SCHOOL OF COMMUNICATION

SEMESTER 2, 2020/2021

YKT307/3 - SCIENTIFIC TRAINING

A STUDY OF SOCIAL CRITICISM IN FILM 18 FASTING: IN

KAMPONG PISANG (2021) DIRECTED BY MAMAT KHALID

PREPARED BY:

MUHAMMAD NURSHAMRIL ABDUL MALEK

143208
TABLE OF CONTENT

NO CONTENTS PAGE

1. CHAPTER 1

INTRODUCTION

1.1 Introduction

1.2 Problem statement

1.3 Research objectives

1.4 Research questions

1.5 Methodology sed in the study

1.6 Theory used in the study

1.7 Limitations of the study

1.8 Importance and study contribution

2. CHAPTER 2

LITERATURE REVIEW

2.1 Introduction

2.2 About 18 fasting: in kampong pisang (2021)

2.3 Cast of 18 fasting: in kampong pisang (2021)

2.4 About the Title of 18 fasting: in kampong pisang (2021)

2.5About the title of 18 fasting: in kampong pisang (2021)

2.6Characters of 18 fasting: in kampong pisang (2021)

2.7Visual effect 18 fasting: in kampong pisang (2021)

3. CHAPTER 3

RESEARCH METHODOLOGY

3.1 Introduction

4. REFRENCES
 CHAPTER 1

INTRODUCTION

1.1 INTRODUCTION

Social criticism in film is a very important thing because film is part of the reflection
of its society. Various social criticism that appears in the film, especially the Malay
film. This can be seen, through the films directed by Mamat Khalid which display a
lot of social criticism among the community such as the film 18 Fasting: In Kampong
Pisang (2021). Therefore, this study is to identify and analyze the social criticism
found in the film 18 Fasting: In Kampong Pisang (2021). This study uses a qualitative
method that is by collecting data and analyzing the data. From this angle, the the
study reviews the latest film produced by Mamat Khalid, namely18 Fasting: In
Kampong Pisang (2021). This study uses the Theory of Social Criticism introduced
by Max Horkheimer where he defined and reformed the critical theory of Marxism
(German: Kritische Theorie) in his 1937 writing ‘Traditional and Critical Theory’.
Therefore, this study was able to make room for future researchers to study social
criticism contained in Malay films that have been published in Malaysia.
Social criticism is a form of communication in society that serves to control and shape
society towards a social system or societal process (Hantisa Oksinata, 2010: 33).
Social criticism is also a method of presenting new ideas as well as evaluating old
ideas for a social transformation in a society. This social criticism is no stranger in the
local film world which can be seen since the emergence of the famous director, the
late Tan Sri P. Ramlee who gave many messages mixed with social criticism. For
example, in a movie Tiga Abdul (1964) which clearly criticizes the attitudes,
behaviors and mentality of society at that time (the Malays in particular), but also the
relationships between the various things such as family, job, business, politics and so
on.
Nusantara, but will penetrate the international level (Naim Haji Ahmad, 1995). In
order to prepare the site for the future glory that will be sustainable and can be
maintained, the driving force of the Malay film industry should not ignore the aspect
of research and development. Business and implemented plans should not be
restricted to the strategy of how to enliven the number of fans and spectators so that
the film can be promoted but how Malay film can be used as teaching materials,
academic and scholarly learning, reference and research should also be pursued. The
possibility at some point, many foreigners who conduct research on Malay films, as
was done on literary works. This is not impossible because the film is a “cultural
mirror” to the society that produces it. It is produced by an artist who represents his
community and is displayed to the community through narrative and kinematic
content to be seen, read, interpreted and studied by others (Naim Haji Ahmad, 1995).
Film, according to Asiah Sarji, Faridah Ibrahim & Mazni Buyung (1996: 5) is “an
image produced in the form of a moving visual that contains elements of storytelling
written in the form of dialogue, visuals and sound, which are then recorded using a
camera, processed with using a variety of technical methods and worked into a work
of art, which has various interests and goals to be displayed in cinemas and television
”. The social function of film is involvement in social, economic, political, belief and
other life. A film is a visual display of a story that requires a relationship between the
artist and the artist involved in the film with the audience (Asiah Sarji et al., 1996).
Therefore, the film must provide stories that skin the question of human life, which is
its audience. While it may be that the character is not a human character, or the setting
of the story is not the human world, but the content and theme of the story in fact
refers to the question of human life.
Film is a newly introduced medium of speech in the development of human history
(Asiah Sarji et al., 1996). Film is the medium of speech of the modern era,
representing the thoughts, expressions and aspirations of the society shrouded in its
making. In this case, most of the Malay film shows only about luxury and wealth so
forget about the economic problems we are facing at the moment. Most of the Malay
film today only highlights of corporate life, home and luxury cars. Movies and Malay
drama now more influenced by Bollywood films that blur audiences around the world
with the luxury displayed (BC Zakir, 2010).
However, from this point of view, there are also film directors who care about the
problems that exist, especially social problems among the community, namely the
director who is making a name for himself in the film industry, namely Mamat Khalid
who is quite sensitive to the social background in all his films. Films such as Rock,
estate, Kala Malam Bulan expands, Man Laksa, Balik Rumah Hantu Kak Limah,
Husin Sun and Jin Pakai Toncit, film Rock Oo against the backdrop, Rock Trilogy
(2005, 2013 & 2016), Man Laksa (2006), Banana Village Zombies (2007), Floating
Moon Night (2008), Highway To Hell (2017), The Ghost of Kak Limah (2018) and
the latest 18 Fasting: In Kampong Pisang (2021) of social reality that many of the
Malay community. In a film, the setting is part of the character of the film. In this
case, it is not only the current setting but also other eras. Unfortunately many local
films ignore this aspect. Directors are more excited about the story and the actors and
even now they are more excited about ghosts to the point that other important things
are sidelined. In this case, social issues in the community will become the problems of
research in clarifying again what social criticism contained in the film Malay film
directed by Mamat Khalid. Some previous studies have shown about the study of
social criticism in literary works such as poetry, novels, plays, short stories, and
especially the Malay film.

1.2 PROBLEM STATEMENT

Research on Mamat Khalid's films is very little done. Among the studies on films
directed by Mamat Khalid that have been done by Al-Fatihah & Normaliza (2014)
where the study discusses the social criticism and social issues found in the films of
Mamat Khalid along with the limitations of the study that was only done in 2005 to
2012 and background the social shown is only in that time period. There is also
another study done by Mohamad Yusof (2018) who studied the filmHighway To Hell
(2017) where it does not discuss social criticism but rather the issue of Islamic
representation in the film. There is also a study done by Su’ud Zhariff (2013) which
discusses the social critique found in filmsRock Oo (2012) but it is more focused on
the history of society which is used as a metaphor in the film. There is also research
and writing done by Hassan Abdul Muthalib (2016) on some films of Mamat Khalid,
but it is an article written in magazines and websites that are more general/ popular.
This study looks at aspects in finding the literal and implicit meanings as well as
satire in the film and does not touch on the social criticism featured in Mamat
Khalid’s film. This study is very important for researchers to understand more about
the social criticism displayed in the film18 Fasting: In Kampong Pisang (2021)
directed by Mamat Khalid, this is because there are some researchers who think that
Mamat Khalid displays many social issues in his films where maccording to Al-
Fatihah Md Adnan (2014) there are also some views that say that the ability of Mamat
Khalid has triggered many ideas and display social issues that occur in society.
However, only those who understand the aesthetics of the film and the social
conditions of society certainly know who and what events are the satire of Mamat
Khalid (Su’ud Zhariff (2013). Looking at the films produced by most filmmakers
nowadays, we found that there is not much that touches on the social aspects that are
indeed relevant and influential in the realities of daily life. This is because, most of
the film director over to a social fantasy about the lives of the rich and luxurious
Malays and displays the identity conflict (Md Adnan Al- Fatihah, 2014). According to
him again, 'Actually, what displayed it is not wrong but clearly shows that film
directors nowadays lack ideas and are not sensitive to social problems in society ’.
Due to this gap, the researcher can fill it through this study, that is, this study is
conducted to examine in more depth about the social criticism shown in the latest
film, 18 Fasting: In Kampong Pisang (2021) directed by Mamat Khalid.

1.3 RESEARCH OBJECTIVES

The main objective of this study is to identify and analyze social criticism and critque
found in the film namely 18 Fasting: In Kampong Pisang (2021) directed by Mamat
Khalid. This study also suggests some research objectives that need to be achieved as
follows:

1. To identify the social criticism found in the film 18 Fasting: In Kampong

Pisang (2021).
2. To analyze the social critique found in the film 18 Fasting: In Kampong
Pisang (2021).

1.4 RESEARCH QUESTIONS

The research question stated is to describe and clarify what is the social criticism
found in the latest film directed by Mamat Khalid, namely 18 Fasting: In Kampong
Pisang (2021). Based on the problems and objectives given, this study presents the
following research questions:
1. What is the social criticism found in the film 18 Fasting: In Kampong Pisang
(2021) Mamat Khalid's direction?
2. What is the social criticism portrayed in the film 18 Fasting: In Kampong
Pisang (2021) Mamat Khalid’s direction and its relation to the society
scenario?

1.5 METHODOLOGY SED IN THE STUDY

This research study uses qualitative method as the method used in conducting this
study. Qualitative research is used by collecting data and analyzing the data. From
that angle, this research study reviews the latest film produced by Mamat Khalid,
namely18 Fasting: In Kampong Pisang (2021). This film was chosen as the study
sample because it is the latest film produced by Mamat Khalid. In examining the film,
this research study looked at mise-en-scene elements such as characters, dialogue,
lighting, editing, music, set design and so on in Mamat Khalid’s effort to convey his
critique through the film.18 Fasting: In Kampong Pisang (2021).

1.6 THEORY USED IN THE STUDY

The theory used in this research study is the Theory of Social Criticism introduced by
Max Horkheimer where he defined and reformed the critical theory of Marxism
(German: Kritische Theorie) in his 1937 writing ‘Traditional and Critical Theory’, as
a social theory oriented on critique and change of society as a whole, in contrast to
traditional theories oriented only on its understanding or explanation.

Horkheimer was consistently drawn to refection on religion throughout his life in

response to limitations he perceived within Marxist theory and practice. While he
agreed with Marx that the “criticism of religion is the premise of all criticism,” he did
not think that “the criticism of religion has been largely complete.” As he struggled to
overcome the dogmatism he saw in the Marxism of his age, and in the dominance of
scientific method, Horkheimer looked to religion as a site in which one encountered a
negative concept of truth, and a substantive moral longing for justice. The essay
concludes by exploring two critical evaluations of Hokheimer's perspective.This
theory is used in this research study because it discusses how the activities in social
life that have been carried out by a community or group in assessing and analyzing
the situation of the community at a particular time. In this way, social criticism can be
a tool of social control over the course of the system or process of social relations in
each member of society in order to respect and carry out social processes carried out
in accordance with applicable norms and values. Therefore, this study was able to
make room for future researchers to study social criticism contained in Malay films
that have been published in Malaysia.

1.7 LIMITATIONS OF THE STUDY

The limitation of this study is that there are no more recent studies in the latest film
directed by Mamat Khalid to be used as reference material. This makes it difficult for
researchers to continue to find reference material for social criticism in recent films.
In addition, another limitation is to conduct an interview with Mamat Khalid which is
considered impossible because of the Covid-19 situation that occurs where crossing
the
state border is not allowed.

1.8 IMPORTANCE OF THE STUDY AND CONTRIBUTION

In practical terms, this study can help influential individuals such as film producers,
film directors and scriptwriters in Malaysia to improve the quality of films in
increasing the aspects of social criticism in films which will benefit all levels of
society. While in terms of theoretical, it can help local film researchers and film
critics in understanding every aspect of social criticism shown in a film produced.
 CHAPTER 2

LITERATURE REVIEW

2.1 INTRODUCTION

Through the studies that have been found among them is the study by Yasnur Asri,
Idal & Zulfadhli (2012), discussing about social criticism in poetry. The purpose of
this study is to describe the form of social criticism in the collection of poems "Malu
(Aku) Jadi Orang Indonesia" (MAJOI) by Taufiq Ismail, and to explain the factors
that cause social criticism that occurs in the collection of poems. The method of this
study was conducted by referring to the poems found in the collection book "Malu
(Aku) Jadi Orang Indonesia" (MAJOI) by Taufiq Ismail. In the book there are two
hundred and ten poems published by Yayasan Indonesia second publication in 2000.
According to Idal et al., (2012) again, study data were collected using descriptive
methods. The results show that the forms of social criticism are such as poverty and
vacancy problems, crime and settlement, as well as bureaucracy, politics, and security
problems. Meanwhile, the factors that cause social criticism to occur are due to
economic problems in society, the tendency of government policy in dealing with
economic crisis, and the military which is the policy in government. Social criticism
in this study means a response given by the author to social problems that occur in
society. In this case, social criticism in the collection of poems Malu (Aku) Jadi
Orang Indonesia (MAJOI) is a social problem that is shown by the author and
presented in the form of a literary work. Thus, social criticism is a social problem that
occurs in society. The purpose of this study is to describe the forms of social criticism
and the causal factors of social criticism found in the collection of poems Malu (Aku)
Jadi Orang Indonesia by Taufiq Ismail. Based on the results and discussion of social
criticism research in the MAJOI poetry group, there are three forms of social criticism
revealed in the Malu (Aku) Jadi Orang Indonesia (MAJOI) poetry group by Taufiq
Ismail, namely poverty and employment, crime and political bureaucracy, and
security . Of the three forms of social criticism, the most dominant is the problem of
poverty and government bureaucracy. The causal factor of social criticism in the
collection of poems Malu (Aku) Jadi Orang Indonesia (MAJOI) by Taufiq Ismail, is
closely related to these forms of social criticism. Based on previous studies, this study
will be able to clarify that the previous studies obtained discuss a lot about social
issues or social criticism that are clearly related to the image of society. However,
studies on social criticism in films have yet to be found (Yasnur Asri, Idal &
Zulfadhli, 2012).
In addition, there is also a study by Aziz Dwi Prakoso from the Faculty of Cultural
Studies, University of Diponegoro Semarang in 2012. This study aims to identify the
social criticism contained in the novel Detik-detik Cinta Menyentuh by Ali Shahab
through a literary sociology approach. The method used in this study is a qualitative
method. The analysis obtained is to reveal and description of extrinsic elements. This
research also aims to explain the structural elements of the novel builder, including
the plot, addition, background as well as themes and mandates. In accordance with the
problems in this study, which is to observe social criticism in literary works, the
research is closely related to the values that exist in society.
Literary works are often closely related to social factors (Aziz Dwi Prakoso, 2012). In
this case, the understanding of the social situation possessed by the author must be
high, because the sociology of literature must be based from experience. The methods
to be used in this study are structural approach and sociological approach because as
has been it is understood that a literary work is inseparable from the author, his
background, his social environment, and social conditions at the time the work is
written. The sociology of literature approach is one of the literary approaches that pay
attention to the social condition of society in studying a literary work (Aziz Dwi
Prakoso, 2012). There are three social criticisms contained in Ali Shahab's novel
Detik-detik Cinta Menyentuh Karya Ali Shahab. The findings of a study by Aziz Dwi
Prakoso (2012) explained that the first critique is a critique of religious ignorance that
is the cause facing the devil. In this novel, the figures in religious ignorance cannot
show all of the misdeeds.
The second critique is a critique of the misdeeds in the month of Ramadan, specially
not fast during Ramadan, ignorance of zakat, persecuting others and so on, and the
critique is portrayed in the film 18 Fasting: In Kampong Pisang (2021) with the
character of Barkoba.
Discussing about this social critique, there is also a study on social critique in drama
by Suraidah Othman (2010) who has talked about Social critique in the dramas of
Mohamed Ghouse Nasuruddin. This study is an analysis of the criticism thrown by
Mohamed Ghuose Nasuruddin through his dramas that were published in Dewan
Sastera between the 1980s to 2006. Most dramas bring criticism of a phenomenon that
occurs in current society and studied by applying sociological approaches and
principles. literature. The objective of this study is to examine the aspects the
dominant aspect of social criticism in the dramas in addition to looking at the relative
importance of the criticism to the current situation.
Every film published must have its rationale and purpose for publication. In addition,
the films studied need to be related to the context of the times, culture, and society
(Shain, 1971). When it comes to film, there is a film director who is making a name
for himself in the film industry, namely Mamat Khalid. Of course, many viewers are
skeptical and think that he is a film director who has no direction in his work. The
view was triggered when he saw that most of his directorial films were said to be as if
they were featuring silly jokes, village films or loose in terms of filling in the implicit
message behind his works. However, many are less aware that Mark is a director who
is quite ambitious in its efforts to enrich the Malay film with elements of local culture.
Through this study, there are some social critiques that featured in the film 18 Fasting:
In Kampong Pisang (2021).
This study was conducted using the method of text analysis and interviews with the
authors. The turmoil of social aspects displayed by the author has referred to the
change in behavior of a handful of people who no longer follow the normal social
system, resulting in a change of positive to negative community values (Suraidah
Othman, 2010). Aspects of criticism expressed are about the attitude of those who like
to ignore the religious practices, specially misdeeds in the month of Ramdan, not fast
during Ramadan, ignorance of zakat, persecuting others and so on, have an identity
who are fragile, materialistic and forgiving (Suraidah Othman, 2010).
The criticisms displayed can be a reflection and lesson to the audience to raise public
awareness to be more sensitive to fulfil their religious practices. In this case, the
researcher explained that based on the analysis that has been made, it is found that the
films produced by Mamat Khalid are indeed loaded with social criticism. He has
delivered reprimands through sharp insinuations against the society especially to
leaders or politicians (Suraidah Othman, 2010).
Mohd Taib Osman (2004) loading on some social issues that many view about social
issues that occur in the community, especially among the Malay community. This
study describes a number of social problems in bnana village including social ills and
religious ignorance such as and various social problems among the Malays in that
village. In this case, Mohd Taib Osman (2004) also expressed his grief because of this
social phenomenon more prevalent among the Malays who are Muslimscompared to
other races. In addition, the role of certain people, or a gang of men in dealing with
the misdeeds during Ramdan that are a negative cultural influence is also discussed.
Among them is the character Barkoba’ who - upon getting hit on the head with a
durian while secretly eating in the day during Ramadan - finds himself facing the
devil as it takes him back in time to see all of his misdeeds on religious
practiceswhich decided that the curriculum and approach to religious practices be
revamped to increase the resilience of the younger generation to address the influence
of the increasingly contagious yellow culture (Mohd Taib Osman, 2004).
Based on past studies, there are issues discussed about social issues or social critiques
that are clearly related to society. However, studies on social criticism in film have yet
to be widely discovered. This study was conducted to identify the forms of social
criticism in the film 18 Fasting: In Kampong Pisang (2021) as well as analyze the
social criticism found in the film.

2.2 ABOUT 18 FASTING: IN KAMPONG PISANG (2021)

Started airing: April 15, 2021 (2021-04-15)

Country: Malaysia
Director: Mamat Khalid
Edited by: Amen Khalid
Publisher: Hasmah HassanMamat Khalid
TV broadcast: Astro First channel 480
Screening time: 1 hour 35 minutes
Based on: Mamat Khalid Nelly Nasir Nazeed Mahat
Original title 18 Puasa Di Kampong Pisang
Canada (English title) 18th Ramadhan in Banana Village
India (English title) 18 Puasa Di Kampung Pisang
Filming Locations Kuala Kangsar, Perak, Malaysia
Break the: 1 million stage
Publishing companies: Astro ShawEnjit Enjit Semut Motion Pictures
Starred by: Bell Ngasri, Kazar Saisi, Mat London, Aziz M Osman,
Dewa Sapri, Joey Daud, Rashid Othman, Ahmad Yasin, Afea Deana, Namron, Jaafar
Onn, Siti Elizad Sharifuddin, Ustaz Kazim Elias, Rani Kulop, Yeop Hitler, Man Raja
Lawak.

2.3 CAST OF 18 FASTING: IN KAMPONG PISANG (2021)

18 fasting: in kampong pisang (2021) cast include:

 Bell Ngasri as Barkoba
 Kazar Saisi as Pak Din
 Mat London as Pak Karim
 Aziz M Osman as Pak Jabit
 Dewa Sapri as Cik Purnama
 Joey Daud as Daud M
 Rashid Othman as Faguha Jabar
 Ahmad Yasin as Ahmad Yasin
 Afea Deana as Yah Kuchei
 Namron as Tyson
 Jaafar Onn as Tyson
 Siti Elizad Sharifuddin as Kiambang
 Yeop Hitler as Manap Sengau
 Man Raja Lawak as Penjaga Neraka
and many more.

2.4 ABOUT THE TITLE OF 18 FASTING: IN KAMPONG PISANG (2021)

The title 18 Puasa di Kampong Pisang is named because the film is more focused on
the dimensions of the “Kampong Pisang Bersiri-siri” series connected combining
elements from the 15,16 and 17 Puasa franchisesWhile sociology can show the
themes of social phenomena effectively because this approach really describes the life
and turmoil in society.
Average viewers who have spent some time watching the latest film directed by the
famous director, Mamat Khalid, 18 Puasa Di Kampong Pisang (18PDKP) gave an
extraordinary response to the work.
As of this writing, the film, co -produced by Astro Shaw and Enjit Enjit Semut
Motion Pictures, has managed to collect RM4 million after 18 days of screening
through Astro First, making it one of the best -selling local films for this challenging
year.
18PDKP is a satirical comedy work full of lessons, social criticism and positive
messages for living examples.In terms of storytelling plot, visual effects and character
development, the film is a champion. Even personally for the writer, the work is one
of the best ever produced by Mamat Khalid.
The joke is, most of the actors ’speech dialogues are imprinted in the minds and the
average character (waima the sticker) has its own impact. Touching a little on the plot
or narrative, 18 Fasting: In Kampong Pisang (2021) is digested with genius. Mamat
ensures that every moment of the film’s journey is ‘immortalized’ with a legacy of
great impact to every viewer.

2.5 SORY OF 18 FASTING: IN KAMPONG PISANG (2021)

18 Fasting: In Kampong Pisang (2021) tells the story of a group of Kampong Pisang
residents who are still committing misdeeds in the month of Ramadan. Not only
Barkoba but also, a story of a gang of men in banana village who do not fast during
Ramadan. Not young boys, they have all become husbands and fathers. Various
tactics are used to break the fast during the day. While Barkoba was enjoying a meal
during the day in the bush, suddenly an incident occurred. He has been visited by the
demon and brought Barkoba back to the past to recall every wrongdoing committed
throughout his life. Barkoba ignores zakat, persecutes others, invites mischief and
causes injury and death to Kiambang. Can Barkoba correct his past mistakes and
return to the real world and succeed Barkoba in saving Kiambang.
The movie, which combined Mamat's two popular franchises, "16 Puasa" and
"Kampong Pisang", stars Bell Ngasri, Aziz M. Osman, and Joey among others, and
revolves around Bell's character Barkoba, who - upon getting hit on the head with a
durian while secretly eating in the day during Ramadan - finds himself facing the
devil as it takes him back in time to see all of his misdeeds. The movie also features
several guest appearances, including celebrity preacher Datuk Kazim Elias.

2.6 CHARACTERS OF 18 FASTING: IN KAMPONG PISANG (2021)

The new character introduced in the franchise, namely Tyson 2 played by Jaafar Onn
also captivated the audience through his dialogue “Mim Alif Kap Nun = Mati” in one
of the scenes of the film.The character 'Tyson' played by Namron and Jaafar Onn is
the same character played by Khir Rahman in the horror film also directed by Mamat
Khalid, "Highway To Hell". The title 18 Puasa di Kampong Pisang is named because
the film is more focused on the dimensions of the “Kampong Pisang Bersiri-siri”
series connected combining elements from the 15,16 and 17 Puasa franchises. As in
the previous Puasa trilogy, Ngasrizal Ngasri played the character 'Nasri' but in the
sequel this time as 'Barkoba'. Similarly with Aziz M. Osman who holds the role of
Ajis in the Fasting trilogy but in 18PDKP as Pak Jabit. played by Khir Rahman in the
horror film also directed by Mamat Khalid, "Highway To Hell".
The characters of Cik Purnama and Daud M, for example, although only occasionally
appear on screen, still have a profound effect. That would not have happened if
Mamat had not 'seen' the potential of the characters and translated it as best he could.
The main character, Barkoba played by Bell Ngasri is the center of attention. He was
funny, ‘charismatic’ and his acting, besides making the audience not dry their gums,
gave birth to a realization.

2.7 VISUAL EFFECT 18 FASTING: IN KAMPONG PISANG (2021)

Regarding the visual effect, it can be said that Mamat's hands this time are the most
'orderly' in the matter. The visual effects in hell are very ‘ngam’ including scenes
when Tyson 1 with Tyson 2 play with fire and stick a ‘badge’ on Barkoba’s chest due
to his past sins.

In the meantime, if social criticism is not included in the film Mamat Khalid, it is not
the film Mamat Khalid. There are many implicit messages that Mamat brings in this
film. The audience can laugh at the successful scene without actually knowing what is
displayed is closely related to oneself, That is the strength and cinematic power that
Mamat Khalid never fails to digest.
18 Fasting: In Kampong Pisang (2021) is indeed the best. For anyone who has not had
the opportunity to see it, the work deserves a little attention from Malaysians.
If the Marvel Cinematic Universe (MCU) can combine the stories of superheroes like
Iron Man, Thor, Captain America and a few other superheroes into one great film
combination, there’s no reason why local films can’t even afford to do the same. In
the hands of the famous director, Mamat Khalid, the matter was realized by him. The
decision to combine the two works was a string of successes for the two copies after
being screened on television and received overwhelming response from film lovers in
the country.
Still maintaining a non-fast storyline, however, in the director’s latest handiwork, he
shows a different approach than previous works. This film brings a different approach
compared to the work of 16 Puasa & 17 Puasa. Of course the entertainment value is
still there, it’s just up to the audience how they want to rate and accept the film.
The storyline and scenes that are presented are easy for the audience to understand
because it really happens around us or it really happens to ourselves. “As human
beings, maybe sometimes we neglect our responsibilities as a Muslim, so this work
can invite the audience to reflect on themselves, especially in the holy month, the
month of Ramadan”, said the director who is very famous for the film Hantu Kak
Limah. .
Through 18 Fasting: In Kampong Pisang (2021), many messages are translated such
as the wisdom of fasting, zakat, the function of Baitulmal, Pillars of Islam, the pure
value of giving alms, prayers of repentance and more. This comedy genre film
features a line -up of great actors including Bell Ngasri, Kazar Saisi, Mat London,
Aziz M Osman and Afea Deana.
More interestingly, the film was also enlivened with special appearances by Datuk
Ustaz Kazim, Rani Kulop and Jaafar Onn. The majority of the actors who star in these
two films are lesser known actors. In fact, some of them are not actors, but worked
well by Mamat until they are able to carry the character effectively. In terms of main
cast characters, the director has put popular actors, just the characters around them
starring lesser-known actors.
 CHAPTER 3

RESEARCH METHODOLOGY

INTRODUCTION
This study uses a qualitative method that is by collecting data and analyzing the data.
From that angle, the researcher has watched several films that have been produced by
Mamat Khalid. Mamat Khalid is a film director, screenwriter, film editor and also an
actor. In addition, Mamat Khalid has produced many films and became the film
director for the first time, the film Lang Buana in 2003. Among the films he has
produced are Rock, Estate, Kala Malam Bulan Mengambang, Zombi Kampung
Pisang, Hantu Kak Limah Balik Rumah, Husin Mon and Jin Pakai Toncit, Rock Oo
Rock, Trilogy (2005, 2013 & 2016), Man Laksa (2006), Banana Village Zombies
(2007), Floating Moon Night (2008), Highway To Hell (2017), The Ghost of Kak
Limah (2018) and the latest 18 Fasting: In Kampong Pisang (2021). In this case,
though, there are a lot of films being produced. However, for this research study only
chose one film to be analyzed, namely the 18 Fasting: In Kampong Pisang (2021)
film.
The 18 Fasting: In Kampong Pisang (2021) is a combination of two works by Mamat
Khalid, namely Kampong Pisang and 16 & 17 Fasting. 16 Fasting telefilm tells the
story of a group of villagers who like to skip fasting and hide their activities from the
knowledge of their families, while in17 Fasting Ngasri who was previously not the
main character became the main character in this story when 17 Puasa told more
about his daily life who had to take care of his brother. However, Bezanya 18 Fasting:
In Kampong Pisang (2021) this time is continued directly from the Kampong Pisang
Bersiri-siri tv series which received a warm response from the audience.

18 Fasting: In Kampong Pisang (2021) tells the story of a group of Kampong Pisang
residents who are still committing misdeeds in the month of Ramadan. While Barkoba
was enjoying a meal during the day in the bush, suddenly an incident occurred. He
has been visited by the demon and brought Barkoba back to the past to recall every
wrongdoing committed throughout his life. Barkoba ignores zakat, persecutes others,
invites mischief and causes injury and death to Kiambang. Can Barkoba correct his
past mistakes and return to the real world and succeed Barkoba in saving Kiambang.
The character 'Tyson' played by Namron and Jaafar Onn is the same character played
by Khir Rahman in the horror film also directed by Mamat Khalid, "Highway To
Hell". The title 18 Fasting: In Kampong Pisang or the 18 Puasa di Kampong Pisang is
named because the film is more focused on the dimensions of the “Kampong Pisang
Bersiri-siri” series connected combining elements from the 15,16 and 17 Puasa
franchises. As in the previous Puasa trilogy, Ngasrizal Ngasri played the character
'Nasri' but in the sequel this time as 'Barkoba'. Similarly with Aziz M. Osman who
holds the role of Ajis in the Fasting trilogy but in 18 Fasting: In Kampong Pisang
(2021) as Pak Jabit. played by Khir Rahman in the horror film also directed by Mamat
Khalid, "Highway To Hell".
The title 18 Fasting: In Kampong Pisang is named because the film is more focused
on the dimensions of the “Kampong Pisang Bersiri-siri” series connected combining
elements from the 15,16 and 17 Puasa franchisesWhile sociology can show the
themes of social phenomena effectively because this approach really describes the life
and turmoil in society. In this regard, Auguste Comte stated that sociology is the
highest science and should be studied, so the creation and criticism of literature must
also be in accordance with the science of sociology (Aoh K. Hadimadja, 1962).
Literature must accompany society and all descriptions in the work must be in
accordance with what is happening in that society. The content should be about the
problems of society, the values of community institutions and the world-view of
society as a whole. This was in fact a movement of realism in literature as a reaction
to the development of sociology which was considered scientific and attempted to
rebel against romanticism and idealism in the 18th century (Mana Sikana, 1998).
There are two basic concepts of this sociological approach. First, they see literature as
a mirror of history, especially on the history of economic development, technology
and even class relations. Second, this approach emphasizes the interior of literature
from the aspect of its characterization. Characters should reflect individual, personal
and personal nature as determined by society. The environment determines the
character. The character, in turn, must be provided with something struggles and goals
determined by economic, social, industrial and political processes.
Identification and development of character must be in accordance with the norms in
the tradition of the community. The depiction of the psychic aspect, the similarity of
the character and the thinking of the character is reduced or if not necessary, left
alone. Clearly, characterization is seen as a typical depiction of the millionaire (Mana
Sikana, 1998). In accordance with the objectives of this study is to identify and
analyze the social criticism contained in the Malay film18 Fasting: In Kampong
Pisang (2021) by Mamat Khalid against things that cause social inequalities that
directly lead to unrest in the society.
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