The language used by world leaders during the COVID-19 pandemic differs significantly from that of peacetime. Under the movement control order, public responses to leaders' speeches occurred primarily through online platforms like social media. These responses reflect citizens' approval or disapproval of the measures and support implemented by the government. This study examines Malaysian public responses on Facebook to COVID-19 announcements made by the 8th Prime Minister, Muhyiddin Yassin. Utilising corpus and discourse analysis techniques, more than 18,000 comments were extracted and examined. Two distinct groups of comments were identified: Reactions to Initiatives (RTI) and Reactions to Regulations (RTR). These comments were mainly analysed using keyword analysis. Findings show that more positive responses were identified with speeches concerning initiatives. These included emotional responses, such as sedih and sebak, and expressions of appreciation like "love you" and "thank you." In contrast, negative responses were linked to speeches discussing rules and regulations. Responses in this group of comments included sarcasm, the use of derogatory terms like barua, and references to wider political contexts. The findings are limited by their primarily quantitative focus with minimal qualitative examination. Therefore, a future study should delve into closer text analysis. Despite these limitations, the study contributes to an understanding of how political discourse shifts during a crisis and the public's reaction to it, and it highlights the role of corpus analysis in mapping sentiment within online crisis communication.

This study explores the mobilisation discourse surrounding the Boycott, Divestment, Sanctions (BDS) movement on social media. It investigates the linguistic strategies employed by Malaysian influencers, identified as digital activists, focusing on their persuasive tactics. This research particularly examines attitudinal stance and code-switching in online mobilisation discourse. We consider how rhetoric may have evolved, or remained consistent, in the age of social media, algorithm surveillance, and digital technology. Employing a corpus-assisted critical discourse analysis methodology, which integrates corpus linguistics techniques with a critical discourse analysis approach, we examined 30 posts from Malaysian TikTok activists to understand the characteristics and features of the persuasive language used by them. The study found that these digital activists evaluate Israel mostly using judgment rather than affect or appreciation based on the attitude system. Additionally, code-switching was widely used, with motivations for marked code choice including avoiding social media monitoring, negotiating identities, and connecting with diverse groups. These activists also employed coded language and focused on information sharing rather than engaging in blatant criticism of the Zionist movement. This study argues that social media discourse, particularly digital activism responding to humanitarian crises like the genocide in Palestine, offers a significant area for understanding public mobilisation. By utilising corpus linguistics techniques, this research uncovers interesting language patterns and sheds light on language's crucial role in contemporary mobilisation and activism movements.

Crises, particularly those that are unprecedented, present significant challenges for leaders. COVID-19 that has been aptly described as a 'perfect storm,' pushed leaders worldwide to their limits, forcing them to adapt new policies and reflect on their crisis management language. This paper investigates the language used by a Malaysian Prime Minister during COVID-19 by adopting a corpus-assisted discourse analysis approach. Through examining press releases, the analysis highlights how language is utilized as a tool of governance during a time of crisis as demonstrated by the Prime Minister. Aristotle's persuasive rhetoric theory was adopted to discuss the persuasive strategies used by the leader. This research explores persuasion in crisis communication and leadership, drawing on existing linguistic studies. Different language strategies were identified and categorised in this paper according to three themes, namely i) explicit coercive narrative, ii) legitimising action of the government and iii) diplomacy narrative via appealing and endearing expressions. One of the strategies includes the use of negation to show definiteness. Additionally, the use of active voice in the phrase ‘kerajaan akan (the government will)’, arguably functions to legitimise the action taken by the government. The use of endearing terms was also prominent, highlighting the strategy of maintaining low power distance and increasing a sense of familiarity. This study contributes to our understanding of the power of language used by a national leader in shaping public discourse by looking at the detailed examination of persuasive language strategies employed during a crisis. This study may provide valuable insights for future leaders and government spokespersons regarding the most effective language to employ when addressing the public during times of crisis.

Traditionally, English as a Second Language (ESL) and English as a Foreign Language (EFL) textbook have been perceived as neutral linguistic tools. However, they frequently reproduce the cultural norms and hegemonic ideologies of dominant English-speaking nations, particularly those from inner-circle countries. Such representations risk marginalising local voices, undermining cultural authenticity, and alienating learners from their lived experiences. Drawing on studies of ESL/EFL textbook analysis from Southeast Asia and the Middle East, this paper identifies four recurring educational themes that shape textbook design: cultural representation, moral and ethical values, intercultural competence, and inclusivity and equity. Positioned within the Malaysian context, the paper argues for the decolonisation of the ESL/EFL classroom through a critical evaluation of textbook content and its alignment with the principles of Malaysia Madani. Accordingly, the four key themes are mapped onto the six core values of Malaysia Madani (Sustainability, Well-being, Creativity, Respect, Confidence, and Compassion) offering a culturally grounded and future-oriented framework for textbook development. Integrating these values into language materials allows Malaysian ESL/EFL textbooks to move beyond Eurocentric narratives and foster ethical awareness, cultural understanding, and civic responsibility. Such an approach not only enhances learners’ linguistic competence but also nurtures socially conscious individuals who are deeply rooted in their national identity. The paper concludes by calling for textbook reform and policy transformation that reflect Malaysia’s multicultural ethos and developmental aspirations, positioning language education as a vehicle for both linguistic empowerment and nation-building.

This article aligns with James Sidaway’s focus on the psychogeographical connections between landscape and narrative in rural communities, using the lived experiences of poor Muslim women at a Malaysian, non-city madrasa as an example. Psychogeography is defined as a creative method for reimagining places beyond conventional views. In this article, place-based, narrative rich model serves as the analytical lens to show how women gain strength through writing narratives about their peripheralized madrasa. While generally seen as centers of worship and Islamic education, these places rely on donor support for their survival. Typically located in countryside areas, non-urban Muslim places of faith reveal the interplay between human communities and their natural environments. Through these peripheral women’s personal narratives, this article firstly argues that their writings exemplify women’s spectrum of emotions, from fear, disorientation, and discomfort to solace, security, and contentment, reflecting elevated mental and emotional perceptions of the center of faith. This raises consciousness on their agency despite material and financial restrictions placed on them. Secondly, through this place and perception tracing, their experiences might better be interpreted as a symbolic reimagining of the places of faith, prompting the proposal of a new theoretical model: the psychogeography of madrasa by marginal women. By analyzing these first-hand narratives, interpretations, and lived realities within de-urbanized settings, this article challenges simplistic, often reductive depictions of women in Islamic faith-based places. Rather than reinforcing stereotypes of women in madrassas as alienated or victims of violence as reported by many Malaysian news accounts, it demonstrates how the theoretical model fosters a panoptic vision, one that shapes, permeates, and sustains social bonds with one another, nurturing collective women’s unity and active participation. Therefore, the proposed theory concerning the displaced women offers a counter-narrative, illustrating women’s discursivities of empowerment who draw strength not from volatile sufferings, but from communal harmony and collective women’s experiences.

Rohingya refugees are a group of people who does not only have well-founded fear that they cannot return home, but are afraid of challenges awaiting them in the host country. Due to their traumatic past experiences, the Rohingya refugees rely much on their own community specifically the community leaders for assistance. However, the lack of community leaders as well as deficient hierarchical engagement with the leaders have created more difficulties for the refugees to seek for help. Social navigation for survival becomes an issue not only because they have language barriers but also internal conflicts on the imagined terrains (the hopes) and the unexpected circumstances (the difficulties) they encounter in the host country. This study aims to develop a literacy training module for Rohingya youth refugees to become social navigators. These refugees are expected to provide horizontal (peer-like) engagement to their community. To meet the aim of the study, 15 Rohingya youth refugees were recruited using a snowball sampling technique. Both qualitative and quantitative data collection instruments were used: guided questionnaires, interviews and baseline tests. The themes from the data suggest that despite the challenges in language, the participants exhibited strong sense of brotherhood with other fellow refugees. Religion has developed a powerful bond that ignites their willingness to extend assistance to their community. However, the participants unfolded their uncertainties on the ways and resources available, to be of help. It is also apparent that, a conceptual framework suitable for this literacy training module for social navigation emerged from the overall data. The framework will serve as a guide to develop a Literacy Module to groom social navigators to help their people, the Rohingya refugees. Keywords: Literacy, Refugees, Rohingya, Social navigation

In adult refugees’ context, functional literacy is the biggest barrier for the refugees to socially navigate in the host community. Functional literacy is ‘the level of skill in listening, speaking, reading and writing that any individual needs in order to cope with adult life.’ Without functional literacy abilities in the language/s of the host country and uncertainties in the journey to resettlement, the refugees tend to become very vulnerable and traumatized. Thus, social navigation for survival becomes an issue not only because they have language barriers but also internal conflicts on the terrains of the imagined (the hopes) and the unexpected (the difficulties) they encounter in the host country. Employing both qualitative and quantitative data collection tools, this study explored the current English language literacy ability of the Rohingya youth refugees and related challenges. Findings revealed that despite the keen interests the participants have in acquiring English language proficiency, the different alphabetical systems pose problems for them. Despite the challenges in language, the participants exhibited strong sense of brotherhood with other fellow refugees and willingness to extend assistance. Religion developed the powerful bond. Based on the empirical data gathered, a Functional Literacy Course was developed to address language issues embedded with Leadership as well as Islamic Psycho-spiritual elements.

In 2020 the world was shaken by COVID-19 pandemic that technically changed the way the world works in almost all domains from business, governance, education, and lifestyles. As the pandemic spreads globally, with little signs for improvement, the world has made adjustments to live with the virus. The education sector suddenly shifted from face-to-face and blended learning classes to full online class. This paper explores the experiences of several tertiary students’ online learning experiences with two objectives: discovering their initial expectations towards online learning as well as investigating the challenges encountered by the students in online learning. The research design of the current study is a case study involving seven tertiary students who were enrolled in English language degree in a public university in Malaysia. Data were collected through essay and semi-structured interviews. Due to the COVID-19 restrictions, all interviews were conducted using several online platforms. Data was then analysed using a thematic analysis using qualitative data analysis software; Atlas-ti. The findings show that the students had a positive presumption about online learning initially but was struck with the harsh realities of online learning afterwards. Among the challenges they faced were lack of physical touch, solitary learning, and issues with technological aspects. The findings are crucial to understand the obstacles faced by our learners in grasping with online learning, and with this understanding several practical steps can be taken to overcome the said issues.

The concept of nationhood is a complex and contested construct, shaped by the interplay of shared identity, political aspirations, and social narratives. A critical aspect of this process is the strategic use of media, including music to foster national cohesion. Governments frequently employ various platforms, such as print media, films, and songs to craft and disseminate a unified national narrative. This study examined the role of patriotic songs in shaping national discourse, focusing on patriotic music videos released during the tenure of Dato’ Sri Anwar Ibrahim, Malaysia’s 10th Prime Minister, which promote the Malaysia Madani narrative. Employing discourse analysis as the primary methodological approach and grounded in Searle’s (1976) Speech Act Theory, the study analyses the lyrics of selected songs through the lens of assertive, directive, commissive, expressive, and declarative speech acts. The findings indicate a predominance of assertive and directive speech acts, highlighting the lyricists’ intent to assert ideological positions and influence public perception. Additionally, the repetition of specific words and phrases, a common technique in musical production, is identified as a mechanism for reinforcing national identity and internalising the Malaysia Madani vision among listeners. These insights contribute to the broader discourse on government communication strategies, demonstrating that music can serve as an effective tool for ideological dissemination alongside conventional state-controlled media. This study underscores the significance of alternative communicative media in fostering national unity and provides a foundation for future research on the intersection of music, politics, and discourse.

Women leaders face persistent challenges in balancing work-life demands and navigating masculine-centric environments. This study examines women in top leadership positions within Malaysian private higher education institutions (HEIs). It aims to: (1) investigate the gender composition of HEI leadership; (2) explore the challenges and enablers experienced by women leaders; and (3) examine the language and communication skills employed by these leaders. Document analysis of leadership composition was conducted, followed by discourse analysis of the interviews. Findings reveal that their identity as Muslim and their gendered roles (as wife, mother) substantially shape their leadership practices. Effective negotiation with partners, requiring strong communication skills, is crucial for balancing professional and personal lives. This highlights the impact of gender and religious roles on women leaders. The study contributes to understanding women leaders' experiences, best practices, and the conceptualization of specific factors affecting Muslim women leaders. This research contributes theoretically by deepening our understanding of the complex interplay between gender and religious identity in shaping leadership experiences within the Malaysian HEI context. Practically, it offers insights that can inform the design of more inclusive development programs and institutional support mechanisms tailored to the needs of Muslim women in higher education institutions.

By converging with James Sidaway’s emphasis on the psychogeographical tracings between nature and narrative in rural communities, this article explores the lived experiences of de-urbanised Muslim madrasa dwellers as an example. Psychogeography, a creative approach to understanding places that challenges conventional perceptions, serves as the lens through which these narratives are analysed. De-urbanised madrassas, typically situated on the peripheries of urban areas, highlight the relationship between human communities and their ecological surroundings. Traditionally recognised as spaces of worship and Islamic learning, madrassas are sustained by donor generosity. Drawing on personal narratives, this article contends that madrasa dwellers’ interactions with these spaces evoke a wide range of emotions, from fear, disorientation and aversion to comfort, safety and well-being, revealing diverse cognitive and mental representations of place. By expanding on this enquiry, the investigation suggests that their experiences may be more accurately understood as a symbolic conceptualisation of space, prompting the development of an alternative framework, the psychogeography of madrasa. By examining these ‘on-the-ground’ narratives, interpretations and lived experiences of inhabitants in de-urbanised settings, this article challenges conventional (and often oversimplified) depictions of Muslim spaces. Instead, it argues that the psychogeography of the madrasa fosters a panoptic vision, one that informs, permeates and sustains social engagement, cultivating collective interconnectedness and dynamic integration. This perspective stands in sharp contrast to the insular, frequently misrepresented associations of madrassas with violence, offering instead a more inclusive understanding of these spaces as centres of communal harmony and shared humanity.

In line with James Sidaway's insistence on the psychogeographical integration of nature with narratives across rural communities, this article investigates 'on-the-ground' narratives by the marginals. Psychogeography is often defined as creative studies of space to alter conventional ways of viewing things. The marginals studied in this article were poor communities situated at a rural Tahfiz centre in the northwest of Peninsular Malaysia. Tahfiz centres are plenty across Malaysian states, but they are generally defined as Muslim worshipping and learning spaces inhabited by the young and old whose sustenance relies on the generosity of donors. By analysing these ‘on-the-ground’ words, readings, and experiences by Tahfiz marginals situated at a de-urbanised locale, we firstly suggest that their ‘psychogeographical journey’ with said centre puts them in a reflective position that is, in part, illustrated by their consenting and commendatory attachment as an impact of their walking in the said centre. Secondly, we extend this interrogation on the psychogeographical experience of self and-place attachment by proposing an alternative theoretical model, Tahfiz psychogeography. Tahfiz psychogeography, a model that challenges the idea of Tahfiz centres being unsafe and unaccommodating, emphasises instead the construction and preservation of social engagement. Tahfiz's psychogeography aims to create a strong sense of connectedness and unity by integrating individuals, encouraging flexibility and inclusion, and focusing on a panoptic vision of communal relations.