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"Well-being adalah suatu kondisi dalam hidup yang berjalan dengan baik secara perasaan (mental) dan fisik dari suatu individu. Kondisi baik itu salah satunya dapat dipicu dan dicapai melalui ruang publik yang berperan sebagai wadah pengguna dengan latar belakang yang beragam untuk berkumpul, berinteraksi, dan beraktivitas. Namun, peran ruang publik dalam memenuhi kebutuhan utuk mencapai well-being penggunanya semakin menurun. Hal tersebut terutama dikarenakan berkembangnya teknologi yang dapat memenuhi kebutuhan melalui ruang virtual hanya dari genggaman tangan, sehingga pengguna ruang publik menjadi terikat terhadap gadget dibanding daya tarik ruang publik secara fisik dan kualitas.Tulisan ini bertujuan untuk melihat terjadinya fenomena penurunan peran dari ruang publik dalam memenuhi kebutuhan pengguna melalui aktivitasnya untuk mencapai well-being pada era teknologi ini. Untuk dapat memahami fenomena ini lebih jauh, penulis melihat hubungan antara kualitas dari Taman Suropati di Jakarta sebagai objek pengamatan, dengan terjadinya five-ways to well-being dan passive-active engagement terhadap ketercapaian well-being pengguna ruang publik berdasarkan model PERMA.Hasil menunjukan bahwa Taman Suropati sebagai ruang publik yang baik dari segi elemen dan kualitasnya, mampu memicu aktivitas serta interaksi yang dibutuhkan pengunjungnya dan menghasilkan positive emotion sebagai indikasi dari tercapainya well-being dari subjek tersebut.

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Well-being is a positive state in the life of an individual, both mentally and physically. One of the ways to trigger and fulfill the need of such condition is through public spaces, which function as a place for people with diverse backgrounds to gather, interact, and do various activities. However, the role of public space in achieving the need to reach its well-being users has been declining nowadays. This is mainly due to the development of technology that can fulfill their needs to meet and interact in virtual space only from the hands so that users of public space become more engaged to gadgets rather than the attraction of the public space.

This paper aims to examine the phenomenon of the declining role of public space for users through their activities to achieve well-being in this technological era. To be able to understand this phenomenon further, the author analyses the relationship between the quality of Taman Suropati in Jakarta as the object of observation, with the occurrence of five-ways to well-being and passive-active engagement towards the achievement of well-being users of public spaces based on PERMA Model.

The result shows that Taman Suropati as a public space with fine elements and quality, can trigger the activities and interactions that needed by its visitors and create positive emotions as an indication of the achievement of well-being from the subjects."

"Skripsi ini membahas bagaimana mantan PSP menjalani transisi keluar dari dunia prostitusi yang membentuk serangkaian tantangan dan bagaimana menyiasati dengan melakukan tiga strategi bertahan hidup dalam rangka mencapai social well-being. Penelitian ini merupakan penelitian kualitatif fenomenologi dengan desain deskriptif yang dilakukan pada tujuh informan mantan PSP.Hasil penelitian menyimpulkan bahwa tipologi transisi yang telah dilakukannya pada masa lalu memberikan sumbangsih untuk melakukan strategi bertahan hidup. Dari gambaran data lapangan, informan mendapatkan respon adaptif dan maladaptif yang bervariasi yang tentunya menyumbang kepada social well-being mantan pekerja sosial.Dari hal ini peneliti dapat menyimpulkan bahwa social well-being dapat tercapai apabila mendapatkan respon adaptif, dan terjadi sebaliknya apabila mendapatkan respon yang maladaptif dari tiga strategi bertahan hidup.

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This undergraduate thesis explains about how the ex female sex worker undergo a transition period that forming a series of challenges and how to get around by doing the three survival strategies in order to achieve social well being. This research is a qualitative research with descriptive design.

The research concludes that typology of transition that it had done in the past make a contribution to do the survival strategy. From an overview of field data, the source get and adaptive and maladaptive responses to social well being the ex female sex worker.

From this case, the researcher concludes that social well being can be achieved if the informants got the adaptive response and the other way around if the informants get the maladaptive response from three survival strategies."

"Skripsi ini mengenai hubungan antara aktor, dalam konteks ini antara stranger dengan stranger, dan aktor dengan lingkungan sekitarnya.  Dengan adanya perubahan makna dari stranger yang awalnya stranger adalah, orang yang tidak termasuk dalam lingkungan tempat seseorang tinggal, menjadi orang lain yang memiliki kesamaan umum dengan seseorang tersebut. Karena, sekarang kita berada pada tahap appearance dari spectacle, yang mana kita akan menilai sesuatu berdasarkan apa yang kita lihat atau tampak, skripsi ini menggunakan teori coding appearance, yang mana aktor akan beraktivitas berdasarkan tiga hal, yaitu: lokasi (location), appearance, dan sikap (behavior). Para aktor ini akan bersikap dan membawa properti menyesuaikan dengan ruang publik (lokasi), sebaliknya ruang publik juga dapat memengaruhi aktor dalam bersikap dan properti yang dibawa. Lalu, interaksi yang terjadi antar-stranger dalam ruang publik ini dapat terlihat dari keberadaan shield of privacy yang tidak bisa dilihat secara fisik namun, dapat diukur secara keruangan.

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This study focusing in the relationship between actor, in this context stranger with stranger, and actor with the surrounding. Stranger then was categorized by those who did not live in someons living territory, and now stranger categorized as the people who have the same commonness with someone. With the state of appearance in spectacle, where we judge based on what we see (what appear in front of us), this study mainly use the theory about coding appearance, where actor will act based on three things: location, appearance, and behavior. They behave (behavior) and bring property (appearance) as what supposed in that public space (location), also the public space may affect the behavior and appearance of the actor. In the same location, interaction between stranger could be seen in the existence of shield of privacy, that is not physical but it is there with a measurement in space."

""Poligami" banyak digunakan untuk mengacu pada praktik laki-laki Muslim yang menikahi lebih dari satu istri. (Hirschfelder & Rahmaan, 2003). Pihak istri kedua seringkali mengalami dampak negatif dari pernikahan poligami, seperti pandangan negatif dari masyarakat, konflik dalam keluarga, persaingan dengan istri pertama, dampak sosial, serta kekerasan dalam rumah tangga (Mulia, 2004; Nurohmah, 2003). Dewasa muda adalah periode penyesuaian terhadap pola hidup yang baru, salah satunya adalah pernikahan. Penyesuaian ini akan dirasakan semakin sulit dan menjadi masalah jika bentuk pernikahan yang dijalankan adalah bentuk pernikahan yang ?tidak umum?, seperti poligami. Masalah yang dihadapi istri kedua tersebut merupakan pengalaman hidup yang akan mempengaruhi kondisi psychological well-being mereka. Penelitian menggunakan pendekatan kualitatif dan menghimpun informasi dari empat orang wanita dewasa muda yang menjadi istri kedua. Kesimpulan umum dari penelitian ini adalah wanita dewasa muda yang menjadi istri kedua dalam pernikahan poligami memiliki gambaran psychological well-being yang bervariasi. Faktor-faktor yang mempengaruhi psychological well-being wanita dewasa muda yang menjadi istri kedua adalah faktor demografis, dukungan sosial, mekanisme evaluasi diri, variabel kepribadian, religiusitas, serta beberapa faktor lain, seperti motivasi pernikahan, pemahaman mengenai poligami, serta antisipasi terhadap konsekuensi sebagai istri kedua. Selain itu, penyesuaian yang baik dalam pernikahan juga nampak mempengaruhi kondisi psychological well-being istri kedua dalam pernikahan poligami.

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The term "polygamy" refers to a matrimonial system between a man and many women at the same time (Hirschfelder & Rahmaan, 2003). Second wife is often had negative impacts from this marriage, such as negative social reaction from the society, conflict among the family when the women choose to be the second wife, conflict with the first wife, social impacts, and domestic violence (Mulia, 2004; Nurohmah, 2003). Early adult is a period of adjustment to new patterns of life, such as marriage. This adjustment would be more difficult if the young adult has to run the ?unfamiliar? matrimonial system like polygamy. These challenge and problems that have to be faced by the second wife are a particular life experience that could affect her psychological well-being. The researcher used qualitative methods to the four informants. The result of this research showed that these second wives are different in their psychological well-being. These variations are influence by the demographic factors, social support, self-evaluation mechanism, personality factor, religiosity, and any other factors such as motivation to get married, understanding about the essence of polygamous marriage, and also their anticipation toward the consequence of being a second wife. This research also found that good marital adjustment affects psychological well-being condition for second wife in her early adult period."

"[ABSTRAKPernikahan poligami merupakan salah satu fenomena yang berkembang dimasyarakat. Berbagai penelitian terkait masalah ini mengkaji banyak aspekdiantaranya dilihat secara hukum dan sosial. Penelitian ini meneliti pengalamanpsikologis pria yang menjalani poligami, terutama dalam hal psychological wellbeingdan spiritual well-being. Penelitian ini melibatkan lima orang pria berpoligamisebagai subjeknya. Alat pengumpul data yang digunakan dalam penelitian ini adalahwawancara mendalam dan observasi. Hasil penelitian ini menunjukkan bahwa priaberpoligami cenderung memiliki psychological well-being yang tidak utuh.Sedangkan dalam hal spiritual well-being, pria berpoligami di dalam penelitian inicenderung cukup baik, terutama pada domain transendensi.

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ABSTRACTPolygamous marriage is one of the growing phenomenons happening in society.Various studies related to this issue have been examining many aspects seen bothlegally and socially. This study examines men?s psychological experienceundergoingpolygamy, particularly in terms of psychological well-being and spiritual well-being.This study involves five polygamous men as the subject. The data collection of thisstudy is gained from in-depth interview and observation. The result of this studyreveals that the men undergoing polygamy tend to have psychological well-being thatis not intact. Whereas polygamous men, in case of spiritual well-being, in this studytend to be quite good, especially in the transcendence domain.;Polygamous marriage is one of the growing phenomenons happening in society.Various studies related to this issue have been examining many aspects seen bothlegally and socially. This study examines men?s psychological experienceundergoingpolygamy, particularly in terms of psychological well-being and spiritual well-being.This study involves five polygamous men as the subject. The data collection of thisstudy is gained from in-depth interview and observation. The result of this studyreveals that the men undergoing polygamy tend to have psychological well-being thatis not intact. Whereas polygamous men, in case of spiritual well-being, in this studytend to be quite good, especially in the transcendence domain.;Polygamous marriage is one of the growing phenomenons happening in society.Various studies related to this issue have been examining many aspects seen bothlegally and socially. This study examines men?s psychological experienceundergoingpolygamy, particularly in terms of psychological well-being and spiritual well-being.This study involves five polygamous men as the subject. The data collection of thisstudy is gained from in-depth interview and observation. The result of this studyreveals that the men undergoing polygamy tend to have psychological well-being thatis not intact. Whereas polygamous men, in case of spiritual well-being, in this studytend to be quite good, especially in the transcendence domain.;Polygamous marriage is one of the growing phenomenons happening in society.Various studies related to this issue have been examining many aspects seen bothlegally and socially. This study examines men?s psychological experienceundergoingpolygamy, particularly in terms of psychological well-being and spiritual well-being.This study involves five polygamous men as the subject. The data collection of thisstudy is gained from in-depth interview and observation. The result of this studyreveals that the men undergoing polygamy tend to have psychological well-being thatis not intact. Whereas polygamous men, in case of spiritual well-being, in this studytend to be quite good, especially in the transcendence domain.;Polygamous marriage is one of the growing phenomenons happening in society.Various studies related to this issue have been examining many aspects seen bothlegally and socially. This study examines men?s psychological experienceundergoingpolygamy, particularly in terms of psychological well-being and spiritual well-being.This study involves five polygamous men as the subject. The data collection of thisstudy is gained from in-depth interview and observation. The result of this studyreveals that the men undergoing polygamy tend to have psychological well-being thatis not intact. Whereas polygamous men, in case of spiritual well-being, in this studytend to be quite good, especially in the transcendence domain.;Polygamous marriage is one of the growing phenomenons happening in society.Various studies related to this issue have been examining many aspects seen bothlegally and socially. This study examines men?s psychological experienceundergoingpolygamy, particularly in terms of psychological well-being and spiritual well-being.This study involves five polygamous men as the subject. The data collection of thisstudy is gained from in-depth interview and observation. The result of this studyreveals that the men undergoing polygamy tend to have psychological well-being thatis not intact. Whereas polygamous men, in case of spiritual well-being, in this studytend to be quite good, especially in the transcendence domain.;Polygamous marriage is one of the growing phenomenons happening in society.Various studies related to this issue have been examining many aspects seen bothlegally and socially. This study examines men?s psychological experienceundergoingpolygamy, particularly in terms of psychological well-being and spiritual well-being.This study involves five polygamous men as the subject. The data collection of thisstudy is gained from in-depth interview and observation. The result of this studyreveals that the men undergoing polygamy tend to have psychological well-being thatis not intact. Whereas polygamous men, in case of spiritual well-being, in this studytend to be quite good, especially in the transcendence domain., Polygamous marriage is one of the growing phenomenons happening in society.Various studies related to this issue have been examining many aspects seen bothlegally and socially. This study examines men?s psychological experienceundergoingpolygamy, particularly in terms of psychological well-being and spiritual well-being.This study involves five polygamous men as the subject. The data collection of thisstudy is gained from in-depth interview and observation. The result of this studyreveals that the men undergoing polygamy tend to have psychological well-being thatis not intact. Whereas polygamous men, in case of spiritual well-being, in this studytend to be quite good, especially in the transcendence domain.]"

"Ruang publik terbuka khususnya taman di dalam ruang kota memiliki potensi yang dapat memicu interaksi yang dapat dikembangkan pengguna di dalamnya. Potensi ruang dan interaksi antar pengguna dalam taman tersebut kemudian mendorong terciptanya komunitas. Skripsi ini bertujuan memahami bagaimana peran ruang publik terbuka terhadap terbentuknya aktivitas komunitas. Pembahasan mencakup taman sebagai ruang publik, persepsi pengguna terhadap ruang tersebut, aktivitas di dalamnya hingga tercipta komunitas dan studi kasus pada Taman Menteng dan Taman Suropati. Temuan skripsi ini adalah potensi dari elemen fisik ruang publik terbuka memicu persepsi dan interaksi pengguna hingga terbentuknya komunitas.

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Open public space, especially parks in urban space has potential to develop user interaction. Interaction between user and potential space in the park could encourage community existance. This study aims to understand the role of open public space in order to form activities of community. The study examines furter regarding park as public space, user perception, the occur activity and how the community formed. It uses Taman Menteng and Taman Suropati. Findings show that a physical element of open public space able to encourage perception and user interaction to formed community."

"Lingkungan buatan diketahui memiliki dampak yang cukup ekstensif terhadap perilaku manusia. Ruang domestik merupakan lingkungan buatan manusia di mana memori, pengalaman, hubungan dengan sesama manusia dan keterkaitan berada. Tidak lain halnya dengan penderita penyakit jiwa skizofrenia, semua manusia memiliki kebutuhan akan sebuah ruang memiliki nilai sentimen dan familiarity. Kombinasi elemen interior pada ruang domestik dapat menentukan bagaimana individu berorientasi dalam ruang, dan memiliki dampak terhadap munculnya episode halusinasi dan delusi. Penelitian ini akan membahas kaitan antara elemen interior seperti pencahayaan, kualitas akustik dan privasi ruang dengan ruang domestik dengan kemunculan gejala psikosis serta well-being penderita.

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The built environment has been known to have an extensive effect upon human behavior. Domestic space in particular has memory, experience, relationship between people and attachment. All human beings, especially the ones with mental incapacities need a sense of familiarity and sentiment in their domestic space. The total combination of interior elements within a space can determine how an individual lives in a space and has been known to have a certain effect on the emergence of psychotic behaviors such as hallucinations and delusions. This research will discuss the relationship between interior elements such as lighting, room acoustics and privacy and the psychotic symptoms and well-being of a schizophrenic."

"Konsep kebahagiaan dapat dibedakan berdasarkan perspektif hedonik (subjective well-being/SWB), eudaimonik (psychological well-being/PWB), dan gabungan keduanya (PERMA). Semua konsep kebahagiaan berasal dari pemikir dari budaya Barat yang berorientasi individualistik dan hanya terfokus pada diri manusia dan lingkungannya, kurang memperhatikan pengaruh nilai budaya lainnya yang kolektivis dan religius terhadap kebahagiaan. Penelitian ini bertujuan untuk membuktikan adanya peran religiusitas, spiritualitas, kebersyukuran dan makna hidup dalam kebahagiaan orang Indonesia. Penelitian ini menggunakan disain konvergen dari metode campuran. Studi kualitatif dilakukan untuk menjelaskan bahwa nilai-nilai budaya dan agama mempunyai peran penting dalam pengalaman kebahagiaan partisipan. Partisipan berjumlah 9 orang berusia 23-74 tahun. Hasil studi kualitatif menemukan tiga tema besar pengalaman bahagia, yaitu pemaknaan pengalaman bahagia, dimensi kebahagiaan, dan faktor-faktor yang terkait dengankebahagiaan. Pemaknaan pengalaman bahagia meliputi tiga tema, yaitu rasa mampu mengatasi masalah dengan penerimaan dan syukur, kepuasan hidup dalam ketercukupan, dan rasa berharga berkat pencapaian dengan kerja keras. Dimensikebahagiaan mencakup enam tema yang menggambarkan pengalaman kebahagiaan hedonik dan eudaimonik. Kebahagiaan hedonik meliputi dua tema yaitu pencapaian personal dan menikmati aktivitas waktu luang. Kebahagiaan eudaimonik mencakup hubungan dengan Tuhan, hubungan baik di dalamkeluarga, hubungan sosial yang positif, dan kepedulian pada sesama. Faktor-faktor yang terkait dengan kebahagiaan meliputi ketaatan pada ajaran agama adalah hal utama, kesadaran spiritual, pemaknaan positif terhadap kehidupan,bersyukur kepada Tuhan di saat senang dan susah, dan pemahaman terhadap makna hidup. Studi kuantitatif dilakukan untuk menguji model teoritis yang menyatakan kebersyukuran dan makna hidup memediasi hubungan antarareligiusitas dan spiritualitas dengan kebahagiaan konstruk PERMA. Partisipan adalah 421 orang berusia 17-63 tahun. Hasil studi kuantitatif memperlihatkan bahwa model teoritis yang diajukan fit dengan data. Dengan demikian,kebersyukuran dan makna hidup terbukti memediasi hubungan antara religiusitas dan spiritualitas dengan kebahagiaan. Hasil analisis data juga memperlihatkan bahwa spritualitas, kebersyukuran dan makna hidup masing-masing merupakan prediktor yang signifikan terhadap kebahagiaan, sedangkan religiusitas tidak terbukti sebagai prediktor kebahagiaan. Hubungan spiritualitas dan kebahagiaan, juga dapat dimediasi secara parsial oleh kebersyukuran dan makna hidup. Religiusitas tidak memiliki hubungan langsung dengan kebahagiaan tetapi dimediasi penuh oleh kebersyukuran dan makna hidup. Sebagai tambahan, religiusitas dan spiritualitas merupakan konstruk yang berbeda tetapi saling berhubungan.

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The concept of well-being can be distinguished based on the hedonic and eudaimonic perspectives, and the combination of both (PERMA). All the concepts of well-being came from Western thinkers whose culture is individually oriented and only focus on human beings and their environment, paying less attention to the influence of other collectivist and religious cultural values on well-being. This research aimed to prove the role of religiosity, spirituality, gratitude, and the meaning in life in the well-being of Indonesians. This research used a convergent design of mixed-method. The qualitative study was conducted to explain that culture values and religion has an important role in the participant's well-being experience. Participants were 9 people aged 23-74 years. The result of qualitative study found three major themes of well-being experience, namely meaning of well-being experiences, dimensions of well-being, and factors related to wellbeing.

The meaning of well-being included three themes, namely the sense of being able to overcome problems with acceptance and gratitude, life satisfaction in sufficiency, and a sense of worth for the accomplishment with hard work. The dimensions of happiness included six themes that describe hedonic and eudaimonic well-being. Hedonic well-being included two themes, namely personal achievement and enjoying leisure activities. Eudaimonic well-being included relationships with God, good relationships in the family, positive social relationships, and caring for others. Factors associated with well-being were adherence to religious teachings is predominant, spiritual awareness, positive meaning toward life, gratitude to God in good and bad times, and understanding of the meaning in life. The quantitative study was conducted to test theoretical model that gratitude and meaning in life mediated the relations between religiosity and spirituality with well-being (using PERMA construct). Participants were 421 people aged 17-63 years. The results showed that the proposed theoretical models was fit with the data. Thus, gratitude and meaning in life were proven to mediate the relationship between religiosity and spirituality with well-being. The results also showed that spirituality, gratitude and the meaning in life were significant predictors of well-being, but religiosity was not. The relationship between spirituality and well-being could also be mediated partially by gratitude and the meaning of life. Religiosity did not have a direct relationship with well-being but was fully mediated by gratitude and the meaning in life. In addition, religiosity and spirituality were different but interconnected constructs."

"Riset evaluasi ini bertujuan untuk menganalisis dampak program Pendidikan Kesetaraan dalam mewujudkan social well-being peserta didik. Literatur terkait topik ini masih belum mengangkat sisi perubahan social well-being peserta didik, padahal aspek ini dapat menjadi perhatian utama yang digunakan untuk melihat bagaimana pengaruh program bagi penerima manfaat. Evaluasi ini dilakukan menggunakan metode kualitatif dengan teknik wawancara mendalam dan observasi. Kerangka analisis CIPP (Context, Input, Process, Product) digunakan untuk menilai implementasi dan dampak program, analisis SWOT untuk melihat aspek tata kelola program, serta analisis dampak dengan fokus pada parameter social well-being (Personal, Relational, Societal). Hasil evaluasi menunjukkan bahwa implementasi program berdampak cukup baik pada social well-being peserta, terutama pada aspek personal. Program mampu meningkatkan kepuasan hidup peserta, meningkatkan kapabilitas interaksi, serta meningkatkan kepercayaan mereka terhadap institusi yang ada di masyarakat. Lebih lanjut, hasil evaluasi CIPP memperlihatkan bahwa dimensi context dan process lebih menonjol dibandingkan dua dimensi lainnya. Dari sisi tata kelola, keterbatasan dana dan kurangnya SDM tutor masih menjadi kelemahan utama. Hal ini kemudian berpengaruh terhadap implementasi program yang diselenggarakan. Program Pendidikan Kesetaraan terlihat masih fokus pada target output dan kurang memperhatikan outcome atau dampaknya. Sehingga, evaluasi program serupa perlu menaruh perhatian pada dua dimensi tersebut.

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This evaluation research aims to analyze the impact of the Education Equivalency Program in creating the student's social well-being. The literature related to this topic still has not addressed the transformation in the student's social well-being, even though this aspect can be the primary concern that is used to see how the program affects the beneficiaries. This evaluation was conducted using qualitative methods with in-depth interviews and observation techniques. The CIPP (Context, Input, Process, Product) framework analysis is used to assess program implementation and impact, SWOT analysis to see the program's governance aspects, and impact analysis focuses on social well-being parameters (Personal, Relational, Societal). The evaluation results showed that the program's implementation had a reasonably good impact on the participants' social well-being, especially on the personal aspect. The program can increase participants' life satisfaction, interaction capabilities, and trust in institutions in the community. Furthermore, the results of the CIPP evaluation show that the context and process dimensions are more prominent than the other two dimensions. In terms of governance, limited funds and lack of human resources for tutors are still the main weaknesses that affect the program's implementation. The Education Equivalency Program still focuses on output targets and less on outcomes or impacts. Thus, evaluating a similar program needs to consider these two dimensions."