Pub Date : 2022-12-31DOI: 10.24252/sipakallebbi.v6i2.34532
Muhammad Rusydi Rasyid, Yusuf Tahir, Nurul Inayah, Dahlia Patiung, Ida Nurhidayat Thahir
Children Religious development, especially for children's knowledge about the virtues of fasting for Muslims, is very important to be stimulated because it becomes the basis for children to be able to know their religion. Through stories directly, it can stimulate children's development, especially about knowledge of the virtues of events for Muslims in the world. This study aims to determine the knowledge of knowing the age of child after the application of the storytelling method to children 5-6 years old. This community service research in the form of service learning was carried out at Aisyiyah Bustanul Athfal II Kindergarten Perumnas with a total of 4 children with 2 girls and 2 boys. The instruments used were picture paper, observation sheets for children and intervention implementation sheets. Data were analyzed using descriptive statistics. The results showed that children were able to increase their knowledge through storytelling activities. The findings in this study imply that the increase in knowledge of 2 girls is better than the increase in knowledge of 2 boys.
儿童的宗教发展，特别是对儿童关于穆斯林斋戒美德的知识，是非常重要的，因为它成为儿童能够了解他们的宗教的基础。通过直接的故事，它可以刺激孩子们的发展，特别是关于世界上穆斯林事件的美德的知识。本研究旨在确定5-6岁儿童应用讲故事法后对儿童年龄的认知。这项以服务学习形式进行的社区服务研究在Aisyiyah Bustanul Athfal II Perumnas幼儿园进行，共有4名儿童，其中2名女孩和2名男孩。使用的工具是图片纸、儿童观察表和干预实施表。数据分析采用描述性统计。结果表明，孩子们能够通过讲故事的活动来增加他们的知识。本研究的结果表明，2个女孩的知识增长优于2个男孩的知识增长。
{"title":"PENERAPAN METODE BERCERITA DALAM MENINGKATKAN PENGETAHUAN BERPUASA ANAK USIA 5-6 TAHUN","authors":"Muhammad Rusydi Rasyid, Yusuf Tahir, Nurul Inayah, Dahlia Patiung, Ida Nurhidayat Thahir","doi":"10.24252/sipakallebbi.v6i2.34532","DOIUrl":"https://doi.org/10.24252/sipakallebbi.v6i2.34532","url":null,"abstract":"Children Religious development, especially for children's knowledge about the virtues of fasting for Muslims, is very important to be stimulated because it becomes the basis for children to be able to know their religion. Through stories directly, it can stimulate children's development, especially about knowledge of the virtues of events for Muslims in the world. This study aims to determine the knowledge of knowing the age of child after the application of the storytelling method to children 5-6 years old. This community service research in the form of service learning was carried out at Aisyiyah Bustanul Athfal II Kindergarten Perumnas with a total of 4 children with 2 girls and 2 boys. The instruments used were picture paper, observation sheets for children and intervention implementation sheets. Data were analyzed using descriptive statistics. The results showed that children were able to increase their knowledge through storytelling activities. The findings in this study imply that the increase in knowledge of 2 girls is better than the increase in knowledge of 2 boys.","PeriodicalId":269429,"journal":{"name":"JURNAL SIPAKALEBBI","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127557170","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-31DOI: 10.24252/sipakallebbi.v6i2.33060
Andi Halima, Eva Meizara Puspita Dewi, Eka Damayanti, Nurfajriyanti Rasyid
Problems in the use of psychological tests are often found related to test items that are not culturally sensitive. Language adaptation in psychological tests is not enough to solve these cultural problems. The presence of the AJT Cognitive Test in Indonesia and its use in education is a new hope for the Intelligence test in Indonesia because it is developed according to local culture. Community service activities carried out by APPI Sulawesi in the form of training with the theme "Recognizing and Improving Children's Abilities with the AJT Cognitive Test" in September 2020 presented competent speakers and participated in this research 80 people who came from various regions in Indonesia and agencies and diverse professions. The way to measure the level of achievement of the success of this activity is in the form of providing a program evaluation using an instrument in the form of a questionnaire distributed via Google form. Evaluation questionnaire containing closed questions and open questions. Data is processed using descriptive statistical analysis. The findings show that the AJT Cognitive Test training is attractive to participants and the contents of the training material are to the needs of participants, and this training makes participants understand the components of the AJT Cognitive Test.
{"title":"AJT COGNITIVE TEST: RESPON HARAPAN BARU TERHADAP TES INTELIGENSI ANAK DI INDONESIA","authors":"Andi Halima, Eva Meizara Puspita Dewi, Eka Damayanti, Nurfajriyanti Rasyid","doi":"10.24252/sipakallebbi.v6i2.33060","DOIUrl":"https://doi.org/10.24252/sipakallebbi.v6i2.33060","url":null,"abstract":"Problems in the use of psychological tests are often found related to test items that are not culturally sensitive. Language adaptation in psychological tests is not enough to solve these cultural problems. The presence of the AJT Cognitive Test in Indonesia and its use in education is a new hope for the Intelligence test in Indonesia because it is developed according to local culture. Community service activities carried out by APPI Sulawesi in the form of training with the theme \"Recognizing and Improving Children's Abilities with the AJT Cognitive Test\" in September 2020 presented competent speakers and participated in this research 80 people who came from various regions in Indonesia and agencies and diverse professions. The way to measure the level of achievement of the success of this activity is in the form of providing a program evaluation using an instrument in the form of a questionnaire distributed via Google form. Evaluation questionnaire containing closed questions and open questions. Data is processed using descriptive statistical analysis. The findings show that the AJT Cognitive Test training is attractive to participants and the contents of the training material are to the needs of participants, and this training makes participants understand the components of the AJT Cognitive Test.","PeriodicalId":269429,"journal":{"name":"JURNAL SIPAKALEBBI","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121209318","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-31DOI: 10.24252/sipakallebbi.v6i2.34601
Waode Surya Darmadali
In Toraja, Indonesia and England folktales bring important impact to the community. In Indonesia, a folktale is used as a medium of entertainment as well as a teaching tool for children. These folktales are told by grandparents, mother, father, or uncles to their children or grandchildren with the aims to educate, tell the histories, and give the information about the origin of the names and places.This study aims to understand how the similarity and differences between the main characters in Torajanese and English folktales. Furthermore, the research also studies how the traditional representation of women in Indonesia and English folktales. This study uses a qualitative method that refers more to narrative. With regard to data, this research, which is an area of literary study, refers to narrative events in a story that contain events that are described by words, phrases, sentences, and involve characters and settings. Based on the results of our research, we argue that many female characters in Eastern Indonesian folktales and English folktales are subject to objectification. The objectification of female figures is carried out in the form of women as objects of sexuality, women as a medium of exchange of power, and women being passive and working in the domestic sphere. This finding shows that the folktale of Eastern Indonesia cannot be separated from patriarchal ideology. These stories show that women in the imagination of the Indonesian people still occupy an inferior position compared to men. Furthermore, the female characters also experience objectification and inequality as in folktales from Western Indonesia.
{"title":"TRADITIONAL REPRESENTATION OF WOMEN IN INDONESIAN AND ENGLISH FOLKTALES","authors":"Waode Surya Darmadali","doi":"10.24252/sipakallebbi.v6i2.34601","DOIUrl":"https://doi.org/10.24252/sipakallebbi.v6i2.34601","url":null,"abstract":"In Toraja, Indonesia and England folktales bring important impact to the community. In Indonesia, a folktale is used as a medium of entertainment as well as a teaching tool for children. These folktales are told by grandparents, mother, father, or uncles to their children or grandchildren with the aims to educate, tell the histories, and give the information about the origin of the names and places.This study aims to understand how the similarity and differences between the main characters in Torajanese and English folktales. Furthermore, the research also studies how the traditional representation of women in Indonesia and English folktales. This study uses a qualitative method that refers more to narrative. With regard to data, this research, which is an area of literary study, refers to narrative events in a story that contain events that are described by words, phrases, sentences, and involve characters and settings. Based on the results of our research, we argue that many female characters in Eastern Indonesian folktales and English folktales are subject to objectification. The objectification of female figures is carried out in the form of women as objects of sexuality, women as a medium of exchange of power, and women being passive and working in the domestic sphere. This finding shows that the folktale of Eastern Indonesia cannot be separated from patriarchal ideology. These stories show that women in the imagination of the Indonesian people still occupy an inferior position compared to men. Furthermore, the female characters also experience objectification and inequality as in folktales from Western Indonesia.","PeriodicalId":269429,"journal":{"name":"JURNAL SIPAKALEBBI","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"117284319","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-31DOI: 10.24252/sipakallebbi.v6i2.31733
N. Anjarwati, S. Murdiana, Kurniati Zainuddin
Resiliensi adalah seperangkat pemikiran yang membentuk kekuatan individu untuk mampu menghadapi atau bangkit dari tekanan yang dihadapi. Penelitian ini bertujuan untuk mengetahui resiliensi istri pasca kehilangan suami akibat kematian mendadak. Penelitian ini menggunakan pendekatan kualitatif dengan metode study kasus. Subjek penelitian ini adalah tiga perempuan yang kehilangan pasangan akibat kematian mendadak. Hasil penelitian ini menunjukkan bahwa kematian suami mendadak bagi istri memberikan respon yang berbeda-beda yakni perasaan kaget, sedih dan takut selain itu muncul penolakan, ragu atas kematian suami dan bergining. Faktor yang mempengaruhi untuk bangkit dari keterpurukan ada dua yakni faktor internal dan eksternal. Faktor internal adanya keyakinan kepada Tuhan atas isi baik daritakdir yang menimpa dan prinsip hidup untuk mandiri, faktor eksternal yakni adanya1anak yang menjadi tanggung jawab dan dukungan dari keluarga. Waktu yang dibutuhkan untuk bangkit dari keterpurukan pad semua responden kurang dari dua tahun. sedangkan usaha yang dilakukan untuk bangkit yakni dengan beraktifitas diluar rumah atau bersosialisasi dengan lingungan. Istri yang mengalami kematian suami masing-masing memiliki aspek resiliensi yaitu I have Sumber resiliensi yang berasal dari luar yang mendorong individu untuk resilien hal ini berhubungan dengan besarnya dukungan yang diberikan oleh lingkungan sosial. I can Sumber resiliensi yang berkaitan dengan keterampilan sosial dan interpersonal, dan I am Sumber resiliensi yang berasal dari dalam diri individu meliputi perasaan, sikap, dan keyakinan.
{"title":"RESILIENSI ISTRI PASCA KEHILANGAN SUAMI AKIBAT KEMATIAN MENDADAK","authors":"N. Anjarwati, S. Murdiana, Kurniati Zainuddin","doi":"10.24252/sipakallebbi.v6i2.31733","DOIUrl":"https://doi.org/10.24252/sipakallebbi.v6i2.31733","url":null,"abstract":"Resiliensi adalah seperangkat pemikiran yang membentuk kekuatan individu untuk mampu menghadapi atau bangkit dari tekanan yang dihadapi. Penelitian ini bertujuan untuk mengetahui resiliensi istri pasca kehilangan suami akibat kematian mendadak. Penelitian ini menggunakan pendekatan kualitatif dengan metode study kasus. Subjek penelitian ini adalah tiga perempuan yang kehilangan pasangan akibat kematian mendadak. Hasil penelitian ini menunjukkan bahwa kematian suami mendadak bagi istri memberikan respon yang berbeda-beda yakni perasaan kaget, sedih dan takut selain itu muncul penolakan, ragu atas kematian suami dan bergining. Faktor yang mempengaruhi untuk bangkit dari keterpurukan ada dua yakni faktor internal dan eksternal. Faktor internal adanya keyakinan kepada Tuhan atas isi baik daritakdir yang menimpa dan prinsip hidup untuk mandiri, faktor eksternal yakni adanya1anak yang menjadi tanggung jawab dan dukungan dari keluarga. Waktu yang dibutuhkan untuk bangkit dari keterpurukan pad semua responden kurang dari dua tahun. sedangkan usaha yang dilakukan untuk bangkit yakni dengan beraktifitas diluar rumah atau bersosialisasi dengan lingungan. Istri yang mengalami kematian suami masing-masing memiliki aspek resiliensi yaitu I have Sumber resiliensi yang berasal dari luar yang mendorong individu untuk resilien hal ini berhubungan dengan besarnya dukungan yang diberikan oleh lingkungan sosial. I can Sumber resiliensi yang berkaitan dengan keterampilan sosial dan interpersonal, dan I am Sumber resiliensi yang berasal dari dalam diri individu meliputi perasaan, sikap, dan keyakinan.","PeriodicalId":269429,"journal":{"name":"JURNAL SIPAKALEBBI","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131883024","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The authors used liberal feminism theory and the concept of celebrity diplomacy to answer the research question in this study. This research is classified as library research by using data provided by UIN Women. The aims of this study are to: 1) find out the reasons why Emma Watson was appointed as UN Women Goodwill Ambassador, 2) describe and analyze the influence of Emma Watson as UN Women Goodwill ambassador in addressing issues of gender equality and women's empowerment. The result of this research is that the authors found the fact that Emma Watson was chosen as a UN Women Goodwill Ambassador because she met the criteria as a UN Women Goodwill Ambassador in terms of having talent that is widely recognized in the field of acting and having a broad influence beyond national boundaries so that she is able to promote UN Women's values internationally. Emma Watson as the UN Women Goodwill Ambassador has a role ini realizing five focus areas that are prioritized within the UIN Women organization by making country visit to see first hand yhe inequality that occurs in poor countries, advocating for the wider community about gender equality in the speech she gave at the launch the HeForShe campaign and influencing young people through social media.
{"title":"PERAN EMMA WATSON SEBAGAI UN WOMEN GOODWILL AMBASSADOR DALAM MENANGANI KESETARAAN GENDER DAN PEMBERDAYAAN PEREMPUAN","authors":"Nurul Izza Humaera Almisri, Farahdiba Rahma Bachtiar","doi":"10.24252/sipakallebbi.v6i2.33741","DOIUrl":"https://doi.org/10.24252/sipakallebbi.v6i2.33741","url":null,"abstract":"The authors used liberal feminism theory and the concept of celebrity diplomacy to answer the research question in this study. This research is classified as library research by using data provided by UIN Women. The aims of this study are to: 1) find out the reasons why Emma Watson was appointed as UN Women Goodwill Ambassador, 2) describe and analyze the influence of Emma Watson as UN Women Goodwill ambassador in addressing issues of gender equality and women's empowerment. The result of this research is that the authors found the fact that Emma Watson was chosen as a UN Women Goodwill Ambassador because she met the criteria as a UN Women Goodwill Ambassador in terms of having talent that is widely recognized in the field of acting and having a broad influence beyond national boundaries so that she is able to promote UN Women's values internationally. Emma Watson as the UN Women Goodwill Ambassador has a role ini realizing five focus areas that are prioritized within the UIN Women organization by making country visit to see first hand yhe inequality that occurs in poor countries, advocating for the wider community about gender equality in the speech she gave at the launch the HeForShe campaign and influencing young people through social media.","PeriodicalId":269429,"journal":{"name":"JURNAL SIPAKALEBBI","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131694556","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-31DOI: 10.24252/sipakallebbi.v6i2.34102
Umar Faruq Thohir
The thick patriarchal culture legitimizes men to always be superior figures over women. If there are men and women, then men are required to be leaders, women are as followers only. The categorization is always based on sex, not skills, eligibility, and leadership capabilities. This patriarchal culture also affects the formation of households, where women are required to continue to obey their husbands even though the husband's policies intimidate them. If the wife resists, the wife is considered nushuz to her husband. According to classical scholars, a nushuz wife may even be beaten based on Surah An-Nisa' [4]:34. This verse must be reinterpreted so that it does not become legitimacy for men to commit arbitrariness or even domestic violence. Through maudhui interpretations which are also combined with Indonesian legislation, this library article was compiled to gain a more comprehensive and gender responsive understanding. The research was conducted by understanding asbabun nuzul, munasabah verses and contextualizing them with current conditions. This study found that the concept of nushuz does not legalize violence against wives. The beating of a wife who commits nushuz contained in An-Nisa '(4): 34 must be interpreted as an act to teach lessons, not to hurt or even commit violence. The wife's nushuz act against her husband so that the husband is allowed to beat her is when the wife commits 'fahisyah mubayyinah' namely zina, according to An-Nisa' (4): 19. Even the beating of a husband to his wife until she is injured can be declared as a husband's nushuz to his wife, because based on Al-Baqarah (2): 229 the husband can actually divorce her in a good way, no need to do violence to his wife.
{"title":"THE PROBLEM OF WIVE NUSHUZ IN PREVENTING DOMESTIC VIOLENCE: IDEALITY AND REALITY","authors":"Umar Faruq Thohir","doi":"10.24252/sipakallebbi.v6i2.34102","DOIUrl":"https://doi.org/10.24252/sipakallebbi.v6i2.34102","url":null,"abstract":"The thick patriarchal culture legitimizes men to always be superior figures over women. If there are men and women, then men are required to be leaders, women are as followers only. The categorization is always based on sex, not skills, eligibility, and leadership capabilities. This patriarchal culture also affects the formation of households, where women are required to continue to obey their husbands even though the husband's policies intimidate them. If the wife resists, the wife is considered nushuz to her husband. According to classical scholars, a nushuz wife may even be beaten based on Surah An-Nisa' [4]:34. This verse must be reinterpreted so that it does not become legitimacy for men to commit arbitrariness or even domestic violence. Through maudhui interpretations which are also combined with Indonesian legislation, this library article was compiled to gain a more comprehensive and gender responsive understanding. The research was conducted by understanding asbabun nuzul, munasabah verses and contextualizing them with current conditions. This study found that the concept of nushuz does not legalize violence against wives. The beating of a wife who commits nushuz contained in An-Nisa '(4): 34 must be interpreted as an act to teach lessons, not to hurt or even commit violence. The wife's nushuz act against her husband so that the husband is allowed to beat her is when the wife commits 'fahisyah mubayyinah' namely zina, according to An-Nisa' (4): 19. Even the beating of a husband to his wife until she is injured can be declared as a husband's nushuz to his wife, because based on Al-Baqarah (2): 229 the husband can actually divorce her in a good way, no need to do violence to his wife.","PeriodicalId":269429,"journal":{"name":"JURNAL SIPAKALEBBI","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124883149","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-31DOI: 10.24252/sipakallebbi.v6i2.34550
Nabila Amelia Hanisyah Putri
Berbagai perubahan terjadi pada masa peralihan seseorang dari masa anak-anak ke masa dewasa. Hal ini disebut dengan fase remaja. Perubahan fisiologis tersebut salah satunya yaitu menstruasi yang dialami oleh remaja putri. Namun sampai saat ini pembahasan mengenai menstruasi masih dianggap tabu oleh beberapa pihak. Selain itu juga karena adanya keterbatasan akses informasi oleh seorang remaja putri, termasuk santri di pesantren. Sehingga dinilai masih diperlukan promosi kesehatan hingga edukasi kepada santri untuk meningkatkan pengetahuan dan sikap dalam menghadapi masa menstruasi. Edukasi berupa modul manajemen kebersihan menstruasi bertujuan meningkatkan pengetahuan seorang santri pesantren dan juga dapat mempengaruhi sikapnya dalam menghadapi menstruasi. Tujuan penelitian ini adalah untuk mengetahui efektifitas pemberian edukasi berupa modul manajemen kebersihan menstruasi terhadap pengetahuan dan sikap remaja di pesantren. Desain penelitian ini adalah kuantitatif eksperimen dengan pre-post test. Sampel sebanyak 45 remaja putri / santri yang tinggal di pesantren. Hasil penelitian menunjukkan terdapat pengaruh yang signifikan terhadap pengetahuan dan sikap remaja putri setelah dilakukan pemberian edukasi dalam bentuk modul manajemen kebersihan menstruasi. Sehingga modul manajemen kebersihan menstruasi dinilai efektif dalam meningkatkan pengetahuan dan sikap remaja.
{"title":"EFEKTIFITAS MODUL MANAJEMEN KEBERSIHAN MENSTRUASI TERHADAP PENGETAHUAN DAN SIKAP REMAJA DI PESANTREN KOTA MAKASSAR","authors":"Nabila Amelia Hanisyah Putri","doi":"10.24252/sipakallebbi.v6i2.34550","DOIUrl":"https://doi.org/10.24252/sipakallebbi.v6i2.34550","url":null,"abstract":"Berbagai perubahan terjadi pada masa peralihan seseorang dari masa anak-anak ke masa dewasa. Hal ini disebut dengan fase remaja. Perubahan fisiologis tersebut salah satunya yaitu menstruasi yang dialami oleh remaja putri. Namun sampai saat ini pembahasan mengenai menstruasi masih dianggap tabu oleh beberapa pihak. Selain itu juga karena adanya keterbatasan akses informasi oleh seorang remaja putri, termasuk santri di pesantren. Sehingga dinilai masih diperlukan promosi kesehatan hingga edukasi kepada santri untuk meningkatkan pengetahuan dan sikap dalam menghadapi masa menstruasi. Edukasi berupa modul manajemen kebersihan menstruasi bertujuan meningkatkan pengetahuan seorang santri pesantren dan juga dapat mempengaruhi sikapnya dalam menghadapi menstruasi. Tujuan penelitian ini adalah untuk mengetahui efektifitas pemberian edukasi berupa modul manajemen kebersihan menstruasi terhadap pengetahuan dan sikap remaja di pesantren. Desain penelitian ini adalah kuantitatif eksperimen dengan pre-post test. Sampel sebanyak 45 remaja putri / santri yang tinggal di pesantren. Hasil penelitian menunjukkan terdapat pengaruh yang signifikan terhadap pengetahuan dan sikap remaja putri setelah dilakukan pemberian edukasi dalam bentuk modul manajemen kebersihan menstruasi. Sehingga modul manajemen kebersihan menstruasi dinilai efektif dalam meningkatkan pengetahuan dan sikap remaja.","PeriodicalId":269429,"journal":{"name":"JURNAL SIPAKALEBBI","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126608717","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-06-30DOI: 10.24252/sipakallebbi.v6i1.28983
Fatmawaty Mallapiang, Wardah, Nildawati, Azriful
This research aims to examine how Uang Panaik, the required amount of money to finance a wedding ritual/party, is negotiated against gender construction through romantic love and hybrid culture. This research focuses on Uang Panaik tradition that is practiced by Buginese as one of the requirements of a marriage. The main subjects of this research are two couples who experienced a love relationship before their marriage with love expression within the boundary of Islamic rules and their relatives. The data collection was done in two ways, the first was through interviews and the second was examining textual sources relevant to the topic. The data were then compared in order to see the similarity or difference between the written traditional practice of Buginese wedding ritual and the experience of the subjects. The data were analyzed by using qualitative methods with romantic love theory by Eva Illouz and hybridity theory by Homi K Bhabha. This research argues that the practice of Uang Panaik in Buginese wedding ritual has been reconstructed differently from the traditional ways as the practice of Uang Panaik tradition is challenged by the involvement of romantic love relationships that happened before marriage (courtship, pacaran). Thus the process of negotiating Uang Panaik against gender construction happened in a hybrid culture together with romantic love bounded by religious ethics.
本研究旨在探讨在浪漫的爱情和混合文化中，婚礼仪式/派对所需的资金是如何与性别建构进行协商的。本研究的重点是黄Panaik传统，这是由商人实践作为婚姻的要求之一。本研究的主要对象是两对婚前经历过恋爱关系，在伊斯兰教规边界内表达爱情的夫妇及其亲属。数据收集以两种方式完成，第一种是通过访谈，第二种是检查与主题相关的文本来源。然后将这些数据进行比较，以了解中国传统婚礼仪式的书面实践与受试者的经历之间的相似或不同。采用Eva Illouz的浪漫爱情理论和Homi K Bhabha的杂交理论对数据进行定性分析。本研究认为，由于在婚前发生的浪漫爱情关系(求爱、pacaran)的参与，对黄Panaik传统的实践进行了不同于传统方式的重构，黄Panaik传统的实践受到了挑战。因此，黄帕乃克反对性别建构的谈判过程发生在一种混杂的文化中，同时也伴随着宗教伦理约束下的浪漫爱情。
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Pub Date : 2022-06-30DOI: 10.24252/sipakallebbi.v6i1.25666
Ainun Dwi Hamdani, Aisyah Arsyad
This paper discusses the involvement of women in family support and its review in the qur’anic perspective. This study is a result of field research using an exegesis interpretive (tafsir) and a gender approach. The results of this study indicate that women's involvement in providing for the family is due to economic limitations and as a form of women's existence in society. Women who work adhering to religious values about family life that support each other are formed from the prevailing religious structures in their environment, namely in the religious traditions they adhere to and carry out such as monthly routine studies or other religious traditions, for example in reading Surah Yasin and tausiyah on Friday nights. The perception of women who provide for their families still believes that providing a living is not the wife's obligation but is still the husband's obligation. For women in Lalebata village always maintain good intentions in helping the family's economy and still pay attention to the rules set by religion in order to minimize the negative impacts that can trigger rifts in the household.
{"title":"KETERLIBATAN PEREMPUAN DALAM NAFKAH KELUARGA PERSPEKTIF AL-QUR’AN","authors":"Ainun Dwi Hamdani, Aisyah Arsyad","doi":"10.24252/sipakallebbi.v6i1.25666","DOIUrl":"https://doi.org/10.24252/sipakallebbi.v6i1.25666","url":null,"abstract":"This paper discusses the involvement of women in family support and its review in the qur’anic perspective. This study is a result of field research using an exegesis interpretive (tafsir) and a gender approach. The results of this study indicate that women's involvement in providing for the family is due to economic limitations and as a form of women's existence in society. Women who work adhering to religious values about family life that support each other are formed from the prevailing religious structures in their environment, namely in the religious traditions they adhere to and carry out such as monthly routine studies or other religious traditions, for example in reading Surah Yasin and tausiyah on Friday nights. The perception of women who provide for their families still believes that providing a living is not the wife's obligation but is still the husband's obligation. For women in Lalebata village always maintain good intentions in helping the family's economy and still pay attention to the rules set by religion in order to minimize the negative impacts that can trigger rifts in the household.","PeriodicalId":269429,"journal":{"name":"JURNAL SIPAKALEBBI","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121861396","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Penelitian ini bertujuan untuk mengetahui psychological well being pada perempuan pengemudi online di Kota Padang. Banyak tekanan yang didapatkan oleh perempuan yang bekerja sebagai pengemudi online, diantaranya adanya pandangan kurang baik dari masyarakat, pulang malam, dan mendapat orderan fiktif. Meskipun demikian, mereka tetap melakukan pekerjaan sebagai pengemudi online. Metode yang digunakan dalam penelitian ini adalah kualitatif deskripsi, subjek penelitian yakni perempuan yang bekerja sebagai pengemudi online di Kota Padang yang berjumlah 25 orang menggunakan teknik snowball sampling. Dalam mengumpulkan data menggunakan observasi dan wawancara. Hasil penelitian menunjukkan bahwa perempuan pengemudi online di Kota Padang memiliki psychological well being yang positif dan baik. Hal ini dibuktikan dengan memiliki penerimaan diri yang baik, mampu membina hubungan baik dengan orang lain, memiliki otonomi, memiliki tujuan hidup jangka panjang dan pendek, mendapatkan dukungan dari keluarga dan teman terdekat, mampu mandiri dan mengontrol emosi, dan mampu memlakukan pertumbuhan pribadi seperti meningkatkan disiplin, meningkatkan potensi dan menguasai kemampuan aplikasi agar mendapat point yang banyak. Hal tersebut sesuai dengan teori Ryff tentang psychological well being. Jadi, dapat dikatakan bahwa perempuan pengemudi online di Kota Padang dapat menikmati pekerjaannya sebagai pengemudi online meskipun banyak rintangan yang dilalui dalam bekerja.
{"title":"PSYCHOLOGICAL WELL-BEING PEREMPUAN PENGEMUDI ONLINE DI KOTA PADANG","authors":"Rizki Syafitri, Wanda Fitri, Urwatul Wusqa, Siska Novra Elvina","doi":"10.24252/sipakallebbi.v6i1.28870","DOIUrl":"https://doi.org/10.24252/sipakallebbi.v6i1.28870","url":null,"abstract":"Penelitian ini bertujuan untuk mengetahui psychological well being pada perempuan pengemudi online di Kota Padang. Banyak tekanan yang didapatkan oleh perempuan yang bekerja sebagai pengemudi online, diantaranya adanya pandangan kurang baik dari masyarakat, pulang malam, dan mendapat orderan fiktif. Meskipun demikian, mereka tetap melakukan pekerjaan sebagai pengemudi online. Metode yang digunakan dalam penelitian ini adalah kualitatif deskripsi, subjek penelitian yakni perempuan yang bekerja sebagai pengemudi online di Kota Padang yang berjumlah 25 orang menggunakan teknik snowball sampling. Dalam mengumpulkan data menggunakan observasi dan wawancara. Hasil penelitian menunjukkan bahwa perempuan pengemudi online di Kota Padang memiliki psychological well being yang positif dan baik. Hal ini dibuktikan dengan memiliki penerimaan diri yang baik, mampu membina hubungan baik dengan orang lain, memiliki otonomi, memiliki tujuan hidup jangka panjang dan pendek, mendapatkan dukungan dari keluarga dan teman terdekat, mampu mandiri dan mengontrol emosi, dan mampu memlakukan pertumbuhan pribadi seperti meningkatkan disiplin, meningkatkan potensi dan menguasai kemampuan aplikasi agar mendapat point yang banyak. Hal tersebut sesuai dengan teori Ryff tentang psychological well being. Jadi, dapat dikatakan bahwa perempuan pengemudi online di Kota Padang dapat menikmati pekerjaannya sebagai pengemudi online meskipun banyak rintangan yang dilalui dalam bekerja.","PeriodicalId":269429,"journal":{"name":"JURNAL SIPAKALEBBI","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130827286","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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