The Influence Of New Media Sociology Essay

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23 Mar 2015

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In Malaysia, human rights of homosexual issue are getting serious. Media is shaping the image of Lesbian, Gay, Bisexual and Transgender (LGBT) groups through their news. The problem statement of this research is that LGBT community is greatly discriminated in society. The research attempts to investigate the power of new media through youth`s view and gauge the level of public awareness and also to instil awareness of respecting homosexuality in today's youth. The target audience is Malaysian university students of different races and ages between 17 to 27 years old. The survey method to obtain the result is through a questionnaire and to distribute 200 sets to the respondents on the Internet. Eventually, the researchers found out that the majority of student's view that negligence on the LGBT community is not a serious problem in Malaysia and do not think that the Internet influenced much of their views on LGBT community. At the same time, they view "Seksualiti Merdeka" as a negligible issue since the respondents do not know much about it but majority think that LGBT deserves equal human rights. In conclusion, youth are not aware of homosexual issues in Malaysia. Government or some organizations should lend a hand in educating youth about homosexuality.

Homosexual identity is abstracted as a life-spanning development process. This process eventually leads a person to personal acceptance of a positive gay self-image and a clear personal identity (Minton & McDonald, 2012). According to Haberma's theory of ego development, it is utilized to provide a synthesis and understanding of the literature on the construction and maintenance of the homosexual identity. It is concluded that the homosexual identity generally emerges in a three-stage process, in which the person progresses from (1) an egocentric interpretation of homoerotic feelings to (2) an internalization of the normative, conventional assumptions about homosexuality to (3) a post-conventional phase in which societal norms are critically evaluated and the positive gay identity is achieved and managed. In short, homosexual develops in three stages. The first stage is the homoerotic feelings in a self-centered way. The second stage is the internalization of the normative, assuming homosexuality in a convention way. The final stage is a post-conventional phase where the critical evaluation of societal norms happens and the positive gay identity is achieved and managed.

However, no one knows how exactly homosexuality entered into human history. According to Samhsa, the terms lesbian, gay, bisexual, and transgender (LGBT) describe distinct groups within the gay culture. The early initiatives for people who were gay focused mostly on men. So, in an attempt to draw attention to issues specific to gay women, "lesbian" is often listed first. People who are bisexual or transgender have been traditionally left out of, or underrepresented in, research studies and health initiatives. Other than that, a study from Stanford Encyclopedia of Philosophy revealed that the term 'homosexuality' was coined in the late 19th century by German psychologist, Karoly Maria Benkert. Although the term is new, discussions about sexuality and same-sex attraction have occasioned philosophical discussion ranging from Plato's Symposium to contemporary queer theory (Pickett, Brent, 2011). However, the gay group is different from "sissies" and "tomboy".

According to Sexuality Information and Education Council of the United State, the dictionary itself documents the distinction between tomboy and sissy with gay, while tomboy refers to romping, boisterous, boyish young girl, "sissy" an effeminate boy or man, a timid or cowardly person (Siecus Report, 2003). Thus for a boy been called "sissy" can be devastating, as it pierces his self-image at its most vulnerable point. By contrast, "tomboy" is said with approving tones, and does not detract from a girl's sense of worth (Green, 1979). By this definition, it could be understood that a gay individual is more likely to have same sex attraction, but a sissy person may only behave like a girl while having a normal sexuality as other heterosexual males.

According to National Academic Advising Association (NACADA), LGBT refers to Lesbian, Gay, Bisexual and Transgender. The term gay refers to both men and women who are attracted to persons of the same sex. Lesbian is the term used specifically for women who are romantically and sexually attracted to other women. Bisexual is used to indicate that a person is attracted to both men and women. Some describe bisexuality as an attraction to the qualities a person possesses rather than the gender of the person who possesses the qualities. Bisexual persons often experience a lack of acceptance in both heterosexual and GL communities because of misconceptions and stereotypes associated with bisexuality. Finally, transgender is an umbrella term used to describe someone who experiences his/her gender in a way that varies along a continuum from masculine to feminine (Brown & Rounsley, 1996; Perez, DeBord & Bieschke, 2000; Cunningham, 2003; Smith 2006).

Hall (1996) coined the term of under erasure to refer to the LGBT individuals who happen to occupy "outside the field". "Within the gay and lesbian community, the subjective voices of transgender people are often marginalized or ignored" (Minter, 2000) It indicates that the social status of the LGBT persons often insignificant and lower in rank.

Social networking sites are spots where youth are easily influence by sexual text, photos and videos and also creates such materials by own (Rebecca, 2001). New media helps in addressing issues such as sexual health and their important role of youth at risk depends on media which is in use (Kaiser Family Foundation, 2010). To see the ever present queerness in the most prosaic straightness is important to be sure, as it has been for every oppressed minority. Visibility is much important to gays and lesbian because change of social acceptance.

1.1 Problem Statement

This study addresses the issue of the portrayal of the marginalized group, known to be LGBT, by the new media and to what extent it influences the perceptions of the young individuals towards this group. A study performed by Free Malaysia Today stated that the Centre for Independent Journalism reprimanded the Malaysian print media for their lop-sided reporting on the Azwan Ismail video that was first made by a group called Seksualiti Merdeka. Azwan, an engineer, shot to fame after he stated his sexual preference in a video entitled, "I am Gay, I am Okay". The video was first aired in an event organized by Seksualiti Merdeka. His open statement, however, did not go down well with other media. The Malay dailies newspaper and the community made their displeasure known via various cyber platforms. Some even went to the extent of issuing death threats against Azwan. One prominent Muslim blogger took the government to task for its failure in curbing the spread of gay and lesbian activities (Free Malaysia Today, 2011).

Other than that, Youth Pride Inc also stated that 36.5 % of GLB youth grades 9-12 have attempted suicide and 20.5% of those attempts resulting in medical care (Robin, 2002). In 2005, Gay, Lesbian and Straight Education Network (GLSEN) survey of LGBT youth, 90% reported experiencing verbal or physical harassment or verbal assault in the past year (Harris Interactive & GLSEN, 2005). All these findings share one conclusion namely LGBT people are greatly discriminated in the society. This study thus chooses to highlight on homosexuality and Seksualiti Merdeka with aims to create awareness among today's generation about the need to respect every person's right, including the rights to be homosexuals.

1.2 Research Objectives

To discover the new media's portrayal of the LGBT community in Malaysia.

To examine the Malaysian youths perceptions towards the LGBT community in general and specifically towards Seksualiti Merdeka.

To create awareness about the issue of homosexuality among Malaysian youths.

1.3 Research Questions

How are new media's portrayals of the LGBT community in Malaysia?

What are the Malaysian youth's perceptions towards the LGBT community and Seksualiti Merdeka?

How far Malaysian youths are aware about the issue of homosexuality?

1.4 Research Hypothesis

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

1.5 Research Significance

This study examines the influence of new media on the youth's perception towards LGBT community. The researchers highlight youth perceptions on this issue because in the modern era today, youths are expected to be more open minded apart of being daring to voice out their opinions about any arising issues. A research by Pew Internet & America Life Project (2007) revealed that 94 percent of internet users are young people with age range between 18 to 29 years old. This finding indicated that youths today are the active users of new media such as social networks, forums, blogs etc.

With new media, the youths can easily get information about LGBT issues that occured in the country or abroad. Therefore, the youths may have more awareness towards LGBT groups. New media is becoming a platform for the youth to express their opinions and to discuss about any issues. Therefore, the researchers think that, there is a need to study more about the influence of new media on youth's perceptions towards LGBT community.

This study will help to instil awareness and provide a better perspective about the issues of LGBT and Seksualiti Merdeka to upcoming generation. It can also be useful and functional as reference for future researchers who are interested to expand the discussion on similar topics and areas.

LITERATURE REVIEW

2.1 Media Portrayal of LGBT

Society has always had a general fear or disdain for homosexuality. That is why the media tended to support the already common perceptions, instead of challenging them (Montgomery, 1981).

According to Kanter (2012), since the start of television programming, the forms of LGBT characters in entertainment or popular culture have both been limited. If they did exist, they were either exaggeratingly stereotypical, or associated with criminality or deviance. All the way through the 1980s, gay characters were seen on television as cameo roles with particular "problems" that hold almost non-existent lives, absent of desire or relationships. With the spread of the Acquired Immune Deficiency Syndrome (AIDS) epidemic, starting in the 1980s and into the 1990s, homosexuals were portrayed in more substantial, reoccurring roles (Netzley, 2010).

Jackson & Gilbertson (2009) explained that versions of the media lesbian that preceded her contemporary incarnation as 'hot' typically cast her in stereotypical and undesirable ways, for example as masculine and unattractive (Wilton, 1995; Ciasullo, 2001). Dow (2001) notes how the lesbian on television historically occupied a fleeting space as an object of humor or as a villain. In her contemporary guise, the media lesbian can most often be seen as constituted within post-feminist discourses that produce women as sexually desiring, sexually plural, and self-pleasing (McRobbie, 1996).

Gamson (1995) encouraged the homosexuals to tell their views in the talk shows. Talk show is the place where they get the attention they want and rise out their views which they cannot get in other ways. He is also the only spot in mainstream media culture where it is possible for non-heterosexuals to speak for themselves.

A study shows the changes in attitudes towards homosexuality in the United State through fashion in public opinion polls.  The results were considered by issues connected to homosexuality which integrated legal status, morality, acceptability, causes, familiarity with self-identified homosexuals, as well as views on both military and nonmilitary occupations, civil rights, marriage and adoption rights, and AIDS. This also concluded that community behavior have shifted in a free-thinking path (Yang, 1997).

2.2 LGBT Youngster's Engagement with New Media

Past research had supported the idea that the Internet is frequently a lifeline in the development of sexual health among LGBT young people (Hillier & Harrison, 2007). Many of them first "come out" online, and report learning about sexual behaviours, pursuing friendships with other LGBT young people, and exploring same-sex attraction online (Harper, Bruce, Serrano, & Jamil, 2009; Hillier & Harrison, 2007).

Social networking tools had been widely used among youngsters in getting sexual health information. Importantly, social networking tools do not only allow researchers and practitioners to receive and provide information, but also allow the LGBT young people to exchange information and experiences with LGBT peers, engendering broader development of their sexual health (Bargh & McKenna, 2004). This opportunity allows for a greater chance for LGBT young people to "test out" identities and gather information in a more controlled, private environment than is typical among general Internet resources or large social networking sites (Joshua, Louisa, Samantha & Brian, 2011).

According to Wilkerson (1994), there several types of homophobic attitudes like the treatment of people with human immunodeficiency Virus (HIV) about ways in which HIV is transmitted, media representation of AIDS and the way the medicines purpose reinforces a positive view inimical to lesbians and bisexuals. African-American news websites are growing in influence in terms of the number and loyalty of the unique visitors they attract. Homophobia and discrimination are the top storylines on the African-American news websites we analyzed, followed by culture, religion, and same-sex marriage in equal measure (Siegel, 2012).

2.3 Health Issues among LGBT Community

By the 1990s, lesbian, the LGBT youth have appeared only as a separate cultural group. There are quite few youth identified themself or turn as LGBT since social sanctions and stigma contributed to severe repercussions and isolation, limiting access to supportive communities and awareness of sexual and gender identities in the earlier periods. However, only a handful addressed the needs of youths although a range of lesbian and gay service organizations developed in large cities during the 1970s and 1980s.

According to Makadon (2008), elimination of health disparities among LGBT individuals, also collectively called sexual minorities, is a critical need for focus on their health. LGBT populations are disproportionately at risk for violent hate crimes, sexually transmitted infections (STIs) including HIV/ AIDS, a variety of mental health conditions, substance abuse and certain cancers. However, LGBT patients frequently encounter problems with access to quality health services, experiences disparities in screening for chronic conditions, and report a lack of counseling pertinent to actual lifestyle behaviors.

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

Stigma, prejudice and discrimination create a stressful social environment that can lead to a variety of health problems among LGBT group. In LGBT group, minority stress is caused by (a) an external, objective traumatic event, such as being assaulted or being fired from a job; (b) the expectation of rejection and development of vigilance in interactions with others; (c) the internalization of negative societal attitudes (also known as internalized homophobia, transphobia, or biphobia); and (d) the concealment of gender identity or sexual orientation out of shame and guilt or to protect oneself from real harm. In addition, research shows a relationship between internalized homophobia/biphobia and various forms of self-harm, including eating disorders, high-risk sexual activity, substance abuse and suicide (Makadon, 2008). According to Rosan (1978), "homophobia" is a shortened form of "homophilephobia," which means the fear of person neither of one's own sex, clearly not the connotation given to these terms in common parlance nor in professional literature. Garner (2008; as cited in Mulick & Wright Jr., 2003) describes biphobia as psychological construct of negative attitudes towards bisexual individuals and bisexuality in general.

In Malaysia, the rising trend of sexual transmission from 5.3% in 1990 to 22.15% in 2005 (Ministry of Health AIDS/STD Section) indicates that the situation could expand into a general epidemic. Furthermore, the proportion of women 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 substantially. In sharp contrast to men, 64% of HIV infections in women were sexually transmitted. The result of HIV situation has an emergency need to go for gender-sensitive national respond by Malaysia government (Zulkifli, Lee, Yun, & Lin, 2007).

To do better in lend a hand to LGBT group for their healthcare, people should spend more time and attention to learn about LGBT health and obtain support in making educational improvements. Explanation focus on the clinician-patient relationship and address all threes domains of learning which comprised of attitudes, knowledge and skills would help clinicians to provide better care to LGBT patients. Attitudes have a major effect on health outcomes. Attention to attitudes requires growth in the affective arena. For clinicians, this involves developing awareness of and respect for a patient's differences and willingness to listen empathically to that person's experience (Makadon, 2008).

2.4 LGBT involvement in international human rights

Under international human rights law, all persons who including LGBT community are entitled to equal rights, including the rights to life, security of person and privacy, freedom from torture, arbitrary arrest and detention, and the right to be free from discrimination (The Road To Safety, 2012).

There are more than 80 countries still maintaining the laws that make same-sex consensual relations between adults a criminal offence. In year 2008, such laws were used in Morocco to convict six men, after allegations that a private party they had attended was a "gay marriage". On 19 July 2007, six men were arrested after a young man who had been arrested on theft charges was coerced by police into naming associates who were presumed to be homosexual (O'Flaherty & Fisher, 2008).

According 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 identity, they can be targeted for violence by other refugees and some members of the host populations, harassed and extorted by police officers, and marginalized from accessing services from government institutions, non-governmental organizations (NGOs), or the U.N. High Commissioner for Refugees (UNHCR).

According to Julie (2006), LGBT advocates have engaged in two very different kinds of activities on the international human rights stage. First, they have engaged in traditional human rights activism, using the traditional human rights techniques of monitoring and reporting to apply existing human rights norms to LGBT lives. These rights included the right to privacy in the criminal law context; the right to equality; the right to family; the right to non-discrimination; the right to freedom from torture (applicable in cases of "forcible cures" for homosexuality and psychiatric mistreatment generally); and the right of transsexuals to recognition of their new gender. Second, they have tapped into both traditional monitoring techniques and human rights culture-building efforts to promote new international human rights that are important to LGBT lives, including "the right to sexuality."

Until the mid- to late-1990s, most of LGBT advocates that involved in the international work on gay rights were also working with LGBT-specific organizations, such as the International Lesbian and Gay Association (ILGA). This organization was found in 1978 in Brussels as a "world federation" organization, and today it is joined by more than 500 gay and lesbian organizations from ninety countries on all inhabited continents. From its inception, ILGA has "focused on presenting discrimination on grounds of sexual orientation as a global issue." Another prominent group during this era was the International Gay and Lesbian Human Rights Commission (IGLHRC), founded originally in 1990 by Russian and US activists and now a US-based organization with offices in San Francisco, New York, and Buenos Aires (Julie, 2006).

2.5 Seksualiti Merdeka in Malaysia

The rejection of homosexuality by Malaysian law and culture leads to the rise of human rights to the LGBT people. An increasing integration of Islamic political thinking and practice that builds on literal interpretations of Islamic textual sources is the main reason for why LGBT rights are neglected. Muslims who are under group of LGBT facing politically charged from conservative of normative Islamic discourses on sexuality and gender.

To fight for their rights, LGBT community in Malaysia had formed Seksualiti Merdeka or Sexuality Independence in the year 2008, founded by Pang Khee Teik and Jerome Kugan. Seksualiti Merdeka is an annual sexuality rights festival held in Kuala Lumpur, Malaysia, and represents a coalition of Malaysian Non-Government Organizations which included Malaysian Bar Council, Suara Rakyat Malaysia (SUARAM), Empower, Pink Triangle Foundation (PT Foundation), United Nations, Amnesty International and general public. The term used to highlight the fact that even after Malaysia independence, not all Malaysians are free to be who they are. The organization believes that everyone in Malaysia deserves to be free from discrimination, harassment and violence for their sexual orientations and their gender identities. They believe it is our right to be responsible for our own body and believe everyone is entitled to the freedom to love and the freedom to be, whether gay, lesbian, bisexual, transgender, intersexes, straight, asexual, pansexual, or simply fabulous (Sexualiti Merdeka, n.d.).

Being a Muslim-majority country, Malaysia would have to reiterate its strong objections to a policy that clearly contradicts the principles enshrined in the religion of Islam. On November 3, 2011, police banned Seksualiti Merdeka as the festival was deemed a threat to national security and a threat to public order. Co-founder of Seksualiti Merdeka Pang Khee Teik said that they are not trying to promote homosexuality. This festival is actually the chance for Malaysians to listen to their story, why after all these years of trying to be somebody else, some of them have found peace with themselves and to accept who they are (Chun, 2011).

According to Mosbergen (2012), on September 2012, Malaysia's Education Ministry has "endorsed guidelines" to help parents identify gay and lesbian "symptoms" in their children. The guidelines are as below:-

Symptoms of gays:

Likes having a fit body and likes to show off by wearing V-neck and sleeveless clothes;

A preference for tight and bright-colored clothes;

Attraction to men; and

A preference for carrying big handbags, similar to those used by women.

Symptoms of lesbians:

Attraction to women;

Besides their female companions, they tend to distance themselves from other women;

A preference for going out, having meals etc. with women and a preference for sleeping in the company of women;

Not attracted to men

Pang Khee Teik, however disagreed with the guidelines and he advised the ministry to rely on sound research instead of endorsing pseudo-experts as this could be damaging to children. Pang said education is an important tool to address inequality but the ministry had instead sought to use it for teaching hate, promoting inequality and playing politics. Besides that, the ministry should teach all children to be confident and to respect one another, no matter who they are. Seksualiti Merdeka thus was prepared to brief the Education Ministry if its officers were willing to listen to reliable research on the LGBT community (Asia One, 2012).

2.6 Online discussion of sexuality

According to Mckee (2004), in one of the ¬rst published articles addressing online discussions of sexuality, the homophobic comments made by composition students using the synchronous chat program interchange to brainstorm possible topics for a research essay (as cited in Regan, 1993).

When a student raised homosexuality as a possible topic, a number of students posted homophobic comments: "We're taught that homosexuality is a sin"; "A homosexual once made a move on me. I really didn't like it. I mean I really didn't like it!" and "To whoever was thinking about the topics of death and homosexuality, here's a thought, why not join together and do a project on the death of homosexuals? Not by AIDS." At the time of the exchange, the researcher Regan was unsure what to do when confronted with these comments, but she did try to redirect the conversation by interjecting, "Has anyone thought about writing about homophobia?" but it does not seem that her efforts were successful at redirecting what she called "socially sanctioned classroom terrorism" (McKee, 2004).

Regan was distressed that the online environment enabled students to articulate "their fear and hatred of homosexuals in a way that would not have happened in the traditional classroom," and she concluded that online spaces are not egalitarian, as was frequently claimed at the time.

2.7 Discrimination towards LGBT group in Malaysian Context

Malaysia is one of the countries that illegalized homosexuality. Among the reasons for the country`s disapproval of homosexuality is its status as an Islamic nation, where everything that goes against the Islamic law and teaching is strictly prohibited and thus, condemned.

According to Goh (2012), the rejection of same-sex behavior is not one that has emerged from a socio-political vacuum. Sexuality is considered "taboo" (Goh, 2012; as cited in Jerome, 2008) and appears to have a prominent place in the psyche of many Malaysians, notably institutional quadrants of Islam. Islamic civil and religious authorities closely observed on Muslims in Malaysia, ravaging the sexual lives of Muslims that are as private as "khalwat" (illicit close proximity) and "zina" (illicit sex or adultery)" (Lee, 2010:31). In the Malaysian legal context, male homosexuality or 'gayness' as a globally-recognized cultural trope has no direct equivalence to sexual identities。 Section 377A, 377B and 377C of the Malaysian Penal Code make provisions against acts of sodomy or "liwat" without being gender-specific, although it is in section 2 of the Syariah Criminal Offences (Federal Territory) Act 1997 that one discovers a clearly-defined morphology of "liwat" as "sexual relations between male persons" (Goh, 2012).

Uproars over male homosexuality in the twentieth and twenty-first centuries came into prominence with two major events. First is the sodomy charges of the former Malaysian Deputy Prime Minister Anwar Ibrahim and second is the festival celebrating the human rights of sexually-diverse persons, Seksualiti Merdeka. Raging debates on homosexuality in relation to Anwar (Kanaraju, 2007) and the banning of Seksualiti Merdeka in 2011 (Shazwan, 2011) caused innumerable forums on men`s masculinities population to mushroom among the Malaysian.

Back in the year 1992, the Prime Minister, Dr. Mahathir Mohamad made the statement that democracy would lead to homosexuality (Offord, 1999). Dr Mahathir used the conflation of homosexuality with democracy to consolidate Malaysia's cultural borders (and its postcolonial status), so that Malaysian people can maintain the pureness and uniqueness. Dr Mahathir is drawn on cultural specificity in this context to explain the indigenous from the foreign, and homosexuality is conceived of as alien and "other".

It is in this sense that Anwar Ibrahim is "bothered" by the use of the accusation that he is homosexual. Anwar has been notable for his liberal views about democracy and transparent government (The Asian Renaissance, 1996). To simply do away with opposition and perceived threats to his authoritarian rule, Dr. Mahathir can inscribe upon his enemy the descriptor of "homosexual" (Offord, 1999).

Prior to the Asia-Pacific Economic Co-operation (APEC) leader's summit in Kuala Lumpur in late 1998, amid the controversial jailing of Anwar and civil unrest and demonstrations, the role of homosexuality as a political and cultural tool of difference was propounded strongly by the Malaysian Foreign Minister, Dr Abdullah Badawi. It was his contention that sodomy was a serious offence in Malaysia; it was against the country's religious and social values (The Weekend Australian, 1998). Dr Badawi maintained that in certain places in Europe, and perhaps Australia and America, they do not treat it as something big but to Malaysia, it is bad consider as a scandal.

Following Dr Mahathir's accusations against Anwar, a People's Anti-Homosexual Voluntary Movement was formed to combat the "dangers of homosexuality". In one blow Dr Mahathir succeeded in undermining Anwar's credibility and deployed homosexuality as the number one impossibility. Anwar, also a Muslim, entrenched the perceived, corrupting value of homosexuality by asserting in the Time interview that his character was assassinated by this descriptor (Offord, 1999).

Therefore in Southeast Asia today, this is one sense of where homosexuality is located, something that is "demonized", and deeply disturbed. It is conflated at once with democracy, corruption, and foreignness. It does seem clear that when the nation state perceives a threat to its existence, that danger is frequently translated into sexualized terms. Same sex sexuality is deployed as the alien other, linked to conspiracy, recruitment, opposition to the nation, and ultimately a threat to civilization (Offord, 1999).

2.8 Theory applies between relationship of Media and LGBT Community

Media plays a very important role in human life, where people get more of information they need from it. Therefore, to be more understand the influence of media on youth's perceptions and opinions about homosexuality, the study chooses to employ framing theory. The concept of framing has been variously attributed to sociologist Erving Goffman and anthropologist Gregory Bateson. Frames allow journalists or media in general cover and package issue. The choice of journalists who shelter a story can influence the way issues are framed. The theory describe that the message framer has the choice of what is to be emphasized in the message, as the view through a window is emphasized by where the carpenter frames, or places, the window. If the window had been placed, or framed, on a different wall, the view would be different (Botan & Hazleton, 2006).

According to Muthudotin (2010), this theory suggests how media influences the thinking of people. The model of framing is related to the agenda-setting tradition like media telling the youth what to think, but not what to think about. However, it is more focused and expands the research by focusing on the nature of the issues and then places it within a field of meaning which can easily effects the audiences. Framing is an important topic since it can have a great influence.

If we look at dissimilar context in Malaysia, sexually explicit content on media will be associated with values and eastern culture which hold norms of decency and morality. Eastern society, which is very different from western society, has an unusual mindset of perceiving sexual content. Everything which is related to sexuality is perceived as taboo and people would refuse to discuss the matter openly. In addition, as a Muslim country, Malaysia struggles to bind the whole thing linked with sexually oriented content (Mariesta, 2012).

According to The Star online (2011), Pahang and Malacca are the states that practicing Islamic laws in punish Muslims engaging in homosexuality. Once the state amends and gazettes its Islamic enactments, Malacca syariah court will bring homosexuals to trial. Pahang State mufti Datuk Abdul Rahman Osman said there was a need to have a specific provision in the state Islamic regulations concerning syariah-related crimes and homosexual activities. This is because he was afraid that the young Muslims will no longer receive homosexuality as abnormal, but rather see it as a norm. Based on the comment made by Datuk Abdul Rahman to the media, it is assumable that it may influence the youths' perceptions that being a homosexual is a crime, immoral and abnormal.

Homosexual is viewed as immoral in the eyes of government and media. In June 2005, Prime Minister Abdullah Ahmad Badawi threatened to take action against media publishers for carrying articles, question-and answer columns and advertisements focusing on sex. Malaysia government control media to report news about LGBT but crime and mistake that they make. In February 2006, The Star reported that 34 men "were arrested when police raided three illegal massage parlors which doubled up as 'exclusive' homosexual clubs. The men, aged between 20 and 50 years old, were caught in the act while in the shower or in bed." Besides that, In April 2006, a PR Web press release reported that "Kuala Lumpur police are trying to crack down on businesses that cater to gay customers by fining owners for petty license violations, bringing criticism from local AIDS or HIV educators" (Research Respond, 2007).

METHODOLOGY

This is a quantitative-based research, in which survey was the main method of data collection. "Survey generally involves in the gathering of limited data from a number of cases at a particular time scheduled. It is concerned with providing information about population or community characteristic. It is not concerned with individuals as individuals. The respondents taken generally will be representing the community or population" (Ghani, Kumar, Kunjambu & Zanariah, 2008, p. 24). Survey also provides information for further studies. It may also lead to the establishment of some of the theories.

"The quantitative research is typically associated with positivist perspective in social research, the logic of which is to (i) collect structured and quantifiable data using standardized approaches on a range of variables, (ii) search patterns of causal relations between these variables, and (iii) test given theory by confirming or refuting hypotheses" (Foard, Henn & Weinstein, 2009).

The type of survey used for data collection purposes was online survey. The questionnaire was specifically created by using the Google Drive application, and was then distributed through online medium, such as email, Facebook, Google+ and Twitter.

The online survey had been chosen as the method of survey due to several advantages. The automation of data collection could save time and cost as the data are ready to be analyzed as soon as the respondents submit their answers. In addition to that, online survey also could cover a wider geographical area. Since the issue studied is considered to be a sensitive issue, the anonymity of the respondents and responses may be advantageous for online survey. Furthermore, the respondents may take their own time to fill in the questionnaire and the bias in answering the questions could be reduced. The questions were set relatively simple and straight forward as the researchers have no control over how respondents interpreting the questionnaire (Tim, 2011).

The survey had been performed on 200 respondents, selected among the young users of the internet. The respondents were students of tertiary level education from local universities and colleges, aged range from 17-27 years old and came from multiple ethnic groups, mainly from Malay, Chinese, Indian. The students 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. According to Foard, Henn & Weinstein (2009, p. 337), "Snowball Sampling is a method for selecting cases where no obvious lists of such cases exists. It relies on the researcher obtaining a strategically important contact who can recommend other possible participants who might be approached to take part in the study." Non-probability sample was used as the researcher was unable to provide each member of the chosen population group with an equal opportunity of being selected. With snowball sampling, the researcher will build up a network of respondents through an initial group of informants. The informants will introduce the researchers to other members of the same population later on (Foard, Henn & Weinstein, 2009). As Tim (2011) mentioned, snowball sampling is simple and cost efficient.

The online survey consists of 40 questions, comprising of 5-point Likert scale, forced-choice (yes/no) questions and open-response format. The language used in the questionnaire was English language. The survey was divided into three sections, namely, demographic information, perceptions about new media and LGBT, and perceptions about Seksualiti Merdeka. Following the collection of data was the analysis, where the data had been directly charted and organized through Google Documents application. The survey had been conducted in 18 days, beginning from October 9, 2012 to October 27, 2012.

The researchers were unable to collect more data from the Malay and Indian respondents. The main reason will be the network of people of the researchers was limited. Another reason might be the Malay respondents were reluctant to answer the survey even though it was an anonymous survey due to the sensitivity of the issue.

A pilot test had been carried out before the actual survey. Pilot test is a simpler version of the survey will be conducted to test on the research and its hypothesis (Flinders University, 2009). The pilot test distributed the questionnaires to 50 respondents from Universiti Tunku Abdul Rahman (UTAR), which made up from UTAR students, as well as academic and non-academic staffs.

The pilot test consists of 32 questions including comprising 5-point Likert type scale, forced-choice (yes/no) questions and open-response format. Language used in the questionnaire was English. The questions covered the knowledge and perceptions of new media, LGBT community and Seksualiti Merdeka campaign. The pilot test was used to identify the possible problems in the questionnaire. It was used to reduce the errors that the respondents might make when answering the questionnaire. The researchers also could improve the quality of the questions in the survey.

FINDINGS AND ANALYSIS

4.1 Section A: Demographic Information

Figure 1: Respondents' Gender

The study was participated by both genders. Although female respondents outnumbered male respondents, the gap was small.

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

The respondents of the survey 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 students 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 majority of the respondents were Chinese with 147 persons, Malay 25 persons, and Indian 23 respondents. 5 of the respondents were from the minorities' ethnic group. This study was majorly participated by Buddhists, with 119 persons, followed by Muslims and Christians, with 26 and 23 persons respectively.

4.2 Section B: Perception about New Media and LGBT

Figure 2 & Table 1: Section B Question 1 - From your own understanding, which of the following is/are new media? (Can choose 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%

Total

409

207%

C:\Users\Windows 7\Desktop\FYP all\Edit form - [ The Influence of New Media on Malaysian Youth's Perception towards LGBT Community A Case Study of Seksualiti Merdeka ] - Google Docs_files\chart(3)*People may select more than one checkbox, so percentages 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 majority of the respondents selected internet as their answer, with 196 respondents.

Figure 3 & Table 2: Section B Question 2 - Which media do you use most often? Select 3

C:\Users\Windows 7\Desktop\FYP all\Edit form - [ The Influence of New Media on Malaysian Youth's Perception towards LGBT Community A Case Study of Seksualiti Merdeka ] - Google Docs_files\chart(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%

Total

533

268%

*People may select more than one checkbox, so percentages may add up to more than 100%.

Bar Chart above shows that the media that respondent use often. According to the research, internet gets 195 to be the highest media; the second highest media is newspapers which consist of 113 while television consists 103, followed by radio and books are 56 and 39 respectively. And the magazine is the lowest, which are 24.

Figure 4 & Table 3: Section B Question 3 - Does the information you receive from the internet change your opinion towards certain issues?

Difficulty

Frequency

Percentage

Yes

158

79%

no

42

21%

Total

200

100%

C:\Users\Windows 7\Desktop\FYP all\Edit form - [ The Influence of New Media on Malaysian Youth's Perception towards LGBT Community A Case Study of Seksualiti Merdeka ] - Google Docs_files\chart(5)

A total number of 158 students agreed that internet could change their opinions towards certain issues. On contrary, 42 respondents regarded that their views towards certain issues could not be easily affected by the internet news.

Figure 5 & Table 4: Section B Question 4 - Do the articles on homosexual issues that you read on the internet affect your opinions towards the Lesbian, Gay, Bisexual, and Transgender (LGBT) community?

Difficulty

Frequency

Percentage

Yes

105

53%

No

95

48%

Total

200

100%

C:\Users\Windows 7\Desktop\FYP all\Edit form - [ The Influence of New Media on Malaysian Youth's Perception towards LGBT Community A Case Study of Seksualiti Merdeka ] - Google Docs_files\chart(6)

Pie chart above shows that, when the information received from the internet is LGBT related, minor majority which is 105 of the respondents will have the opinion or perception change while 95 of the respondents will not change their idea towards LGBT group.

Difficulty

Frequency

Percentage

Yes

127

64%

No

73

37%

Total

200

100%

Figure 6 & Table 5: Section B Question 5 - Do you think LGBT community is normal? Please state your reason(s) for the question aboveC:\Users\Windows 7\Desktop\FYP all\Edit form - [ The Influence of New Media on Malaysian Youth's Perception towards LGBT Community A Case Study of Seksualiti Merdeka ] - Google Docs_files\chart(7)

Pie chart above shows that, majority 127 respondents will view LGBT group as normal. 73 of the balanced is viewing LGBT group as abnormal. Those who agree stating the reasons as the LGBT group just look as usual as other people; new era, new generation, new thought; basic human rights; physiological issue in making people turn into homo; personal reason; etc.

Those who view LGBT as abnormal was due to religious view; personal reasons; against the nature; not the culture of Asia; psychiatric issue; etc.

Figure 7 & Table 6: Section B Question 6 - Do you feel comfortable to be friend with LGBT individual?

Difficulty

Frequency

Percentage

Yes

154

77%

No

46

23%

Total

200

100%

C:\Users\Windows 7\Desktop\FYP all\Edit form - [ The Influence of New Media on Malaysian Youth's Perception towards LGBT Community A Case Study of Seksualiti Merdeka ] - Google Docs_files\chart(8)

Pie charts shows 154 of the respondents feel comfortable to be friend with LGBT people and 46 of the respondents feel uncomfortable to make friend with LGBT people. Also, 57 respondents stating that, they did not have LGBT friend while 143 respondents stated that they had friends who are in the LGBT community in Section B Question 7.

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

C:\Users\Windows 7\Desktop\FYP all\Edit form - [ The Influence of New Media on Malaysian Youth's Perception towards LGBT Community A Case Study of Seksualiti Merdeka ] - Google Docs_files\chart(10)

Difficulty

Frequency

Percentage

Yes

48

24%

No

152

76%

Total

200

100%

Pie chart show 48 respondents of the 200 respondents will view their friend negatively if he or she is homosexual. However, 152 respondents will view their homosexual friend positively. This shows that 152 respondents will not be bias with their friends' sexual identity.

Figure 9 & Table 8: Section B Question - Do you think the LGBT community deserves equal human rights? Please state your reason(s) for the question above

Difficulty

Frequency

Percentage

Yes

182

91%

No

18

9%

Total

200

100%

C:\Users\Windows 7\Desktop\FYP all\Edit form - [ The Influence of New Media on Malaysian Youth's Perception towards LGBT Community A Case Study of Seksualiti Merdeka ] - Google Docs_files\chart(11)

Pie chart shows 182 respondents think that, LGBT community deserves equal human rights while 18 respondents think LGBT group does not deserve equal human rights. Respondents denying the equal human rights for LGBT community as they think they should be punished; as they choose the way they are, they have to give up something as well.

Figure 10 & Table 9: Section B Question 10 - Which of the following medium gives you the most information about LGBT issue? (Choose 1 only)

Media

Frequency

Percentage

Newspapers

13

7%

Television

8

4%

Radio

0

0%

Magazines

3

2%

Books

0

0%

Internet

115

57%

Blog

5

3%

Social media

(Facebook, Twitter etc.)

55

28%

Other

1

1%

Total

200

102%

C:\Users\Windows 7\Desktop\FYP all\Edit form - [ The Influence of New Media on Malaysian Youth's Perception towards LGBT Community A Case Study of Seksualiti Merdeka ] - Google Docs_files\chart(12)

The bar chart shows the media that respondents receive most information about LGBT issues. The result shows that 115 respondents been obtain the information from internet and the second highest method is social media (Facebook, Twitter etc.) which stated 55 respondents.

Furthermore, newspaper (13 respondents) is the third media used in receiving LGBT information. 8 of the respondents used the television and 5 of them using the blog. 3 of the respondents receiving information from the magazines and 1 receive from friends. However, there is no respondent using radio and books to receive LGBT information.

4.3 Section C: Perception about Seksualiti Merdeka

Please rate accordingly. (1-Strongly Disagree, 2-Disagree, 3-Neutral, 4-Agree, 5-Strongly Agree) Answer the questions with your perception and intuition towards Seksualiti Merdeka based on your own understanding.

Figure 11 & Table 10: Section C Question 1 - The LGBT community should be treated with respect

C:\Users\Windows 7\Desktop\FYP all\Edit form - [ The Influence of New Media on Malaysian Youth's Perception towards LGBT Community A Case Study of Seksualiti Merdeka ] - Google Docs_files\chart(13)

 

1

Strongly Disagree

11

6%

 

2

 

7

4%

 

3

 

45

23%

 

4

 

64

32%

 

5

Strongly Agree

73

37%

Figure 12 & Table 11: Section C: Question 2 - The LGBT identity is not an issue

C:\Users\Windows 7\Desktop\FYP all\Edit form - [ The Influence of New Media on Malaysian Youth's Perception towards LGBT Community A Case Study of Seksualiti Merdeka ] - Google Docs_files\chart(14)

 

1 -

Strongly Disagree

19

10%

 

2

 

20

10%

 

3

 

65

33%

 

4

 

47

24%

 

5 -

Strongly Agree

49

25%

 

 

 

 

96 out of 200 respondents think that, LGBT identity is not an issue and 33% giving

no comment about this and 20% was thinking LGBT identity is an issue.

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

C:\Users\Windows 7\Desktop\FYP all\Edit form - [ The Influence of New Media on Malaysian Youth's Perception towards LGBT Community A Case Study of Seksualiti Merdeka ] - Google Docs_files\chart(15)

 

1 -

Strongly Disagree

14

7%

 

2

 

17

9%

 

3

 

60

30%

 

4

 

72

36%

 

5 -

Strongly Agree

37

19%

 

 

109 out of 200 respondents suggested that, LGBT community receives unfair treatment in

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

thing happened in Malaysia and 60 people giving no comment.

Figure 14 & Table 13: Section C Question 4 - The LGBT community should have freedom to be themselves

C:\Users\Windows 7\Desktop\FYP all\Edit form - [ The Influence of New Media on Malaysian Youth's Perception towards LGBT Community A Case Study of Seksualiti Merdeka ] - Google Docs_files\chart(16)

 

1 -

Strongly Disagree

12

6%

 

2

 

12

6%

 

3

 

36

18%

 

4

 

72

36%

 

5 -

Strongly Agree

68

34%

A majority of the respondents 140 students think that, LGBT group is free to be

themselves. 24 of the respondents against this idea. While 36 people giving no comment toward this

issue too.

Figure 15 & Table 14: Section C: Question 5 - Malaysians are unaware of the LGBT community and their human rights

C:\Users\Windows 7\Desktop\FYP all\Edit form - [ The Influence of New Media on Malaysian Youth's Perception towards LGBT Community A Case Study of Seksualiti Merdeka ] - Google Docs_files\chart(17)

 

1 -

Strongly Disagree

6

3%

 

2

 

12

6%

 

3

 

63

32%

 

4

 

68

34%

 

5 -

Strongly Agree

51

26%

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

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

and 18 people think that, there were not such things, as Malaysia citizens are aware with the

existence of LGBT community and know their rights.

Figure 16 & Table 15: Section C Question 6 - The new media has a great influence towards the youth on LGBT issues

C:\Users\Windows 7\Desktop\FYP all\Edit form - [ The Influence of New Media on Malaysian Youth's Perception towards LGBT Community A Case Study of Seksualiti Merdeka ] - Google Docs_files\chart(18)

 

1 -

Strongly Disagree

3

2%

 

2

 

13

7%

 

3

 

57

28%

 

4

 

73

37%

 

5 -

Strongly Agree

54

27%

124 out of 200 respondents think that, new media will influence the youth's perception in

LGBT issue. While 57 respondents have no idea about this and 16 think that, youth's perception

are not be influenced by the new media easily.

Figure 17 & Table 16: Section C Question 7 - I know about Seksualiti Merdeka

C:\Users\Windows 7\Desktop\FYP all\Edit form - [ The Influence of New Media on Malaysian Youth's Perception towards LGBT Community A Case Study of Seksualiti Merdeka ] - Google Docs_files\chart(19)

 

1 -

Strongly Disagree

47

24%

 

2

 

43

22%

 

3

 

57

28%

 

4

 

32

16%

 

5 -

Strongly Agree

21

11%

 

 

 

 

90 of the 200 respondents saying that they have no idea about Seksualiti Merdeka.

While 57 giving no comment towards the question. 53 of the respondent stated that they know

about what is Seksualiti Merdeka.

Figure 18 & Table 17: Section C Question 8 - I support Seksualiti Merdeka

C:\Users\Windows 7\Desktop\FYP all\Edit form - [ The Influence of New Media on Malaysian Youth's Perception towards LGBT Community A Case Study of Seksualiti Merdeka ] - Google Docs_files\chart(20)

 

1 -

Strongly Disagree

29

14%

 

2

 

19

10%

 

3

 

98

49%

 

4

 

30

15%

 

5 -

Strongly Agree

24

12%

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

98 people making their stand towards this question. 48 of the respondents make the stand that,

they do not support Seksualiti Merdeka

Figure 19 & Table 18: Section C Question 9 - Seksualiti Merdeka is a gay parade

C:\Users\Windows 7\Desktop\FYP all\Edit form - [ The Influence of New Media on Malaysian Youth's Perception towards LGBT Community A Case Study of Seksualiti Merdeka ] - Google Docs_files\chart(21)

 

1 -

Strongly Disagree

42

21%

 

2

 

41

21%

 

3

 

98

49%

 

4

 

11

6%

 

5 -

Strongly Agree

8

4%

Seksualiti Merdeka is not a gay parade. 83 of the respondents know the answer while

19 persons did not know the answer. While 98 persons of the respondents unsure about the answer.

While ask about whether Seksualiti Merdeka is a free sex carnival, 95 persons of the

respondents answered correctly, which is no. 22 persons do not know the answer while 83 of

the respondents unsure the answer

Figure 20 & Table 19: Section C Question 11 - Seksualiti Merdeka is a LGBT rights awareness campaign

C:\Users\Windows 7\Desktop\FYP all\Edit form - [ The Influence of New Media on Malaysian Youth's Perception towards LGBT Community A Case Study of Seksualiti Merdeka ] - Google Docs_files\chart(23)

 

1 -

Strongly Disagree

12

6%

 

2

 

14

7%

 

3

 

92

46%

 

4

 

48

24%

 

5 -

Strongly Agree

34

17%

Seksualiti Merdeka is not a LGBT right awareness campaign actually. However, 82

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

Merdeka negatively or knowing the exactly what the festive is about. While 92 of the respondents

does not give their opinions.

Figure 21 & Table 20: Section C Question 12 - Seksualiti Merdeka is a sexuality rights festive

C:\Users\Windows 7\Desktop\FYP all\Edit form - [ The Influence of New Media on Malaysian Youth's Perception towards LGBT Community A Case Study of Seksualiti Merdeka ] - Google Docs_files\chart(24)

 

1 -

Strongly Disagree

13

7%

 

2

 

16

8%

 

3

 

117

59%

 

4

 

32

16%

 

5 -

Strongly Agree

22

11%

Seksualiti Merdeka is a sexuality rights festive indeed. However, only 54 of the

respondents agreed about it and 29 of the respondents not knowing what Seksualiti Merdeka

is and having negative perception towards it. Also, 117 of the respondents have no idea about this.

Figure 22 & Table 21: Section C Question 13 - Seksualiti Merdeka will destroy religious freedom

C:\Users\Windows 7\Desktop\FYP all\Edit form - [ The Influence of New Media on Malaysian Youth's Perception towards LGBT Community A Case Study of Seksualiti Merdeka ] - Google Docs_files\chart(25)

 

1 -

Strongly Disagree

47

24%

 

2

 

31

16%

 

3

 

79

40%

 

4

 

18

9%

 

5 -

Strongly Agree

25

13%

78 of the respondents actually think that, Seksualiti Merdeka will not destroy religious

freedom. While 43 of the respondents think it is destroying the religious freedom. 79

respondents have not given any comment in this question.

Figure 23 & Table 22: Section C Question 14 - Seksualiti Merdeka will create disharmony and enmity

C:\Users\Windows 7\Desktop\FYP all\Edit form - [ The Influence of New Media on Malaysian Youth's Perception towards LGBT Community A Case Study of Seksualiti Merdeka ] - Google Docs_files\chart(26)

 

1 -

Strongly Disagree

41

21%

 

2

 

38

19%

 

3

 

86

43%

 

4

 

13

7%

 

5 -

Strongly Agree

22

11%

A majority of 79 respondents think that, Seksualiti Merdeka will create disharmony

and enmity of the country. While 35 holds the opposite point of view. Another 86 gives no

comments on this issue.

Figure 24 & Table 23: Section C Question 15 - Seksualiti Merdeka will disturb public order

C:\Users\Windows 7\Desktop\FYP all\Edit form - [ The Influence of New Media on Malaysian Youth's Perception towards LGBT Community A Case Study of Seksualiti Merdeka ] - Google Docs_files\chart(27)

 

1 -

Strongly Disagree

35

18%

 

2

 

37

19%

 

3

 

83

42%

 

4

 

21

11%

 

5 -

Strongly Agree

24

12%

72 of the respondents have the view that, Seksualiti Merdeka will not disturb public

disorder. While 45 holding opposite point of view. Another 83 are not giving opinion about

this question.

Figure 25 & Table 24: Section C Question 16 - Seksualiti Merdeka will threaten national security

C:\Users\Windows 7\Desktop\FYP all\Edit form - [ The Influence of New Media on Malaysian Youth's Perception towards LGBT Community A Case Study of Seksualiti Merdeka ] - Google Docs_files\chart(28)

 

1 -

Strongly Disagree

50

25%

 

2

 

45

23%

 

3

 

76

38%

 

4



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