Women become weak and hopeless when suffering as a victim of Intimate Partner Violence. They experience multiple adversities and conduct searches and struggles to be able to survive and escape from these adversities. Previous research has focused more on efforts to find things that involve domestic violence; however, this research focuses more on finding solutions for women as victims of Intimate Partner Violence. Research has been conducted with qualitative methods that aim to explore the dynamic of resilience on a woman who survives from Intimate Partner Violence. Research’s questions are being compiled based on the understandings about the personal construct and the process of resilience that involved the violence she suffered, thinking style, seven factors of abilities on resiliency, social support, and how the participant’s current life is decided as the main theme of the research (Theme Category) which will be divided into several detailed themes. General results of the research are as follows: (1) Participants experience three types of violence (2) Victims' rejection of violence based on their thinking style which means violence should not be tolerated. (3) Social support greatly influences the victim's ability to survive (4) Initially, participants did not get adequate social support which caused the victim's inability to rise again. When participants begin to receive social support, they continue to try to get out of violence. (5) Several active strategies to control or stop violence can be found in the results of the analysis of research data. (6) Inner strength comes from the behavior of faith in God and identity as a mother. (7) Positive results obtained in this life. Ultimately, these themes will contribute to the resilience model of Intimate Partner Violence. Research conclusions will be discussed based on relevant theory.
Menikah adalah salah satu tugas perkembangan masa dewasa awal, namun kenyataannya saat ini banyak wanita dewasa awal belum menikah. Terdapat beberapa hal yang menjadi alasan mengapa banyak wanita yang belum menikah, salah satunya karena telah bekerja. Keadaan wanita yang bekerja tersebut membawa akibat lain bagi tugas perkembangan mereka, salah satunya adalah menikah. Kondisi tersebut terkadang memberikan dampak bagi diri mereka. Status wanita yang belum menikah tersebut terkadang akan mempengaruhi well-being mereka. Terdapat penelitian yang menyatakan wanita yang belum menikah memiliki psychological well-being yang baik, namun ada juga yang mengatakan wanita yang belum menikah memiliki psychological well-being yang kurang baik. Hal tersebut dapat terjadi karena karena kurangnya rasa syukur (gratitude) serta tidak mendapat dukungan sosial dari lingkungan sekitar. Tujuan penelitian ini adalah untuk mengetahui pengaruh gratitude dan dukungan dosial terhadap psychological well-being wanita dewasa awal bekerja yang belum menikah. Teknik pengambilan sample menggunakan snowball sampling dengan kriteria penelitian yaitu wanita bekerja yang belum menikah dan berusia 25 – 40 tahun yang berjumlah 157 orang. Skala yang digunakan dalam penelitian ini adalah skala Psychological Well-Being, Skala Gratitude dan skala Dukungan Sosial. Hasil penelitian menunjukkan bahwa gratitude dan dukungan sosial memberikan pengaruh positif secara bersama-sama terhadap psychological well-being wanita dewasa awal bekerja yang belum menikah yang artinya semakin tinggi gratitude dan dukungan sosial yang dimiliki maka semakin tinggi pula psychological well-being wanita dewasa awal bekerja yang belum menikah, dengan nilai Sig. .000.9
PurposeThe purpose of this study is to assess the psychometric properties of the Flourishing Scale (FS) by employing samples of Malaysian and Indonesian undergraduates. In addition, the present study seeks to identify aspects of the social-psychological functioning that were perceived differently by both samples.Design/methodology/approachThe present study employs the descriptive design to provide descriptions about psychometric properties of the FS. In total, 351 first-year undergraduates were employed as samples of the study. The authors employed the Rasch measurement model framework using the quantitative approach to analyze the data.FindingsGenerally, the results showed that the FS demonstrated acceptable psychometric properties for both samples. However, the Malaysian and Indonesian samples differ significantly in half of the social-psychological functioning aspects.Research limitations/implicationsOne limitation of the study was the relatively small sample size students in one higher education institution in each country. In addition, in both countries, the undergraduates demonstrated obligatory roles toward their lecturers. Therefore, their response might not be truthful and only respond as requested.Originality/valueWhilst social psychological functioning has been identified as important aspects of well-being, the construct has yet to be studied in the eastern culture in Malaysia and Indonesia.
Islamic meditation tradition (Suluk) has been practiced in religiosity context, but it is rarely used as research object in Health and Psychology Sciences. Many efforts and practices of psychology therapy have been done to have energies and well-being, nonetheless, the Islamic Mediation Tradition seldom discussed. This research was conducted to find the degree of the relationship between the practice of suluk, religiosity, management of the six basic energies and psychological well-being among the saliks practicing suluk at Tarekat Naqsyabandiyah and those who are non-saliks. This research applied the mixed method of quantitative method and qualitative method. The study findings from the qualitative analysis are as follows. The practice of suluk is significantly related to the psychological well-being among the saliks and non-saliks (β = .765; p < .01) and all its aspects, that is, autonomy (β = .751; p <.01), control of environment (β = .525; p < .01), personal growth (β = .520; p < .01), positive relationship with others (β=.598; p < .01), purpose in life (β = 744; p < .01), and self-acceptance (β = .687; p < .01).First, the saliks and non-saliks have intrinsic religiosity. Second, the management of physical energy has constructive as well as destructive effects on saliks and non-saliks. Then, the management of the instinctive energy, intellectual energy, emotional energy and transcendental energy have constructive effects on them. Meanwhile, the management of spiritual energy has constructive effects on the saliks, but has constructive as well as destructive effects on the non-saliks. Third, all aspects of psychological well-being have positive effects on the saliks, but have positive and negative influences on the non-saliks.
This community service takes the title “Increasing Digital Competence for Samosir Millennial Generation in the Context of Leading Tourism Promotion”. The problem that is being solved in this activity is increasing the competence of communication skills in using digital media for tourism promotion purposes. The competencies that you want to develop are the ability to write, photography, videography, and mastery of social media for the promotion of leading tourism in Samosir Regency. Activities carried out in this first year focused on the ability to write features for the Instagram format for SMA Negeri 1 Pangururan students as well as the formation of the Surat Naposo community which will become a pioneer community for tourism promotion among Millennial Samosir. The formation of this community was followed up by the creation of a Surat Naposo Instagram account which will publish writings from community members. The output target to be achieved is the formation of the “Surat Naposo” community that has skills in writing, photography, videography, and can manage the web independently. The partner in this activity is the Samosir Regency Tourism Office.
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