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The Padang State University Community Service Program (KKN) in Jorong Koto Tingga, Nagari Sirukam, Payung Sekaki District, Solok Regency, West Sumatra, implemented a public space revitalization program through the construction of a creative garden based on rice field views. This program was created in response to the lack of representative public spaces and the decline in social interaction between residents due to modernization. Using a participatory approach, the community and youth of the jorong were involved in every stage, from planning, land clearing, to the construction of seating facilities overlooking the expanse of rice fields. As a result, the empty land was successfully transformed into a functional, aesthetic, and locally valuable public space. The high level of community participation demonstrated the success of the approach implemented and fostered a sense of ownership of the park being built. This program is expected to become a model for revitalizing public spaces based on local potential for other rural areas. Although the construction was not fully completed when the KKN program ended, the community and youth of Jorong Koto Tingga are committed to continuing it independently. This program is expected to become a model for revitalizing public spaces based on local potential for other rural areas with similar characteristics.

This study analyzes pragmatic phenomena in digital communication, particularly those related to speech acts and their impact on public perception in the controversial case of an ice cube seller accused without clear basis by the authorities. This study applies a qualitative approach with a pragmatic analysis method based on discourse analysis. Data sources were obtained from online media news, social media posts, and official statements circulating in the digital public space. The analysis techniques used include identifying types of speech acts, interpreting implied meanings based on context, and analyzing public responses. The results show that statements from the authorities contain implications that trigger negative views even though they are not supported by strong evidence. This results in perlocutionary effects in the form of social stigma, reputational damage, and psychological stress for the victim. Conversely, the victim's communication strategies, which include being polite, defensive, and informative, can build a positive image and attract public sympathy. Furthermore, social media plays a crucial role in accelerating the spread of meaning and strengthening the construction of opinions through mass support and criticism. This research makes a significant contribution to enriching the study of pragmatics in the context of digital communication and emphasizes the importance of language ethics, media literacy, and pragmatic awareness in creating responsible public communication.

The presence of colloquial expressions in public signage commonly referred to ba- hasa gaul has increasingly become a linguistic hallmark in various tourism and recreational ar- eas in Indonesia. This study investigates the use of informal language on public signage at Pantai Kelan, Bali, and analyzes such linguistic choices that reflect social dynamics, youth identity, and evolving modes of communication in public space. Grounded in sociolinguistic perspectives, the research highlights the role of signage as not only a medium of information, but also a space for constructing shared meaning and fostering engagement through culturally resonant expressions. This qualitative research employed observational and documentation methods. It focused on twelve public signs installed at Pantai Kelan. Data were collected through field observations, photographic documentation, and subsequent transcription and analysis of the linguistic forms. The analysis fo- cused on identifying dominant lexical patterns, stylistic choices, and communicative functions of the language used. The signs were then interpreted with reference to their potential cultural, social, and interactional implications within the broader framework of linguistic landscape studies. The findings indicate that the use of bahasa gaul in signage serves multiple purposes: capturing atten- tion, expressing local identity, evoking humor, and connecting with a predominantly young and digital-native audience. Rather than being perceived as informal or inappropriate, such language use contributes to the effectiveness of public communication in specific contexts. The study con- tributes to the growing body of literature on language in public space and emphasizes the impor- tance of cultural relevance and sociolinguistic awareness in designing public signage that is both meaningful and impactful

Urban street art has become a significant visual medium reflecting identity, resistance, and cultural memory within Southeast Asian cities. This study explores how street art in urban environments such as Jakarta, Bangkok, and Manila serves as a visual narrative, embedding local symbolism and identity expression into public space. The objective is to analyze how visual elements in street art communicate social, cultural, and political messages. A qualitative method is employed, utilizing visual semiotics and ethnographic observation to examine selected murals and graffiti. The findings reveal that recurring motifs, such as traditional symbols, mythological figures, and vernacular language, function as tools of cultural assertion and urban storytelling. These visual narratives not only document community histories but also challenge dominant urban narratives, reclaiming marginalized voices. The study highlights the role of street artists as agents of social commentary and urban transformation. Implications suggest that recognizing street art as a form of visual narrative contributes to a broader understanding of cultural identity construction in urban Southeast Asia.

This research was conducted to determine the effect of tourism development in Kiara artha park on the lives of local people in the tourism area, how the influence felt by local people. Some of the analysis methods used are descriptive methods. It is very important the role of open space for people’s lives, therefore the Bandung City Government carried out the construction of this city park. This can also attract people to be able to utilize this city park as a public space. The presence of Kiara Artha Park which is one of the city parks in Bandung is utilized by the community to carry out various activities in the park.

Mosques are one of the important elements in the structure of Islamic society. For Muslims, mosques have great significance in life, both physically and spiritually. The word Masjid itself comes from the word sajada yasjudu-masjidan which means place of prostration. Every Muslim may pray in any area except over graves, in unclean places and places that according to Islamic law are not suitable for prayer. Sign system is a series of visual representations that aim as a medium of human interaction in public space. Al-Huda Mosque is a public facility used by the community around Dusun VII Kelurahan Kelumpang, but also used by the general public who pass through the area. But Al-Huda Mosque does not have an adequate sign system so that sometimes the general public who cross the area to just ride prayers are sometimes confused to know the facilities contained in the mosque. This study uses 5W + 1H data analysis techniques with the aim that the community around the mosque or the general public who pass through the area know the facilities contained in the mosque. The design results are in the form of stickers and acrylic boards that will be displayed in certain places in Al-Huda Mosque.

This study aims to analyze the power dynamics that occur in the interaction between a clown and a driver at a red light using Michel Foucault's power theory approach. Clowns at red lights are often objects of interest to motorists and pedestrians, but their role in public space is rarely examined from a power perspective. This study uses a qualitative research method with a case study approach to gain an in-depth understanding of the clown's interaction at the red light. Data was collected through participant observation, interviews with clowns, and content analysis from social media that describes these interactions. The results showed that clowns at red lights use various strategies to attract the attention of motorists, such as funny gestures, flashy costumes, and silly actions. However, behind the fun and joy shown by the clown, there is a hidden power structure. Through the use of humorous actions, clowns are able to change the dynamics of public space, divert the attention of motorists from existing traffic rules, and form alternative narratives about that space. This study also shows that the presence of a clown at a red light involves a complex power and knowledge relationship between the clown, the driver, and the general public. Clowns use their symbolic power to control people's perceptions and evaluations of public space, as well as to go beyond the rules and norms that apply. Using Foucault's theory of power, this study provides a new understanding of the clown's interaction at the red light as a form of resistance to existing power. This research also describes how clowns, as actors who are underestimated by many people, can utilize their power to shape and reconstruct meaning and experience in public space.

This study examines the genealogical transformation of the Neosufi order in Indonesia, focusing on the shift from a private-ritual institution to an active and open social movement in the public space. Through a qualitative approach based on literature study and hermeneutic analysis, this paper highlights how the Qadiriyah Naqsyabandiyah Order (TQN) Suryalaya represents a new form of Sufism that combines spiritual depth with collective social action. This transformation is seen in various fields, ranging from drug rehabilitation, Islamic boarding school education, to spirituality-based economic empowerment. The order is no longer just a space for contemplation, but also plays a role in the process of social reconciliation, moral advocacy, and expansion into the public space through digital media. However, this dynamic also raises genealogical problems in the form of spiritual symbolization by the state, co-optation of power, and ambiguity in the interpretation of modernity. Indonesian Neosufism is a contextual response to spiritual and social crises, as well as a field of negotiation between the legacy of tradition, the demands of modernity, and the structure of state power. This study is a development of the author's dissertation and academic book manuscript that is being prepared for publication, thus presenting theoretical and practical contributions to the study of Sufism and social development.