The Influence Of New Media Sociology Essay

In Malaysia, human rights of homosexual issue are acquiring serious. Media is determining the image of Lesbian, Gay, Bisexual and Transgender ( LGBT ) groups through their intelligence. The job statement of this research is that LGBT community is greatly discriminated in society. The research attempts to look into the power of new media through youth`s position and gage the degree of public consciousness and besides to instil consciousness of esteeming homosexualism in today ‘s young person. The mark audience is Malayan university pupils of different races and ages between 17 to 27 old ages old. The study method to obtain the consequence is through a questionnaire and to administer 200 sets to the respondents on the Internet. Finally, the research workers found out that the bulk of pupil ‘s position that carelessness on the LGBT community is non a serious job in Malaysia and do non believe that the Internet influenced much of their positions on LGBT community. At the same clip, they view “ Seksualiti Merdeka ” as a negligible issue since the respondents do non cognize much about it but bulk think that LGBT deserves equal human rights. In decision, young person are non cognizant of homosexual issues in Malaysia. Government or some organisations should impart a manus in educating young person about homosexualism.

Homosexual individuality is abstracted as a life-spanning development procedure. This procedure finally leads a individual to personal credence of a positive homosexual self-image and a clear personal individuality ( Minton & A ; McDonald, 2012 ) . Harmonizing to Haberma ‘s theory of self-importance development, it is utilised to supply a synthesis and apprehension of the literature on the building and care of the homosexual individuality. It is concluded that the homosexual individuality by and large emerges in a three-stage procedure, in which the individual progresses from ( 1 ) an egoistic reading of homoerotic feelings to ( 2 ) an internalisation of the normative, conventional premises about homosexualism to ( 3 ) a post-conventional stage in which social norms are critically evaluated and the positive homosexual individuality is achieved and managed. In short, homosexual develops in three phases. The first phase is the homoerotic feelings in a egoistic manner. The 2nd phase is the internalisation of the normative, presuming homosexualism in a convention manner. The concluding phase is a post-conventional stage where the critical rating of social norms happens and the positive homosexual individuality is achieved and managed.

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However, no 1 knows how precisely homosexualism entered into human history. Harmonizing to Samhsa, the footings sapphic, homosexual, bisexual, and transgender ( LGBT ) describe distinguishable groups within the cheery civilization. The early enterprises for people who were homosexuals focused largely on work forces. So, in an effort to pull attending to issues specific to gay adult females, “ sapphic ” is frequently listed foremost. Peoples who are bisexual or transgender have been traditionally left out of, or underrepresented in, research surveies and wellness enterprises. Other than that, a survey from Stanford Encyclopedia of Philosophy revealed that the term ‘homosexuality ‘ was coined in the late 19thA century by German psychologist, Karoly Maria Benkert. Although the term is new, treatments about gender and same-sex attractive force have occasioned philosophical treatment runing from Plato’sA SymposiumA to modern-day fagot theory ( Pickett, Brent, 2011 ) . However, the homosexual group is different from “ pantywaists ” and “ romp ” .

Harmonizing to Sexuality Information and Education Council of the United State, the dictionary itself paperss the differentiation between romp and pantywaist with homosexual, while tomboy refers to frolicing, rambunctious, boylike immature miss, “ pantywaist ” an emasculate male child or adult male, a cautious or cowardly individual ( Siecus Report, 2003 ) . Therefore for a male child been called “ effeminate ” can be lay waste toing, as it pierces his self-image at its most vulnerable point. By contrast, “ romp ” is said with O.K.ing tones, and does non take away from a miss ‘s sense of worth ( Green, 1979 ) . By this definition, it could be understood that a cheery person is more likely to hold same sex attractive force, but a effeminate individual may merely act like a miss while holding a normal gender as other heterosexual males.

Harmonizing to National Academic Advising Association ( NACADA ) , LGBT refers to Lesbian, Gay, Bisexual and Transgender. The term gayA refers to both work forces and adult females who are attracted to individuals of the same sex. LesbianA is the term used specifically for adult females who are romantically and sexually attracted to other adult females. BisexualA is used to bespeak that a individual is attracted to both work forces and adult females. Some describe androgyny as an attractive force to the qualities a individual possesses instead than the gender of the individual who possesses the qualities. Bisexual individuals frequently experience a deficiency of credence in both heterosexual and GL communities because of misconceptions and stereotypes associated with androgyny. Finally, transgenderA is an umbrella term used to depict person who experiences his/her gender in a manner that varies along a continuum from masculine to feminine ( Brown & A ; Rounsley, 1996 ; Perez, DeBord & A ; Bieschke, 2000 ; Cunningham, 2003 ; Smith 2006 ) .

Hall ( 1996 ) coined the term of under erasure to mention to the LGBT persons who happen to busy “ outside the field ” . “ Within the homosexual and sapphic community, the subjective voices of transgender people are frequently marginalized or ignored ” ( Minter, 2000 ) It indicates that the societal position of the LGBT individuals frequently undistinguished and lower in rank.

Social networking sites are musca volitanss where young person are easy influence by sexual text, exposures and pictures and besides creates such stuffs by ain ( Rebecca, 2001 ) . New media helps in turn toing issues such as sexual wellness and their of import function of young person at hazard depends on media which is in usage ( Kaiser Family Foundation, 2010 ) . To see the of all time present oddity in the most matter-of-fact straightness is of import to be certain, as it has been for every laden minority. Visibility is much of import to homosexuals and sapphic because alteration of societal credence.

1.1 Problem Statement

This survey addresses the issue of the portraiture of the marginalized group, known to be LGBT, by the new media and to what extent it influences the perceptual experiences of the immature persons towards this group. A survey performed by Free Malaysia Today stated that the Centre for Independent Journalism reprimanded the Malayan print media for their lop-sided coverage on the Azwan Ismail picture that was foremost made by a group called Seksualiti Merdeka. Azwan, an applied scientist, shooting to fame after he stated his sexual penchant in a picture entitled, “ I am Gay, I am All right ” . The picture was foremost aired in an event organized by Seksualiti Merdeka. His unfastened statement, nevertheless, did non travel down good with other media. The Malay dailies newspaper and the community made their displeasure known via assorted cyber platforms. Some even went to the extent of publishing decease menaces against Azwan. One outstanding Muslim blogger took the authorities to task for its failure in controling the spread of homosexual and sapphic activities ( Free Malaysia Today, 2011 ) .

Other than that, Youth Pride Inc besides stated that 36.5 % of GLB youth grades 9-12 rich person attempted self-destruction and 20.5 % of those efforts ensuing in medical attention ( Robin, 2002 ) . In 2005, Gay, Lesbian and Straight Education Network ( GLSEN ) study of LGBT youth, 90 % reported sing verbal or physical torment or verbal assault in the past twelvemonth ( Harris Interactive & A ; GLSEN, 2005 ) . All these findings portion one decision viz. LGBT people are greatly discriminated in the society. This survey therefore chooses to foreground on homosexualism and Seksualiti Merdeka with purposes to make consciousness among today ‘s coevals about the demand to esteem every individual ‘s right, including the rights to be homophiles.

1.2 Research Aims

To detect the new media ‘s portraiture of the LGBT community in Malaysia.

To analyze the Malayan young persons perceptual experiences towards the LGBT community in general and specifically towards Seksualiti Merdeka.

To make consciousness about the issue of homosexualism among Malayan young persons.

1.3 Research Questions

How are new media ‘s portraitures of the LGBT community in Malaysia?

What are the Malaysian young person ‘s perceptual experiences towards the LGBT community and Seksualiti Merdeka?

How far Malayan young persons are cognizant about the issue of homosexualism?

1.4 Research Hypothesis

This research has one hypothesis, which is if the new media portrays the LGBT community negatively ; the perceptual experiences of young person towards LGBT community will be negative. This means, if the new media portrays the LGBT community positively, the perceptual experiences of young person towards LGBT community will be positive.

1.5 Research Significance

This survey examines the influence of new media on the young person ‘s perceptual experience towards LGBT community. The research workers highlight youth perceptual experiences on this issue because in the modern epoch today, young persons are expected to be more unfastened minded apart of being make bolding to voice out their sentiments about any arising issues. A research by Pew Internet & A ; America Life Project ( 2007 ) revealed that 94 per centum of cyberspace users are immature people with age scope between 18 to 29 old ages old. This determination indicated that young persons today are the active users of new media such as societal webs, forums, web logs etc.

With new media, the young persons can easy acquire information about LGBT issues that occured in the state or abroad. Therefore, the young persons may hold more awareness towards LGBT groups. New media is going a platform for the young person to show their sentiments and to discourse about any issues. Therefore, the research workers think that, there is a demand to analyze more about the influence of new media on young person ‘s perceptual experiences towards LGBT community.

This survey will assist to instil consciousness and supply a better position about the issues of LGBT and Seksualiti Merdeka to upcoming coevals. It can besides be utile and functional as mention for future research workers who are interested to spread out the treatment on similar subjects and countries.

LITERATURE REVIEW

2.1 Media Portrayal of LGBT

Society has ever had a general fright or contempt for homosexualism. That is why the media tended to back up the already common perceptual experiences, alternatively of disputing them ( Montgomery, 1981 ) .

Harmonizing to Kanter ( 2012 ) , since the start of telecasting scheduling, the signifiers of LGBT characters in amusement or popular civilization have both been limited. If they did be, they were either exaggeratingly stereotyped, or associated with criminalism or aberrance. All the manner through the 1980s, homosexual characters were seen on telecasting as cameo functions with peculiar “ jobs ” that hold about non-existent lives, absent of desire or relationships. With the spread of the Acquired Immune Deficiency Syndrome ( AIDS ) epidemic, get downing in the 1980s and into the 1990s, homophiles were portrayed in more significant, reoccurring functions ( Netzley, 2010 ) .

Jackson & A ; Gilbertson ( 2009 ) explained that versions of the media sapphic that preceded her modern-day embodiment as ‘hot ‘ typically cast her in stereotyped and unwanted ways, for illustration as masculine and unattractive ( Wilton, 1995 ; Ciasullo, 2001 ) . Dow ( 2001 ) notes how the tribade on telecasting historically occupied a fugitive infinite as an object of wit or as a scoundrel. In her modern-day pretense, the media sapphic can most frequently be seen as constituted within post-feminist discourses that produce adult females as sexually wanting, sexually plural, and self-pleasing ( McRobbie, 1996 ) .

Gamson ( 1995 ) encouraged the homophiles to state their positions in the talk shows. Talk show is the topographic point where they get the attending they want and lift out their positions which they can non acquire in other ways. He is besides the lone topographic point in mainstream media civilization where it is possible for non-heterosexuals to talk for themselves.

A survey shows the alterations in attitudes towards homosexualism in the United State through manner in public sentiment polls.A The consequences were considered byA issues connected to homosexualism which integrated legal position, morality, acceptableness, causes, acquaintance with self-identified homophiles, every bit good as positions on both military and unmilitary businesss, civil rights, matrimony and acceptance rights, and AIDS. This besides concluded that community behaviour have shifted in a latitudinarian way ( Yang, 1997 ) .

2.2 LGBT Youngster ‘s Engagement with New Media

Past research had supported the thought that the Internet is often a line of life in the development of sexual wellness among LGBT immature people ( Hillier & A ; Harrison, 2007 ) . Many of them foremost “ come out ” online, and study larning about sexual behaviors, prosecuting friendly relationships with other LGBT immature people, and researching same-sex attractive force online ( Harper, Bruce, Serrano, & A ; Jamil, 2009 ; Hillier & A ; Harrison, 2007 ) .

Social networking tools had been widely used among childs in acquiring sexual wellness information. Importantly, societal networking tools do non merely allow research workers and practicians to have and supply information, but besides allow the LGBT immature people to interchange information and experiences with LGBT equals, breeding broader development of their sexual wellness ( Bargh & A ; McKenna, 2004 ) . This chance allows for a greater opportunity for LGBT immature people to “ prove out ” individualities and gather information in a more controlled, private environment than is typical among general Internet resources or big societal networking sites ( Joshua, Louisa, Samantha & A ; Brian, 2011 ) .

Harmonizing to Wilkerson ( 1994 ) , there several types of homophobic attitudes like the intervention of people with human immunodeficiency Virus ( HIV ) about ways in which HIV is transmitted, media representation of AIDS and the manner the medical specialties purpose reinforces a positive position unfriendly to tribades and bisexuals. Afro-american intelligence web sites are turning in influence in footings of the figure and trueness of the alone visitants they attract. Homophobia and favoritism are the top plot lines on the Afro-american intelligence websites we analyzed, followed by civilization, faith, and same-sex matrimony in equal step ( Siegel, 2012 ) .

2.3 Health Issues among LGBT Community

By the 1990s, sapphic, the LGBT young person have appeared merely as a separate cultural group. There are rather few young person identified themself or turn as LGBT since societal countenances and stigma contributed to terrible reverberations and isolation, restricting entree to supportive communities and consciousness of sexual and gender individualities in the earlier periods. However, merely a smattering addressed the demands of young persons although a scope of sapphic and cheery service organisations developed in big metropoliss during the 1970s and 1980s.

Harmonizing to Makadon ( 2008 ) , riddance of wellness disparities among LGBT persons, besides jointly called sexual minorities, is a critical demand for focal point on their wellness. LGBT populations are disproportionately at hazard for violent hatred offenses, sexually transmitted infections ( STIs ) including HIV/ AIDS, a assortment of mental wellness conditions, substance maltreatment and certain malignant neoplastic diseases. However, LGBT patients often encounter jobs with entree to quality wellness services, experiences disparities in testing for chronic conditions, and describe a deficiency of reding pertinent to existent lifestyle behaviours.

Historically, homosexualism has been judged rather harshly due to cultural and spiritual tabu. The Pew Research Centre ‘s 2003 Global Attitudes Survey found that the bulk of people in Western European and major Latin American states ( Mexico, Argentina, Bolivia and Brazil ) believe that homosexualism should be accepted by society, while most Russians, Poles and Ukrainians disagreed, and people in Africa and the Middle East objected strongly. Meanwhile, bulk of Americans believe that homosexualism should be accepted ( Makadon, 2008 ) .

Stigma, bias and favoritism create a nerve-racking societal environment that can take to a assortment of wellness jobs among LGBT group. In LGBT group, minority emphasis is caused by ( a ) an external, nonsubjective traumatic event, such as being assaulted or being fired from a occupation ; ( B ) the outlook of rejection and development of watchfulness in interactions with others ; ( degree Celsius ) the internalisation of negative social attitudes ( besides known as internalized homophobia, transphobia, or biphobia ) ; and ( vitamin D ) the privacy of gender individuality or sexual orientation out of shame and guilt or to protect oneself from existent injury. In add-on, research shows a relationship between internalized homophobia/biphobia and assorted signifiers of self-harm, including eating upsets, bad sexual activity, substance maltreatment and self-destruction ( Makadon, 2008 ) . Harmonizing to Rosan ( 1978 ) , “ homophobia ” is a sawed-off signifier of “ homophilephobia, ” which means the fright of individual neither of one ‘s ain sex, clearly non the intension given to these footings in common idiom nor in professional literature. Garner ( 2008 ; as cited in Mulick & A ; Wright Jr. , 2003 ) describes biphobia as psychological concept of negative attitudes towards bisexual persons and androgyny in general.

In Malaysia, the lifting tendency of sexual transmittal from 5.3 % in 1990 to 22.15 % in 2005 ( Ministry of Health AIDS/STD Section ) indicates that the state of affairs could spread out into a general epidemic. Furthermore, the proportion of adult females infected has risen from 1.4 % in 1990 to 14.5 % in 2005 ( Ministry of Health AIDS/STD Section ) . Indeed, the female to male ratio of new infections has narrowed well. In crisp contrast to work forces, 64 % of HIV infections in adult females were sexually transmitted. The consequence of HIV state of affairs has an exigency demand to travel for gender-sensitive national respond by Malaysia authorities ( Zulkifli, Lee, Yun, & A ; Lin, 2007 ) .

To make better in lend a manus to LGBT group for their health care, people should pass more clip and attending to larn about LGBT wellness and obtain support in doing educational betterments. Explanation focal point on the clinician-patient relationship and reference all 3s spheres of larning which comprised of attitudes, cognition and accomplishments would assist clinicians to supply better attention to LGBT patients. Attitudes have a major consequence on wellness results. Attention to attitudes requires growing in the affectional sphere. For clinicians, this involves developing consciousness of and esteem for a patient ‘s differences and willingness to listen empathically to that individual ‘s experience ( Makadon, 2008 ) .

2.4 LGBT engagement in international human rights

Under international human rights jurisprudence, all individuals who including LGBT community are entitled to be rights, including the rights to life, security of individual and privateness, freedom from anguish, arbitrary apprehension and detainment, and the right to be free from favoritism ( The Road To Safety, 2012 ) .

There are more than 80 states still keeping the Torahs that make same-sex consensual dealingss between grownups a condemnable offense. In twelvemonth 2008, such Torahs were used in Morocco to convict six work forces, after allegations that a private party they had attended was a “ cheery matrimony ” . On 19 July 2007, six work forces were arrested after a immature adult male who had been arrested on larceny charges was coerced by constabulary into calling associates who were presumed to be homosexual ( O’Flaherty & A ; Fisher, 2008 ) .

Harmonizing to journal The Road to Safety ( 2012 ) , LGBT refugees in Uganda and Kenya are among the most vulnerable of refugee populations. Due to their sexual orientation or gender individuality, they can be targeted for force by other refugees and some members of the host populations, harassed and extorted by constabulary officers, and marginalized from accessing services from authorities establishments, non-governmental organisations ( NGOs ) , or the U.N. High Commissioner for Refugees ( UNHCR ) .

Harmonizing to Julie ( 2006 ) , LGBT advocators have engaged in two really different sorts of activities on the international human rights phase. First, they have engaged in traditional human rights activism, utilizing the traditional human rights techniques of monitoring and coverage to use bing human rights norms to LGBT lives. These rights included the right to privateness in the condemnable jurisprudence context ; the right to equality ; the right to household ; the right to non-discrimination ; the right to freedom from anguish ( applicable in instances of “ physical remedies ” for homosexualism and psychiatric mistreatment by and large ) ; and the right of transexuals to acknowledgment of their new gender. Second, they have tapped into both traditional monitoring techniques and human rights culture-building attempts to advance new international human rights that are of import to LGBT lives, including “ the right to gender. ”

Until the mid- to late-1990s, most of LGBT advocates that involved in the international work on homosexual rights were besides working with LGBT-specific organisations, such as the International Lesbian and Gay Association ( ILGA ) . This organisation was found in 1978 in Brussels as a “ universe federation ” organisation, and today it is joined by more than 500 homosexual and sapphic organisations from 90 states on all inhabited continents. From its origin, ILGA has “ focused on showing favoritism on evidences of sexual orientation as a planetary issue. ” Another outstanding group during this epoch was the International Gay and Lesbian Human Rights Commission ( IGLHRC ) , founded originally in 1990 by Russian and US militants and now a US-based organisation with offices in San Francisco, New York, and Buenos Aires ( Julie, 2006 ) .

2.5 Seksualiti Merdeka in Malaysia

The rejection of homosexualism by Malayan jurisprudence and civilization leads to the rise of human rights to the LGBT people. An increasing integrating of Islamic political thought and pattern that builds on actual readings of Islamic textual beginnings is the chief ground for why LGBT rights are neglected. Moslems who are under group of LGBT confronting politically charged from conservative of normative Islamic discourses on gender and gender.

To contend for their rights, LGBT community in Malaysia had formed Seksualiti Merdeka or Sexuality Independence in the twelvemonth 2008, founded by Pang Khee Teik and Jerome Kugan. Seksualiti Merdeka is an one-year gender rights festival held in Kuala Lumpur, Malaysia, and represents a alliance of Malayan Non-Government Organizations which included Malaysian Bar Council, Suara Rakyat Malaysia ( SUARAM ) , Empower, Pink Triangle Foundation ( PT Foundation ) , United Nations, Amnesty International and general populace. The term used to foreground the fact that even after Malaysia independency, non all Malaysians are free to be who they are. The organisation believes that everyone in Malaysia deserves to be free from favoritism, torment and force for their sexual orientations and their gender individualities. They believe it is our right to be responsible for our ain organic structure and believe everyone is entitled to the freedom to love and the freedom to be, whether homosexual, sapphic, bisexual, transgender, hermaphrodites, directly, nonsexual, pansexual, or merely fabulous ( Sexualiti Merdeka, n.d. ) .

Bing a Muslim-majority state, Malaysia would hold to repeat its strong expostulations to a policy that clearly contradicts the rules enshrined in the faith of Islam. On November 3, 2011, constabulary banned Seksualiti Merdeka as the festival was deemed a menace to national security and a menace to public order. Co-founder of Seksualiti Merdeka Pang Khee Teik said that they are non seeking to advance homosexualism. This festival is really the opportunity for Malaysians to listen to their narrative, why after all these old ages of seeking to be person else, some of them have found peace with themselves and to accept who they are ( Chun, 2011 ) .

Harmonizing to Mosbergen ( 2012 ) , on September 2012, Malaysia ‘s Education Ministry has “ endorsed guidelines ” to assist parents place homosexual and sapphic “ symptoms ” in their kids. The guidelines are as below: –

Symptoms of homosexuals:

Likes holding a fit organic structure and likes to demo off by have oning V-neck and sleeveless apparels ;

A penchant for tight and bright-colored apparels ;

Attraction to work forces ; and

A penchant for transporting large pocketbooks, similar to those used by adult females.

Symptoms of tribades:

Attraction to adult females ;

Besides their female comrades, they tend to distance themselves from other adult females ;

A penchant for traveling out, holding repasts etc. with adult females and a penchant for kiping in the company of adult females ;

Not attracted to work forces

Pang Khee Teik, nevertheless disagreed with the guidelines and he advised the ministry to trust on sound research alternatively of backing pseudo-experts as this could be damaging to kids. Pang said instruction is an of import tool to turn to inequality but the ministry had alternatively sought to utilize it for learning hatred, advancing inequality and playing political relations. Besides that, the ministry should learn all kids to be confident and to esteem one another, no affair who they are. Seksualiti Merdeka therefore was prepared to brief the Education Ministry if its officers were willing to listen to dependable research on the LGBT community ( Asia One, 2012 ) .

2.6 Online treatment of gender

Harmonizing to Mckee ( 2004 ) , in one of the i¬?rst published articles turn toing on-line treatments of gender, the homophobic remarks made by composing pupils utilizing the synchronal confab plan interchange to brainstorm possible subjects for a research essay ( as cited in Regan, 1993 ) .

When a pupil raised homosexualism as a possible subject, a figure of pupils posted homophobic remarks: “ We ‘re taught that homosexualism is a wickedness ” ; “ A homosexual one time made a move on me. I truly did n’t like it. I mean I truly did n’t wish it! ” and “ To whoever was believing about the subjects of decease and homosexualism, here ‘s a idea, why non fall in together and make a undertaking on the decease of homophiles? Not by AIDS. ” At the clip of the exchange, the research worker Regan was diffident what to make when confronted with these remarks, but she did seek to airt the conversation by come ining, “ Has anyone thought about composing about homophobia? ” but it does non look that her attempts were successful at airting what she called “ socially canonic schoolroom terrorist act ” ( McKee, 2004 ) .

Regan was distressed that the online environment enabled pupils to joint “ their fright and hate of homophiles in a manner that would non hold happened in the traditional schoolroom, ” and she concluded that on-line infinites are non classless, as was often claimed at the clip.

2.7 Discrimination towards LGBT group in Malaysian Context

Malaysia is one of the states that illegalized homosexualism. Among the grounds for the country`s disapproval of homosexualism is its position as an Islamic state, where everything that goes against the Islamic jurisprudence and instruction is purely prohibited and therefore, condemned.

Harmonizing to Goh ( 2012 ) , the rejection of same-sex behaviour is non one that has emerged from a socio-political vacuity. Sex is considered “ forbidden ” ( Goh, 2012 ; as cited in Jerome, 2008 ) and appears to hold a outstanding topographic point in the mind of many Malaysians, notably institutional quarter-circles of Islam. Islamic civil and spiritual governments closely observed on Muslims in Malaysia, harrying the sexual lives of Muslims that are every bit private as “ khalwat ” ( illicit near propinquity ) and “ zina ” ( illicit sex or criminal conversation ) ” ( Lee, 2010:31 ) . In the Malayan legal context, male homosexualism or ‘gayness ‘ as a globally-recognized cultural figure of speech has no direct equality to sexual identitiesaˆ‚ Section 377A, 377B and 377C of the Malayan Penal Code make commissariats against Acts of the Apostless of buggery or “ liwat ” without being gender-specific, although it is in subdivision 2 of the Syariah Criminal Offences ( Federal Territory ) Act 1997 that one discovers a clearly-defined morphology of “ liwat ” as “ sexual dealingss between male individuals ” ( Goh, 2012 ) .

Tumults over male homosexualism in the twentieth and 21st centuries came into prominence with two major events. First is the buggery charges of the former Malaysian Deputy Prime Minister Anwar Ibrahim and 2nd is the festival observing the human rights of sexually-diverse individuals, Seksualiti Merdeka. Ramping arguments on homosexualism in relation to Anwar ( Kanaraju, 2007 ) and the forbiddance of Seksualiti Merdeka in 2011 ( Shazwan, 2011 ) caused countless forums on men`s malenesss population to mushroom among the Malaysian.

Back in the twelvemonth 1992, the Prime Minister, Dr. Mahathir Mohamad made the statement that democracy would take to homosexualism ( Offord, 1999 ) . Dr Mahathir used the conflation of homosexualism with democracy to consolidate Malaysia ‘s cultural boundary lines ( and its postcolonial position ) , so that Malayan people can keep the purity and singularity. Dr Mahathir is drawn on cultural specificity in this context to explicate the autochthonal from the foreign, and homosexualism is conceived of as foreigner and “ other ” .

It is in this sense that Anwar Ibrahim is “ bothered ” by the usage of the accusal that he is homosexual. Anwar has been noteworthy for his broad positions about democracy and crystalline authorities ( The Asian Renaissance, 1996 ) . To merely make away with resistance and perceived menaces to his autocratic regulation, Dr. Mahathir can scratch upon his enemy the form of “ homosexual ” ( Offord, 1999 ) .

Prior to the Asia-Pacific Economic Co-operation ( APEC ) leader ‘s acme in Kuala Lumpur in late 1998, amid the controversial jailing of Anwar and civil agitation and presentations, the function of homosexualism as a political and cultural tool of difference was propounded strongly by the Malaysian Foreign Minister, Dr Abdullah Badawi. It was his contention that buggery was a serious offense in Malaysia ; it was against the state ‘s spiritual and societal values ( The Weekend Australian, 1998 ) . Dr Badawi maintained that in certain topographic points in Europe, and possibly Australia and America, they do non handle it as something large but to Malaysia, it is bad consider as a dirt.

Following Dr Mahathir ‘s accusals against Anwar, a People ‘s Anti-Homosexual Voluntary Movement was formed to battle the “ dangers of homosexualism ” . In one blow Dr Mahathir succeeded in sabotaging Anwar ‘s credibleness and deployed homosexualism as the figure one impossibleness. Anwar, besides a Muslim, entrenched the perceived, perverting value of homosexualism by asseverating in the Time interview that his character was assassinated by this form ( Offord, 1999 ) .

Therefore in Southeast Asia today, this is one sense of where homosexualism is located, something that is “ demonized ” , and profoundly disturbed. It is conflated at one time with democracy, corruptness, and strangeness. It does look clear that when the state province perceives a menace to its being, that danger is often translated into sexualized footings. Same sex gender is deployed as the foreigner other, linked to confederacy, enlisting, resistance to the state, and finally a menace to civilisation ( Offord, 1999 ) .

2.8 Theory applies between relationship of Media and LGBT Community

Media plays a really of import function in human life, where people get more of information they need from it. Therefore, to be more understand the influence of media on young person ‘s perceptual experiences and sentiments about homosexualism, the survey chooses to use framing theory. The construct of framing has been diversely attributed to sociologist Erving Goffman and anthropologist Gregory Bateson. Frames allow journalists or media in general screen and package issue. The pick of journalists who shelter a narrative can act upon the manner issues are framed. The theory describe that the message framer has the pick of what is to be emphasized in the message, as the position through a window is emphasized by where the carpenter frames, or topographic points, the window. If the window had been placed, or framed, on a different wall, the position would be different ( Botan & A ; Hazleton, 2006 ) .

Harmonizing to Muthudotin ( 2010 ) , this theory suggests how media influences the thought of people. The theoretical account of framing is related to the agenda-setting tradition like media stating the young person what to believe, but non what to believe about. However, it is more focussed and expands the research by concentrating on the nature of the issues and so topographic points it within a field of intending which can easy effects the audiences. Framing is an of import subject since it can hold a great influence.

If we look at dissimilar context in Malaysia, sexually expressed content on media will be associated with values and eastern civilization which hold norms of decency and morality. Eastern society, which is really different from western society, has an unusual mentality of comprehending sexual content. Everything which is related to gender is perceived as tabu and people would decline to discourse the affair openly. In add-on, as a Muslim state, Malaysia struggles to adhere the whole thing linked with sexually oriented content ( Mariesta, 2012 ) .

Harmonizing to The Star online ( 2011 ) , Pahang and Malacca are the provinces that practising Islamic Torahs in punish Muslims engaging in homosexualism. Once the province damagess and gazettes its Islamic passages, Malacca syariah tribunal will convey homophiles to test. Pahang State mufti Datuk Abdul Rahman Osman said there was a demand to hold a specific proviso in the province Islamic ordinances refering syariah-related offenses and homosexual activities. This is because he was afraid that the immature Muslims will no longer receive homosexualism as unnatural, but instead see it as a norm. Based on the remark made by Datuk Abdul Rahman to the media, it is assumable that it may act upon the young persons ‘ perceptual experiences that being a homophile is a offense, immoral and unnatural.

Homosexual is viewed as immoral in the eyes of authorities and media. In June 2005, Prime Minister Abdullah Ahmad Badawi threatened to take action against media publishing houses for transporting articles, question-and reply columns and advertizements concentrating on sex. Malaysia authorities control media to describe intelligence about LGBT but offense and misidentify that they make. In February 2006, The Star reported that 34 work forces “ were arrested when constabulary raided three illegal massage parlours which doubled up as ‘exclusive ‘ homosexual nines. The work forces, aged between 20 and 50 old ages old, were caught in the act while in the shower or in bed. ” Besides that, In April 2006, a PR Web imperativeness release reported that “ Kuala Lumpur constabularies are seeking to check down on concerns that cater to gay clients by ticketing proprietors for junior-grade licence misdemeanors, conveying unfavorable judgment from local AIDS or HIV pedagogues ” ( Research Respond, 2007 ) .

Methodology

This is a quantitative-based research, in which study was the chief method of informations aggregation. “ Survey by and large involves in the assemblage of limited informations from a figure of instances at a peculiar clip scheduled. It is concerned with supplying information about population or community characteristic. It is non concerned with persons as persons. The respondents taken by and large will be stand foring the community or population ” ( Ghani, Kumar, Kunjambu & A ; Zanariah, 2008, p. 24 ) . Survey besides provides information for farther surveies. It may besides take to the constitution of some of the theories.

“ The quantitative research is typically associated with positive position in societal research, the logic of which is to ( I ) collect structured and quantifiable informations utilizing standardised attacks on a scope of variables, ( two ) hunt forms of causal dealingss between these variables, and ( three ) trial given theory by corroborating or rebuting hypotheses ” ( Foard, Henn & A ; Weinstein, 2009 ) .

The type of study used for informations aggregation intents was on-line study. The questionnaire was specifically created by utilizing the Google Drive application, and was so distributed through on-line medium, such as electronic mail, Facebook, Google+ and Twitter.

The online study had been chosen as the method of study due to several advantages. The mechanization of informations aggregation could salvage clip and cost as the informations are ready to be analyzed every bit shortly as the respondents submit their replies. In add-on to that, online study besides could cover a broad geographical country. Since the issue studied is considered to be a sensitive issue, the namelessness of the respondents and responses may be advantageous for on-line study. Furthermore, the respondents may take their ain clip to make full in the questionnaire and the prejudice in replying the inquiries could be reduced. The inquiries were set comparatively simple and consecutive frontward as the research workers have no control over how respondents construing the questionnaire ( Tim, 2011 ) .

The study had been performed on 200 respondents, selected among the immature users of the cyberspace. The respondents were pupils of third degree instruction from local universities and colleges, aged scope from 17-27 old ages old and came from multiple cultural groups, chiefly from Malay, Chinese, Indian. The pupils were selected as respondents because they are known to be active users of new media.

Snowball sampling from the non-probability sample was used in the research. Harmonizing to Foard, Henn & A ; Weinstein ( 2009, p. 337 ) , “ Snowball Sampling is a method for choosing instances where no obvious lists of such instances exists. It relies on the research worker obtaining a strategically of import contact who can urge other possible participants who might be approached to take portion in the survey. ” Non-probability sample was used as the research worker was unable to supply each member of the chosen population group with an equal chance of being selected. With snowball sampling, the research worker will construct up a web of respondents through an initial group of sources. The sources will present the research workers to other members of the same population subsequently on ( Foard, Henn & A ; Weinstein, 2009 ) . As Tim ( 2011 ) mentioned, snowball sampling is simple and cost efficient.

The online study consists of 40 inquiries, consisting of 5-point Likert graduated table, forced-choice ( yes/no ) inquiries and open-response format. The linguistic communication used in the questionnaire was English linguistic communication. The study was divided into three subdivisions, viz. , demographic information, perceptual experiences about new media and LGBT, and perceptual experiences about Seksualiti Merdeka. Following the aggregation of information was the analysis, where the information had been straight charted and organized through Google Documents application. The study had been conducted in 18 yearss, get downing from October 9, 2012 to October 27, 2012.

The research workers were unable to roll up more informations from the Malay and Indian respondents. The chief ground will be the web of people of the research workers was limited. Another ground might be the Malay respondents were loath to reply the study even though it was an anon. study due to the sensitiveness of the issue.

A pilot trial had been carried out before the existent study. Pilot trial is a simpler version of the study will be conducted to prove on the research and its hypothesis ( Flinders University, 2009 ) . The pilot trial distributed the questionnaires to 50 respondents from Universiti Tunku Abdul Rahman ( UTAR ) , which made up from UTAR pupils, every bit good as academic and non-academic staffs.

The pilot trial consists of 32 inquiries including consisting 5-point Likert type graduated table, forced-choice ( yes/no ) inquiries and open-response format. Language used in the questionnaire was English. The inquiries covered the cognition and perceptual experiences of new media, LGBT community and Seksualiti Merdeka run. The pilot trial was used to place the possible jobs in the questionnaire. It was used to cut down the mistakes that the respondents might do when replying the questionnaire. The research workers besides could better the quality of the inquiries in the study.

FINDINGS AND ANALYSIS

4.1 Section A: Demographic Information

Figure 1: Respondents ‘ Gender

The survey was participated by both genders. Although female respondents outnumbered male respondents, the spread was little.

Out of 200 respondents, 103 of them were females and the balances 97 were males. The respondents ‘ age is runing from 17 to 27 old ages old. Whereby age 22 province the highest, which is 63 respondents. Follow by age 21, stated 51 respondents ; and age 17, 18, 27, holding 1 respondent for each age group.

The respondents of the study came from different universities in Malaysia. Majority of the respondents are from Universiti Tunku Abdul Rahman ( 68 respondents ) and Universiti Malaya ( 51 respondents ) . Others were pupils from universities such as University Putra Malaysia ( UPM ) Universiti Teknologi Malaysia ( UTM ) , Universiti Kebangsaan Malaysia ( UKM ) , Universiti Sains Malaysia ( USM ) , Universiti Utara Malaysia ( UUM ) , Universiti Malaysia Sabah ( UMS ) , etc.

The bulk of the respondents were Chinese with 147 individuals, Malay 25 individuals, and Indian 23 respondents. 5 of the respondents were from the minorities ‘ cultural group. This survey was majorly participated by Buddhists, with 119 individuals, followed by Muslims and Christians, with 26 and 23 individuals severally.

4.2 Section B: Percept about New Media and LGBT

Figure 2 & A ; Table 1: Section B Question 1 – From your ain apprehension, which of the following is/are new media? ( Can take more than one )

Media

Frequency

Percentage

Newspaper

43

22 %

Television

69

35 %

Radio

37

19 %

Magazine

40

20 %

Books

17

9 %

Internet

196

98 %

Other

7

4 %

Entire

409

207 %

Degree centigrades: UsersWindows 7DesktopFYP allEdit signifier – [ The Influence of New Media on Malaysian Youth ‘s Perception towards LGBT Community A Case Study of Seksualiti Merdeka ] – Google Docs_fileschart ( 3 ) *People may choose more than one checkbox, so per centums may add up to more than 100 % .

Based on the chart showed above, it could be understood that the respondents know what new media is. The bulk of the respondents selected cyberspace as their reply, with 196 respondents.

Figure 3 & A ; Table 2: Section B Question 2 – Which media do you utilize most frequently? Choice 3

Degree centigrades: UsersWindows 7DesktopFYP allEdit signifier – [ The Influence of New Media on Malaysian Youth ‘s Perception towards LGBT Community A Case Study of Seksualiti Merdeka ] – Google Docs_fileschart ( 4 )

Media

Frequency

Percentage

Newspapers

113

56 %

Television

103

52 %

Radio

56

28 %

Magazines

24

12 %

Books

39

20 %

Internet

195

98 %

Other

3

2 %

Entire

533

268 %

*People may choose more than one checkbox, so per centums may add up to more than 100 % .

Bar Chart above shows that the media that respondent use frequently. Harmonizing to the research, internet gets 195 to be the highest media ; the 2nd highest media is newspapers which consist of 113 while telecasting consists 103, followed by wireless and books are 56 and 39 severally. And the magazine is the lowest, which are 24.

Figure 4 & A ; Table 3: Section B Question 3 – Does the information you receive from the cyberspace alter your sentiment towards certain issues?

Trouble

Frequency

Percentage

Yes

158

79 %

no

42

21 %

Entire

200

100 %

Degree centigrades: UsersWindows 7DesktopFYP allEdit signifier – [ The Influence of New Media on Malaysian Youth ‘s Perception towards LGBT Community A Case Study of Seksualiti Merdeka ] – Google Docs_fileschart ( 5 )

A entire figure of 158 pupils agreed that cyberspace could alter their sentiments towards certain issues. On contrary, 42 respondents regarded that their positions towards certain issues could non be easy affected by the internet intelligence.

Figure 5 & A ; Table 4: Section B Question 4 – Do the articles on homosexual issues that you read on the cyberspace impact your sentiments towards the Lesbian, Gay, Bisexual, and Transgender ( LGBT ) community?

Trouble

Frequency

Percentage

Yes

105

53 %

No

95

48 %

Entire

200

100 %

Degree centigrades: UsersWindows 7DesktopFYP allEdit signifier – [ The Influence of New Media on Malaysian Youth ‘s Perception towards LGBT Community A Case Study of Seksualiti Merdeka ] – Google Docs_fileschart ( 6 )

Pie chart above shows that, when the information received from the cyberspace is LGBT related, minor bulk which is 105 of the respondents will hold the sentiment or perceptual experience alteration while 95 of the respondents will non alter their thought towards LGBT group.

Trouble

Frequency

Percentage

Yes

127

64 %

No

73

37 %

Entire

200

100 %

Figure 6 & A ; Table 5: Section B Question 5 – Do you believe LGBT community is normal? Please province your ground ( s ) for the inquiry aboveC: UsersWindows 7DesktopFYP allEdit signifier – [ The Influence of New Media on Malaysian Youth ‘s Perception towards LGBT Community A Case Study of Seksualiti Merdeka ] – Google Docs_fileschart ( 7 )

Pie chart above shows that, bulk 127 respondents will see LGBT group as normal. 73 of the balanced is sing LGBT group as unnatural. Those who agree saying the grounds as the LGBT group merely expression every bit usual as other people ; new epoch, new coevals, new idea ; basic human rights ; physiological issue in doing people turn into gay ; personal ground ; etc.

Those who view LGBT as abnormal was due to spiritual position ; personal grounds ; against the nature ; non the civilization of Asia ; psychiatric issue ; etc.

Figure 7 & A ; Table 6: Section B Question 6 – Do you experience comfy to be friend with LGBT person?

Trouble

Frequency

Percentage

Yes

154

77 %

No

46

23 %

Entire

200

100 %

Degree centigrades: UsersWindows 7DesktopFYP allEdit signifier – [ The Influence of New Media on Malaysian Youth ‘s Perception towards LGBT Community A Case Study of Seksualiti Merdeka ] – Google Docs_fileschart ( 8 )

Pie charts shows 154 of the respondents feel comfy to be friend with LGBT people and 46 of the respondents feel uncomfortable to do friend with LGBT people. Besides, 57 respondents saying that, they did non hold LGBT friend while 143 respondents stated that they had friends who are in the LGBT community in Section B Question 7.

Figure 8 & A ; Table 7: Section B Question 8 – Will you see your friend negatively if you find out he or she is a homosexual?

Degree centigrades: UsersWindows 7DesktopFYP allEdit signifier – [ The Influence of New Media on Malaysian Youth ‘s Perception towards LGBT Community A Case Study of Seksualiti Merdeka ] – Google Docs_fileschart ( 10 )

Trouble

Frequency

Percentage

Yes

48

24 %

No

152

76 %

Entire

200

100 %

Pie chart show 48 respondents of the 200 respondents will see their friend negatively if he or she is homosexual. However, 152 respondents will see their homosexual friend positively. This shows that 152 respondents will non be bias with their friends ‘ sexual individuality.

Figure 9 & A ; Table 8: Section B Question – Do you believe the LGBT community deserves equal homo rights? Please province your ground ( s ) for the inquiry above

Trouble

Frequency

Percentage

Yes

182

91 %

No

18

9 %

Entire

200

100 %

Degree centigrades: UsersWindows 7DesktopFYP allEdit signifier – [ The Influence of New Media on Malaysian Youth ‘s Perception towards LGBT Community A Case Study of Seksualiti Merdeka ] – Google Docs_fileschart ( 11 )

Pie chart shows 182 respondents think that, LGBT community deserves equal human rights while 18 respondents think LGBT group does non merit equal human rights. Respondents denying the equal homo rights for LGBT community as they think they should be punished ; as they choose the manner they are, they have to give up something every bit good.

Figure 10 & A ; Table 9: Section B Question 10 – Which of the undermentioned medium gives you the most information about LGBT issue? ( Choose 1 merely )

Media

Frequency

Percentage

Newspapers

13

7 %

Television

8

4 %

Radio

0

0 %

Magazines

3

2 %

Books

0

0 %

Internet

115

57 %

Web log

5

3 %

Social media

( Facebook, Twitter etc. )

55

28 %

Other

1

1 %

Entire

200

102 %

Degree centigrades: UsersWindows 7DesktopFYP allEdit signifier – [ The Influence of New Media on Malaysian Youth ‘s Perception towards LGBT Community A Case Study of Seksualiti Merdeka ] – Google Docs_fileschart ( 12 )

The saloon chart shows the media that respondents have most information about LGBT issues. The consequence shows that 115 respondents been obtain the information from cyberspace and the 2nd highest method is societal media ( Facebook, Twitter etc. ) which stated 55 respondents.

Furthermore, newspaper ( 13 respondents ) is the 3rd media used in having LGBT information. 8 of the respondents used the telecasting and 5 of them utilizing the web log. 3 of the respondents having information from the magazines and 1 receive from friends. However, there is no respondent utilizing wireless and books to have LGBT information.

4.3 Section C: Percept about Seksualiti Merdeka

Please rate consequently. ( 1-Strongly Disagree, 2-Disagree, 3-Neutral, 4-Agree, 5-Strongly Agree ) Answer the inquiries with your perceptual experience and intuition towards Seksualiti Merdeka based on your ain apprehension.

Figure 11 & A ; Table 10: Section C Question 1 – The LGBT community should be treated with regard

Degree centigrades: UsersWindows 7DesktopFYP allEdit signifier – [ The Influence of New Media on Malaysian Youth ‘s Perception towards LGBT Community A Case Study of Seksualiti Merdeka ] – Google Docs_fileschart ( 13 )

A

1

Strongly Disagree

11

6 %

A

2

A

7

4 %

A

3

A

45

23 %

A

4

A

64

32 %

A

5

Strongly Agree

73

37 %

Figure 12 & A ; Table 11: Section C: Question 2 – The LGBT individuality is non an issue

Degree centigrades: UsersWindows 7DesktopFYP allEdit signifier – [ The Influence of New Media on Malaysian Youth ‘s Perception towards LGBT Community A Case Study of Seksualiti Merdeka ] – Google Docs_fileschart ( 14 )

A

1 –

Strongly Disagree

19

10 %

A

2

A

20

10 %

A

3

A

65

33 %

A

4

A

47

24 %

A

5 –

Strongly Agree

49

25 %

A

A

A

A

96 out of 200 respondents think that, LGBT individuality is non an issue and 33 % giving

no remark about this and 20 % was believing LGBT individuality is an issue.

Figure 13 & A ; Table 12: Section C: Question 3 – The LGBT community receives unjust treat-ment because of their sexual orientation

Degree centigrades: UsersWindows 7DesktopFYP allEdit signifier – [ The Influence of New Media on Malaysian Youth ‘s Perception towards LGBT Community A Case Study of Seksualiti Merdeka ] – Google Docs_fileschart ( 15 )

A

1 –

Strongly Disagree

14

7 %

A

2

A

17

9 %

A

3

A

60

30 %

A

4

A

72

36 %

A

5 –

Strongly Agree

37

19 %

A

A

109 out of 200 respondents suggested that, LGBT community receives unjust intervention in

Malaya due to their sexual orientation. 31 of the 200 respondents suggested that, no such

thing happened in Malaysia and 60 people giving no remark.

Figure 14 & A ; Table 13: Section C Question 4 – The LGBT community should hold freedom to be themselves

Degree centigrades: UsersWindows 7DesktopFYP allEdit signifier – [ The Influence of New Media on Malaysian Youth ‘s Perception towards LGBT Community A Case Study of Seksualiti Merdeka ] – Google Docs_fileschart ( 16 )

A

1 –

Strongly Disagree

12

6 %

A

2

A

12

6 %

A

3

A

36

18 %

A

4

A

72

36 %

A

5 –

Strongly Agree

68

34 %

A bulk of the respondents 140 pupils think that, LGBT group is free to be

themselves. 24 of the respondents against this thought. While 36 people giving no remark toward this

issue excessively.

Figure 15 & A ; Table 14: Section C: Question 5 – Malaysians are incognizant of the LGBT community and their human rights

Degree centigrades: UsersWindows 7DesktopFYP allEdit signifier – [ The Influence of New Media on Malaysian Youth ‘s Perception towards LGBT Community A Case Study of Seksualiti Merdeka ] – Google Docs_fileschart ( 17 )

A

1 –

Strongly Disagree

6

3 %

A

2

A

12

6 %

A

3

A

63

32 %

A

4

A

68

34 %

A

5 –

Strongly Agree

51

26 %

119 of the 200 respondents think that, Malaysia citizens are incognizant with the

LGBT community and their rights in Malaysia. 63 of the respondents unaware about this issue

and 18 people think that, there were non such things, as Malaya citizens are cognizant with the

being of LGBT community and cognize their rights.

Figure 16 & A ; Table 15: Section C Question 6 – The new media has a great influence towards the young person on LGBT issues

Degree centigrades: UsersWindows 7DesktopFYP allEdit signifier – [ The Influence of New Media on Malaysian Youth ‘s Perception towards LGBT Community A Case Study of Seksualiti Merdeka ] – Google Docs_fileschart ( 18 )

A

1 –

Strongly Disagree

3

2 %

A

2

A

13

7 %

A

3

A

57

28 %

A

4

A

73

37 %

A

5 –

Strongly Agree

54

27 %

124 out of 200 respondents think that, new media will act upon the young person ‘s perceptual experience in

LGBT issue. While 57 respondents have no thought about this and 16 think that, youth ‘s perceptual experience

are non be influenced by the new media easy.

Figure 17 & A ; Table 16: Section C Question 7 – I know about Seksualiti Merdeka

Degree centigrades: UsersWindows 7DesktopFYP allEdit signifier – [ The Influence of New Media on Malaysian Youth ‘s Perception towards LGBT Community A Case Study of Seksualiti Merdeka ] – Google Docs_fileschart ( 19 )

A

1 –

Strongly Disagree

47

24 %

A

2

A

43

22 %

A

3

A

57

28 %

A

4

A

32

16 %

A

5 –

Strongly Agree

21

11 %

A

A

A

A

90 of the 200 respondents stating that they have no thought about Seksualiti Merdeka.

While 57 giving no remark towards the inquiry. 53 of the respondent stated that they know

about what is Seksualiti Merdeka.

Figure 18 & A ; Table 17: Section C Question 8 – I support Seksualiti Merdeka

Degree centigrades: UsersWindows 7DesktopFYP allEdit signifier – [ The Influence of New Media on Malaysian Youth ‘s Perception towards LGBT Community A Case Study of Seksualiti Merdeka ] – Google Docs_fileschart ( 20 )

A

1 –

Strongly Disagree

29

14 %

A

2

A

19

10 %

A

3

A

98

49 %

A

4

A

30

15 %

A

5 –

Strongly Agree

24

12 %

54 out of 200 respondents make the base that, they support Seksualiti Merdeka. While

98 people doing their base towards this inquiry. 48 of the respondents make the base that,

they do non back up Seksualiti Merdeka

Figure 19 & A ; Table 18: Section C Question 9 – Seksualiti Merdeka is a homosexual parade

Degree centigrades: UsersWindows 7DesktopFYP allEdit signifier – [ The Influence of New Media on Malaysian Youth ‘s Perception towards LGBT Community A Case Study of Seksualiti Merdeka ] – Google Docs_fileschart ( 21 )

A

1 –

Strongly Disagree

42

21 %

A

2

A

41

21 %

A

3

A

98

49 %

A

4

A

11

6 %

A

5 –

Strongly Agree

8

4 %

Seksualiti Merdeka is non a homosexual parade. 83 of the respondents know the reply while

19 individuals did non cognize the reply. While 98 individuals of the respondents unsure about the reply.

While inquire about whether Seksualiti Merdeka is a free sex carnival, 95 individuals of the

respondents answered right, which is no. 22 individuals do non cognize the reply while 83 of

the respondents unsure the reply

Figure 20 & A ; Table 19: Section C Question 11 – Seksualiti Merdeka is a LGBT rights consciousness run

Degree centigrades: UsersWindows 7DesktopFYP allEdit signifier – [ The Influence of New Media on Malaysian Youth ‘s Perception towards LGBT Community A Case Study of Seksualiti Merdeka ] – Google Docs_fileschart ( 23 )

A

1 –

Strongly Disagree

12

6 %

A

2

A

14

7 %

A

3

A

92

46 %

A

4

A

48

24 %

A

5 –

Strongly Agree

34

17 %

Seksualiti Merdeka is non a LGBT right consciousness run really. However, 82

respondentsthink positively towards the festive. 26 from the disagree is sing Seksualiti

Merdeka negatively or cognizing the precisely what the festive is approximately. While 92 of the respondents

does non give their sentiments.

Figure 21 & A ; Table 20: Section C Question 12 – Seksualiti Merdeka is a gender rights festive

Degree centigrades: UsersWindows 7DesktopFYP allEdit signifier – [ The Influence of New Media on Malaysian Youth ‘s Perception towards LGBT Community A Case Study of Seksualiti Merdeka ] – Google Docs_fileschart ( 24 )

A

1 –

Strongly Disagree

13

7 %

A

2

A

16

8 %

A

3

A

117

59 %

A

4

A

32

16 %

A

5 –

Strongly Agree

22

11 %

Seksualiti Merdeka is a gender rights festive so. However, merely 54 of the

respondents agreed about it and 29 of the respondents non cognizing what Seksualiti Merdeka

is and holding negative perceptual experience towards it. Besides, 117 of the respondents have no thought about this.

Figure 22 & A ; Table 21: Section C Question 13 – Seksualiti Merdeka will destruct spiritual freedom

Degree centigrades: UsersWindows 7DesktopFYP allEdit signifier – [ The Influence of New Media on Malaysian Youth ‘s Perception towards LGBT Community A Case Study of Seksualiti Merdeka ] – Google Docs_fileschart ( 25 )

A

1 –

Strongly Disagree

47

24 %

A

2

A

31

16 %

A

3

A

79

40 %

A

4

A

18

9 %

A

5 –

Strongly Agree

25

13 %

78 of the respondents really think that, Seksualiti Merdeka will non destruct spiritual

freedom. While 43 of the respondents think it is destructing the spiritual freedom. 79

respondents have non given any remark in this inquiry.

Figure 23 & A ; Table 22: Section C Question 14 – Seksualiti Merdeka will make inharmoniousness and hostility

Degree centigrades: UsersWindows 7DesktopFYP allEdit signifier – [ The Influence of New Media on Malaysian Youth ‘s Perception towards LGBT Community A Case Study of Seksualiti Merdeka ] – Google Docs_fileschart ( 26 )

A

1 –

Strongly Disagree

41

21 %

A

2

A

38

19 %

A

3

A

86

43 %

A

4

A

13

7 %

A

5 –

Strongly Agree

22

11 %

A bulk of 79 respondents think that, Seksualiti Merdeka will make inharmoniousness

and hostility of the state. While 35 holds the opposite point of position. Another 86 gives no

remarks on this issue.

Figure 24 & A ; Table 23: Section C Question 15 – Seksualiti Merdeka will upset public order

Degree centigrades: UsersWindows 7DesktopFYP allEdit signifier – [ The Influence of New Media on Malaysian Youth ‘s Perception towards LGBT Community A Case Study of Seksualiti Merdeka ] – Google Docs_fileschart ( 27 )

A

1 –

Strongly Disagree

35

18 %

A

2

A

37

19 %

A

3

A

83

42 %

A

4

A

21

11 %

A

5 –

Strongly Agree

24

12 %

72 of the respondents have the position that, Seksualiti Merdeka will non upset public

upset. While 45 keeping opposite point of position. Another 83 are non giving sentiment about

this inquiry.

Figure 25 & A ; Table 24: Section C Question 16 – Seksualiti Merdeka will endanger national security

Degree centigrades: UsersWindows 7DesktopFYP allEdit

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