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<![CDATA[GAMBARAN PERILAKU CYBERSEX PADA REMAJA PELAKU CYBERSEX DI KOTA MEDAN : DESCRIPTIVE OF CYBERSEX BEHAVIOR AMONG ADOLESCENTS ENGAGING IN CYBERSEX IN MEDAN ]]>
<![CDATA[Noni Novika Sari]]>;
<![CDATA[Ridhoi Meilona Purba]]>
<![CDATA[ Psikologia: Jurnal Pemikiran dan Penelitian Psikologi Vol. 7 No. 2 (2012): Jurnal Pemikiran dan Penelitian Psikologi (Psikologia) ]]>
Publisher : <![CDATA[Talenta Publisher ]]>
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DOI: 10.32734/psikologia.v7i2.2542
<![CDATA[Di dalam penelitian ini, kami mengeksplorasi gambaran perilaku cybersex pada remaja di kota Medan. Partisipan di dalam penelitian ini merupakan individu yang mengaku pernah melakukan kegiatan cybersex. Mereka kami rekruit secara insidental di beberapa warung internet (warnet) yang berlokasi di sekitar areal persekolahan dan universitas di kota Medan. Hasil penelitian ini menunjukkan bahwa 67% remaja yang melakukan aktivitas cybersex melakukan aktivitas tersebut dalam rangka rekreasi (recreational users), 29% merupakan pengguna beresiko (at risk users), dan hanya 4% merupakan pengguna kompulsif (sexual compulsive users). Penelitian ini juga menemukan bahwa alasan utama para remaja pelaku cybersex melakukan aktivitas cybersex adalah: (1) kemudahan dalam mengakses atau memperoleh materi seksual, (2) keterjagaan privasi, (3) dan kebebasan dalam mengekspresikan fantasi seksual.]]>
<![CDATA[Dinamika identitas etnis dan identitas nasional dalam proses menjadi orang Indonesia: Studi pada etnis Batak ]]>
<![CDATA[Meutia Nauly]]>;
<![CDATA[Irmawati Irmawati]]>;
<![CDATA[Ridhoi Meilona Purba]]>;
<![CDATA[Rahma Fauzia]]>
<![CDATA[ Jurnal Psikologi Ulayat Vol 9 No 2 (2022) ]]>
Publisher : <![CDATA[Konsorsium Psikologi Ilmiah Nusantara ]]>
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DOI: 10.24854/jpu398
<![CDATA[This qualitative study is particularly focused on the North Sumatera context; it investigates the dynamics of ethnic and national identities of Bataknese youths in the defining themselves as an Indonesian. Thirty-one individuals (six local figures and 25 Bataknese youths) participated in the study. The results illustrated the strengthening process of ethnic identity through exploring family and environmental common practices. The strengthening of ethnic identity was also found to occur in concurrent with the strengthening of national identity, as manifested in the participants’ willingness to maintain harmony in their society. The study concludes that the strengthening of ethnic identity positively shapes one’s national identity. Student participants and local figures expressed concern about the sustainability of cultural cultivation which is necessary to shape ethnic identity among young Bataknese. The study recommends a Batak kinship model known as dalihan na tolu, in which many families with different tasks and roles, flexibly manage differences to strengthen national identity based on the philosophy of Bhinneka Tunggal Ika.]]>
<![CDATA[PERAN EXPERIENCED STIGMA TERHADAP SELF ESTEEM PADA SUKU NIAS : ROLE OF EXPERIENCED STIGMA TO SELF ESTEEM IN NIAS ETHNIC ]]>
<![CDATA[Lucy Gabriella Hutauruk]]>;
<![CDATA[Ridhoi Meilona Purba]]>
<![CDATA[ Psikologia: Jurnal Pemikiran dan Penelitian Psikologi Vol. 13 No. 3 (2018): Jurnal Pemikiran dan Penelitian Psikologi (Psikologia) ]]>
Publisher : <![CDATA[Talenta Publisher ]]>
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DOI: 10.32734/psikologia.v13i3.2277
<![CDATA[Penelitian ini bertujuan untuk mengetahui peran experienced stigma terhadap self esteem pada suku Nias. Penelitian ini melibatkan 151 orang suku Nias yang berdomisili di Medan. Pengambilan sampel dilakukan dengan incidental sampling dan diolah dengan uji regresi linier sederhana dengan bantuan SPSS 17.0 for windows. Alat ukur yang digunakan adalah skala experienced stigma dan skala self esteem yang disusun oleh peneliti. Hasil penelitian ini menunjukkan terdapat peran experienced stigma terhadap self esteem pada suku Nias (R= 0,577; R2= 0,333; p=0,000 < 0,05), peran yang diberikan experienced stigma terhadap self esteem suku Nias adalah sebesar 33,3%. Selanjutnya, pada hasil penelitian ini didapatkan bahwa experienced stigma suku Nias berada dalam kategori yang positif, yang artinya adalah mereka tidak membentuk penilaian negatif terhadap dirinya sendiri meskipun terstigma, sehingga tidak menurunkan self esteem suku Nias yang menjadi subjek penelitian ini.]]>
<![CDATA[When distance apart: The roles of emotional-social intelligence on trust among individuals engaging in long distance relationships ]]>
<![CDATA[Ridhoi Meilona Purba]]>;
<![CDATA[Margaret Khoman]]>
<![CDATA[ Psikologia: Jurnal Pemikiran dan Penelitian Psikologi Vol. 7 No. 1 (2012): Jurnal Pemikiran dan Penelitian Psikologi (Psikologia) ]]>
Publisher : <![CDATA[Talenta Publisher ]]>
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DOI: 10.32734/psikologia.v7i1.2531
<![CDATA[We examined the role of emotional-social intelligence on trust, among couples engaging in long-termed long-distance romantic relationship (6 to 84 months), with meeting intensity between 1-12 times within a year. The results of this correlational study demonstrated that in general, individuals’ emotional intelligence predicted greater trust toward partner. However, the main component of emotional intelligence that predicted trust was not intrapersonal or interpersonal skills, but other emotional-social skills (stress management, adaptation, mood). Discussion was focused on the importance of each component of emotional-social intelligence on trust, among couples engaging in long-termed long-distance relationship.]]>
<![CDATA[Self-efficacy and Covid-19 preventive behaviors: Self-efficacy dan perilaku pencegahan Covid-19 ]]>
<![CDATA[Ridhoi Meilona Purba]]>;
<![CDATA[Nora Barimbing]]>
<![CDATA[ Psikologia: Jurnal Pemikiran dan Penelitian Psikologi Vol. 15 No. 2 (2020): Psikologia: Jurnal Pemikiran dan Penelitian Psikologi ]]>
Publisher : <![CDATA[Talenta Publisher ]]>
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DOI: 10.32734/psikologia.v15i2.4907
<![CDATA[This study aims to determine the relationship between self-efficacy and Covid-19 preventive behaviors. Participants were 258 people recruited incidentally. The results showed that self-efficacy significantly predicted Covid-19 preventive behaviors, but with a substantially small effect size. We recommend health stakeholders look for other more meaningful variables as a means to promote Covid-19 preventive behaviors. Penelitian ini bertujuan untuk mengetahui hubungan antara self-efficacy dengan perilaku pencegahan Covid-19. Partisipan adalah 258 orang yang direkrut secara incidental. Hasil penelitian menunjukkan bahwa self-efficacy secara signifikan memprediksi perilaku pencegahan Covid-19, tetapi dengan ukuran efek yang secara substansial kecil. Kami merekomendasikan pemangku kepentingan kesehatan mencari variabel-variabel lain yang lebih bermakna sebagai sarana untuk mempromosikan perilaku pencegahan Covid-19.]]>
<![CDATA[The effect of intergroup contact toward social stigma towards survivors of COVID-19: Pengaruh intergroup contact terhadap stigma sosial pada penyintas COVID-19 ]]>
<![CDATA[Mastiur Imelda Siregar]]>;
<![CDATA[Ridhoi Meilona Purba]]>
<![CDATA[ Psikologia: Jurnal Pemikiran dan Penelitian Psikologi Vol. 16 No. 2 (2021): Psikologia: Jurnal Pemikiran dan Penelitian Psikologi ]]>
Publisher : <![CDATA[Talenta Publisher ]]>
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DOI: 10.32734/psikologia.v16i2.7377
<![CDATA[This study examines the effect of intergroup contact on social stigma among survivors of COVID-19. Participants were 25 people recruited incidentally. We assigned participants to communicate via a video conference platform with survivors of COVID-19 to induce contact. We measured participants' stigma towards survivors of COVID-19 before and after the contact treatment. There was no significant reduction of stigma after the video conference contact. Penelitian ini mengkaji pengaruh kontak antar kelompok terhadap stigma sosial di kalangan penyintas COVID-19. Partisipan berjumlah 25 orang yang direkrut secara incidental. Kami menugaskan peserta untuk berkomunikasi melalui platform konferensi video dengan para penyintas COVID-19 untuk mendorong kontak. Kami mengukur stigma peserta terhadap penyintas COVID-19 sebelum dan sesudah treatment kontak. Tidak ada pengurangan stigma yang signifikan setelah partisipan melakukan kontak melalui konferensi video.]]>
<![CDATA[Overview of Health Behaviors Using Karo Traditional Medicine in Karo People in Medan City ]]>
<![CDATA[Rosliana Karolina Manalu]]>;
<![CDATA[Ridhoi Meilona Purba]]>
<![CDATA[ Indonesian Journal of Medical Anthropology Vol. 1 No. 1 (2020): Adolescent Reproductive Health ]]>
Publisher : <![CDATA[Talenta Publisher ]]>
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DOI: 10.32734/ijma.v1i1.4550
<![CDATA[This research discusses health behaviors in Karo people in Medan. The purpose of this study is to provide an overview of health behaviors using Karo traditional medicine in Karo people in Medan. This research is a descriptive research with a quantitative approach. The method used in data collection is to use a scale of health behavior based on 4 aspects that Notoatmodjo said are promotive, preventive, curative, and rehabilitative with a total of 140 research subjects. The results of this study show health behaviors using Karo traditional medicine are in the moderate category.]]>
<![CDATA[Universal-Diverse Orientation Promotes Congruent Ethnic and National Identities: A Preliminary Research Note: [Universal-Diverse Orientation Menguatkan Keselarasan Identitas Suku Bangsa dan Nasional: Catatan Penelitian Preliminer] ]]>
<![CDATA[Omar Khalifa Burhan]]>;
<![CDATA[Meutia Nauly]]>;
<![CDATA[Ridhoi Meilona Purba]]>;
<![CDATA[Rahma F. Sinulingga]]>;
<![CDATA[Irmawati]]>
<![CDATA[ ANIMA Indonesian Psychological Journal Vol. 37 No. 2 (2022): ANIMA Indonesian Psychological Journal (Vol. 37, No. 2, 2022) ]]>
Publisher : <![CDATA[Faculty of Psychology, Universitas Surabaya ]]>
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DOI: 10.24123/aipj.v37i2.4655
<![CDATA[The present study conceptualizes “Unity in Diversity” as a condition in which individuals’ ethnic and national identities are congruent. This condition is achievable by internalizing universal-diverse orientation. The authors provide support for this idea through a cross-sectional survey (N = 400), and observed a positive relationship between individuals’ ethnic and national identities among individuals with high universal-diverse orientation. Such a relationship was absent among individuals with low universal-diverse orientation. Based on the results, the authors recommend socializing universal-diverse orientation to promote a sense of “Unity in Diversity” among individuals within a multicultural society, such as that of Indonesia. Studi ini mengonseptualisasi “Bhinneka Tunggal Ika” sebagai kondisi ketika terdapat keselarasan identitas suku bangsa dan nasional seorang individu. Kondisi ini bisa dicapai melalui internalisasi universal-diverse orientation. Penulis menyediakan data yang mendukung konsep ini melalui survei cross-sectional (N = 400), dan menemukan hubungan positif antara identitas suku bangsa dan identitas nasional pada individu dengan universal-diverse orientation tinggi. Hubungan ini tidak ditemukan pada individu dengan universal-diverse orientation rendah. Berdasarkan temuan ini, penulis merekomendasikan upaya sosialisasi universal-diverse orientation untuk menguatkan rasa “Bhinneka Tunggal Ika” pada individu dalam masyarakat multikultur layaknya Indonesia.]]>
<![CDATA[Preliminary Study of Cultural-Based Empathic Support to Reduce Perceived Stigma for Covid-19 Survivors and Families ]]>
<![CDATA[ridhoi meilona purba]]>;
<![CDATA[Ari Widiyanta Widiyanta]]>;
<![CDATA[Anna Kasfi Kasfi]]>
<![CDATA[ Analitika: Jurnal Magister Psikologi UMA Vol. 14 No. 2 (2022): ANALITIKA DESEMBER ]]>
Publisher : <![CDATA[Universitas Medan Area ]]>
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DOI: 10.31289/analitika.v14i2.7181
<![CDATA[This study aims to explore appropriate and meaningful forms of cultural-based support to support the recovery of COVID-19 survivors and the psychological well-being of families who are still vulnerable to receiving social stigma from society. The research method used is qualitative, which is carried out on respondents from religious practitioners, cultural practitioners, and psychologists who have direct experience with the community. The results of this study are expected to be used as guidelines for psychological treatment that can be used by related parties such as hospitals, educational institutions, the government and the private sector to accelerate the recovery process for Covid-19 survivors and their families. The results showed that: 1). Culture plays a very important role in providing social stigma and also in dealing with stigma itself; 2) Several cultural-based support practices are carried out to restore psychological conditions; 3) Empathic support which focuses on understanding the thoughts and feelings of survivors and families in their own perceptions is a concern in culture-based support practices. This study concludes that the practice of culturally based empathy support is meaningful to reduce and prevent the stigma felt by Covid-19 survivors and their families.]]>
<![CDATA[Communities Perception and Adaptation Towards The Tidal Flood Disaster (Case Study: Belawan City – Medan) ]]>
<![CDATA[Anthoni Veery Mardianta]]>;
<![CDATA[Zaid Perdana Nasution]]>;
<![CDATA[Ridhoi Meilona Purba]]>
<![CDATA[ Social, Humanities, and Educational Studies (SHES): Conference Series Vol 5, No 4 (2022): Social, Humanities, and Educational Studies (SHEs): Conference Series ]]>
Publisher : <![CDATA[Universitas Sebelas Maret ]]>
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DOI: 10.20961/shes.v5i4.68935
<![CDATA[Pemanasan global dan perubahan iklim berdampak terhadap peningkatan permukaan air laut. Akibatnya, terjadi banjir Rob di kawasan permukiman pesisir. Masyarakat pesisir tidak selalu mengganggap banjir rob sebagai bencana sehingga respon dan mitigasi juga lambat. Kota Belawan yang terletak di Utara Kota Medan rutin mengalami banjir rob. Tujuan penelitian ini adalah mengidentifikasi persepsi dan adaptasi masyarakat Belawan dalam menghadapi banjir Rob. Pengumpulan data dilakukan melalui tiga kegiatan workshop, dengan peserta kepala lingkungan, anggota Badan Pemberdayaan Masyarakat, perwakilan organisasi masyarakat (karang taruna, kaum ibu) dan Lembaga Swadaya Masyarakat di Kelurahan Belawan II. Hasil analisis data menunjukkan terjadi perubahan persepsi dari banjir bukan sebagai bencana menjadi bencana yang mengganggu dan merugikan seiring dengan tingkat kerugian yang dialaminya. Perlunya upaya adaptasi secara bertahap seiring dengan perkembangan resiko yang dialaminya. Pengalaman positif akan membantu masyarakat memaksimalkan pengelolaan resiko bencana dari, oleh, dan untuk masyarakat.]]>
