Street children singer-beggars are differently treated psychologically and socially by many people on the street since they are considered to disturb the environment. They grow up with different perspectives from children of their age and social interactions unsuitable for their growth. Abusive language, repeated acts of violence, and antisocial attitudes have shaped their different personalities and characteristics in accordance with their age. This study was conducted to observe the lives of street children singer-beggars through their understanding of adult communication and explain their verbal language and its meaning in their communication. and Setting: The participants were 15 singer-beggars as informants who spent 8 h or more on the streets. They were selected through interview and observation in eight months based on the following characteristics as criteria:(1) having an age range between 12 and 17 years old, (2) having been in elementary school, (3) spending more than 8 h on the streets and having been taken to the streets on average three years, and (4) coming from very poor families. In addition to singing in the streets, they were working as porters and junk collectors and sellers. All of them smoke, enjoy alcoholic beverages, and inhale toxic materials (rubber cement glue). Researchers engaged in their daily lives intensively like playing music on the bus and in crowds. The study employs social phenomenology approach seeking to explore and describe the life experiences of street children who make a living by singing and begging. Result showed that all children (100%) reported that their communication pattern was conducted with four dominant groups, namely, parents, fellow singers, security officers, and street thugs. Furthermore, 80% of key informants said that communication occurred between setting and omission of verbal and nonverbal violence and physical violence. All key informants constructed 18 phrases related to violence or conflicts on the streets, seven phrases for calling people, 14 phrases related to deviant actions, and 24 phrases for begging or singing on the street. Communication acts of street children singer-beggars happened dynamically, specifically, and purposively. They formed communication patterns by constructing a language that showed suffering, brutality, attack, seduction, survival effort, and unity of groups and languages. This experience needed to be considered in helping children return to their families and child protection homes and schools for their welfare. Results showed that protection of children from the streets by government protection agencies must be conducted based on street children's point of view that allows them to get out of the streets.

Objective: This study aims to investigate networking as a social capital of small business actors in Pangandaran to gain resilience after the COVID-19 pandemic. Theoretical Framework: Data from Bank Indonesia shows that the Covid-19 pandemic has affected 87.5% of Indonesian MSMEs. MSMEs should make new strategies to survive. Difficult situations due to the COVID-19 pandemic are experienced by long-time entrepreneurs and new entrepreneurs who have just started their businesses. Therefore, an entrepreneur needs resilience skills to overcome difficult situations due to COVID-19, one of which is utilizing networks as social capital. Method: This study employed a qualitative approach with a case study design. Data were collected using interview and questionnaire techniques. The key informants of this study were eight MSME business actors and 60 respondents to measure their resilience levels. Results: This study has discovered that most MSMEs in Pangandaran consider collaboration and networking essential to their entrepreneurial ecosystem. Collaboration facilitates resource exchange, risk dissemination, and access to a broader market, while networking enables MSMEs to gain information, moral support, and new business opportunities. Obstacles in building collaboration, such as distrust and imbalance of benefits, become barriers for MSMEs. However, digital technology emerges as a potential solution, facilitating communication and interaction between MSMEs. Conclusion: Strengthening collaboration and networking in the entrepreneurial ecosystem is essential so that MSMEs in Pangandaran can have resilience in the post-pandemic era. Originality/Value: The unique value of this study lies in its investigation of the role of collaboration and networking as a social capital tool for MSMEs, specifically focusing on the Pangandaran region, in the aftermath of the COVID-19 pandemic. This study also highlights the challenges MSMEs face in collaboration and how digital technology can offer a potential solution.

Indonesia is a country that is prone to disasters. To this relation, the government has created the National Disaster Management Agency (BNPB) and the Regional Disaster Management Agency (BPBD) in almost all provinces. However, the magnitude of the potential for disaster causes the government to feel the need for community support in disaster mitigation efforts. Community participation is absolutely necessary. It is in this context that the emergence of the community, in this case, the Garda Caah, is important. With the motto "Hope for the best, prepare for the worst," this community tries to help residents in flood prevention efforts and minimize the impact of flooding by providing immediate and continuous information. The aspect of managing communication and information is the most important part of this community. This study uses a qualitative method with a case study approach. The data collection techniques were carried out by interview, focus group discussion, and observation. There are two main results of this study namely (1) self-management of flood disaster anticipation based on the learning process, empowerment and volunteer activities, (2) the transition of traditional information systems that are modest to a new information system that is based on technology.

Background: This study challenges assumptions about negative relationships between ethnic Chinese and other residents, focusing on highlighting harmony in the long-term habitation of Chinese descendants in Kampung Kapitan Palembang. Emphasis is on preserving distinct cultures during adaptation. Purpose: This research explores the ethnic intermingling among Kapitan Tjoa Ham Lim's descendants in Kampung Kapitan Palembang through a cultural communication lens, aiming to understand intercultural dynamics. Theoretical Framework: Using a cultural communication perspective, the study emphasizes openness and acceptance of cultural differences in the acculturation process. Non-verbal communication is a key focus, highlighting cultural sensitivity in fostering positive relationships within diverse communities. Design/Methodology/Approach: Qualitative and ethnographic methods explore long-term cultural acculturation in Kampung Kapitan. The study centers on non-verbal communication, openness, and recognizing the dynamic nature of communication, culture, religion, and economics. Findings: The study reveals gradual cultural acculturation in Kampung Kapitan, facilitated by openness and acceptance, especially through non-verbal communication. Palembang becomes the dominant language, reflecting sustained interaction between Chinese descendants and locals. Acceptance of cultural diversity fosters harmonious relationships, recognizing physical traits as integral aspects of identity. Research, Practical & Social Implications: Enriching qualitative understanding, the research contributes to communication science by shedding light on motives behind ethnic intermingling and bridging differences in historically rooted communities. Practical implications include maintaining social connections within diverse communities. Originality/Value: This study challenges assumptions, provides nuanced insights into ethnic intermingling, and enhances understanding of cultural communication in historically rooted communities. Its significance in the field of communication science inspires further exploration by academics and researchers.

This article discusses hate speech on Facebook from two groups of supporters for the presidential candidates in the 2019 Presidential Election in Indonesia. The study used a virtual ethnography approach to analyze cultural groups or communities through their conversations on the Facebook platform. Data collection was conducted by observing and collecting words, phrases, and sentences in the Official Facebook account of two presidential candidates in the 2019 Presidential Election and statements of both presidential and vice-presidential candidates in 2019. In addition, researchers also observed three voluntary group accounts for each candidate. Therefore, the total number of accounts observed was eight. Data was analysed with Nvivo 12+ to obtain statistics on the strength of the chosen speech word and the dominant phrase or word that appears. The result shows that specific phrases or terms to intimidate each supporter of both parties in massive numbers appeared in the form of hate speech during the campaign. The purpose of the hate speech is to insult/humiliate, intimidate or accuse others of doing something inappropriate or evil (accusation which involves sarcasm and foul language directed to the opponent. Candidates also provoked each other by accusing the other party of being stupid, disgusting, pathetic, ugly, and retarded. The implication was that hate speech has disunited the public on the social media space. Accusing and attaching bad characters to other groups through hate speech has strengthened inter-group stereotypes and formed an unhealthy democratic climate. Keywords: Provocation, hate speech, verbal message, virtual ethnography, communication.

For the Simeulue community, trauma does not remain a source of fear or psychological burden. Instead, it becomes a guideline for their survival. This study explores how societies reconstruct themselves through memory by examining smong, the local knowledge of the Simeulue community in Indonesia, as a cultural mechanism that transforms disaster experience into social resilience. Using a qualitative ethnographic approach, the research utilizes interviews, nandong and song lyrics, field notes, and historical documentation. The findings indicate that smong operates through interconnected layers of communicative and cultural memory: it is preserved in family stories, bedtime stories, artistic expressions, commemorative practices, and symbolic markers such as monuments and grave inscriptions. Through these processes, traumatic experiences are reframed as moral instructions and actionable knowledge that guide rapid evacuation, mutual aid, and collective vigilance during earthquakes and tsunamis. This study demonstrates that the reconstruction of the Simeulue community is driven not by a formal disaster management system but by practices rooted in culture. Past disaster experiences are continuously reinterpreted and integrated into everyday life. This highlights the importance of memory-based strategies for strengthening community resilience and offers directions for future research on intergenerational knowledge transmission, cultural adaptation, and disaster preparedness in oral societies.