Penelitian ini bertujuan untuk menggambarkan perilaku agresif yang muncul pada remaja pecandu alkohol di Kabupaten Sleman. Fokus utama penelitian ini adalah untuk mengidentifikasi faktor-faktor yang mempengaruhi perilaku agresif tersebut, serta memahami dinamika interaksi sosial yang terlibat. Dengan menggunakan metode kualitatif dan pendekatan studi kasus, studi ini melibatkan tiga remaja berusia 17 tahun. Data dikumpulkan melalui wawancara mendalam dan observasi perilaku untuk mengidentifikasi faktor-faktor yang berkontribusi terhadap perilaku agresif, seperti lingkungan sosial, keluarga, dan ketersediaan alkohol. Penelitian ini memberikan wawasan penting tentang perilaku remaja, khususnya dalam konteks pengaruh alkohol terhadap agresi, serta menawarkan rekomendasi bagi pihak berwenang dan komunitas untuk mengatasi kecanduan alkohol dan perilaku agresif di kalangan remaja.

Students with disabilities have the right to obtain welfare, one of which is psychological welfare. Achieving this is important for students to have initiative and strengthen their growth. This research aims to determine the role of meaning in life in mediating personal growth initiatives and psychological well-being. The population and sample for this study were students with disabilities, with a sample of 140 students with disabilities in all universities in Indonesia who were taken using accidental sampling techniques. The measuring instruments used in this research are the Personal Growth Initiative Scale-II (α = 0.62), the Meaning in Life Questionnaire (MLQ) scale (α = 0.912), and Ryff's Scale of Psychological Well-Being (α = 0.886). The data analysis technique used is process modeling analysis version 3.0 by Andrew Hayes. The research results show that meaning in life can mediate between personal growth initiatives and psychological well-being in students with disabilities.

The social distancing program causing the country's economic condition to worsen during pandemic. Solidarity buying getting more popular, which is defined as the practical value of social solidarity and defined as a situation between individuals and or groups based on shared moral feelings and beliefs that are strengthened by shared emotional experiences. One of the factors that encourage someone to want to help others is self-compassion. This study aims to find out empirically how self-compassion behavior plays a role in the formation of solidarity buying and identify solidarity buying during pandemic. This study will use a mixed method, with a 10-item self-compassion likert scale and a 10-item solidarity buying scale as well as qualitative using open-ended questions. The data collection strategy will use a congruent embedded strategy. Total subjects involved is 116 subjects with criteria with experience as non-supermarket customer. The results showed self-compassion had a significant effect on solidarity buying behavior of 11.2% (p <0.01) with a unidirectional relationship. Strategy in solidarity buying behavior is carried out online through free delivery services and the majority of product information is obtained from broadcast messages through short message applications. The pandemic situation has fostered a sense of shared destiny.

The article analyses representations of the natural world in Indonesia and mainland Southeast Asia in a corpus of Polish and Serbian travel writings for the period between the opening of the Suez Canal (1869) and the outbreak of the First World War (1914). The research is based on travel writings by twenty Polish and Serbian authors, who visited Southeast Asia during the period 1869-1914. Scrutinizing a corpus of such narratives should contribute to the study of perceptions of Southeast Asia, especially among travellers from very diverse backgrounds. The theoretical and conceptual framework of the article draws on works by other scholars who have analysed travel writings, imaginative geography, representations of Southeast Asia, and tropicality. The study focuses on four areas: 1) images of the luxuriant tropics, 2) images of the perilous tropics, 3) exploitation of its natural resources, and 4) nature and identity.

Rapid globalization has slowly eroded the survival of the Baliatn ritual of the Dayak Kanayatn. Nowadays, the locals only rarely perform this ritual which is a manifestation of their culture. This study describes the Baliatn ritual pointing out it is pregnant with the meaningful philosophy of the ancestors. This tradition sets out the relationship between the people and nature; an example of gratitude and spirituality in this modern era. It also discusses the importance of cultural conceptualization through philosophy, art, and spirituality. Importantly, the Baliatn is an expression of the Dayak Kanayatn idea of how to live and appreciate life. They believe their closeness to nature allows them to create a harmonious relationship with God. This culture is founded on ancestral traditions, including literature, art, music, and incantations. The writers claim that a good description of the Baliatn is essential because it is nearly extinct. They are continuing their research on the Baliatn ritual.

Mount Merapi in Central Java is one of the world’s most studied volcanoes. The frequent eruptions of this volcano and the densely populated areas on its slopes make Merapi particularly important to scholars of the natural and social sciences. Considerable attention has been devoted to contemporary aspects of this volcano, including research into forecasting and monitoring possible volcanic activity and eruptions. However, research investigating artistic representations of Merapi in a historical context, particularly local artworks referring to how people responded to a natural hazard such as a volcanic eruption, is still rare. In this paper, I explore how artists in the period 1800-1930 have portrayed the volcanic activities in their drawings and paintings. Various historical data, including newspapers, reports, and records of volcanic eruptions, will be used to help interpret the accuracy of the paintings which depict Merapi at different moments in time. I argue that artists in the period under investigation were acutely aware of Merapi’s volcanic activities and depicted these in their drawings and paintings, because of the influence of science, which invokes interest in Merapi, landscape art, and a sense of humanitarianism. Their artworks are dynamic visual historical reflections of Merapi which testify to the power and beauty of nature.

The oldest written text in Javanese literature is Candrakira ṇ a , one of its parts, the Amaramālā , mentions “Indra” as a king of the Śailendra dynasty. This work is essential because it includes various elements of prosody which the authors of kakawin needed to compose their literary work. For many years, some Javanese scholars had been debating the proper name of this text, using only one manuscript, LOr 4570, a copy of the incomplete gebang manuscript from the PNRI, which does not have a prologue or an epilogue mentioning its precise name. However, a reading L 298, a lontar in the Merapi-Merbabu Collection, this manuscript clearly demonstrates that the name of this oldest text is Candrakira ṇ a . This begs the question is there any relationship between the name and the content itself? This article presents pertinent arguments indicating that the name proposed can be accounted for both factually and conceptually.

Anak muda merupakan seseorang yang berada di umur yang cukup matang yang sedang mencari identitas diri. Penelitian ini bertujuan untuk mengetahui alasan anak muda menggunakan aplikasi yang sedang viral seperti aplikasi (WormsZone/Cacing, PUBG, Mobile Legend dan Tiktok). Subjek dari penelitian sebanyak 235 (76 laki-laki, 159 perempuan) anak muda yang terdiri dari berbagai daerah di Indonesia yang menggunakan aplikasi viral. Metode yang digunakan dalam penelitian ini dengan pendekatan indigenous menggunakan pertanyaan ilmiah dengan bantuan google form yang berupa pertanyaan terbuka dan tertutup. Analisis yang digunakan berupa analisis tematik dengan pendekatan kualitatif dengan cara melakukan coding terhadap jawaban yang diberikan. Hasil yang didapat dari penelitian ini menunjukkan bahwa sebanyak 90,21% anak muda menggunakan aplikasi tersebut sebagai hiburan, sebanyak 5,11% menggunakan karena minat dari aplikasi tersebut dan sebanyak 4,68% menggunakan sebagai tujuan pengguna. Hasil penelitian menunjukkan bahwa anak muda menggunakan aplikasi viral tersebut hanya sebagai hiburan. Penelitian lebih lanjut yang mendalam sangat diperlukan untuk mengetahui alasan anak muda menggunkana aplikasi yang sedang viral.

<p>One of the distinctive languages of Central Maluku, Naka’ela, was once spoken by a remnant language community on the north coast of Seram. Relying on data collected in Seram in 1978, Naka’ela has been among the Central Maluku languages included in studies of morphophonology (Collins 1983a, 1983b), areal phonology shift (1982, 2018a), and language classification (Collins 1983a). A fallacious, mechanistic classification of Naka’ela (Mahsun et al. 2008; Mukhamdanah 2015) was also published and has been recently disproven (Collins 2019a, 2019b). This essay will review some of the aspects of the Naka’ela language system by exploring what we can discern about verbal conjugation systems and genitive paradigms in this Central Maluku language.</p><p>Based on contemporary reports from Seram (Sadrach Latue, p.c., 27-10-2018), the Naka’ela language, like so many others in Central Maluku, is no longer spoken; nor are there “rememberers” of this extinct language. In this setting of dead and forgotten languages, we recall the brutal genocides and culture murders in Australia (Daniel Nettle and Suzanne Romaine 2000). Recently, Dianne Biritjalawuy Gondarra, a Yolngu woman from northern Australia, explained that “culture is a shadow, it's something that follows your everywhere, and part of culture is language, which connects me back to my land" (James Griffths 2020). This essay is intended to shed more light on Naka’ela and the complex setting of fading multilingualism in Central Maluku. The displaced, disregarded Naka’ela community survives in Seram, their land, but their language is only a shade, a ghostly memory.</p>

ABSTRAK Kasus bunuh diri di Indonesia terkhusus Gunung Kidul masih cukup tinggi. Kasus bunuh diri di Gunung Kidul tersebut tidak terlepas dari fenomena Pulung Gantung yang sudah dipercayai turun temurun oleh masyarakat Gunung Kidul. Penelitian ini bertujuan meneliti pengalaman dan persepsi tentang Pulung Gantung pada partisipan yang pernah selamat dari upaya bunuh diri serta dari partisipan lain yang terlibat langsung dalam upaya pertolongan. Penelitian ini menggunakan metode kualitatif dengan pendekatan fenomenologis-studi kasus. Peengumpulan data menggunakan observasi dan wawancara. Penelitian ini menggunakan empat (4) partisipan yang terdiri dari 2 kriteria. kriteria pertama adalah warga Gunung Kidul yang pernah melakukan percobaan bunuh diri akibat pengaruh budaya Pulung Gantung. Partisipan kriteria kedua adalah dua orang warga Gunung Kidul yang masing-masing berumur 42 tahun dan 40 tahun serta sudah lebih dari 25 tahun hidup di Gunung Kidul. Temuan penelitian ini menunjukkan bahwa sebelum partisipan melakukan upaya gantung diri, partisipan memiliki masalah atau penyakit menahun yang tidak dapat diselesaikan, kemudian mendapat mimpi atau ajakan bunuh diri, serta hilangnya kesadaran ketika melakukan upaya gantung diri. Pasca upaya gantung dirinya partisipan mengalami beberapa perubahan dan dapat kembali beraktivas, dan timbul rasa tidak percaya terhadap penyebab upaya gantung dirinya disebabkan oleh Pulung Gantung. Penelitian lebih lanjut agar menambah jumlah partisipan yang memiliki masalah yang berbeda untuk menambah kedalaman data. Selain itu, data sekunder yang didapatkan oleh penulis mengenai budaya Pulung Gantung belum cukup mendalam.