund (EPF Act 1991; Wikipedia 2021)
It has long been acknowledged that most do not have adequate funds for retirement. Therefore,
there needs to be a creation of a savings account, or a 3rd account undertaken by EPF or Zakat
or an independent body such as SOCSO or even a portion of the Mosques revenue collection,
to provide social security for aged care, in their community.
This is especially critical for those that are not eligible for public aid and are unable to afford
private aged care. The facilities provided may be contracted by these Fund Managers,
observing a standard care that is decent, respectful and treats the elderly with dignity.
2. Trained Aged Care Caregivers
Caregivers should be well versed with providing geriatric caregiving, certified, salaried, or
professional freelancers and are not volunteers.
3. Sustainable Business Model
The aged care residents should operate on a Social Enterprise business model to ensure
sustainability and an acceptable standard of care provision.
4. Halalan Toyyiban Central Kitchen
Meal provisions are important to ensure that the residents are healthy and enjoy their meals.
A central kitchen would provide economies of scale and higher quality control, where meals
can then be distributed to all centers. This concept can be applied to all areas of care from the
food and beverage to cleanliness and up-keep of the facility.
5. Waqf (endowment)
The waqf concept is essential in ensuring that there is adequate distribution of the aged care
facilities throughout the country. Waqf can also be in the form of Professional Waqf, where
specialized professionals such as architects, engineers, Professors contribute their skills
towards the realization of these residents.
To inculcate the ‘time-bank’ concept where someone clocks in charitable time spent in caring
for an elderly resident is deposited into a ‘time-bank’. This time that has been saved, can later
be withdrawn when they have become elderly for someone to take care of them.
CONCLUSION
Providing an Islamic-principles-based care-giving concept of elderly home for Muslim aging
community is indeed a challenge as we need to first conceptualize the Islamic teachings of caring
for elderly before embarking on systematize the teachings into the implementation of such an
elderly home. However, this is a challenge that we must take into our responsibility as fard a-
kifayah (collective obligation). Hence, the works of conceptualizing and materializing it are
iCitra 37
inevitable. Funds, training of caregivers, sustainable business model, halalan toyyiban concept,
and waqf (endowment) are seen as potential solutions in materializing an Islamic-principles-based
care-giving concept of elderly home for Muslim aging community.
ACKNOWLEDGEMENTS
Acknowledgements are extended to Seterra Healthcare which aspires to pioneer the offer of an
Islamic Aged Care residential home, an Islamic Dementia Centre as the best aged care alternative
to all that requires it.
REFERENCES
Department of Statistics Malaysia (DOSM). 2021. https://www.dosm.gov.my/v1_/ (Accessed 6
August 2021).
EPF Act. 1991. Employees Provident Fund (EPF). https://www.kwsp.gov.my/en/about-
epf/news-highlights/references/epf-act-1991 (Accessed 6 August 2021).
Jaafar, S.S. 2020. To thrive in ageing society, Malaysia must improve in three areas - World
Bank. https://www.theedgemarkets.com/article/thrive-ageing-society-malaysia-must-
improve-three-areas-%E2%80%94-world-bank (Accessed 6 August 2021).
The World Bank. 2020. A Silver Lining: Productive and Inclusive Aging for Malaysia.
https://www.worldbank.org/en/country/malaysia/publication/a-silver-lining-productive-
and-inclusive-aging-for-malaysia (Accessed 6 August 2021).
Wikipedia. 2021. Retirement Fund Incorporated (KWAP).
https://en.wikipedia.org/wiki/Retirement_Fund_(Incorporated) (Accessed 6 August 2021).
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CIVILIZATIONS, ETHNIC RELATIONS,
ARTS AND HUMANITIES
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PENGARUH ANIME TERHADAP SIKAP POSITIF REMAJA
NOR AFIAN YUSOF*, KHAIRUL ANWAR MASTOR, WAN ZULKIFLI WAN HASAN,
HAMDZUN HARUN, JAMSARI ALIAS & LIM KAR KENG
*Pusat Pengajian Citra Universiti, Universiti Kebangsaan Malaysia, 43600 UKM Bangi,
Selangor, affian@ukm.edu.my
ABSTRACT
Anime adalah animasi Jepun yang diminati remaja di seluruh dunia. Dengan pelbagai karektor
hero, aksi dramatik, visual yang menarik serta jalan cerita yang tidak membosankan dan sukar
diduga telah menjadi daya penarik kepada remaja untuk menonton anime. Walaupun terpalit
dengan pelbagai isu kontroversi yang melibatkan remaja yang menontonnya, terdapat juga unsur-
unsur positif yang boleh dijadikan pengajaran kepada remaja. Justeru objektif kajian ini adalah i)
mengenalpasti tahap kekerapan menonton anime antara jantina dan aliran persekolahan, ii)
mengenalpasti faktor yang menarik minat remaja menonton anime dan iii) mengenalpasti pengaruh
dari kekerapan menonton anime terhadap sikap positif remaja. Reka bentuk kajian ini adalah kajian
kuantitatif yang menggunakan kaedah soal selidik yang telah dibina dan diuji rintis. Kajian utama
menggunakan kaedah tinjauan (survey) persampelan bertujuan (purposive sampling) yang
melibatkan seramai 472 orang remaja yang meminati dan menonton anime di lima buah sekolah
di negeri Selangor. Data kajian utama ini dianalisis menggunakan kaedah analisis deskriptif, ujian
t, korelasi Pearson dan regrasi linear berganda. Skor ujian t menunjukkan kekerapan menonton
anime responden lelaki lebih tinggi (min=1.69, p<0.05) berbanding responden perempuan (t=1.53,
p<0.05) dan responden aliran sekolah menengah kebangsaan lebih kerap menonton anime (t=1.73,
p<0.05) berbanding responden sekolah menengah agama (t=1.36, p<0.05). Faktor remaja
meminati anime adalah kerana karektor watak (48.3%), visual yang cantik (37.5%) dan jalan cerita
(14.2%). Berdasarkan dapatan kajian, analisis korelasi menunjukkan terdapatnya hubungan yang
signifikan antara pengaruh anime dengan sikap positif dalam kalangan remaja. Analisis regrasi
linear pula mendapati anime boleh mempengaruhi sikap positif remaja.
Kata kunci: Anime; Sikap; Remaja
PENGENALAN
Anime menurut Timothy (2000) adalah animasi berasal dari Jepun yang dilakar baik secara manual
menggunakan tangan mahupun komputer. Menurut Susan (2016), anime merujuk kepada animasi
Jepun dan banyak definisi dari Barat cuba menerangkan anime dengan membezakannya dari
animasi Amerika terutama Disney. Tidak seperti animasi di Barat, anime telah mencetuskan satu
kejutan baru dalam dunia animasi seluruh dunia dimana ia mempunyai ramai peminat tegar.
Animasi Jepun mempunyai pelbagai genre dari kanak-kanak sehinggalah dewasa dan jalan cerita
yang menarik dan sukar diduga membuatkan ia diminati ramai.
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Namun disebalik kontroversi yang mengaitkan anime dengan pelbagai isu negatif, terdapat
beberapa kajian yang mendapati terdapat pengaruh positif dalam anime. Antaranya kajian Sameen
(2014) yang mendapati anime boleh meningkatkan interaksi sosial disamping memupuk minat
terhadap seni dan bahasa dalam kalangan remaja di Dhaka, Bangladesh. Kajian Eng (2001) di New
York turut juga mendapati remaja yang menonton anime dapat meningkatkan interaksi sosial di
antara mereka. Begitu juga dapatan kajian Gaylican (2013) di Filipina yang mendapati interaksi
sosial dalam kalangan remaja meningkat dan boleh merubah remaja yang pemalu menjadi seorang
yang berani, manakala kajian Roslina et al. (2014) mendapati terdapatnya pengaruh positif dalam
kalangan remaja yang meminati anime seperti sikap berani, bekerja keras, menghormati orang lain
dan sebagainya yang ditonjolkan oleh karektor anime. Kajian Nor Afian (2019) mendapati
terdapatnya hubungan yang signifikan antara sikap positif remaja dengan anime. Justeru kajian ini
dibuat untuk melihat pengaruh dari kekerapan menonton anime terhadap sikap positif remaja.
Objektif Kajian
i. Mengenalpasti tahap kekerapan menonton anime antara jantina dan aliran persekolahan.
ii. Mengenalpasti faktor yang menarik minat remaja menonton anime.
iii. Mengenalpasti pengaruh positif dari kekerapan menonton anime terhadap sikap remaja.
METODOLOGI
Secara umumnya kajian ini menggunakan kaedah kajian tinjauan kuantitatif untuk melihat
hubungan di antara pengaruh penontonan anime dengan sikap remaja. Terdapat dua bahagian
dalam borang soal selidik kajian ini, iaitu Bahagian A berkaitan dengan demografi dan kekerapan
menonton anime sementara Bahagian B pula ialah sikap-sikap positif yang dibina oleh pengkaji
dan telah diuji dalam kajian rintis sebelum ini dengan nilai kebolehpercayaan alpha cronbach
0.895. Borang soal selidik ini menggunakan skala likert 5 pilihan jawapan pada bahagian B yang
terdiri daripada 46 item kesemuanya dan setelah pemurniaan dijalankan hanya 20 item sahaja diuji.
Daripada 20 item pula hanya 6 item sahaja yang digunakan dalam kajian setelah analisis faktor
dilakukan untuk menentukan tahap kesahan konstruk.
Seramai 472 orang remaja yang menonton dan meminati anime telah mengambil kaji
selidik ini di lima buah sekolah yang berasingan dengan dua aliran berbeza iaitu aliran Sekolah
Menengah Kebangsaan (SMK) dan Sekolah Menengah Agama (SMA).
HASIL DAN PERBINCANGAN
i. Mengenalpasti tahap kekerapan menonton anime antara jantina dan aliran persekolahan.
Skor ujian t menunjukkan kekerapan menonton anime responden lelaki lebih tinggi
(min=1.69, p<0.05) berbanding responden perempuan (t=1.53, p<0.05) dan responden
aliran SMK lebih kerap menonton anime (t=1.73, p<0.05) berbanding responden SMA
(t=1.36, p<0.05). Ini disebabkan jumlah responden SMK yang lebih ramai berbanding
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SMA disamping keterbatasan waktu menonton televisyen dan melayari internet responden
tinggal di asrama.
ii. Mengenalpasti faktor yang menarik minat remaja menonton anime.
Kajian juga menunjukkan bahawa faktor remaja meminati anime kerana karektor watak
(48.3%), visual yang cantik (37.5%) dan jalan cerita (14.2%). Dapatan ini menyokong
kajian Roslina (2014) yang mendapati remaja meminati anime disebabkan faktor karektor.
iii. Mengenalpasti pengaruh positif dari kekerapan menonton anime terhadap sikap remaja.
Berdasarkan analisis korelasi Pearson, didapati sikap positif mempunyai hubungan yang
signifikan yang sederhana dengan komponen penyelewengan agama iaitu (r=0.545,
p<0.05). Ini bermakna semakin kerap responden menonton anime, maka semakin tinggi
sikap positif yang ditunjukkan (mesra, berani, bertanggungjawab, periang, penyayang dan
kuat). Sementara analisis regrasi linear pula mendapati anime boleh mempengaruhi sikap
positif remaja seperti yang tertera dalam Jadual 1 dibawah:
Jadual 1 Pengaruh menonton anime terhadap sikap positif
Pembolehubah
Koefisien Regrasi
Beta
Sig.
Konstan
1.023
Sikap Positif
0.294
0.412
0.00
F hitung = 93.621, Sig. 0.00
R2 = 0.171
Jadual 1 di atas menunjukkan pengaruh menonton anime terhadap sikap positif remaja
(mesra, berani, bertanggungjawab, periang, penyayang dan kuat) didapati signifikan
dengan nilai regrasi (F=-0.294, p<0.05). Manakala nilai R-square untuk model ini pula
ialah 0.171 yang menunjukkan bahawa menonton anime menyumbang sebanyak 17.1%
terhadap sikap positif. Baki sebanyak 82.9% lagi disumbangkan oleh faktor lain di luar
kajian ini. Dapatan ini jelas menunjukkan bahawa terdapatnya hubungan yang signifikan
antara pengaruh anime terhadap sikap positif walaupun menyumbang hanya 17.1% sahaja.
KESIMPULAN
Secara keseluruhan, kajian ini mendapati terdapatnya hubungan yang signifikan antara pengaruh
anime dengan sikap positif remaja seperti mesra, berani, bertanggungjawab, periang, penyayang
dan kuat. Sikap-sikap ini ditonjolkan dalam siri-siri anime yang ditonton remaja (Detective Conan,
Doraemon, Naruto, Crayon Shin Chan dan One Piece) yang telah memberikan pengaruh sebanyak
17.1% terhadap sikap positif mereka.
iCitra 42
RUJUKAN
Eng, L. 2001. The politics of otaku. Cornell Japanese Animation Society. Cornell Japanese
Animation Society.
Gaylican, J.D. 2013. Discrimination of Otaku culture in Japan and in the Philippines.
http://janediannegaylican.blogspot.com/2013/04/research-paper-discrimination-of-
otaku.html. Dilayari pada 14 Oktober 2015
Nor Afian Yusof. 2019. Pengaruh Anime terhadap Akhlak Remaja Islam di Selangor: Faktor
Penghayatan Agama, Sikap dari Pendedahan Anime dan Pegangan Nilai Akhlak. Disertasi
Tesis Ijazah Doktor Falsafah. Institut Islam Hadhari, Universiti Kebangsaan Malaysia.
Roslina Mamat, Roswati Abdul Rashid, Normaliza Abdul Rahim & Hazlina Abdul Halim. 2014.
Imej Karakter Animasi Jepun (Anime) dalam Kalangan Remaja di Selangor. Sains
Humanika 67(1).
Sameen Ahsan. 2014. Watching Anime Can Help Develop Child Psychology in Moral and Social
Aspects. http://www.academia.edu/12134874/. Dilayari pada 24 April 2016
Susan J. Napier. 2016. Anime from Akira to Howl's Moving Castle: Experiencing Contemporary
Japanese Animation. St. Martin Press.anime
Timothy J. Craig. 2000. Japan Pop! : Inside the World of Japanese Popular Culture. Armonk,
NY [u.a.]: Sharpe.
iCitra 43
SEJARAH CAMPURTANGAN AMERIKA SYARIKAT DALAM
AKTIVITI PENGELUARAN DADAH DI KAWASAN SEGI TIGA
EMAS THAILAND
AMER FAWWAZ MOHAMAD YASID*, NORAINI ZULKIFLI &
RUHANAS HARUN
*Jabatan Pengajian Strategi, Fakulti Pengajian dan Pengurusan Pertahanan, Universiti
Pertahanan Nasional Malaysia, amerfawwaz@upnm.edu.my
ABSTRAK
Masalah melibatkan aktiviti penyeludupan dadah merupakan masalah yang dihadapi oleh setiap
negara di dunia. Hampir setiap negara menghadapi ancaman dadah memandangkan ancaman
tersebut tidak terbatas dengan sempadan atau bentuk geografi sesebuah negara. Kewujudan
kawasan Segi Tiga Emas (STE) Thailand sejak dari akhir tahun 1950an disebabkan oleh campur
tangan politik negara asing telah menyebabkan berlakunya kegiatan penyeludupan dan pengedaran
dadah di kawasan Asia Tenggara. Kawasan STE Thailand pernah menjadi kawasan pengeluaran
utama heroin dunia pada dekad tahun 1970-1980an sekaligus menyebabkan rantau Asia Tenggara
telah dijadikan kawasan hab transit penyeludupan dadah antarabangsa. Kajian ini akan
membincangkan kewujudan kawasan STE Thailand disebabkan faktor politik ketika berlakunya
konflik di kawasan Indo-China pada permulaan awal Perang Dingin. Kajian ini menggunakan
kaedah kualitatif dengan menggunakan sumber primer dan sumber sekunder. Sumber primer
terdiri dari kaedah kajian lapangan dan kaedah temubual manakala sumber sekunder diperolehi
dari buku, artikel jurnal dan tesis akademik. Dapatan kajian akan menjelaskan faktor kewujudan
kawasan STE Thailand disebabkan campur tangan politik oleh Agensi Perisikan Pusat Amerika
Syarikat (CIA) ketika Perang Vietnam menyebabkan kawasan tersebut menjadi kawasan
pengeluaran dan perdagangan heroin dunia pada era 1970-1980an.
Kata kunci: Segi Tiga Emas; Penyeludupan Dadah di Asia Tenggara; Ancaman Dadah;
Keselamatan Negara; Agensi Perisikan Pusat Amerika Syarikat
PENGENALAN
Isu penyeludupan dadah merupakan ancaman keselamatan yang dilihat begitu besar terhadap
setiap negara. Menurut Cornell (2007: 94) sejak tamatnya Perang Dingin, terdapat peningkatan
ancaman keselamatan melibatkan keselamatan nasional dan keselamatan bukan tradisional yang
wujud menyeberangi sempadan negara seperti aktiviti penyeludupan dadah. Masalah ini wujud
kerana terdapatnya permintaan yang tinggi dalam kalangan pengedar dadah dan penghisapnya
(Wan Azmi Ramli 1986:10). Keadaan ini menyebabkan berlaku kemasukan dadah secara haram
dari luar negara lantas mewujudkan ancaman keselamatan terhadap negara seperti Malaysia. Jika
iCitra 44
dilihat dari aspek geografi, aktiviti penyeludupan dadah tidak terikat kepada sempadan ataupun
bentuk muka bumi sesebuah negara. Oleh yang demikian salah satu faktor menyebabkan masalah
ini berlaku apabila terdapat kumpulan kartel dadah yang menjalankan operasi secara besar-besaran
dengan menumpukan aktiviti di kawasan yang dikenali sebagai Segi Tiga Emas (STE). Romeo
(2020:5182-5190) menegaskan aktiviti penyeludupan dadah dari kawasan STE telah menggugat
keselamatan negara-negara ASEAN seperti Thailand dan Malaysia. Aktiviti penyeludupan dadah
yang dijalankan oleh sindiket penyeludupan dadah antarabangsa mengesahkan kawasan STE
masih lagi aktif dalam kegiatan pengeluaran dadah di Asia Tenggara sekaligus secara tidak
langsung mewujudkan ancaman terhadap keselamatan nasional negara Malaysia.
Rajah 1 Kedudukan kawasan STE Thailand dan laluan penyeludupan dadah
Sumber: Diolah oleh penyelidik
Latar Belakang Kewujudan Kawasan STE Thailand
Menurut pandangan beberapa ahli penyelidik dan akademik terkemuka dalam bidang penyelidikan
kawasan STE seperti Mc Coy (1991), Buxton (2006), Spencer & Navaratnam (1981), Gibson &
Wenhua (2011) dan Chouvy (2004, 2013), menyatakan kawasan STE telah wujud sejak awal tahun
1950an lagi. Kawasan STE Thailand telah diduduki oleh Tentera Nasionalis Kuomintang yang
telah dihalau keluar dari China setelah dikalahkan oleh Parti Komunis China pada tahun 1949
(McCoy 1991:111). Tentera Kuomintang yang berundur ke Thailand telah meminta bantuan
Amerika Syarikat untuk memberikan perlindungan keselamatan, bantuan ketenteraan dan bantuan
kewangan (Cox 1996: 127). Kerajaan Amerika Syarikat mengambil langkah untuk memenuhi
permintaaan Kuomintang yang berada di Thailand sebagai langkah proaktif untuk membendung
situasi pemberontakan komunis yang berlaku di kawasan Indochina pada ketika itu (Wiant
1985:127). Kawasan STE merupakan sebuah kawasan popular penghasilan dadah. Panggilan nama
iCitra 45
kawasan STE telah diilhamkan oleh Timbalan Setiausaha Negara Amerika Syarikat Marshall
Green dalam sidang akhbar yang bertarikh 12 Julai 1971 dengan merujuk kawasan segitiga terdiri
daripada kawasan penanaman pokok popi dan pengeluaran heroin di Burma, Laos, Yunnan
(China) dan Thailand (Chouvy 2010:23).
Campur tangan Politik, Kegiatan Penyeludupan dan Perdagangan Dadah di Kawasan STE
Thailand 1950-1960
Amerika Syarikat mempunyai kepentingan strategik bagi membendung kemaraan Tentera
Pembebasan Vietnam Utara yang mempunyai agenda untuk menjadikan kawasan Asia Tenggara
sebagai kubu kuat mereka (Cox 1996:258). CIA telah merancang dengan lebih awal untuk
menggunakan program latihan melawan insurgensi sebagai aktiviti samaran untuk membekalkan
sistem persenjataan kepada Tentera Kuomintang. Pada tahun 1958 berlaku perubahan situasi
politik apabila Tentera Kuomintang telah diarahkan oleh CIA untuk berundur ke kawasan
pergunungan utara Thailand iaitu di Chiang Dao yang terletak di pergunungan Chiang Mai,
Thailand. Mc Coy (1991:112) menerangkan peranan yang dimainkan oleh CIA secara langsung
menyokong Tentera Kuomintang dari Pasukan Ketiga dan Kelima yang berada di Thailand sebagai
usaha bagi memenuhi kepentingan strategik Amerika Syarikat bagi melawan insurgensi komunis
pada kemuncak Perang Vietnam. Sebagai balasan, CIA turut membantu Kuomintang menjalankan
aktiviti perdagangan candu tanpa gangguan daripada pihak luar. Kewujudan STE Thailand
merupakan ancaman nyata terhadap masalah penyeludupan dadah di rantau Asia Tenggara kerana
jumlah pengeluaran heroin sebanyak 70-80 metrik tan telah dihasilkan di kawasan tersebut telah
memberikan kesan terhadap keselamatan negara serantau yang berhampiran dengan pusat
pengeluaran utama heroin di Asia Tenggara (Wiant 1985).
Kerancakan Aktiviti Pengeluaran dan Pemerdagangan Dadah di Kawasan STE 1960-1990
Pada tahun 1960 Tentera Kuomintang telah menjalani kehidupan makmur di utara Thailand.
Kuomintang telah menjadikan perdagangan candu dan heroin sebagai sumber utama mata
pencarian (Sabhasri 1978:311-312). Tahun 1970an merupakan tempoh kerancakan kawasan STE
Thailand yang menjadi kawasan pengeluar utama heroin dunia. Era tersebut menunjukkan
penguasaan penuh Kuomintang mengawal pasaran dan perdagangan heroin di Asia Tenggara dan
peringkat antarabangsa (Litner 2000:13). Terdapat dua orang individu yang mengawal operasi
pengeluaran heroin di kawasan STE Thailand iaitu Jeneral Li Wen-huan dan Jeneral Tuan Hsi–
wen (Gibson & Wenhua 2011:252). Sejak dari tahun 1968 Kerajaan Pusat di Bangkok merasakan
Tentera Kuomintang perlu meninggalkan tanah air mereka memandangkan Thailand merupakan
sebuah negara berdaulat. Kehadiran pihak asing menunjukkan seolah-olah kawasan tersebut telah
dimonopoli oleh sekumpulan pasukan tentera yang berasal dari Taiwan menyebabkan berlakunya
rundingan antara pemimpin Kuomintang dengan Kerajaan Thailand hingga awal tahun 1970an
(Chouvy 2010:23-26). Kerajaan Thailand akhirnya memberikan kebenaran kepada Kuomintang
untuk terus menetap di Thailand, diberikan kerakyatan Thailand dan mendapat bantuan perumahan
serta pertanian dengan syarat Tentera Kuomintang haruslah menghentikan kegiatan penanaman
pokok popi dan penyeludupan dadah sama ada di dalam mahupun di luar negara Thailand (Litner
2000:13). Selepas tahun 1980, Kuomintang masih lagi beroperasi seperti biasa dalam menjalankan
iCitra 46
perniagaan dan perdagangan dadah dan menetap di kawasan Chiang Rai, Chiang Mai, dan Mae
Hong Son hinggalah kemerosotan pengeluaran heroin di kawasan tersebut pada awal tahun 1990
disebabkan pergolakan politik yang berlaku di kawasan STE Myanmar (Gibson & Wenhua
2011:308).
METODOLOGI
Kajian ini menggunakan kaedah kualitatif. Kaedah kualitatif merupakan kaedah yang bergantung
kepada proses pengumpulan data penyelidikan dengan menggunakan pelbagai jenis sumber.
Terdapat dua jenis sumber yang difokuskan bagi mendapatkan maklumat kajian iaitu sumber
primer dan sumber sekunder. Sumber primer bagi kajian ini adalah daripada jenis temubual dan
kajian lapangan. Kajian lapangan telah dijalankan di beberapa kawasan Kompleks Immigaration,
Customs, Quarantine and Security (ICQS) yang terletak bersempadan dengan Thailand bagi
mengenalpasti laluan, kaedah dan taktik yang digunakan oleh sindiket penyeludupan dadah untuk
membawa masuk dadah dari STE Thailand ke Malaysia. Kajian lapangan dijalankan di kawasan
seperti Kompleks Imigresen Wang Kelian Perlis, Kompleks ICQS Padang Besar Perlis, Kompleks
ICQS Bukit Kayu Hitam Kedah, Kompleks Imigresen Durian Burung, Kedah, Kompleks
Imigresen Pengkalan Hulu, Perak dan Kompleks ICQS Rantau Panjang Kelantan. Dalam kajian
ini, terdapat 34 informan yang ditemubual terdiri dari anggota operatif lapangan dalam operasi
pembanterasan penyeludupan dadah, pasukan tentera dan polis, serta pasukan keselamatan yang
terlibat di dalam menjaga keselamatan sempadan negara yang terdiri daripada anggota pasukan
beruniform seperti Agensi Kawalan Sempadan Malaysia, Jabatan Siasatan Jenayah Narkotik Polis
Diraja Malaysia, Rejimen Sempadan, Pegawai Perhubungan Pejabat Koordinasi Sempadan
Malaysia-Thailand, Tentera Darat Diraja Thailand, Lembaga Pengawalan Narkotik Thailand serta
Pasukan Polis Sempadan Thailand, ahli akademik dan pakar dalam bidang kajian dadah dan
hubungan antarabangsa dari Institusi Pengajian Tinggi Awam seperti Institut Penyelidikan dan
Penyalahgunaan Dadah ASEAN Universiti Sains Islam Malaysia serta Jabatan Hubungan
Antarabangsa dan Strategi Universiti Malaya. Sumber sekunder kajian dibahagikan kepada dua
jenis iaitu sumber bercetak dan juga sumber tidak bercetak. Antara sumber sekunder yang
digunakan adalah seperti buku, artikel jurnal, tesis akademik, surat khabar, majalah, monograf dan
dokumen-dokumen rasmi kerajaan. Bahan rujukan sekunder seperti buku-buku akademik,
monograf, peta lama dan tesis akademik dirujuk oleh penyelidik. Bahan rujukan diperolehi dari
Perpustakaan Universiti Pertahanan Nasional Malaysia, Perpustakaan Universiti Malaya,
Perpustakaan Universiti Kebangsaan Malaysia, Perpustakaan Agensi Anti Dadah Kebangsaan,
Perpustakaan Universiti Sains Islam Malaysia serta Perpustakaan Pusat Penyelidikan dan
Penyalahgunaan Dadah ASEAN (ACREDA). Rujukan sekunder bahan tidak bercetak seperti buku
elekronik (E-book) dan jurnal dirujuk dengan melayari laman pengendali web berbayar mahupun
secara percuma seperti SCOPUS, JSTOR, Emerald, Taylor and Francis serta Routledge.
HASIL DAN PERBINCANGAN
Kewujudan kawasan STE Thailand adalah disebabkan faktor campur tangan politik oleh CIA yang
membantu perjuangan pasukan Tentera Kuomintang Ketiga dan Kelima yang berpusat di Chiang
Mai dan Chiang Rai setelah berundur dari China pada tahun 1949. Faktor ini berlaku
iCitra 47
memandangkan pada permulaan awal Perang Dingin, kawasan Indo-China dimanipulasi oleh
pergerakan Komunisma yang ingin menjadikan Asia Tenggara sebagai kubu kuat pergerakan
komunis sedunia. Konflik Perang Vietnam 1963-1965 telah menunjukan kebimbangan Amerika
Syarikat terhadap kejatuhan negara di Asia Tenggara ke tangan komunis sekiranya Vietnam
dikuasai komunis dari utara. Era tahun 1970 hingga 1980an kawasan STE merupakan kawasan
pengeluaran heroin utama dunia hingga berlaku kemerosotan pengeluaran dadah dari kawasan
tersebut pada awal tahun 1990an akibat pergolakan politik di kawasan STE Myanmar yang
merencatkan pengeluaran heroin di kawasan STE. Secara keseluruhannya, campur tangan politik
oleh CIA telah menyebabkan kewujudan kawasan STE Thailand khususnya pada tahap permulaan
Perang Vietnam 1963-1975.
KESIMPULAN
Pada ketika ini, walaupun terdapat ahli akademik yang berpendapat bahawa kawasan STE
Thailand tidak aktif lagi dalam pengeluaran dadah berbanding kawasan Bulan Sabit Emas
Afghanistan yang merupakan pengeluar terbesar heroin dunia pada ketika ini, akan tetapi
kemasukan dadah masih lagi tidak dapat dibendung secara habis-habisan. Ini menunjukkan
kawasan STE Thailand masih lagi mampu mengancam keselamatan negara ASEAN melalui
kemasukan dadah yang dihasilkan dari kawasan tersebut.
PENGHARGAAN
Ucapan jutaan terima kasih kepada pihak Jabatan Siasatan Jenayah Narkotik Bukit Aman Ibu
Pejabat Polis Diraja Malaysia terutamanya Timbalan Pengarah Risikan/Operasi, Deputy
Commissioner of Police Tuan Zainudin bin Ahmad dan Superitendant Zahari Abu Samah yang
telah membantu kajian yang dijalankan.
RUJUKAN
Buxton, J. 2006. The Political Economy Narcotics: Production, Consumption and Global Markets.
Fernwood Publishing.
Chouvy, P. A. 2010. Opium: uncovering the politics of the poppy. Harvard University Press.
Cornell, S. E. 2007. Drug Smuggling in Central Eurasia, dalam Thachuk, K. L. Transnational
Threats: Smuggling and Trafficking in Arms, Drugs and Human Life. Praeger Security
International.
Cox, C. R. 1996. Chasing the Dragon: Into the heart of Golden Triangle. Henry Holt Inc.
Gibson, R. M. & Wenhua, C. 2011. The Secret Army: Chiang Kai-shek and the Drug Warlords of
the Golden Triagle. John Wiley and Sons.
Lintner, B. 2000. The Golden Triangle Opium Trade: An Overview. Asia Pacific Media
Services 12:1-30.
iCitra 48
Mc Coy, A. W. 1991. The Politics of Heroin: CIA complicity in the global drug trade. Lawrence
Hill Books.
Romeo, M. S. S., Abd Rahman, N. A., Zabidi, W. A., Jazri, H., & Singh, S. 2020. Dark Web and
drug trafficking technology factors that influence, reduce and prevent drug
trafficking. Journal of Archaeology of Egypt/Egyptology 17(7): 5182- 5190.
Sabhasri, S. 1978. Opium Culture in Northern Thailand: Social and Ecological Dillemas, dalam
Kunstadter, P., Chapman, E.C., dan Sabhasri (pnyt), S. Farmers in the Forest. University of
Hawaii Press.
Spencer & Navaratnam, V. 1981. Drug Abuse in East Asia. Oxford University Press.
Wan Azmi Ramli. 1986. Selangkar Ke Kubur. Penerbit Fajar Bakti Sdn. Bhd.
Wiant, J. A. 1985. Narcotics in the Golden Triangle. The Washington Quarterly 8(4):125-140.
iCitra 49
KESETIAAN KEPADA RAJA DAN NEGARA: ANALISA
ANTARA DUA THUMOS
AFI ROSHEZRY ABU BAKAR 1* & MOHD AZMIR MOHD NIZAH2
* 1 Program Sains Sosial, Universiti Sains Islam Malaysia & Jabatan Kewartawanan, Fakulti
Sastera dan Sains Sosial, Universiti Tunku Abdul Rahman, Jalan Universiti, Bandar Barat, 31900
Kampar, Perak, afi@utar.edu.my
2 Pusat Pengajian Teras & Fakulti Kepimpinan dan Pengurusan, Universiti Sains Islam Malaysia,
Bandar Baru Nilai, 71800 Nilai, Negeri Sembilan.
ABSTRAK
Thumos ataupun thymos, adalah satu perasaan, kemahuan pengiktirafan terhadap martabat dan
maruah, melahirkan isothymia iaitu tuntutan untuk dihormati secara setara dengan yang lain.
Megalothymia iaitu keinginan diiktiraf sebagai unggul telah mendatangkan pelbagai cabaran dan
rintangan dalam sebuah negara plural. Ia melahirkan sikap prejudis, marah, kecewa dengan
menyasarkan elemen anak watan dalam Perlembagaan Persekutuan Malaysia. Makalah ini
menganalisa kandungan beberapa isu dan insiden yang berlaku. Perbincangan secara konstruktif
dan ke hadapan dibuat bagi melihat penerimaan masyarakat Malaysia dalam menghormati elemen
anak watan. Kajian mendapati wujud elemen prejudis dan dipengaruhi perasaan tidak rasional
dalam isu ini. Penting sebagai rakyat Malaysia untuk mengetahui, memahami dan menghormati
tiang seri dan elemen anak watan dalam perlembagaan serta batas-batas yang dinyatakan bagi
mencipta sikap toleransi disamping mewujudkan bangsa Malaysia idaman yang direncanakan.
Kata kunci: Toleransi; Perlembagaan; Elemen watan; Politik; Agama; Bangsa
PENGENALAN
Akhir ini seringkali kita mendengar pelbagai isu berkaitan “Institusi Raja-Raja” yang dimainkan
oleh beberapa pihak tidak bertanggungjawab sehingga menimbulkan polemik dalam kalangan
rakyat. Ia menjadi semakin parah apabila terdapat beberapa aktor politik cuba menangguk di air
yang keruh dan menjadi ‘batu api’ demi kepentingan mereka sendiri. Memburukkan lagi, ia tular
di media sosial menjadikannya sebagai parodi dan jenaka. Sebagai rakyat negara berdaulat, elemen
watan sewajarnya menjadi tiang seri perpaduan negara namun dianggap sebagai penghalang
sesetengah golongan dan sebagai benteng sebahagian yang lain (Muslim, Samian & Nizah 2012).
Ini boleh ditafsirkan sebagai pengongkong kepada semangat atau dahagakan pengiktirafan;
thymos, atas nama demokrasi liberal. Makalah ini akan membincangkan masalah yang timbul
daripada psikologi thymos yang universal dalam masyarakat. Kemudian, artikel akan
iCitra 50
menghubungkaitkan dengan beberapa isu lepas yang diklasifikasikan sebagai pencabulan elemen
watan. Beberapa cadangan dikemukakan agar dijadikan bahan rujukan pada masa hadapan.
METODOLOGI
Kajian analisa kandungan dalam sudut konteks dan proses digunakan bagi melihat dan mengkaji
secara keseluruhan bahan yang digunakan. Menurut Berg, dan Hsieh kaedah ini, memberi
kelebihan kerana penelitian diberikan kepada isi kandungan secara tersirat, teliti dan konkrit
(Hsieh & Shannon 2005; Kibiswa 2019).
HASIL & PERBINCANGAN
Perlembagaan merupakan dokumen unggul dan paling tinggi kedudukannya bagi Malaysia. Ia
diformulasi mengikut kerangka asal struktur pentadbiran negara dan telah dipersetujui secara
“kontrak sosial” malah wujud sebelum negara merdeka. Ini boleh dilihat dalam undang-undang
tubuh negeri-negeri beraja, contohnya Prasasti Terengganu, Hukum Kanun Melaka, Perlembagaan
Negeri Johor mahupun Perlembagaan Negeri Terengganu yang meletakkan Islam sebagai agama
rasmi dan digunapakai dalam perlembagaan negara sehingga hari ini (Mohd Azmir Mohd Nizah
& Afi Roshezry Abu Bakar 2019). Ringkasnya, Perlembagaan Persekutuan merupakan sebuah
perjanjian diantara pihak yang bersetuju hubungan antara mereka sebagai satu hubungan yang sah
dan diiktiraf oleh undang-undang. Ia boleh ditafsirkan sebagai satu perjanjian di antara (a) Penjajah
dan yang dijajah; (b) Pentadbir dan yang ditadbir; (c) Kerajaan dan rakyat; (d) Kerajaan dan raja;
(e) Raja dan rakyat; (f) Negeri dan negeri; dan (g) Negeri dan Persekutuan (Shamrahayu Ab. Aziz
2018). Amat mengecewakan apabila elemen anak watan pertama yang terdapat dalam
Perlembagaan Persekutuan semakin tidak dihormati, dikesampingkan malah dipermainkan oleh
pihak yang tidak bertanggungjawab.
Masalah Politik Thymos dan Pencabulan Elemen Anak Watan
Masalah thymos boleh dilihat dalam dua spektrum berbeza, iaitu isothymia dan megalothymia
Isothymia diertikan sebagai tuntutan untuk dihormati atas dasar sama rata dengan kumpulan lain.
Politik identiti kontemporari didorong oleh pencarian pengiktirafan oleh kumpulan yang
menganggap diri mereka sebagai terpinggir (marginalized) oleh masyarakat, malah menuntut
pengiktirafan terhadap keunggulan atau ketinggian kumpulan itu sendiri.
Masalah megalothymia pula ialah kebaikan berposisi, iaitu perasaan kebersamaan yang
tidak boleh dikongsi dalam kumpulan atau golongan yang sama. Ringkasnya, ia keadaan psikologi
yang inginkan sesuatu status yang terkandung di dalam biologi manusia (Bělohrad 2019;
Makalintal 2019)
Disebabkan wujudnya perasaan inginkan hak sama rata (isothymia), reaksi anak watan
dipengaruhi oleh keinginan diiktiraf sebagai unggul (megalothymia), elemen anak watan dalam
perlembagaan menjadi pertikaian. Pencabulan elemen watan dilihat menyahut seruan global
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dengan politik identiti dan politik kemarahan menjadi taruhan parti politik pasca Mac 2018
mewujudkan gelombang baharu politik negara.
Elemen anak watan yang dianggap tiang seri negara, semakin dicemari dengan pelbagai
insiden jelik. Kumpulan ini dilihat makin berani bersuara di media sosial atas hak kebebasan
bersuara. Contohnya, aksi seorang aktor politik ditahan dengan tuduhan menghasut dan menghina
Yang Dipertuan Agong melalui ruang langsung di laman Facebooknya. Ini adalah secebis rentetan
kepada beberapa insiden penghinaan ke atas “Institusi Raja-Raja”. Sehingga Jun 23, 2021, 183 kes
siasatan dibuka dengan kesalahan menyentuh institusi beraja di laman media sosial sejak 2019.
Terkini, cubaan mengheret YDPA ke dalam kancah politik negara dalam isu persidangan parlimen
boleh dianggap sebagai satu bentuk penghinaan terhadap institusi Beraja, menyaksikan cubaan
mempolitikkan insitusi ini adalah sangat tidak sihat (“Polemik Sidang Parlimen Cubaan
Mempolitikkan Institusi Raja-Raja – PN BBC PORTAL” n.d.). Pihak kerajaan wajar mengambil
Tindakan bagi menangani isu ini agar insiden perkauman yang berlaku di Amerika Syarikat “Black
Lives Matter” tidak berlaku di dalam negara kita ini.
KESIMPULAN
Pemerkasaan keatas elemen anak watan adalah penting bagi kesinambungan ke arah sebuah negara
demokrasi yang berdaulat. Institusi Beraja, menjadi elemen watan utama yang wajar dipertahankan
dan kedudukan YDPA adalah prerogatif di sisi perlembagaan. Sebagai tiang seri utama
perlembagaan persekutuan, elemen anak watan harus diperkasakan agar terus subur, relevan dan
dihormati. Masalah thymos, melahirkan isothymia dan megalothymia yang telah menjadi kerangka
polemik parti dalam percaturan politik identiti harus diperhalusi dan ditangani dengan bijak.
RUJUKAN
Aziz, Shamrahayu Ab. 2018. Perlembagaan Persekutuan Merakam Sejarah Mendepani Realiti,
Majlis Polemik Sejarah Malaysia. Ipoh: Arkib Negara Malaysia. 1-17.
Bělohrad, Radim. 2019. Fukuyama, Francis: Identity. The Demand for Dignity and the Politics of
Resentment. New York: Farrar, Straus and Giroux, 2018, Pro-Fil 20 (1): 65.
https://doi.org/10.5817/pf19-1-1926.
Hsieh, Hsiu Fang, and Sarah E. Shannon. 2005. Three Approaches to Qualitative Content Analysis.
Qualitative Health Research 15 (9): 1277–88. https://doi.org/10.1177/1049732305276687.
Kibiswa, Naupess. 2019. Directed Qualitative Content Analysis (DQlCA): A Tool for Conflict
Analysis., The Qualitative Report 24 (8): 2059–79. https://doi.org/10.46743/2160-
3715/2019.3778.
Makalintal, Joshua. 2019. Identity: Contemporary Identity Politics and the Struggle for
Recognition by Francis Fukuyama, Politikon: The IAPSS Journal of Political Science 43
(December 2019): 86–89. https://doi.org/10.22151/politikon.43.5.
Mohd Azmir Mohd Nizah, and Afi Roshezry Abu Bakar. 2019. Demokrasi Pilihanraya dan Cakna
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Perlembagaan: Tajuk Yang Sama, Topik Yang Berbeza. E-Prosiding Seminar Tamadun,
Etnik Dan Turath Islami (i-STET) 2019, no. December: 39–43.
Muslim, Nazri Bin, Abdul Latif Samian, and Mohd Azmir Mohd Nizah. 2012. The Discrimination
of Protection in the Federal Constitution from the Perspective of Ethnic Relations in
Malaysia. Advances in Natural and Applied Sciences 6 (3 SPECL.ISSUE 2): 447–51.
Polemik Sidang Parlimen Cubaan Mempolitikkan Institusi Raja-Raja – PN BBC PORTAL. n.d.
Accessed July 13, 2021. http://www.pnbbcportal.com/2021/06/22/polemik-sidang-parlimen-
cubaan-mempolitikkan-institusi-raja-raja/.
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ELEMEN PATRIOTISME DAN MESEJ SUBLIMINAL DALAM
FILEM DI MALAYSIA
MUNIRAH AAYUNI MOHD MOKHTAR1* & MOHD AZMIR MOHD NIZAH2
*1Program Sains Sosial, Universiti Sains Islam Malaysia, Bandar Baru Nilai, 71800 Nilai, Negeri
Sembilan, munirahaayuni@gmail.com
2Pusat Pengajian Teras & Fakulti Kepimpinan dan Pengurusan, Universiti Sains Islam Malaysia,
Bandar Baru Nilai, 71800 Nilai, Negeri Sembilan.
ABSTRAK
Patriotisme penting dalam memastikan kedaulatan negara dipertahankan dan rakyat dapat hidup
secara aman damai. Ia boleh dizahirkan melalui penghasilan filem-filem patriotik terutamanya
yang melibatkan golongan belia. Namun tidak ramai penggiat seni berminat untuk menghasilkan
filem patriotik dan ia semakin tandus dan kurang mendapat sambutan. Belia lebih memilih filem
barat dan filem yang berkisar cinta dan bersifat hiburan semata. Pembuat filem perlu menghasilkan
mesej subliminal dalam filem dan mengambil tanggungjawab tersebut. Artikel ini bertujuan
mengenal pasti pengaruh mesej subliminal dalam filem yang menyuntik semangat patriotisme.
Analisis tinjauan literatur dan analisis kandungan filem digunapakai. Analisa mendapati filem-
filem patriotik ini memerlukan kos pembikinan yang tinggi, sukar mendapat pelabur dan tidak
dapat menghasilkan skrip yang kemas yang dapat menarik golongan belia untuk menonton filem
ini. Analisa juga mendapati filem animasi yang dilihat banyak menyelitkan mesej-mesej
subliminal. Justeru itu penumpuan terhadap filem yang menerapkan nilai-nilai patriotisme perlu
diberi perhatian agar elemen ini dapat mewujudkan keharmonian dan kesejahteraan rakyat secara
efektif dan efisien memastikan pembinaan kehidupan yang lebih baik.
Kata kunci: Filem patriotisme; Patriotisme; Mesej subliminal; Media
PENGENALAN
Patriotisme boleh dizahirkan dalam pelbagai cara sama ada di peringkat individu mahupun
institusi. Dalam persekitaran hari ini, memang tidak dapat dinafikan bahawa filem juga
memainkan peranan yang penting bukan sekadar hiburan semata tetapi dapat mempengaruhi
pemikiran manusia di semua peringkat umur. Semangat patriotisme ini perlu dipupuk dalam diri
sejak kecil lagi (Mohd Mokhtar and Mohd Lokman 2016). Filem mampu membawa identiti
nasional dan juga budaya sekaligus meningkatkan persepsi lebih baik mengenai identiti negara.
Malaysia masih kekurangan filem yang menyelitkan unsur-unsur patriotisme dan
perpaduan kerana tema patriotik dan mesej subliminal walaupun sangat penting untuk
mewujudkan komuniti yang cinta dan sayang terhadap tanah air.
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METODOLOGI
Makalah ini menggunakan metodologi analisis kandungan untuk mendapatkan intipati yang lebih
terperinci. Dua filem contoh diambil bagi tujuan analisa awal dalam makalah ini.
HASIL DAN PERBINCANGAN
Mesej subliminal adalah penting dan boleh dijadikan sebagai platform atau medium untuk bertukar
idea dan memudahkan pemahaman masyarakat dalam membentuk cara berfikir dan jati diri
masyarakat terutamanya kepada golongan muda (Ahmad Sofi & Ahmad Nika 2013). Ini adalah
berkait rapat dengan penghasilan filem patriotisme.
Filem bergenre patriotik di Malaysia hanya akan disajikan semasa Bulan Kebangsaan
sempena menyambut Kemerdekaan dan juga sambutan Hari Malaysia. Filem yang sering diulang-
ulang adalah seperti Sarjan Hassan, Bukit Kepong, Matinya Seorang Patriot dan Leftenan Adnan.
Jelas menunjukkan bahawa filem patriotik kurang diterbitkan, juga kurang mendapat sambutan
(Daud, Johori & Harun 2017). Selain itu, penerbitan filem patriotik memerlukan perbelanjaan yang
tinggi, berisiko untuk menarik pelabur dan penghasilan skrip yang hambar menyebabkan
karyawan filem tidak begitu berminat untuk menghasilkan filem patriotik atas faktor komersial.
Pengarah filem juga tidak begitu teruja untuk membawa masyarakat menonton filem yang berkisar
perasaan sayang dan cintakan negara.
Filem memainkan peranan penting untuk menanamkan unsur perpaduan dan patriotisme
dalam kalangan rakyat Malaysia. Filem Ola Bola contohnya, merupakan salah satu filem patriotik
yang menggambarkan masyarakat berbilang kaum dan etnik mampu untuk hidup di bawah satu
bumbung di negara Malaysia (Deraman & Abdul Razak 2018). Mesej subliminal yang dapat
dilihat dalam filem ini adalah mengenai kesetiaan, berkorban untuk negara, semangat
nasionalisme, persahabatan yang berbilang kaum dan perpaduan dapat dipupuk melalui sukan.
Filem ini banyak menunjukkan mesej-mesej tersirat yang dapat menarik perhatian penonton.
Semangat patriotisme juga boleh dipupuk dalam kalangan kanak-kanak. Siri animasi Upin
dan Ipin adalah satu contoh rancangan atau filem yang berjaya menyelitkan mesej subliminal yang
berunsur patriotisme. Tiga filem Upin dan Ipin juga berjaya meraih kutipan yang tinggi. Filem ini
tidak ketinggalan menyelitkan mesej subliminal yang berkisar patriotisme dengan menunjukkan
kehidupan berbilang kaum terus hidup dalam komuniti dan masyarakat yang sama, mempunyai
kapasiti bersama meraikan perayaan atau lebih tepat dengan mempromosikan kesatuan dalam
kepelbagaian dan mewujudkan satu identiti nasional (Abdul Ghani 2015).
Upin dan Ipin adalah seni animasi Malaysia yang sememangnya berjaya memenangi hati
setiap lapisan masyarakat yang terdiri daripada pelbagai bangsa dan kumpulan umur. Ia lebih
berperanan dalam menyebarkan ideologi, konsep, simbol, metafora dan menggambarkan budaya
Malaysia. Melentur buluh biarlah dari rebungnya merupakan pepatah yang boleh digunakan untuk
menerap semangat patriotisme ke dalam hati masyarakat. Kanak-kanak sememangnya belajar
melalui pemerhatian ketika menonton filem dan ini memberi peluang kepada pengarah filem untuk
menghasilkan filem yang meyakinkan dan menyelit mesej subliminal agar mereka lebih tertarik
untuk menonton dan seterusnya memahami mesej yang tersembunyi itu.
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KESIMPULAN
Malaysia telah mencapai kemerdekaan selama 64 tahun, karyawan filem perlu memberi perhatian
terhadap penghasilan filem-filem bertema patriotisme atau menghasilkan filem yang dapat
menggarap mesej subliminal. Filem Korea, Hollywood malah Turki walaupun berunsur
percintaan, masih berjaya menyelitkan unsur patriotisme dan diplomasi lembut. Masih banyak lagi
yang perlu dilakukan oleh industri perfileman Malaysia dalam menyuntik mesej-mesej subliminal
dalam filem.
RUJUKAN
Abdul Ghani, Dahlan. 2015. Upin & Ipin: Promoting Malaysian Culture Values through
Animation. Historia y Comunicacion Social 20 (1): 241–58. https://doi.org/10.5209/rev-
HICS.2015.v20.n1.49558.
Ahmad Sofi, Shakeel, and Fayaz Ahmad Nika. 2013. Impact of Subliminal Messages in TV
Advertisements on Customer Behavior. Journal of Business Management & Social Sciences
Research (2 March): 17–28.
Daud, Mohd Daly, Md. Rozalafri Johori, and Nursyamimi Harun. 2017. Penerbitan Filem
Patriotisme Di Malaysia : Isu Dan Cabaran. Proceeding of the 4th International Conference
on Management and Muamalah 2017 (ICoMM 2017) 2017 (ICoMM): 568–75.
http://conference.kuis.edu.my/icomm/4th/eproceedings/IC 053.pdf.
Deraman, Nurul Asyikin, and Fariza Hanis Abdul Razak. 2018. A Study of Unity and Patriotism
Elements in Film Ola Bola: A Thematic Analysis. Journal of Media and Information
Warfare 11(2): 80–107.
Mohd Mokhtar, Munirah Aayuni, and Anitawati Mohd Lokman. 2016. Characteristic and Level
of Nationalism among Malaysian Youth. Journal of Media and Information Warfare 8:
156–93.
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PENGARUH MEDIA SOSIAL TERHADAP PERSEPSI
VAKSINASI DALAM KALANGAN BELIA
MOHAMAD AFZANIZZAM BIN ZAHRAN1* & MOHD AZMIR BIN MOHD NIZAH2
*1Program Sains Sosial, Universiti Sains Islam Malaysia, Bandar Baru Nilai, 71800 Nilai, Negeri
Sembilan, ramadhan3@gmail.com
2Pusat Pengajian Teras & Fakulti Kepimpinan dan Pengurusan, Universiti Sains Islam Malaysia,
Bandar Baru Nilai, 71800 Nilai, Negeri Sembilan.
ABSTRAK
Program Imunisasi COVID-19 Kebangsaan merupakan usaha kerajaan Malaysia untuk
memastikan rakyat tidak dijangkiti virus Covid-19. Namun begitu, peratusan rakyat Malaysia
terutamanya golongan belia yang mendaftar untuk menerima suntikan vaksin masih rendah.
Pelbagai promosi giat dilaksanakan bagi menyebar luas maklumat berkaitan dengan program
tersebut kepada masyarakat terutamanya melalui media sosial. Kajian ini bertujuan untuk
mengenal pasti pengaruh media sosial terhadap persepsi vaksinasi dalam kalangan belia. Kajian
yang dilakukan akan menggunakan kaedah analisis kandungan untuk melihat bagaimana media
sosial mempengaruhi persepsi golongan belia terhadap isu vaksinasi Covid-19 berdasarkan isu-isu
semasa.
Kata kunci: Media sosial; Belia; Vaksinasi; COVID-19
PENGENALAN
Pertambahan kes Covid-19 di negara ini menunjukkan perang masih belum berakhir. Program
Imunisasi COVID-19 Kebangsaan (PICK) di bawah Kementerian Sains, Teknologi dan Inovasi