The Social Meanings of Cell Phones in Indonesia and the Philippine - Term Paper Example

Name Tutor Course Date Comparing and contrasting the social meanings of cell phones in Indonesia and Philippine Introduction Single media technology such as cell phone has various social meanings attached to it in many parts of the world. In south East Asian countries, such as Indonesia and Philippine, cell phones are viewed as a tool of communication and as a gadget that improves people’s standard of living, particularly in tragic period. Filipinos, for instance, strongly believe in cell phone as technology that transmits information very first to the masses. Indonesians on the other hand view cell phone as a gadget that improves the prevailing health care services. It is through these varying views that make comparison of social meanings of cell phones in South East Asian countries possible. This paper therefore seeks to compare and contrast the social meanings of cell phones in Indonesia and Philippine. For along period of time Filipinos view cell phones as powerful means of communication. They consider the use of cell phones as an effective way of passing information to the masses. According to Rafael, Philippines consider cell phones as powerful communication technology that transmit information very first and at a distance. They also believes that, with cell phones, they can easily relate or communicate with group of people at the streets and use the power of crowds to speak to the state. Filipinos therefore do always consider themselves as being able to communicate past and with the crowd through the use of cell phones (399). Cell phone was effectively used as a medium of communication during Philippine’s 2001 coup. It is believed that during people power revolution II, demonstrators were rapidly mobilized through the use of cell phone. Filipinos viewed cell phone as the only weapon that could assist them in setting off the second uprising or people power revolution II. Many people in Philippine, including a newspaper columnist, believed that as long as a person’s cell phone is not low on battery, he or she can involve in fighting for change. Cell phone was therefore idealized as a change agent, invested with ability to introduce current forms of sociality (Rafael 402). In Philippine, the belief in telephone technology as an effective way of communication started as early as 1885, the year telephone technology was introduced in the country. Similar to telegraphy that prevailed before its establishment, telephone technology incite fantasies of direct communication to colonial bourgeoisie. Philippines imagined that the established technology will enable them access colonial leaders and their weak voices be heard directly by the state. By mid 1990s cell phone was introduced in Philippine and become very popular in 1999. The use of wireless technology made cell phone to be very effective and popular in communication. This therefore made Philippines to stick to the belief that cell phones assist in revealing what was once hidden, to repeat what was supposed to be secret and to pass on information intended for a certain circle. Cell phones are also believed to enable users to reach past traffic-clogged streets and function as an alternative to costly, slow and unreliable postal service. Rafael argue that Philippines shares the paradox of being packed with current communication technologies, which are hindered by bad infrastructures such as roads, railroads, postal services, land lines and power generators (402). Philippines believe that cell phones can operate beyond these obstacles. It is important to note that operating beyond the mentioned obstacles gave Philippines a sense of overcoming a state long beset through corruption. Cell phones therefore assisted Philippines in spreading rumors, jokes and information that constantly eroded what president Estrada and his congressional supporters had during the accusation hearings. Philippines consider cell phones as medium for broadcasting. Cell phone users in Philippine are believed to be broadcasters, that is, they can receive and transmit news and gossip at any time. An individual phone user is usually viewed as a broadcasting station. It is believed that individuals can easily broadcast any gossip or news by cell phone since the network of communication is normally too wide for the state to monitor or control. This was observed during people power revolution II, in which cell phone users easily forwarded the received messages as they follow the instructions in the messages. Cell phones therefore were not only viewed as power to overcome the congested surrounding and conditions but also were viewed to result to a new kind of crowd that was fully conscious of itself as a movement directed toward a common objective. It is therefore important to note that cell phone users in Philippine first defined themselves against individuals who were anonymous to them and secondly become the anonymous individuals by taking anonymity as a condition for sociality possibility. In Indonesia, however, the social meanings attached to cell phones are quite different from that displayed by Philippines. Cell phones in Indonesia are viewed as new way of modernity. It is believed that Indonesians modernized themselves through creatively establishing, appropriating and employing mobile media and practices. Modernity in Indonesian has widely been defined in terms of technological innovation, such as the introduction of cell phones. Barendregt and Pertierra argue that to many Indonesians who reside in urban areas, modernity has become similar to mobility, which incorporates physical and social mobility but more importantly the eye-catching use of mobile media (160). In this century Indonesia is a nation that promises in the near future to be one of the quickest growing markets for mobile media. The image of mobile phone is powerful in Indonesian daily life. Cell phones in Indonesia are of late being promoted in a broad range of sleek lifestyle magazines that are totally devoted to phone and short message service (SMS) phone-in shows. Cell phones are generally displayed in billboards and advertisements that depict it as the final form of Consumutopia. The use of cell phone in Indonesia is highly associated with middle class as they are too costly for common Indonesians (Barendregt & Pertierra 161). Cell phones in Indonesia are viewed as effective tool of enhancing religion, particularly the Islamic religion. Barendregt and Pertierra highlight that there are many ways through which cell phones practices become domesticated, Islamized and Indonesianized (161). One situation that comes out and has been talked about by several Indonesian newspapers for the previous years is Idul Fitr messaging. Idul Fitr is an Islamic holiday that is normally celebrated every year after the end of fasting month of Ramadan. Individuals in Indonesia do always return home at this festive period to restore social associations with their friends and relatives and seek for forgiveness for any misunderstandings and slights. This holiday is normally facilitated by cell phones. Many Muslims in Indonesia do always concentrate on Idul Fitr SMS messages received via their cell phones. Cell phones are also used as a tool for enhancing Islamic religion through voice-message service, which is commonly referred to as Al Quran Seluler. Al Quran Seluler is believed to entail divine Koran’s verses. Cell phones in Indonesia are also viewed as gadgets that enhance the prevailing inadequate and inaccessible health care services. Chen and Chib highlights that cell phones assist in enhancing productivity for healthcare employees, enhancing the ability and potential of health care workers, facilitating social ties through strengthening communication links in medical system and provision of crucial new information that can be used in decision making (487). It is believed that information and communication technologies such as mobile phones have greatly contributed to development of Indonesian women, especially in livelihood’s domain, education sector and in social improvement. According to Chen and Chib information technologies such as cell phones can empower women in several ways if barriers to access and effective usage are avoided (490). The increased self-confidence, attained through adoption of cell phone technology, can catalyze the participation of women in consequential processes of decision-making. The utilization of mobile phones in Indonesia, after the devastating effect of 2004 tsunami, enhance a more responsive healthcare system that supported midwives servicing in rural communities. The whole system of health care, which consisted of midwives, midwives coordinators and doctors, was effectively linked via cell phones. The cell phones were employed in transferring date through Java applet to internet-based database for information management. The data to be transferred was easily accessible via computing system that prevailed in hospitals and clinics. The utilization of cell phones was therefore aimed at facilitating midwives in accessing time sensitive information that assist in development of health care, develop information-sharing system in hierarchical and peer networks, and permit tracking and gathering of crucial health care indicators. Indonesians also considered cell phone as a tool that promotes personal growth. Acquisition of education and knowledge are essential components for women empowerment. Mobile phones in Indonesia are essential channel to individual growth, particularly to midwives who, in most cases, did not have advanced education or formalized training. Cell phones in Indonesia are viewed as security precautions rather than luxury. They are believed to be very effective, particularly when an individual is facing problems. In case of a tragedy, an accident or a horrifying event a person can easily use cell phones to alert friends and family regarding the depth of the crisis. This was witnessed in Indonesia’s May riots that forced Amir Siddharta to seek refuge in a nearby hotel and use mobile phone to inform his family and friends about his condition (Wagstaff 1). Cell phones therefore can be employed quietly to report any social unrest that might be happening in a given locality. Taub claims that as long as a person can hear well through the cell phone earpiece, he or she can be able to control the voice so as to silently pass the information (6). Apart from their differences, the social meanings attached to cell phones in Philippine and Indonesia do also have some similarities. Indonesians and Philippines normally attach some supernatural beliefs on cell phones. Cell phones are viewed in these two countries as instruments that facilitate supernatural communication. Indonesians and Philippine believes that with cell phone a person can still maintain effective communication with his or her dead relative or friend. Several cases in Indonesia and Philippine illustrate how individuals in these countries attach supernatural belief on cell phones. In Philippine for instance, it is believed that the souls of individuals who have just died do always hang near their earthly dwelling for several days or weeks. During this period, communication among the deceased and their living kin is usually common. Cell phones therefore are normally used to facilitate this kind communication especially if the kin is living abroad. It is believed that cell phones promote a highly personalized and privatized orientation to the world when employed in public, and opposite orientation when employed in private. However, even under situations of private and public employ, they make discursive understanding possible in traditional societies such as Philippine and Indonesia. Furthermore, private orientations can easily merge into collective events via speedy transfer of information. These easy smart mobs are able to coordinate their previously unconnected actors at micro kevel, with at times essential political ramifications. The cell phone therefore, appear to have reached its peak as a symbol of new open Indonesian society when the president, Susilo Bambang Yudhoyono, announced publicly that citizens can contact him directly through text messaging. The Indonesian president publicized his private phone number and promised citizens that the received text messages will serve as his ears and eyes. Similarly, in Philippine, shortly after Gloria Arroyo became president in 2002, similar texting service was made available to Filipinos. In Indonesia and Philippine, cell phones are viewed as gadgets that promote pornography and sex in the society. Many individuals in Indonesia are believed to enjoy erotic or naughty conversation, which is an art of seduction that incorporate flirting and suggestions that deal with mundane topics. This kind of information is normally exchanged via SMS texts and voice calls. Cell phones are also believed to be used extensively to not only attain the most current information in various aspects but also to develop an optional social space in which several sexuality and romance practices and norms can be attempted. Similar views are also shared in other Asian societies such as Philippine. Majority of the Philippines believes that with cell phone, a person can comfortably text information that he or she cannot easily communicate verbally. The use of cell phones in transmitting certain kind of messages through texting is quite anonymous and the disjunction do prevail among the meaning and intention of what is being communicated. Cell phone users in Indonesia and Philippine greatly engage in sex texting, which is sending of sexually implicit pictures or jokes plus virtual affairs. In Philippine, one can easily observe an increase in new sexualized subject, which is widely promoted by cell phones. In Indonesia, many people engage their cell phones in harassing calls or messages that can be received at any time of the day. These harassing calls or messages normally contain obscene contents. Several individuals in Indonesia happen to be victims of harassing calls or messages. A female politician has complained of receiving these kinds of messages not only from friends but also from her fellow honorable politicians and parliament members (Barendregt 168). Conclusion From the discussion, it is clear that the social meanings attached to cell phones are similarly and different perceived if compared among Indonesians and Philippines. Different from Indonesians, Philippines view cell phones as powerful means of communication that can be used to pass information to the masses. They also view cell phones as medium for broadcasting. Indonesians on the other hand perceive cell phones as new way of modernity. Modernity in Indonesian has widely been defined in terms of technological innovation, such as the introduction of cell phones. Cell phones in Indonesia are also viewed as gadgets that enhance the prevailing inadequate and inaccessible health care services. Indonesians also view cell phone as effective tool of enhancing religion. It is also clear that the social meanings attached to cell phones are similar among Indonesians and Philippines. Both Indonesians and Philippines attach some supernatural beliefs on cell phones. They also view cell phones as gadgets that promote pornography and sex in the society. Work Cited Barendregt, Bart and Pertierra. Supernatural Mobile Communication in the Philippines and Indonesia. Chib, Arul and Chen, V. Hsueh-Hua. Midwives with mobiles: A dialectical perspective on gender arising from technology introduction in rural Indonesia. New media & society 13(3) 486–501. Rafael L. Vicente. The Cell Phone and the Crowd: Messianic Politics in the Contemporary Philippines. Public Culture 15(3): 399–425. Taub, Eric. Shut up! 'Cell yell' is getting on everyone's nerves. The Gazette. 24, Nov 2001: B2. CanWest Digital Media. Wagstaff, Jeremy. Mobile Phones Multiply In Indonesia as Staying Connected Is Priority. The Wall Street Journal Asia. 1998. Read More