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Abstrak :
Latar Belakang :Pesantren merupakan institusi pendidikan di Indonesia yang menjalankan sistem tempat tinggal asrama. Kondisi status kesehatan gigi mulut di beberapa pesantren masih menunjukkan hasil sedang hingga rendah, padahal terdapat lebih dari empat juta remaja yang menempuh pendidikan di pesantren. Upaya meningkatkan kesehatan gigi mulut adalah melaksanakan program promosi kesehatan mulut berbasis sekolah, dan program ini dapat disusun dengan sebelumnya melakukan identifikasi perilaku kebersihan gigi mulut.Tujuan : Menganalisis hubungan antara perilaku kebersihan gigi mulut dengan indeks plak, laju alir saliva, dan kuantifikasi bakteri Veillonella Parvula dalam saliva di komunitas pesantren populasi anak usia 12 – 14 tahun. Metode: Penelitian dilakukan pada 101 siswa Ibnu Hajar Boarding School. Pengisian kuesioner indeks OHB untuk menilai perilaku kebersihan gigi mulut. Pengambilan sampel saliva tanpa stimulasi dan diukur lajur alir, dilanjutkan pemeriksaan indeks plak. Sampel saliva dibawa ke laboratorium untuk mengetahui kuantifikasi bakteri Veillonella parvula melalui metode RT-PCR. Hasil: Koefisien korelasi antara OHB dengan Indeks plak adalah r = 0.127 p-value = 0.204. Koefisien korelasi antara OHB dengan laju alir saliva adalah r = -0.211, p-value = 0.034. Koefisien korelasi antara OHB dengan Ct Veillonella parvula adalah r = -0.156 , p-value = 0.119. Kesimpulan: Terdapat hubungan berbanding terbalik dan bermakna antara perilaku kebersihan gigi mulut dengan laju alir saliva, dan hubungan tidak bermakna antara perilaku kebersihan gigi mulut dengan indeks plak dan kuantifikasi bakteri Veillonella parvula. ......Background: Boarding schools in Indonesia operate as residential educational institutions. The oral health status in some boarding schools still indicates moderate to low results, despite more than four million adolescents pursuing education in these institutions. Efforts to improve oral health include implementing a school-based oral health promotion program, which can be designed after identifying oral hygiene behaviors. To date, there has been no study examining the relationship between oral hygiene behaviors and plaque index, saliva flow rate, and quantification of Veillonella Parvula. Objective: To analyze the relationship between oral hygiene behaviors and plaque index, saliva flow rate, and quantification of Veillonella Parvula in a population of 12- to 14-year-old students in a boarding school. Method: The OHB index questionnaire was used to assess oral hygiene behaviors. Unstimulated saliva samples were collected and saliva flow rate measured, followed by plaque index examination. Saliva samples were taken to the laboratory to determine the quantification of Veillonella Parvula bacteria using RT-PCR. Results: The correlation coefficient between OHB and the plaque index was r = 0.127, p-value = 0.204. The correlation coefficient between OHB and saliva flow rate was r = -0.211, p-value = 0.034. The correlation coefficient between OHB and Ct Veillonella Parvula was r = -0.156, p-value = 0.119. Conclusion: There was an inverse and significant relationship between oral hygiene behavior and salivary rate, and a non-significant relationship between oral hygiene behavior and plaque index and quantification of Veillonella parvula bacteria.

Abstrak :
Topeng Betawi sebagai tradisi lisan terus tumbuh dan mengalami pembaharuan di tengah modernisasi yang melingkupinya. Bertahannya Topeng Betawi menunjukkan bahwa kebudayaan bukan sesuatu yang kaku dan statis. Salah satu upaya yang dilakukan oleh kelompok Topeng Betawi Margasari Kacrit Putra untuk berhadapan dengan modernisasi dan perubahan di sekitaranya, yaitu dengan cara menyesuaikan struktur pertunjukannya dengan irama kehidupan yang semakin cepat. Melalui kajian metode transmisi, tampak ada seperangkat strategi yang diakukan untuk memelihara kelangsungan tradisinya. Topeng Betawi sebagai suatu pertunjukan yang mempunyai aspek teater dengan unsur hiburan dan ritual dengan unsur kemanjuran di dalamnya, diwujudkan melalui struktur pertunjukan yang digarap melalui strategi yang dimiliki, yaitu dengan dihadirkan elemen yang tetap dan elemen longgar.

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Topeng Betawi as an oral tradition continues to grow and innovate in the midst of modernization that surrounds it. The persistence of Topeng Betawi shows that culture is not rigid and static. An attempt made by Topeng Betawi Margasari Kacrit Putra Group to cope with modernization and change, is by adjusting the structure of the performance with the rapid rhythm of life. A study of the method of transmission shows there is a set of strategies used to preserve the tradition. Topeng Betawi as a performance that contains a theater aspect with the element of entertainment, and ritual aspect with the element of efficacy in it, is actualized through the structure of the performance that is brought out through those strategies, by featuring fixed elements as well as changeable elements.

Abstrak :
Penelitian ini bertujuan untuk mengidentifikasi unsur-unsur dalam tradisi lisan seni pertunjukan randai Minangkabau, kegiatan preservasi pengetahuan yang telah dilakukan, kendala dalam proses preservasi pengetahuan, serta langkah-langkah yang bisa dilakukan dalam rangka mempreservasi pengetahuan yang terdapat dalam tradisi lisan seni pertunjukan randai Minangkabau. Metode yang digunakan adalah metode penelitian dengan pendekatan kualitatif dan pengumpulan data melalui metode wawancara dan analisis dokumen. Hasil dari penelitian ini menyimpulkan bahwa randai merupakan kesenian tradisi masyarakat yang dibangun dari tiga komponen penting, yakni silek, kaba, dan dendang atau gurindam. Setiap unsur saling menunjang guna membangun fungsi utama randai sebagai representasi dan media komunikasi adat serta sebagai identitas budaya masyarakat Minangkabau. Perkembangannya, tradisi bakaba babarito masyarakat Minangkabau mempercepat proses sosialisasi dan transfer randai beserta pengetahuan di dalamnya. Akan tetapi hal tersebut pun menjadi kendala dan penghambat terjaganya originalitas dari kesenian randai itu sendiri. Kegiatan preservasi yang sudah dilakukan pada umumnya berupa kegiatan sosialisasi dalam bentuk interaksi tatap muka langsung serta proses imitasi. Eksternalisasi berupa pendokumentasian tradisi sudah mulai dilakukan, akan tetapi belum pada tataran analisa, kemas ulang, serta transfer pengetahuan sehingga sebagian besar pengetahuan tersebut hanya tersimpan di lembaga pemerintah seperti Dinas Pariwisata. Minimnya kebijakan sehubungan dengan penggunaan bahasa Minangkabau di lingkungan pendidikan formal serta kebijakan yang menghidupkan kembali fungsi surau sebagai media pendidikan informal masyarakat menjadi pemicu lain hilangnya pengetahuan randai dalam masyarakat. Oleh karena itu sangat disarankan peran serta seluruh lapisan masyarakat dan pemerintah untuk menjaga dan melestarikan pengetahuan dalam randai dengan lebih terstruktur dan berkesinambungan guna menjaga originalitas dan fungsi utama dari randai itu sendiri. ......The aims of this research is to identified the elements of the oral tradition on Minangkabau's Randai Performing Arts, knowledge preservation activities that have been done, all constrains in the knowledge preservations process and all steps that can be done to do the knowledge preservation on Minangkabau's randai performing arts. The research method that used in this research is qualitative approaches and the methods of data collection are through interviews and document analysis. The result of this research conclude that randai is an artistic tradition which built from three component, namely silek, kaba and dendang or gurindam. Each element are being supporting each other in order to build the main function of randai, i.e. as representative and media communication as well as the cultural identity of Minangkabau indigenous community. In its development, the bakaba babarito Minangkabau's tradition accelerate the process of socialization of randai and the transfer of knowledge inside randai. However, it's not being an obstacles and barrier to maintain the originality of randai itself. The preservation activities that have been done, on general, is in the form of socialization activity which is on face to face interaction and on the limitation process. The externalization activity on documentation of randai tradition is already begun, but not at the analysis level, repackaging, and also transfer of knowledge. So that most of the knowledge are only store in government agencies such as the department of tourism. The lack of policy on the use of Minangkabau language in formal education environment and policy to revive the surau function as an informal education media for Minangkabau community became another trigger on knowledge loss of randai in society. Therefore, it is highly recommended the participation of all levels in society and government to maintain and preserve the knowledge of randai with more structured and continuous in order to maintain the originality and the main function of randai itself.

Abstrak :
Togal adalah tradisi hiburan yang ada pada masyarakat Makian di Propinsi Maluku Utara. Tradisi ini menggabungkan beberapa unsur, yaitu musik, tarian, lantunan syair dan pantun. Dalam perkembangannya togal cenderung melemah, meskipun lemah tradisi ini masih bertahan sampai saat ini, dan dimungkinkan terus bertahan hingga di masa-masa mendatang. Hipotesanya adalah togal bisa bertahan karena memiliki kekuatan tertentu. Dengan demikian, penelitian ini bermaksud memeriksa kekuatan apa yang dimiliki togal sehingga tradisi tersebut dimungkinkan bisa terus bertahan. Metode penelitian yang digunakan adalah kualitatif dengan pendekatan etnografi. Pilihan ini beradasarkan asumsi bahwa etnografi memanfaatkan tekhnik pengumpulan data pengamatan berperan serta (participant observation) yang memungkinkan togal bisa diungkapkan secara holistik. Hasil penelitian menunjukkan kekuatan togal berada pada wilayah komunikasi, selain itu hakikat togal yang menampakkan kelenturannya pada berbagai aspek ternyata juga turut menjaga tradisi ini terus bertahan.

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Togal is entertainment tradition of Makian society in North Maluku province. This tradition combines several elements, namely music, dance, syair, and pantun. In its development togal tends to be weakened, although togal is weak this tradition survived until now, and it is possible to continue to endure in the future. The hypothesis is togal can survive because it has certain strengths. Thus, this study intends to examine what powers belong to the traditions that made possible togal can continue to survive. The research method used is qualitative with the ethnographic approach. This option base on the assumption that ethnographic utilize participant observation that allows togal can be disclosed holistically. The result of the study showed strength of togal is at the communication, besides that, the essence of togal that appear flexible on various aspects is also take care of this tradition continue to survive.

Abstrak :
Tesis yang berjudul Wayang Cokek: Tradisi Lisan dan Pengelolaannya pada Masyarakat Cina Benteng, Tangerang ? Banten membahas tentang ekspresi kebudayaan masyarakat dalam sebuah acara pesta pada situasi masyarakat yang sedang menghadapi perubahan sosial. Penelitian tesis ini meliputi tiga tahap. Setelah menyelesaikan proposal (tahap pertama), selanjutnya dilanjutkan pada tahap kedua dan ketiga yang menggunakan metode etnografi, dengan menggunakan alat bantu perekaman (video). Tesis ini memaparkan tiga hal utama: deskripsi perubahan masyarakat Cina Benteng; pertunjukan dan kelisanan Wayang Cokek; dan pengelolaan Wayang Cokek. Masyarakat Cina Benteng di Tangerang yang sedang menghadapi perubahan social, terus menjaga kuat kepercayaan nenek moyangnya. Salah satu seni tradisi yang masih bertahan adalah Wayang Cokek yang diiringi musik Gambang Kromong. Dalam tesis ini formula sebagai kerangka konsep tradisi lisan dalam Wayang Cokek dilihat dari dua sisi: gerak dan lirik. Pembahasan selanjutnya, pengelolaan tradisi. Dalam perkembangannya kini dikelola oleh kelompok seniman (paguyuban). Terjadinya perubahan pengelola seni ini membawa implikasi pada: bentuk pertunjukan, tata kelola pertunjukan, kehidupan seniman, dan keberlangsungan seni tradisi.

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Wayang Cokek: Oral Tradition and its management on Cina Benteng Society, Tangerang - Banten discusses the cultural expressions in a party at the situation that is facing social change. This thesis includes three stages. After completing the proposal (the first stage), then continued in the second and third stages of the ethnographic method, using the tools of recording (video). This thesis presents three main things: the description of Cina Benteng society; Wayang Cokek performing and orality; Wayang Cokek and management. Cina Benteng community in Tangerang facing social change, continue to keep a strong faith of his ancestors. One of the traditional art that still survive are Wayang Cokek accompanied Gambang Kromong music. In this thesis formulas as oral tradition within the framework of the concept of Wayang Cokek seen from two sides: the motion and lyrics. Further discussion, the management of tradition. In development now run by a group of artists (community). The art of managing changes have implications for: the form of performance, governance performances, artist life, and sustainability of traditional arts.

Abstrak :
[ABSTRAK
Tesis ini merupakan penelitian mengenai tradisi lisan Gaok di Majalengka. Penelitian ini bertujuan untuk mengungkapkan fungsi dan makna Gaok bagi kehidupan masyarakat Kulur Majalengka serta proses pemertahanan Gaok yang dilakukan dalang Rukmin. Sumber data diperoleh dari data lapangan dan studi pustaka. Penelitian menggunakan beberapa konsep dan teori pertunjukan tradisi lisan, kelisanan, teori struktural Propp dan pengelolaan tradisi lisan.

Metode penelitian menggunakan metode etnografi (salah satu pendekatan Kajian Tradisi Lisan). Hasil penelitian menunjukan bahwa Gaok memiliki makna dan fungsi bagi masyarakat Kulur Majalengka. Fungsi Gaok bagi masyarakat Kulur meliputi: fungsi hiburan, media doa, dan fungsi penjaga nilai-nilai pendidikan. Makna Gaok meliputi: Representasi nilai-nilai spiritualitas, Representasi nilai perempuan, representasi tradisi riungan dan pesta makanan, representasi norma hukum, dan representasi sejarah Majalengka.

Sedangkan upaya pemertahanan dilakukan oleh dalang melalui kreativitas membuat Giok kombinasi, mengelola sanggar, dan menyimpan wawacan. Namun demikian upaya tersebut berjalan kurang optimal karena keterbatasan kemampuan dan dana yang dimiliki Rukmin serta kurangnya dukungan dari pihak eksternal yakni pemerintah dan masyarakat. Akibatnya proses transmisi dan pewarisan melalui pengajaran terhadap generasi muda tidak berjalan.

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ABSTRACT
This thesis indicated a research about Gaok 's oral tradition in Majalengka. The research aimed to disclose a function and Gaok's meaning for society life of Kulur, Majalengka. As well as the survival process of Gaok which was done by "dalang" (the master) Rukmin. Data sources was obtained by field study and literary study. This research used various of concepts and the theories of oral tradition performance, orality, Propp structural theory and the management of oral tradition. The research method used ethnography method (one of the approaches of Oral Tradition Study). The research result showed that Gaok had meaning and function for Kulur society. The function were: entertainment,praying media, as well as for keeping education values. The meaning of Gaok were: Representatives of spiritual values, Representatives of women values, Representatives of "Riungan" tradition and meal party, Representatives of law values, Representatives of Majalengka's History. The effort to converse was done by "dalang" Rukmin through the creativity of rrraking combination of Gaok, managing a Sanggar (club) and saving wawacan (texts.) However those efforl was not optirnal enough due to the lirnitation of ability and fund which was owned by Rukrnin and lack of support from external sides namely government and society. As a result, transmission process and inheritance through teaching to young generation were not carried out.;This thesis indicated a research about Gaok 's oral tradition in Majalengka. The research aimed to disclose a function and Gaok's meaning for society life of Kulur, Majalengka. As well as the survival process of Gaok which was done by "dalang" (the master) Rukmin. Data sources was obtained by field study and literary study. This research used various of concepts and the theories of oral tradition performance, orality, Propp structural theory and the management of oral tradition. The research method used ethnography method (one of the approaches of Oral Tradition Study). The research result showed that Gaok had meaning and function for Kulur society. The function were: entertainment,praying media, as well as for keeping education values. The meaning of Gaok were: Representatives of spiritual values, Representatives of women values, Representatives of "Riungan" tradition and meal party, Representatives of law values, Representatives of Majalengka's History. The effort to converse was done by "dalang" Rukmin through the creativity of rrraking combination of Gaok, managing a Sanggar (club) and saving wawacan (texts.) However those efforl was not optirnal enough due to the lirnitation of ability and fund which was owned by Rukrnin and lack of support from external sides namely government and society. As a result, transmission process and inheritance through teaching to young generation were not carried out., This thesis indicated a research about Gaok 's oral tradition in Majalengka. The research aimed to disclose a function and Gaok's meaning for society life of Kulur, Majalengka. As well as the survival process of Gaok which was done by "dalang" (the master) Rukmin. Data sources was obtained by field study and literary study. This research used various of concepts and the theories of oral tradition performance, orality, Propp structural theory and the management of oral tradition. The research method used ethnography method (one of the approaches of Oral Tradition Study). The research result showed that Gaok had meaning and function for Kulur society. The function were: entertainment,praying media, as well as for keeping education values. The meaning of Gaok were: Representatives of spiritual values, Representatives of women values, Representatives of "Riungan" tradition and meal party, Representatives of law values, Representatives of Majalengka's History. The effort to converse was done by "dalang" Rukmin through the creativity of rrraking combination of Gaok, managing a Sanggar (club) and saving wawacan (texts.) However those efforl was not optirnal enough due to the lirnitation of ability and fund which was owned by Rukrnin and lack of support from external sides namely government and society. As a result, transmission process and inheritance through teaching to young generation were not carried out.]

Abstrak :
Tesis ini memiliki tujuan untuk mengidentifikasi satuan-satuan linguistik dalam mengomunikasikan pesan yang ingin disampaikan dalam tradisi lisan Metri Wayang Gandrung. Tradisi lisan tersebut dilakukan oleh masyarakat Desa Pagung Kabupaten Kediri ketika mereka memiliki hajat dan nadzar. Penelitian ini menggunakan metode kualitatif dengan pendekatan etnografi. Peneliti melakukan transkripsi data dari data lisan menjadi sebuah teks Metri Wayang Gandrung. Penelitian ini dilakukan dengan ancangan sintaksis dan kajian wacana. Dalam hal ini, teori sintaksis yang digunakan adalah pendapat dari Sudaryanto (1991), Wedhawati (2001), dan Kridalaksana (2002). Sementara itu teori kajian wacana yang digunakan adalah pendapat Halliday & Hasan (1976) dan Renkema (2004). Di samping itu, peneliti juga menggunakan pendapat Rahyono (2009) untuk menganalisis makna dalam konteks budaya Jawa. Adapun temuan dalam penelitian ini adalah bahwa teks Metri Wayang Gandrung terdiri atas tiga bagian, yakni pendahuluan, isi, dan penutup. Peneliti menemukan 12 kata kunci sebagai konstituen inti yang membangun struktur kalimat-kalimat dalam teks Metri Wayang Gandrung. Dari kedua belas kata kunci yang mengisi fungsi sebagai predikat, 11 kata kunci memiliki kategori sebagai verba dan 1 kata kunci memiliki kategori sebagai nomina. Kedua belas kata kunci tersebut adalah kata suguh, metri/petri, dipunpanggénipun, nggadahi/anggadahi, nyuwun, kaleksanan, tumpeng jejeg maskumambang?, dipunsanggupi, dipunturuti, anetepi, idéni, dan nyuwun ngapunten. Berdasarkan analisis makna referensial dan konteksual budaya, kedua belas kata kunci tersebut membangun sebuah makna wacana. Adapun kesimpulan dalam penelitian ini adalah bahwa makna wacana tersebut mengandung pesan yang dapat dilihat dari tiga aspek, yakni aspek fungsional, aspek sosial, dan aspek kehidupan masyarakat. ......This thesis has an objective to identify and explain the units of linguistic in communicating the message in oral tradition of Metri Wayang Gandrung. The oral tradition of Metri Wayang Gandrung is carried by the people in Pagung-Kediri when they have an ambition and nadzar. This research used qualitative method with an ethnographic approach. The researcher conducted a data transcription from oral data into text of Metri Wayang Gandrung. This research was conducted by syntax analysis and discourse studies. In this research, the theory of syntax that is used are the point of view from Sudaryanto (1991), Wedhawati (2001), and Kridalaksana (2002). Meanwhile, the theory of discourse studies that is used are the point of view from Halliday & Hasan (1976) and Renkema (2004). In addition, the researcher used the point of view from Rahyono (2009) to analyze of meaning based on contextual of Javanese culture. The findings of this research was that the text of Metri Wayang Gandrung consists of three parts; introduction, contents, and cover. The researcher found 12 keywords as core constituents that created the structure of sentences in text of Metri Wayang Gandrung. The twelfth of keywords as predicate in syntax function that consists of 11 keywords as verb and 1 keyword as noun in categories of syntax function. The twelfth of keywords are suguh, metri/petri, dipunpanggénipun, nggadahi/anggadahi, nyuwun, kaleksanan, tumpeng jejeg maskumambang, dipunsanggupi, dipunturuti, anetepi, idéni, and nyuwun ngapunten. Based on analysis of referential meaning and contextual meaning, the twelfth of keywords created a discourse. In conclusion, the discourse of Metri Wayang Gandrung can be viewed by three aspect; the functional aspects, social aspects, and people life aspects.

Abstrak :
Tesis ini merupakan penelitian mengenai pewarisan tradisi lisan kabhanti gambusu pada masyarakat Muna. Penelitian ini bertujuan untuk mengungkapkan model pewarisan kabhanti gambusu pada masyarakat Muna sekarang ini. Sumber data diperoleh dari data lapangan dan studi pustaka. Penelitian menggunakan beberapa konsep dan teori pewarisan, formula, kelisanan, pertunjukan, dan penciptaan tradisi lisan. Metode penelitian menggunakan metode etnografi (salah satu pendekatan Kajian Tradisi Lisan). Dengan pendekatan etnografi, pengetahuan tentang sosial budaya masyarakat setempat dan pewarisan kabhanti gambusu kepada generasi muda dapat diungkapkan. Hasil penelitian menunjukan bahwa model baru pewarisan kabhanti gambusu pada masyarakat Muna sekarang ini dilakukan secara formal dan non formal. Secara formal dilakukan oleh pemerintah kabupaten Muna melalui kurikulum muatan lokal, namun tidak berjalan dengan baik. Sementara pewarisan non formal melalui pertunjukan, keluarga, sanggar dan industri rekaman yang dilakukan sendiri oleh masyarakat setempat dapat berjalan dengan baik. ......This thesis is a research about the inheritance of kabhanti gambusu tradition in Munanese people. This research aims at expressing a model of the kabhanti gambusu inheritance in Munanese society nowadays. Data sources are obtained from field and literary data. It uses some concepts and theories of inheritance, formula, orality, performance, and creation or composition of oral tradition. Research method uses ethnography method (one of Oral Tradition Study Approach). By ethnography approach, the knowledge of local socio-culture of the society and the inheritance of kabhanti gambusu to the young generation can be expressed. The result of research shows that a new model of the kabhanti gambusu inheritance in Munanese people nowadays are done formally and non formally. Formally, it is done by the government of Muna regency through Local Load Curriculm, but does not run well. Whereas, non formal through performance, family, practising-place, and recording-industry done by local society themselves can also run well.

Abstrak :
Tujuan: Reliabilitas dan validitas kuesioner COHIP-SF 19 versi Bahasa Indonesia. Metode: Dibuat berdasarkan pedoman proses adaptasi cross-cultural. Penelitian dilakukan pada 548 anak usia 12 - 15 tahun dari enam SMP Negeri di Jakarta yang dipilih secara acak. Tes psikometrik mencakup konsistensi internal, reliabilitas test-retest, validitas diskriminan, dan validitas konvergen. Hasil: Mean usia subjek penelitian adalah 13,3 tahun (SD 0,9) dan 54% subjek penelitian merupakan perempuan. Mean COHIP-SF 19 adalah 57,8 (SD 8,8) dan mediannya adalah 58 (rentang 27 - 75). Konsistensi internal dan reliabilitas test-retest COHIP-SF 19 sangat baik dengan nilai Chronbach’s alpha 0,83 dan intra-class correlation coefficient (ICC) 0,81. Anak-anak dengan decay aktif, PUFA positif, rongga mulut tidak bersih, atau gingivitis memiliki skor COHIP-SF 19 yang lebih rendah secara signifikan (P ≤ 0,030). Korelasi antara skor COHIP-SF 19 dan masing-masing domain, dengan tingkat keparahan klinis dan penilaian diri terhadap kesehatan umum atau kesehatan rongga mulut setelah disesuaikan dengan usia, jenis kelamin, dan sekolah sangat rendah hingga rendah (│rs│ = 0,04 – 0,27, P ≤ 0,028). Kesimpulan: COHIP-SF 19 versi Bahasa Indonesia berhasil dibuat untuk digunakan sebagai instrumen OHRQoL pada anak-anak usia sekolah di Indonesia. Konsistensi internal, reliabilitas test-retest, validitas diskriminan, dan validitas konvergen COHIP-SF 19 versi Bahasa Indonesia sudah dibuktikan. ......Objectives: Assessing reliability and validity of COHIP-SF 19 Indonesian version. Methods: Developed according to the guidelines for the cross-cultural adaptation process. The instrument was tested among 548 children age 12 – 15 years old, from randomly selected six junior high school in Jakarta. The psychometric test include internal consistency, test-retest reliability, discriminant validity, and convergent validity. Results: Mean age of the participants was 13,3 years (SD 0,9) and 54% of the participants were girls. The mean score was 57,8 (SD 8,8) and the median was 58 (range 27-75). The internal consistency and test-retest reliability was excellent with Chronbach’s alpha 0,83 and intra-class correlation coefficient (ICC) 0,81. Children with active decay, positive PUFA, not clean oral cavity, or gingivitis had significantly lower scores (P ≤ 0,030). Correlation between COHIP-SF 19 score, subscale scores and clinical severity as well as self-rated general or oral health were very low to low (│rs│ = 0,04 - 0,27, P ≤ 0,028), after adjustment for children’s age, gender, and school. Conclusion: The Indonesian version of COHIP-SF 19 was successfully developed to be used as an OHRQoL instrument for Indonesian school-age children. The internal consistency, test-retest reliability, discriminant validity, and convergent validity of COHIP-SF 19 Indonesian version were confirmed.

Abstrak :
Tujuan: Tujuan dari penelitian ini digunakan untuk menentukkan validitas dan reliabilitas kuesioner C-OIDP pada anak SMP dengan rentang usia 12-15 tahun di Wilayah DKI Jakarta. Metode: Versi Bahasa dari C-OIDP dibentuk sesuai dengan pedoman proses adaptasi cross-cultural. Penelitian dilakukan pada 502 anak usia 12 - 15 tahun dari enam SMP Negeri di Jakarta yang dipilih secara acak. Tes psikometrik mencakup konsistensi internal, reliabilitas test-retest, validitas diskriminan, dan validitas konvergen. Hasil: mean usia subyek penelitian adalah 13.3 tahun (SD ± 0.9) dan 54% subyek penelitian merupakan perempuan. Mean C-OIDP dari peserta adalah 3.49, (SD ±5.61). Konsistensi internal dan reliabilitas test-retest C-OIDP dengan nilai Chronbach’s alpha 0.72 dan intra-class correlation coefficient (ICC) 0.61. anak-anak dengan decay aktif, PUFA positif, rongga mulut tidak bersih, atau gingivitis memiliki skor C-OIDP yang lebih rendah secara signifikan (P ≤ 0.001). Dua per tiga (64.9%) dari sampel memiliki paling sedikit satu dampak oral yang berpengaruh pada performa keseharian. Kesimpulan: C-OIDP versi Bahasa Indonesia berhasil dibuat untuk digunakan sebagai instrumen OHRQoL pada anak-anak usia 12-15 di Indonesia. ......Obejctives: The aim of this study is to assess validity and reliability an Indonesian Version of C-OIDP in among 12-15 years old high-school-children in Jakarta. Method: The Indonesian version of C-OIDP was developed according to the guidelines for the cross-cultural adaptation process. The Indonesian version was tested for reliability and validity on random sample of 502, 12–15 years old school children in Jakarta. Psychometric analysis of the Indonesian Child-OIDP involved construct validity tests as well as internal and test-retest reliability. Result: Mean age of the participants was 13.3, (SD± 0.9) and 46% of the student are males, 54% are females. Crohnbach’s alpha value was 0.72. In terms of test-retest reliability, the intraclass correlation coefficient (ICC) was 0.61. Two-third (64.9%) of the sample had oral impact affecting one or more performances in the past 3 months. The mean of C-OIDP score was 3.49 (SD±5.61). The construct validity was confirmed by C-OIDP scores being significantly associated with oral health condition.The Spearman’s correlation coefficients significant (all p<0.001). Conclusion: This study indicates that the Indonesian Child-OIDP index is a valid and reliable measure to be used as an OHRQoL index among 12–15 years old children in Indonesia.