{"id":180233,"date":"2024-09-14T05:11:12","date_gmt":"2024-09-14T05:11:12","guid":{"rendered":"https:\/\/news.iium.edu.my\/?p=180233"},"modified":"2024-09-15T07:55:46","modified_gmt":"2024-09-15T07:55:46","slug":"the-transformation-of-patriotism-in-the-malaysian-media","status":"publish","type":"post","link":"https:\/\/news.iium.edu.my\/?p=180233","title":{"rendered":"The Transformation of Patriotism in the Malaysian Media"},"content":{"rendered":"\n

By<\/em><\/strong>, Shafizan Mohamed<\/em><\/strong><\/p>\n\n\n\n

\u201cA.I.D.S. Merbahaya\u2026Aedes pula mengancam manusia\u2026\u201d If you can immediately recognize this dikir barat<\/em> song and hum the melody in your head, you\u2019re likely a 90s kid who grew up in Malaysia. While the song isn\u2019t overtly patriotic, it\u2019s deeply rooted in Malaysian culture, addressing local issues in a uniquely Malaysian way.<\/p>\n\n\n\n

As a teenager heavily influenced by American media and culture at the time, I cynically dismissed the dikir barat<\/em> as silly. How wrong I was. More than 30 years later, the song still echoes in my mind, its message still relevant. For many Malaysians of that era, it resonates deeply. It was typical for any 90s Malaysian kid to have patriotic songs etched into their memories. Tracks like \u201cSejahtera Malaysia,\u201d \u201cWawasan 2020,\u201d and \u201cSetia,\u201d were omnipresent, played relentlessly on mainstream media. With limited media options, Malaysians of all ethnicities were essentially forced to listen. Initially, like all forced content, they might not have been well-loved, but they eventually grew on us and left a lasting impression. This was how patriotism was cultivated in those days\u2014through top-down, structured, and calculated efforts.<\/p>\n\n\n\n

Patriotic films and TV series from that era also had a strong nationalistic tone, often focusing on historical events and past sacrifices. Movies like \u201cBukit Kepong\u201d, \u201cLeftenan Adnan\u201d, and \u201cPaloh\u201d portrayed the struggles of war, colonialism, and the quest for independence, urging viewers to appreciate history. Consequently, early Malaysian patriotic films tied patriotism closely to the past. While it\u2019s undeniable that the freedom we enjoy today is due to the sacrifices of our forefathers, these films promoted a specific vision of patriotism\u2014one rooted in the past and closely aligned with the state. To show love for Malaysia meant flying the flag, wearing traditional attire, visiting historical monuments, and celebrating national days.<\/p>\n\n\n\n

Fast forward to the 2020s, and the media landscape has drastically changed from pre-Internet Malaysia. The portrayal of patriotism and what constitutes patriotic acts has evolved significantly. Today, media consumption is highly personalized, with audiences accessing news, entertainment, and social content tailored to their preferences.<\/p>\n\n\n\n

Media fragmentation means that Malaysians now consume a wide array of content that transcends traditional demographics. As a result, the traditional state-organized patriotic media campaigns that were so effective in the 90s may not be as impactful today. Just as media has become fragmented and personalized, so too has the feeling and understanding of patriotism.<\/p>\n\n\n\n

The Internet generation\u2014those who have never watched the 8pm news on broadcast TV\u2014express their love for the nation differently. This has given rise to digital patriotism, which is more contemporary and less tied to the past, focusing instead on lived experiences and future aspirations. Digital patriotism isn\u2019t driven by state actors, political leaders, or institutions that shape and enforce national identity. Instead, it involves a broader range of actors, including ordinary citizens, activists, and influencers who use online platforms, social media, and digital content (like memes, videos, and hashtags) to spread nationalist ideas. This results in a more dynamic and fluid form of patriotism that adapts quickly to contemporary issues and trends, often challenging or redefining traditional notions of national identity.<\/p>\n\n\n\n

Even contemporary films with patriotic themes are no longer confined to historical events. Movies like \u201cOla Bola\u201d, \u201cEstet\u201d, and \u201cAdiwiraku\u201d present a more inclusive interpretation of patriotism, showcasing love for Malaysia through the experiences of everyday Malaysians\u2014teachers, soccer players, or estate workers.<\/p>\n\n\n\n

The dominance of global media channels like Netflix, Disney, and YouTube, along with social media platforms like TikTok and Instagram, means Malaysians now consume more imported and foreign content than locally produced media. This has heightened their awareness of global issues and experiences, leading to a more globalized form of patriotism. Malaysians feel connected to global movements like the Gaza genocide, Black Lives Matter, and the #MeToo movement. Although these events are geographically distant, they resonate with Malaysians, reflecting their experiences and shaping how they see themselves and their role on the global stage. Consequently, digital patriotism represents a new frontier in how national identities and ideologies are expressed, contested, and evolved in the digital age, often blurring the lines between local and global, state-controlled, and grassroots movements.<\/p>\n\n\n\n

However, digital patriotism also comes with risks. Digital platforms can easily be exploited to spread misinformation, propaganda, or fake news, manipulating public opinion. Social media algorithms often create echo chambers where users are primarily exposed to content that reinforces their existing beliefs. This can lead to radicalization, distort democratic processes like elections, and erode trust in democratic institutions. While these are valid concerns, it\u2019s undeniable that digital patriotism is today\u2019s reality and most certainly, a future normality.<\/p>\n\n\n\n

As we celebrate our 67th Independence Day and approach the 61st Malaysia Day, it\u2019s essential to recognize the many forms and expressions of patriotism. While upholding traditions\u2014flying the Jalur Gemilang at our homes and offices, enjoying the celebratory parades, and singing patriotic songs\u2014remains vital, we must also pass this spirit on to the next generation. Our children may not know all the patriotic songs we once sang, but it is our duty to instill pride in the national anthem and encourage them to embrace songs like Sudirman’s “31 Ogos.” New artists should feel empowered to create contemporary patriotic songs that resonate with the younger generation\u2014songs such as Faizal Tahir\u2019s “Malaysia” serve as inspiring examples.<\/p>\n\n\n\n

At the same time, we must recognize how newer generations express their love for the nation and how they interpret what it means to be Malaysian. If patriotism means enjoying a friendly online banter with our Indonesian neighbour about who makes the best rendang, producing a vlog about one\u2019s experience as a Malaysian living abroad, or even creating a TikTok video that critiques the country for its betterment, then so be it. What\u2019s most important is that despite our differences, issues, and conflicts, Malaysia has remained at peace, largely due to the general respect and love Malaysians have for one another. Let us continue to nurture that.***<\/p>\n\n\n\n

(The author of the article, Assoc. Prof. Dr. Shafizan Mohamed, is an academic at the Department of Communication, AbdulHamid AbuSulayman Kulliyyah of Islamic Revealed Knowledge and Human Sciences, International Islamic University Malaysia.<\/em>)<\/p>\n","protected":false},"excerpt":{"rendered":"

By, Shafizan Mohamed \u201cA.I.D.S. Merbahaya\u2026Aedes pula mengancam manusia\u2026\u201d If you can immediately recognize this dikir barat song and hum the melody in your head, you\u2019re likely… <\/p>\n","protected":false},"author":239,"featured_media":180254,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[22,1,773,8,19,252,3,21,63,20],"tags":[],"nelio_content":{"isAutoShareEnabled":true,"autoShareEndMode":"never","automationSources":{"useCustomSentences":false,"customSentences":[]},"followers":[271,239],"suggestedReferences":[],"efiUrl":"","efiAlt":"","highlights":[],"permalinkQueryArgs":[]},"jetpack_featured_media_url":"https:\/\/news.iium.edu.my\/wp-content\/uploads\/2024\/09\/malaysia-day.jpg","_links":{"self":[{"href":"https:\/\/news.iium.edu.my\/index.php?rest_route=\/wp\/v2\/posts\/180233"}],"collection":[{"href":"https:\/\/news.iium.edu.my\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/news.iium.edu.my\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/news.iium.edu.my\/index.php?rest_route=\/wp\/v2\/users\/239"}],"replies":[{"embeddable":true,"href":"https:\/\/news.iium.edu.my\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=180233"}],"version-history":[{"count":4,"href":"https:\/\/news.iium.edu.my\/index.php?rest_route=\/wp\/v2\/posts\/180233\/revisions"}],"predecessor-version":[{"id":180265,"href":"https:\/\/news.iium.edu.my\/index.php?rest_route=\/wp\/v2\/posts\/180233\/revisions\/180265"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/news.iium.edu.my\/index.php?rest_route=\/wp\/v2\/media\/180254"}],"wp:attachment":[{"href":"https:\/\/news.iium.edu.my\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=180233"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/news.iium.edu.my\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=180233"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/news.iium.edu.my\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=180233"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}