%0 Thesis
%9 Undergraduate
%A Rizki M, Budiman
%B KODEPRODI70210#Ilmu_Komunikasi
%D 2026
%F upnrepo:56624
%I UPN Veteran Jawa Timur
%P 152
%T ANALISIS RESEPSI GEN Z TERHADAP FLEXING IBADAH   DALAM IKLAN TELKOMSEL RAMADAN 2026   “TOMBOL HATI BANYAK PERKARANYA”
%U https://repository.upnjatim.ac.id/56624/
%X ABSTRACT  	Social media has transformed the religious practices of Generation Z (Gen Z) from a private sphere into a performative stage, notably through the phenomenon of religious flexing to pursue digital validation. Telkomsel's Ramadan 2026 commercial titled “Tombol Hati Banyak Perkaranya” serves as a satirical storytelling narrative criticizing this digital culture. This study aims to discover and analyze how the active Gen Z audience recepts the representation of religious flexing portrayed in the commercial.  	This study employs a qualitative approach utilizing Stuart Hall’s reception analysis model of encoding-decoding. Subject selection was conducted through a purposive sampling technique involving 8 Gen Z informants categorized into four heterogeneous sub-groups: General Gen Z, Religious Content Creators, Religious Practitioners (Ustaz), and Non-Muslim Gen Z. Data collection was performed via in-depth interviews and visual documentation.  	The results indicate that the decoding process among the eight informants is dynamic rather than rigid, fragmenting into two primary reading positions significantly influenced by their social backgrounds (Field of Experience) and theological frameworks (Frame of Reference). Informants from the General Gen Z category occupy the Dominant-Hegemonic Position; they fully accept the commercial’s satirical message as an accurate reflection of compromised spiritual sincerity caused by an addiction to digital metrics (likes, views, engagement). Meanwhile, the majority of informants from the Religious Content Creator, Religious Practitioner, General Gen Z, and Non-Muslim Gen Z sub-groups occupy the Negotiated Position. They accept the commercial's moral message regarding the essence of sincerity and genuineness in worship, yet they reject the media's generalization that stereotypes Gen Z as fake and lacking empathy. Through this negotiated stance, informants formulate digital ethical boundaries: private-ritual worship (mahdhah) is deemed unethical for publication, while social-religious activities (ghairu mahdhah) are legitimate for publication as modern Islamic propagation (syiar). As a unique finding, this study confirms the deconstruction of Abraham Maslow’s motivation theory (Esteem Needs) into a Validation-full phase, which can be spiritually resolved by transitioning toward a Meaningful phase that aligns with the concept of sincerity in Imam Al-Ghazali’s Ihya Ulumuddin.    Keywords: Reception Analysis, Generation Z, Religious Flexing, Telkomsel Commercial, Encoding-Decoding.