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This study examines the emergence of localized English expressions in Indonesian social media discourse, highlighting how English is adapted and reinterpreted in multilingual digital contexts. While previous studies on English in Indonesia have primarily focused on formal domains such as education and language policy, limited attention has been given to informal online communication where linguistic innovation is highly visible. This study aims to analyze how English lexical items are re-semanticized and creatively transformed by Indonesian users on social media platforms. The study employed a qualitative approach using data collected from Instagram posts and comments, focusing on selected examples of English-derived expressions such as boba, gas, voucher, server, and suamiable. The analysis compares the conventional meanings of these terms in Inner Circle English with their localized meanings in Indonesian usage. The findings reveal that English functions as a flexible linguistic resource, undergoing processes of semantic shift, metaphorical extension, and lexical blending. These localized forms reflect users’ creativity as well as their ability to adapt global linguistic resources to local cultural contexts. The study concludes that English in Indonesian social media is not merely borrowed but actively reconstructed, contributing to the dynamic development of English in the Expanding Circle.

The study examines John 15:1–8, highlighting its Christological, ecclesiological dimensions, and pastoral implications in a contemporary context, particularly in West Kalimantan. Employing an exegetical approach integrated with theological reflection, the metaphor of the “true vine” is understood as a declaration of Jesus’ identity as the source of authentic life and the relational foundation of the community of disciples. The concept of “abiding” is interpreted as an ongoing existential connectedness with Christ, expressed through practices of faith such as engagement with the Word, prayer, and love. Meanwhile, “bearing fruit” is not merely ethical output but an authentic manifestation of life grounded in this relational union. Furthermore, the study argues that Johannine ecclesiology is organic in nature, portraying the church as a living community deriving its existence from and in Christ, rather than a purely institutional structure. The pastoral implications of this metaphor are significant in addressing local challenges such as individualism, ecological crisis, religious plurality, and the spiritual formation of youth. Using a praxis–reflection–praxis framework, the text is integrated into theological education as a model linking faith reflection with concrete action. The findings affirm that Christ-centered spirituality fosters personal and communal transformation relevant to the contemporary church.

The study examines the symbolic meaning of the “Bread of Life” in John 6 through an exegetical-theological approach, using intertextual and narrative-semiotic perspectives. It uncovers the dynamics of Johannine Christological revelation, which moves from miracle as sign, through theological discourse, and culminates in the sacramental understanding of the Eucharist. The Gospel of John is read as a text that employs symbolism and patterns of misunderstanding to lead readers from a literal reading toward deeper faith in Jesus as the source of true life. In this framework, the “Bread of Life” functions not merely as metaphor but as a revelatory symbol integrating Christological, soteriological, and ecclesiological dimensions. Findings show that this symbol is rooted in Old Testament motifs such as manna, Exodus, and wisdom, reinterpreted Christologically in Jesus. The feeding miracle points beyond physical sustenance to divine revelation, culminating in the statement “I am the Bread of Life.” John 6:51b–58 intensifies this sacramental meaning, forming the basis for Eucharistic theology, where participation in Christ’s body and blood signifies existential communion with God. The study concludes that John integrates Christology and sacramental theology, portraying faith as movement from sign to reality, recognition to participation, and revelation to communion with Christ.

This study aims to identify the pragmatic failures of Large Language Models (LLMs) and the biases of Anglophone-based AI moderation algorithms in detecting Indonesian hate speech expressed through sarcasm, satire, euphemism, and local cultural metaphors. It also examines the extent to which AI systems understand and interpret the pragmatic meanings within the corpus. This study employs a qualitative descriptive approach with a comparative design. Data were collected through the documentation of hate speech expressions on social media containing elements of local cultural hatred. The data were analyzed using qualitative descriptive methods with pragmatic and thematic approaches. The findings show that all corpus data contain political satire and indirect hate expressed through irony, sarcasm, absurd metaphors, and popular culture wordplay. Testing with Claude AI showed that the system was capable of identifying the data as implicit criticism and recognizing the pragmatic functions of emoticons and contextual meanings in the utterances. However, the analysis also demonstrated limitations in understanding local sociocultural contexts, particularly the metaphors “daun nangka” and “daun sawit,” which were interpreted merely as absurd humor. These findings indicate that AI detection accuracy does not necessarily reflect a deep pragmatic and cultural understanding within the Indonesian context.

This final work is a digital painting work that raises the concept of a shell as a metaphor for a house where a house is not only a physical structure but also something built within oneself. Like a shell that a snail always carries, the shell becomes a house as a form of protection so that the snail will feel safe wherever it is. By making a snail shell as a metaphor for a house, it can remind how important the figure of the house is in this digital painting work. The creation of this work follows the method proposed in the art consortium which consists of five stages of creation. These stages include preparation, elaboration, synthesis, realization of the concept, and completion. From all these stages, 10 digital painting works were produced which were then printed, including those with the titles: "Regenerasi", "Bound by Time Draw By Life", "Resiliensi", "Metamarfosis Waktu", "Harga Yang Harus Dibayar", "Meleleh", "Ambang", "Imobilitas", "Dialektika Meteorik", "Bound by Shelter".

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.

The fleeting nature of human life constitutes a key theme in theological reflections within the Old Testament, particularly in the Book of Psalms in the Alkitab, which highlights human limitations and the inherent uncertainty of existence. Psalm 39:6–7 depicts human life as a transient shadow and emphasizes the futility of human efforts if they are not oriented toward God. This study seeks to explore the meaning of human transience in this passage and assess its theological significance for contemporary life. A qualitative approach with biblical hermeneutics is employed, considering historical, literary, and theological dimensions. The analysis indicates that the metaphor of the “shadow” illustrates human fragility, while the depiction of life’s futility critiques the human tendency to find purpose solely in worldly endeavors. Despite this, Psalm 39 ultimately directs readers toward hope in God, portraying Him as the ultimate source of true meaning. In a modern, materialistic context, this message continues to be relevant as a reminder of human dependency on God and the limitations of human life. Therefore, the transience of life does not signify the end of existential purpose but rather opens the way to deeper spiritual insight and the strengthening of faith.

Christian leadership rooted in John 15:1 8 and 13 17 depicts Jesus as the true vine, where leaders, as branches, must abide (remain attached) in Him (Jesus Christ) to bear abundant fruit through divine vision, moral integrity, and passionate service. This analysis explores how the vine metaphor shapes a leadership model that depends on an intimate (attached) relationship with Christ, producing fruit in daily life and ministry. The relationship between the vine and the branches reflects the necessity for church leaders to rely on Christ for guidance, strength, and the ability to serve others effectively. The model emphasizes the importance of nurturing personal spiritual growth, cultivating virtues that align with God’s purpose, and fostering a ministry focused on service and integrity. These principles are relevant for Indonesian church leaders who are called to integrate their faith with contextual ministry. By examining the passage through exegesis and literature review, this article provides insights on developing a Christ centered approach to leadership.

Many marriages occur when a person is not old enough. Therefore, under Islamic law and Indonesian law the restriction of marriage age is a ijtihad stipulation. In this study we will discuss the boundaries of marriage age in a perspective on Islamic law and law in Indonesia. This type of study is literature research. From this study, the restriction on the marriage age of men and women is equivalent to 19 years old. To define marriage age, methodologs are based on mashlahah methods, thus not contradicting Nash and there is no specific Nash to be referenced for qiyas. The concept of mashlahah muris used to address the question of inclarity of marriage age. Maslahah murexplains that taking on a certain locality may be held asa metaphor for bataa marriage, although there is no detailed explanation in the Nash qur 'an. The so called conformity that is intended is an age limit for marriage established in Islamic law.

Metaphor is a form of figurative language that expresses meaning indirectly by comparing one concept with another concept that has similar characteristics. The purpose of this research is to identify the types of metaphors used and to analyze how metaphors are represented in the lyrics of selected songs by Nadin Amizah, namely Bertaut, Taruh, Sorai, Semua Aku Dirayakan, and Hormat Kepada Angin. This research uses Ullmann’s theory (1972) which classifies metaphors into four types: anthropomorphic metaphor, animal metaphor, concrete-to-abstract metaphor, and synesthetic metaphor. The method used in this research is descriptive qualitative. The data were collected by reading the song lyrics, identifying metaphorical expressions, and classifying them based on Ullmann’s theory. The results show that there are 20 metaphorical expressions found in the selected songs. Anthropomorphic metaphor appears most frequently with 9 occurrences (45%), followed by concrete-to-abstract metaphor with 8 occurrences (40%). Animal metaphor appears 2 times (10%), while synesthetic metaphor appears only once (5%). These metaphors are used in the lyrics to express emotional experiences and personal reflections through imaginative and figurative language.

This study seeks to interpret the meaning of the lyrics in the song “Ada Titik‑Titik di Ujung Doa” by Sal Priadi through Schleiermacher’s hermeneutic approach. The song reveals a subtle spiritual dimension by means of metaphor and poetic language, portraying prayer as a personal, reflective, and hope‑laden form of inner conversation amid the uncertainty of life in the post‑pandemic era. By adopting a qualitative interpretive method, the research examines the song lyrics through Schleiermacher’s two principal dimensions: grammatical interpretation and psychological interpretation. The analysis shows that prayer in this song is not merely a conventional religious ritual, but an existential expression of human beings facing loss, isolation, and unfulfilled hopes. The phrase “titik‑titik di ujung doa” functions as a symbolic space of incomplete psycho‑spiritual longing, in which prayer is understood as an open, fragmented, and repetitive process, as well as a medium for reconciling with the past and seeking forgiveness for both oneself and others. Within Schleiermacher’s hermeneutic framework, the interpretation of these lyrics suggests that prayer in contemporary Indonesian pop music serves as a representation of human resilience, personal, reflective, and subtly critical of the notion that divine response must always be complete and perfectly resolved.

Jesus’ declaration “I am the gate” in John 10:7-9 is a rich theological metaphor that holds significant meaning for both Christological reflection and contemporary pastoral ministry. This article aims to examine the meaning of this statement through a biblical exegetical approach and pastoral theology. The research employs a qualitative method based on literary analysis, including a study of the Greek text and a contextual reading of the Gospel of John. The findings indicate that the metaphor of the “gate” emphasizes Jesus’ identity as the sole way to salvation and as the source of abundant life for believers. Moreover, this image highlights Christ’s pastoral function in granting access to a living relationship between God and humanity while providing protection and guidance for His flock. The pastoral implications of this text invite church ministers to imitate Christ as the gate by fostering openness, offering spiritual security, and promoting a liberating form of pastoral care. Thus, John 10:7–9 not only conveys profound theological insights but also offers a relevant pastoral paradigm for the Church’s mission in the contemporary context.

Indonesian Sign Language (Bahasa Isyarat Indonesia, BISINDO) is often misunderstood as merely a gestural or simplified form of communication, undermining its linguistic sophistication and contributing to barriers to deaf inclusion in Indonesia. Approximately 2.6 million deaf individuals in the country rely on BISINDO as their primary language. This study explores the linguistic complexity of BISINDO, documenting its phonological, morphological, syntactic, and semantic systems. Using a mixed-methods approach, we analyzed 150 hours of BISINDO conversations from 80 deaf signers, conducted experimental studies on phonological distinctions and syntactic complexity, and performed ethnographic fieldwork in deaf communities and schools. Comparative analysis with American Sign Language (ASL) was also conducted. Our findings demonstrate that BISINDO is a fully developed natural language, with 45 handshapes, 18 locations, 23 movements, and 4 orientations in its phonological system. It shows productive morphological processes, flexible word order, and rich semantics, including idioms and metaphors. However, there are significant barriers to inclusion: 68% of deaf students lack qualified BISINDO teachers, and 84% of public services lack sign language interpreters. Furthermore, 72% of hearing Indonesians still do not recognize BISINDO as a legitimate language. Deaf community organizations, however, report BISINDO as central to their identity. The study highlights the need for policy reforms, including BISINDO recognition as an official language, qualified interpreters, bilingual deaf education, and public awareness campaigns to combat misconceptions.    

The shift from manual and informal bookkeeping practices to technology-supported structured financial management in small and medium enterprises within the framework of the evolution of culinary MSME accounting practices by considering the typical socio-cultural context. The study aims to explore the transformation of accounting practices in culinary Micro, Small, and Medium Enterprises (MSMEs) in Makassar, Indonesia, through the metaphor "From Traditional Kitchens to Digital Restaurants." Using a mixed methods approach, this study integrates Pierre Bourdieu's theory of social practice to analyze the shift from informal manual bookkeeping to digital accounting systems sociologically, taking into account how habitus, capital, and social structure influence accounting adoption. The survey of 3,950 culinary MSMEs was complemented by qualitative interviews with 95 business owners. The findings highlight significant gaps in accounting practices, which are influenced by digital access, cultural capital, and social habits. Digital adoption improves financial reporting and profitability but remains uneven due to social and educational constraints. The study recommends targeted digital literacy programs and policy incentives to bridge the gap.

The rise of reflective content on YouTube underscores the need for pragmatic research that investigates not only what is said but also the effects of speech on audiences (perlocution). This study aims to analyze the speech act forms associated with perlocutionary effects on Henny Kristianus’s YouTube channel, focusing on the theme of maturity of mind, and to map observable indicators in viewers’ responses. A qualitative descriptive approach with pragmatic content analysis was employed. Data were drawn from transcripts of two videos and corresponding audience comments. The analysis identified three dimensions: (1) types of illocutions (advice, invitation, warning, empathetic assertion), (2) rhetorical/multimodal devices (metaphor, personal narrative, reflective question, call to action), and (3) observable perlocution indicators (attitude change, behavioral intention, emotional support). The findings show that empathetic and reflective utterances most frequently produce perlocutionary effects such as cognitive clarification, behavioral intention, and social reinforcement among viewers. These results suggest that the perlocutionary strength in digital discourse is influenced by the harmony between linguistic strategy, message depth, and communicated maturity values. Theoretically, this research enriches Indonesian digital pragmatics studies. Practically, it provides educators and content creators with insights to design ethical, persuasive, and character-building educational discourse.

This study aims to (1) identify and describe the forms of rhetorical strategies used by students in language and literature learning, and (2) analyze the reflection and implementation of elements of Makassar cultural traditions in these rhetorical strategies. This study uses a qualitative approach with descriptive methods. Data collection techniques are carried out through direct observation of the learning process and in-depth interviews with students as research subjects. The data obtained are analyzed through the stages of data reduction, data presentation, and drawing conclusions. The results of the study indicate that students apply several main rhetorical strategies, such as the use of metaphors, similes, symbolic expressions, and local idioms that represent the values ​​of siri' na pacce, namely the concepts of self-esteem, solidarity, and empathy in Makassar culture. These culture-based rhetorical strategies are proven to be able to increase the effectiveness of academic communication, enrich language expression, and strengthen students' awareness and understanding of local cultural identity in the context of language and literature learning in higher education.

This study aims to carry out a thorough analysis of the use of stylistic elements, particularly in terms of diction and language style, as applied by Pitoyo Amrih to shape the character of Gatotkaca in the novel Sisi Gelap Gatotkaca. The character of Gatotkaca, traditionally depicted as a flawless heroic figure, is reimagined by the author through a more humanistic and reflective linguistic approach. Using a qualitative descriptive method alongside stylistic literary criticism, this article examines how linguistic units within the text serve as rhetorical tools to reveal internal conflicts, existential burdens, and the darker aspects of the main character. The analysis process involves identifying word choices that carry a melancholic tone as well as the prominent use of figurative language, including comparisons, contrasts, and emphatic statements. The findings indicate that the use of archaic and philosophical diction, combined with sharp irony and metaphor, effectively transforms the image of Gatotkaca from merely a symbol of physical strength into a representation of human psychological fragility. This research contributes to literary criticism by highlighting how an author’s language style can alter readers' perceptions of established myths within society's culture.

Enforced disappearance during the New Order era represents a historical reality that has left profound wounds and prolonged uncertainty for both the victims and the families left behind. This reality is powerfully represented in Laut Bercerita, a novel by Leila S. Chudori, through the use of symbolic and evocative literary language. This study aims to reveal the representation of enforced disappearance through the use of figures of speech and metaphors in the novel. The research employs a descriptive qualitative method with a stylistic approach. The data consist of narrative excerpts containing figures of speech and metaphors related to experiences of loss, suffering, memory, and resistance. Data collection was conducted through intensive reading and systematic note-taking, while data analysis involved classifying types of figures of speech and interpreting their contextual meanings. The findings indicate that metaphors of the sea, silence, darkness, and alienation play a crucial role in constructing the representation of enforced disappearance as a traumatic experience that is not only physical but also psychological and collective in nature. The use of figurative language strengthens the narrative’s expressive power in conveying criticism of state violence while simultaneously preserving the memory of humanitarian tragedies that are often marginalized. This study implies that literary works can function as reflective media and as cultural documentation of histories of violence.

This study aims to examine pragmatic aspects, particularly speech acts and implicatures, in the lyrics of the song “Sedia Aku Sebelum Hujan” by Idgitaf. By applying a qualitative descriptive method through pragmatic content analysis techniques, this study examines locutionary, illocutionary, and perlocutionary speech acts based on Austin's theory, as well as conversational implicatures based on Grice's framework. The results show that the song lyrics are dominated by expressive and commissive illocutionary acts that serve to express sacrifice, vulnerability, and unconditional commitment. Locutionary acts play a role in constructing a literal narrative about protection and relationship inequality, while perlocutionary acts are aimed at evoking feelings of security and gratitude in the listener. Furthermore, the study of implicature reveals deeper implied meanings related to self-sacrifice, acceptance of inequality in relationships, and anticipatory commitment, which are often conveyed through the metaphors of “rain” and “war”. This study concludes that the power of lyrics lies not only in explicit romantic expressions, but also in the strategic use of language to perform actions and convey implicit values of devotion, reflecting the complex dynamics of human relationships, even when they are unbalanced. These findings emphasize the importance of pragmatic analysis in fully understanding the communicative and artistic impact of song lyrics.

This study analyzes the short story Cinta Semata Wayang by Nuryana Asmaudi SA using a literary psychology approach grounded in Sigmund Freud’s psychoanalytic theory. The research applies a literature study with a descriptive qualitative method. Data were collected through close reading to identify structural elements and the psychological dynamics of the characters. The findings reveal marital conflict symbolized through wayang figures, particularly Rama and Sinta. Structurally, the story presents a progressive plot, symbolic and metaphorical language, and central themes of love and responsibility. The psychological analysis highlights the interaction of the id, ego, and superego within the main characters: Rama experiences tension between personal desires and moral norms, while Sinta demonstrates superego dominance through loyalty and emotional endurance. The short story emphasizes that true love is not solely based on emotion but also requires responsibility, commitment, and moral awareness as the foundation of a harmonious and sustainable relationship. This research contributes to literary psychology studies and deepens understanding of moral values in literature.