This research discusses identity as the visual means of private universities to attract prospective students. The data was collected by documenting billboard advertisements located on the arterial road of the City of Yogyakarta that contain visual and linguistic aspects. The gathered data are four billboards of private universities. Applying the multimodal analysis of Gunther Kress and Theo van Leeuwen, this study examines the billboard text to understand the visual and linguistic aspects as well as the relation between them to construct the commodification of education discourses. This research has found that identity becomes a highlighted aspect of the billboards of private universities. The visualization of the identity appears as on physical characters and attributes wore by the students or the models. There are three identities generally appearing, (1) university identity, through the alma mater jacket; (2) tribal/ethnic identity, through the physical appearance of the models; and (3) religious identity, through the fashion style. The slogans—e.g. ‘Welcome, the Smart and Humanist Generation’ and Excellent, Inclusive, Humanist, [with] Integrity’—written on the billboards, from the perspective of linguistic, represent the ideology of the educational institutions. The slogan is not only an enhancer but also a means to build and modify the meaning of the advertisement.  Furthermore, it also becomes the representation of what kind of higher-education services are offered by the institution. The modification of the message through identity issues shows exclusivity, while the cultural identity indicates the inclusivity on the campus.

During a pandemic, people need information as a basis for knowledge and policymaking. This study aimed to describe the news about Covid-19 in the online media detik.com. This research used the quantitative content analysis method. The news from 688 articles with a period from 6 January to 9 March 2020 were collected. Disaster communication was used as a framework for understanding pandemic journalism. Pandemic journalism promoted health by presenting information that is ethical and scientifically based. News coverage during pandemics paid attention to vulnerable groups and expedited handling of pandemics. This study showed that news on detik.com is dominated by direct news 35%, health themes 52%, news with prevention dimensions 53%, and 90% news using scientific terms without any explanation. The news detik.com is still working on presenting pandemic journalism.

Abstrak: Media merupakan salah satu komponen komunikasi yang mempengaruhi kehidupan manusia sehari-hari. Pada masyarakat yang cenderung aktif, mereka bisa menyeleksi informasi yang ingin dikonsumsi. Namun realitanya, terdapat kondisi perempuan yang harus bekerja di wilayah domestik dengan keterbatasan kemampuan dalam mengakses informasi. Berdasar realita ini, dibutuhkan sebuah program pendampingan literasi media untuk perempuan. Program pendampingan yang dirancang mengombinasikan isu kesehatan reproduksi dan isu pemanfaatan media. Program kegiatan yang dilaksanakan oleh tim meliputi (1) Pengenalan media komunikasi; (2) Pemanfaatan media sebagai sumber informasi dan literasi media; (3) Keterkaitan media dengan kesehatan reproduksi dan pendampingan kesehatan reproduksi remaja. Simpulan dari kegiatan pendampingan ini adalah (a) Melalui kegiatan pengabdian ini, tim melihat bahwa terdapat peningkatan pemahaman dan pengetahuan keberadaan jenis-jenis media sosial dan fungsinya; (b) Kelompok sasaran mengakses informasi media sosial yang relevan dengan kebutuhan mereka sehari-hari dalam rangka mendampingi anak; (c) Kelompok sasaran dapat memanfaatkan akses informasi mengenai kesehatan reproduksi; (d) Kemampuan menyaring berita yang tidak benar (hoaks) yang tersebar melalui media sosial yang mereka miliki. Using Media to Increase Awareness of Women’s Reproductive Health Abstract: Communication media is one component of communication that affects human life. For active communities, they can select the information they want to consume. However, there are conditions for women who have to work in domestic areas with limited ability to access information. From this reality, it takes a media literacy program for women. The mentoring program designed combines reproductive health issues and issues of media use. The program activities carried out by the team include (1) Introduction of communication media; (2) Use of the media as a source of information and media literacy; (3) The concept of reproductive health and assisting reproductive health for teenagers. The conclusions from this mentoring activities are (a) Through this service activities, the team see there is an increase in understanding of social media’s variations and their functions;(b) Target groups access social media that is relevant to their daily needs in order to assist their children; (c) Target groups can use access to information on reproductive health; (d) The ability to filter hoax news spread through social media they have.

The focus of this paper is the representation of women on Banjarmasin Post's humour column, "Si Palui," whose

As well as a result of cultural perception, humour can also be seen as a kind of text representing the culture of society which produces it. The humour column of "Si Palui" in Banjarmasin Post is not an exception. Reflecting the culture of the people of Banjar, the stories in Si Palui are strongly related to women and how men, as the dominant gender in Banjar culture, deal with women in daily life. Inasmuchas text is firmly connected with discourse, using Norman Fairclough's Critical Discourse Analysis, in this paper I will see the discourse of gender relation in Si Palui on three levels-micro (text), mezzo (text producent), and macro (sociocultural). On micro level the representation is seen from the using of language. On the second level, mezzo, how women are represented is studied from the view point of the text producent, namely Banjarmasin Post. Meanwhile on the third level which is macro, the representation of women in Si Palui is comprehended from broader perspective, namely the Banjar culture which can not be separated from Islam Banjar. It is concluded from this research that: (1) On micro level men are always more dominant than women, (2) on mezzo level the sexist humor of Si Palui is strongly related to the fact that all of the writer of Si Palui are men, and (3) on macro level, the gender relation narrated on Si Palui is firmly connected with patriarchal ideology adopted by the people of Banjar, which is legitimated by Islam Banjar. Keywords: Humour, Gender Relation, CDA Norman Fairclough AbstraksiSelain sebagai hasil dari sebuah persepsi budaya, humor yang juga bisa dipandang sebagai sebuah teks juga merepresentasikan budaya masyarakat yang menghasilkannya, tak terkecuali kolom humor Si Palui di Surat Kabar Banjarmasin Post. Cerminan dari budaya Banjar, cerita-cerita dalam kolom humor Si Palui terkait erat dengan perempuan dan bagaimana lelaki, sebagai gender yang dominan dalam budaya Banjar, memperlakukan perempuan dalam kehidupan sehari-hari. Berangkat dari pemahaman bahwa teks berkaitan erat dengan wacana, dengan menggunakan metode Analisis Wacana Kritis Norman Fairclough peneliti akan mencoba melihat wacana relasi gender dalam kolom humor Si Palui dalam tiga level-mikro (teks), mezzo (produsen teks), dan makro (sosiokultural). Di ranah mikro, representasi akan dilihat dalam penggunaan bahasa. Pada level berikutnya yakni mezzo, bagaimana perempuan direpresentasikan akan dilihat dari sudut pandang pencipta teksnya, yakni pihak Banjarmasin Post itu sendiri. Sementara di ranah ketiga yakni makro, representasi perempuan dalam Si Palui akan dilihat dari perspektif yang lebih luas, yakni budaya Banjar yang tidak bisa dipisahkan dari pengaruh Islam Banjar. Kesimpulan yang diperoleh adalah: (1) Pada level teks laki-laki selalu saja tampil lebih dominan dibanding perempuan, (2) pada level produsen teks humor Palui yang