Jurnal Psikologi Ulayat: Indonesian Journal of Indigenous Psychology
Jurnal Psikologi Ulayat: Indonesian Journal of Indigenous Psychology (JPU) is a peer-reviewed scientific journal that stands as a forum to facilitate communication, dissemination, and enhancement of ideas within scholars in the field of psychology and social sciences by showcasing high-quality works while acknowledging its relevance in the indigenous perspective. The journal is published in print (p-ISSN: 2088-4230) and electronic (e-ISSN: 2580-1228) formats. JPU is published bi-annually (every June and December) by Konsorsium Psikologi Ilmiah Nusantara. We welcome submissions from scholars, including students, whose work shares relevance to our focus and scope. JPU adheres to the high standard of publication process by abiding to the double-blind peer review process to maintain fair and indiscriminatory submission process. Submissions are open at any time.
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<![CDATA[Permainan pasaran sebagai media untuk mengembangkan kompetensi interpersonal anak ]]>
<![CDATA[Murti, Heru Astika Setya]]>
<![CDATA[ Jurnal Psikologi Ulayat: Indonesian Journal of Indigenous Psychology Vol 3 No 2 (2016) ]]>
Publisher : <![CDATA[Konsorsium Psikologi Ilmiah Nusantara ]]>
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DOI: 10.24854/jpu43
<![CDATA[Interpersonal competence is a necessary capability in establishing relationships with others. During childhood, this ability has been developed and can be stimulated through various methods. Play is one of several methods that can be used as it is related as an activity that is close to a child’s life. This play can be in the form of pretend play with the settings ‘Pasaran’. This study aims to determine the effect of ‘Pasaran’ play on children’s interpersonal competence. The method used in this research was quasi experiment using the untreated control group design with dependent pre-test and post-test samples. Two groups were used in this research, an experimental group (Pasaran play was given as the treatment) and the control group. Interpersonal competence is measured using Interpersonal Competence Scale based on the aspects by Buhrmester, dkk. (1998). The result showed that there is a difference in interpersonal competence between the experimental group and control group. The experimental group, the group that did Pasaran play, had interpersonal competence higher than the control group. It was concluded, Pasaran play can be used as a tool to develop interpersonal competence in children.]]>
<![CDATA["Suwung": Pola penyelesaian masalah Kaum Sufi Suku Jawa di Kota Malang ]]>
<![CDATA[Setiyowati, Ninik]]>
<![CDATA[ Jurnal Psikologi Ulayat: Indonesian Journal of Indigenous Psychology Vol 3 No 2 (2016) ]]>
Publisher : <![CDATA[Konsorsium Psikologi Ilmiah Nusantara ]]>
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DOI: 10.24854/jpu46
<![CDATA[“Suwung†is a Javanesse term that describes an empty condition which has no form and is abstract. It implies emptiness with nuances of perfect self-control and true self-awareness with regard to divinity. Suwung, to the Sufi, is a spiritual experience called peak experience. Maslow defined peak experience as a condition when a person is feeling out of him-/herself mentally (Davis, 2003). Through this Suwung concept, humans can consciously solve the problems faced in life more wisely. Subject for the present research was grouped into three categories: (1) Sufis who have not met the basic needs (2) Sufis who meet the basic needs with struggle, (3) Sufis who meet the basic needs easily. The method used is the snowball sampling. Triangulation by a significant other was used for validation. The research method was qualitative phenomenology and utilizes symbolic interactionist analysis. As for the procedure, researchers conducted in-depth interviews to find the saturation values. The results of this study shows that the three groups of subjects were able to receive a problem with how to free themselves and essentially accepted the Lord in any condition. Narimo and gratitude circumstances be the basis for solving all subjects. In addition to that equation, there are three distinct patterns of thinking of a group of research subjects in solving a problem. First, humans solve problems encountered with resignation. Second, they resolve the problem by way of compromising with the facts. Third, they resolve the problem through the search for meaning of life.]]>
<![CDATA[Gambaran religious commitment, self-esteem, dan kepuasan hidup berdasarkan tipe arranged-marriage pada wanita keturunan Arab Baalwy ]]>
<![CDATA[Syihab, Aisyah]]>;
<![CDATA[Vinaya, Vinaya]]>
<![CDATA[ Jurnal Psikologi Ulayat: Indonesian Journal of Indigenous Psychology Vol 3 No 2 (2016) ]]>
Publisher : <![CDATA[Konsorsium Psikologi Ilmiah Nusantara ]]>
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DOI: 10.24854/jpu47
<![CDATA[This study aims to describe the religious commitment, self-esteem, and satisfaction with life based on the types of arranged-marriage (low arranged-marriage and high-arranged-marriage) on Arabic Baalwy women. This research was conducted with two approaches, a quantitative approach with 103 female participants (age ranging from 20 to 74 years old) and qualitative approach on 9 participants of the samples. The instruments used for this research were RCI-10 (Religious Commitment Inventory), Self-Esteem Scale, Satisfaction with Life Scale, and interview guidelines. All participants were married by way of an arranged-marriage, either one of the two types of arranged-marriage. The first type (low arranged-marriage) still allows freedom to prospective female partners to accept or decline the male who was betrothed to her, while the second type (high-arranged-marriage) do not give these freedoms. The type was assessed with Arranged-marriage questionnaire that consisted of a close-ended question about the types of arranged-marriage and one open-ended question to ensure the participants’answers. The results showed that in general the level of religious commitment, self-esteem, and satisfaction with life is quite high. The results indicated that there is no significant differences between religious commitment, self-esteem, and satisfaction with life for both types of arranged-marriage. Based on the qualitative analysis, participants had no objections with their types of arranged-marriage. It was because of their obedience to their parents and God; to maintain the purity of their offspring, so that they do not lose their self-esteem within the group; and they are satisfied with the life they lead. Suggestions for further research is to explore other psychological variables in the group of Arabic Baalwy women.]]>
<![CDATA[Empati dan penggunaan situs jejaring sosial sebagai faktor dalam membentuk moral remaja ]]>
<![CDATA[Selviana, Selviana]]>
<![CDATA[ Jurnal Psikologi Ulayat: Indonesian Journal of Indigenous Psychology Vol 3 No 2 (2016) ]]>
Publisher : <![CDATA[Konsorsium Psikologi Ilmiah Nusantara ]]>
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DOI: 10.24854/jpu49
<![CDATA[This study aimed to look at the effect of empathy and the use of social networking sites as factors to moral behavior of adolescents. The subjects of this study were 294 students of grade 10th and 11th years of a public high school at Bekasi. Results showed that empathy directly affects moral behavior, which means that when the level of empathy is improved, it can form morals into a better direction. Meanwhile, the use of social networking sites affects moral behavior directly, which means that when the use of social networking sites are used for positive things, it can shape moral and when used for negative purposes, it will be the opposite. The findings demonstrate empathy and the use of social networking sites in shaping moral.]]>
<![CDATA[Peran pelatihan strategi "Smart" dalam meningkatkan self-regulated learning (SRL) pada siswa SMP ]]>
<![CDATA[Lidiawati, Krishervina Rani]]>
<![CDATA[ Jurnal Psikologi Ulayat: Indonesian Journal of Indigenous Psychology Vol 3 No 2 (2016) ]]>
Publisher : <![CDATA[Konsorsium Psikologi Ilmiah Nusantara ]]>
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DOI: 10.24854/jpu51
<![CDATA[This study examined the role of ‘SMART’ strategy in enhancing the Self- Regulation Learning (SRL) of Junior High School (SMP) students whose scores were under the school’s passing grade (KKM). Self-regulated learning (SRL) is a process in which a learner activates his thought (cognition), feeling (affection), and behavior and which is expected to help students achieve learning objectives systematically (Zimmerman & Schunk, 2001). SMART (Specific, Measureable, Attention, Realistic, and Time) is a strategy in a SRL process. There were 10 students who participated in this study; 6 males and 4 females. This study used quantitative action research which consisted of two cycles in each of which theresearcher measured and evaluated the findings. Using the different paired sample t-test, the result of the first cycle showed that there was no significant change in the participants’ self-regulation (t = 1.476, p > .05). In the second cycle, it was also shown that there was no significant change of SRL score in post-test 1 and post-test 2 (t = 0.152, p > .05).]]>
<![CDATA[Olah raga dan regulasi emosi: Sebuah studi korelasi pada taruna Perguruan Tinggi Kedinasan (PTK) ]]>
<![CDATA[Permono, Juandita Widowianti]]>;
<![CDATA[Kusristanti, Chandradewi]]>
<![CDATA[ Jurnal Psikologi Ulayat: Indonesian Journal of Indigenous Psychology Vol 3 No 2 (2016) ]]>
Publisher : <![CDATA[Konsorsium Psikologi Ilmiah Nusantara ]]>
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DOI: 10.24854/jpu52
<![CDATA[Taruna sebagai siswa pada Perguruan Tinggi Kedinasan (PTK) dihadapkan pada berbagai macam tuntutan, baik akademik maupun non-akademik, yang dapat memicu stres. Salah satu respons yang dihasilkan oleh stres yaitu respons emosional. Respons emosi dari stres tersebut perlu ditangani agar tidak memberikan efek yang lebih besar kepada para taruna. Oleh karena itu, para taruna perlu meregulasi emosinya. Salah satu kegiatan yang dapat dilakukan taruna terkait upaya regulasi emosi dan juga yang menjadi karakteristik dari PTK yaitu aktivitas fisik berupa olahraga wajib. Penelitian ini bertujuan untuk mengetahui apakah terdapat hubungan yang signifikan antara olahraga dengan regulasi emosi pada taruna PTK. Sampel penelitian berjumlah 270 orang taruna yang dipilih dengan menggunakan teknik sampling (stratified random sampling). Penelitian ini menggunakan alat ukur adaptasi dari International Physical Activity Questionnaire (IPAQ) dan Emotion Regulation Questionnaire. Hasil uji korelasi menunjukkan bahwa tidak terdapat hubungan yang signifikan antara olahraga dengan regulasi emosi reappraisal (r = .109, p = .074) maupun supresi (r = .031, p = .612).]]>
<![CDATA[Penemuan makna hidup pada insan pasca stroke ]]>
<![CDATA[Rachmawati, Adjeng Pudji]]>
<![CDATA[ Jurnal Psikologi Ulayat: Indonesian Journal of Indigenous Psychology Vol 3 No 2 (2016) ]]>
Publisher : <![CDATA[Konsorsium Psikologi Ilmiah Nusantara ]]>
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DOI: 10.24854/jpu53
<![CDATA[This study aims to potrayal of the meaning of life post-stroke human being. The process of the invention the meaning of life was divided into five stages: suffering phase, self-acceptance phase, meaning the discovery phase, meaning the realization phase, and meaningful life phase. In the discovery phase of the meaning of life in it contains the source of meaning in life in the form of creative values, experiental values, attitudinal values, and hopes values. In addition, it also discusses the factors that influence of post-stroke human beings find meaning in life. The approach used in this study is qualitative approach that aims to obtain a thorough and complete understanding of the cases. Data collected methods used were observation and in-depth interviews. The study involved three people over the age of post-stroke human being 45-54 years who suffered paralysis as a research subject. Based on the results of the analysis showed that all three subjects suffer physically and mentally. But only two subjects who can change the condition of the suffering becomes meaningful appreciation of life. The existence of the values obtained from the suffering becomes an important source for the subject in the meaning of life. The implications of this study are expected, human beings can better interpret post-stroke life by doing activities that can support the healing process for the family and can continue to provide guidance and motivation to the human being in order to achieve post-stroke recovery.]]>
<![CDATA[Permainan pasaran sebagai media untuk mengembangkan kompetensi interpersonal anak ]]>
<![CDATA[Heru Astika Setya Murti]]>
<![CDATA[ Jurnal Psikologi Ulayat Vol 3 No 2 (2016) ]]>
Publisher : <![CDATA[Konsorsium Psikologi Ilmiah Nusantara ]]>
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DOI: 10.24854/jpu43
<![CDATA[Kompetensi interpersonal merupakan kemampuan yang diperlukan dalam menjalin relasi dengan orang lain. Pada masa anak-anak, kemampuan ini sudah berkembang dan dapat distimulasi melalui berbagai metode. Salah satu metode yang dapat digunakan adalah melalui permainan, sebab bermain merupakan aktivitas yang dekat dengan kehidupan anak. Bentuk permainan ini dapat berupa pretend play dengan setting ‘Pasaran’. Penelitian ini bertujuan untuk mengetahui pengaruh permainan pasaran terhadap kompetensi interpersonal anak. Metode yang digunakan adalah eksperimen kuasi dengan menggunakan desain untreated control group with dependent pre-test and post-test samples. Terdapat dua kelompok yang digunakan dalam penelitian ini, yaitu kelompok eksperimen (dengan perlakuan yang diberikan adalah permainan pasaran) dan kelompok kontrol. Kompetensi interpersonal diukur dengan menggunakan skala kompetensi interpersonal yang disusun berdasarkan aspek-aspek yang dikemukakan oleh Buhrmester, dkk. (1998). Hasil penelitian menunjukkan terdapat perbedaan kompetensi interpersonal antara kelompok eksperimen dengan kelompok kontrol. Kelompok eksperimen memiliki kompetensi interpersonal yang lebih tinggi dibandingkan kelompok kontrol. Dapat disimpulkan bahwa permainan pasaran dapat digunakan sebagai media mengembangkan kompetensi interpersonal pada anak.]]>
<![CDATA["Suwung": Pola penyelesaian masalah Kaum Sufi Suku Jawa di Kota Malang ]]>
<![CDATA[Ninik Setiyowati]]>
<![CDATA[ Jurnal Psikologi Ulayat Vol 3 No 2 (2016) ]]>
Publisher : <![CDATA[Konsorsium Psikologi Ilmiah Nusantara ]]>
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DOI: 10.24854/jpu46
<![CDATA[“Suwung” merupakan istilah Jawa yang menggambarkan kondisi kosong, tidak mempunyai bentuk dan abstrak. Di dalamnya mengandung makna kekosongan yang bernuansa pengendalian diri yang sempurna dan kesadaran sejati akan diri yang berkaitan dengan ketuhanan. Suwung bagi kaum sufi merupakan sebuah pengalaman spiritual yang disebut peak experience. Peak experience menurut Maslow dijabarkan sebagai suatu kondisi saat seseorang secara mental merasa keluar dari dirinya sendiri (Davis, 2003). Melalui pemahaman Suwung ini, manusia dengan sadar dapat memecahkan masalah yang dihadapi dalam kehidupan secara lebih bijaksana. Subjek penelitian ini dibagi menjadi 3 kategori yaitu: (1) kelompok penganut paham sufi yang masih belum terpenuhinya kebutuhan dasar hidup, (2) kelompok penganut paham sufi yang memenuhi kebutuhan dasar hidup dengan perjuangan, (3) kelompok penganut paham sufi yang memenuhi kebutuhan dasar hidupdengan mudah. Metode yang dilakukan adalah snowball sampling. Sedangkan validitas dilakukan dengan metode triangulasi significant other. Metode penelitian ini adalah kualitatif fenomenologi dengan proses analisis data menggunakan interaksionis simbolik. Dalam prosesnya, peneliti melakukan wawancara mendalam sampai menemukan data jenuh. Hasil dari penelitian ini menunjukkan bahwa dari ketiga kelompok subjek mampu menerima suatu masalah dengan cara mengosongkan diri dan secara hakiki menerima Tuhan dalam kondisi apa pun. Keadaan Narimo dan syukur menjadi dasar penyelesaian masalah bagi seluruh subjek. Selain persamaan itu, ada tiga perbedaan pola berpikir dari kelompok subjek penelitian dalam memecahkan suatu masalah. Pertama, manusia memecahkan masalah yang dihadapi dengan kepasrahan. Kedua, menyelesaikan masalah dengan cara berkompromi dengan fakta. Ketiga, menyelesaikan masalah melalui pencarian makna akan hidup.]]>
<![CDATA[Gambaran religious commitment, self-esteem, dan kepuasan hidup berdasarkan tipe arranged-marriage pada wanita keturunan Arab Baalwy ]]>
<![CDATA[Aisyah Syihab]]>;
<![CDATA[Vinaya Vinaya]]>
<![CDATA[ Jurnal Psikologi Ulayat Vol 3 No 2 (2016) ]]>
Publisher : <![CDATA[Konsorsium Psikologi Ilmiah Nusantara ]]>
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DOI: 10.24854/jpu47
<![CDATA[Penelitian ini bertujuan untuk mengetahui gambaran religious commitment, self-esteem, dan satisfaction with life berdasarkan tipe arranged-marriage (low arranged- marriage dan high arranged-marriage) pada wanita keturunan Arab Baalwy. Penelitian ini dilakukan dengan dua pendekatan, yaitu pendekatan kuantitatif pada 103 partisipan (dari usia 20 sampai 74 tahun), dan pendekatan kualitatif pada 9 orang dari sampel tersebut. Alat ukur yang digunakan adalah RCI-10 (Religious Commitment Inventory), Self-Esteem Scale, Satisfaction with Life Scale, serta pedoman wawancara. Semua partisipan menikah dengan cara dijodohkan, hanya saja terdapat dua tipe perjodohan. Tipe pertama (low arranged-marriage) adalah perjodohan yang masih memberikan kebebasan untuk calon pasangan perempuan menerima atau tidak pria yang dijodohkan kepadanya, sedangkan tipe kedua (high arranged-marriage) tidak memberikan kebebasan tersebut. Tipe perjodohan ini diketahui dari Arranged-marriage questionnaire yang terdiri atas satu pertanyaan tertutup mengenai tipe perjodohan dan satu pertanyaan terbuka untuk memastikan jawaban partisipan. Hasil penelitian menunjukkan bahwa pada umumnya tingkat religious commitment, self-esteem, dan satisfaction with life yang cukup tinggi. Hasil analisis kuantitatif mendapatkan perbedaan tingkat religious commitment, self- esteem, dan satisfaction with life pada kedua tipe arranged-marriage itu tidak signifikan. Berdasarkan hasil analisis kualitatif, partisipan-partisipan tidak merasa keberatan dengan apa pun tingkat perjodohan yang mereka alami. Hal tersebut disebabkan bentuk ketaatan mereka terhadap orangtua dan Tuhan; untuk menjaga kemurnian keturunan mereka, agar mereka tidak kehilangan harga diri dalam kelompok mereka; serta mereka puas dengan kehidupan yang mereka jalani tersebut. Saran untuk penelitian selanjutnya adalah menggali variabel psikologis lainnya pada kelompok wanita Arab Baalwy ini.]]>
