Search

This study explores the crucial role of social support in facilitating the transition of adolescents from high school to university, focusing on two respondents, BM and MM. BM, in his second semester at a state university, struggles with the challenges of living independently in a boarding house, feeling significant emotional strain due to limited parental communication. MM, a student at a private university, maintains a close and supportive relationship with his father, despite the absence of his mother since he was two years old. The research highlights the importance of different types of social support—appraisal, belonging, and tangible—in aiding students' adaptation to university life. Appraisal support involves the availability of someone to discuss problems, while belonging support encompasses emotional and task-related assistance from family members. Tangible support refers to material assistance provided by parents. The findings indicate that effective social support, particularly from family, is essential for promoting mental health, academic success, and overall well-being during this critical transition period. The study underscores the need for future research to explore these dynamics further, considering broader cultural and socio-economic contexts that influence the availability and effectiveness of social support.

Many studies have explored indigenous religious believers struggle against world religions domination. However, studies on the employment of virtual space to heighten indigenous believers' tactical solidarity from the Global South remain understudy. This paper explores indigenous religious followers' struggles through access to virtual space as a tactic of everyday solidarity against world religions spatial domination and the state politics of religion in North Sulawesi, Indonesia. It focuses on the efforts of Minahasa indigenous religious believers to advocate for their existence through virtual media collectively. Indigenous religious believers have experienced various forms of spatial domination, such as destroying ancestral sites and ritual places that they consider sacred to realize their beliefs. The single truth perspective has produced the domination of the world religions monotheistic paradigm and the state politics of religion. The single truth has resulted in hate speech, stigmatization, and physical destruction of indigenous religious sacred sites. Through click activism, indigenous religious believers employ virtual media to advocate Minahasa indigenous religions/beliefs. The concept of tactical media is used in this study to analyze how the tactics of indigenous religious believers collectively produce a discourse of resistance critique and discourse on the importance of their places of belief to the public. This study uses qualitative research: observation, in-depth interviews, and literature review to argue that indigenous religious believers have tactically used virtual media as a critical discourse of resistance to the spatial domination constructed by world religious relations and state religious policies.

Migration is not only the movement of people to settle elsewhere, but also cultural displacement. This study reveals the Moslemss tradition among migrants from Central Java in Waihatu, Maluku. The approach of this research is qualitative with the type of research is netnography. Data collection techniques were carried out through documentation, observation and virtual interviews. The subject of this research is the young generation of Javanese Moslemss who are vulnerable to being contaminated by radicalism and extremism and or the essence of Javanese culture. The results of this study are the village slametan ritual in Wahatu is a manifestation of society and its cultural movement. Even though the culture became vacuum due to the disconnection of local wisdom between generations, and was inundated by obstacles due to the local socio-political situation, the event was then revitalized. After being revitalized, the village slametan ritual emerged with its new nuances related to the narrative of an imaginary pilgrimage that was held through spatial and current deterritorialization without Kejawen dimensions and pluralism. The slametan ritual performed by migrantsMoslemss in the village in Waihatu, Maluku, includes; 1) Pendem wedhus kendit; 2) Kungkum; and 3) Cultural carnival. This celebration is the only narrative of going home and as a spiritual theater for Moslemss immigrants. The younger generation of Moslemss immigrants are expected to be moderate actors in achieving prosperity in the village through increasing economic and social solidarity without Javanese culture and recognizing their social life in Maluku.

The mobilization of information, technology, and social change marked by the presence of cyberspace not only affects the way people think in building relationships with others and themselves but also the process of developing faith and spirituality. Using the methods of qualitative research, literature study, and Focus Group Discussion (FGD), this research finds that in the context of the COVID-19 pandemic, Christian religious patterns are changing drastically, driving all churches to move to virtual reality. The Christian notion of spirituality is also being transformed so that the experience with God is believed to occur not only in the physical space of the church but also in virtual reality. “Clickactivism” forms a new faith community determined by click and spiritual experiences which strength lies in the imagination of communities and individuals. This study concludes that cybertheology is an important contribution in helping Indonesian Christians to have a strong spirituality about God who cannot be confined within time and space. Arus mobilisasi informasi, teknologi, dan perubahan sosial yang ditandai dengan adanya ruang cyber (cyberspace) ternyata tidak hanya mempengaruhi cara berpikir manusia dalam membangun relasi dengan sesama dan diri sendiri tetapi juga proses pengembangan iman dan spiritualitasnya. Metode yang digunakan ialah penelitian kualitatif, studi literatur, dan Focus Group Discussion (FGD). Hasil penelitian menemukan bahwa dalam konteks pandemi COVID-19, pola beragama Kristen berubah secara drastis sehingga memaksa semua gereja untuk pindah ke realitas virtual. Pemahaman kekristenan tentang spiritualitas juga bertransformasi sehingga pengalaman dengan Tuhan diyakini tidak terbatas dalam ruang fisik gereja tetapi juga dalam realitas virtual. “Aktivitas klik” membentuk sebuah komunitas iman yang baru, yang ditentukan oleh klik dan pengalaman spiritual yang kekuatannya terletak pada imajinasi komunitas dan individu. Karena itu, studi ini menyimpulkan bahwa teologi cyber menjadi kontribusi penting untuk membantu kekristenan di Indonesia untuk berspiritualitas mengenai Tuhan yang tidak dapat dikurung dalam ruang dan waktu.

This article will discuss about ulos as a symbol of sacred objects. According to the ancestors' beliefs, all lives of Batak people can be read on a piece of ulos cloth. The ulos woven decoration is an expression of prayer and hope for the Creator. Giving ulos correctly is determined by one's position and social status in society. This research was conducted in the Lumban Village of Suhi-Suhi, Samosir Regency. The method used is qualitative with interview, observation, and literature study techniques. The results of the study found that the ulos weavings became the identity of the Batak Toba people who described the cultural messages of the community that were not contained in written texts. In the life rituals of the Toba Batak people. From birth, marriage, until death, Toba Batak people cannot be released from ulos. The ulos symbol can show one of the concept of a sacred appearance. This paper provides advice to traditional leaders, community leaders in order to maintain the sacredness of ulos as a symbol of cosmology that must be preserved.

This article aims to preserve the Minahasa cultural identity in the presence of Christianity. The problem is focused on the determination of the identity of the community practicing ritual culture that is boldly demonstrating the cultural identity of the Minahasa people who have identified Christianity. The ritual ritual itself is an ancient practice of belief that is almost gone. To maintain the identity of the community in the midst of Christianity, people still do it. Ritualists negotiate their Christian identity in practice. Identity can flexibly adapt to an individual's circumstances. Therefore, together the existence of Christianity cannot kill culture and culture cannot reject the existence of Christianity. To approach this problem, Rappaport's theoretical references to rituals are used as a form of communication, Benwell and Stokeo's about identity theory as a matter of self-determination, and Burke and Stets about identities that determine the role of individuals where they are. In addition, the authors use the theory of identity negotiation from Ting-Toomey to see individual self-adjustment in other matters around it. Data was collected through field research at the research location in Watu Pinawetengan in Minahasa Regency, through interviews with ritual practitioners and analyzed qualitatively. This study concludes that, the existence of culture and Christianity in Minahasa goes together to develop cultural identity but also Christianity.

This article aims to analyze the appreciation of women in the Pinamou ritual as an initiation ritual for women. The method used is a qualitative research method, with data acquisition through observation, interviews, audio-visual material, and literature studies. The study found in Pinamou ritual has an appreciation for the women who see in mythology about women. Then, it shows the figure of women as the successors of the life of a community and also as a source of blessing for both personal and community living in the community. The Pinamou ritual also has an affirmation of the initiation ritual that must carry out to reach the customary order in the community and become a place to look back at every meaning in the ritual performed.

This article analysis about Teong Negeri has folklore centrality of community local name of Muslim-Christian socio-cultural network in Maluku. This study is qualitative research. Data were collected through interviews, documentary studies an observation. Methods analysis employed was descriptive qualitative. In the folklore of the village Wassu of Erihatu Samasuru (Christian), it has pela of the village of Haya Nakajarimau (Muslim) which means leader (older brother) for his three brothers, the village of Hatu Silalou (Christian) and the village of Tehua Lounusa Amalatu (Muslim). Communal narratives bind and become a link to give spirit to identity because society listens to local stories about Teong Negeri that have strong meanings, believing in each other. The four villages, in central Maluku, which are Wassu, Haya, Hatu, and Tehua, use the Teong Negeri symbol as an identity to maintain relations of kinship bond. The network that was built was challenged when the religious communal conflict happened, but the spirit towards the culture was always unheld. Teong Negeri became a symbol of central identity towards the traditional village that was able to regulate the socio-cultural system of every village in Maluku. not only for every community that has a bond of brotherhood or ethnicity. However, it becomes a universal symbol when, as a socio-cultural capital that is able to bridge the community from outside (buton migrants) based on cross-generation dialogue carried out by early generations of indigenous Maluku people with Buton migrants (migrants) in Maluku in order to have knowledge about the relationship harmonious.

Penelitian ini dimotivasi oleh fakta, pertama keharmonisan sosial dalam relasi Islam-Kristen di dusun Losari, Kedua perubahan sosial akibat arus globalisasi yang mengakibatkan kerenggangan relasi sosial di dusun Losari. Tujuan penelitian ini adalah mengkaji Mangayu Bagyo sebagai pendampingan dan konseling Lintas Agama di dusun Losari. Metode penelitian yang digunakan adalah kualitatif untuk menganalisis Mangayu Bagyo sebagai perekat dan mengharmonisasikan hubungan Islam-Kristen di dusun Losari. Teknik pengumpulan data dilakukan dengan wawancara dan observasi. Analisis data dilakukan saat wawancara terhadap hasil wawancara dan observasi sebelumnya. Hasil yang diperoleh dari penelitian ini, Pertama, Masyarakat dapat menyadari kekuatan falsafah lokal Mangayu Bagyo dalam menjaga relasi Islam-Kristen di dusun Losari. Kedua, bila terjadi kerenggangan dalam relasi sosial, maka Mangayu Bagyo dapat mengatasi dengan meningkatkan dialog dan aksi sosial. Abstract: This research is motivated by the facts, firstly social harmony in the Islamic-Christian relations in Losari hamlet, Second, social changes due to the current of globalization which caused the estrangement of social relations in the Losari village.The purpose of this study is to examine Mangayu Bagyo as interfaith counseling and counseling in the Losari hamlet. The research method used is qualitative to analyze Mangayu Bagyo as an adhesive and to harmonize Islamic-Christian relations in the Losari hamlet. Data collection techniques carried out by interview and observation. Data analysis was carried out during the interview of the results of the interview and previous observations. The results obtained from this study, First, the community can realize the strength of the local philosophy of Mangayu Bagyo in maintaining Islamic-Christian relations in the village of Losari. Second, if there are cracks in social relations, then Mangayu Bagyo can overcome it by increasing dialogue and social action.

The purpose of this study is to describe and analyze the life values of the Balinese "Menyama Braya", as one of the values of "local wisdom" (local wisdom), which will be a common reference as social capital, and can sustainably become the main foundation or foundation in maintain harmony in inter-religious dialogue relations in the village of Dalung, Bali. Through the concept of life "braving", the social cohesion of the Dalung community so far has been maintained. This research uses a qualitative-descriptive approach. Primary data were obtained through in-depth interviews with: village government, religious leaders, and elements of community institutions as representatives of each religion. Finally, the results of the analysis of the data obtained show that "matching braya" can be used as the main foundation of inter-religious dialogue relations in the village of Dalung. By referring to the values of local wisdom which are the heritage of the ancestors as social capital, the Dalung people are able to offer patterns of inter-religious relations that promote relational dialogue and share humanist civilization values. This study aims to examine other social values, which are considered as supporting instruments of the concept of "equalizing braya", especially in building inter-religious dialogue relations to penetrate the boundaries of differences.

This article aims to analyze the background or history of rice used as a symbol of spirit strengthening in the rites of life stages in the Batak land which are carried out in the adat of marriage, free from distress, promotion, entering a new home also when the child is baptized. The method used is a qualitative method with interview, observation and literature study techniques. The results found that rice has a sacred value for the Batak people. Rice is generally owned by the rich and poor so that there is social equality so that using rice as a symbol of spirit strengthening. Rice provides physical needs for health. Human physical health is very influential on the human spirit. When giving rice in certain events there is an element of safety, when the rice is placed over the head and scattered. They use rice as a symbol in certain rites from generation to generation from their ancestors. Rice for the Batak has a very high historical value from the process of planting rice to rice. This paper contributes to traditional leaders and young people to preserve and understand the traditions of their ancestors.

The Merenden Tedong ritual is performed by the Toraja Mamasa tribe in Mamasa Regency, West Sulawesi up to now. This study aims to describe the implementation of the Merenden Tedong ritual of the Mamasa community, and then examine the spiritual values contained therein as a solution to community conflict. The motive for doing this research is the threat of social conflict in the community that can cause social disharmony. The method used in this research is qualitative with a descriptive approach. Data obtained through the method of observation, interviews, and analysis. Interviews were conducted with traditional leaders, community leaders, village government and Merenden Tedong ritual practitioners. This research resulted in the following findings: the implementation of the Merenden Tedong ritual in Mamasa included stages: mediation, deliberation, shaking hands and praying, and eating together. While the spiritual values of the Merenden Tedong ritual include: Ma’bisara, Me’renden Tedong, Sitayuk sikamasei Sirande maya-maya, Mesa Kada di Patuo, patang Kada di Pomate and Sipapada. The spiritual values of the Merenden Tedong ritual are a solution to the Mamasa community's conflict and also serves to build peace.

This article aims to explore Waruga cultural site focusing on rituals and sacredness performed by indigenous community in Minahasa. The data was obtained through interview, observation, documentary and literature studies in a qualitative manner. The community made totems as a sacred, symbols of identity and a social cohesion. This attitude was obvious when the Minahasa indigenous community held a ritual to respect their ancestors (dotu) as well as to relate to the Most High (Opo Empung). Through the rituals, the community had ties with one another and confirmed the identity of Tou Minahasa. The Waruga had a significant influence on the Minahasa indigenous community because it had noble values. Everything related to the Waruga, both ancestral spirits, burial grounds and heirloom lands were considered sacred. Therefore, the Waruga was not only an ordinary site, but also a sacred site. This study concludes that the Waruga was a totem and unifying symbol of Minahasa maintaining social solidarity.

Artikel ini bertujuan untuk menganalisa bentuk ritual pernikahan adat Aruno Lahitolo Mananol di Negeri Amahai, Maluku yang menentukan hubungan sosial dan integrasi budaya. Ritual pernikahan berfungsi sebagai mekanisme sosial untuk mengintegrasi pengantin perempuan ke dalam keluarga besar pengantin laki-laki. Lebih dari itu, ritual aruno lahitolo mananol mengikat secara sosial keluarga besar kedua pengantin. Berdasarkan teori The Rites of Passage Vaan Gennep (1960) penelitian ini melihat ritual pernikahan sebagai transisi dari satu tahapan ke tahapan kehidupan yang lain. Tahapan pernikahan adalah penyatuan pengantin perempuan ke dalam keluarga besar baru. Penelitian ini juga dipengaruhi oleh teori identitas sosial dari perspektif sosiologi karya Steph Lawler (2014) yang berfungsi sebagai titik berangkat untuk memahami integrasi sosial dari dua klan. Data artikel ini diperoleh dari penelitian lapangan yang menggunakan metode kualitativ melalui wawancara dan observasi peneliti. Artikel ini berkesimpulan bahwa ritual aruno lahitolo mananol menciptakan perasaan terikat pada keluarga atau orang basudara (dibaca: bersaudara) yang melampaui ikatan keluarga biologis sebagai pusat dari integrasi sosial di Negeri Amahai dan Maluku secara umum. Kata kunci: Ritual Pernikahan Adat, Kekeluargaan, Integrasi Sosial This article explores forms of marriage ritual or aruno lahitolo mananol in the Village of Amahai, Maluku that construct social relationships and social integration in the area. The marriage ritual functions as social mechanism to integrate a bride to groom’ clan (mata rumah), but more than that, aruno lahitolo mananol opens avenue for the social integration for bride and groom extensive families. Based on Vaan Gennep (1960) rite of passage theory, the research perceives the marriage ritual as transition from one stage of life to another. The stage is the incorporation state as bride become the member of new clan. Steph Lawler (2014) theory on social identity from sociological perspectives functions as the milestone to understand the social integration of two clans. Data of this article come out from a field research employing qualitative method through interview, and participant observation. The article concludes that ritual of aruno lahitolo mananol creates the sense of kinship (orang basudara) beyond biological siblinghood that central to social integration the village of Amahai and Maluku in general. Keywords: Adat Marriage Ritual, Kinship, Social Integration.

Symbols can be used to give meaning to social behavior, especially in explaining the meaning of the symbol of the equality of life of a cultural community. This study aims to describe and analyze the symbolization and meaning of gender equality from the traditional culture house of the Umametan Lawalu community in Belu NTT. A descriptive qualitative study with a narrative approach was carried out through in-depth interview techniques and field obser­vations, then the data were analyzed using interpretative techniques. This study results in the finding that the traditional house does not only function as a place to live but as a cultural identity that is a condition with a symbol of social behavior. The symbol of equality can be shown from the great pillar found in the Umametan Lawalu traditional house in Belu NTT. Symbols at the poles teach people that women and men have the same role in the social and cultural public sphere, the relationship between men and women becomes an amplifier of social action with each other.

Background: Cardiovascular disease as the first silent killer in the world is related to atherosclerosis plaque. Coronary artery bypass grafting as a gold standard for severe atherosclerosis needs alternative materials to replace the narrowed artery due to plaque. PLLA is one of the biodegradable polymers which is suitable for the vascular graft, but some of its weaknesses should be addressed. Objective: The aim of this research is to improve PLLA characteristics for a vascular graft candidate by using collagen and chitosan. Methods: This study was an experimental study that consisted of two steps, preparation of hollow fiber and evaluation of its characteristic. This research evaluated the effect of chitosan concentration against cytotoxicity and hemocompatibility using MTT assay and hemolytic test. Results: The result showed that chitosan could improve the biological characteristics of hollow fiber PLLA-collagen, non-toxic, and non-hemolytic. Conclusions: There is a good effect on the biological characteristics of PLLA-Collagen hollow fiber by adding chitosan on the surface of PLLA-Collagen hollow fiber.

This article aims to describe and explain the culture of pela blood or cultural networking in the people of Lumahpelu and the Sohuwe Country indigenous community on Seram Island, Maluku. Interviews, documentary studies and literature studies are used to obtain data. During this time the stigma that appears in society about menstrual blood is something that is dirty and unclean, thus separating individuals from the community. But this article reveals that menstrual blood integrates the people of the home country and the country of Sohuwe as a pela bond. Pela bonds live through the sacrality of menstrual blood which is the implementation of the ceremonies of the period of cultural transition (pinamou). This article concludes that blood circulation is a collective identity that contains the value of solidarity.

Minangkabau has often been identified as an excluisve ethnic group. In contrast to this view, Nias etnic group in West Sumatera has established a peaceful encounter between Christians and Muslim from both ethnic groups. Nias tribe has been in Padang for about 500 years and encouter Islam as the dominant religion of Minangkabau and other wolrkd religion, namely Christianity. This is something new for the Nias tribe because at first they had animistic beliefs. This article aimes to show the social phenomenon of the meeting between the Nias-Kristen and the Minangkabau-Muslim. Nias community has created a new identity in peacefully bridging the community with Muslim community in Padang. This article explores the formation of new identity among Nias-Padang community as bridging and copping mechanisms to live in a multicultural context that based on Minangkabau-Muslim values in Padang. This new identity heled them to adapt and develop in Padang. This new identity is called Hada Nono Niha Wada (Custom of Nias Padang). This change does not only relate to the name used but also includes component that are in the custom itself. The author employs Homi Bhabha’s third space theory to examine the encounter of Nias Padang-Christianity community and Minang-Muslim host community in Padang. The article shows that through social negotiation, Nias Padang-Christianity community in Padang have formulated new identity that different from that of Nias in the Island of Nias and created the third space to copping with Minangkabau culture-tradition. This negotiation resulted in a custom that had a pattern of openness in accepting differences. The third space provides a place for them to build a mindset that can make them survive as a minority that is able to manage differences into a unity that can be accepted by various parties and living peacefully with the Minangkabau-Muslim community in the greater Padang area.

This study aims at discovering the learning outcome of the students using CTL and conventional learning strategy and also to investigate the learning outcome of sociology among the students who possess a divergent and convergent thinking style. The result of this study showed that (1) the learning outcome of the students using CTL is higher than using conventional learning strategy, (2) the learning outcome of the students who possess a divergent thinking style is higher the students who possess a convergent thinking style, and (3) there is an interaction between learning strategy and both divergent and convergent thinking style in the learning outcome of the students. Penelitian ini bertujuan untuk mengetahui hasil belajar siswa yang diajar menggunakan strategi pembelajaran CTL dan konvensional serta hasil belajar sosiologi siswa yang memiliki gaya berpikir divergen dan konvergen. Hasil penelitian menunjukan bahwa (1) hasil belajar sosiologi yang diajarkan dengan strategi pembelajaran kontekstual (CTL) lebih baik daripada hasil belajar siswa yang diajarkan dengan strategi pembelajaran konvensional, (2) hasil belajar siswa yang memiliki gaya berpikir divergen lebih baik dari hasil belajar siswa yang memiliki gaya berpikir konvergen, dan (3) terdapat interaksi antara strategi pembelajaran dan gaya berpikir divergen maupun konvergen dalam memberikan pengaruh terhadap hasil belajar siswa.

Photodynamic Inactivation (PDI) is bacteria inactivation method with using light and bacteria porphyrin photosensitizer.The combination of light and photosensitizer with suitable spectrum can promote photosensitization process and then cause bacteriaphotodamage. This research was laboratory experiment, to analyze photodamage potency of Gram positive bacteria Staphylococcusaureus and Gram negative Vibrio cholera with combination of endogen photosensitizer and LED exposure (blue LED (430 ± 4) nmand red LED (629 ± 6) nm)) on Pulse Width Modulation (PWM) 75% and time duration 30 minutes. The viability of bacteria had beencounted after 48 hours incubation on temperature 37oC by using Total Plate Count (TPC). Result of this research showed that blueLED exposure (430 ± 4) nm had potency to decrease 70% Staphylococcus aureus and 50% Vibrio cholera bacteria colony formingunit. Red LED (629 ± 6) nm exposure decreased 22% dan 3% colony forming unit. So blue LED exposure had big potency to bacteriainactivate.