Publication Search

This study examines the cultural meanings contained in student protest slogans during the October 2025 demonstrations using an anthropolinguistic approach. Language in protest slogans functions not only as a communication tool but also as a cultural representation reflecting social values, ideology, collective identity, and social practices. The purpose of this study is to reveal the cultural meanings embedded in student protest slogans and explain how these meanings are constructed through linguistic choices. This research employs a descriptive qualitative method with observation, note-taking, documentation, and brief interviews with participants as data collection techniques. The data were analyzed using distributional methods by identifying linguistic elements such as metaphors, irony, lexical choices, and sentence structures, then relating them to socio-cultural contexts. The findings show that protest slogans represent values of social solidarity, nationalism, social justice, transparency, criticism of power, gender equality, and resistance to state repression. In addition, slogans construct collective identities between citizens, government, and authorities, while carrying strong socio-political ideologies. These findings confirm that protest slogans are complex cultural practices and reflect students’ collective awareness in responding to social dynamics.

This study aims to analyze the novel Laskar Pelangi by Andrea Hirata using a critical hermeneutic approach developed by Jürgen Habermas. The focus of this research is to uncover the critical meaning contained in the novel as a reflection of social reality, especially in the field of education. The method used is descriptive qualitative research with data collection techniques through literature studies and text analysis in the form of excerpts in novels. The results of the study show that the novel Laskar Pelangi not only presents an inspiring story, but also contains criticism of the education system in Indonesia which is still colored by inequality and injustice. In the aspect of communicative action, it was found that there was a dialogical interaction between teachers and students as well as the value of solidarity and strong struggle. However, in the aspect of communication distortion, there is injustice in access to education and a lack of space for poor groups to voice their interests. In addition, the analysis also reveals the existence of ideology and domination, especially economic dominance over education and social systems that oppress the lower groups. On the other hand, the emancipatory interest in this novel is reflected through education as a tool of liberation and the struggle of its characters in fighting against limitations. Thus, this study concludes that the novel Laskar Pelangi has an important role as a social criticism medium that is able to build readers' critical awareness of the reality of education and social inequality that occurs in society.

A single paragraph, maximum 250 words. Abstract content must contain (1) an overview of the object of research, (2) problems, and research objectives, (3) proposed methods, (4) main findings and results and synthesis of main ideas, and (5) conclusions. In recent years, the Iran–United States conflict has not only unfolded within the geopolitical arena but has also been intensively constructed through international media framing that shapes how global audiences understand this reality. In the context of the digital information overflow, media no longer function merely as conveyors of facts; rather, they act as agents that construct meaning, evoke emotions, and shape the social perceptions of audiences. This study aims to analyze how international media framing constructs representations of the Iran–United States conflict and how audiences interpret such discourse within their social experiences. This research adopts a qualitative approach with a Critical Discourse Analysis (CDA) design. Data were collected through document analysis of 25 news articles from both Western and non-Western media, as well as exploratory interviews with nine participants from academic backgrounds. Data analysis was conducted using a thematic approach based on Norman Fairclough’s three-dimensional model. The findings reveal three main patterns: the construction of threat through media language, moral polarization that produces a dichotomy of “us versus them,” and the negotiation of meaning by audiences, which is reflective and not always linear. These findings indicate that audiences are not entirely passive; rather, they actively interpret and, at times, question media framing. Theoretically, this study extends Critical Discourse Analysis by incorporating the dimension of audience experience into the discursive process. Practically, it underscores the importance of critical media literacy in navigating the complexity of global information and opens avenues for further exploration of the relationship between discourse, power, and social experience.

Male masculinity is a common theme in advertising. These potrayals often depict men as hardworking, resilient, and physically strong, thereby shaping an ideal male identity. This study uses Sara Mills’ critical discourse analysis perspective to examine the representation of the 2023 Extra Joss advertisement “Laki Buktikan!”. A qualitative descriptive approach is used, with data in the form of visuals, verbal narratives, and slogans that appear in advertising videos accessed via the TikTok application. The analysis will focus on the subjects and objects in the advertisement, the representation of masculinity, the position of the audience, the narrative structure, and the surrounding social context and gender ideology. The result of study show that the advertisement represents masculinity as an identity that must be continuously proven through strength, physical toughness, endurance, and a never-give-up attitude. Failure, defeat, and adversity are not condition that must be passively accepted, but rather condition demanding an active response from men to take concrete action. The advertisement not only promotes product, but also reproduces the ideology oh hegemonic masculinity by linking male self-proving to consuming Extra Joss energy drinks.

This study aims to analyze the symbolic meaning of the mangulosi tradition in Toba Batak traditional wedding ceremonies using Roland Barthes’ semiotic theory. This research employs a descriptive qualitative method, with data collected from visual media such as YouTube and TikTok, supported by informants familiar with Toba Batak culture. The findings reveal that meaning in the mangulosi tradition is constructed through three levels of signification: denotation, connotation, and myth. At the denotative level, mangulosi is understood as the act of giving ulos in a wedding ceremony. At the connotative level, ulos and the ritual process convey symbolic meanings such as blessings, protection, harmony, and the strengthening of social and kinship relationships. At the myth level, the tradition reinforces the cultural ideology that marriage is considered legitimate when it receives recognition and blessings from family and customary authorities. Quantitatively, the findings show that artifacts are dominated by visual connotative meanings (40%), while ritual actions emphasize non-verbal (30%) and verbal (20%) meanings. Therefore, the mangulosi tradition is not only a ceremonial practice but also a medium for preserving cultural identity and social values within the Toba Batak community.

Indonesia represents one of the world's most complex and dynamic linguistic ecosystems, harboring over 700 regional languages alongside the national language (Bahasa Indonesia) and Indonesian Sign Language (BISINDO). This synthesis study provides comprehensive analysis of the Indonesian linguistic landscape, integrating findings from five complementary large-scale investigations conducted 2020–2024: code-switching patterns in digital communication; typological uniqueness of Indonesia's tenseless temporal system; linguistic complexity of BISINDO and barriers to deaf inclusion; sociolinguistic stratification through first-person pronoun variation; and critical endangerment of regional languages. The synthesis employed integrative methodology encompassing 3,550 total participants, 20,000+ linguistic tokens, 18 months of ethnographic fieldwork, and analysis of 150 languages and 25 revitalization programs. Synthesis reveals five interconnected dynamics: (1) centripetal standardization through education, urbanization, and media; (2) centrifugal diversification through identity construction and social stratification; (3) typological persistence maintaining Indonesian distinctiveness despite contact; (4) parallel endangerment affecting regional languages and BISINDO; and (5) ideology-driven change linking language choice to modernity and prestige. These dynamics produce dynamic tension between homogenization and diversification. Indonesia's linguistic future depends on whether policies can balance national unity through Indonesian and linguistic diversity through regional language and BISINDO protection. 

Kakawin Nītiśāstra is a classic Old Javanese literary work that holds significant cultural value, especially within Balinese society, and is widely studied in academic settings. Previous research has primarily focused on its ethical teachings and character education, highlighting its role as a moral guide for life. However, a closer examination of the text reveals stanzas that portray women in ways that contradict this interpretation, specifically presenting them as unequal to men. This study addresses the gap in existing literature by focusing on gender representation in Kakawin Nītiśāstra. Given its portrayal as a "guide" for life, the research aims to critically assess how gender roles are presented and encourage more thoughtful engagement with its teachings. Using Sara Mills' critical discourse analysis framework and a qualitative descriptive method, the study analyzes content. The findings show that men are represented as active subjects who speak about and evaluate women, while women are positioned as passive objects under male control. The discourse reflects a patriarchal ideology, with readers implicitly constructed as male, reinforcing gender norms.

This study examines the construction of heroism in the character of Joshua Taylor in The Creator (2023) using Christopher Vogler’s Hero’s Journey framework. In modern cinema, heroism is no longer limited to physical strength or traditional bravery but is often defined through moral struggle, emotional conflict, and ethical decisions in complex situations. Joshua represents a modern hero whose journey unfolds amid a global conflict between humans and artificial intelligence (AI). This research applies a qualitative descriptive method with a structural mapping technique to analyze Joshua’s narrative progression across the stages of Vogler’s Hero’s Journey. The findings show that Joshua’s heroism is constructed through moral transformation, sacrifice, and his shift from a disillusioned soldier to a protector figure who prioritizes life and empathy over ideology. His journey highlights that modern heroism is rooted in ethical awareness and personal redemption rather than dominance or power, it reflects cinematic developments in depicting heroism that are more relevant to today's social and technological context.

Islamic education in Indonesia plays a strategic role in shaping students’ religious character as well as their national identity, and therefore cannot be separated from the ideological foundations of Pancasila and the Unitary State of the Republic of Indonesia (NKRI). Islamic education functions not only as a means of transmitting religious values, but also as a medium for internalizing national ideology in line with the goals of national education. This study aims to analyze the ideological foundations of Islamic education based on the values of tauhid, Pancasila, and NKRI, as well as to examine their relevance to national education policies and curricula. This research employs a qualitative approach using a library research design. The data were obtained from secondary sources, including scholarly books, journal articles, education policy documents, and relevant legislation. Data collection was conducted through documentation studies, while data analysis applied a descriptive-analytical method to systematically examine the interrelationships among concepts. The findings indicate that the ideological values of Pancasila are substantively aligned with Islamic teachings, particularly in the aspects of divinity, humanity, unity, deliberation, and social justice. Within the framework of NKRI, Islamic education contributes significantly to the formation of religious-nationalist character and the strengthening of national integration. The integration of Pancasila values, religious moderation, and Islam rahmatan lil ‘alamin into national education policies and curricula, particularly through the Merdeka Curriculum and the Pancasila Student Profile, reflects a systematic effort to develop Islamic education that is adaptive and contextual. The implications of this study emphasize that strengthening the ideological foundations of Islamic education is a crucial prerequisite for producing learners who are faithful, knowledgeable, morally upright, and responsible citizens of Indonesia.

Domestic violence (DV) is a hidden crime phenomenon with complex criminology, deeply rooted in the interaction between economic pressures and unequal social norms. Financial instability, such as unemployment and poverty, creates profound psychological stress on individuals, especially for perpetrators who fail to fulfill their breadwinner role, which is then expressed through aggressive behavior. Economic crises even causally increase stress, leading to physical or psychological violence. The dominant profile of perpetrators is men with low emotional control who are financially stressed and adhere to patriarchal ideology, while the majority of victims are women (housewives) who are vulnerable due to economic dependence and lack of access to resources, reinforcing the dynamics of economic violence as a systematic means of control. Optimizing response requires an integrated approach: strengthening law enforcement through sensitivity to non-physical violence and guaranteeing the protection of victims' assets, empowering victims economically through training and access to capital to foster independence, and transforming social norms through gender equality campaigns and deconstructing patriarchal culture that considers domestic violence a private matter.

This study seeks to analyze the ideas and practices of transnational Islamic educational ideologies and their impact on Islamic educational institutions across diverse local settings. Employing a Systematic Literature Review (SLR) method, the research systematically reviews a range of relevant scholarly sources, including peer-reviewed journal articles, dissertations, and research reports published between 2014 and 2024. The findings demonstrate that transnational movements such as Salafism, the Muslim Brotherhood, and Hizbut Tahrir significantly influence curriculum design, religious orientation, and the institutional culture of Islamic education. Nevertheless, this influence does not operate in a straightforward or uniform manner; instead, it is shaped through continuous negotiation with local contexts, particularly via state regulations, sociocultural conditions, and adaptive educational practices. The study highlights that local actors actively reinterpret and mediate transnational ideological frameworks to align them with national educational policies and community needs. Overall, this research offers comprehensive insights into the complex interactions between transnational Islamic ideologies and the ongoing transformation of contemporary Islamic education in different socio-political environments.

The development of artificial intelligence has revolutionized higher education by increasing the efficiency and personalization of learning, but it has also posed a major challenge in the form of a decline in students' critical thinking skills due to their dependence on technology. Therefore, an in-depth philosophical study through the post-positivism, critical theory, and constructivism paradigms is needed to understand its impact on cognitive and epistemological processes. This study aims to analyze how these three paradigms guide the development of critical thinking in the context of AI. It uses a descriptive-analytical method based on secondary data from academic literature such as journals and books that have been critically synthesized. The findings show that post-positivism views AI as a tentative critical realism tool for empirical verification. Critical theory critiques power relations, ideology, and the ethics of technological domination. Constructivism emphasizes the construction of social knowledge through human-centered design that supports creativity and collaboration. The positive impacts of AI include instant feedback and content adaptation, while the negative impacts include social isolation, weak digital literacy, and data privacy. Therefore, the implication is the wise use of AI with the assistance of teaching staff to strengthen reflective analysis, ethical literacy, and paradigm adjustments in accordance with the exact or social sciences to create multidimensional learning in the digital era.

Pancasila as the foundation of the state and the national ideology of Indonesia, has a very important function in shaping the moral values, ethics, as well as the attitudes and behavior of state officials. However, the reality of the persistent prevalence of corruption cases reflects a gap between the values contained in Pancasila and the practices of national and state life. This article aims to examine the implementation of Pancasila values in efforts to prevent and address corruption cases in Indonesia. The research method used is a qualitative approach with a literature review method, conducted through an examination of laws and regulations, scientific journals, and various relevant literary sources. The discussion results show that each principle of Pancasila contains anti-corruption values, such as belief in God that instills honesty, humanitarian values that uphold justice, the value of unity that rejects the interests of certain groups, democratic values that emphasize trustworthiness, and the value of social justice for all Indonesian people. However, the implementation of these values has not been carried out optimally due to weak law enforcement and low moral awareness. Therefore, efforts are needed to strengthen Pancasila education, improve the integrity of state officials, and build a collective commitment to realize clean and just governance.

We give thanks to the presence of God Almighty because, by His abundant grace and blessings, this course material has been compiled as a form of commitment to instill and develop the noble values of Pancasila among the younger generation, especially students. In the midst of the tide of globalization bringing various changes and challenges, it is important for us to hold firmly to the fundamental values that serve as the identity and foundation of the Indonesian nation. Pancasila — as the state foundation and national ideology — should not only serve as a formal symbol of the nation, but must become a moral guide in attitude, thought, and action. In the context of a global society, students are required not only to be intellectually and professionally capable, but also resilient in upholding Pancasila-based national values. Through this material, it is hoped that students will be able to understand, internalize, and actualize the values of Pancasila concretely in campus life, social life, and even in the global sphere. Character education based on Pancasila becomes the key in shaping a generation who are integrous, empathetic, competitive, and uphold the values of humanity, democracy, and justice. In closing, may this material become a real contribution in shaping a young generation who are not only knowledgeable, but also have noble character — as a manifestation of the true Pancasila generation.

Pancasila, as the foundational ideology of Indonesia, plays a fundamental role in shaping a democratic system and ensuring the protection of human rights based on justice. From Yusril Ihza Mahendra’s perspective, Pancasila is not merely a normative ideology but serves as a political and legal paradigm that integrates the values of divinity, humanity, unity, democracy, and social justice into the practice of governance. According to Yusril, Indonesian democracy cannot be equated with Western liberalism, which emphasizes individual freedom; rather, it is a constitutional democracy grounded in the moral and spiritual foundations of Pancasila. The values of Pancasila position human rights in a balanced relationship between rights and responsibilities, as well as between individual and collective interests of the nation. Thus, democracy and human rights, in Yusril’s view, are integralistic—citizens’ freedoms are directed toward realizing social j  ustice and order in national life. This article aims to examine Yusril Ihza Mahendra’s thoughts on the relationship between Pancasila, democracy, and human rights, and their relevance within the context of Indonesia’s contemporary constitutional system.

This study examines the dialectic between positivism and critical theory as two major paradigms shaping the development of modern social science epistemology. Positivism, with its emphasis on objectivity, empirical verification, and causal laws, has become the foundation for systematic and measurable scientific research methods. However, the dominance of this paradigm has drawn criticism from critical theorists, highlighting positivism's limitations in understanding the historical, ideological, and power relations that influence social reality. This study aims to analyze the dialectical relationship between the two paradigms by examining their contributions, fundamental differences, and potential integration in the development of social science methodology. The method used is a conceptual-based literature review, through a review of relevant philosophical and methodological literature. The research findings indicate that positivism and critical theory not only represent paradigmatic opposition but also provide complementary opportunities for developing a more holistic approach to social research. Positivism plays a role in providing empirical rigor, while critical theory offers a reflective framework for understanding meaning, ideology, and power structures.  

This study aims to examine the application of religious moderation in overcoming religious fanaticism in Indonesia, a country with high religious and cultural diversity. The main objective of this study is to understand how religious moderation can reduce the potential for social conflict caused by religious fanaticism. Using a systematic literature review (SLR) methodology, the database used to search for literature is data contained in Google Scholar and the Covidence Application, 6 relevant studies were analyzed using the PICOC-PRISMA criteria. The results of the study indicate that religious moderation can be implemented through inclusive religious education, the role of mass media in disseminating values of tolerance, and government policies that support harmony between religious communities. In addition, factors that influence the emergence of religious fanaticism include narrow understanding of religion, social injustice, and the spread of radical ideology through social media. This study contributes to strengthening multiculturalism and harmony between religious communities in Indonesia.

This study aims to analyze the representation of hegemony in the film Kupu-Kupu Kertas using Antonio Gramsci’s hegemony theory and a literary sociology approach. As a medium of mass communication, film not only conveys stories but also produces and reproduces cultural values, ideologies, and power structures that operate subtly within society. Set against the historical backdrop of 1965, the film portrays ideological clashes between NU/Ansor and the PKI, which affect not only political spheres but also everyday culture, social relations, and moral dynamics that shape the collective consciousness of Javanese society. This research employs a qualitative method with a descriptive approach. Data were collected through content analysis of the film using an observation–note technique to identify scenes, dialogues, and visual symbols related to culture, hegemony, and ideology. The analysis focuses on revealing how dominant values are constructed and negotiated through the representation of characters, narratives, and social traditions portrayed in the film. In conclusion, Kupu-Kupu Kertas not only documents the political tragedy of 1965 but also demonstrates that hegemony operates through subtle mechanisms embedded in culture, morality, and patterns of thought. This study affirms the relevance of Gramsci’s theory in examining literary works and films as social texts that practice power while also opening space for understanding individual resistance to ideological domination.

Instagram has become one of the most influential digital platforms for the construction and dissemination of lifestyle meanings, particularly through the presence of social media influencers. Among various lifestyle narratives, luxury is one of the most dominant and ideologically loaded representations circulated by influencers. This study examines how luxury is represented, constructed, and naturalized in the Instagram content of female Indonesian influencers using Roland Barthes’ semiotic framework. The object of this research consists of visual and textual Instagram posts that display luxury-related lifestyles, including fashion, travel, leisure, and consumption practices. The main problem addressed in this study concerns how signs of luxury operate at the levels of denotation, connotation, and myth to shape audience perceptions of success, femininity, and social status. The objective of this research is to reveal the ideological meanings embedded in influencer content and to explain how luxury is transformed into a normalized and desirable lifestyle. This study employs a qualitative descriptive method with semiotic analysis. Data were collected through purposive sampling of Instagram posts from selected female Indonesian influencers with significant follower engagement. The findings show that luxury is represented not merely through high-priced commodities but through symbolic systems involving aesthetics, body presentation, spatial settings, and narrative captions. At the mythological level, luxury is naturalized as the result of personal effort, self-discipline, and modern femininity, thereby obscuring structural inequalities and reinforcing consumerist ideology. This study concludes that Instagram influencers function as cultural agents who reproduce dominant myths of success and luxury in digital culture.

This study aims to thoroughly examine the triadic relationship among the Internalization of Aswaja An-Nahdliyah Values, the Pedagogic Competence of Ustadz/Ustadzah, and the Academic Supervision by the Kyai at the Salafi Sunanul Huda Islamic Boarding School in Sukabumi Regency. The research urgency is based on the vital role of the pesantren (Islamic boarding school) as a fortress of moderate ideology and the existence of a research gap that has not holistically integrated these three variables within the specific Salafi-Nahdliyyah context of the locus. The Aswaja An-Nahdliyah values central to the internalization process include Tawasuth (moderation), Tasamuh (tolerance), I'tidal (justice/firmness), Tawazun (balance), and Amar Ma'ruf Nahi Munkar (enjoining good and forbidding wrong). This internalization is carried out through the formal curriculum (teaching Kitab Kuning using the Sorogan and Bandongan methods) and the non-curricular aspects (Kyai/Ustadz role-modeling and pesantren living values). The study utilizes a qualitative approach with a Case Study design. Data collection employs Method Triangulation involving In-depth Interviews (Kyai, Ustadz, Students), Limited Participatory Observation (learning processes and cultural activities), and Document Study (Lesson Plans, curriculum, and supervision reports). Data analysis employs the interactive model of Miles, Huberman, and Saldana (Data Condensation, Data Display, and Conclusion Drawing). The research findings are expected to formulate the Integrated Model of Triguna Santri in Aswaja An-Nahdliyah Internalization, which synergizes traditional pesantren methods with culture-based quality assurance. Practically, these findings will provide blueprints for quality assurance (Cultural-Authoritative Academic Supervision) and recommendations for pedagogical strategies for Ustadz/Ustadzah to enhance the transfer of values from the cognitive level to the affective and behavioral domains. This model is expected to become a benchmark for developing educator competence and strengthening religious moderation in similar pesantren.