One of the interesting issues regarding the BIPA learning process is how the similarities and differences of the source and target languages (Indonesian language) are related to students’ understanding of the Indonesian language. This study is related to what is known as a cross-linguistic transfer. This paper reviews theoretically cross-linguistic transfer in learning in BIPA (Indonesian Language for Foreign Speakers). This study employed the descriptive-qualitative method. A qualitative method was used to describe the patterns of similarity between Indonesian language as the target language and the learner’s native language in BIPA learning using a cross-linguistic transfer approach. The result of the study revealed that the discussion about cross-linguistic transfer in the process of learning the Indonesian language for Foreign Speakers (BIPA) was not a monolithic matter. The similarities and differences in word forms and word meanings were closely related to how quickly speakers of other languages learned the target language.

Every language has elements that serve as pragmatic function to emphasize or afirm the purpose of speech and those of to express emotions. Sundanese is a language that is rich in such elements that is called phatic form. Such forms in Sundanese language have the origins of Sundanese and also loan words, for example from Arabic. The use of Arabic loan words is in line with the practice of Islamic religion by the Sundanese people and has become a part of Sundanese culture so that the writing and pronunciation has been adapted to the Sundanese language system. This paper discusses three phatic forms derived from Arabic with its variations. The problem to discuss is what kind of intentions that is emphasized or afirmed by phatic forms in sentences and what kind of emotions that is expressed by phatic forms in sentences? Therefore, this paper’s objectives is to discuss the intentions emphasized or afirmed by phatic forms in sentences and the kind of emotions expressed by phatic forms in sentences. The irst problem involves all three phatic forms, while the second problem only involves the irst two phatic forms. Data were collected by observation method with the recording technique. Data were analyzed using distributional and referential method. Data source were ten Sundanese ictions. The results shows that the three phatic forms emphasize or afirm the intentions of surprise, astonishment, regret, shock, and willingness. The irst two phatic forms express emotions of surprise, astonishment, regret, and dumbfounded.  AbstrakBahasa alamiah di seluruh di dunia memiliki ciri keuniversalan dan keunikan. Setiap bahasa memiliki unsur bahasa  yang secara pragmatik memiliki fungsi untuk menekankan atau menegaskan maksud tuturan. Di samping itu, setiap bahasa memiliki unsur bahasa yang berfungsi mengekspresikan emosi. Akan tetapi, wujud dan jumlah unsur-unsur bahasa tersebut berbeda-beda sesuai dengan keunikan bahasa masing-masing. Bahasa Sunda merupakan salah satu bahasa yang kaya dengan unsur bahasa seperti dikatakan di atas. Unsur bahasa yang memiliki fungsi seperti itu di samping ada yang berasal dari bahasa Sunda sendiri, ada pula yang berasal dari bahasa lain, yakni unsur serapan dari bahasa Arab. Penggunaan unsur serapan dari bahasa Arab ini sejalan dengan pengamalan ajaran Islam oleh masyarakat Sunda. Penggunaan unsur bahasa di atas sudah menjadi bagian dari budaya masyarakat Sunda sehingga penulisan dan pelafalannya pun sudah diadaptasi mengikuti sistem bahasa Sunda. Unsur bahasa ini disebut fatis. Makalah ini akan membahas tiga fatis yang berasal dari bahasa Arab, yaitu lailaha illallah, astagfirullahalazhim, dan insya Allah dengan variasinya. Masalah yang akan dibahas adalah menekankan atau menegaskan maksud apa saja fatis tersebut dalam kalimat dan mengungkapkan emosi apa saja dalam kalimat? Untuk masalah pertama melibatkan seluruh tiga fatis terrsebut, sedangkan untuk masalah kedua hanya melibatkan dua fatis pertama. Data dikunpulkan dengan metode simak dengan teknik catat. Data dianalisis menggunakan metode agih (distribusional) dan padan. Sumber data berupa sepuluh buku cerita rekaan berbahasa Sunda. Hasil penelitian menunjukkan bahwa ketiga fatis menekankan atau menegaskan maksud keterkejutan, ketercengangan, penyesalan, keterperanjatan, dan kesediaan; kemudian  dua fatis pertama mengekspresikan emosi terkejut, tercengang, menyesal, dan terperanjat.

This article elucidates the perspective of The Lithia Trilogy, written by Blair Richmond, towards environment. This research is executed based on ecocriticism, a literary approach which focuses on the exploration of environmental issues in literary works. The theory is taken from Laurence Buell on the meaning of ecocriticism. From the analysis of the structure of the novels, it is found that the trilogy presents the idea of biocentrism, an assumption that the earth and all of the living things on it have the right to fulfill their needs without any molestation from the other, especially from humans. Biocentrism is the opposing concept of Anthropocentrism, both of which are studied in environmental ethics. Two issues of conflicts are presented in this trilogy: herbivores versus omnivores and environ-mentalists versus capitalists. The result of the research reveals that the novels suggest not to eat animals to save fauna and socialize Gaia hypothesis to save all living and non-living things on the earth. As one work of young adult literature, this trilogy explicitly teaches those suggestions to young readers.

This paper is motivated by the importance of incorporating local cultural material into BIPA learning. Local culture is one form of Indonesian culture that is encountered by students in the local community. This paper tries to describe the importance of local cultural material in BIPA learning, local cultural material that BIPA learners need to learn, and the use of appropriate methods and media in cultural learning in the BIPA program. In this paper descriptive analytical methods are used. The results showed that learning local culture in BIPA learners could potentially eliminate cultural shock and increase better understanding of Indonesia. Appropriate local cultural material provided to BIPA learners is tangible cultural material that combines artifacts and cultural behavior of local communities, while intangible culture is an advanced material that is adjusted to the language competency of BIPA learners. The use of methods and media is contextual, in accordance with learning objectives, so it is very open to the merging of learning methods and media.