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Purpose – This paper is aimed at describing semantics equivalence of cultural terms in meurukon texts translated from Acehnese into Indonesian. A qualitative descriptive approach is used to analyze the context of semantics equivalence in these texts: varied semantics structure, especially the ones caused by the cultural gap between the two languages.

Design/Methodology/Approach – This research is designed to be of qualitative descriptive nature, wherein data are documented and analyzed using various methods proposed by Miles, Huberman, and Saldana (2014), such as data condensation, data display, drawing and verifying conclusions. The researcher is considered the key instrument in the whole process. The source of the data collected is from meurukon texts and its translation that consists of 623 sentences: they mainly comprise words and phrases that contain semantics equivalence of cultural terms.

Findings – The result of the research shows that there are 129 cultural terms found in 623 sentences. Of the analyzed data, it is seen that only 16.66% of the data is not equivalent with the target text, while 83.34% words and phrases of meurukon text are equivalent. This suggests that as a result of translation, the meurukon text has high semantics or lexical equivalences with the target text.

Research Limitations/Implications – This research is focused on semantics equivalence found in meurukon texts. The semantic equivalence here only pertains to lexical meaning of nouns and adjectives by using componential analysis.

Practical Implications – The result can be used in a sample of ways for the analysis of semantics equivalence of cultural terms in meurukon text translated from Acehnese into Indonesian using componential analysis.

Originality/Value – This research identifies meurukon as an oral tradition of Acehnese culture, which is in the question and answer format about Islamic law in Aceh, specifically North Aceh.

The ideal of an open, all-inclusive, and participatory internet has been undermined by the rise of gender-based and misogynistic abuse on social media platforms. Limited progress has been made at supranational and national levels in addressing this issue, and where steps have been taken to combat online violence against women (OVAW), they are typically limited to legislative developments addressing image-based sexual abuse. As such, harms associated with image-based abuse have gained recognition in law while harms caused by text-based abuse (TBA) have not been conceptualized in an equivalent manner.

This chapter critically outlines the lack of judicial consideration given to online harms in British courts, identifying a range of harms arising from TBAs which currently are not recognized by the criminal justice system. We refer to non-traditional harms recognized in cases heard before the British courts, assessing these in light of traditionally recognized harms in established legal authorities. This chapter emphasizes the connection between the harms suffered and the recognition of impact on the victims, demonstrated through specific case studies. Through this assessment, this chapter advocates for greater recognition of online harms within the legal system – especially those which take the forms of misogynistic and/or gendered TBA.

The notion of deeper experiences of Hindu devotees inspired by divine images and sacred places has roots in the historical past, going back to the Vedic period (ca. 2500 BCE), where we find rich literature on performances, rituals and merits of pilgrimages. Considered the bridge between human beings and divinities, the experiences received are the resultant ‘blissful fruit’ (phala) that helps the spiritual healing of pilgrims through awakening conscience and understanding the manifested meanings, symbolism, purposes and gains. This system can be viewed concerning the ‘texts’ (the mythology, ancient text and related narratives) and the ‘context’ (contemporality and living tradition). These rules and performances have regional perspectives of distinctions, but they also carry the sense of universality, i.e. locality (sthānic) and universality (sarvavyāpika) interfaces. The devout Hindus reflect their experiences in conception, perception, reception and co-sharedness – altogether making the wholistic network of belief systems, i.e. the religious wholes in Hindu society. This chapter deals with four aspects: the historical and cultural contexts, the meanings and merits received, the motives and the journey and interfacing experiences. The study is based on the experiential and questionnaire-based exposition and interviews of pilgrims at nine holy places during 2015–2019 on various festive occasions and is illustrated with ancient texts and treatises. The sacred cities included are Prayagraj, Varanasi, Gaya, Ayodhya, Vindhyachal, Ganga Sagar, Chitrakut, Mathura Vrindavana and Bodh Gaya.