Kamis, 10 Januari 2013

How Society Reduce The Stereotype and Prejudice in Communication



Stereotypes and Prejudice actually included in psychology studies. But we have to realize that stereotype and prejudice is also being a problem in communication. Prejudice and stereotypes usually being a package with discriminations, or maybe racism. We know that so many differences in the world. Some people are rich, so they can buy anything they want, but some others are poor.
Let me see you about Indonesia. We have about 16.000 island with many ethnic and klan inside, with different culture, different language, different norm and many other differences. We have so many culture, traditional dance, traditional song, food, clothes, etc. Many people said that difference make a weakness, but this country build on many distinctions. But we’re united in one nation, Indonesia.
Before I talk too much, we need to know what’s definitions about stereotype and prejudice first.
Defining Stereotype
Jandt (2004), Stereotype is the broader term commonly used to refer to negative or positive judgements made about individuals based on any observable or believed group membership. In other definitions, Lippmann (1992) said that stereotype refer to the typical picture that comes to mind when thinking about a particular social group. Stereotypes not only reflect beliefs about the traits characterizing typical group members but also contain information about other qualities such as social roles, the degree to which member of the group share specific qualities, and influence emotional reactions to group member.

Case study of stereotype
Stereotype made some generalization of some member of groups, it can be positive or negative. Let me see you about stereotypes cases. Indonesia have so many ethnics and religion, but majority is muslim. In about 2002, all we know that there’re terorism cases in Indonesia. Bali, one of most visited island in Indonesia has bombed by terrorist. Sari club and other nightclubs in Legian, Bali was ruined. Many people killed by those accident. Terrorist who bombed that place finally caught. They said that the reason why they do that just because Bali considered as immoral places. They also believe that USA is “most destroyed country” because they sure that USA have a bad effect to the world, and to their religion. They believe that many Americans and another bules got their vacation in Bali at that time.
After these insident, many tourist won’t come to Indonesia, especially come to Bali. Because they affraid with terrorism tragedy and think that Indonesia is a terrorist country. Not just finish up there, many people in the world think that terrorist is always a muslim, Islam is a terrorist religion. This is a bad labels for muslim people of course.
From this case, we can learn that there’re some negative stereotypes. First, muslim people have a mindset that USA make this world messy. Because USA made technology, guns, and entertaintment globally, so they have many power to control the world in all sector. Second, people in the world have a mindset to moslem people too. They think that the terrorist is always a moslem, and Islam is terrorist religion, Islam allowed people to kill each other. We know that not all of this is true. We know some part is just a stereotypes that can’t proved and accounted.

The effects of stereotype
Stereotype has two effects, positive and negative.
a. Positive effects :
1.      Allow people to quickly proccess new information about new events or person
2.      To organize people’s past experiences
3.      To meaningfully assess differences between individuals and groups
4.      To make predictions about other people’s behaviour
b. Negative effects :
1.      Cause us to assume that widely held belief is true when it actually may not be.
2.      Continued use of the stereotype reinforces the belief.
3.      Weaken our ability to think critically.
4.      Breeding ground for errant generalizations.
5.      Serve as a major source of disinformation about others.
6.      May easily conceal or feed into prejudice, racism, sexism, and other forms of bigotry.

Defining Prejudice
The study of prejudice has a long history in social psychology troughout which its definition has evolved. Widely definitons of this, prejudice is a negative attitude toward a particular social group and its member. Allport (in Stangor, 2000) assumes that prejudice is not irrational, because prejudice is thinking ill of others without sufficient warrant and based on absence of fact. Dovidio and friends (2010) also describe about prejudice. They suggest that prejudice is an individual level attitude (whether subjectively positive or negative) toward groups and their members that creates or maintains hierarchical status relations between groups.
            Whereas stereotypes can be positive or negative, prejudice refers to the irrational dislike, suspicion, or hatred of a particular group, race, religion, or sexual orientation (Rothenberg, 1992). Prejudice is seen to have three components : cognitive, affective and behavioral (Dovidio, 2010). The first of these is equivalent to what we will define as stereotype. The second is a purer affective or evaluative response to the group, void of any particular semantic content. And the third consist of behaviors and behavioral tendencies discriminate against, or in favor of a group.
We may try to distinguish certain degrees of negative actions in prejudice :
1.      Antilocution. Most people who have prejudices talk about them, with like-minded friends, occasionally with strangers, they may express their antagonism freely. But many people never go beyond this mild degree of anti-pathetic action.
2.      Avoidance. If the prejudice is mire intense, it leads the individual to avoid members of dislikes group, even perhaps at the cost of considerable inconvenience.
3.      Discrimination. Here the prejudiced person make detrimental distinctions of an active sort.

How we can reduce stereotype and prejudice in social live?
Everyday we’re doing communication activities. We have to realize that communications proccess that we always do everyday may create a new stereotypes or prejudice to others. We communicate, so we make a new perspection to another people. According some literature, so this is my suggestions to reduce stereotypes and prejudices :
1.      Eshtablising cultural norms.
2.      We need more frequent information and stronger content.
3.      We have to remember that our opinions affect what people think, so we have to more careful.
4.      Presenting more balanced pictures of minority in media. We can do this by reporting forms of human right abuses and portraiting all groups fairly. All we know that media is the window of the world. Human persceptions is also formed by media.
5.      Keep comunicating fairly with each other.


References :
Dovidio, John. F and friends. 2010. The SAGE Handbook of Prejudice; Stereotyping and Discrimination. London : SAGE Publications.
F. E. Jandt, “Stereotypes and Prejudice as Barriers,”. in An Introduction to Intercultural Communication. Identities in a Global Community, F. E. Jandt. Thousand Oaks, London, New Delhi: Sage Publications, 2004, pp. 93 – 119.
Stangor, Charles. 2000. Key Reading in Social Psychology; Stereotypes and Prejudice. Philadelphia : Psychology Press.
Wolfe, Connie T and Steven J Spencer. Stereotypes and Prejudice. University of Michigan. Downloaded from http://141.213.232.243/bitstream/2027.42 /67510/2/10.1177_000276429604000207.pdf in October 13th, 2012.

Kisruh Penetapan Upah Minimum Provinsi (UMP) DKI Jakarta



Sampai saat ini, penetapan upah minumum regional (UMR) atau yang sekarang dikenal dengan upah minimum provinsi (UMP) belum menemukan titik temu. Rencananya, penetapan UMP untuk tahun 2013 akan dilakukan maksimal tanggal 20 November 2012. Namun hingga saat ini, baik dari pihak Kementrian, Gubernur, Asosiasi Pengusaha serta kelompok buruh belum mendapatkan kata sepakat.  
Upah minimum regional (UMR) Provinsi DKI Jakarta tahun 2011 menurut peraturan gubernur provinsi DKI Jakarta nomor 196 tahun 2010 tentang upah minimum provinsi tahun 2011, yang ditetapkan di Jakarta pada tanggal 15 November 2010 adalah sebesar Rp 1.290.000,- (satu juta dua ratus sembilan puluh ribu rupiah). Sedangkan UMR DKI Jakarta tahun 2012 ini sebesar Rp1.529.150 dengan persentase kenaikan sebesar 18,5%.
                Upah minimum provinsi (UMP) di DKI Jakarta ini terbilang paling tinggi daripada UMP di daerah-daerah lain di Indonesia. Misalnya saja bila kita bandingkan dengan UMP Daerah Istimewa Yogyakarta tahun 2012 yang hanya sebesar Rp 892.660. Memang UMP disini tidak bisa ‘diperbandingkan’ antara satu daerah dengan daerah lain karena tingkat konsumsi dan kebutuhan hidup juga berbeda-beda di setiap daerah.
                Sebagai kota metropolitan yang juga menjadi ibukota negara Republik Indonesia, Jakarta menawarkan ‘gemerlap’ peluang kerja yang menarik penduduk dari luar Jakarta untuk melakukan urbanisasi ke Ibukota. Padahal kenyataannya, tidak semua kaum urban tersebut mendapatkan pekerjaan yang mereka impikan, bahkan sebagian bisa dikatakan gagal mengadu nasib di ibukota. Dari data BPS, jumlah angkatan kerja di Provinsi DKI Jakarta pada Agustus 2012 mencapai 5,37 juta orang. Jumlah ini bertambah bila dibandingkan dengan data tahun 2011 yang hanya 5,14 juta orang. Dari jumlah angkatan kerja tersebut, jumlah penduduk yang bekerja sejumlah 4,84 juta orang. Jumlah ini juga meningkat dari tahun 2011 yang berjumlah 4,59 juta orang yang bekerja.
                Di Provinsi DKI Jakarta ini, sektor formal mampu menyerap 72,16 persen pekerja, sedangkan sisanya bekerja pada sektor informal. Dari data-data tersebut, kita bisa menyimpulkan bahwa sebagian besar pekerja di DKI Jakarta merupakan pegawai, atau bisa dikatakan sebagai buruh. Pada hari Selasa, 13 November 2012 kemarin, Forum Buruh DKI Jakarta menarik perwakilannya yang rencananya akan mengikuti rapat Dewan Pengupahan untuk merekomendasikan UMP DKI 2012 di Balai Kota. Forum Buruh tersebut bersikeras bahwa mereka tetap menuntut UMP tahun 2013 sebesar Rp 2.799.000.
                Namun Dewan Pengupahan Daerah dari unsur pengusaha menolak usulan angka sebesar 2,7 juta tersebut. Dari pihak pengusaha sendiri, UMP yang diusulkan adalah sebesar + Rp 1.900.000. Asosiasi Pengusaha Indonesia (Apindo) menginginkan agar UMP tahun 2013 adalah 100% dari kebutuhan hidup layak (KHL). Salah satu faktor yang memberatkan pengusaha terhadap usulan UMP dari pihak buruh tersebut adalah angka tersebut lebih dari 30% dari nilai KHL. Mengingat inflasi di wilayah Jakarta hanya sekitar 4,5%, jadi kenaikan UMP yang ideal sebesar 15%.
                Pada tanggal 14 November 2012 kemarin, akhirnya Dewan Pengupahan menetapkan UMP DKI Jakarta sebesar Rp 2.216.243 atau 112% dari Kebutuhan Hidup Layak (KHL). Kenaikan UMP lebih tinggi 12% dari KHL didasarkan pada proyeksi inflasi tahun depan sebesar 4,9% ditambah dengan pertumbuhan DKI Jakarta yang sekitar 6,7%. Hal ini mendapatkan respon positif dari kalangan buruh. Namun, dari kalangan pengusaha, mereka masih merasa keberatan dengan keputusan tersebut.
                Memang akan selalu terdapat pro dan kontra dalam sebuah keputusan yang dibuat oleh pemerintah. Terutama mengenai hal-hal yang menyangkut kehidupan khalayak seperti ini. Kaum buruh menyambut positif keputusan ini meskipun tidak sesuai dengan tuntutan mereka sebelumnya, yaitu UMP sebesar Rp 2.799.000.
Namun bagi kaum pengusaha, hal ini masih dirasa berat. Terutama bagi pengusaha kecil dan pemilik UKM-UKM yang tidak memiliki modal serta penghasilan yang besar untuk membiayai gaji pekerja mereka. Bahkan beberapa kaum pengusaha berencana untuk menuntut Jokowi apabila ia mengesahkan keputusan tersebut karena mereka merasa tidak mendapatkan keadilan dalam keputusan itu. Menurut Muhammad Rusdi, Sekjen Konfederasi Serikat Pekerja Indonesia (KSPI), pengusaha UKM yang tidak sanggup membayar UMP tersebut dapat menangguhkan pemberlakuannya dengan menyampaikan kondisi keuangan perusahaan dalam 2 tahun terakhir. Bila tidak melakukan hal tersebut, maka pengusaha harus tetap membayar upah sebesar yang telah ditetapkan.
                Bila dilihat dari sisi kehumasan, kasus ini merupakan salah satu bukti gagalnya komunikasi internal untuk mengakomodir keinginan pihak pengusaha dan pihak pekerja. Meskipun dalam hal ini, campur tangan pemerintah juga cukup tinggi karena ini merupakan masalah penetapan UMP yang hanya berhak ditetapkan oleh pemerintah. Namun seharusnya, pihak pengusaha harus terlebih dahulu memiliki effort yang lebih agar kaum pekerjanya bisa bertindak lebih kooperatif.

Daftar Pustaka :
Diunduh dari http://disnakertrans.jakarta.go.id/ pada 16 November 2012 pukul 14.00.
Diunduh dari http://jakarta.bps.go.id/fileupload/brs/2012_11_07_08_56_13.pdf pada 16 November 2012 pukul 14.00.

#Review Jurnal Ilmu Komunikasi Vol. 6, No.3, September-Desember 2008



Review
Konteks Historis Praktek Humas di Indonesia
Dalam Jurnal Ilmu Komunikasi, Vol. 6, No. 3 September – Desember 2008
Oleh I Gusti Ngurah Putra

Kajian mengenai praktek kehumasan di Indonesia sampai saat ini masih sangat sedikit. Kebanyakan, kajian tentang Ilmu Komunikasi hanya mengenai media massa, komunikasi pembangunan dan jurnalistik. Praktek public relation sendiri hadir dalam masyarakat karena adanya perubahan faktor-faktor socio-cultural di masyarakat tersebut. Dalam jurnal ini, akan dibahas mengenai faktor-faktor yang mempengaruhi praktek kehumasan serta kendala-kendala pengembangan profesi di Indonesia.
Sejarah Praktek Humas di Indonesia
Sejarah praktek humas di Indonesia bisa diklasifikasikan menjadi 4 periode, yaitu:
1. Periode pertama : Tahap awal.
Para praktisi humas di Indonesia menyepakati bahwa lahirnya praktek humas modern di Indonesia bersamaan dengan kemerdekaan RI. Setelah proklamasi, founding fathers negara Indonesia ini sadar mengenai pentingnya pengakuan negara lain terhadap lahirnya Republik Indonesia. Dengan demikian, maka dirancanglah sebuah konferensi pers yang dihadiri oleh wartawan dalam dan luar negeri untuk menjelaskan mengenai perubahan status RI.
Menurut Alwi Dahlan (1987), usaha-usaha yang dilakukan sebelum dan sesudah Indonesia merdeka tersebut tidak disebut sebagai kegiatan humas, melainkan kampanye informasi, dsb. Namun ada pendapat lain yang menyatakan bahwa usaha-usaha seperti konferensi pers termasuk kegiatan humas karena termasuk dalam salah satu teknik hubungan media dalam kehumasan.
2. Periode kedatangan perusahaan multinasional.
Di awal tahun 1950-an, kedatangan beberapa perusahaan multinasional juga melahirkan era baru dalam praktek humas di Indonesia. Perusahaan-perusahaan tersebut memandang bahwa public relation sangat penting dalam usaha-usaha operasional perusahaan. Misalnya, PT Caltex menggunakan public relation untuk memperkenalkan kedatangan mereka di Indonesia. Melalui kegiatan humasnya, perusahaan ini mencoba meyakinkan masyarakat bahwa mereka tidak hanya untuk mencari keuntungan semata, namun juga membangun komunitas.
Di saat yang hampir bersamaan, pengenalan praktek humas di Indonesia dilakukan oleh beberap instansi pemerintah. Yaitu Radio Republik Indonesia (RRI) dan Kepolisian RI. Kedua institusi tersebut membentuk bagian humas dalam struktur organisasinya. Meskipun disini masih terdapat ketidakjelasan job description mengenai bagian humas tersebut.
3. Periode pemerintahan Orde Baru (1966-1980).
Bagian ini erat kaitannya dengan permasalahan ekonomi serta politik yang mengalami banyak perubahan di era tahun 60-an. Dalam pemerintahan orde baru, pembangunan ekonomi diarahkan untuk memaksimalkan pertumbuhan ekonomi melalui penarikan modal asing dan teknologi pada modal.  Sampai pada dibentuknya UU No. 1 tahun 1967 tentang PMA dan UU No. 6 tahun 1968 tentang PMDN yang kemudian meningkatkan arus modal asing yang masuk dan mendorong tumbuhnya berbagai organisasi bisnis.
Situasi inilah yang juga ikut mendorong peningkatan kebutuhan terhadap jasa konsultasi, baik periklanan, hukum dan humas. Meskipun perkembangan humas tidak melejit seperti periklanan, namun ada juga pelajaran yang dapat kita ambil, yaitu mengenai berdirinya Perhumas dan Bakohumas. Pertumbuhan organisasi bisnis, baik swasta maupun negri ikut mendorong peningkatan kebutuhan terhadap tenaga humas. Pembentukan Perhumas (Perhimpunan Hubungan Masyarakat) pada tahun 1972 merupakan sebuah usaha untuk meningkatkan profesionalisme praktisi humas di Indonesia. Kegiatan Perhumas antara lain berupa konferensi tahunan, penerbitan news letter, penerbitan jurnal serta menjadi tuan rumah kongres FAPRO, sebuah organisasi kehumasan Asia Tenggara.
Terbentuknya Bakohumas (BadanKoordinasi Hubungan Masyarakat) pada tahun 1971 merupakan penyempurnaan dari BKS (Badan Kerja Sama) yang dinilai kurang berhasil. Sampai tahun 1970-an, hampir seluruh departemen pemerintahan dan swasta sudah memiliki bagian humas dalam struktur organisasinya.


4. Pertengahan tahun 80-an sampai sekarang.
Meskipun praktek humas sudah dimulai sejak era 1940-an, namun sejumlah praktisi menganggap profesionalisme humas baru berkembang di periode ini. Hal ini ditandai dengan munculnya perusahaan humas pada akhir tahun 1980-an. Sebagian besar perusahaan yang lahir merupakan perkembangan perusahaan periklanan. Pembentukan APPRI (Asosiasi Perusahaan Public Relation Indonesia) pada April 1987 bertujuan untuk meningkatkan profesionalisme humas di Indonesia.
Meningkatnya kebutuhan terhadap humas yang lebih profesional antara lain disebabkan oleh kebijakan deregulasi ekonomi tahun 1983 dan privatisasi di beberapa sektor ekonomi. Deregulasi pertama diawali di sektor keuangan yang dimulai pada tahun 1983. Sampai akhir tahun 1980, pemerintah telah mengakhiri sejumlah monopoli di beberapa sektor yang cukup menguntungkan. Dengan demikian, terbukalah kesempatan dan peluang-peluang bagi para pemasar, staf teknis, manajer yang terampil serta praktisi humas.
5. Periode pasca Orde Baru.
            Reformasi politik yang berlangsung sejak tahun 1998 berdampak pada pengakua terhadap kebebasan berkomunikasi, yakni adanya pengakuan jaminan terhadap hak untuk memperoleh dan menyebarkan informasi. Kebebasan ini juga diekspresikan dengan kebebasan pers, serta munculnya perkumpulan-perkumpulan serta organisasi dalam berbagai sektor. Dengan adanya kebebasan ini, praktek humas yang dijalankan oleh organisasi juga harus siap mengantisipasi berbagai hal. Mengapa? Karena dengan kebebasan ini, pers juga menjadi lebih bebas dan kritis dalam membongkar praktek-praktek buruk yang dilakukan suatu instansi ataupun perusahaan.
            Disamping itu, humas juga harus siap melakukan dialog dengan berbagai golongan, misalnya dengan golongan buruh agar mereka tidak melakukan pemogokan kerja dan lain-lain. Kebebasan memperoleh informasi publik juga berdampak pada humas, karena humas harus bisa menyambut baik terhadap publik yang ingin mengetahui aspek-aspek yang ingin mereka ketahui. Jadi, era ini telah mengarah pada model humas simetris dua arah seperti yang diusulkan oleh Grunig sekitar 20 tahun yang lalu.



Faktor Pendorong Perkembangan Humas
Beberapa faktor pendorong berkembangnya praktek humas di Indonesia dalam jurnal ini bisa dikategorikan dalam beberapa poin, antara lain yaitu :
a.       Liberalisasi perekonomian Indonesia di masa Orde Baru (Kebijakan ekonomi).
b.      Perbaikan kondisi sosial politik Indonesia.
c.       Masyarakat yang semakin kritis, yang juga dipengaruhi oleh tingkat pendidikan masyarakat.
d.      Adanya proses alih generasi dan meningkatnya perusahaan yang go public.
e.       Pengenalan teknologi komunikasi yang baru, serta perubahan sikap pers pada dunia bisnis.
f.       Globalisasi.

Judgement of Bali, Face of Indonesia (?) #finalExam




Final Examination Paper
Cross Cultural and Inter Cultural Communication
Communication Studies, Gadjah Mada University


In this paper, I want to talk about a phenomenon in Indonesia related to cultural diversity, which means also related to prejudice, stereotypes, and racism. I don’t want to write about various culture and ethnics in Indonesia, but just Bali. So, first of all I want to give some insight about cultural diversity, stereotypes and prejudice itself.
Cultural diversity, or multiculturalism, is based on the idea that cultural identities should not be discarded or ignored, but rather maintained and valued([1]). Multiculturalism being the subject of such attention about this topic. But another opinion said that the many separate societies that emerged around the globe differed markedly from each other, and many of these differences persist to this day creating cultural differences, that exist between people, such as language, dress and traditions, ways societies organize themselves, in their shared conception of communication. So, stereotype and prejudice are the point in this opinion.
If we talk about cultural diversity, unconciously we’ll shaped our mind that people are classified into several groups. And the best way to classify them is to look at the country of residence. We usually generalize people according to the country where he lived and we think that people in the same country relatively have a same characteristics. Tierney (2010: 18) said that there’s nothing ‘natural’ about such nation-states. In most countries, national homogenity had to be actively constructed by the state through a range of ‘nation-building’ policies that encouraged the preferred national identity while suppressing any alternative identities. Public policies were used to promote and consolidate a common national language, national history and mythology, national heroes, national symbols, a national literature, a national education system, a national media, military, religion, and so on.
However, this nation-state model has increasingly been chalenged and contested by all sort of groups. There are many groups within the territory of the state that have their own language, history, culture, heroes, and symbols. As a result, various groups, particularly indigenous people and other kind of nation group, have contested this attempt to construct states form of homogeneous nation-building, and advocated instead for a more multicultural model of the state.
In other opinion, each person is representative of a mixture of “cultures and experiences”. So they can’t be generalized into a particular group because each individual in the group does have some similarities, but also have individual differences, both cultural and personal experiences. Person's membership in a group makes the person has two points of view, the view as part of a group (inner group), and the views of other groups (outer group). Then an individual's membership in a group is to make himself be generalized (by someone outside the group) that he is a representation of the group (pars prototo or totem proparte).
This is the beginning of a process of prejudice and stereotyping. Someone became the subject of negative reaction based only on your membership in a group. Very little can be determined about a person based on their appearance. Stereotypes are opinions based on their appearance.
So, what exactly ‘diversity’ is? Diversity refers to all the ways that individuals are unique and differ from one another. Diversity Involves:
·         Recognizing our unique differences
·         Attracting people of all backgrounds
·         Recognizing how attitudes affect us all
·         Creating an environment where all can succeed
·         Acting to promote diversity   

There are also some elements of diversity :
·         Age
·         Gender
·         Ethnicity
·         Race
·         Physical Ability
·         Sexual Orientation
·         Physical Characteristics
·         Income
·         Education
·         Marital Status
·         Religious Beliefs
·         Geographic Location
·         Parental Status
·         Personality Type

Dimensions of Diversity :
  1.  Primary dimensions are elements we have some power to change. People are less sensitive about secondary dimensions. We also have the choice of whether to disclose this information or not; we can conceal these characteristics. Primary dimensions (Loden and Rosener, 1991) consisst of :
·         Religious beliefs
·         Education
·         Work background
·         Income
·         Geographic location
·         Marital status
·         Parental Status

  1. Secondary dimensions are aspects of ourselves that we cannot change.  They are things people know about us before we even open our mouths, because they are physically visible (except sexual orientation).   When people feel they are being stereotyped based on primary dimension, they can be very sensitive about it. Secondary dimensions (Loden and Rosener, 1991) consisst of :
·         Sexual orientation
·         Race
·         Gender
·         Ethnicity
·         Age
·         Physical qualities

After we understand about this topic, then I’ll told you about stereotypes, prejudice and racism. As we’ve already mentioned above, an individual's membership in a group is to make himself be generalized (by someone outside the group) that he is a representation of the group. This is the beginning of a process of prejudice and stereotyping. Someone became the subject of negative reaction based only on your membership in a group. Very little can be determined about a person based on their appearance. Stereotypes are opinions based on their appearance.
Stereotypes and Prejudice actually included in psychology studies. But we have to realize that stereotype and prejudice is also being a problem in communication. Prejudice and stereotypes usually being a package with discriminations, or maybe racism.
Jandt (2004) define stereotype as the broader term commonly used to refer to negative or positive judgements made about individuals based on any observable or believed group membership. In other definitions, Lippmann (1992) said that stereotype refer to the typical picture that comes to mind when thinking about a particular social group. Stereotypes not only reflect beliefs about the traits characterizing typical group members but also contain information about other qualities such as social roles, the degree to which member of the group share specific qualities, and influence emotional reactions to group member.
Widely definitons of this, prejudice is a negative attitude toward a particular social group and its member. Allport (Stangor, 2000) assumes that prejudice is not irrational, because prejudice is thinking ill of others without sufficient warrant and based on absence of fact. Dovidio and friends (2010) also describe about prejudice. They suggest that prejudice is an individual level attitude (whether subjectively positive or negative) toward groups and their members that creates or maintains hierarchical status relations between groups.
            Whereas stereotypes can be positive or negative, prejudice refers to the irrational dislike, suspicion, or hatred of a particular group, race, religion, or sexual orientation (Rothenberg, 1992). Prejudice is seen to have three components : cognitive, affective and behavioral (Dovidio, 2010). The first of these is equivalent to what we will define as stereotype. The second is a purer affective or evaluative response to the group, void of any particular semantic content. And the third consist of behaviors and behavioral tendencies discriminate against, or in favor of a group.
We may try to distinguish certain degrees of negative actions in prejudice:
  1. Antilocution. Most people who have prejudices talk about them, with like-minded friends, occasionally with strangers, they may express their antagonism freely. But many people never go beyond this mild degree of anti-pathetic action.
  2. Avoidance. If the prejudice is mire intense, it leads the individual to avoid members of dislikes group, even perhaps at the cost of considerable inconvenience.
  3. Discrimination. Here the prejudiced person make detrimental distinctions of an active sort

Then I’ll explain a phenomenon about stereotype and prejudice in Indonesia. I think many people agree that Indonesia is a country based culture. In many media, Indonesia was known as goodness, polite and friendly country. It represented from our culture, custom, language, people’s gesture to each other and traditional ceremony. So, many people come to Indonesia, having a holiday and enjoying Indonesian tourism objects. But, do you ever think that progress of Indonesia tourism also bring some bad effects? Especially changing cultural values ​​and indigenous of Indonesia itself.
Culture, art and objects of tourism in Indonesia that can’t be found anywhere else being a magnet for foreign tourists. So, these two things that can’t be separated. Arts and culture in Indonesia attract foreign tourists, and the interest of foreign tourists appreciate the local culture and indirectly support our culture. Indonesia's tourism will provide a lot of positive impact on the lives of our own society.
Revenue from the tourism sector is large enough. Data from Badan Pusat Statistik (BPS), the number of foreign tourists who traveling in Indonesia in 2004 grew by 19.1% compared to 2003. While foreign exchange earnings reached U.S. $ 4.798 billion, an increase of 18.8% of revenue in 2003 amounted to U.S. $ 4.037 billion. Based on data from WTO, Indonesia is a country with eighth place which is visited by 5.064 million with a foreign exchange gain USD. 5.7 billion (in 2000).
Indonesia has a lot of tourism objects. Furthermore, Indonesia offer you various types of tour. There is a history tour contained in almost every cities in Indonesia. Then there are shopping and metropolitan cities. Consider that Indonesia is a multicultural country and has many tribes and races scattered across Indonesia, so Indonesia will serve you its cultural tour. And because Indonesia is a tropical country, of course there are mountains, caves, beaches and very beautiful submarine tours.
Indonesia has some of the city that became a favorite destination of foreign tourists. One of most favorite place for foreign tourists is Bali island, which is often seen as a heaven for its beauty. Bali is also being favorite destination by Chinese tourists poll “Beijing People's Broadcasting Station”, since 25 April 2011, which determines 10 favorite places from 68 nominations there. Beside Bali known for its beautiful beaches, Bali island also has a high cultural value.
However, as the development of tourism in the area, the current value of the Balinese culture has changed from being characterized by calm and understated being cultural metropolis. It can be determined by its nightlife and modern music that no longer reflect the traditional art and beauty of Bali island. And furthermore, the additional revenues in tourism not only from foreign tourists visiting to the tourist spots, but also from the nightlife and sex tourism which follow the daily life of the tourist. According to the U.S. Department of Justice, Criminal Division Child Exploitation and Obscenity Section (CEOS), in 1998, the International Labour Organization reported its calculations that 2-14% of the gross domestic product of Indonesia, Malaysia, the Phillipines, and Thailand derives from sex tourism. This is also confirmed by ECPAT notes. Locations in Indonesia, which is famous as the location of sex tourism is Bali, Batam, the northern part of the island of Bintan, and Lombok. Each year, there are about 3.000 tourists from Singapore and Malaysia came to Batam to do sex tourism.
On the island of Bali itself, sex tourism is very famous. When I visited Bali and walk around Kuta Beach, there are many bars and pub. Entering the Legian area, on either side of the road there are many cafes and a lot of young women are prostituting themselves to foreign tourists. Not only women are selling themselves, in Bali, mens also become prostitutes. Generally they called ‘gigolo’, or Kuta Boys. Most of them that can "serve" bules usually operating in Kuta beach. Sad to see this, because actually it’s not our trully culture.
The film "Cowboys in Paradise" directed by Singaporean man of Indian descent, Amit Virmani told about a gigolo who is widely available in Kuta Beach, Bali. The movie lasted about 10 minutes became a new controversy. He made this film based on his experience met a Balinesse boy who has a goal life as a gigolo. “Kuta Boys” are very famous for foreign tourists. Amit Virmani begin his “research” about this phenomenon since 2007. He needs about 2 years to collect the data and interview some souces, from Kuta Boys, and tourist also. Then, in 2010 this film began to be published.
There are some statement reported by CBS documentaries :
“Each year, thousands of women travel to Bali in search of paradise. And many find it in the arms of Kuta Cowboys, the bronzed beach ambassadors who've made the island one of the world's leading destinations for female sex tourists. COWBOYS IN PARADISE gets between the sheets of Bali's 'holiday romance' trade to reveal some of the island's most closely-guarded secrets. What separates a Cowboy from garden-variety gigolos? How do women compensate him? Why are time management skills crucial to his success? And how does his family feel about his colourful ways?”
In fact, a lot of foreign tourists, especially women who recognize that gigolo Kuta beach into a tourist attraction in Bali. They can get a ‘holiday romance’ in Bali, beside enjoying the beautiful beaches also. However, the people of Bali (Kuta Boys) who led the film "Cowboys in Paradise" claim to feel cheated by the director Amit Virmani and intends to sue the film he made.
The police conducted a raid against a lot of gigolo in Kuta Beach related to the film. As reported by Globalpost.com, “The recent arrests, on the island of Bali, coincided with the release of a documentary on the resort's "gigolos." The film, "Cowboys in Paradise" — which contains candid interviews with local men and the foreign women who fall for them — had gone viral on the internet but has since been removed from the official website by its makers.” ([2]) Although, many of us don’t really know what government did to handle this case.
After the incident, many media highlighting about sex tourism in Indonesia, espescially Bali. Media is not only about news, but also television, advertising, movies, new media (include Web, Blog, Facebook, Youtube and another social media), etc. Furthermore, we can guess the result as an impact from that news.  It actually doesn’t affect the number of tourists visiting this country or  foreign from tourism sector. However, as a nation with noble of culture and values​​, of course it’s very threaten the image of Indonesia. Indonesia as a sex tourism country become a new judgement by the tourist.
Since Bali become an icon of Indonesia, this course will change the face of Indonesia in the view of the world. As I wrote at the beginning, an individual's membership in a group can make themself be generalized (by someone outside the group) that they’re a representation of the group.
The judgements come not only from the international tourist, domestic tourist also have some judgements about Bali. Bali considered as a little Australian. Life in there is no longer calm, and not reflect the culture of a noble nation. Bali has been filled with its pubs and its nightlife. But actually not all areas in Bali as it is. Only in a few areas such as Kuta, Legian, and other areas.
Not all of the tourism areas have a same personality. In the area of ​​Bali itself, in some areas, things about sex is still taboo. Marriage laws respected and upheld. Such cases can arise because societies and areas visited by travelers experiencing acculturation. However, people should be ready to face the cultural differentiation brought by the tourists. So, we can minimize the cultural change.
This phenomenon is one example, how the cultural shift can occur through the tourism sector. It also reflects the cultural diversity from other countries can change the another culture. This phenomenon also explain about how media shape public perceptions about the phenomenon of prejudice. This phenomenon should be solved wisely. And never become into discrimination and racism which is the effect of a prejudice.



References :
Badan Penelitian dan Pengembangan Departemen Luar Negeri. 1983. Diplomasi Kebudayaan. Jakarta.
Dovidio, John. F. et al. 2010. The SAGE Handbook of Prejudice; Stereotyping and Discrimination. London : SAGE Publications.
F. E. Jandt, “Stereotypes and Prejudice as Barriers,”. in An Introduction to Intercultural Communication. Identities in a Global Community, F. E. Jandt. Thousand Oaks, London, New Delhi: Sage Publications, 2004, pp. 93 – 119.
Gudykunst, William B and Bella Mody. 2002. Handbook of International and Intercultural Communication. California : SAGE Publications.
Gudykunst, William B. et al. 1996. Communication in Personal Relationship Across Culture. California: SAGE Publications.
Nair, Sowmnia. Child Sex Tourism. Downloaded from http://www.justice.gov/ criminal/ceos/sextour. html.
Petersen, Freya. Female sex tourism: for love or money?.  Archieved at: http:// www.globalpost.com/dispatch/general/100421/sex-tourism-jamaica-prostitution
Stangor, Charles. 2000. Key Reading in Social Psychology; Stereotypes and Prejudice. Philadelphia : Psychology Press.
Tierney, Stephen. 2007. Accomodating Cultural Diversity. Hampshire: Ashgate Publishing Limited.
Walker, R. J. B. 1984. Culture, Ideology and World Order. Colorado : Westview Press.





[2] Freya Petersen. 2010. Female sex tourism: for love or money?.   http://www. globalpost.com/dispatch/general/100421/sex-tourism-jamaica-prostitution