This study analyzes narrative formulas and serialization strategies in religious romance novels published on digital literary platforms. Using a descriptive qualitative approach based on narrative analysis, this study examined six popular novels from three platforms: Fizzo, KBM App, and Wattpad. The study results show that all novels meet the eight narrative elements of romance, with the predominance of conflict on barrier elements and crisis points rooted in the tension between love and religious norms. Popular tropes such as arranged marriage, forced love, and redemption arcs are symbolically Islamized. However, they do not change the basic structure of the narrative, which still follows the conventional romance pattern. Hook and cliffhanger strategies are used intensively in each chapter to respond to the platform's algorithmic logic and maintain reader retention. The analysis also found that the Islamic content in these novels tended to serve as a symbolic sticker to reinforce cultural identity, rather than forming the ideological framework of the narrative. Combining Regis theory, popular tropes, and Escarpit's production–distribution–consumption approach, this study confirms that digital religious romance is a hybrid genre that moves in a negotiation space between popular aesthetics, religious values, and the platform economy.
This research aims to examine the representation of literary sociology in two poems by Ali Ahmad Bakatsir, namely Indunisiya wa al-Isti’mar al-Hulandi, Dhikra Sutomo, Ana Dzaka al-Ghulam al-Arabi, and Ila Andanusiya al-Basilah. This study uses a qualitative approach with a descriptive analysis method based on the theory of literary sociology of Robert Escarpit, which emphasizes the relationship between authors, texts, and readers in literary communication systems. The results of the study show that the two poems not only function as aesthetic expressions, but also as a medium of ideological representation that reflects the spirit of nationalism and resistance to colonialism in Indonesia. In addition, Bakatsir's work shows that there is a strong relationship between the author's experience and the social reality articulated in the text, as well as accepted by the reader as a form of cross-cultural communication. This finding also reveals that the existence of Bakatsir as a non-Indonesian writer who voices the struggle of the Indonesian nation is a relatively rare phenomenon in the study of Indonesian literature, thus making an important contribution in expanding the perspective of literary sociology studies, especially related to the relationship between literature, identity, and colonial history.
This study examines the linguistic construction of naming practices in the death tradition of the Aeng Tong-tong community in Madura through an ethnolinguistic and semiotic perspective. Unlike previous studies that primarily offer descriptive accounts, this research aims to reveal how language not only reflects but also shapes the community’s conceptualization of ritual time in death-related practices. Employing a qualitative approach with ethnographic methods and ethnoscience analysis, this study involves key informants with extensive knowledge of local death rituals. The data consist of linguistic units such as pamatè, wa’-dhuwa’, lo’-tello’, pa’-empa’, ma’-lema’, nem-enem, and to’-petto’, which are analyzed in terms of their morphological and semantic features. The findings demonstrate that these naming forms are not merely linguistic variations but represent a transformation from numerical expressions into temporal markers of ritual stages through processes of reduplication and affixation. Semantically, these forms undergo a shift from quantitative reference to symbolic function, indexing phases of death transition. From a semiotic perspective, these terms function as cultural symbols that embody a locally grounded system of temporal classification. This study reveals that language in Madurese death traditions operates as a cognitive and cultural system in constructing ritual time.
This study was aimed to analyze how Donald Trump’s 2024 victory speech constructs political authority and ideological legitimacy through language use. The research applied a qualitative approach using Critical Discourse Analysis based on Van Dijk’s socio-cognitive framework. The analysis focused on the macrostructure, superstructure, and microstructure of the speech to reveal how discursive strategies reflect the relationship between text, cognition, and social context. Data were collected from the full transcript of Trump’s victory address and analyzed through coding and interpretation of linguistic features, including pronoun use, evaluative expressions, and ideological framing. The findings revealed that Trump employs populist discourse strategies to construct collective identity, legitimize leadership, and frame his victory as a national restoration. The frequent use of inclusive pronouns such as “we,” along with repetitive and hyperbolic expressions like “great” and “greatest,” strengthens emotional appeal and ideological alignment. These strategies position the electoral outcome as a shared achievement while reinforcing an “us versus them” narrative. This study contributes to CDA by extending socio-cognitive analysis to the underexplored genre of victory speeches. Practically, it offers insights into how political language shapes public perception and legitimacy in post-election contexts.
This study aims to describe and explain Generation Z’s humor processing of irony and sarcasm memes through the Four-Stage Model of Humor Processing, namely expectation, incongruity, resolution, and elaboration, and to examine how such humor functions as a coping mechanism for stress in digital spaces. This study employed a mixed-methods approach with an explanatory sequential design involving 34 students from Malang State University who were classified as Generation Z (18–28 years old). Data were collected through a semi-open-ended questionnaire. Quantitative data were analyzed using descriptive statistics, while qualitative data were analyzed based on the Four-Stage Model of Humor Processing. The results showed the following patterns: (1) the expectation stage, with irony at 74.70% and sarcasm at 68.60%; (2) the incongruity stage, with irony at 70.58% and sarcasm at 62.70%; (3) the resolution stage, with irony at 76.27% and sarcasm at 71.95%; and (4) the elaboration stage, with irony at 80.00% and sarcasm at 84.10%. Theoretically, the findings indicate differences in the cognitive-affective pathways underlying the processing of irony and sarcasm. Empirically, sarcasm provides more immediate emotional relief, whereas irony encourages more reflective forms of coping.
