Cultural Shifts in Family Virtual Communications: Sungkeman and

Halal Bi Halal Traditions before and after Covid-19 Pandemic

Rahmah Attaymini and Maya Sandra Rosita Dewi

Communications Science Department, UIN Sunan Kalijaga, Yogyakarta, Indonesia

Keyword: Communication Culture, Virtual Communication, Family Communication.

Abstract: Covid 19 has made changes in all sectors, one of which is in terms of communication. The phenomenon that

feels different can be seen in Sungkeman and Halal Bi Halal traditions during Eid al Fitr. By using the theory

of communication culture change in family communication practices, this article wants to prove how the

practice of shifting family communication and communication culture during the Covid 19 pandemic. The

method used in this research is descriptive qualitative, with data collection techniques through observation

and interviews. This study found that there was a shift in communication culture using technology which was

previously done conventionally now into new media era communication, from what previously happened face

to face communication to communication mediated by computer devices, this is also due to restrictions on

movement. community activities but again technology is present as a bridge and solution to these problems,

of course this cannot be separated from positive and negative impacts as well as shortcomings and advantages.

1 INTRODUCTION

The Covid-19 pandemic has caused changes in

people's communication patterns, particularly in this

current digital era. Digital communication or

familiarly called virtual communication is currently

heart of communicating. Where communication is

usually done face-to-face, now communication is

done with digital or virtual communication media.

Moreover, the Government has several times

provided social restriction policies, both micro and

macro. During this pandemic, Indonesian Citizen are

encouraged to practice social distancing. Virtual

communication is like a new field that is growing,

more and more people are communicating through

online media to be able to communicate face to face

using video calls, zoom meetings, google meet, and

similar applicants.

The spread of virtual media in supporting the

communication process can be explained through the

theory of CMC (Computer Mediated

Communication), the term used to communicate

between two or more people who can interact with

each other through different computers. The point is

not how two or more machines can interact with each

other, but how two or more people can communicate

with each other using computer aids through

application programs on the computer. This is

consistent with the definition of CMC presented by

Susan Herring in (Thurlow, Lengel, and Tomic, 2004:

15) "CMC is communication that takes place between

human beings via the Instrumentality of computers"

CMC has two types, which are determined from

the type of communication that occurs, namely

synchronous communication or asynchronous

communication (Pearson et al, 2006: 276).

Synchronous communication is communication that

occurs when communication participants interact in

real-time. Participants of communication here act as

both sender and receiver, for example on a phone call

or online-chat. Meanwhile asynchronous

communication is communication whose interaction

is delayed and each communication participant must

take turns being the sender and receiver. An example

of asynchronous communication is correspondence

via email.

To describe the research that will be conducted,

the researcher reviewed several previous studies

regarding virtual communication culture. First,

research on Computer Mediated Communication,

Social Networking Sites and Adolescent Self-

Identity, which was conducted by Basuki Agus

Suparno, etc. This research showed that the presence

of technology has determined the way to

communicate. Technology can expand and increase

Attaymini, R. and Dewi, M.

Cultural Shifts in Family Virtual Communications: Sungkeman and Halal Bi Halal Traditions before and after Covid-19 Pandemic.

DOI: 10.5220/0010804100003348

In Proceedings of the 3rd Annual International Conference on Social Sciences and Humanities (AICOSH 2021), pages 53-58

ISBN: 978-989-758-603-3; ISSN: 2685-273X

the capacity and capability of social awareness which

will affect the form of self-concept and social identity

and respondents use CMC to express feelings,

emotions and entertainment (Basuki etc, 2012: 86).

Another research was conducted by Fitri Ariana Putri,

this study found that virtual communication media

that often used in meeting or learning agendas during

the Covid-19 pandemic were zoom, skype for

business and go to meetings.

Virtual communication is not only widespread in

academic world. In Sungkeman and Halal Bi Halal

traditions, they switch the communication form and

utilize the help of modern communication technology

media. During the pandemic, the homecoming

tradition was indeed prohibited by the Government.

This policy was made and implemented to break the

chain of the Covid-19 virus spread and to prevent new

transmission clusters. Therefore, many citizens need

to obligate the travel restriction thus they cannot

Mudik and celebrate Eid with their parents and closest

relatives.

In this situation, many people feel sad and

disappointed because they usually celebrate Lebaran

with mudik and have gathering with extended family

and. Lebaran is a time to stay in touch, meet and

gather with parents and closest relatives, and release

a very deep longing because for a long time they have

to be separated because of the demands of work. In

the end, virtual communication is a solution, to still

be able to let go of longing, stay in touch, and

apologize for any mistakes with parents and closest

relatives. From the above phenomena, this study was

conducted to explain the shift in family

communication culture in the Sungkeman and Halal

Bi Halal traditions before and after the pandemic.

2 RESEARCH METHODS

In describing this research, a qualitative descriptive

method is used. Pawito (2008:83) explains that the

research method is defined as the process used by

researchers to obtain data which is then analyzed and

explained from the problems studied. The subjects

taken by the researchers were Lecturers of the

Communication Studies Study Program, UIN Sunan

Kalijaga, with purposive sampling technique.

Sugiyono (2014: 218) explains that the purposive

sampling technique is a sampling technique of data

sources with certain considerations, for example

people who are considered to know best about what

we expect or maybe as rulers so that it will make it

easier for researchers to explore the object/social

situation under study. With this sampling technique,

four (4) informants were selected who did experience

and felt the experience according to the research

theme, including TQ, BN, HI, ZI. Based on research

ethics regarding the security of informant data, the

researcher disguised the identity of the informant with

the approval of the research informant. The data

collection method used by the researcher is

observation. Interviews, documentation, and

supporting references. As for the data analysis

method using the analysis of Miles and Huberman

(1984), namely data reduction, data presentation,

verification or drawing conclusions (Sugiyono, 2014:

246).

3 RESULT AND DISCUSSION

3.1 Communication Culture in Family

before Pandemic at Sungkeman

and Halal Bi Halal Events

One form of communication and interaction in family

can be seen in Sungkeman and Halal Bi Halal

tradision during Eid Al-Fitr. This tradition is marked

by staying in touch and apologizing for any mistakes

that have been made to each other between family and

relatives. This Sungkeman tradition is carried out by

children to their parents or to older families, by

kissing their parents' hands and even kneeling.

Sungkeman has possess a sacred meaning, especially

at the moment of Eid al-Fitr. Because we return to

nature and feel like a newborn who has no sin. The

moment where Muslims apologize to each other for

all the mistakes they have done.

Sungkeman tradition also reflects the principle of

harmony and mutual respect. Likewise with Halal Bi

Halal activities both with large families or community

groups. This activity is not merely a gathering event

to celebrate Eid al-Fitr, but this event contains values

of harmony, peace, mutual respect, and forgiveness.

To follow this Halal Bi Halal and Sungkeman

tradition, people are willing to take their time. This is

in accordance with what was conveyed by informant

ZI, who stated:

"The moment of Eid Al-Fitr is the most touching

thing I have ever felt. Muslims Back to fitrah is like

being born again, with us forgiving each other. The

most touching thing is when we apologize to our

parents. when we just sleep, it's like we can't stop

crying like that. The feeling in the chest is like

tightness and can't speak, even when parents say

forgive and pray for us. It feels even more touching.

Sometimes without us even talking as if parents

already know how sincerely we apologize. The most

fun thing is, this Eid moment can bring our big family

AICOSH 2021 - The Annual International Conference on Social Sciences and Humanities (AICOSH) “Life After Pandemic: Perspectives,

Changes, and Challenges”

together. We also can keep in touch with each other

which is sometimes wrapped in a Halal Bi Halal event

at a neighbor or relative's place. If it's not like that, it's

also not necessarily possible because of the busyness

of daily activities.” (ZI, 2021)

The informant's statement and explanation above

regarding to Sungkeman and Halal Bi Halal tradition,

are in line with the principles of interpersonal

communication. As described by Joseph Devito in his

book The Interpersonal Communication Book

(Devito, 1989:4) interpersonal communication is the

process of sending and receiving messages between

two persons, or among a small group of persons, with

some effect and some immediate feedback. In

Sungkeman and Halal Bi Halal traditions, when both

parties have conveyed the message, it will

immediately feel the reciprocity both verbally and

non-verbally. The principles of effective

interpersonal communication are also reflected in this

tradition. As stated by Joseph A. Devito in Liliweri

(1991: 13) that there are several characteristics of

effective interpersonal communication, including:

openness, empathy, support, positive feeling, and

equality.

Furthermore, from the perspective of Islamic

religious law, Sungkeman does not conflict with the

Shari'a. The position of kissing hands by bowing the

head accompanied by squatting symbolizes honoring

older people. Shari'a does not prohibit exalting

humans as long as it is not carried out with

movements that resemble a form of reverence for

Allah Subhanahu Wa Ta'ala, such as prostration and

bowing in prayer movements (Burhanuddin, 2019).

Furthermore, Burhanuddin (2019) quoted the hadith

of Raudhah al-Talibin, juz 10, page 233, al-Imam al-

Nawawi said: "It is not permissible to kiss hands

because of ignorance, scholarship and older age

factors" as well as the opinion of Sheikh Zainuddin al

-Malibari in Fath al-Mu'in Hamisy I'anah al-Thalibin,

juz 4, page 219, says: "Sunnah stands for people who

have visible virtues, such as piety, knowledge,

childbirth relationships or power coupled with self-

preservation." The presentation above explaining

some expressions of Ta’zim to parents and is sunnah,

although it is done by standing with the aim of

glorifying.

3.2 Virtual Communication in

Sungkeman and Halal Bi Halal

Events According to Hordern (2016) Muslims in

various parts of the world have various traditions

when welcoming the moon. Likewise in Indonesia, in

the celebration of Eid al-Fitr there is a Sungkeman

tradition (the process of apologizing to elders) and

there is a Halal bi Halal tradition (Kuswaya, 2016).

There is a feeling or emotional side that is built when

this tradition or procession is carried out directly or

offline before the Covid-19 pandemic. This habit

seems to be a general agreement and has become a

hereditary habit. In Eid al-Fitr and Eid Al-Adha 1442

H, it is carried out indirectly or online (in the network)

by using the media to unite family members, a

descent and their descendants. Communication is

mediated by internet communication media and

computer devices, or families usually use shared

meeting applications such as zoom and google

meetings for Sungkeman and Halal Bi Halal events

for their families. This activity is a new habit for the

Indonesian Muslim community, because usually

activities that are considered sacred and religious and

aim to strengthen brotherhood are carried out directly

in the same space. In the study of communication, the

virtual communication carried out by the community

can conclude that the community adapts very quickly

to use technology media for religious social activities

such as Halal bi Halal events. The Diffusion of

Innovation Theory by Everett Rogers which describes

how, why, and at what level new technologies

develop and are adopted into various contexts, in this

case the context of online friendships. The TQ

informant shared his experience of using virtual

media in communicating during the pandemic, as

follows:

“Online or virtual communication is very useful

to unite my family who are outside the area and

cannot gather because of this corona, we can meet

each other face to face and interact with each other.

talking even though only in front of the screen, my

family is a big family after both parents not there plus

the pandemic we always use zoom or google meeting

media to communicate. Zoom is an alternative to our

family's virtual communication link…” (TQ, 2021)

The explanation from the informant above can be

explained that virtual communication is the most

frequently used medium during a pandemic like this.

Due to government policies that impose restrictions

on community activities, especially for traveling

outside the region. To keep in touch and release

longing from distant families, virtual communication

is an effective communication medium to use.

Over the past few months, consciously or

unconsciously, people have become accustomed to

the change in communication from offline to online.

This proves that people can carry out various

activities online, which previously might not have

been thought to be done online and had to be done

face-to-face, in fact it can be done with network

Cultural Shifts in Family Virtual Communications: Sungkeman and Halal Bi Halal Traditions before and after Covid-19 Pandemic

communication media. The BN informant

experienced this change in communication,

especially during family breed events which are

usually held during holidays which are wrapped in

Halal-Bi Halal activities.

"There was a feeling of emotion when I led a

prayer at my family's descent event, we are a big

family who live far apart during the pandemic we

cannot together with family, something has changed,

there is a culture that is not as usual, but we are still

trying to keep the family Halal Bi Halal tradition

going, this is an opportunity to stay in touch,

exchange ideas, ask each other how things are, virtual

communication can be a solution.” (BN, 2021)

BN informants felt that there were some

differences when carrying out live events with virtual

communication. However, to preserve the culture that

has been carried out by a large family for a long time,

Halal-Bi Halal activities are still carried out even with

virtual media. Virtual communication greatly affects

the communication process of individuals or groups.

Virtual communication in Sungkeman tradition is an

alternative bridge communication during the

COVID-19 pandemic. With virtual communication,

we can communicate at family or descent Halal Bi

Halal events directly face to face even though they are

in different places. There is very intense interactivity

when communicating virtually, likewise when

communicating directly or face-to-face. Only a few

times, network problems and internet signals were

often found, each of which is not evenly distributed

in several areas, so it is often interrupted when

communicating. It is undeniable that there is a shift in

communication culture in a family, direct

communication is replaced by virtual communication

at important family events or moments during the

Covid-19 pandemic.

3.3 The Comparison of

Communication Culture in

Sungkeman and Halal Bi Halal

Events before and after Pandemic

Covid-19 pandemic caused social changes in society.

This change is supported by increasingly rapid

communication technology. The government's policy

for social distancing makes some people have limited

movement and time. In order to be able to

communicate and to carry out activities as they

should, people need the existence of communication

technology. People are required to adapt to changes

in communication, ways of thinking, and even ways

of behaving. In the end, the social changes caused by

the covid-19 pandemic are supported by the

development of communication technology through

digitalization which we have realized without

realizing it.

The Social Distancing policy seems to be a shock

therapy for the community. People are required to be

familiar with communication technology and all

kinds of sophistication in each of its applications.

Even the communication and interaction that used to

be done directly is changed through computer

communication media. The theory of CMC

(Computer-Mediated Communication) explains that

this form of communication is different from other

forms of communication such as interpersonal

communication, group communication, organization

and mass communication (Wood and Smith, 2005: 4).

In this communication, there are often blurred

boundaries between the mediated form of

communication and the unmediated form of

communication. It is clear from the explanation of

this theory, that there is a significant difference

between direct communication and ug the help of

computer communication media.

As in Sungkeman tradition and Halal Bi Halal

which is usually done by the people of Indonesia. As

usual Halal Bi Halal is done directly with Sungkeman

to an older person (brother or sister), while conveying

an apology directly. Here, there is a strong and

solemn taste. The effect of this communication is also

immediately felt, with a voice that is soft and

vibrating even to the point of shedding tears.

Situations that involve emotional and empathy that

arise from communication can be directly carried out

by the communicator.

Unlike the case with Halal Bi Halal which is done

with the help of computer applications such as WA

Groups, Zoom, Skype, Google Meetings, and others.

The message is still conveyed, but there is a sense of

loss, particularly situations that involve emotion and

empathy. When we communicate directly, we will

easily catch verbal and non-verbal messages such as

words, body language, facial expressions and others.

As explained by the informant below.

"It's really different, even though we say it

sincerely, yes, but it's different if we don't say it

straight away. Especially if the signal is broken. In

fact, it makes you emotional, because what you say is

not clear. Halal Bi Halal is like that, we can't talk to

each other or neighbors, at least we can say it to each

other on zoom. It's like that even on off cam, so the

show is less emotional, right, like we're talking to

ourselves. The point is different, but yes, rather than

nothing at all, let's use technology. The important

thing is that the moment of Eid Al Fitr is still felt even

though the conditions are different. (HI, 2021).

AICOSH 2021 - The Annual International Conference on Social Sciences and Humanities (AICOSH) “Life After Pandemic: Perspectives,

Changes, and Challenges”

With virtual media can indeed be a solution when

we cannot communicate face to face directly. There

are some things in interpersonal communication

principles that are not visible when we communicate

virtual, such as emotion and empathy. In the case

above, it also explains that communication using

virtual media is more susceptible to interference. For

example, an apology is conveyed by a communicator

with stammered sentences and facial expressions that

show sadness and regret. Then the message can be

clearly captured by the communicant, and will be

replied with the same feeling. Parents as

communicants will accept our apologies sincerely

and even pray for our good.

This is in accordance with the explanation of

CMC theory which states that this type of

communication is different from the type of

interpersonal, group, organizational or mass

communication. Although actually seen from the

perpetrators of the same communication. Only the use

of the media is different.

3.4 Cultural Shift in Family Virtual

Communications

In communication using communication technology,

it is more susceptible to interference, both technical

and non-technical. It caused the message was not to

be conveyed properly, for example, unstable signal

interference made our words not heard clearly and

this can eliminate emotional situations. In Halal Bi

Halal which is usually done by large families,

empathy is sometimes also ignored, for example

closing the camera or ignoring someone who conveys

a message.

Sungkeman and Halal Bi Halal traditions are

examples of a shift in communication culture from

before the pandemic to the pandemic period. During

this pandemic, communication is carried out using

certain media intermediaries. Online communication

or what is known as virtual communication is a

consequence that is evenly distributed to almost all

levels of society. Virtual communication brings its

own boomerang for communicators and

communicants. Coming out of the adaptation period

to be more familiar with technology, people are

troubled by ambiguity and misunderstood in virtual

communication activities.

The important role of gestures, eye contact, high

and low voice, body distance, and so on in direct

communication, resulted in the emergence of its own

limitations in virtual communication. Moreover, it

happened in asynchronous or synchronous virtual

communications. The sender of the message and the

recipient of the message are not at the same time

through passive messages or what the author means

is a message that cannot be known how the

communicator's and communicator's facial

expressions, gestures, eyes gaze, high and low voice,

and so on. Of course, passive asynchronous virtual

communication will be much more likely to cause

miscommunication compared to synchronous virtual

communication (simultaneously) such as video calls.

The absence of direct face-to-face communication

and it is very possible to do it at different times, will

result in misunderstandings between communicators

and communicants. This problem is a common

problem that needs special attention for each

individual. The problem that occurred was in

accordance with what is mentioned by Fiske (2007:

8) in his book entitled Cultural and Communication

Studies which includes accurate transmission of

symbolic language, both when receiving or delivering

messages and the influence of message meaning on

the behavior of communicators and their

communicants. If the language of symbols or

messages cannot be transmitted properly, it will be

prone to misunderstanding or miscommunication as

mentioned earlier.

If there is a miscommunication, of course it will

be very likely to affect the attitude or behavior of the

communicator and the communicant. The limited

space and distance that occurs at this time, seems to

force the community as a communicator as well as a

communicant to interpret the message unilaterally.

What has been understood in one time reading the

message will directly affect the attitude taken to send

a reply message according to the initial perspective.

A good technique is needed for someone to be able to

process the received message before sending back a

reply to the message. A communicant also needs to

rethink about the various possibilities that underlie

the opponent's communication to convey a message.

The shift in the culture of community

communication towards virtual communication

requires good management by communicants and

communicators. Among them are emotional

management, which means trying to regulate and

control reactions in the form of feelings of self or an

action. Then caution is needed in producing messages

or message content. It is necessary to rethink the

content, because our perception may be different

from the perception that will be given by others. Even

though using virtual or online media, communicants

and communicators must still have empathy for each

other and maintain good communication ethics.

Changes from face-to-face interpersonal

communication patterns to the era of digital

Cultural Shifts in Family Virtual Communications: Sungkeman and Halal Bi Halal Traditions before and after Covid-19 Pandemic

communication. There are many advantages, as well

as disadvantages. The advantages are time efficiency

and also the flexibility of communication conditions,

while the drawback was that the communication is

built to be less directed, namely the message is

sometimes not fixed on target and misunderstanding

because the understanding of each individual is

different and tends to be less in line. As a solution,

online or virtual Halal Bi Halal can be an option. In

addition to the rewards and blessings, they are the

same, but there is a cultural shift that occurs when

those who usually meet now only use virtual screens,

including virtual Halal Bi Halal.

4 CONCLUSIONS

One form of communication and interaction in the

family is seen in the tradition of Sungkeman and

Halal Bi Halal during the Eid al-Fitr holiday. This

activity is not merely a gathering event to celebrate

Eid al-Fitr, but there are values of harmony, peace,

mutual respect, and forgiveness. Virtual

communication greatly affects the communication

process of individuals or groups, virtual

communication in the Sungkeman tradition is an

alternative tongue-in-cheek during the COVID-19

pandemic. With virtual communication, we can

communicate at family or breed Halal Bi Halal events

directly face to face even though they are in different

places.

There are several comparisons of communication

culture before and after the pandemic in the context

of virtual communication in Sungkeman and Halal Bi

Halal traditions, there is a strong sense of solemnity,

emotion and empathy that is felt when Sungkeman

and Halal Bi Halal processions are directly different

when done offline, but the presence of technology has

become a breath of fresh air for the community to be

able to gather virtually with family. Another

difference can be seen from the message conveyed by

communication in virtual communication, the

message can be conveyed properly and clearly, but

there is a sense or sense that is lacking when the

message is delivered.

ACKNOWLEDGEMENTS

With the completion of the research results in one

scientific work, the team of authors would like to

thank the Faculty of Science and Social Humanities

(FISHUM) for providing research funds so that the

writing team could study and develop concepts

related to cultural communication, virtual

communication, family communication and new

media.

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AICOSH 2021 - The Annual International Conference on Social Sciences and Humanities (AICOSH) “Life After Pandemic: Perspectives,

Changes, and Challenges”