The term combines:
In conclusion, while "Nonton Berbalas Kejam" may seem like a fascinating or thrilling activity, it's essential to be aware of the potential risks and consequences. By understanding the psychology behind this behavior and taking steps to mitigate its effects, we can promote healthier and more positive online interactions.
In the digital age, it's not uncommon to come across disturbing or violent content online. The rise of social media and online platforms has made it easier for users to share and access a wide range of content, including graphic and explicit material. This phenomenon has given birth to a peculiar trend known as "Nonton Berbalas Kejam" or "watching cruelty."
No existing framework captures the of cruelty:
This paper uses and critical discourse analysis of:
) is a gripping exploration of trauma and the cyclical nature of revenge. Directed by Teddy Soeriaatmadja, the film stars Reza Rahadian as Adam, an architect whose life is shattered after witnessing his wife and child murdered in a home invasion. Core Theme: The Weight of Vengeance The film moves beyond a standard action-revenge trope by focusing on the psychological toll of trauma. Adam spends three years in a state of near-catatonic grief until a chance encounter with one of the killers sparks a cold, calculated descent into retribution. It raises the central question:
"Video berbalas kejam itu ibarat air, bisa mendamaikan atau menenggelamkan. Tergantung seberapa kuat mentalmu menahan tawa (atau tangis). 😎🔥"
This paper introduces the concept of nonton berbalas kejam (reciprocal cruel viewing) as a framework for understanding a distinct mode of digital spectatorship emerging in contemporary Indonesian social media. Unlike passive voyeurism or empathetic witnessing, nonton berbalas kejam describes a cyclical process in which viewers publicly watch, judge, and punish perceived transgressors — who are often themselves watching and responding in kind. Drawing on case studies from Twitter mob justice, TikTok comment wars, and live-streamed shaming events, the paper argues that this practice blurs the line between spectator and perpetrator, creating a feedback loop of cruelty that is both performative and addictive. The paper concludes by considering ethical implications for platform governance and digital literacy.
So, what drives people to engage in this behavior? Here are some possible explanations:
“I know it’s bad, but when he fought back, I couldn’t stop watching. It felt like a movie where you want both characters to lose.” (Male, 24, Jakarta)
